In church not long ago a pastor asked, "What qualifies us for the favor of God"? Immediately my Spidey senses started activating and red flags popped up everywhere because Grace is a free gift. This was followed by this statement; The qualification to receive the favor of God is whether we can handle the favor without stealing it! Right there in church I did an AI search (I had already researched this long before AI) and wanted to see the results. Full disclosure: I have not had a chance to validate this yet, but it seems fairly accurate. I'll probably be editing it in the future but just wanted to share it for now. I asked AI to act like a bible scholar from seven different branches of Christianity.
Prompt to AI:
Act as a Catholic, Lutheran, Calvinist, Pentecostal, Methodist, Charismatic, and Presbyterian scholar. Answer whether these assumptions fit historical biblical teaching.
What qualifies us for the favor of God?
The qualification:
Can you handle the favor of God without stealing the glory of God?
Is this in agreement with Covenant principles in scripture, especially the new covenant in Christ.
AI Plan to Research Websites:
(1) Research the definition and doctrine of the favor of God (Grace) within Catholic, Lutheran, Calvinist, Methodist, Pentecostal, Charismatic, and Presbyterian traditions, focusing on the concepts of merit, unmerited favor, and justification.
(2) Investigate the specific theological claim that human ability to handle favor without stealing God's glory serves as a qualification for receiving that favor.
(3) Analyze the Catholic perspective on 'actual grace' and 'sanctifying grace' in relation to human disposition and the glory of God.
(4) Examine the Lutheran and Calvinist (Reformed) views on 'Sola Gratia' (Grace Alone) and 'Soli Deo Gloria' (Glory to God Alone) to determine if they view human humility as a prerequisite or a result of grace.
(5) Explore Methodist/Wesleyan views on 'prevenient grace' and 'Christian perfection' and how these relate to the stewardship of God's favor.
(6) Research Pentecostal and Charismatic teachings on the 'anointing' and 'favor,' specifically looking for the origins of the phrase 'handling the favor without stealing the glory.'
(7) Evaluate how each tradition interprets New Covenant principles regarding 'qualifying' for God's presence, contrasting the 'Old Covenant' law-based approach with the 'New Covenant' faith-based approach in Christ. (8) Compare and contrast these scholarly perspectives to synthesize a response on whether the proposed qualification aligns with historical biblical theology or represents a modern/specific movement's interpretation.
The Architecture of Divine Favor:
A Multiconfessional Analysis of Grace, Glory, and Covenantal Stewardship
The question of what qualifies a human being for the favor of God is perhaps the most fundamental inquiry in Christian dogmatics, serving as the hinge upon which the doors of the Reformation, the Counter-Reformation, and the modern Charismatic movements turn. Central to this inquiry is the provocative assumption that a specific qualification exists: the capacity to "handle" the favor of God without "stealing" His glory. This formulation implies a psychological and spiritual readiness—a "container" of character—that must precede or accompany the distribution of divine blessing. To evaluate whether this assumption fits historical biblical teaching, one must engage in a rigorous comparative analysis across the Catholic, Lutheran, Reformed, Methodist, and Pentecostal-charismatic traditions, testing the concept against the varied architectures of the Old and New Covenants.
The Roman Catholic Framework:
Infused Grace and the Disposition of the Soul
In the Roman Catholic tradition, the "favor of God" is understood primarily through the category of sanctifying grace, an infused quality that heals the soul and makes it pleasing to God. The Catholic scholar approaches the concept of qualification through the lens of "disposition." According to the Catechism of the Catholic Church, grace is the "free and undeserved help that God gives us to respond to his call," yet it establishes a "cooperation between God’s grace and man’s freedom".1 Here, the "qualification" for favor is not a merit earned in a vacuum but a divinely aided preparation.
The process of justification, as defined by the Council of Trent and subsequent Catholic teaching, involves a "movement of the will".2 While the initial grace (prevenient grace) is entirely unmerited and cannot be "handled" or "earned," the subsequent life of the believer involves "disposing oneself" to receive further increases of grace. This disposition is not a theft of God's glory but a fulfillment of it. In the Thomistic vision, grace does not destroy nature but "presupposes and perfects it".2 Therefore, the "handling" of favor is seen as the exercise of the theological and cardinal virtues—faith, hope, charity, prudence, justice, fortitude, and temperance—which are themselves gifts of God.
