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Common grace – Louis Berkhof

March 6, 2011 Comments off

A. Origin of the Doctrine of Common Grace.

1. The problem with which it deals. The origin of the doctrine of common grace was occasioned by the fact that there is in the world, alongside of the course of the Christian life with all its blessings, a natural course of life, which is not redemptive and yet exhibits many traces of the true, the good, and the beautiful. The question arose, How can we explain the comparatively orderly life in the world, seeing that the whole world lies under the curse of sin? How is it that the earth yields precious fruit in rich abundance and does not simply bring forth thorns and thistles? How can we account for it that sinful man still “retains some knowledge of God, of natural things, and of the difference between good and evil, and shows some regard for virtue and for good outward behavior”? What explanation can be given of the special gifts and talents with which the natural man is endowed, and of the development of science and art by those who are entirely devoid of the new life that is in Christ Jesus? How can we explain the religious aspirations of men everywhere, even of those who did not come in touch with the Christian religion? How can the unregenerate still speak the truth, do good to others, and lead outwardly virtuous lives? These are some of the questions to which the doctrine of common grace seeks to supply the answer.

2. Augustine’s attitude to this problem. Augustine did not teach the doctrine of common grace, though he did not use the word “grace” exclusively as a designation of saving grace. He spoke of a grace which Adam enjoyed before the fall, and even admitted that man’s existing as a living, sentient, and rational being might be termed grace. But over against Pelagius, who stressed the natural ability of man and recognized no other grace than that consisting in the natural endowments of man, the law and the gospel, the example of Christ, and the illumination of the understanding by a gracious influence of God, – he emphasized the total inability of man and his absolute dependence on the grace of God as an inner renewing power, which not only illumines the mind but also acts directly on the will of man, either as operating or as cooperating grace. He employs the word “grace” almost exclusively in this sense, and regards this grace as the necessary condition to the performance of each good act. When the Pelagians pointed to the virtues of the heathen, who “merely through the power of innate freedom” were often merciful, discreet, chaste, and temperate, he answered that these so-called virtues were sins, because they did not spring from faith. He admits that the heathen can perform certain acts which are in themselves good and from a lower point of view even praiseworthy, but yet considers these deeds, as the deeds of unregenerate persons, to be sin, because they do not spring from the motive of love to God or of faith, and do not answer to the right purpose, the glory of God. [1] He denies that such deeds are the fruit of any natural goodness in man.

3. The view that developed during the Middle Ages. During the Middle Ages the Augustinian antithesis of sin and grace gave way to that of nature and grace. This was based on another antithesis which played an important part in Roman Catholic theology, namely, that of the natural and the supernatural. In the state of integrity man was endowed with the supernatural gift of original righteousness’, which served as a bridle to hold the lower nature in check. As the result of the fall, man lost this supernatural gift, but his real nature remained or was but slightly affected. A sinful bias developed, but this did not prohibit man from producing much that was true, and good, and beautiful. However, without the infusion of the grace of God, all this did not suffice to give one a claim to life eternal. In connection with the antithesis of the natural and the supernatural, the Roman Catholic Church developed the distinction between the moral virtues of humility, obedience, meekness, liberality, temperance, chastity, and diligence in what is good, which men can gain for themselves by their own labors, and with the timely aid of divine grace; and the theological virtues of faith, hope, and charity, which are infused into man by sanctifying grace. Anabaptism and Socinianism suffer from the same antithesis, but with the distinction that the former exalts grace at the expense of nature, while the latter exalts nature at the expense of grace.

4. The position of the Reformers and of Reformed theology. On this, as on some other points of doctrine, Luther did not entirely escape the leaven of Roman Catholicism. While he did return to the Augustinian antithesis of sin and grace, he drew a sharp distinction between the lower earthly sphere and the higher spiritual sphere, and maintained that fallen man is by nature capable of doing much that is good and praiseworthy in the lower or earthly sphere, though he is utterly incapable of doing any spiritual good. With an appeal to Augustine the Augsburg Confession teaches “that man’s will hath some liberty to work a civil righteousness and to choose such things as reason can reach unto; but that it hath no power to work the righteousness of God.” [2] The Article contains a quotation from Augustine, in which many of the good works pertaining to the present life, which the natural man can do, are named. Zwingli conceived of sin as pollution rather than as guilt, and consequently regarded the grace of God as sanctifying, rather than as pardoning, grace. This sanctifying influence, which penetrated in a measure even into the Gentile world, accounts for the true, the good, and the beautiful that is in the world. Calvin did not agree with the position of Luther, nor with that of Zwingli. He firmly maintained that the natural man can of himself do no good work whatsoever and strongly insisted on the particular nature of saving grace. He developed alongside of the doctrine of particular grace the doctrine of common grace. This is a grace which is communal, does not pardon nor purify human nature, and does not effect the salvation of sinners. It curbs the destructive power of sin, maintains in a measure the moral order of the universe, thus making an orderly life possible, distributes in varying degrees gifts and talents among men, promotes the development of science and art, and showers untold blessings upon the children of men. Since the days of Calvin the doctrine of common grace was generally recognized in Reformed theology, though it also met with occasional opposition. For a long time, however, little was done to develop the doctrine. This was in all probability due to the fact that the rise and prevalence of Rationalism made it necessary to place all emphasis on special grace. Up to the present Kuyper and Bavinck did more than any one else for the development of the doctrine of common grace.

