In an article entitled, Paul says of salvation, “But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.”

By contrast, Roman Catholicism finds itself in the impossible position of advocating a gospel in which salvation is offered both by grace and also on the basis of works. The Catholic church promotes a synergistic sacramental soteriology in which human good works, along with God’s grace, contribute to the sinner’s justification.

This is in distinct contrast to the evangelical understanding of the gospel, in which salvation is received by grace through faith alone.

Despite the eccumenical efforts of some, the difference between Roman Catholicism and Protestant Evangelicalism is one of substance not merely semantics.

Today’s post is intended as a summary of Roman Catholic teaching with regard to the essence of the gospel (in order to demonstrate how it strays from the biblical message of salvation). Catholic sources are included under each of the following points.

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I. According to Rome, salvation is not by grace through faith alone; it does not come through the sole imputation of Christ’s righteousness to the sinner.

Council of Trent, Canons on Justification, Canon 9: “If anyone says, that by faith alone the impious is justified . . . let him be anathema.”

Council of Trent, Canon 11: “If anyone says that men are justified either by the sole imputation of the justice of Christ or by the sole remission of sins, excluding grace and charity which is poured into their hearts by the Holy Spirit and inheres in them, or also that the grace which justifies us is only the favor of God, let him be anathema.”

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II. According to Rome, good works are necessary for salvation. They are not merely the fruits of justification (as evangelicals assert), they are actually the root of it. They are meritorious and will be rewarded with eternal life.

Council of Trent, Canon 24: “If anyone says that the justice [or justification] received is not preserved and also not increased before God through good works but that those works are merely the fruits and signs of justification obtained, but not the cause of the increase, let him be anathema.”

The Catholic Encyclopedia, in an article entitled Sanctifying Grace, states that the sinner “is formally justified and made holy by his own personal justice and holiness” such that “over and above faith other acts are necessary for justification” including acts of charity, penance with contrition, and almsgiving.

Catholic Answers: ”Even though only God’s grace enables us to love others, these acts of love please him, and he promises to reward them with eternal life (Rom. 2:6–7, Gal. 6:6–10). Thus good works are meritorious. When we first come to God in faith, we have nothing in our hands to offer him. Then he gives us grace to obey his commandments in love, and he rewards us with salvation when we offer these acts of love back to him (Rom. 2:6–11, Gal. 6:6–10, Matt. 25:34–40). . . . We do not ‘earn’ our salvation through good works (Eph. 2:8–9, Rom. 9:16), but our faith in Christ puts us in a special grace-filled relationship with God so that our obedience and love, combined with our faith, will be rewarded with eternal life (Rom. 2:7, Gal. 6:8–9).”

Notice the confusion Catholic theology portrays in trying to maintain a gospel of both grace and works. On the one hand, Catholics assert that believers do not earn their salvation through good works. On the other hand, they contend that God rewards good works with eternal life. Those two concepts are contradictory. Is eternal life a free gift (received by grace) or is it a reward (received on the basis of good works)?

But Catholics do not seem to be aware of the critical contradiction. Hence, the Catholic Catechism asserts that heaven is “God’s eternal reward for the good works accomplished with the grace of Christ” (P 1821). In other words, heaven is offered on the basis of grace plus works.

Catholic theologian Ludwig Ott reiterates the confusing concept that eternal life is both a gift of God’s grace and a reward for human good works.

Catholic theologian, Ludwig Ott: “The Council of Trent teaches that for the justified eternal life is both a gift or grace promised by God and a reward for his own good works and merits. . . . According to Holy Writ, eternal blessedness in heaven is the reward . . . for good works performed on this earth, and rewards and merit are correlative concepts” (Ludwig Ott, Fundamentals of Catholic Dogma [Rockford: Tan, 1974], 264).

Ludwig Ott: “As God’s grace is the presupposition and foundation of (supernatural) good works, by which man merits eternal life, so salutary works are, at the same time gifts of God and meritorious acts of man. (Fundamentals of Catholic Dogma, 264, 267).

In particular, Catholic theology asserts that the sacraments are necessary for salvation—including baptism and the keeping of the Ten Commandments.

Catholic author, John Hardon: Are the sacraments necessary for salvation? According to the way God has willed that we be saved the sacraments are necessary for salvation (John Hardon, Question # 1119).

The Catholic Catechism: ”The Council of Trent teaches that the Ten Commandments are obligatory for Christians and that the justified man is still bound to keep them [fn, Cf. DS 1569–1570]; the Second Vatican Council confirms: “The bishops, succors of the apostles, receive from the Lord . . . the mission of teaching all peoples, and of preaching the Gospel to every creature, so that all men may attain salvation through faith, Baptism and the observance of the Commandments” (P 2068; ellipsis in original)

Notice that “baptism” and the “observance of the Ten Commandments” have been added to “faith” as being necessary for unbelievers to “attain salvation.” This is similar to the Judaizers of Acts 15, who wanted to add circumcision and Mosaic Law-keeping to the requirements for salvation in apostolic times. In fact, in Roman Catholic theology, baptism is regarded as the equivalent of circumcision, and the Ten Commandmants are the heart and summary of the Mosaic Law.

You can see how Paul responded to the synergistic gospel of the Judaizers in Galatians 1:6–9. Continue reading →