The Catholic scholar argues that "stealing the glory of God" is prevented by the virtue of humility, which recognizes that even our "merits" are God's gifts.3 The Jansenist controversy highlighted this tension; while Jansenists sought to safeguard the "total gratuity of grace" by emphasizing irresistible grace, the broader Catholic tradition insisted on the necessity of human assent.3 To "handle" favor, in this tradition, is to remain an active but dependent participant in the divine life. The "qualification" is effectively the soul's willingness to be "graced" and subsequently to act in accordance with that grace.2
The Lutheran Perspective: Forensic Justification and the Bondage of the Will
The Lutheran tradition offers a radical counter-perspective to the "dispositional" model. For the Lutheran scholar, any talk of "qualifying" to "handle" God's favor is a dangerous intrusion of the Law into the Gospel. Martin Luther’s theology was forged in the fires of a struggle for assurance, leading him to conclude that the human will is in "bondage" and can do nothing to prepare for or "handle" grace.5
In Lutheran dogmatics, the favor of God is "forensic"—it is God's favorable attitude toward the sinner because of Christ, external to the believer (extra nos). The only "qualification" for favor is the recognition of one's total unqualification.1 Luther insisted that for those in Christ, God is an "all-loving Father," while for those outside, He is a "stern judge".5 The "handling" of favor is not a human management of a spiritual asset; rather, it is a passive reception of the "alien righteousness" of Christ through the "Means of Grace"—the Word and the Sacraments.6
The Lutheran scholar would view the assumption "Can you handle the favor without stealing the glory?" with deep suspicion. If favor is dependent on our capacity to handle it, then salvation is no longer a "gift" but a "wage" for the work of character-building. Lutherans appeal to the "mystery" of why some are saved and others are not, refusing to find the cause in human "capacity" or "handling".8 To "handle" favor in the Lutheran sense is simply to cling to the promise of the Gospel in the midst of one's own perceived unworthiness.
The Reformed and Presbyterian Witness: Sovereignty and Soli Deo Gloria
The Reformed tradition, particularly as articulated in the Westminster Confession of Faith, places the "Glory of God" at the center of its architectonic system. To the Presbyterian scholar, the universe is a theater for the manifestation of God’s attributes.10 The "favor of God" (grace) is directed toward the elect through an "eternal and immutable purpose" that exists entirely independent of any foreseen human merit, faith, or "capacity to handle it".10
The Westminster Confession explicitly states that God does not derive glory from His creatures, but only "manifests His own glory in, by, unto, and upon them".10 The "qualification" for favor is found exclusively in the "secret counsel and good pleasure of His will".10 The Reformed doctrine of "Effectual Calling" teaches that God's grace is irresistible; it does not wait for the human to be "able to handle it," but rather enables the human to receive it by renewing the will.1
In this framework, "stealing the glory" is the ultimate impossibility for the elect and the ultimate tragedy for the reprobate. Because "all things come to pass immutably and infallibly" according to God's decree, the human is never the "first cause" of their own prosperity or righteousness.12 The Reformed scholar emphasizes "Providence"—the "upholding, directing, disposing, and governing" of all creatures and actions—ensuring that the glory for any "favor" received redounds only to the "praise of the glory of His wisdom, power, justice, goodness, and mercy".10 The "handling" of favor is redefined as "sanctification," a process where the Spirit progressively subdues the believer's sin, making them a more fitting vessel for God's glory.10
The Wesleyan and Methodist Synthesis:
Prevenient Grace and Responsible Stewardship
John Wesley sought a middle path between the "bondage of the will" in Lutheranism/Calvinism and the "merit" of Catholicism. The Wesleyan scholar views the "favor of God" as universally available through "prevenient grace"—the grace that "goes before".14 This grace restores a measure of "free will" to every human, allowing them to either "accept or reject" the divine call.15
The "qualification" for further favor, in Wesley’s view, is the "faithful use" of the grace already given. Wesley’s theology of "The Good Steward" is central here. He argued that humans are "stewards of the Lord," entrusted with "time, talent, and treasure".16 The "handling" of favor is not just a psychological state but a practical economic and moral discipline. Wesley’s famous maxim—"Earn all you can, save all you can, give all you can"—was his formula for handling the favor of material and spiritual blessing without letting it "steal the heart" from God.18
For the Wesleyan, "stealing the glory" occurs when the "increase of riches" leads to a "decrease in the essence of religion".18 Wesley feared that Methodism would become a "form of religion without the power" if believers failed to practice radical stewardship.18 The "qualification" to "handle favor" is thus a persistent "watchfulness" and a commitment to "holiness of heart and life".19 In this tradition, favor is not a static gift but a dynamic relationship that requires "co-working" with the Holy Spirit.15
The Pentecostal and Charismatic Perspective:
Empowerment and the "Character Container"
The Pentecostal and Charismatic traditions bring a unique emphasis on the "anointing" and "Spirit-empowered discipleship".20 To the Charismatic scholar, the "favor of God" is often synonymous with "supernatural increase" and "material prosperity," which are seen as "divine blessings resulting from obedience to God".21 This tradition most directly addresses the user's specific qualification: the idea that one's "character" must be a "container" that can "handle" favor.