B. Name and Concept of Common Grace.

1. Name. The name “common grace” as a designation of the grace now under discussion cannot be said to owe its origin to Calvin. Dr. H. Kuiper in his work on Calvin on Common Grace says that he found only four passage in Calvin’s works in which the adjective “common” is used with the noun “grace,” and in two of these the Reformer is speaking of saving grace. [3] In later Reformed theology, however, the name gratia communis came into general use to express the idea that this grace extends to all men, in contrast with the gratia particularis which is limited to a part of mankind, namely, to the elect. In course of time it became evident that the term “communis” admitted of various interpretations. In Dutch theology it is often regarded as equivalent to “general,” and as a result it became customary to speak of “general grace” (algemeene genade) in the Netherlands. Strictly speaking, however, the term communis, as applied to grace, while implying that it is general in some sense of the word, stresses the fact that this grace is communal, that is, possessed in common by all creatures, or by all men, or by those who live under the administration of the gospel. Thus Dr. H. Kuiper classifies the common grace of which Calvin speaks under three heads, namely: (1) Universal Common Grace, a grace that extends to all creatures; (2) General Common Grace, that is a grace which applies to mankind in general and to every member of the human race; and (3) Covenant Common Grace, a grace that is common to all those who live in the sphere of the covenant, whether they belong to the elect or not. It is quite evident that Reformed theologians also subsumed under the term “common grace” a grace that is not general, namely, the external privileges of those who are living under the administration of the gospel, including the external universal calling. At the same time they point out that this grace, in distinction from general common grace, belongs to the economy of redemption. [4] Finally, it should be noted that the term gratia communis is susceptible of, and has actually received, not only a quantitative, but also a qualitative interpretation. It may denote a grace that is common in the sense of ordinary. The ordinary, in distinction from the special, operations of the Holy Spirit are called common. His natural or usual operations are contrasted with those which are unusual and supernatural. This is the meaning of the term “common” in the Westminster Confession X. 4; and the Westminster Larger Catechism, Q. 60. W. L. Alexander declares of the common grace enjoyed by those who live under the gospel: “The grace thus bestowed is common, not in the sense of being given to all men in common, but in the sense of producing effects which are ordinary, and may fall short of a real saving efficacy.”[5] So understood, the grace of God may be common without being general or universal.

2. Concept. The distinction between common and special grace is not one that applies to grace as an attribute in God. There are no two kinds of grace in God, but only one. It is that perfection of God in virtue of which he shows unmerited and even forfeited favor to man. This one grace of God manifests itself, however, in different gifts and operations. The richest manifestation of it is seen in those gracious operations of God which aim at, and result in, the removal of the guilt, the pollution, and the punishment of sin, and the ultimate salvation of sinners. But while this is the crowning work of the grace of God, it is not its only manifestation. It appears also in the natural blessings which God showers upon man in the present life, in spite of the fact that man has forfeited them and lies under the sentence of death. It is seen in all that God does to restrain the devastating influence and development of sin in the world, and to maintain and enrich and develop the natural life of mankind in general and of those individuals who constitute the human race. It should be emphasized that these natural blessings are manifestations of the grace of God to man in general. Some prefer to say that they are expressions of His goodness, kindness, benevolence, mercy, or long-suffering, but seem to forget that He could not be good, kind, or benevolent to the sinner unless He were first of all gracious. It should be borne in mind, however, that the term gratia communis, though generally designating a grace that is common to the whole of mankind, is also used to denote a grace that is common to the elect and the non-elect that are living under the gospel, such as the external gospel call that comes to both alike, and that inner illumination and those gifts of the Spirit of which we read in Heb. 6:4-6. It is understood, however, that these privileges can be called common grace only in the sense that they are enjoyed by the elect and the reprobate indiscriminately, and that they do not constitute special, in the sense of saving, grace. In distinction from the more general manifestations of common grace they, while they do not constitute a part of the grace of God that necessarily leads to salvation, are nevertheless related to the soteriological process. They are sometimes called “special” grace, but then “special” is not equivalent to “saving.” In general it may be said that, when we speak of “common grace,” we have in mind, either (a) those general operations of the Holy Spirit whereby He, without renewing the heart, exercises such a moral influence on man through His general or special revelation, that sin is restrained, order is maintained in social life, and civil righteousness is promoted; or, (b) those general blessings, such as rain and sunshine, food and drink, clothing and shelter, which God imparts to all men indiscriminately where and in what measure it seems good to Him.

