It is a misunderstanding among many Protestants that Rome teaches salvation by works. She does not. She teaches salvation by grace and works. She teaches that sinners are saved by Christ through the means of grace provided by the church. A diligent attention to and co-operation with such channels of grace merits for the sinner grace before God, and forgiveness of sins.
Let me quote from John Robbins of the Trinity Foundation. In an article entitled 'The Gospel According to John MacArthur' [ www.trinityfoundation.org/ ] he says the following. Read very carefully:
''The reader should keep in mind that the Roman Church also does not teach that pre-salvation works of righteousness are necessary to or part of salvation. Canon I of the decrees of the Council of Trent says: "If any one says, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ: let him be anathema."
Nor did the Judaizers teach that pre-salvation works of righteousness are necessary to or part of salvation. Paul damned the Judaizers for teaching that post-salvation works of righteousness are necessary for entrance into Heaven. The contention of both the Roman Church and the Judaizers is that one cannot be saved without post-salvation, that is post-regeneration, works of righteousness. The Judaizers taught that one must be circumcised and obey other parts of the Mosaic law; the Roman Church teaches both the necessity and meritoriousness of good works of Christians for salvation.''
I have spent a long time reading the latest official documents of the Roman Church. These are the ''2nd Vatican Council'' and ''The 1994 Cathechism of the Catholic Church, the latter is officially approved by Pope John Paul II himself. Romanism is more complex than salvation by works. That is to be expected, since most heretical systems are subtle. It is true, however, that many practising Catholics do not understand the subtelties of their faith, and believe in salvation by works in practice.
The problem today is that most Protestants do not understand the Gospel either, and their gospels are so close to Rome's, that one could be forgiven for missing the difference between professed Catholics and professed Protestants. In that sense, ecumenism is natural.
The modern ''protestant gospel'' teaches that man is not totally depraved; that God is waiting for a favourable response from man before He will save; that salvation has been done and left up to the sinner to do with as he will; this modern gospel teaches that Jesus died for all sinners, including those who end up in hell, that God loves all sinners without exception and has given all sinners a chance, by giving them grace and a freewill with which to co-operate with this common grace given to all. Salvation is then in the final analysis up to sinners to complete. All such beliefs, from freewill to universal grace are Roman Catholic. The RC church opposes as much as many ''protestant churches'' the Reformation teachings of total depravity, unconditional election, particular redemption, irrestistible grace and perseverance of the saints. No wonder, Romanists and freewill preachers such as Billy Graham are such friends. The sad thing is to see so-called Reformed men involved in such ecumenism. It seems apostasy is almost complete
So, what does Rome teach on several key points concerning salvation?
Traditional Catholic teaching states that all sinners are born in a state of sin and misery (and with this Protestants concur, Psalm 51:5) and this is called original sin. Now, in Romanism, the only way to get rid of original sin is by baptism. When a baby (or an adult who converts to Rome late in life and who had never been baptised before, --- Rome now recognizes Protestant baptisms as sufficient) is baptised, this is what Rome believes happens:
Baptism:
'In Baptism all sins are forgiven, original and all personal sins, as well as all punishment for sin'' (Catholic Cathechism para. 1263).
''Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy'' (Catholic Cathechism para 1992).
''Baptism, therefore, constitutes the sacramental bond of unity among all who through it are reborn'' (Vatican II, p.469).
''For men who believe in Christ and have been properly baptised are put in some, though imperfect, communion with the Catholic Church....all who have been justified by faith in baptism are incorporated into Christ, they therefore have a right to be called Christians'' (Vat II, page 455)
So, we see from that, that baptism, according to Romanism, 1) justifies a sinner before God, 2) causes the new birth (when a RC says he is ''born again'' he may not mean what we think!) and 3) forgives a sinner all sins, original and actual
According to Catholic teaching a person baptised is free from all sin, and is justified. But what happens when he sins? He is de-justified, he loses his justification before God, and is in a state of mortal sin, and would perish if he died in that state. How can he regain his justfication and have his sins forgiven?
