Four Views on the Role of Works at the Final Judgment (Counterpoints: Bible and Theology)

This book examines four views: Wilkin argues that works affect only rewards and in no way interact with our final justification by God; Schriener argues that our works confirm our justification at the final judgment; Dunn, speaking for the New Perspective on Paul, argues that the New Testament teaches final justification by both faith and works without the possibility of separating the two; and Barber, a Roman Catholic theologian, argues that the believer’s union with Christ graciously renders his works meritorious for final judgment.Wilkin’s position is a nonsensical mishmash of begging the question and selection of evidence. He puts himself most clearly here: “Many would agree that there is a necessary connection between believing in Jesus and obeying his commandments. I would not.” He can therefore safely be dismissed on the evidence of scripture. Schreiner elucidates (mainly from Paul, but also other texts) the interpretation that I am most inclined toward – that “works are necessary for justification, but they are not the basis of justification or salvation since God requires perfection and all human beings sin. Hence, works constitute the necessary evidence of fruit of one’s new life in Christ.” Dunn’s arguments are interesting, but essentially he pushes a non-integrated view of faith and works: “Can we actually reconcile ‘justification by faith and not by works’ with ‘justification according to works’? … Assuredly we can maintain that any good that the believer does derives entirely from God’s grace. … But can we also deny that for Paul, believers do and will bear responsibility before God for their doings? Is it so serious that we cannot fit the two neatly into a single coherent proposition?” He argues well, but I do not see the force of his objections that Schreiner’s position weakens the text by not giving more emphasis to the warnings. Barber, a Protestant-trained Catholic (!) argues for the modern Catholic view from Eph. 3:20 and Matt 19 (among other similar verses) that the grace of God in the union of Christ to the believer is powerful enough to make our works meritorious: “The works that the believer performs in union with Christ are therefore capable of doing far more than all we ask or think – they even have salvific value!” His arguments are creative, but textually unconvincing. Of special note, unfortunately, is the general editor Alan Stanley, whose closing essay, in contrast with those by Pate in 4V: Revelation or by Grudem in 4V: Miraculous Gifts, is boring and unhelpful. Overall, an interesting and useful volume.

This book gives various views of Works and Final Judgement. The author takes all views into account in his commentaries. Some are better than others. Of note, Dr. Barber hits the nail on the head!

For its unbeguiling style and tone, the piece by the Roman Catholic writer Michael Barber was the best. For its convolutedness and guile, Schreiner's piece was the worst. Since many evangelicals might be more likely to be convinced by Schreiner's piece than the others, I will concentrate on that. Certainly Schreiner is an advocate of separate requirements for "final salvation," or "entering the kingdom," sometimes just for "salvation," than for its beginning requirement or requirements. Certainly any of the Old Perspective (echoing the review by Climacus here), you would think, would argue that to speak of a righteousness from God granted on the sole requirement of faith, sola fide, and to speak later of ending up in hell forever because of other requirements besides faith not being met, is to make two different requirements for the granting of the righteousness of God (denying, for example, Rm 1:17, 3:21, and Gal 3:15-18). This two-step is what Schreiner does. Here is a summary of how he tries to use verses to support the second step, and what he says the second step is.First, he uses Rm 2:28-29 for this conclusion: good works are "necessary for final salvation" (p. 81).Next, he makes a list of verses (p. 82): "2 Cor 11:15; Eph 2:10; 2 Tim 2:21, 4:14; Titus 1:16; 3:8, 14" concluding from that list "the necessity of obedience for salvation."Next, using Galatians 5:19-21 and 6:8: from 6:8 he concludes "those who sow to the flesh will not experience final salvation" (p. 82) and from 5:19-21 he concludes ""those who pursue evil will not enter the kingdom" (p. 83).Next, he calls (p. 85) 1 Cor 6:9-11 a "listing of sins that exclude from the kingdom."Next (p 86), he does what all salvation by works systems must do, set up a looser entrance standard, for the good works and sins, than perfection of good, and a looser standard for sins than merely their existence. Something the above verses had not provided him! The first, he calls "pursuing what is good," and the second, he calls "dominated by evil."A possible analysis of this is 1) for Schreiner, pursuing what is good, and not being dominated by evil, are necessary and required to be granted entrance to God's kingdom, to be granted "final salvation." This is what we can call the "pretty good" standard. I.e., salvation by works. It is not what the verses he tries to marshall support for it, say! The verses that he uses to speak of judgment do not speak of grading on a curve! 2) Grace, and Christ's saving work, because they are described as not the only thing necessary, are left to becoming contributors and means to do what Schreiner thinks you really need to do to get in at all. It's not the righteousness of Christ and what He did for us. That's there but not enough. It's not what He did on the cross and subsequently on the third day! That's there but not enough. It's not reliance on Him, faith. That's there but not enough. What puts you in is work done by you, with all else besides your good works being insufficient.

I found this book helpful as I seek to understand this issue. The NT obviously talks about the importance of our obedience in relation to the final judgment, but so often I hear that practically denied from pulpits. I enjoy the format where each responds to the others' perspectives. It helps to understand the potential flaws in their arguments or interpretation.

Great presentation of the different views. It's so interesting to experience the variation in other theologies. I think Dr. Barber presented the most scripturally convincing case.