The following points of distinction between special (in the sense of saving) and common grace should be noted:

a. The extent of special grace is determined by the decree of election. This grace is limited to the elect, while common grace is not so limited, but is granted to all men indiscriminately. The decree of election and reprobation has no determining influence on it. It cannot even be said that the elect receive a greater measure of common grace than the non-elect. It is a matter of common knowledge, and has frequently been observed, that the wicked often possess a greater measure of common grace and have a greater share in the natural blessings of life than the pious.

b. Special grace removes the guilt and penalty of sin, changes the inner life of man, and gradually cleanses him from the pollution of sin by the supernatural operation of the Holy Spirit. Its work invariably issues in the salvation of the sinner. Common grace, on the other hand, never removes the guilt of sin, does not renew human nature, but only has a restraining effect on the corrupting influence of sin and in a measure mitigates its results. It does not effect the salvation of the sinner, though in some of its forms (external calling and moral illumination) it may be closely connected with the economy of redemption and have a soteriological aspect.

c. Special grace is irresistible. This does not mean that it is a deterministic force which compels man to believe against his will, but that by changing the heart it makes man perfectly willing to accept Jesus Christ unto salvation and to yield obedience to the will of God. Common grace is resistible, and as a matter of fact is always more or less resisted. Paul shows in Rom. 1 and 2 that neither the Gentiles nor the Jews were living up to the light which they had. Says Shedd: “In common grace the call to believe and repent is invariably ineffectual, because man is averse to faith and repentance and in bondage to sin.” [6] It is ineffectual unto salvation because it leaves the heart unchanged.

d. Special grace works in a spiritual and recreative way, renewing the whole nature of man, and thus making man able and willing to accept the offer of salvation in Jesus Christ, and to produce spiritual fruits. Common grace, to the contrary, operates only in a rational and moral way by making man in a general way receptive for the truth, by presenting motives to the will, and by appealing to the natural desires of man. This is equivalent to saying that special (saving) grace is immediate and supernatural, since it is wrought directly in the soul by the immediate energy of the Holy Spirit, while common grace is mediate, since it is the product of the mediate operation of the Holy Spirit through the truth of general or special revelation and by moral persuasion.

This conception of common grace should be carefully distinguished from that of the Arminians, who regard common grace as a link in the ordo salutis and ascribe to it saving significance. They hold that, in virtue of the common grace of God, the unregenerate man is perfectly able to perform a certain measure of spiritual good, to turn to God in faith and repentance, and thus to accept Jesus unto salvation. They go even farther than that, and maintain that common grace by the illumination of the mind and the persuasive influence of the truth incites the sinner to accept Jesus Christ and to turn to God in faith and repentance, and will certainly achieve this end, unless the sinner obstinately resists the operation of the Holy Spirit. The Canons of Dort have this in mind where they reject the error of those who teach “that the corrupt and natural man can so well use the common grace (by which they understand the light of nature), or the gifts still left him after the fall, that he can gradually gain by their good use a greater, that is, the evangelical or saving grace, and salvation itself.”[7]

C. Common Grace and the Atoning Work of Christ.

The question naturally arises, whether the manifestation of common grace is in any way connected with the atoning work of Christ. As far as we know, Dr. Kuyper does not posit such a connection. According to him Christ as the Mediator of creation, the light that lighteth every man coming into the world, is the source of common grace. This means that the blessings of common grace flow from the work of creation. But this hardly suffices to answer the question, how it is to be explained that a holy and just God extends grace to, and bestows favors upon, sinners who have forfeited everything, even when they have no share in the righteousness of Christ and prove finally impenitent. The question is exactly, How can God continue to bestow those blessings of creation on men who are under the sentence of death and condemnation? As far as the elect are concerned this question is answered by the cross of Christ, but how about the reprobate? Perhaps it can be said that it is not necessary to assume a specific judicial basis for the bestowal of common grace on man in view of the fact (a) that it does not remove the guilt of sin and therefore does not carry pardon with it; and (b) that it does not lift the sentence of condemnation, but only postpones the execution. Perhaps the divine good pleasure to stay the revelation of His wrath and to endure “with much long-suffering vessels of wrath fitted unto destruction,” offers a sufficient explanation for the blessings of common grace.

