BUT WE ARE ALSO BEING SAVED
That's easily the most ridiculous thing I've read to date. You" are saved". And you" are being saved".??? Can't you see the irony/hypocrisy/blindness/...well it's just all-emcompassing, this answer you gave. And it's too bad you can't find your way out of the maze with scripture. You know, sola and all. Good luck with all this preposterous I am, I also am being.
” Good luck with all this preposterous I am, I also am being.”
Very good. You are becoming Catholic with the sense of “being.”
I am saved, I hope to be saved, I will be saved is my faith in Christ.
Catholics do not use the termed saved because it implies a one time thing that does not require conversion away from your former way of life. We call the saving act of Jesus Christ, redemption. Conversion is a process that begins with accepting the Redemption offered by God and merited by the life and death of Jesus. The response is ongoing and you commit to living a Christian life and doing the will of God and practicing the virtues and good deed taught by Jesus.
~~~~~~~~~ I Have Been Saved (past event)
Rom. 8:24 - for in this hope we were saved (but, again, why “hope” if salvation is a certainty?)
Eph. 2:5,8 - for by grace you have been saved through faith.
2 Tim. 1:9 - He saved us and called us through grace and not by virtue of our own works outside of His grace.
Titus 3:5 - He saved us in virtue of His own mercy, and not by our deeds.
~~~~~~I Am Being Saved (present event)
1 Cor. 1:18 - for the word of the cross is folly to those perishing, but for to us who are being saved, it is the power of God. Salvation is not a one-time event. It is a process of perseverance through faith, hope and love.
2 Cor. 2:15 - for we are the aroma of Christ to God among those who are being saved. Salvation is a continual process.
Phil. 2:12 - we are working out our salvation through fear and trembling. Salvation is an ongoing process.
1 Peter 1:9 - you obtain the salvation of your souls as the outcome of your faith. Working out our salvation in fear and trembling is a lifelong process.
~~~~~~~~I Will Be Saved (future event)
Matt. 10:22, 24:13; Mark 13:13 - again, Jesus taught that we must endure to the very end to be saved. Salvation is a past, present and future event (not a one-time event at an altar call).
Mark 16:16 Jesus says whoever believes and is baptized will be saved.
Acts 15:11 - we believe that we shall be saved through the grace of the Lord Jesus.
Rom. 5:9-10 - since we are justified by His blood, we shall be saved.
Rom. 13:11 - salvation is nearer to us now than when we first believed. How can we be only nearer to something we already have?
1 Cor. 3:15 - he will be saved, but only as through fire.
1 Cor. 5:5 - Paul commands the Church to deliver a man to satan, that he will be saved in the day of the Lord.
2 Tim. 2:11-12 - if we endure, we shall also reign with Him. This requires endurance until the end of our lives.
Heb. 9:28 - Jesus will appear a second time to save those who are eagerly waiting for Him.
James 5:15 - the sacrament of the sick will save the sick man and the Lord will raise him up
I have to get so you, I’m sure, can look at your own bible and see the verses.
"But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway." - 1 Corinthians 9:27
section 4.7 no. 38-39, "when Catholics affirm the "meritorious" character of good works, they wish to say that, according to the biblical witness, a reward in heaven is promised to these works. Their intention is to emphasize the responsibility of persons for their actions, not to contest the character of those works as gifts, or far less to deny that justification always remains the unmerited gift of grace,"refer James 2: 15 to 24
Since justification as an application of the Redemption to the individual presupposes the fall of the entire human race, the Council of Trent quite logically begins with the fundamental statement that original sin has weakened and deflected, but not entirely destroyed or extinguished the freedom of the human will (Trent, sess. VI, cap. i: "Liberum arbitrium minime extinctum, viribus licet attenuatum et inclinatum"). Nevertheless, as the children of Adam were really corrupted by original sin, they could not of themselves arise from their fall nor shake off the bonds of sin, death, and Satan. Neither the natural faculties left in man, nor the observance of the Jewish Law could achieve this. Since God alone was able to free us from this great misery, He sent in His infinite love His only begotten Son Jesus Christ, Who by His bitter passion and death on the cross redeemed fallen man and thus became the Mediator between God and man. But if the grace of Redemption merited by Christ is to be appropriated by the individual, he must be "regenerated by God", that is he must be justified. What then is meant by justification? Justification denotes that change or transformation in the soul by which man is transferred from the state of original sin, in which as a child of Adam he was born, to that of grace and Divine sonship through Jesus Christ, the second Adam, our Redeemer (l.c., cap.iv: "Justificatio impii. . . translatio ab eo statu, in quo homo nascitur filius primi Adae, in statum gratiae et adoptionis filiorum Dei per secundum Adam, Jesum Christum, Salvatorem nostrum"). In the New Law this justification cannot, according to Christ's precept, be effected except at the fountain of regeneration, that is, by the baptism of water. While in Baptism infants are forthwith cleansed of the stain of original sin without any preparation on their part, the adult must pass through a moral preparation, which consists essentially in turning from sin and towards God. This entire process receives its first impulse from the supernatural grace of vocation (absolutely independent of man's merits), and requires an intrinsic union of the Divine and human action, of grace and moral freedom of election, in such a manner, however, that the will can resist, and with full liberty reject the influence of grace (Trent, l.c., can.iv: "If any one should say that free will, moved and set in action by God, cannot cooperate by assenting to God's call, nor dissent if it wish. . . let him be anathema"). By this decree the Council not only condemned the Protestant view that the will in the reception of grace remains merely passive, but also forestalled the Jansenistic heresy regarding the impossibility of resisting actual grace. With what little right heretics in defence of their doctrine appeal to St. Augustine, may be seen from the following brief extract from his writings: "He who made you without your doing does not without your action justify you. Without your knowing He made you, with your willing He justifies you, but it is He who justifies, that the justice be not your own" (Serm. clxix, c. xi, n.13).