Answer: a second sacrament! The sacrament of Reconciliation! (otherwise known as penance or confession!) In the confessional a Catholic has his sins forgiven, not by the priest, but by Christ through the priest (so they call a priest a mediator, contrary to 1 Tim 2:5). Usually, to attain forgiveness of sins, an act of penance or satisfaction is made. In this way, a sinner should in some sense pay for his own sins. The ''church'' has other resources to offer sinners. They are indulgences and purgatory.
If anyone is familiar with the Reformation they will know that Luther opposed the sales of indulgences, which was literally the sale of forgiveness of sins. Rome has not stopped dealing in indulgences. Read these shocking accounts from Vatican II:
Indulgences:
'The Church...teaches and commands that the use of indulgences...should be kept in the Church; and it condemns with anathema those who say that indulgences are useless or that the Church has not the power to grant them (p. 71).
Did anyone see the anathema there?
'The faithful can obtain by their acts - apart from the merit which is the principal fruit of their act - removal of temporal punishment (p. 74).
An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the Church's help, when, as the minister of redemption, she dispenses and applies with authority the satisfaction won by Christ and the saints (p.75)
. 'The requirements for gaining a plenary indulgence are: the indulgenced work must be performed and three conditions be fulfilled. These are (a) sacramental confession, (b) eucharistic communion and (c) prayer for the Pope's intentions. Further it is necessary to be free from all attachment to any sin at all, even venial sin...One Our Father and one Hail Mary satisfy the condition of praying for the Pope's intentions (p. 76).
'The faithful who use with devotion an object of piety (crucifix, cross, scapular or medal) after it has been blessed by a priest, can gain a partial indulgence. But if this object of piety is blessed by the Pope or any bishop, the faithful who use it with devotion can also gain a plenary indulgence on the feast of the Apostles Peter and Paul provided they make a profession of faith using any approved formula (p. 77-78).
Holy Mother Church still grants a plenary indulgence to be gained at the moment of death, on condition that they are properly disposed and have been in the habit of reciting some prayers during their lifetime. The practice of using a crucifix or a cross while gaining this plenary indulgence is praiseworthy (p. 78).
Now, notice, that 1) I did not quote from an ancient Roman Catholic medieval document, but from Vatican II, the most recent RC Council, which was held in the 1960's, and 2) notice what an indulgence is, for here we see the subtelties of Rome. Rome teaches that Jesus' death on the cross removes eternal punishment for those who believe (and in practice they teach that it redeemed the whole world, so nobody goes to hell, some just spend more time in purgatory hereafter) but to remove the ''temporal punishments'' for sin, the sinner must earn grace and merits before God, and any shortfall is made up in purgatory. So, an indulgence removes ''temporal punishment'', not ''eternal punishment'' for sins already forgiven.
It is therefore clear that Rome does not understand what Christ did on the cross, or what He came to do, or what He accomplished. The christ of Rome died for every single human being from Adam onwards to the end of time, yet, even though He ''redeemed'' them, they are not really redeemed. Even though He died to take away sins, sins and the punishments for those sins are not really taken away. It is absurd to say that Christ died for sinners to take their sins, but they must still make amends, make satisfaction for their sins themselves! Tragically, this is not very different from the christ of freewillism. He too died for sinners, yet sinners are not saved by his death, unless they do something. His death did not make real satisfaction for sins, because many for whom he ''died'' still end up in hell, this christ's best efforts notwithstanding. That Christ actually saves sinners, does not just make them saveable, is foreign to most today. That Christ has done everything to save sinners, and as a High Priest makes satisfaction for the sins of His People AND applies His merits to them by giving them faith and repentance, by regenerating them by His Spirit, is news to many today. That is the GOSPEL!
I mentioned purgatory, and Rome still believes in that. Listen to her speaking in her Vatican II:
Purgatory
'Sins must be expiated. This may be done on this earth through the sorrows, miseries and trials of this life; and above all through death. Otherwise the expiation must be made in the next life through fire and torments and purifying punishments (p. 63).
''This sacred Council accepts loyally the venerable faith of our ancestors in the living communion which exists between us and our brothers who are in the glory of heaven or who are yet being purified after their death: and it proposes again the decrees of the Second Council of Nicea, the Council of Florence and the Council of Trent (p. 412).
