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Appendix 1

Statement on Grace, Faith, and Works

In many ways, salvation is a mystery. When does it happen, is there a particular prayer that must be said. What is the relationship between “grace,” “faith,” and “works?” Can you lose your salvation or fall from grace?

Catholics have always believed that both grace and faith are essential elements, which lead us into a relationship with God. Grace is that supernatural push or encouragement, which prompts our conscience to make that leap of faith. Grace is transient. It doesn’t live in the soul, but acts on the soul from the outside, so to speak. It’s a supernatural kick in the pants. It gets the will and intellect moving so we can seek out and keep working towards sanctifying grace.

There are few more confusing topics than salvation. Catholics even have a fancy name for the study of the theology surrounding the subject – “Soteriology.” Soteriological studies go way beyond the standard question posed by our evangelical brothers and sisters

-- "Have you been saved?" When posed to a Catholic Christian, the question generally means is: "Don’t you wish you had the assurance of salvation?" Most Protestants and Evangelical Christians think they do have such an absolute assurance, that with a simple, one-time “prayer of faith” or “sinner’s prayer,” their “salvation” is locked in, once and for all time.

All they have to do is "accept Christ as their personal Savior," and it’s done. They might well live exemplary lives thereafter, but living well is not crucial and definitely does not affect their salvation.

Soteriology, or the theology of Salvation, views the entire Bible as salvation history. From Genesis to Revelation we have a record of God’s dealings with mankind, and His plan for us, which were set in motion before the foundations of the world. A few salient points are consistent across both the new and old covenants: Sin separates is from God, and God has a plan for us to be reconciled unto him.

Are you “born again” as Jesus instructed Nicodemus? Though Catholic polemic rarely utilizes this term, we do believe the validity of the question. Catholic theology does not have a problem with the phrase. However, we do have some concerns regarding how the term is applied in some Christian circles, and subsequent implications on our lives lived in faith.

Many well-known Pentecostal televangelists from the "Word of Faith" wing of Protestantism assert that the assurance of salvation comes through being "born again": "Unless one is born anew, he cannot see the kingdom of God" (John 3:3). Though much of Word of Faith theology is considered bizarre in Protestant circles, this explanation of being born again could be endorsed by millions of Evangelical Protestants. In Kenneth E. Hagin’s booklet, The New Birth, he writes, "The new birth is a necessity to being saved.

Through the new birth, you come into the right relationship with God."

According to Hagin, there are many things that this new birth is not. "The new birth is not: confirmation, church membership, water baptism, the taking of sacraments, observing religious duties, an intellectual reception of Christianity, orthodoxy of faith, going to church, saying prayers, reading the Bible, being moral, being cultured or refined, doing good deeds, doing your best, nor any of the many other things some men are trusting in to save them." Those who have obtained the new birth "did the one thing necessary: they accepted Jesus Christ as personal Savior by repenting and turning to God with the whole heart as a little child." That one act of the will, he explains, is all they needed to do. But is this true? Does the Bible support this concept?

Scripture consistently teaches that one’s final salvation depends on the state of the soul at death. As Jesus himself tells us, "He who endures to the end will be saved" (Matt. 24:13; cf. 25:31–46). One who dies in the state of friendship with God (the state of grace) will go to heaven. The one who dies in a state of enmity and rebellion against God (the state of mortal sin) will go to hell.

For many Fundamentalists and Evangelicals it makes no difference—as far as salvation is concerned—how you live or end your life. You can heed the altar call at Church, announce that you’ve accepted Jesus as your personal Savior, and, so long as you really believe it, you’re set. From that point on there is nothing you can do, no sin you can commit, no matter how heinous, that will forfeit your salvation. You can’t undo your salvation, even if you wanted to.

Does this sound too good to be true? Yes, but nevertheless, it is something many Protestants claim. Take a look at what Wilson Ewin, the author of a booklet called There is Therefore Now No Condemnation, says. He writes "the person who places his faith in the Lord Jesus Christ and his blood shed at Calvary is eternally secure. He can never lose his salvation. No personal breaking of God’s or man’s laws or commandments can nullify that status."

"To deny the assurance of salvation would be to deny Christ’s perfect redemption," argues Ewin, and this is something he can say only because he confuses the redemption that Christ accomplished for us objectively with our individual appropriation of that redemption. The truth is that in one sense we are all redeemed by Christ’s death on the cross—Christians, Jews, Muslims, even indigenous peoples in the darkest forests (1 Tim. 2:6, 4:10, 1 John 2:2)—but our individual appropriation of what Christ provided is contingent on our response. Christ died, once and for all, but like any gift, it must be opened and put to use or it is of no effect.