the different states in the process of justification. The Council of Trent assigns the first and most important place to faith, which is styled "the beginning, foundation and root of all justification" (Trent, l.c., cap.viii). Cardinal Pallavicini* (Hist. Conc. Trid., VIII, iv, 18) tells us that all the bishops present at the council fully realized how important it was to explain St. Paul's saying that man is justified through faith. Comparing Bible and Tradition they could not experience any serious difficulty in showing that fiduciary faith was an absolutely new invention and that the faith of justification was identical with a firm belief in the truths and promises of Divine revelation (l. c.: "illumque [Deum] tanquam omnis justitiae fontem diligere incipiunt"). The next step is a genuine sorrow for all sin with the resolution to begin a new life by receiving holy baptism and by observing the commandments of God. The process of justification is then brought to a close by the baptism of water, inasmuch as by the grace of this sacrament the catechumen is freed from sin (original and personal) and its punishments, and is made a child of God. The same process of justification is repeated in those who by mortal sin have lost their baptismal innocence; with this modification, however, that the Sacrament of Penance replaces baptism. Considering merely the psychological analysis of the conversion of sinners, as given by the council, it is at once evident that faith alone, whether fiduciary or dogmatic, cannot justify man (Trent, l. c., can. xii: "Si quis dixerit, fidem justificantem nihil aliud esse quam fiduciam divinae misericordiae, peccata remittentis propter Christum, vel eam fiduciam solam esse, qua justificamur, a.s."). Since our Divine adoption and friendship with God is based on perfect love of God or charity (cf. Galatians 5:6; 1 Corinthians 13; James 2:17 sqq.), dead faith devoid of charity (fides informis) cannot possess any justifying power. Only such faith as is active in charity and good works (fides caritate formata) can justify man, and this even before the actual reception of baptism or penance, although not without a desire of the sacrament (cf. Trent, Sess. VI, cap. iv, xiv). But, not to close the gates of heaven against pagans and those non-Catholics, who without their fault do not know or do not recognize the Sacraments of Baptism and Penance, Catholic theologians unanimously hold that the desire to receive these sacraments is implicitly contained in the serious resolve to do all that God has commanded, even if His holy will should not become known in every detail.
The two elements of active justification, forgiveness of sin and sanctification, furnish at the same time the elements of habitual justification, freedom from sin and holiness. According to the Catholic doctrine, however, this freedom from sin and this sanctity are effected, not by two distinct and successive Divine acts, but by a single act of God. For, just as light dispels darkness, so the infusion of sanctifying grace eo ipso dispels from the soul original and mortal sin. (Cf. Trent, sess. VI, can. xi: "Si quis dixerit, homines justificari vel sola imputatione justitiae Christi, vel sola peccatorum remissione, exclusa gratia et caritate, quae in cordibus eorum per Spiritum Sanctum diffundatur atque illis inhaereat. . ., a.s.") In considering the effects of justification it will be useful to compare the Catholic doctrine of real forgiveness of sin with the Protestant theory that sin is merely "covered" and not imputed. By declaring the grace of justification, or sanctifying grace, to be the only formal cause of justification, the Council of Trent intended to emphasize the fact that in possessing sanctifying grace we possess the whole essence of the state of justification with all its formal effects; that is, we possess freedom from sin and sanctity, and indeed freedom from sin by means of sanctity. Such a remission of sin could not consist in a mere covering or non-imputation of sins, which continue their existence out of view; it must necessarily consist in the real obliteration and annihilation of the guilt. This Biblical concept of justification forms an essential element of Catholicism.