Note, purgatory is a place for souls in a state of grace to be cleansed after death. Note also, that according to the above quotation all the anathemas and dogmas of the counter-Reformational Council of Trent are reaffirmed by Rome. She hasn't changed, contrary to what most ecumenists think! Note also that sin has to be expiated, says Rome, but NO MENTION of the cross, where expiation of sin occured!
So, we have seen that justification for Catholics begins in baptism, is lost by mortal sin, and is regained by the sacrament of reconciliation, and by indulgences
. The other sacraments of Rome are to strengthen and to increase the amount of grace and merit a sinner has before God. A person justified in baptism, de-justified in sinning, re-justified in penance can have his justification increased in the other sacraments, by good works, by prayers and by other religious observances. This is salvation to a Roman Catholic. There is no salvation for a RC in this life. This life is a journey toward salvation, which can be gained, lost, regained and increased as he progresses through life. Final salvation is not attained until the Day of Judgment.
From the most ancient times of the Church good works were also offered to God for the salvation of sinners...Indeed the prayers and good works of holy people were regarded as of such great value that it could be asserted that the penitent were washed, cleansed and redeemed with the help of the entire Christian people (p. 68)
. So, which sacrament helps most in increasing a RC's salvation and grace? The answer is, Mass. We are not to believe that Mass is the RC equivalent to the Lord's Supper, it is much much more than that. I quote from Rome again from Vatican II:
Mass
''For it is the liturgy through which, especially in the divine sacrifice of the Eucharist that 'the work of our redemption is accomplished'' (p. 1).
''At the Last Supper...our Saviour instituted the eucharistic sacrifice of His Body and Blood. This He did in order to perpetuate the sacrifice of the Cross throughout the ages (p. 16).
''Holy Mother Church is extremely concerned for the faithful departed. She has decided to intercede for them to the fullest extent in every Mass (p. 78)
''There should be no doubt in anyone's mind that all the faithful ought to show to this most holy sacrament (the Mass) the worship that is due to the true God, as has always been the custom of the Catholic Church. Nor is the sacrament to be adored any the less because it was instituted by Christ to be eaten. For even in the reserved sacrament he is to be adored because he is substantially present there through the conversion of bread and wine, which, as the Council of Trent tells us, is most aptly named transubstantiation (p.104).
''The sacrificial character of the Mass was solemnly defined by the Council of Trent in accordance with the universal tradition of the Church. The Second Vatican Council enunciated the same teaching once again (p. 154).
'The sacrifice of the cross and its sacramental renewal in the Mass are, apart from the difference in the means of offering, one and the same sacrifice'' (p. 155).
'The faithful should be taught that Jesus Christ is our Lord and Saviour, and that we should offer to him, present in the sacrament, the same worship of latria or adoration that we offer to God (p. 247)
. ''The blessed sacrament...is the source of all grace and of pardon for sins'' (p. 248).
Notice, what I have quoted above! According to Rome, the Mass is the same as the cross of Christ, the same work He did there in dying for sinners to pay for their sins is continued and perpetuated in the Mass! The Mass is the source of forgiveness of sins! In the Mass the bread and wine are worshipped as God! In the Mass salvation is worked out for the living and the dead! Who can hear this and not be filled with indignation at the insult poured on the Cross of Christ!? Who can say that going to a Roman Catholic service is not a big deal! Who can stand by and approve of Protestant ministers attending Mass with Roman priests?
I know that Roman Catholics are sincere, but this is blasphemy, or as the Westminster Confession of Faith puts it, ''most abominably injurious to Christ's one, only sacrifice, the alone propitiation for all the sins of His elect''.
I could go on and on about Rome's errors, but I will discuss one more: her teaching on Mary. Again, I let her condemn herself by quoting her recent writings:
''Holy Church honours the Blessed Mary, Mother of God with a special love. She is inseparably linked with her Son's saving work (p. 29).