Certainly, Christ did die on the cross once for all and has entered into the holy place in heaven to appear before God on our behalf. Christ has abundantly provided for our salvation, but that does not mean that there is no process to which this is applied to us as individuals. Obviously, there is, or we would have been saved and justified from all eternity, with no need to repent or have faith or anything else. We would have been born "saved," with no need to be born again. Since we were not, since it is necessary for those who hear the gospel to repent and embrace it, there is a time at which we come to be reconciled to God. And if so, then we, like Adam and Eve, can become unreconciled with God and, like the prodigal son, need to come back and be reconciled again with God, after having left his family.

Can You Lose Heaven?

Ewin says that "no wrong act or sinful deed can ever affect the believer’s salvation.

The sinner did nothing to merit God’s grace and likewise, he can do nothing to demerit grace. True, sinful conduct always lessens one’s fellowship with Christ, limits his contribution to God’s work and can result in serious disciplinary action by the Holy Spirit."

One problem with this argument is that this is not even how things work in everyday life. If another person gives us something as a grace—as a gift—and even if we

did nothing to deserve it (though frequently gifts are given based on our having pleased the one bestowing the gift), it in no way follows that our actions are irrelevant to whether or not we keep the gift. We can lose it in all kinds of ways. We can misplace it, destroy it, give it to someone else, and take it back to the store. We may even forfeit something we were given by later displeasing the one who gave it—as when a person has been appointed to a special position but is later stripped of that position on account of mismanagement.

The argument fares no better when one turns to Scripture, for one finds that Adam and Eve, who received God’s grace in a manner just as unmerited as anyone today, most definitely did demerit it—and lost grace not only for themselves but for us as well (cf. also Rom. 11:17-24). While the idea that what is received without merit cannot be lost by demerit may have a kind of poetic charm for some, it does not stand up when compared with the way things really work—either in the everyday world or in the Bible.

Regarding the issue of whether Christians have an "absolute" assurance of salvation, regardless of their actions, consider this warning Paul gave: "See then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness; otherwise you too will be cut off" (Rom. 11:22; see also Heb. 10:26–29, 2 Pet. 2:20–21). 

Can You Know For Certain?

Aside from the Gospels, the remaining texts of the New Testament were written to individual communities of believers. There are countless admonitions and warnings to believers to remain faithful to that which had been handed down to them in both writings and by word of mouth.

Related to the issue of whether one can lose one’s salvation is the question of whether one can know with complete certainty that one is in a state of salvation. Even if one could not lose one’s salvation, one still might not be sure whether one ever had salvation. Similarly, even if one could be sure that one is now in a state of salvation, one might be able to fall from grace in the future. The "knowability" of salvation is a different question than the "lose-ability" of salvation.

Places, where Scripture speaks of our ability to know that we are abiding in grace are important and must be taken seriously. But they do not promise that we will be protected from self-deception on this matter. Could there be a false assurance? "The New Testament teaches us that genuine assurance is possible and desirable, but it also warns us that we can be deceived through a false assurance. Jesus declared: ‘Not everyone who says to me, "Lord, Lord" shall enter the kingdom of heaven’ (Matt. 7:21)."

Oftentimes Protestants portray Catholics as if they must every moment be in terror of losing their salvation since Catholics recognize that it is possible to lose salvation through mortal sin. Protestants then hold out the idea that, rather than living every moment in terror, they can have a calm, assured knowing that they will, in fact, be saved and that nothing will ever be able to change this fact.

But this portrayal of the Catholic faith is inherently flawed. Catholics do not live lives of mortal terror concerning salvation. True, salvation can be lost through mortal sin, but such sins are by nature grave ones, and not the kind that a person living the Christian life is going to slip into committing on the spur of the moment, without deliberate thought and consent. Neither does the Catholic Church teach that one cannot have an assurance of salvation. This is true both of present and future salvation.

A person can be confident of one’s present salvation. This is one of the chief reasons why Apostolic Tradition passed on to us the concept of Sacramental Theology — to provide visible assurances that he is invisibly providing us with his grace. And we can be confident that one has not thrown away that grace by simply examining one’s life and seeing whether they have committed a mortal sin. Indeed, the tests that John sets forth in his first epistle to help us know whether we are abiding in grace are, in essence, tests of whether we are dwelling in grave sin. For example, "By this it may be seen who are the children of God, and who are the children of the devil: whoever does not do right is not of God, nor he who does not love his brother" (1 John 3:10), "If anyone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen" (1 John 4:20), "For this is the love of God, that we keep his commandments. And his commandments are not burdensome" (1 John 5:3).

