Meriting Eternal life?

[Vinny213]

Catholics do not think initial justification can be merited in any way. In this they agree with Protestants. However, they do believe that eternal life (or “final justification”) can be merited. But they don’t think of “merit” as a synonym for “earn,” but more like Aquinas—-something “merited” is not necessarily deserved, it just means that God promised the reward of eternal life to those who are doers of the law (Romans 2). This “doing” of the law is done through unmerited grace. Therefore, Catholics understand God to be crowning his own achievements in us on that day of final justification

 

[fhansen]

Catholics do not think initial justification can be merited in any way. In this they agree with Protestants. However, they do believe that eternal life (or “final justification”) can be merited. But they don’t think of “merit” as a synonym for “earn,” but more like Aquinas—-something “merited” is not necessarily deserved, it just means that God promised the reward of eternal life to those who are doers of the law (Romans 2). This “doing” of the law is done through unmerited grace. Therefore, Catholics understand God to be crowning his own achievements in us on that day of final justification

And yet, even though its a work of grace, our wills are not uninvolved.we can refuse the grace at any point along the way, which is different from the Calvinist view of predestination.

 

[thenobes]

I was just showing that merit does not mean earn or deserve in catholic theology, only reward. We can never make God our debtor or owe us anything.

“Merit” means “worthiness”. “To merit” means “to be worthy of”.

Worthy of what? Worthy of whatever God decides we are to receive! God has imprinted His Son on us throught the works He has given us.

With regards to God we cannot earn merit. All merit is a gift.

In Latin “worthy” is “dignum”.

peace
steve

 

[catholic1seeks]

I want to know what the RC church means when it says that man merits eternal life?

I want to answer by providing some biblical evidence of the general Catholic view. I think that once we see the overall picture of justification by grace through faith and works and a the true nature of saving faith–not just a mere trust or belief–then I think the more specific question can be more easily answered.

1. The individual cooperates with God; though all good we do comes from his grace: “And each will receive wages in proportion to his labor. For we are God’s co-workers; you are God’s field, God’s building” (1 Corinthians 3:8-9).
2. We are not saved my merely human works. But once in a relationship with God, works are of a different sort: He provides the grace to make such works fruitful and meritorious with regards to one’s salvation: “For by grace you have been saved through faith; and this is not your own doing, it is the gift of God-- not because of works, lest any man should boast. For we are his workmanship**, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them**” (Ephesians 2:8-10).
3. Once in the state of justification, we have received the Spirit and become adopted children of God. It is this difference of relationship with God that allows our works to be different: They now proceed from God’s spirit. “For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship. When we cry, “Abba! Father!” it is the Spirit himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him” (Romans 8:15-17).
4. Truly partaking in the divine nature (see 2 Peter 1:3-4) and given the Spirit, we can do good works, the kind of works that are “excellent and profitable to men” (Titus 3:8). It is through our actions that we show God what we truly want-- whether we love Him or not–and ultimately produce the fruit of eternal life: “Make no mistake: God is not mocked, for a person will reap only what he sows, because the one who sows for his flesh will reap corruption from the flesh, but the one who sows for the spirit will reap eternal life from the spirit. Let us not grow tired of doing good, for in due time we shall reap our harvest, if we do not give up” (Galatians 6:7-9). And as Romans 6:22 makes clear, such sanctification leads to eternal life: “But what profit did you get then from the things of which you are now ashamed? For the end of those things is death. But now that you have been freed from sin and have become slaves of God,** the benefit that you have leads to sanctification, and its end is eternal life"** (Romans 6:21-22).