''The treasury of the Church is the infinite value which can never be exhausted which Christ's merits have before God. This treasury includes the prayers and good works of the Blessed Virgin Mary. They are truly immense, unfathomable and even pristine in their value before God. In the treasury, too, are the prayers and good works of the saints, all those who have walked in the footsteps of Christ the Lord and by his grace have made their lives holy and carried out the mission entrusted to them. In this way they attained their own salvation and at the same time co-operated in saving their brothers in the unity of the Mystical Body (p. 66).
'Enriched from the first moment of her conception with the splendour of an entirely unique holiness, the virgin of Nazareth is hailed by the heralding angel, by divine command, as 'full of grace' (p. 415).
''Finally the Immaculate Virgin, preserved free from all stain of original sin, was taken body and soul into heavenly glory when her earthly life was over and exalted by the Lord as Queen over all things that she might be the more fully conformed unto her Son, the Lord of lords (cf. Apoc. 19 v 16) and conqueror of sin and death (p. 417-418).
''But Mary's function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows forth its power....it flows from the superabundance of the merits of Christ, rests on his mediation, depends entirely on it and draws all its power from it. It does not hinder in any way the immediate union of the faithful to Christ but on the contrary fosters it....In a wholly singular way she co-operated by her obedience, faith, hope and burning charity to the work of the Saviour in restoring supernatural life to souls. For this reason she is a mother to us in the order of grace (p. 418)
''Taken up to Heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation (p. 419).
''Mary has by grace been exalted above all angels and men to a place second only to her Son, as the most holy mother of God who was involved in the mysteries of Christ: she is rightly honoured by a special cult in the Church. From the earliest times the Blessed Virgin is honoured under the title of Mother of God, whose protection the faithful take refuge together in prayers in all their perils and needs...The cult as it has always existed in the Church for all its uniqueness differs essentially from the cult of adoration which is offered equally to the incarnate Word and to the Father and the Holy Spirit, and is most favourable to it (p. 421).
I hope you were all reading carefully. Mary has been exalted to a higher and higher place by Rome, she cannot get any higher, except she become a God. It is sad to see many honouring Mary, having recourse to Mary, asking Mary to intercede when they are in so doing by-passing Christ. The Scriptures have little to say about Mary, but everything to say about Christ. Would that Rome would believe this! Jesus is Saviour by Himself, Mary has no ''saving role'', Jesus is Mediator (1 Tim 2:5) not Mary [note that unique is not the same as only. Rome calls Jesus a unique Mediator, but not only, for Mary, the saints and others are mediators acc to Rome], Jesus is Advocate (1 John 2:1), not Mary, Jesus is Intercessor (Rom 8:34), not Mary. Indeed, most, if not all of Jesus' roles are snatched by Rome and given to Mary, or shared with Mary. Jesus does not need help to save. He is MIGHTY TO SAVE. Mary was a simple woman, a sinner, chosen to be Jesus' eathly mother. She would be appalled at the devotion paid to her. And so should we be, if we value Christ and are concerned for His glory.
It is my prayer that those who are ensnared by Rome's lies will be freed by the Son of God. May repentance and faith be granted to those Roman Catholics who worship ignorantly, not knowing the Scriptures. The only way that can happen is if believers care enough for them to tell them in love, with great sensitivity and much prayer the glorious Gospel of Christ.
If you are a Roman Catholic reading this page, please know that my aim is not to insult or belittle you. I do not seek to attack you as a hate-filled bigot. My aim is to point you to the truth. Read the Bible. Look there for the answers. Do not trust your priest, or even your own experiences or feelings. Believe the Word of God, the Bible.
''Can two walk together except they be agreed?'' Amos 3:3
Quotes From The Second Vatican Council.
The Constitution on the Sacred Liturgy
For it is the liturgy through which, especially in the divine sacrifice of the Eucharist that 'the work of our redemption is accomplished ['The Constitution on the sacred liturgy', Introduction, paragraph 1] (p. 1).
From the liturgy, and especially the Eucharist, grace is poured forth upon us as from a fountain [ibid., paragraph 10] (p. 6).
At the Last Supper...our Saviour instituted the eucharistic sacrifice of His Body and Blood. This He did in order to perpetuate the sacrifice of the Cross throughout the ages. [ibid., Chapter II, paragraph 47] (p. 16).