Reformed theologians generally hesitate to say that Christ by His atoning blood merited these blessings for the impenitent and reprobate. At the same time they do believe that important natural benefits accrue to the whole human race from the death of Christ, and that in these benefits the unbelieving, the impenitent, and the reprobate also share. In every covenant transaction recorded in Scripture it appears that the covenant of grace carries with it not only spiritual but also material blessings, and those material blessings are generally of such a kind that they are naturally shared also by unbelievers. Says Cunningham: “Many blessings flow to mankind at large from the death of Christ, collaterally and incidentally, in consequence of the relation in which men, viewed collectively, stand to each other.” [8] And it is but natural that this should be so. If Christ was to save an elect race, gradually called out of the world of humanity in the course of centuries, it became necessary for God to exercise forbearance, to check the course of evil, to promote the development of the natural powers of man, to keep alive within the hearts of men a desire for civil righteousness, for external morality and good order in society, and to shower untold blessings upon mankind in general. Dr. Hodge expresses it thus: “It is very plain that any plan designed to secure the salvation of an elect portion of a race propagated by generation and living in association, as is the case with mankind, cannot secure its end without greatly affecting, for better or for worse, the character and destiny of all the rest of the race not elected.” He quotes Dr. Candlish to the effect that “the entire history of the human race, from the apostasy to the final judgment, is a dispensation of forbearance in respect to the reprobate, in which many blessings, physical and moral, affecting their characters and destinies forever, accrue even to the heathen, and many more to the educated and refined citizens of Christian communities. These come to them through the mediation of Christ, and coming to them now, must have been designed for them from the beginning.”[9] These general blessings of mankind, indirectly resulting from the atoning work of Christ, were not only foreseen by God, but designed by Him as blessings for all concerned. It is perfectly true, of course, that the design of God in the work of Christ pertained primarily and directly, not to the temporal well-being of men in general, but to the redemption of the elect; but secondarily and indirectly it also included the natural blessings bestowed on mankind indiscriminately. All that the natural man receives other than curse and death is an indirect result of the redemptive work of Christ. [10]

D. The Relation Between Special and Common Grace.

Several questions may be raised respecting this relation, of which the following are some of the most important.

1. Do special and common grace differ essentially or only in degree? Arminians recognize alongside of sufficient (common) grace the grace of evangelical obedience, but aver that these two differ only in degree and not in essence. They are both soteriological in the sense that they form part of the saving work of God. The former makes it possible for man to repent and believe, while the latter, in cooperation with the will, causes man to repent and believe. Both can be resisted, so that even the latter is not necessarily effectual unto salvation. Reformed theology, however, insists on the essential difference between common and special grace. Special grace is supernatural and spiritual: it removes the guilt and pollution of sin and lifts the sentence of condemnation. Common grace, on the other hand, is natural; and while some of its forms may be closely connected with saving grace, it does not remove sin nor set man free, but merely restrains the outward manifestations of sin and promotes outward morality and decency, good order in society and civic righteousness, the development of science and art, and so on. It works only in the natural, and not in the spiritual sphere. It should be maintained therefore that, while the two are closely connected in the present life, they are yet essentially different, and do not differ merely in degree. No, amount of common grace can ever introduce the sinner into the new life that is in Christ Jesus. However, common grace does sometimes reveal itself in forms that can hardly be distinguished by man from the manifestations of special grace as, for instance, in the case of temporal faith. Dr. Shedd does not seem to bear the essential difference between the two in mind especially when he says: “The non-elect receives common grace, and common grace would incline the human will if it were not defeated by the human will. If the sinner should make no hostile opposition, common grace would be equivalent to saving grace.” In a note he adds: “To say that common grace, if not resisted by the sinner, would be equivalent to regenerating grace, is not the same as to say that common grace, if assisted by the sinner, would be equivalent to regenerating grace. In the first instance, God would be the sole author of regeneration; in the second He would not be.”[11] This reminds one of Lutheran theology, but the author’s meaning is not entirely clear, for elsewhere he also ascribes the nonresistance of the sinner to the operation of the Holy Spirit.[12]

2. Which one of the two is primary, common or special grace? To this question it must be answered that in a temporal sense neither one of them can be said to be prior to the other. The third chapter of Genesis clearly reveals that both of them go into operation at once after the fall. Logical priority should be ascribed to special grace, however, because common grace is made subservient to this in its operation in the world.