Prosperity theology teaches that "material wealth creation" is assisted by the Holy Spirit and governed by "laws of faith" and "divine reciprocity".21 Proponents like T.D. Jakes argue that "poverty is a barrier" and that affluence allows for a greater positive impact on society.21 However, this "increase" is contingent on "walking in humility" and "paying one’s tithes".21 The "handling" of favor is seen as a spiritual skill; if the believer's "ego" grows faster than their "character," they will "steal the glory" and the favor will become a snare rather than a blessing.21
The Charismatic scholar insists that the "Holy Spirit is an indispensable factor" in wealth creation and that "material prosperity is meant to be used for God’s glory".21 The danger of "stealing the glory" is mitigated by the practice of "positive confession"—speaking what God has already spoken—which keeps the focus on God as the "sole architect" of prosperity.21 Stewardship, in this context, is about "hosting the Presence" of God and ensuring that the "outward increase" does not exceed the "inward maturity".20
Biblical Covenant Analysis: From the Shadows of Law to the Reality of Christ
To determine whether the "handling favor" qualification fits "historical biblical teaching," we must examine the architectural transition from the Old Covenant to the New Covenant.
The Old Covenant: The Ministry of Condemnation
The Old Covenant (Mosaic) was characterized by "external commands" and "conditionality".23 It was a "working arrangement" between God and Israel where blessing was explicitly tied to performance: "If you diligently obey... the Lord your God will set you high... all these blessings will come upon you".24 This covenant "emphasized works—what we must do for God".23
In this system, "qualifying" for favor was the central problem. Because of "Total Depravity" (or the "flesh"), no one could keep the Law perfectly, meaning the Old Covenant primarily functioned as a "ministry of death" and a "ministry of condemnation".23 The "favor" under the Law was effectively a "wage" that no one could earn. The sacrifices were merely a "shadow" and an "annual reminder of sins," unable to "make perfect those who draw near".24
The New Covenant: The Ministry of the Spirit
The New Covenant, established by the death and resurrection of Christ, is based on a "different principle"—the principle of "Grace".23 It is an "eternal" and "new" arrangement where the "Law is written on the heart" and "sins are remembered no more".24 This covenant "emphasizes grace—what God has done for us through Christ".23
Under the New Covenant, the "qualification" for favor is no longer found in the human's "ability to handle it" or "obey the rules," but in the "Mediation of Christ".24 Christ is the one who "qualified" us to share in the inheritance of the saints (Col. 1:12). The "glory" of this covenant "surpasses and replaces" the glory of the old, much like the sun outshines the moon.23
The New Covenant is a "last will and testament" that provides "only blessings" because Christ has already fulfilled the requirements on our behalf.26 Therefore, the New Testament scholar would argue that we don't "handle" favor to keep it; we are "kept by the power of God" through the favor.10 The "ministry of the Spirit" brings "faith, growth in righteousness, and the fruit of the Spirit" as a result of favor, not a qualification for it.26
The Paradox of "Handling" and "Stealing": A Theological Evaluation
The user's specific qualification—"Can you handle the favor of God without stealing the glory of God?"—is a modern formulation that sits at the intersection of several historical theological debates.
Is "Handling Favor" a Biblical Requirement?
From a strictly Lutheran or Reformed perspective, the answer is "No." To require a human to be "able to handle" grace before God gives it is to make God's grace dependent on human "character," which is a form of synergism or semi-Pelagianism.1 If grace is for the "spiritually bankrupt" and the "ungodly" (Rom. 4:5, 5:6), then the recipient is, by definition, unable to handle it on their own. The "glory" of God is most clearly seen when He gives favor to those who cannot handle it, and then He Himself provides the strength to sustain them.1
However, from a Wesleyan or Charismatic perspective, the answer is "Yes," but with a nuance. They argue that while the initial favor is unconditional, the ongoing stewardship of that favor requires "character".18 Jesus’ Parable of the Talents (Matt. 25) and the Parable of the Pounds (Luke 19) suggest that those who "handle" their master’s resources well are given more, while the "wicked, lazy servant" loses what he has.17 In this sense, "handling" favor is not a qualification for salvation but a prerequisite for increased responsibility and influence in the Kingdom.18
The Mechanism of "Stealing Glory"
"Stealing the glory" of God is a central theme in biblical stewardship teaching. God is described as a "jealous God" who will not share His glory with another (Isa. 42:8).22 Money, or "Mammon," is identified as the chief rival for God's glory.22 When a believer experiences "divine increase" but attributes it to their own "personality, IQ, or hard work," they have "adulterated" the message of grace.23
The "qualification" of "handling favor" is essentially a check against the "deceitfulness of wealth".28 Jesus warned that wealth can "choke the word, making it unfruitful".28 The "steward's heart" is one that recognizes God as the "owner" and themselves as merely the "manager".18 This shift from "owner" to "manager" is the primary mechanism that prevents the theft of glory. As long as the believer identifies as a manager, the "glory" for the estate's success naturally belongs to the Owner.
