Catholics & Salvation; And the answer is: Maybe.

A caller to our weekly radio program asked a question that has come up before: Are Roman Catholics saved? Let me respond to this as best I can. But I need to offer a qualifier because I think this is going to be somewhat dissatisfying for some because I am not going to say a simple "aye" or "nay." My answer is: It kind of depends. The reason I'm saying that is because of certain ambiguities.

My point is this, I think that in the area of the doctrine of salvation, Roman Catholic theology, as I understand it, is unbiblical because salvation depends on faith and works, not just faith alone. This was the specific problem Paul addressed in the book of Galatians and was the subject of the Jerusalem Council in Acts 15: Is simple faith in Jesus adequate, or must gentile followers of Christ now keep the Law as a standard of acceptance before God?

I know not all Catholics would agree that this is a fair way of putting it, but I think that most Catholics would actually say the faith/works equation is accurate. Your faith and your works are what save you. I was raised Catholic and that’s what I was taught. (For my take on the biblical relationship between faith and works, see “Faith & Works: Paul vs. James.”)

Now, I need to add this too. Many Protestants feel the same way. Many Protestants are confused on this issue, so this is not a Catholic vs. Protestant concern so much. It's just that Catholicism across the board has more of an official position that amounts this, where Protestants have a more diversity of views, some that don't even seem to be consistent with Protestantism.

But the fact that one believes Jesus is the Messiah and that He is the savior, not our own efforts, is critical. If you reject this notion, like the Jews do, then as far as I can tell from the biblical revelation, there is no hope for you. That seems to be clear. But when somebody says they believe in Jesus and He is their Savior, but somehow works are mingled in with the picture, then I can't really say to you how much faith that person is putting in Jesus and how much faith that person is putting in their own efforts to satisfy God. If a person has all their faith in their own efforts, then they are going to be judged by their own efforts. It's as simple as that. If they have their faith in Jesus, they will be judged by the merits of Jesus. Anyone judged by their own merits is going to be found wanting. Anyone who is judged by the merits of Jesus is not going to be found wanting because Jesus is not wanting.

What if you are kind of a mixture? I think most Catholics are, frankly. Many Protestants are, as well.

I reflect often on a comment that was made by a friend of mine named Dennis. He was a Roman Catholic brother in Christ that I knew when I was a brand new Christian. He asked me this: "Greg, how much faith does it take to be saved?" I said, "A mustard seed." And he said, "There you go."

And so, it seems to me, there are many Christians—Protestant and Catholic—who believe in Jesus as their savior and have a mustard seed of faith, but are confused about the role of works. I think that Jesus is still Savior in those cases.

Ironically, this sidebar has gone full circle to the point I originally raised which roughly was that the meaning of words is in the eyes of the beholder, that each belief system would have greater peace with others if it used terms which did not require footnotes.

And this long sidebar has come to that same point, that we perceive a difference between the word “dear” and “beloved” based on our common usage of the words. But the differences that we perceive do not exist in the words of God.

me: Besides, the word "beloved" is more profound than the word "dear."

you: But it is less personal.

IOW, you have asserted that “dear” is more personal than “beloved” and previously, that the word "dear" offends you whereas the word "beloved" does not.

And I have asserted that the word “beloved” is more profound (has a greater intellectual depth) than the word “dear” - that it is more striking when I use it.

But those are merely our perceptions. They are not "real" thus substantiating the original point, that the meaning of words is in the eyes of the beholder.

In Scripture - the words of God - both "dear" and "beloved" are translated from the same Greek word, agapetos:

Be ye therefore followers of God, as dear children; - Ephesians 5:1

So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. – I Thessalonians 2:8

While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. – Matthew 17:5

Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. – I John 4:7

Agape is the root word of the command to love God surpassingly above all else and to love our neighbors as ourselves:

Jesus said unto him, Thou shalt love [agapao] the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.

This is the first and great commandment.

And the second [is] like unto it, Thou shalt love [agapao] thy neighbour as thyself.

On these two commandments hang all the law and the prophets. – Matthew 22:37-40

And so we have disputed at length over a perception. The "observer problem" strikes again! LOLOL!

But God has been praised throughout, so thank you all so very much for this Spiritually revealing sidebar, agapetos [translate as you wish to beloved or dear] Petronski, OLD REGGIE, betty boop, TXnMA, hosepipe, Quix, MarySecretary, Dr. Eckleburg, 1000 silverlings, P-Marlowe, trisham and Judith Anne!

