Berean Beacon: Salvation Gods Graciousness in Christ
http://www.bereanbeacon.org/articles/sorted/02_Good_News_for_Catholics/Salvation_Gods_Graciousness_in_Christ.pdf
Mr Bennett is right in that God's grace is the only reason we can be justified. But his general understanding of justification is flawed. It is not a mere legal declaration (imputation) of righteousness, but an actual transformation from our fallen state to a state of righteousness by God's grace acting on and in us (infusion). When God says something, it comes to be. Such is the power of His word. Way back at the beginning He said "Let there be light". And there was light. Now to us, when we accept His gift, He says "You are righteous". We don't just receive the descriptor "righteous", but we become righteous. And this not achieved by our own power or strength of will (which is utterly inadequate to free us from our fallen state) but by the grace of God bestowed freely upon us when we accept Jesus as our savior and get baptized. (There's more on baptism and the other sacraments in another blog entry.)
The links below provide more info.
This article summarizes Grace and Justification and Sanctification:
http://www.catholic.com/library/Grace_What_It_Is.asp
Is Justification On-Going?
http://www.catholic.com/thisrock/1991/9109chap.asp
Justification
http://www.catholic.com/thisrock/1999/9911fea1.asp
This article goes into more detail on justification:
http://www.philvaz.com/apologetics/a134.htm
Biblical Catholic teaching:
http://www.philvaz.com/apologetics/a126.htm
Catholic Encyclopedia:
http://www.newadvent.org/cathen/08573a.htm
Church Fathers on Infused Righteousness:
http://www.cin.org/users/jgallegos/infused.htm
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Mr Bennett states "In the Roman teaching, no assurance of salvation is ever given, even to the most devout."
He is wrong. Any Catholic can be assured in himself whether or not he is bound for Heaven if he died at the present time. I know I am bound for Heaven at this time. To lose the gift of justification one must reject it through mortal sin and not repent of it before death. Mortal sins are significant, to say the least. (Refer to http://www.saintaquinas.com/mortal_sin.html). I can know that I have no mortal sins on my conscience and hence I am assured of my salvation at this point in time. However, Scripture and Tradition teach that we can lose our salvation (forfeit our inheritance). We always have free will. If I choose to sin grievously in the future, I will evict the Holy Spirit from myself and lose my salvation. I presently feel confident, due to my relationship with Jesus, that I will not commit mortal sin again, yet I know I am still a flawed human and am always aware that it is a possibility. No Christian can have "infallible certitude" of their future behavior. Paul recognized this fact (for example, 1 Cor 9:27, Philippians 2:12). Jesus also spoke of it (ie Luke 8:13).
But Mr Bennett might be intending to say that the Church cannot say inerrantly that I will go to heaven when I die. That is true in the sense that no person can truly know the heart of someone else, so they can't say for a 100% certainty who is going to heaven or to hell. They can only say "as long as you die in the friendship of Christ you will go to heaven". Mr Bennett's statement here is actually true in relation to his own faith system as well. He cannot say with 100% assurance if any fellow Christian is bound for heaven. This is because he cannot know their heart. He cannot know if they truly have accepted Jesus as their savior. He can only assure them that if they die in the friendship of Christ they will go to heaven.
Assurance of Salvation?:
http://www.catholic.com/library/Assurance_of_Salvation.asp
Once Saved Always Saved?:
http://www.davidmacd.com/catholic/once_saved_always_saved.htm
http://www.catscans.com/catholicsite/saved.htm
Church Fathers on the issue:
http://www.cin.org/users/jgallegos/mortal.htm
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Paragraph titled "Starting Point": Mr Bennett is right in his view of the "moral condition
of the individual" before conversion. And that is what Catholicism teaches. The "proclamation of Rome" he quotes is also correct because we humans have the gift to realize we are lost and we have the free will and God gives us the grace to choose to accept the gift of salvation. In our choosing to reject or accept that gift "we ourselves decide our own destiny in the sight of God." (But even though we take the choice, we realize that without God's grace we can't even have that option.) Mr Bennett is interpreting this to mean we are redeeming ourselves. He is wrong in that interpretation.
Likewise, the next Vatican II quote. These quotes are to be interpreted in the context of the man cooperating with God's grace (freely given and unearned), not man outside of God's grace doing these things.
Here is "Gaudium et Spes" from which Mr Bennett quotes:
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_cons_19651207_gaudium-et-spes_en.html
Mr Bennett states "If one is ever to understand the good news of the gospel, one must begin Biblically with the bad news that of himself man cannot secure his own destiny before the All Holy God because he is spiritually dead in trespasses and sins." He is 100% correct in this statement. This is what the Catholic Church teaches. In saying that the Catholic Church teaches man can accomplish his own salvation, Mr Bennett is misinterpreting or presenting out of context Catholic statements.
