Chapter 10 - ASSURANCE/PRESUMPTION
St. Peter's Catechism plainly tells us that to have the assurance of salvation is the sin of presumption. Roman Catholics claim assurance is a sin because we are expecting God to do something He has not obligated Himself to do.
We have found, over the years, that dealing with the assurance of salvation is the best place to start any witness to a Roman Catholic if we are given the option of where to start. (If the witnessing session naturally starts at any other point, we will start there; but, if given the choice, assurance is a good place to start).
Years ago, when we were doing house to house evangelism in the Irish Republic we asked God to give use a method whereby we could present an understandable plan of salvation the very first time we visited a home. We were often welcomed the first visit we made (we found out afterward that it was probably because life in the Irish countryside can be quite monotonous. Possibly the most exciting thing that happened all day was that the dog barked at a cow, and the Irish housewife, often with her brood of a dozen or more children, found this strange American at the doorstep a welcomed relief from the tiresome day.)
When we eagerly re-visited the same houses, however, we found that often the priest had been consulted, and the welcome was not nearly as warm. Therefore we wanted to leave something positive and scriptural, not just argumentative, the first time we called.
When our Irish friends answered the door, we would greet them warmly and tell them we were not Jehovah's Witnesses or Mormons, but simple Bible-believing Christians, and that we would like to ask them three very simple questions about the Word of God.
Our first question would be, "Do you have a Bible?" Many years ago, the answer would have probably been no, but we found, even several years ago, that the average household had a Bible. One lady even asked me into the house to see her Bible; I sat in the living room while she searched all her cupboards to no avail she couldn't find her Bible.
"I know it is here somewhere," she said. "I bought one and, to tell you the truth, I haven't had it out of its box yet, but I have a Bible!" (To some Roman Catholics the Bible is somewhat of a good luck charm; things will go better for you if you have a Bible.)
When our Roman Catholic friend tells us he has a Bible, we do not jump down his throat if he has the wrong version. We would just say (sincerely) that we are glad that he has a Bible.
The second question would be, "Do you read your Bible?" They usually say that they do read the Bible, but of course they would not mean Bible reading as we do. They might read a few verses a week or a month or a year, and we would not find fault because they did not read it enough. We would just say (sincerely) that we are glad that they read their Bible.
Thirdly, we would ask them, "Do you believe the Bible?" We would not ask them if they believed the Bible or Tradition, because that is going to start an argument, and we will get into an argument soon enough without starting one ourselves. They would generally answer in the affirmative, because they believe that they do believe the Bible.
We would then say, "The Blessed and Holy Apostle St. John wrote five books of the Bible; one of these is called I John (they might know it as I St. John)." In I John 5:13 these words are written, `These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life.' We would explain that the words "eternal life" refer to a life that is everlasting - something that, if you have it now, you will always have it. You'll have it a week from next Tuesday, you'll have it one hundred years from now; you'll have it forever. It is eternal. Then we ask our friend if he believes on the name of the Son of God.
In Ireland, we would get quizzical looks with this question, because they thought that everyone knew that in a holy place like Ireland everyone believes on the name of Christ. Indeed, they believe that they themselves do, so it is with sincerity that they say, "Yes, of course, I believe on the name of the Son of God."
Then we re-read the verse as follows: "These things I have written to Mr. Murphy, who believes on the name of the Son of God, that Mr. Murphy might know that he has eternal life. Now, Mr. Murphy, do you have eternal life?"
"Well, I hope so - I think so - I'm doing my best." Or, he may have been to confession recently and, since he can't recall any mortal sins, feels he is in what they call "a state of grace", so he says, "Yes, I have eternal life."
"Now, Mr. Murphy, if you died three years from tonight, would you be certain of going to Heaven?" (The reason we never ask him about possibly dying tonight is that he may have just finished praying a long prayer and feel very holy. "If I died tonight" he thinks, "I would certainly be all right.")
He would look at you incredulously and perhaps say, "That is the stupidest question anyone every asked anyone else. No one knows that; I might commit a mortal sin and go to Hell, or a venial sin and go to Purgatory." Indeed, no one does know that, for the only concept of Christ they have a finite "Christ" cannot complete the work, and, since He doesn't complete the work, Mr. Murphy is never assured that the work is finished.
There are Catholics today who will profess to you that they have assurance. If they really are Roman Catholics, they cannot have assurance for one simple reason - part of their salvation depends on what they will do tomorrow. Any fact that is not fulfilled until tomorrow (with the exception of Bible prophecy) is not a fact today. The weather forecast is not a fact; we will find out tomorrow whether or not it was correct.
A Roman Catholic may say he has assurance, but according to the doctrine of the Roman Catholic Church, if he deliberately misses Mass on Sunday or a Holy Day of Obligation, he commits a mortal sin. If he dies in mortal sin, he goes, not to Purgatory, but to Hell for eternity. He may feel or hope he would never commit a mortal sin, but he cannot be sure, and therefore no Roman Catholic can have the assurance of salvation.
Pope Paul VI, a couple of months before he died, was quoted in a Catholic magazine: "Death holds motives for apprehensive concern by reason of the imminent judgment of God." Cardinal Krol, the very conservative arch-bishop of Philadelphia, was given an interview by a Philadelphia evening newspaper. It was all very complimentary, and when they asked Cardinal Krol if he had any worries about food, clothing or shelter, he assured them this was no problem - these were all taken care of. "What are your worries?" they then asked him.
Cardinal Krol replied, "My salvation - getting to Heaven."
There can be no assurance with this counterfeit, finite concept of Christ.
When they have admitted their lack of assurance, you can start at that point and give them your testimony of salvation. You are sure of going to Heaven because you have a perfect Saviour, NOT because you go to a good church, because you have a nice pastor, or because you have a warm, bubbly feeling when you pray.
We sometimes tell our Roman Catholic friends, "I go to church twice every Sunday; I go to prayer meeting on Wednesday night; I preach or teach Sunday School; I pray, read the Bible and listen to good sermons; I try to please Him in everything I do; and yet none of these things is contributing to my salvation." This will stagger him, because if he says, "Sacred Heart of Jesus, I place my trust in Thee" or sprinkles a few drops of holy water, that contributes to his salvation.
THE REASON FOR YOUR ASSURANCE IS THAT YOU HAVE EMBRACED THE BIBLICAL REVELATION OF THE PERFECT, COMPLETE, INFINITE CHRIST. THE REASON FOR THEIR LACK OF ASSURANCE IS THAT THEIR CONCEPT OF "CHRIST" IS PARTIAL AND FINITE.
Without getting into a hassle over theology and doctrine (that might come later, so be prepared), you have plainly and clearly demonstrated the contrast between their "Christ" and the Christ of the Bible. You have preached the Gospel; you have given them the Word of God that can bring light into their darkened hearts (Psalm 119:130) and make them wise unto salvation (II Timothy 3:15).
This is very likely the quickest, easiest way from the perimeter to the center of the circle with the glorious message of the Christ of the Bible.