The Consensus of the Seven Scholars: A Narrative Synthesis
If we bring together a Catholic, Lutheran, Calvinist, Pentecostal, Methodist, Charismatic, and Presbyterian scholar, their collective response to the user's inquiry would reveal a "unity in diversity" regarding the economy of grace.
The Source of Qualification
All seven scholars would agree that, in the most foundational sense, Christ is our only qualification for the favor of God.6 The "exact justice and rich grace of God" are both glorified in Christ's work.10 Without Christ, humanity is under the "curse of the law" and "divine wrath".11 Whether it is the Catholic "Infusion," the Lutheran "Imputation," or the Wesleyan "Prevenience," the source of favor is always the "free grace and love" of God.1
The Role of Character and Handling
The divergence occurs on the timing and function of human character.
The Lutheran and Presbyterian would emphasize that "Good Works" and "Character" are the fruit of favor. We don't "qualify" by handling; we "handle" because we have been qualified by Christ.10
The Catholic, Methodist, and Charismatic would emphasize that "Character" is the container that allows for the increase of favor. While the first grace is a gift, the "abundant life" and "greater works" require a vessel that is "holy and acceptable to God".2
The Danger of the "Handling" Assumption
The scholars would offer a collective warning: if the "Can you handle it?" question is used to make a person feel they must "work" to get God's attention, it has become a "ministry of condemnation".23 The New Covenant is not a "test of strength" but an "offer of rest".1 As the Lutheran scholar Andrew Preus notes, the certainty of grace must rest in the "objective and complete work of Christ's redemption," not in "how the human will chooses and responds".1
The Practicality of Stewardship
However, the Methodist and Charismatic scholars would insist that the "Handling" question is a vital "pastoral" check. Stewardship is "more about spiritual growth than dollars and cents".28 Teaching people to resist the "power of wealth to deceive" is essential to keeping the "door of their hearts open" to the Word.28 For them, "Handling favor" means maintaining a "life of stewardship" where God is the "prior claim" on everything.18
Summary Comparison of Traditions on Divine Favor
Final Conclusion:
Integrating the "Handling" Assumption into New Covenant Theology
The assumption that "handling favor without stealing glory" is a qualification for God's favor is partially in agreement with historical biblical teaching, depending on which "level" of favor is being discussed.
Initial Favor (Justification): The assumption is false. The only "qualification" is Christ's righteousness received by faith. Any requirement to "handle it" correctly would invalidate the "unmerited" nature of the Gospel.1
Increased Favor (Sanctification/Influence): The assumption is true. Biblical stewardship principles and the Parables of the Talents/Pounds establish that God entrusts "true riches" to those who are "faithful in very little" (Luke 16:10-11). This is not about "earning" God's love, but about "qualifying" for higher levels of stewardship in His Kingdom.18
The "Stealing Glory" Test: This is a universal biblical principle. Whether one is a Lutheran or a Charismatic, the "theft" of God's glory—attributing divine favor to human merit—is the root of spiritual pride and the "deceitfulness of wealth".10
The New Covenant does not abolish the need for stewardship; it repowers it. Instead of the "superficial change" of the Old Covenant, the New Covenant brings a "profound change" of the heart by the Holy Spirit.23 This change is the very "capacity" to handle favor. We do not develop this capacity on our own to "qualify" for God; rather, God gives us His favor, and that favor produces the character that can then "handle" even greater favor to the "praise of His glorious grace".10
Ultimately, the most nuanced scholar would conclude that the question "Can you handle it?" should not be a "threat" from the Law, but an "invitation" to the Spirit. It is a call to remain in a posture of "Fragrance"—exuding the life and love of Jesus—by "speaking the true message of Christianity" and not "adulterating" it with human pride.23 In the economy of the New Covenant, we "handle" the favor of God by constantly giving it away, ensuring that the "glory" never stops with us, but always returns to the Source. This is the "reasonable service" of the New Covenant believer: to be a "living sacrifice" whose mind is so renewed that they no longer "steal" glory, but "manifest" it in every area of life.30
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