Jesus plainly tells that an individual must bear fruit to enter Heaven. If a “tree that does not bear good fruit” will be “thrown into the fire,” then bearing good fruit—good works—are necessary for salvation. Simply acknowledging Christ as Lord is not enough: we must do the will of God: “By their fruits you will know them. Do people pick grapes from thornbushes, or figs from thistles? Just so, every good tree bears good fruit, and a rotten tree bears bad fruit. A good tree cannot bear bad fruit, nor can a rotten tree bear good fruit. Every tree that does not bear good fruit will be cut down and thrown into the fire. So by their fruits you will know them. “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father in heaven.” (Matthew 7:16-21)

1. Of course, the judgment scenes scream works as the basis of where one will spend his or her eternal destination: “…God, who will repay everyone according to his works: eternal life to those who seek glory, honor, and immortality through perseverance in good works, but wrath and fury to those who selfishly disobey the truth and obey wickedness.” (Romans 2:5-8)

The Bible is clear that we have absolutely no claim on God. It is His initiative–His mercy. We do not do anything of ourselves to “get right” with God; but by His grace, in the initial process of conversion, we do believe, repent, and be baptized, as He said to do. The consequence of this is that we are His children. We have his very presence in us–His Spirit in our spirit. Our nature has been uplifted by the virtue of Charity (without this, Paul would be “nothing,” remember?). God’s grace reigns in our souls. Now, being in the Family of God, as adoptive children, God inspires us more and more to grow in grace. From that moment of conversion, we are justified so long as we don’t turn *our *backs on Him. Good works make us mature Christians: They increase Charity and Grace in our souls–making us more God-like, so-to-speak. Good works justify us (as James 2 says, and I didn’t even mention that yet!), precisely because of this progressive nature of growing in grace. Saying good works justify does not mean that there is some set number of works one must do to be saved; rather, it means that in one’s already state of justification, he/she increasingly becomes–by God’s grace–holy. So ultimately, eternal life is definitely based on a promise coming from God , and this promise is renewed everytime someone chooses God’s will inspired by God’s grace.

 

[Vinny213]

But good works do not justify us, only infused grace and virtues at baptism does. Good works only help us increase in grace and the justice received (you can call this progressive justification) but are not required in order to first come into a relationship with God. Also the person who does not to do good works is sent to hell, right? Well is that person soemone who chooses to live a sinful life and disoby God or is that person someone who did not do enough good works to get to heaven?

 

[catholic1seeks]

But good works do not justify us, only infused grace and virtues at baptism does. Good works only help us increase in grace and the justice received (you can call this progressive justification) but are not required in order to first come into a relationship with God. Also the person who does not to do good works is sent to hell, right? Well is that person soemone who chooses to live a sinful life and disoby God or is that person someone who did not do enough good works to get to heaven?

According to James 2 terminology, good works do justify. This is the progressive sanctification of the soul, of an increase of grace. One who does not do good works but evil works go to hell, as the judgment scenes show. Doing good works aligns ourselves with God, making us holy, preventing us from falling into sin. Also, because faith alone (in the sense of belief alone) is not enough to save, good works are necessary in the sense they relate to the virtue of Charity, which ultimately unites us to God.

 

[Vinny213]

Are bad works mortal sins? How much merit is needed to go heaven? Do you quantify it? I am told one good work merits eternal life, based on God’s promise of course.

 

[catholic1seeks]

Are bad works mortal sins? How much merit is needed to go heaven? Do you quantify it? I am told one good work merits eternal life, based on God’s promise of course.

Yes, essentially a bad work that merits hell is a mortal sin. There is no set number of good works. All that is required for Heaven is being in the state of grace (also implies being in a state of Charity). Good works inspired by God’s grace increase our holiness, our sanctification, and our justification.

 

[guanophore]

I was just showing that merit does not mean earn or deserve in catholic theology, only reward. We can never make God our debtor or owe us anything.

Good for you! This is right on.

If you use the quote button at the bottom of the post, everyone will know to whom you are replying.