3. Does common grace serve an independent purpose or not? It cannot be doubted that common grace finds its purpose in part in the redemptive work of Jesus Christ; it is subservient to the execution of the plan of God in the life of the elect and in the development of the Church. But in addition to that it also serves an independent purpose, namely, to bring to light and to harness for the service of man the hidden forces of nature, and to develop the powers and talents that are latent in the human race, in order that man may ever-increasingly exercise dominion over the lower creation, to the glory of God the Creator. [13]

4. Do special and common grace each have a peculiar sphere entirely distinct from that of the other? It may be said that in a certain sense special grace has its own peculiar sphere in the organized Church, though it is not necessarily limited to this, and common grace is also operative in the Church for it is granted to all men. Both operate in the world, but while common grace in the more usual sense of the term pertains to the things of the natural world and this present life, special grace bears on the things of the new creation. They cannot but influence each other. Common grace enriches the Church with its blessings; and the Church raises the fruits of common grace to a higher level by bringing them under the influence of the regenerate life.

E. The Means by Which Common Grace Operates.

Several means can be distinguished by which common grace effects its work. Calvin suggests some of these when he, in speaking of the restraining influence of common grace says: “Hence, how much soever men may disguise their impurity, some are restrained only by shame, others by fear of the laws, from breaking out into many kinds of wickedness. Some aspire to an honest life, as deeming it most conducive to their interest, while others are raised above the vulgar lot, that, by the dignity of their station, they may keep inferiors to their duty. Thus God by his providence, curbs the perverseness of nature, preventing it from breaking forth into action, yet without rendering it inwardly pure. [14] The following are some of the most important means through which common grace effects its work.

1. The light of God’s revelation. This is fundamental for without it all other means would be impossible, and even if possible, would fail to function properly. We have in mind here primarily the light of God’s revelation that shines in nature and lightens every man coming into the world. It is itself the fruit of common grace, but in turn becomes a means for the further manifestation of it, since it serves to guide the conscience of the natural man. Paul speaks of the Gentiles who do by nature the things of the law, “in that they show the word of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them.” ROM 2:14, 15. Calvin in commenting on this passage says that such Gentiles “prove that there is imprinted on their hearts a discrimination and judgment by which they distinguish between what is just and unjust, between what is honest and dishonest.”[15] In addition to this, however, it may be said that common grace in a more restricted sense also operates in the light of God’s special revelation, which is not itself the fruit of common, but of special grace.

2. Governments. Of these too it may be said that they are at once the fruit and the means of common grace. According to ROM 13 governments are ordained of God, to maintain good order in society. To resist them is to resist the ordinance of God. The ruler, says Paul, “is a minister of God to thee for good.” ROM 13:4. He finds support in the conscience of man (verse 5) and for the rest “beareth not the sword in vain.” On this point the Belgic Confession says: “We believe that our gracious God, because of the depravity of mankind, hath appointed kings, princes, and magistrates, willing that the world should be governed by certain laws and policies; to the end that the dissoluteness of men might be restrained, and all things carried on among them with good order and decency.”[16]

3. Public Opinion. The natural light that shines in the hearts of men, especially when reinforced by the influence of God’s special revelation, results in the forming of a public opinion that is in external conformity with the law of God; and this has a tremendous influence on the conduct of men who are very sensitive to the judgment of public opinion. Naturally public opinion will be a means of common grace only when it is formed under the influence of God’s revelation. If it is not controlled by conscience, acting in harmony with the light of nature, or by the Word of God, it becomes a mighty influence for evil.

4. Divine punishments and rewards. The providential arrangements of God, whereby He visits the iniquity of men upon them in this life, and rewards deeds that are in outward conformity with the divine law, serve an important purpose in curbing the evil that is in the world. The punishments have a deterring effect, and the rewards serve as incentives. By these means, whatever there is of moral goodness in the world is greatly encouraged. Many shun evil and seek that which is good, not because they fear the Lord, but because they feel that good brings its own reward and best serves their interests.

F. The Fruits of Common Grace.

In the preceding it was already intimated that what is left to us of the light of nature, is still operative only in virtue of the common grace of God. It is one of the most important fruits of common grace, without which some of the others would not be conceivable. The following fruits may be mentioned here:

1. The execution of the sentence is stayed. God pronounced the sentence of death on the sinner. Speaking of the tree of the knowledge of good and evil, He said. “In the day that thou eatest thereof thou shalt surely die.” Man did eat of it, and the sentence went into execution to a certain extent, but clearly was not fully executed at once. It is due to common grace that God did not at once fully execute the sentence of death on the sinner, and does not do so now, but maintains and prolongs the natural life of man and gives him time for repentance. He does not at once cut short the life of the sinner, but affords him an opportunity to repent, thereby removing all excuse and justifying the coming manifestation of His wrath upon those who persist in sin unto the end. That God acts on this principle is abundantly evident from such passages as Isa. 48:9; Jer. 7:23-25; Luke 13:6-9; ROM 2:4; 9:22; II Peter 3:9.