All the adherents of the heresy of sola scriptura (which is the work of Satan..the father of deception) have been deceived.

ST. IRENAEUS OF LYONS (130-202)

We have known the method of our salvation by no other means than those by whom the gospel came to us; which gospel they truly preached; but afterward, by the will of God, they delivered to us in the Scriptures, to be for the future the foundation and pillar of our faith. (Adv. H. 3:1)

Read more diligently that gospel which is given to us by the apostles; and read more diligently the prophets, and you will find every action and the whole doctrine of our Lord preached in them. (Adv. H. 4:66)

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CLEMENT OF ALEXANDRIA (150?-213?)

They that are ready to spend their time in the best things will not give over seeking for truth until they have found the demonstration from the Scriptures themselves. (Stromata 7:16:3)

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ORIGEN (185?-252)

In which (the two Testaments) every word that appertains to God may be required and discussed; and all knowledge may be understood out of them. But if anything remain which the Holy Scripture does not determine, no other third Scripture ought to be received for authorizing any knowledge or doctrine; but that which remains we must commit to the fire, that is, we will reserve it for God. For in this present world God would not have us to know all things. (Orig. in Lev., hom. 5, 9:6)

We know Jesus Christ is God, and we seek to expound the words which are spoken, according to the dignity of the person. Wherefore it is necessary for us to call the Scriptures into testimony; for our meanings and enarrations, without these witnesses, have no credibility. (Tractatus 5 in Matt.)

No man ought, for the confirmation of doctrines, to use books which are not canonized Scriptures. (Tract. 26 in Matt.)

As all gold, whatsoever it be, that is without the temple, is not holy; even so every notion which is without the divine Scripture, however admirable it may appear to some, is not holy, because it is foreign to Scripture. (Hom. 25 in Matt.)

Consider how imminent their danger is who neglect to study the Scriptures, in which alone the discernment of this can be ascertained. (in Rom. 10:16)

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ST. CYPRIAN OF CARTHAGE (200?-258)

Whence comes this tradition? Does it descend from the Lord’s authority, or from the commands and epistles of the apostles? For those things are to be done which are there written. ... If it be commanded in the gospels or the epistles and Acts of the Apostles, then let this holy tradition be observed. (Ep. 74 ad Pompeium)

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HIPPOLYTUS ( -230?)

There is one God, whom we do not otherwise acknowledge, brethren, but out of the Holy Scriptures. For as he that would possess the wisdom of this world cannot otherwise obtain it than to read the doctrines of the philosophers; so whosoever of us will exercise piety toward God cannot learn this elsewhere but out of the Holy Scriptures. Whatsoever, therefore, the Holy Scriptures do preach, that let us know, and whatsoever they teach, that let us understand. (Hip. tom. 3, Bibliotheque Patrium, ed.

Colonna) ************************************************************************

ST. ATHANASIUS OF ALEXANDRIA* (300?-375)

The Holy Scriptures, given by inspiration of God, are of themselves sufficient toward the discovery of truth. (Orat. adv. Gent., ad cap.)

The Catholic Christians will neither speak nor endure to hear any thing in religion that is a stranger to Scripture; it being an evil heart of immodesty to speak those things which are not written. (Exhort. ad Monachas)

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ST. AMBROSE OF MILAN* (340?-396)

How can we use those things which we do not find in the Holy Scriptures? (Ambr. Offic., 1:23)

I read that he is the first, I read that he is not the second; they who say he is the second, let them show it by reading. (Ambr. Offic., in Virginis Instit. 11)

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ST. HILARY OF POITIERS (315-367)

O emperor! I admire your faith, which desires only according to those things that were written. ... You seek the faith, O emperor. Hear it then, not from new writings, but from the books of God. Remember that it is not a question of philosophy, but a doctrine of the gospel. (Ad Constant. Augus. 2:8:2)

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ST. GREGORY OF NYSSA (330?-395)

Let a man be persuaded of the truth of that alone which has the seal of the written testimony. (De Anima et Resurrectione, 1)

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ST. CYRIL OF JERUSALEM (315?-386)

Not even the least of the divine and holy mysteries of the faith ought to be handed down without the divine Scriptures. Do not simply give faith to me speaking these things to you except you have the proof of what I say from the divine Scriptures. For the security and preservation of our faith are not supported by ingenuity of speech, but by the proofs of the divine Scriptures. (Cat. 4)

