Good Works Necessary for Salvation?

Before making my move across the Tiber to Reformation21, I thought I’d offer some thoughts on a typically vexing question.

Having edited a book on the diversity of the Reformed tradition in the seventeenth century, I am fully aware of the places where there are differences of opinion among Reformed theologians. Some differences were significant; some were relatively insignificant. Anyone interested in those debates can check out, “Drawn into Controversie.” (I am also editing a companion volume for Vandenhoeck & Ruprecht on debates in the Long 18th century).

It never occurred to me, however, to include a debate on whether good works are necessary for salvation. Without wishing to commit the oft-made error, “all Reformed theologians say this…” – a good way to end one’s scholarly career – I will say that of all the Reformed theologians I have surveyed on the matter of good works, the vast majority affirmed that they are necessary for final salvation.    Continue at Mark Jones

Pastors Leaving Their Flocks

A particularly sensitive subject concerns the issue of pastors leaving their local ministry for another ministry.  In today’s ecclesiastical climate, including confessionally Reformed churches, we are facing a serious problem because of pastors treating the ministry as if they are professionals. The ministry today has more in common with worldly advancement than it does with some of the principles we find in the Scriptures.

This topic is something the Puritans were not silent about. John Owen, the so-called “Prince of the Puritans” – and I happen to think he is rightly called the “Prince” – remarks that the reason the early church had great ‘provisions’ against moving from one congregation to another is due to the practice of ‘professionalism’. Owen writes:

“for when some churches were increased in members, reputation, privileges, and wealth, above others, it grew an ordinary practice for the bishops to design and endeavor their own removal from a less unto a greater benefice” (Works, 16:94).

As we say here in Canada, plus ça change, plus c’est la même chose. The practice of the early church has much to teach us moderns. Owen continues, “[t]his is so severely interdicted in the councils of Nice and Chalcedon as that they would not allow that a man might be a bishop or presbyter in any other place but only in the church wherein he was originally ordained; and, therefore, if any did so remove themselves, decreed that they should be sent home again, and there abide, or cease to be church-officers” (Conc. Nicea. can. 15,16; Chalced., can. 5, 20).

The whole concept of “open contending for ecclesiastical promotions, benefices, and dignities, were then either unknown or openly condemned” (Ibid).   Continue at Mark Jones