2. The restraint of sin. Through the operation of common grace sin is restrained in the lives of individuals and in society. The element of corruption that entered the life of the human race is not permitted, for the present, to accomplish its disintegrating work. Calvin says: “But we ought to consider that, notwithstanding the corruption of our nature, there is some room for divine grace, such grace as, without purifying it, may lay it under internal restraint. For, did the Lord let every mind loose to wanton in its lusts, doubtless there is not a man who would not show that his nature is capable of all the crimes with which Paul charges it, (ROM 3 compared with Ps. 14:3 ff) .” [17] This restraint may be external or internal or both, but does not change the heart. There are passages of Scripture which speak of a striving of the Spirit of God with men which does not lead to repentance, Gen. 6:3; Isa. 63:10; Acts 7:51; of operations of the Spirit that are finally withdrawn, I Sam. 16:14; Heb. 6:4-6; and of the fact that in some cases God finally gives up men to the lusts of their own hearts, Ps. 81:12; ROM 1:24,26,28. In addition to the preceding passages there are some which are clearly indicative of the fact that God restrains sin in various ways, such as Gen. 20:6; 31:7; Job 1:l2; 2:6; II Kings 19:27,28; ROM 13:1-4.

3. The preservation of some sense of truth, morality and religion. It is due to common grace that man still retains some sense of the true, the good, and the beautiful, often appreciates these to a rather surprising degree, and reveals a desire for truth, for external morality, and even for certain forms of religion. Paul speaks of Gentiles who “show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them,” ROM 2:15, and even says of those who gave free vent to their wicked lives that they knew the truth of God, though they hindered the truth in unrighteousness and exchanged it for a lie, ROM 1:18-25. To the Athenians, who were devoid of the fear of God, he said, “Ye men of Athens, in all things I perceive that ye are very religious,” Acts 17:22. The Canons of Dort express themselves as follows on this point: “There remain, however, in man since the fall, the glimmerings of natural light, whereby he retains some knowledge of God, of natural things, and of the difference between good and evil, and shows some regard for virtue and for good outward behavior. But so far is this light of nature from being sufficient to bring him to a saving knowledge of God and true conversion that he is incapable of using it aright even in things natural and civil. Nay, further, this light, such as it is, man in various ways renders wholly polluted, and hinders in unrighteousness, by doing which he becomes inexcusable before God.” III-IV. 4.

4. The performance of outward good and civil righteousness. Common grace enables man to perform what is generally called justitia civilis, that is, that which is right in civil or natural affairs, in distinction from that which is right in religious matters, natural good works especially in social relations, works that are outwardly and objectively in harmony with the law of God, though entirely destitute of any spiritual quality. This is in harmony with our Reformed Confession. Art. XIV of the Belgic Confession speaks in its title of man’s incapacity to perform what is truly good, says that man retained only small remains of his excellent gifts, so as to render him without excuse, and rejects only the Pelagian error that man can of himself perform spiritual or saving good. The Canons of Dort III-IV, Art. 3, speak in a similar vein: “Therefore all men are conceived in sin, and are by nature children of wrath, incapable of saving good” etc. It may be objected that the Heidelberg Catechism speaks in absolute terms when it says in Question 8 that we are incapable of doing any good unless we are regenerated. But it is quite evident from the Commentary of Ursinus himself that he would not deny that man can do civil good, but only that he can perform good works such as are defined in Question 91 of the Catechism.

Reformed theologians generally maintain that the unregenerate can perform natural good, civil good, and outwardly religious good.[18] They call attention to the fact, however, that, while such works of the unregenerate are good from a material point of view, as works which God commanded, they cannot be called good from a formal point of view, since they do not spring from the right motive and do not aim at the right purpose. The Bible repeatedly speaks of works of the unregenerate as good and right, II Kings 10:29, 30; 12:2 (comp. II Chron. 24:17-25); 14:3,14-16,20,27 (comp. II Chron. 25:2); Luke 6:33; ROM 2:14,15.

