Critiquing: Episode #104 — Are good works evidence of saving faith?

February 10, 2022 | Content Source: Ask NT Wright Anything – Premier

Good works and salvation — Social media’s role — Justification by faith — Community involvement — Work as vocation

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Episode Assessment:

		Commentary
Degree of Accuracy	B-	The episode generally captures NT Wright’s theological positions accurately. However, the simplification of complex theological concepts, such as the interplay between faith and works, could mislead listeners who are not well-versed in Christian doctrine. Some nuanced distinctions, especially regarding justification and sanctification, are glossed over.
Degree of Coherence	C+	The discussion maintains a general coherence, but it often meanders, particularly when transitioning between topics like the nature of good works and the role of faith. This lack of structural clarity can obscure the main points, making it difficult for listeners to follow the logical progression of the arguments presented.
Absence of Fallacies	C	There are instances where the discussion borders on logical fallacies, particularly in the comparison between Christian and non-Christian good works. The argument that non-Christians can advance the kingdom of God as much as Christians lacks sufficient qualification and risks oversimplifying complex theological distinctions.
Degree of Evidence	C	Scriptural references are provided, but the discussion often lacks depth in exegetical analysis. The arguments presented would benefit from a more thorough engagement with theological scholarship, historical context, and empirical data where applicable. The reliance on anecdotal and generalized statements weakens the overall argumentative rigor.
Degree of Testability	D+	The theological nature of the discussion inherently limits testability. Concepts such as “saving faith” and “the kingdom of God” are abstract and metaphysical, making them resistant to empirical verification or falsification. This lack of testability is a significant limitation for those seeking more concrete or measurable criteria for evaluation.
Rational Confidence	C-	The confidence with which some conclusions are drawn does not always correspond to the strength of the supporting evidence. For example, the assertion that non-Christian good works can advance the kingdom of God as effectively as Christian efforts seems overstated given the lack of theological and empirical support for such a claim.

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Potential/Apparent Weaknesses:

1. Absence of Evidence:

While the episode provides a number of scriptural references, these are often presented without sufficient contextual analysis or engagement with theological scholarship. For instance, the discussion about the good works of non-Christians and their potential to advance the kingdom of God is introduced without addressing the substantial theological debates surrounding this issue. The argument would benefit from referencing historical interpretations, church doctrines, or empirical studies on religious behavior and its societal impact.

“Cyrus in the Old Testament is the classic example… God works in and through the world in and through people of all sorts to do good things which are really honoring to God.”

This example, while illustrative, is insufficiently supported by a broader theological framework that could explain how such instances fit into the Christian understanding of salvation and divine grace. The absence of a rigorous theological foundation here weakens the overall argument.

2. Testability of Claims:

The episode delves into deeply theological concepts that are inherently difficult to test, which poses a significant challenge for those seeking empirical or logical validation of the claims made. For instance, the idea that good works are a sign of saving faith is a theological position that cannot be easily quantified or verified. This reliance on abstract, metaphysical concepts reduces the practical applicability of the discussion and may leave listeners with unresolved questions.

“Good works in Paul’s day often meant people who would do public building who would have enough spare cash for whatever reason to be able to put up a public library or something like that.”

This assertion, while historically accurate, does not provide a testable hypothesis or measurable criteria for evaluating the presence of saving faith in individuals today. The discussion would be strengthened by incorporating more concrete examples or exploring how these theological principles might be applied in contemporary contexts.

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Formulations of Major Arguments

Argument #1: Good Works as Evidence of Faith

1. Major Premise: Good works are a necessary manifestation of true, saving faith, as evidenced by scriptural teachings.
2. Minor Premise: Christians are commanded to perform good works as a natural outflow of their faith in Christ.
3. Conclusion: Therefore, the presence of good works in a believer’s life serves as evidence of their saving faith.

Counter-Argument: While the argument rightly emphasizes the connection between faith and works, it risks conflating the evidence of faith with the cause of salvation. This approach could inadvertently promote a works-based understanding of salvation, which is contrary to the doctrine of justification by faith alone as outlined in key New Testament passages (e.g., Ephesians 2:8-9). Furthermore, the conclusion assumes that good works are the exclusive or primary evidence of saving faith, which overlooks other important aspects of Christian life, such as spiritual growth, inner transformation, and perseverance in faith. A more balanced view would recognize that while good works are important, they are not the sole indicator of genuine faith, and should be considered alongside other factors.

