My goal in this post is to challenge my brothers and sisters to see and think about what the Catholic Church says about salvation. This is a controversial topic, I know, but one which I cannot remain silent about any longer. Before, I begin, however, I must clarify that I only write of the official teaching of the Catholic Church and do not mean to make any declarations about the salvation of individuals within the Catholic Church. I believe it is possible for individual Catholics to be saved, and pray this is most certainly the case! However, with a sorrowful heart, I must say that the Catholic Church is teaching another gospel and leading many astray.
While there are many aspects of Catholicism I might choose to discuss the morality and rightness of, it is primarily the teaching on justification that concerns me the most. It seems that because the Catholic Church has made some reforms since the time of the Reformation, that many evangelicals are inclined to believe there is no difference, now, between the Catholic and Protestant Church. However, this is not the case. Much of the teaching expressed in the Council of Trent in the 16th century, particularly the teaching on justification, has not changed. The declarations made then are still the official teaching of the Catholic Church today.
Much of their teaching is good and true, and other parts seem right to us, but we must carefully consider what is intended by each statement. Consider, first what they believe about the perseverance of the saint. In the Sixth Session of the Council of Trent in the ninth chapter it states, “For even as no pious person ought to doubt of the mercy of God, of the merit of Christ, and of the virtue and efficacy of the sacraments, even so each one, when he regards himself, and his own weakness and indisposition, may have fear and apprehension touching his own grace; seeing that no one can know with a certainty of faith, which cannot be subject to error, that he has obtained the grace of God.” This statement has the appearance of humility, but denies God’s power and authority over all. Consider 1 Thes. 1:4-5, which states, “For we know, brothers loved by God, that he has chosen you, because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction.” Here, Paul believed in the certainty of the salvation of these believers. He believed because there were good works, which accompanied their salvation. All of which is precisely what Christ taught, especially, in the Parable of the Sower.
The importance of good works is taught by Protestants and Catholics alike. However, there is a subtle, yet perhaps not so subtle, distinction between the two. The Protestant believes one is saved by faith alone and works are a result of the change God has brought about in the heart of God’s Elect. The works do nothing to justify one, but only demonstrate that one is in fact justified. The Catholics, on the other hand, believe that one must continue to do good works after their hearts are enlighten to obtain their justification. Rather than faith alone, they believe in “faith co-operating with good works.” Consider the remarks in the tenth chapter of Sixth Session of the Council of Trent, “He that is just, let him be justified still; and again, Be not afraid to be justified even to death; and also, Do you see that by works a man is justified, and not by faith only. And this increase of justification holy Church begs, when she prays, ‘Give unto us, O Lord, increase of faith, hope, and charity.’” Here it is obvious that they teach one must be continually justified through the course of ones life and never sure of it. In Chapter 11 it states, “Wherefore, no one ought to flatter himself up with faith alone, fancying that by faith alone he is made an heir, and will obtain the inheritance, even though he suffer not with Christ, that so he may be also glorified with him.” Finally, consider the following final remarks on justification given at the Sixth Session.
CANON XII.-If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema.
CANON XIV.-If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema.
CANON XV.-If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema.
CANON XX.-If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of observing the commandments ; let him be anathema.
Oh, my brother and sister can you now see why this is such a weighty and pressing matter? Both sides cannot be right. Either one is saved by faith alone through Christ alone or one is saved by faith and works. Now, there are many verses I would like to share with you, but I will limit myself to only a few that convince me of the Protestant view.
Romans 11:6 - “And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work.”
Galatians 2:16-21- “We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified. But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! For if I rebuild what I tore down, I prove myself to be a transgressor. For through the law I died to the law, so that I might live to God. I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.”
Brothers and sisters it is my prayer that you might consider all of this carefully and that you might come to a conclusion on the matter. I exhort to not put this to the side as if it does not matter greatly, for the eternal lives of souls are at stake. May our Father give you all spiritual wisdom and understanding to know what is the will and truth of God.
The following are some links which might be helpful in your own study.
More verses on justification and works
Misunderstanding Vatican II
Council of Trent (1545- 1563)
Justification by Faith
Catholic Catechism