The
subject of common grace is not only of particular but also of very urgent
interest to the person who accepts the witness of Scripture regarding the total
depravity of human nature by reason of sin. For if we appreciate the
implications of total depravity, then we are faced with a series of very
insistent questions. How is it that men who still lie under the wrath and curse
of God and are heirs of hell enjoy so many good gifts at the hand of God? How
is it that men who are not savingly renewed by the Spirit of God nevertheless
exhibit so many qualities, gifts and accomplishments that promote the
preservation, temporal happiness, cultural progress, social and economic
improvement of themselves and of others? How is it that races and peoples that
have been apparently untouched by the redemptive and regenerative influences of
the gospel contribute so much to what we call human civilisation? To put the
question most comprehensively: how is it that this sin-cursed world enjoys so
much favour and kindness at the hand of its holy and ever-blessed Creator?
Elementary acquaintance with the history and literature of this
world will convince us that even the heathen have their noble examples of what,
to human norms of judgment at least, may be called courage, heroism, honesty,
justice, fidelity, and even mercy. Common grace concerns itself with the reason
and meaning of this “rich stream of natural life” which existed before
Christianity made its appearance and even now continues to flow “underneath and
side by side with the Christian religion”.
In this field of inquiry no name deserves more credit than /p. 2/ that of the renowned reformer, John Calvin. No one was more deeply persuaded of
the complete depravation of human nature by sin and of the consequent inability
of unaided human nature to bring forth anything good, and so he explained the
existence of good outside the sphere of God's special and saving grace by the
presence of a grace that is common to all yet enjoyed by some in special
degree. “The most certain and easy solution of this question, however, is, that
those virtues are not the common properties of nature, but the peculiar graces
of God, which he dispenses in great variety, and in a certain degree to men
that are otherwise profane.” The elect alone are sanctified by
the Spirit; they alone are healed of sin; they alone are created anew. But all
creatures by the energy of the same Spirit are replenished, actuated and
quickened “according to the property of each species which he has given it by
the law of creation”.
On this
question Calvin not only opened a new vista but also a new era in theological
formulation. Having thus stated the question and indicated the line along which
the greatest of the Reformers answered it, we may now proceed to attempt an
elucidation and exposition of our topic.
Definition
of Common Grace
Dr. Charles Hodge in his Systematic Theology defines common grace as “that influence of the
Spirit, which in a greater or less measure, is granted to all who hear the
truth”. This definition given at the outset
of his treatment is reiterated and unfolded in his ensuing discussion. “The
Bible therefore teaches that the Holy Spirit as the Spirit of truth, of
holiness, and of life in all its forms, is present with every human mind,
enforcing truth, restraining from evil, exciting to good, and /p. 3/ imparting wisdom or strength, when, where, and in what
measure seemeth to Him good. In this sphere also He divides ‘to every man
severally as He will.’ (1 Cor. 12:11.) This is what in theology is called
common grace.” “As God is everywhere present in the
material world, guiding its operations according to the laws of nature; so He
is everywhere present with the minds of men, as the Spirit of truth and
goodness, operating on them according to the laws of their free moral agency,
inclining them to good and restraining them from evil.” “The evidence therefore from
Scripture, and from experience, is clear that the Holy Spirit is present with
every human mind, and enforces, with more or less power, whatever of moral or
religious truth the mind may have before it.” To this presence and influence of
the Spirit then, according to Dr. Hodge, we are indebted for all the order,
decorum, refinement and virtue, as well as the regard for religion and its
ordinances, which exist in the world. To it we owe “the skill of artisans,
the courage and strength of heroes, the wisdom of statesmen”.
It is obvious that this series of definitions evinces a rather
restricted view of the nature and scope of what is called common grace. The
word “grace” in the definition is limited to “the influence of the Spirit of
God on the minds of men”, and so in accord with that limited
concept of the word “grace” the following restrictions are made in the
definition of the nature and scope of common grace. (1) Common grace is
restricted to the human sphere. (2) It is restricted to the rational, moral and
religious spheres. (3) It is restricted to those operations of the Spirit, on
the minds, consciences and hearts of men, that are mediated through the truth.
To the same effect is the definition given by Dr. A. A. Hodge. “
‘Common grace’ is the restraining and persuading influences of the Holy Spirit
acting only through the truth revealed in the gospel, or through the natural
light of reason /p. 4/ and of conscience, heightening the
natural moral effect of such truth upon the understanding, conscience, and
heart. It involves no change of heart, but simply an enhancement of the natural
powers of the truth, a restraint of the evil passions, and an increase of the
natural emotions in view of sin, duty, and self-interest.”
There
can be no question but these definitions given by Charles and A. A. Hodge
embrace what is perhaps the most important phase of common grace, and very
often in common usage it is this phase of God's favour we have in mind when we
use the term “common grace”. But this rather restricted definition does not
embrace other important aspects of the divine favour which should naturally and
logically be included in the definition. It will provide us with a broader
basis for discussion of the topic and will be found to be more in accord with
the witness of the Scripture on this subject to regard the word “grace” in the
title as referring to any gift or favour bestowed upon, and enjoyed by,
creatures, rather than, in the more limited sense accepted by Dr. Hodge, as
“the influence of the Spirit of God on the minds of men”. If this broader
definition of the word “grace” is adopted, it will include the influence of the
Spirit of God on the minds of men, but it will also include gifts bestowed upon
other creatures as well as upon men and it will also include the grace bestowed
upon men that cannot conveniently be defined as an influence of the Spirit upon
their minds.
The word
“common” in the title of the topic is not used in the sense that each
particular favour is given to all without discrimination or distinction but
rather in the sense that favours of varying kinds and degrees are bestowed upon
this sin-cursed world, favours real in their character as expressions of the
divine goodness but which are not in themselves and of themselves saving in
their nature and effect. So the term “common grace” should rather be defined
as every favour of whatever kind or
degree, falling short of salvation, which this undeserving and sin-cursed world
enjoys at the hand of God.
This is a comprehensive definition and it is apparent that /p. 5/ the favours bestowed and enjoyed fall into different
categories. The best classification with which the present writer has become
acquainted is that offered by Dr. Herman Kuiper in the work aforementioned. In
classifying the various manifestations of grace recognised by Calvin he gives
three groups. The first category is that of the “grace which is common to all
the creatures who make up this sin-cursed world…a grace which touches creatures
as creatures”. This Dr. Kuiper calls universal common grace. There is, secondly, the grace recognised
by Calvin as “common to all human beings in distinction from the rest of God's
creatures…a grace which pertains to men as men”. This Dr. Kuiper calls general common grace. Thirdly, there is the grace common not
to all creatures and not to all men but to all “who live in the covenant
sphere…to all elect and non-elect covenant members”. This Dr. Kuiper calls covenant common grace. There is, of course, within each
classification the general and the particular. For the gifts bestowed upon each
group of creatures are not indiscriminately dispensed. In each group there are
differing degrees of the favour bestowed. This classification is inclusive and
it also provides us with necessary and convenient distinctions. In the order
stated we find the circle becomes more limited, but just as the limitation
proceeds so does the nature of the grace bestowed become higher in the scale of
value.
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