> The paradox surrounding God’s sovereignty and human responsibility in the domain of salvation has perplexed theologians for centuries. According to this theological conundrum, God is absolutely sovereign over everything, including salvation, and yet holds man morally responsible for believing—a belief that, paradoxically, man cannot achieve without divine intervention. The paradox raises profound questions: How can God justly hold individuals accountable for an act—namely, saving faith—that they are incapable of performing without His help?
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Exploring the Paradox
– God’s Sovereignty and Human Inability
At the heart of this paradox is the assertion that God, in His sovereignty, orchestrates every detail of the universe, including who will be saved. Scripture frequently underscores God’s absolute control:
– “Our God is in the heavens; he does all that he pleases” (Psalm 115:3, ESV).
– “For those whom he foreknew he also predestined to be conformed to the image of his Son” (Romans 8:29).
However, the same Scriptures emphasize that humans are held accountable for their response to God’s offer of salvation. Jesus commanded, “Repent and believe in the gospel” (Mark 1:15). The tension lies in the fact that, by their sinful nature, human beings are spiritually dead and thus incapable of coming to faith on their own. As Paul wrote, “And you were dead in the trespasses and sins” (Ephesians 2:1).
– Theological Reflections on the Paradox
Prominent theologians have offered their insights on this complex relationship between divine sovereignty and human responsibility:
1. Augustine of Hippo
Augustine spoke extensively on the nature of grace and free will. He emphasized that without God’s grace, humans cannot choose good:
“God does not command things which are impossible, but by commanding, He instructs you both to do what you are able and to pray for what you are not yet able to do”.
Augustine, Sermon 169
Augustine’s view suggests that God’s commands not only reveal human incapacity but also lead individuals to seek divine aid, thus combining divine sovereignty with a call to human responsibility.
2. Martin Luther
Martin Luther, in his seminal work *The Bondage of the Will*, argued that human will is enslaved to sin and cannot turn to God without divine grace:
“Man is like a horse: God or Satan mounts him. He does not have a free will to run to whichever rider he prefers, but each of the riders contends to have and hold him”.
Martin Luther, The Bondage of the Will
Luther accentuated the need for God to initiate the saving process, highlighting human dependence on divine intervention while acknowledging the moral imperative to believe.
3. Jonathan Edwards
Jonathan Edwards tackled the paradox by emphasizing the distinction between natural and moral inability:
“By natural ability we mean that capacity which men have present nature to do anything if a disposition appeared to do it. But the want of inclination and right intent, and the want of a right heart, is moral inability”.
Jonathan Edwards, Freedom of the Will
When Jonathan Edwards speaks of the “natural ability,” he includes the following faculties:
- General revelation from creation and conscience. General revelation is part of the natural faculties, as it provides humans with the knowledge of a creator and moral law imprinted on their conscience.
- Rational nature of man. Edwards also posits that humans, as rational beings, have the capacity to understand the implications of the gospel intellectually. They can reason about moral truths, the requirements of God’s law, and the logical coherence of the Christian faith. The rational capacity to comprehend these truths is part of the natural faculties.
- Emotional and volitional capacities that make up human nature. Humans have emotional and volitional faculties that enable them to experience conviction or desire for pardon. This emotional capacity is part of the natural faculties that play a role in belief.
These faculties position humans to be able to respond to the gospel; however, due to their moral inability, resulting from their sinful nature, they will not do so unless God intervenes to change their inclinations. Therefore, Edwards underscores the necessity of divine grace to affect true saving faith, blending the natural faculties with a transformed will and heart. (See John 6:35-40, 44, Romans 1:21, John 3:16-21).
Resolving the Paradox?
Though the paradox may not be fully resolvable from a human perspective, several key points offer a framework for understanding how God can justly hold humans accountable for faith:
– Divine Initiation and Human Response
God initiates the process through prevenient grace, drawing individuals to Himself while enabling their response. This aligns with the idea that while humans are unwilling, and therefore unable, to believe on their own, God provides the necessary grace to empower a genuine response. (See John 3:3, 5-6)
– Moral Accountability
Humans remain morally accountable because their inability stems from a willful rejection of God. Divine justice holds individuals responsible for their resistance to the offered common grace, not for a lack of natural capacity.
– The Mystery of Divine Wisdom
Ultimately, the tension may reside in the mystery of God’s wisdom and transcendence. Unlike humans, God’s ways are higher and His judgments inscrutable, as echoed in Isaiah: “For my thoughts are not your thoughts, neither are your ways my ways, declares the Lord” (Isaiah 55:8).
Conclusion
The paradox of divine sovereignty and human responsibility continues to be a profound and often perplexing aspect of Christian theology. As Augustine, Luther, and Edwards, among others, have shown, grappling with this issue often leads to a deeper recognition of the complexities of grace and the human condition. Embracing this tension can foster greater humility and reliance on divine grace, ultimately leading believers to a richer understanding of God’s nature and His salvific work.
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