5. Many natural blessings. To common grace man further owes all the natural blessings which he receives in the present life. Though he has forfeited all the blessings of God, he receives abundant tokens of the goodness of God from day to day. There are several passages of Scripture from which it appears abundantly that God showers many of His good gifts on all men indiscriminately, that is, upon the good and the bad, the elect and the reprobate, such as: Gen. 17:20 (comp. vs. 18); 39:5; Ps. 145:9,15,16; Matt. 5:44,45; Luke 6:35, 36; Acts 14:16, 17; I Tim. 4:10. And these gifts are intended as blessings, not only for the good but also for the evil. In the light of Scripture the position is untenable that God never blesses the reprobate, though He does give them many gifts which are good in themselves. In Gen. 39:5 we read that “Jehovah blessed the Egyptian’s house for Joseph’s sake; and the blessing of Jehovah was upon all that he had in the house and in the field.” And in Matt. 5:44, 45 Jesus exhorts His disciples in these words, “Bless those that curse you… that ye may be children of your Father who is in heaven.” This can only mean one thing, namely, that God also blesses those who curse Him. Cf. also Luke 6:35, 36; ROM 2:4.

G. Objections to the Reformed Doctrine of Common Grace.

Several objections have been and are even now raised by some against the doctrine of common grace as it is presented in the preceding. The following are some of the most important of these:

l. Arminians are not satisfied with it, because it does not go far enough. They regard common grace as an integral part of the saving process. It is that sufficient grace that enables man to repent and believe in Jesus Christ unto salvation, and which in the purpose of God is intended to lead men to faith and repentance, though it may be frustrated by men. A grace that is not so intended and does not actually minister to the salvation of men is a contradiction in terms. Hence Pope, a Wesleyan Arminian, speaks of common grace in the Calvinistic system as “being universal and not particular; being necessarily, or at least actually, inoperative for salvation in the purpose of God,” and calls this a “wasted influence.” He further says: “Grace is no more grace, if it does not include the saving intention of the Giver.”[19] But, surely, the Bible does not so limit the use of the term “grace.” Such passages as Gen. 6:8; 19:19; Ex. 33:12, 16; Num. 32:5; Luke 2:40 and many others do not refer to what we call “saving grace,” nor to what the Arminian calls “sufficient grace.”

2. It is sometimes argued that the Reformed doctrine of common grace involves the doctrine of universal atonement, and therefore leads into the Arminian camp. But there is no good ground for this assertion. It neither says nor implies that it is the purpose of God to save all men through the atoning blood of Jesus Christ. The objection is based particularly on the universal proclamation of the gospel, which is considered possible only on the basis of a universal atonement. It was already suggested by the Arminians themselves at the time of the Synod of Dort, when they asserted that the Reformed with their doctrine of particular atonement could not preach the gospel to all men indiscriminately. But the Synod of Dort did not recognize the implied contradiction. The Canons teach particular atonement [20] and also require the universal proclamation of the gospel.[21] And this is in perfect harmony with Scripture, which teaches on the one hand, that Christ atoned only for the elect, John 10:15; Acts 20:28; ROM 8:32,33; cf. also John 17:9; and on the other hand, that the gospel call must be extended to all men indiscriminately, Matt. 22:2-14; 28:19; Mark 16:15,16. If it be objected that we cannot fully harmonize the indiscriminate and sincere offer of salvation on condition of faith and repentance with the doctrine of particular atonement, this may be admitted but with the distinct understanding that the truth of a doctrine does not depend on our ability to harmonize it with every other doctrine of Scripture.

3. Another objection to the doctrine of common grace is that it presupposes a certain favorable disposition in God even to reprobate sinners, while we have no right to assume such a disposition in God. This stricture takes its starting point in the eternal counsel of God, in His election and reprobation. Along the line of His election God reveals His love, grace, mercy, and long-suffering, leading to salvation; and in the historical realization of His reprobation He gives expression only to His aversion, disfavor, hatred, and wrath, leading to destruction. But this looks like a rationalistic over-simplification of the inner life of God, which does not take sufficient account of His self-revelation. In speaking on this subject we ought to be very careful and allow ourselves to be guided by the explicit statements of Scripture rather than by our bold inferences from the secret counsel of God. There is far more in God than we can reduce to our logical categories. Are the elect in this life the objects of God’s love only, and never in any sense the objects of His wrath? Is Moses thinking of the reprobate when he says: “For we are consumed in thine anger, and in thy wrath are we troubled”? Ps. 90:7. Does not the statement of Jesus that the wrath of God abideth on them that obey not the Son imply that it is removed from the others when, and not until, they submit to the beneficent rule of Christ? John 3:36. And does not Paul say to the Ephesians that they “were by nature children of wrath even as the rest”? Eph. 2:3. Evidently the elect can not be regarded as always and exclusively the objects of God’s love. And if they who are the objects of God’s redeeming love can also in some sense of the word be regarded as the objects of His wrath, why should it be impossible that they who are the objects of His wrath should also in some sense share His divine favor? A father who is also a judge may loathe the son that is brought before him as a criminal, and feel constrained to visit his judicial wrath upon him, but may yet pity him and show him acts of kindness while he is under condemnation. Why should this be impossible in God? General Washington hated the traitor that was brought before him and condemned him to death, but at the same time showed him compassion by serving him with the dainties from his own table. Cannot God have compassion even on the condemned sinner, and bestow favors upon him? The answer need not be uncertain, since the Bible clearly teaches that He showers untold blessings upon all men and also clearly indicates that these are the expression of a favorable disposition in God, which falls short, however, of the positive volition to pardon their sin, to lift their sentence, and to grant them salvation. The following passages clearly point to such a favorable disposition: Prov. 1:24; Isa. 1:18; Ezek. 18:23,32; 33:11; Matt. 5:43-45; 23:37; Mark 10:21; Luke 6:35: ROM 2:4; I Tim. 2:4. If such passages do not testify to a favorable disposition in God, it would seem that language has lost its meaning, and that God’s revelation is not dependable on this subject.