The dogmatic principles which were laid down by the Council of Trent remaining intact, communion under both kinds may be granted when the bishops think fit [ibid., paragraph 55] (p. 18).
They (the sacraments) nourish, strengthen and increase it (faith)...they do indeed confer grace [ibid., Chapter III,, paragraph 59] (p.20).
For well-disposed members of the faithful the liturgy of the sacraments and sacramentals sanctifies almost every event of their lives with the divine grace which flows from the Paschal mystery of the Passion, Death and Resurrection of Christ. From this source all sacraments and sacramentals draw their power [ibid., paragraph 59] (p. 20)
Holy Church honours the Blessed Mary, Mother of God with a special love. She is inseparably linked with her Son's saving work [ibid., Chapter V, paragraph 103] (p. 29).
The practice of placing sacred images in the churches that they may be venerated by the faithful is to be maintained [ibid., Chapter VII, paragraph 125 (p. 35).
Apostolic Constitution on the Revision of Indulgences
Sins must be expiated. This may be done on this earth through the sorrows, miseries and trials of this life; and above all through death. Otherwise the expiation must be made in the next life through fire and torments and purifying punishments [Apostolic Constitution on the Revision of Indulgences, Chapter I, paragraph 2] (p. 63).
The treasury of the Church is the infinite value which can never be exhausted which Christ's merits have before God. This treasury includes the prayers and good works of the Blessed Virgin Mary. They are truly immense, unfathomable and even pristine in their value before God. In the treasury, too, are the prayers and good works of the saints, all those who have walked in the footsteps of Christ the Lord and by his grace have made their lives holy and carried out the mission entrusted to them. In this way they attained their own salvation and at the same time co-operated in saving their brothers in the unity of the Mystical Body [ibid., chapter III, paragraph 5] (p. 66).
From the most ancient times of the Church good works were also offered to God for the salvation of sinners...Indeed the prayers and good works of holy people were regarded as of such great value that it could be asserted that the penitent were washed, cleansed and redeemed with the help of the entire Christian people [ibid., chapter III, paragraph 6] (p. 68).
The Church...teaches and commands that the use of indulgences...should be kept in the Church; and it condemns with anathema those who say that indulgences are useless or that the Church has not the power to grant them [ibid., chapter IV, paragraph 8] (p. 71).
The faithful can obtain by their acts - apart from the merit which is the principal fruit of their act - removal of temporal punishment [ibid., chapter V, paragraph 12] (p. 74).
An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the Church's help, when, as the minister of redemption, she dispenses and applies with authority the satisfaction won by Christ and the saints [ibid., chapter V, paragraph 12:1] (p.75).
The requirements for gaining a plenary indulgence are: the indulgenced work must be performed and three conditions be fulfilled. These are (a) sacramental confession, (b) eucharistic communion and (c) prayer for the Pope's intentions. Further it is necessary to be free from all attachment to any sin at all, even venial sin...One Our Father and one Hail Mary satisfy the condition of praying for the Pope's intentions [ibid., chapter V, paragraph 12:7] (p. 76).
The faithful who use with devotion an object of piety (crucifix, cross, scapular or medal) after it has been blessed by a priest, can gain a partial indulgence. But if this object of piety is blessed by the Pope or any bishop, the faithful who use it with devotion can also gain a plenary indulgence on the feast of the Apostles Peter and Paul provided they make a profession of faith using any approved formula [ibid., chapter V, paragraph 12:17] (p. 77-78).
Holy Mother Church is extremely concerned for the faithful departed. She has decided to intercede for them to the fullest extent in every Mass [ibid., chapter V, paragraph 12:20] (p. 78). Holy Mother Church still grants a plenary indulgence to be gained at the moment of death, on condition that they are properly disposed and have been in the habit of reciting some prayers during their lifetime. The practice of using a crucifix or a cross while gaining this plenary indulgence is praiseworthy [ibid., chapter V, paragraph 12:18] (p. 78).