Argument #2: Non-Christians’ Good Works and the Kingdom of God

1. Major Premise: Good works, regardless of the doer’s faith, can contribute to the common good and align with the moral will of God.
2. Minor Premise: Non-Christians are capable of performing good works that have positive effects on society and may reflect God’s general grace.
3. Conclusion: Therefore, the good works of non-Christians can advance the kingdom of God in a way similar to those performed by Christians.

Counter-Argument: This argument, while acknowledging the value of good works across different faiths, potentially undermines the unique role of the Christian community in advancing the kingdom of God. Theologically, the kingdom of God is not merely about moral actions or social good but is intrinsically tied to the proclamation of the gospel and the transformative work of the Holy Spirit. The good works of non-Christians, though commendable, do not necessarily carry the same spiritual significance as those done in faith, which are considered part of the Christian witness to the world. Additionally, this argument could be seen as blurring the distinction between common grace (God’s general kindness to all people) and saving grace (which is particular to those in Christ). A more nuanced approach would recognize the value of non-Christian good works while maintaining the distinctiveness of Christian mission and ethics.

◉ No Clear Evidential Demarkation for Good Works among Christians and Non-Christians:

The absence of a clear distinction between the actions of Christians and non-Christians challenges the Christian claim of a spirit-filled life.

The Christian narrative asserts that those who are truly filled with the Holy Spirit will exhibit unmistakable signs of a transformed life, with good works as the foremost evidence. This claim forms the backbone of the Christian apologetic, which insists that the presence of the Holy Spirit in a believer’s life is not just a spiritual experience but a tangible reality that should be evident to all. However, a closer examination of the lives of professing Christians and non-Christians reveals a glaring absence of clear demarcation in behavior and moral conduct, which raises significant doubts about the veracity of these claims.

The argument that the Holy Spirit indwells believers and catalyzes a life of exemplary morality and good deeds is undermined by the observable reality that non-Christians often exhibit moral behavior that is indistinguishable, and sometimes superior, to that of their Christian counterparts. If the Holy Spirit’s presence is supposed to be the defining difference, this difference should be obvious and irrefutable. Yet, time and again, Christians are forced to acknowledge that the moral and charitable actions of non-Christians—those who, according to Christian doctrine, lack this divine indwelling—are often on par with, or exceed, the good works of those within the Church.

Moreover, the Christian response to the moral failings of their own adherents further complicates the issue. When prominent Christians fall from grace or when individuals apostatize, Christians often dismiss these people as having never been “true Christians” in the first place, despite years, or even decades, of faithful service and good works. This is commonly justified by citing passages like Matthew 7:22-23, where Jesus says, “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” This convenient reclassification not only absolves the faith from responsibility but also blatantly ignores the good works that these individuals performed during their time as professing Christians. It serves as a catch-all excuse that nullifies any obligation to confront the reality that moral behavior and spiritual devotion are not exclusive to those with the Holy Spirit.

Furthermore, the lack of good works among the vast majority of Christians—those who sit in the pews, week after week, doing little in service to God—poses another serious challenge to the Christian claim. If the Holy Spirit’s indwelling is as transformative as Christianity asserts, why then do so many Christians lead lives that are indistinguishable from those of non-believers? The Church is filled with individuals who, despite their professed faith, contribute minimally to the spiritual or moral fabric of society. This dissonance between the expected and actual behavior of Christians suggests that the Holy Spirit, if it exists, is either ineffective or absent in the lives of many who claim to be believers.

In conclusion, the Christian claim that the Holy Spirit’s indwelling is evidenced by a clear and observable transformation in behavior is severely undermined by the reality that there is no consistent or reliable demarcation between the good works of Christians and non-Christians. The excuses offered by Christians for this lack of distinction—whether by disavowing apostates or overlooking the moral indifference of the majority—only further highlight the incoherence of the doctrine. If the Holy Spirit were real and active, the evidence of its presence would be unmistakable. The absence of such evidence invites serious skepticism about the entire Christian narrative.

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I warmly welcome any thoughts or further discussion on this topic in the comments section below. Let’s engage in a meaningful conversation about the implications of these observations.