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ST. JOHN CHRYSOSTOM OF ANTIOCH AND BYZANTIUM* (347-407)

[The Scripture], like a safe door, denies an entrance to heretics, guarding us in safety in all things we desire, and not permitting us to be deceived. ...Whoever uses not the Scriptures, but comes in otherwise, that is, cuts out for himself a different and unlawful way, the same is a thief. (Homily 59, in Joh. 2:8)

Formerly it might have been ascertained by various means which was the true church, but at present there is no other method left for those who are willing to discover the true church of Christ but by the Scriptures alone. And why? Because heresy has all outward observances in common with her. If a man, therefore, be desirous of knowing the true church, how will he be able to do it amid so great resemblance, but by the Scriptures alone? Wherefore our Lord, foreseeing that such a great confusion of things would take place in the latter days, ordered the Christians to have recourse to nothing but the Scriptures.

The man of God could not be perfect without the Scriptures. [Paul says to Timothy:] “You have the Scriptures: if you desire to learn anything, you may learn it from them.” But if he writes these things to Timothy, who was filled with the Holy Spirit, how much more must we think these things spoken to us. (Hom. 9 in 2 Tim. 1:9)

It is absurd, while we will not trust other people in pecuniary affairs, but choose to reckon and calculate for ourselves, that in matters of far higher consequence we should implicitly follow the opinions of others, especially as we possess the most exact and perfect rule and standard by which to regulate our several inquiries: I mean the regulation of the divine laws. I, therefore, could wish that all of you would reject what this or that man says, and that you would investigate all these things in the Scriptures. (Hom. 13, 4:10 ad fin. in 2 Cor.)

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THEOPHILUS OF ALEXANDRIA ( -412)

It is the part of a devilish spirit to think any thing to be divine that is not in the authority of the Holy Scriptures. (Ep. Pasch. 2)

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ST. JEROME* (342?-420)

The church of Christ, possessing churches in all the world, is united by the unity of the Spirit, and has the cities of the law, the prophets, the gospels, and the apostles. She has not gone forth from her boundaries, that is, from the Holy Scriptures. (Comm. in Micha. 1:1)

Those things which they make and find, as it were, by apostolical tradition, without the authority and testimony of Scripture, the word of God smites. (ad Aggai 1)

As we deny not those things that are written, so we refuse those things that are not written. That God was born of a virgin we believe, because we read it; that Mary did marry after she was delivered we believe not, because we do not read it. (Adv. Helvidium)

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ST. AUGUSTINE OF HIPPO* (354-430)

In those things which are clearly laid down in Scripture, all those things are found which pertain to faith and morals. (De Doct. Chr. 2:9)

Whatever you hear from them [the Scriptures], let that be well received by you. Whatever is without them refuse, lest you wander in a cloud. (De Pastore, 11)

All those things which in times past our ancestors have mentioned to be done toward mankind and have delivered unto us: all those things also which we see and deliver to our posterity, so far as they pertain to the seeking and maintaining true religion, the Holy Scripture has not passed over in silence. (Ep. 42)

Whatever our Saviour would have us read of his actions and sayings he commanded his apostles and disciples, as his hands, to write. (De Consensu Evang. 1:ult.)

Let them [the Donatists] demonstrate their church if they can, not by the talk and rumor of the Africans; not by the councils of their own bishops; not by the books of their disputers; not by deceitful miracles, against which we are cautioned by the word of God, but in the prescript of the law, in the predictions of the prophets, in the verses of the Psalms, in the voice of the Shepherd himself, in the preaching and works of the evangelists; that is, in all canonical authorities of the sacred Scriptures. (De Unit. Eccl. 16)

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ST. CYRIL OF ALEXANDRIA (380?-444)

That which the Holy Scriptures have not said, by what means should we receive and account it among those things that are true? (Glaphyrarum in Gen. 2)

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THEODORET OF CYRRHUS (393?-458?)

By the Holy Scriptures alone am I persuaded. (Dial. 1, Atrept.) I am not so bold as to affirm anything which the sacred Scripture passes in silence. (Dial. 2, Asynchyt.)

We ought not to seek those things that are passed in silence, but rest in the things which are written. (in Gen. Q. 45)

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ST. JOHN OF DAMASCUS (675?-749?)

We receive and acknowledge and reverence all things which are delivered in the law, the prophets, the apostles and evangelists, and we seek after nothing beyond these. (de Fid. Ortho. 1:1:1)

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Church Fathers Deceived by Satan (big'ol_freeper)

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