Instruction on the Worship of the Eucharistic Mystery
There should be no doubt in anyone's mind that all the faithful ought to show to this most holy sacrament (the Mass) the worship that is due to the true God, as has always been the custom of the Catholic Church. Nor is the sacrament to be adored any the less because it was instituted by Christ to be eaten. For even in the reserved sacrament he is to be adored because he is substantially present there through the conversion of bread and wine, which, as the Council of Trent tells us, is most aptly named transubstantiation [Instruction on the Worship of the Eucharistic Mystery, Intro., paragraph 6] (p.104).
General Instruction on the Roman Missal
The sacrificial character of the Mass was solemnly defined by the Council of Trent in accordance with the universal tradition of the Church. The Second Vatican Council enunciated the same teaching once again ['General Instruction on the Roman Missal' , Foreword, paragraph 2] (p. 154).
The sacrifice of the cross and its sacramental renewal in the Mass are, apart from the difference in the means of offering, one and the same sacrifice [ibid.] (p. 155).
The custom of putting relics, whether martyrs or not, into or under consecrated altars is to be commended [ibid., chapter V, paragraph 266] (p. 191).
On Holy Communion and the Worship of the Eucharistic Mystery outside of Mass
The faithful should be taught that Jesus Christ is our Lord and Saviour, and that we should offer to him, present in the sacrament, the same worship of latria or adoration that we offer to God ['On Holy Communion and the Worship of the Eucharistic Mystery outside of Mass, Introduction, paragraph 3] (p. 247).
The blessed sacrament...is the source of all grace and of pardon for sins [ibid., chapter I, paragraph 23] (p. 248).
Dogmatic Constitution on the Church
Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth is necessary for salvation ['Dogmatic Constitution on the Church, chapter II, paragraph 14] (p. 365).
Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it, or to remain in it [ibid.] (p. 366).
Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart and moved by grace, try in their actions to do his will as they know it through the dictates of their own conscience - those too may achieve eternal salvation [ibid., chapter II, paragraph 16] (p.367).
The Roman Pontiff by reason of his office as vicar of Christ, namely, and as pastor of the entire Church, has full, supreme and universal power over the whole Church, a power which he can always exercise unhindered [ibid., chapter III, paragraph 22] (p. 375).
This loyal submission of the will and intellect must be given in a special way to the authentic teaching authority of the Roman Pontiff, even when he does not speak ex cathedra in such wise, indeed, that his supreme teaching authority must be acknowledged with respect [ibid., chapter III, paragraph 25] (p. 379)
His (the Pope's) definitions are rightly said to be irreformable by their very nature and not by reason of the assent of the Church.....they are in no way in need of approval by others, and do not admit of appeal to any other tribunal [ibid.] (p. 380).
This sacred Council accepts loyally the venerable faith of our ancestors in the living communion which exists between us and our brothers who are in the glory of heaven or who are yet being purified after their death: and it proposes again the decrees of the Second Council of Nicea, the Council of Florence and the Council of Trent [ibid., chapter VII, paragraph 51] (p. 412).
Because of this gift of divine grace she (Mary) far surpasses all creatures, both in heaven and on earth [ibid., chapter VIII, paragraph 53] (p.414).
Enriched from the first moment of her conception with the splendour of an entirely unique holiness, the virgin of Nazareth is hailed by the heralding angel, by divine command, as 'full of grace' [ibid., chapter VIII, paragraph 56] (p. 415).
Finally the Immaculate Virgin, preserved free from all stain of original sin, was taken body and soul into heavenly glory when her earthly life was over and exalted by the Lord as Queen over all things that she might be the more fully conformed unto her Son, the Lord of lords (cf. Apoc. 19 v 16) and conqueror of sin and death [ibid., chapter VIII, paragraph 59] (p. 417-418).
But Mary's function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows forth its power....it flows from the superabundance of the merits of Christ, rests on his mediation, depends entirely on it and draws all its power from it. It does not hinder in any way the immediate union of the faithful to Christ but on the contrary fosters it....In a wholly singular way she co-operated by her obedience, faith, hope and burning charity to the work of the Saviour in restoring supernatural life to souls. For this reason she is a mother to us in the order of grace [ibid., chapter VIII, paragraph 60-61] (p. 418)
Taken up to Heaven she did not lay aside this saving office but by her manifold intercession continues to bring us the gifts of eternal salvation [ibid., chapter VIII, paragraph 62] (p. 419).