 

[Vinny213]

the Catholic paradigm the ‘process’ of justification-as-translation (i.e. translation from being dead in sins to being in a state of grace) is not the same thing as “growth in justification.” The ‘process’ of justification-as-translation is instantaneous (which is why it shouldn’t be called a process). So the fact of already accomplished justification-as-translation does indeed rule out the possibility of still being in the ‘process’ of justification-as-translation. But in the Catholic paradigm, the fact of already accomplished justification-as-translation does not entail that there is no ongoing process of growth in justification.

 

[catholic1seeks]

the Catholic paradigm the ‘process’ of justification-as-translation (i.e. translation from being dead in sins to being in a state of grace) is not the same thing as “growth in justification.” The ‘process’ of justification-as-translation is instantaneous (which is why it shouldn’t be called a process). So the fact of already accomplished justification-as-translation does indeed rule out the possibility of still being in the ‘process’ of justification-as-translation. But in the Catholic paradigm, the fact of already accomplished justification-as-translation does not entail that there is no ongoing process of growth in justification.

Yes.

 

[fhansen]

the Catholic paradigm the ‘process’ of justification-as-translation (i.e. translation from being dead in sins to being in a state of grace) is not the same thing as “growth in justification.” The ‘process’ of justification-as-translation is instantaneous (which is why it shouldn’t be called a process). So the fact of already accomplished justification-as-translation does indeed rule out the possibility of still being in the ‘process’ of justification-as-translation. But in the Catholic paradigm, the fact of already accomplished justification-as-translation does not entail that there is no ongoing process of growth in justification.

Initial justification cleanses us, makes us friends with God, nothing remaining that offends Him. But every breath we’re allowed to take from then on is an opportunity to turn more fully towards, or further away, from God. And I don’t think just staying luke-warm or standing still cuts it.

**2010 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 graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life. Even temporal goods like health and friendship can be merited in accordance with God’s wisdom. These graces and goods are the object of Christian prayer. Prayer attends to the grace we need for meritorious actions.

2020 Justification has been merited for us by the Passion of Christ. It is granted us through Baptism. It conforms us to the righteousness of God, who justifies us. It has for its goal the glory of God and of Christ, and the gift of eternal life. It is the most excellent work of God’s mercy.

2025 We can have merit in God’s sight only because of God’s free plan to associate man with the work of his grace. Merit is to be ascribed in the first place to the grace of God, and secondly to man’s collaboration. Man’s merit is due to God.

2027 No one can merit the initial grace which is at the origin of conversion. Moved by the Holy Spirit, we can merit for ourselves and for others all the graces needed to attain eternal life, as well as necessary temporal goods.

2028 “All Christians . . . are called to the fullness of Christian life and to the perfection of charity” (LG 40 § 2). “Christian perfection has but one limit, that of having none” (St. Gregory of Nyssa, De vita Mos.G 44, 300D).**

 

[Vinny213]

So bad works are sins? I thought that they are just works done without faith in God not neccesarly mortal sins.

 

[fhansen]

So bad works are sins? I thought that they are just works done without faith in God not neccesarly mortal sins.

The Catechism and Scripture teach that in order to attain eternal life one must have faith, hope, and charity, charity being the chief virtue in which the others are subsumed, which is why love of God and neighbor are the greatest commandments. Also subsumed under the rubric “love” are a multitude of directives, keeping in mind that Jesus said, “If you love me you’ll keep my commands.”

Those directives include: persevering, striving, refraining from sin, having contrition for and repenting of sin, keeping oil in ones lamp, investing ones talents, letting ones lamp shine, being humble, being unashamed of the gospel, loving each other, confessing Jesus’ name before men, feeding the hungry, clothing the naked, keeping the commandments, being holy, being perfect, doing good, being vigilant, being baptized, living in the Spirit, etc, etc, all things that we tend towards spontaneously to the extent that we love God and neighbor. In the end He’s the judge of it all.

