Does The Roman Catholic Church Have A Deficient View Of The Gospel?

• Discussion:

          -This article serves as a rebuttal to several claims made by De Maria regarding the nature of justification and the role of good works in the Christian life. The following sections include excerpts from him and a thorough critique of his assertions, aimed at clarifying what the doctrine of justification by faith alone entails:

          "Will they be saved who do not do good works?"

          This question requires more than a simple yes or no answer. Further, it operates on the disputed premise that faith and works are necessary for one's justification before God.

          "I don't know. Since the Catholic Church Teaches that we have assurance of salvation, we live a life of joy and peace when we give ourselves to Christ."

          How can a Roman Catholic say that he has assurance of salvation at all when for him the forgiveness of sin is not settled immediately by the single act of Christ at Calvary? It must be confessed to a priest and acts of penance are prescribed to make restitution. This must be done over and over again in a lifetime.

          "What the Catholic Church does not teach is the ABSOLUTE assurance of salvation."

          So, Catholics can have absolute assurance that they do not have absolute assurance of salvation.

 

          "We don't claim, as the Pharisee did, that we know that we are saved (1 Corinthians 4:3-4)."

          On the contrary, Roman Catholics do, like the Pharisees of old, rely in part on their good works to get right with God. They rely on their own goodness rather than solely on the mercy of God. 

          1 Corinthians 4:3-4 does not speak to the issue of assurance of salvation, but to the greatness of one's service to God. Ultimately, the only thing that matters is God's approval. If the righteousness of Jesus Christ is imputed to our account, then we are already fully accepted before God as righteous. That would be a judgment He makes in regard to us, not us in regard to our own standing before Him.

          "First of all, if you judge yourself saved, you judge yourself righteous. Luke 18: The Parable of the Pharisee and the Tax Collector. 9 He then addressed this parable to those who were convinced of their own righteousness and despised everyone else..."

          We are not assign any status to ourselves, but accept in humility what God has given us. The message of Luke 18:9-14 has been turned right on its head. It condemns people who trust in their works to have a righteous standing before God. That would include things like going to church, baptism, confessing sins to a priest, partaking in communion, praying to saints, not committing evil actions, and a host of other things religious people do.

          "2. But if you say, "I am saved because of the righteousness of Christ which He has credited to me." Scripture doesn't say any such thing. If you are not truly righteous, God will condemn you. God does not acquit the wicked (Proverbs 17:15; Galatians 6:7)."

          Romans 3:21-22 speaks of the righteousness of God being received on the basis of faith. Faith is not said to be His righteousness but is what brings us to it. Romans 4:6-11 speaks of righteousness being credited to us, but not faith as being that righteousness. God gives us a righteous standing in Christ through faith. We no longer live wickedly by the power of His grace.

          "That's another error passed on by Luther. God forgives sins."

          It is not an error to say that God is perfect and condemns sinners. Paul himself said, "Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God" (Romans 3:19). Divine forgiveness is possible only because of what Christ did for us on the cross.

          "Jesus Christ died for the sins of all men. But, only those who amend their lives and live in accordance to His instructions, will be saved (Hebrews 5:9)."

          God initiates this transformative process of sanctification and brings it to completion.

          "But God will not pour out His grace on those who do not obey His will."

          The heart of the problem with Roman Catholic teaching on salvation is that it offers people an inadequate gospel message. For Catholics, salvation always involves the work of Christ plus something else. It is the work of Christ plus my own works, the merits of Mary and the saints, etc. Christ alone is not sufficient or the sole focus when it comes to getting right with God.

          "Again, that [John 6:29] doesn't mean what you think it means. That doesn't say, "If you claim to believe in Jesus Christ, you will be saved. Scripture is clear that those who do not do the righteous works of God, will be condemned to eternal punishment."

          That is a straw man argument because it reduces the concept of faith as understood by proponents of sola fide to be an empty profession. In addition, John R. Dummelow's Commentary on the Bible has this excerpt on John 6:29:

          "For the plural ’works,’ i.e. a multitude of supposed meritorious acts, Jesus substitutes one single work, faith in Himself. Faith in Jesus is called a ’work,’ because it is a definite act of the will. It is the one work required, because it is the solemn dedication of the whole life to God, and virtually includes in itself all other works, and renders them acceptable."

          Roman Catholic apologists cite texts such as Romans 2:6-13, 1 Corinthians 6:9-10, 2 Corinthians 5:10, and Galatians 6:7 as evidence against the doctrine of justification by faith alone because they bring up the doing of good works or God punishing people for failure to do so. However, these kinds of objections miss the point. The dispute is not about whether good works should be done, but the relationship faith and works have with each other. Further, those texts merely contrast the different lifestyles of believers and nonbelievers. It describes the separate eternal fates that both will experience. They do not say that good works can merit justification before God.

          "And where do you get this Blood? We get it in the Holy Eucharist when we attend the Mass. You reject this Sacrament."

          Christians get the blood of Christ applied to them daily by faith in their Messiah, not by literally eating His flesh and drinking His blood. It is shameful that anyone who professes to serve Him would bring dishonor to His name by holding such beliefs.

          "On the contrary, those who claim salvation by faith alone give themselves credit for salvation. Essentially, judging themselves saved in the exclusion of God's judgment."

          If justification is a gift of God to be received on the basis of faith to the exclusion of good works, then the recipient has nothing to boast about. It is for Him to give and us to receive. If justification is to be earned even in part by good works, then God would be a debtor to man. This only goes to illustrate that Roman Catholicism preaches a man-centered gospel.