Likewise, by looking at the course of one’s life in grace and the resolution of one’s heart to keep following God, one can also have an assurance of future salvation. It is this Paul speaks of when he writes to the Philippians and says, "And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). This is not a promise for all Christians, or even necessarily all in the church at Philippi, but it is a confidence that the Philippian Christians, in general, would make it. The basis of this is their spiritual performance to date, and Paul feels a need to explain to them that there is a basis for his confidence in them. Thus he says, immediately, "It is right for me to feel thus about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel" (1:7). The fact that the Philippians performed spiritually by assisting Paul in his imprisonment and ministry showed that their hearts were with God and that it could be expected that they, at least in general, would persevere and remain with God.

There are many saintly men and women who have long lived the Christian life and whose characters are marked with profound spiritual joy and peace. Such individuals can look forward with confidence to their reception in heaven.

Such an individual was Paul, writing at the end of his life, "I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day" (2 Tim. 4:7-8). But earlier in life, even Paul did not claim an infallible assurance, either of his present justification or of his remaining in grace in the future. Concerning his present state, he wrote, "I am not aware of anything against myself, but I am not thereby justified [Gk., dedikaiomai]. It is the Lord who judges me" (1 Cor. 4:4). Concerning his remaining life, Paul was frank in admitting that even he could fall away: "I pummel my body and subdue it, lest after preaching to others I myself should be disqualified" (1 Cor. 9:27). Of course, for a spiritual giant such as Paul, it would be quite unexpected and out of character for him to fall from God’s grace. Nevertheless, he points out that, however much confidence in his own salvation he may be warranted in feeling, even he cannot be infallibly sure either of his own present state or of his future course.

The same is true of us. We can, if our lives display a pattern of perseverance and spiritual fruit, have not only a confidence in our present state of grace but also of our future perseverance with God. Yet we cannot have an infallible certitude of our own salvation, as many Protestants, will admit. There is the possibility of self-deception (cf. Matt. 7:22-23). As Jeremiah expressed it, "The heart is deceitful above all things, and desperately corrupt; who can understand it?" (Jer. 17:9). There is also the possibility of falling from grace through mortal sin, and even of falling away from the faith entirely, for as Jesus told us, there are those who "believe for a while and in time of temptation fall away" (Luke 8:13). It is in the light of these warnings and admonitions that we must understand Scripture’s positive statements concerning our ability to know and have confidence in our salvation. The assurance we may have; infallible certitude we may not.

For example, Philippians 2:12 says, "Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling." This is not the language of self-confident assurance. Our salvation is something that remains to be worked out.

Regarding “Works Based Salvation”

The Catholic Church has never taught such a doctrine and, in fact, has constantly condemned the notion that men can earn or merit salvation. Catholic soteriology is rooted in apostolic Tradition and Scripture and says that it is only by God's grace-- completely unmerited by works, that one is saved.

The Church teaches that it's God's grace from beginning to end, which justifies, sanctifies, and saves us. As Paul explains in Philippians 2:13, "God is the one, who, for his good purpose, works in you both to desire and to work."

Notice that Paul's words presuppose that the faithful Christian does not just desire to be righteous, but is actively working toward it. This is the second half of the justification equation, which Protestants often either miss or ignore.

In James 2:17 we find that "faith of itself if it does not have work, is dead." In verse 24 James says, "See how a person is justified by works and not by faith alone." And later: "For just as a body without a spirit is dead, so also faith without works is dead" (2:26).

In what has become know as the Counter-Reformation Council of Trent, the Church at that time harmonized the necessity of grace and works: "If anyone says that man can be justified before God by his own works, whether done by his own natural powers or by the teaching of the Law, without divine grace through Jesus Christ, let him be anathema" (Session 6; can. 1).

The Council fathers continued by saying, "If anyone says that the sinner is justified by faith alone, meaning that nothing else is required to cooperate in order to obtain the grace of justification and that it is not in any way necessary that he be prepared and disposed by the action of his own will, let him be anathema" (Session 6: can. 9). 

What To Say

"Are you saved?" asks the Evangelical Protestant. The Catholic should reply: "As the Bible says, I am already saved (Rom. 8:24, Eph. 2:5–8), but I’m also being saved (1 Cor. 1:18, 2 Cor. 2:15, Phil. 2:12), and I have the hope that I will be saved (Rom. 5:9–10, 1 Cor. 3:12–15). Like the apostle Paul I am working out my salvation with fear and trembling (Phil. 2:12), with hopeful confidence in the promises of Christ (Rom. 5:2, 2 Tim. 2:11–13)."

When it is suggested that you’re relying on a “works-based” salvation, the Catholic should confidently reply with the words of the Apostle Paul: “For [it is] by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” (Ephesians 2:8-9)