Check out the Council of Trent, Decree on Justification, Chapter I... This is essentially what Mr Bennett stated. This says we are unable to save ourselves but we have the free will to accept God's gift of salvation:
"The holy Synod declares first, that, for the correct and sound understanding of the doctrine of Justification, it is necessary that each one recognise and confess, that, whereas all men had lost their innocence in the prevarication of Adam-having become unclean, and, as the apostle says, by nature children of wrath, as (this Synod) has set forth in the decree on original sin,-they were so far the servants of sin, and under the power of the devil and of death, that not the Gentiles only by the force of nature, but not even the Jews by the very letter itself of the law of Moses, were able to be liberated, or to arise, therefrom; although free will, attenuated as it was in its powers, and beat down, was by no means extinguished in them. "
Here is the entire Sixth session of the Council of Trent:
http://history.hanover.edu/texts/trent/ct06.html
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Next, Mr Bennett quotes the Catechism paragraphs 824, 982, 983 and 1129. These emphasize the role and significance of the Church and the overarching purpose of the sacramental system instituted by Christ. Because Mr. Bennett doesn't believe that Christ founded a Church which has a visible organized aspect and a sacramental aspect, he naturally won't accept the idea that God's grace comes to us through the Catholic Church and her sacraments. But these paragraphs are perfectly in line with the idea that Christ founded a Church which features a corporate body (in addition to spiritual association) to spread and protect His truths and a sacramental system to dispense His Grace for the spiritual birth and growth of humans. Incidentally, the sacraments are not the exclusive, only way to receive God's grace... for example, He can give us (actual) grace(s) through our prayers. And he gives every unsaved person enough (actual) grace to accept His gift of salvation. (It's just that not everyone accepts and cooperates with that grace.)
The significance of Sacramental grace is that it is a sure sign that He is blessing us with his grace (when we receive the sacrament in faith. Otherwise, it's ineffective and actually a sin in itself to receive a sacrament without faith).
Mr Bennett berates the Catholic Church for chastising people who believe in "Faith Alone". But our faith requires works to perfect it. If we have faith but not works, our faith will stagnate and wither and die. Then we lose our justification. Our works offered up in union with Christ's One Perfect Work helps us grow spiritually. On the other hand, our works offered up separate from Christ's One Perfect Work, are ineffectual and perhaps offensive to God.
The Faith Alone vs Faith + Works argument is presented in these links:
Faith versus Works - Justification by faith alone:
http://www.davidmacd.com/catholic/faith_vs_works.htm
A Hypothetical Dialog:
http://www.catholic.com/thisrock/2003/0303sbs.asp
Church Fathers on Faith & Works:
http://www.cin.org/users/jgallegos/justice.htm
Salutary works require grace:
http://www.cin.org/users/jgallegos/salutary.htm
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Next, Mr Bennett misrepresents what the Catholic Church teaches concerning Grace. I'll restate part of my blog entry "8 Matters of the Faith"...
God's Grace alone is the reason for our salvation. But that is in the sense that without God's grace nothing else matters and we can't come to salvation without His grace. Ultimately, grace is the reason we are justified. While we are justified and adopted as heirs to the Kingdom of Heaven by His grace, it is our own, free will that we accept and remain in that state. We can choose to not accept it, or after accepting it, to give the gift back (by sinning gravely). God made us without consulting our will, but He will not save us against our will [I think Augustine said that]. But He always makes available to us the grace needed to become and remain His children. We only have to accept and cooperate with that grace (or those graces).
There are actually two distinctions of grace - Sanctifying Grace and Actual Grace (see
http://www.catholic.com/library/Grace_What_It_Is.asp). Sanctifying grace provides the state of sonship in God (justification). Actual grace is a help to act (in doing God's will) to grow spiritually. Apparently, non-Catholics generally only think of grace in the sense of Sanctifying grace.
Paragraph 2021 of the Catechism describes actual grace, not sanctifying grace, and so is not erroneous as Mr Bennett implies it is.
Catholic Encyclopedia on Sanctifying Grace...
http://www.newadvent.org/cathen/06701a.htm
And Actual Grace...
http://www.newadvent.org/cathen/06689x.htm
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Where Mr Bennett discusses "Associate Partnership", he seems to think the Church teaches that we humans have some substantial contribution to our own salvation. He is wrong. (See Council of Trent link above.)
Our free will choice determines our final destiny... either we allow God's gracious gift of the Cross and Resurrection to save us from Hell, or we reject that Gift and end up eternally separated from God. But while we have the choice, we in no way have any power to save ourselves outside of God's Grace. God does all the work.
But we do have this "Associate Partnership" to the extent that we must DO something with our faith, and the gifts He gives us, in order to grow in His Spirit. We are willing accomplices in our own salvation, even if God is the real perpetrator of the action. (But He will not force us to be accomplices.) See the part above on the Faith + Works references.
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In the section titled 'The Dying and “Cooperation In Grace”' Mr Bennett denies that suffering can be beneficial to our sanctification. This concept he rejects is called 'Redemptive Suffering' and is quite Biblical. As Peter says, each of us Christians is a priest in this everlasting Kingdom. (Though not all of us in the pastoral sense). The purpose of any priest is to offer sacrifice. Our sufferings can be offered up as a form of sacrifice in union with Christ's once-for-all-time-and-place sacrifice. In that way, it is a sacrifice pleasing to God and beneficial for our sanctification. However, a sacrifice or our greatest deeds offered up separate from Christ is like unto menstrual rags in the eyes of God Almighty, and can't to diddly for us.