Mary has by grace been exalted above all angels and men to a place second only to her Son, as the most holy mother of God who was involved in the mysteries of Christ: she is rightly honoured by a special cult in the Church. From the earliest times the Blessed Virgin is honoured under the title of Mother of God, whose protection the faithful take refuge together in prayers in all their perils and needs...The cult as it has always existed in the Church for all its uniqueness differs essentially from the cult of adoration which is offered equally to the incarnate Word and to the Father and the Holy Spirit, and is most favourable to it [ibid., chapter VIII, paragraph 66] (p. 421).
The sacred synod teaches this Catholic doctrine advisedly and at the same time admonishes all the sons of the church that the cult, especially the liturgical cult of the Blessed Virgin be generously fostered but...it...strongly urges them to rightly illustrate the duties and privileges of the Blessed Virgin which always refer to Christ, the source of all truth, sanctity and devotion. Let them carefully refrain from whatever might by word and deed lead the separated brethren or others into error about the true doctrine of the Church [ibid., chapter VIII, paragraph 67] (p. 422).
Decree on the Catholic Eastern Churches
The Apostolic See which is the supreme arbiter of inter-church relations will provide for all...needs in an ecumenical spirit ['Decree on the Catholic Eastern Churches', paragraph 4] (p. 443).
Decree on Ecumenism
For men who believe in Christ and have been properly baptised are put in some, though imperfect, communion with the Catholic Church....all who have been justified by faith in baptism are incorporated into Christ, they therefore have a right to be called Christians ['Decree on Ecumenism', chapter I, paragraph 3] (p. 455).
The separated churches...have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fulness of grace and truth entrusted to the Catholic Church. Nevertheless, our separated brethren....are not blessed with that unity which Christ wished to bestow...for it is through Christ's Catholic Church alone, which is the universal help towards salvation, that the fullness of the means of salvation can be obtained [ibid.] (p. 456).
Little by little, as the obstacles to perfect ecclesiastical union are overcome, all Christians will be gathered in a common celebration of the Eucharist into the unity of the one and only church, which Christ bestowed on his church from the beginning. This unity, we believe, subsists in the Catholic Church as something she can never lose [ibid., chapter I, paragraph 4] (p. 457).
A love and reverence -almost a cult- of Holy Scripture leads our brethren to a constant and diligent study of the sacred text [ibid., chapter III, paragraph 21] (p. 468).
Baptism, therefore, constitutes the sacramental bond of unity among all who through it are reborn [ibid., chapter III, paragraph 22] (p.469).
Ecumenical activity cannot be anything other than fully and sincerely Catholic, that is loyal to the truth we have received from the Apostles and the Fathers, and in harmony with the faith which the Catholic Church has always professed [ibid., chapter III, paragraph 24] (p. 470).
Directory Concerning Ecumenical Matters
Where the unity of the sacramental faith is deficient, the participation of the separated brethren with Catholics especially in the sacraments of the Eucharist, penance and anointing of the sick is forbidden ['Directory Concerning Ecumenical Matters, Part One, paragraph 55] (p. 499).
Declaration of the Catholic Church on the Celebration of the Eucharist in Common by Christians of Different Confessions
For admitting an Anglican or a Protestant to eucharistic communion in the Catholic Church...two...conditions must be verified: that they hold the faith that the Catholic Church herself professes concerning the Eucharist and that they are unable to approach a minister of their own confession ['Declaration of the Catholic Church on the Celebration of the Eucharist in Common by Christians of Different Confessions', chapter I, paragraph 7] (p. 505).
Dogmatic Constitution on Divine Revelation
The Church does not draw her certainty about all revealed truths from the holy Scriptures alone. Hence both Scripture and Tradition must be accepted and honoured with equal feelings of devotion and reverence. Sacred Tradition and sacred Scripture make up a single deposit of the Word of God which is entrusted to the Church ['Dogmatic Constitution on Divine Revelation', chapter II, paragraph 9-10] (p. 755).
