by Thomas H. McCall, Caleb T. Friedeman, and Matt Friedeman. Grand Rapids, MI: Baker Academic, 2023.
The Doctrine of Good Works has six chapters in addition to the introduction and conclusion. The introduction describes the doctrine of good works (the importance of good works and their place in a Christian’s life) and how it has been marginalized in Protestant circles. Considering the doctrine’s necessity and usefulness, the authors attempt to rediscover it in the Protestant confessional tradition and Scripture.
Chapter 1 discusses the doctrine of good works in Protestant theology, namely, Lutheran and Reformed theology. The authors underscore that, on both sides, the principle of good works is regarded as important and necessary. They underline that while Protestant theologians have much contention about the relationship between good works and salvation, they have a common ground: “Good works are nothing less than necessary for salvation” (23, 24).
Chapters 2 and 3 examine good works in the Old and New Testaments. The Old Testament points out God as the initiator of good works; He is a working God (Gen. 1; 2), and He “created humans to do good works” (31). These good works showcase “what it means for humans to be made in the image of God” (61) and were seen in the persons of Abraham, David, Isaiah, Amos, and Micah. In addition, the authors trace good works in Jesus’ life and ministry and proceed to early Christianity in the book of Acts and the writings of Paul. They then examine the good works in the Pauline epistles (especially Paul’s view of faith and works), James, and Revelation.
Chapter 4 discusses “holiness as love of God and love of neighbor.” The authors claim that God is utterly holy, and He “is wholly good. God is perfectly good. God is necessarily good” (100). In His goodness, He wants human beings He created in His likeness to be good, reflect His nature, and “care for one another and, indeed, the entirety of creation” (103). The authors also discuss good works in relation to justification, regeneration, sanctification, and glorification.
Chapter 5 looks at the theology of good works. The authors examine a case study of four churches engaged in outreach and serving the community. Each church performs works of piety, which are those that connect the believers with God (like prayer, Bible study, and fasting), and works of mercy, which are those that connect them with their neighbors. They all emphasize the need to “step out of the door” (160) and reach people.
Chapter 6 points out strategic pastoral leadership. It discusses strategies to help pastors activate works of mercy in their local churches. These strategies consist of “lead by example, be intentionally biblical, learn from your community, start something, let laity lead, be compassionate and evangelistic, build a culture of participation, open wide doors, [and] plan” (162).
The book concludes by highlighting that “good works are not antithetical to the good news,” but they are “part of that good news” (188). The authors insist that “we are saved by grace from first to last. And we are saved also so that we can do good works” (192).
We need to remember that God prepared good works for us that we may walk in them (Eph. 2:10). Those works prove that Jesus lives in us. Though this book should be read critically, it is a thought-provoking and valuable tool for pastors who want to strengthen and motivate their members to carry out good works and care for their community’s needs.
