The Reformers saw Augustine's emphasis on our depravity and raised it. They taught that meritorious works are not only impossible without grace, but they are impossible period. Our sinful wills corrupt everything we do, so even our best efforts require the forgiveness of Christ. Lutherans declared that "even thought they are still impure and imperfect," yet "the good works of believers are pleasing and acceptable to God ... for the sake of the Lord Christ through faith, because the person is acceptable to God."
John Calvin called this our "double acceptance ... before God," by which God accepts both our person and our works through the blood of his Son. Just as God forgives our sinful person by covering us with the righteousness of Christ, so he forgives our sinful works in the same way.
True to the thinking of postmodern innovators, faith without works is dead (James 2). Saying we have right doctrine is empty if not played out in right practice. But contrary to postmodern innovators, good works not done as servants of Christ are as filthy rags (Isa 64.6).
Paul desired nothing more than to be known as a servant of Christ - a steward of a great mystery (1 Cor 4.1-2). He wanted nothing to do with human judgements based on either works or doctrine (1 Cor 4). His life was to be a fool for Christ (1 Cor 4.10). The Kingdom of God is not just talk - it is power. Here the postmodern innovators have it right. But it is a power based on Truth. There is no work done outside of Christ (e.g., recognizing Ramadan) that is of any worth.
As John Piper asks:
Do we do our good deeds in joyful dependence on God with a view to making known his supreme worth? Do we fulfill the overarching command to serve people "by the strength that God supplies in order that in everything God may be glorified through Jesus Christ" (1 Pet 4.11)? ... Without Christ-exalting faith, our deeds will signify nothing but rebellion.
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