4. Anabaptists object to the doctrine of common grace, because it involves the recognition of good elements in the natural order of things, and this is contrary to their fundamental position. They regard the natural creation with contempt, stress the fact that Adam was of the earth earthy, and see only impurity in the natural order as such. Christ established a new supernatural order of things, and to that order the regenerate man, who is not merely a renewed, but an entirely new man, also belongs. He has nothing in common with the world round about him and should therefore take no part in its life: never swear an oath, take no part in war, recognize no civil authority, avoid worldly clothing, and so on. On this position there is no other grace than saving grace. This view was shared by Labadism, Pietism, the Moravian brethren, and several other sects. Barth’s denial of common grace seems to be following along these same lines. This is no wonder, since for him too creaturliness and sinfulness are practically identical. Brunner gives the following summary of Barth’s view: “It follows from the acknowledgment of Christ as the only saving grace of God that there exists no creative and sustaining grace which has been operative ever since the creation of the world and which manifests itself to us in God’s maintenance of the world, since in that case we should have to recognize two or even three kinds of grace, and that would stand in contradistinction with the singleness of the grace of Christ…. Similarly, the new creation is in no wise a fulfillment but exclusively a replacement accomplished by a complete annihilation of what went before, a substitution of the new man for the old. The proposition, gratia non tollit naturain sed peficit, is not true in any sense but is altogether an arch- heresy.” [22] Brunner rejects this view and is more in line with the Reformed thought on this point.

Footnotes

1. cf. Polman, De Predestinatieleer van Augustinus, Thomas van Aquino en Calwijn. pp. 77 f.; Shedd, History of Christian Doctrine 11, pp. 75 f.
2. Art. XVIII
3. Cf. p. 178
4. Cf. Mastricht, God geleerdheit I, p. 441; Brakel, Redelijke Godsdienst I, pp. 729 f.; Hodge, Syst. Theol. II, p. 654; A. A. Hodge, Outlines of Theol., p. 449; Sbedd, Calvinism Pure and Mixed, pp. 98 f.; Vos, Geref. Dogm. IV, pp. 13 f.
5. System of Bib. Theol. II, p. 352.
6. Calvinism Pure and Mixed, p. 99.
7. III-IV. Rejection of errors 5.
8. Hist. Theol. II, p. 333.
9. The Atonement, pp. 358 f.
10. Cf Turretin, Opera, Locus XIV, Q. XIV, par. XI; Witsius, De Verbonden, B. II, Kap. 9, s. 4; Cunningham, Hist. Theol. II, p. 332; Symington, Atonement and Intercession, p. 255; Bavinck, Geref. Dogm. III, p. 535; Vos, Ger, Dogm. III, p. 150,
11. Dogm. Theol. II, p. 483.
12. Calvinism Pure and Mixed, p. 101.
13. Cf. Kuyper, Gemeene Cratie IJ, pp. 622,628,633; Bavinck. De Algemeene Genade, p. 45.
14. Inst II. 3,3.
15. Comm. on Romans in loco.
16. Art. XXXVI.
17. Inst. Il. 3,8,
18. Cf. Calvin, Inst. III. 14,2; Van Mastricht, Godgeleerdheid, Bk. IV. 4,11,12; Voetius, Catechisatie I, p. 168-172; Ursinus, Comm. on the Catechism, Lord’s Day II, p. 77; Charnock, On the Attributes II, pp. 303,304; Brakel, Redelijke Godsdienst I, p. 338.
19. Christian Theology II, pp. 387 f.
20. II. 8.
21. II. 5 and III. 8.
22. Natur and Gnade, p. 8

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