Weekly THIS AND THAT for March 8, 2009: How Are We Saved?

This and That:
How Are We Saved?


Second of Six Lenten Family Fridays

“How are we saved?” is a question that has haunted Catholics, as well as Christians of all denominations, from the birth of Christianity. Are we saved by faith alone? Are we saved by the good deeds we do? What justifies us, that is, what makes us “right” before God? What can we do now to assure our going to heaven?

Our second Lenten Family Friday dealt with this specific topic in presentation, table discussions, and interaction with the large group. As a summary statement we can say that faith justifies initially, but add quickly that our faith in God is just the beginning of a process. Justification is really an inner change within the believer rather that a declaration by God. In the end, works are also necessary for justification and our entrance into heaven.


Faith Justifies Initially and Works Complete

The Catechism of the Catholic Church tells us that being right with God is essential, if we are to live with God forever. John 1, Romans 8, and 2 Peter 1 all speak of justification being a grace that helps us respond to God’s call to us. The Council of Trent taught that we are justified by faith and that faith is the beginning of salvation. Thus our faith does make us right, but justifies only initially. At the time of the Reformation, claims were made that “faith alone” was needed for salvation. The two sides of the question then were “faith alone,” or “good works”?


Clarifications Through Dialogue

In recent times, with the wonderful ecumenical dialogues going on between the Catholic Church and other Christians, we have come to a richer understanding of the part both terms play in being saved. This has come about particularly in the Catholic–Lutheran Dialogue with the Methodist Church joining in the signing of a joint declaration of belief. Let us look more closely at the terms.

The Greek word for “faith alone” appears only once in the Bible and nowhere does it say we are justified or saved by faith alone. To the Contrary, James 2:24 says we are not. In short, Catholic theology holds that it is faith and works acting together that save us. The corrective for Catholics has been that good works flow from faith; good works on their own are insufficient for salvation.


Faith Just the Beginning of the Process

The Letter to the Hebrews (11:6) tells us that faith is the minimum requirement, but alone does not justify us. It takes both faith and works. In Ephesians 2:8-9 Paul says that faith is the root of justification, but then excludes something called “works of law.” Why make a distinction between say, works of charity (good deeds) and works of the law (obeying the Commandments)? For St. Paul to perform “works of law” puts God in a relationship of debt, not of grace.


Faith Without Works

In his Epistle, James (1:22-25) assures us that hearing the Word of God is not enough. Works need to accompany it. Without works faith is dead (James 2:17, 26). Failure to do works is a sin (James 4:17). “Works” equals what Catholics have always called the “Corporal Works of Mercy” (James 2:15-17). In 2 Corinthians 9:8 Paul says that works are encouraged to complete our faith and in Philippians 4:17 that “fruits,” that is “works,” increase our justification


Clarifications of the Past

At the time of the Reformation as happens with any major disagreement, Protestant and Catholic understandings polarized any discussion of the matter. There was not a clear understanding of what Paul meant by “works of the law.” Any such legal system would make God our debtor as we just mentioned. However “good works” done in grace with faith in Jesus Christ are clearly different from “works of the law” that put God in our debt. The Epistle of James (2:24) helps clarify the distinction between these two terms, “works” and “works of the Law.” It is also addressed in Galatians 2:16 and Rom 3:20,28.


Justification as Inner Change

The Reformation point of view on this matter can be summed up in Psalm 51:1-2 “O God, blot out my transgressions, wash me thoroughly from my iniquity and cleanse me from my sin.” This “cleansing” requires an inner change of heart. Some of the Reformers, however, believed that we are so depraved that God only covers our sins up by declaring us righteous. Catholics believe that God is powerful enough to blot out our sins and remove them. Any view that God just declares us righteous by covering us up, would seem to deny the role of the Holy Spirit who continues the work of Christ through his work of justification and sanctification (infusing his grace into souls and changing the inner person.)

Several Sacred Scripture passages help clarify the fact that God does not cover up our sinful natures. Ps 51:10 – “Create in me a clean heart, O God, and put a new and right spirit within (not cover) me.” God brings about a real metamorphosis in me. Then there is Matthew (6:6) and Luke (6:21) – “Those who hunger for righteousness ‘may be filled.’” It is an inner change, not the covering up of a dunghill. In Matthew (5:28) we read that, “Just looking lustfully at a woman is adultery; avoiding this involves an inner change.” Jesus teaches us (Matthew 15:18) that interior disposition is what defiles us. It is clear that God’s grace changes us interiorly.

In Summary we could say that putting off the old nature involves an internal change (Eph 4:22-24.) Our lives are actually transformed and this internal change is required for us to become adopted sons and daughters. Philemon 2:13 declares that, “God is at work in you.” Yes, God is so powerful that he can actually transform us by working in us. He is not just outside us making declarations about us.


Justification As Ongoing

Paul in 2 Cor 3:18 states that, “We are being changed into the Lord’s likeness from one degree of glory to another, by the power of the Spirit.” that is to say that justification is ongoing, and changes in degrees throughout one’s life, based upon one’s obedience of faith. In 2 Cor 4:16 he continues, “Though our outer nature is wasting away, our inner nature is being renewed every day.” Justification does not happen all at once, and is not an external declaration. It happens daily, and concerns our inner nature.


Examples of Justification As On-Going Process

Abraham:
In Genesis 12:1-4 we read that Abram is justified by his faith in God. In Genesis 15:6 he believes and is further justified. And in Genesis 22:1-18 we find now he is justified by his works, namely, the offering of his son Isaac to God.

Peter:
In Matthew 16:18-19 Jesus blesses Simon for receiving a revelation, changes his name to Peter, and gives him the keys to the Kingdom of Heaven. In John 6:68-69 Peter justified, declares that Jesus has words of eternal life. In Luke 22:31-32 Jesus prays for Peter’s faith and charges him to strengthen the Apostles. However, in Matthew 26:75, Mark 14:72, and John 18:17, 25-27 Peter denies Jesus and thus loses his justification. Finally, in John 21:15-17 Peter is re-justified before God with a three-fold love for Jesus.


Works Necessary for Justification

In Matthew 5:2-11 we see that the Beatitudes go beyond faith to good works. In Matthew 5:16 we are told to “Let your light shine…that they may see your good works and give glory to God.” In Matthew 5:44-47 Jesus exhorts us to love our enemies and pray for those who persecute us as good works. No, just saying, “Lord, Lord” (Matt 7:19-23) and accepting Jesus as personal Savior are not enough. We must also bear the fruit of good works.

Next Week’s topic is “Embracing the Cross of Jesus Christ.” Why not join us?

Fondly,
Father Nicholas