To compose the sacred books God chose certain men, who, all the while he employed them in this task, made full use of their powers and faculties so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written and no more...We must acknowledge that the books of the Scripture firmly, faithfully and without error teach that truth which God, for the sake of our salvation, wished to see confided to the sacred Scriptures [ibid., chapter III, paragraph 11] (p. 757)
For, of course, all that has been said about the manner of interpreting scripture is ultimately subject to the judgement of the church which exercises the divinely conferred commission and ministry of watching over and interpreting the word of God [ibid., chapter III, paragraph 12] (p. 758).
She (the Church) has always regarded and continues to regard the Scriptures, taken together with sacred Tradition as the supreme rule of her faith [ibid., chapter 6, paragraph 21] (p. 762).
The Church in the Modern World
Conscience ought to be conformed to the law of God in light of the teaching authority of the Church, which is the authentic interpreter of divine law [The Church in the Modern World, Part II, chapter I, paragraph 50] (p. 954).
The 1994 Catechism of the Catholic Church.
The saints do not cease to intercede with the Father for us as they proffer the merits they acquired through the one Mediator between God and men paragraph. 956).
Christ now acts through the sacraments he instituted to communicate his grace (paragraph. 1084).
The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation (paragraph. 1129).
The Most Holy Trinity gives the baptised sanctifying grace, the grace of justification (paragraph 1266).
In Baptism all sins are forgiven, original and all personal sins, as well as all punishment for sin (paragraph. 1263).
The sacrament of Confirmation is necessary for completion of sacramental grace (paragraph 1285).
Communion...preserves, increases and renews the life of grace received at Baptism (paragraph 1392).
The sacrament of penance offers a new possibility to convert and to recover the grace of justification (paragraph 1446).
Justification is not only the remission of sins but also the sanctification and renewal of the interior man (paragraph 1989).
With justification faith, hope and charity are poured into our hearts (paragraph 1991).
Justification is conferred in Baptism, the sacrament of faith. It conform us to the righteousness of God, who makes us inwardly just by the power of his mercy (paragraph 1992).
Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification at the beginning of conversion. Moved by the Holy Spirit and by charity we can then merit for ourselves and for others the grace needed for our sanctification, for the increase of grace and charity and for the attainment of eternal life (paragraph 2010).
What is Justification: the Roman answer!
The theological virtues....are infused by God into the souls of the faithful to make them capable of acting as His children and of meriting eternal life (paragraph 1813).
...justify us, that is, to cleanse us from our sins and to communicate to us 'the righteousness of God through faith in Jesus Christ' and through Baptism (paragraph 1987).
Justification is not only the remission of sins but also the sanctification and renewal of the interior man (paragraph 1989).
Justification purifies his (man's) heart of sin (paragraph 1990).
With justification faith, hope and charity are poured into our hearts (paragraph 1991).
Justification is conferred in Baptism, the sacrament of faith. It conform us to the righteousness of God, who makes us inwardly just by the power of his mercy (paragraph 1992).
Our justification comes from the grace of God. Grace is favour, the free and undeserved help that God gives us to respond to his call to become children of God (paragraph 1996).
The grace of Christ is the gratuitous gift that God makes to us of his new life, infused by the Holy Spirit into our soul to heal it of sin and to sanctify it. It is the sanctifying or deifying grace received in Baptism paragraph 1999).
The charity of Christ is the source in us of all our merits before God. Grace, by uniting us to Christ in active love, ensures the supernatural quality of our acts and consequently their merit before God and before men paragraph 2011).
What is Justification: the Reformed answer!
Those whom God effectually calleth, He also freely justifieth: NOT BY INFUSING RIGHTEOUSNESS INTO THEM, but by pardoning their sins, and by ACCOUNTING AND ACCEPTING THEIR PERSONS AS RIGHTEOUS; not for anything WROUGHT IN THEM, or DONE BY THEM, but for Christ's sake alone; nor by imputing faith itself, the act of believing or any other evangelical obedience to them as their righteousness; but by IMPUTING THE OBEDIENCE AND SATISFACTION OF CHRIST TO THEM, they receiving and resting upon Him and His righteousness, by faith; which faith they have NOT OF THEMSELVES, it is the gift of God (The Westminster Confession of Faith, Chapter XI, paragraph I).