Redemptive Suffering: "Offering it Up":
http://www.fisheaters.com/offeringitup.html
Scriptural references thereto:
http://www.scripturecatholic.com/suffering.html
Why are Catholics so into suffering? Isn't Jesus about healing?:
http://www.davidmacd.com/catholic/why_catholics_love_suffering.htm
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His "Second Plank" discussion: Since Mr Bennett denies the sacramental aspect of the Church and the idea that justification can be lost, he naturally denies the Church has the power to forgive sins in God's name and thus re-justify a person. Contrary to his opinion, the sacrament of Reconciliation (or Confession, or Penance) restores a repentant sinner to the family of God, which is to say restores justification lost through mortal sin. (Or, in the case of only venial sins, imparts actual grace for the growth of the Christian.)
The Sacrament of Penance:
http://www.fisheaters.com/penance.html
Mr Bennett's interpretation of John 20:19,22-23 to merely mean to preach forgiveness as having already been accomplished, and not to mean for empowerment of the apostles to forgive sins in His Name, is wrong. See The Sacrament of Penance:
http://www.newadvent.org/cathen/11618c.htm
Mr Bennett quotes Dollinger as "one of the most respected Roman Catholic historians". Actually, while his early work was respected, he changed his views on some Catholic doctrines later in life and was finally excommunicated, in 1871, partly due to his views set forth in "Janus, the Pope and the Council". Here is his biography: http://www.newadvent.org/cathen/05094a.htm and here is the document: http://www.archive.org/stream/popecouncil00dl/popecouncil00dl_djvu.txt
He was, at that point, respected not by Catholics but by Protestants.
Here is Scriptural and Patristic evidence contradicting Mr Bennett and Mr Dollinger:
http://www.scripturecatholic.com/confession.html
Why Have Priests?
http://www.davidmacd.com/catholic/priests_forgive_sins_call_no_man_father.htm
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Under heading "Rome's Claim to Interchange-Justification ".
This is section is basically about the idea of the Merits of Jesus being spread about to those in need of it, and how that is brought about.
God gives us grace which was earned not by us but by Jesus on the Cross. The Catholic, Biblical concept of the Communion of Saints describes how the grace(s) and merit(s) of Jesus on the Cross are applied to us sinners who can't cleanse ourselves of our sins. The Catholic Church does not teach that anyone's own virtue can help us get saved. What the Church teaches is that a Christian who prays for himself or another can acquire an increase in the grace God gives himself or the other. Also, a Christian who offers up sufferings and sacrifices in union with the sacrifice of Christ on the Cross (which can then be considered forms of prayer), can increase the grace God gives someone. It's always about getting God to help more. It's never about a Christian trying to impute their own, Mary's or other Saint's inherent righteousness (of which there is none) to someone else.
Scripture says "the prayers of a righteous man avails much". Who (besides God) is more righteous than a person in Heaven??????? No one on earth. That is why we seek the intercession of the saints in Heaven, besides from our fellow saints on earth.
Scripture and Patristic references:
http://www.scripturecatholic.com/saints.html
Catholic Encyclopedia on this concept:
http://www.newadvent.org/cathen/04171a.htm
And another treatment:
http://www.davidmacd.com/catholic/saints.htm
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Conclusion
Mr Bennett states "Scripture repeatedly states that our works profit nothing towards our justification." He is correct. The catholic Church teaches this. Refer to the paragraphs above. But once we are justified, what then? Sit back, wait til the rapture? No, our initial justification is just the beginning, not end of our journey. We must go on from there to grow ever closer to our Father in Heaven, until we die. If we don't, and we backslide, we can lose the gift of justification. But it is by His grace that we can remain in and grow in His Spirit.
Mr Bennett also says " Intercession of saints departed, purgatory, sacraments, obviously
contravene the total sufficiency of finished work of the Lord,". He is wrong. These things are not in lieu of the finished work of the Lord, but, instead are the modes of application of that one, sufficient, finished work of the Lord. They do not pretend to supplant that one and only worthy sacrifice. They manifest and apply the effects of that meritorious work of God.
Also he says "In practice Rome's attempted “process” fusion of man’s merit with God’s and its continuing rituals nullify and make void the very grace of God. "
Again, the "communion of saints" and the sacramental system do not supplant or nullify God's grace. They manifest God's grace in a very real fashion. With the coming of the New Covenant God did not abolish ritualism and sacrifice, even though such things as bloody animal sacrifices and the legalistic rules were made obsolete. He fulfilled and transformed and perfected the Old Covenant rituals and sacrifices through the One True Perfect Sacrifice, the Lamb of God, Jesus Christ, on the Altar of the Cross. As His family He empowers us to participate in that one sacrifice (by His power and grace and sacraments) and the grace that comes from that one sacrifice is provided to us through the rituals of the New Covenant Christ gave to us (the Sacraments) and through the prayers of our brothers and sisters in God's family (on earth and in heaven).
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