 

[Vinny213]

“Works” are understood as judicially neutral actions that have no possibility of making one fall under God’s eternal judgment. Hence, anytime the Scripture specifies a judgment for the Christian’s works, Protestants presuppose that the bad works cannot be equated with sin. Since it is believed that Christ paid the punishment for all the Christian’s sins, thus making judgment for sin complete, it is concluded that the judgment for bad works in 1 Cor 3:13-15 must necessarily exclude any evaluation or penalty for one’s sins. Once they are made to be totally separate from sin, Protestant “works” are then available to be judged by their own merits or demerits."

The above qoute came from Robert Sugenis. So Christ did not deal with the punishment due to God’s sin? Then what was his atonement good for? What do you guys say with the scriptural verses that say does that are in Christ are no longer judged in sin and will not have their inequities counted towards them? Is that only dealing with past sins before baptism?

 

[guanophore]

"Robert Sugenis:

"Works" are understood as judicially neutral actions that have no possibility of making one fall under God's eternal judgment. Hence, anytime the Scripture specifies a judgment for the Christian's works, Protestants presuppose that the bad works cannot be equated with sin. Since it is believed that Christ paid the punishment for all the Christian's sins, thus making judgment for sin complete, it is concluded that the judgment for bad works in 1 Cor 3:13-15 must necessarily exclude any evaluation or penalty for one's sins. Once they are made to be totally separate from sin, Protestant "works" are then available to be judged by their own merits or demerits."

stjohn17v20-21.com/prgtry01.htm

The above qoute came from Robert Sugenis. So Christ did not deal with the punishment due to God’s sin?

I am not sure how you get the conclusion out of that.

Scripture is clear about the punishment due to sin:
2 Thess 1:8-10
…inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 9 These will suffer the** punishment of eternal destruction, separated from the presence of the Lord **and from the glory of his might…

Then what was his atonement good for?

Besides redeeming us from eternal punishment separated from Him, we have also been set free from slavery to sin in this life.

What do you guys say with the scriptural verses that say does that are in Christ are no longer judged in sin and will not have their inequities counted towards them? Is that only dealing with past sins before baptism?

The fact that we are forgiven does not necessarily mean there are no consequences. the thief on the cross was forgiven, but Jesus still allowed him to hang on the cross till nightfall, and have his legs broken. As the thief testified:

Luke 23:40-43
“Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.” 42 Then he said, “Jesus, remember me when you come into your kingdom.” 43 He replied, “Truly I tell you, today you will be with me in Paradise.”

Jesus paid the penalty for St. Dismas’ sins. He promised him paradise. Yet, he still got what he "deserved’ for his deeds (temporal punishment).

 

[fhansen]

“Works” are understood as judicially neutral actions that have no possibility of making one fall under God’s eternal judgment. Hence, anytime the Scripture specifies a judgment for the Christian’s works, Protestants presuppose that the bad works cannot be equated with sin. Since it is believed that Christ paid the punishment for all the Christian’s sins, thus making judgment for sin complete, it is concluded that the judgment for bad works in 1 Cor 3:13-15 must necessarily exclude any evaluation or penalty for one’s sins. Once they are made to be totally separate from sin, Protestant “works” are then available to be judged by their own merits or demerits."

The above qoute came from Robert Sugenis. So Christ did not deal with the punishment due to God’s sin? Then what was his atonement good for? What do you guys say with the scriptural verses that say does that are in Christ are no longer judged in sin and will not have their inequities counted towards them? Is that only dealing with past sins before baptism?

Yes, before Baptsm or also after turning away from God/falling into sin again with repentance following.

 

[brb3]

But good works do not justify us, only infused grace and virtues at baptism does. Good works only help us increase in grace and the justice received (you can call this progressive justification) but are not required in order to first come into a relationship with God. Also the person who does not to do good works is sent to hell, right? Well is that person soemone who chooses to live a sinful life and disoby God or is that person someone who did not do enough good works to get to heaven?

All our works, performed before Rebirth’s into Christ, are as straw. At some point, we all must make that FIRST FULL CONFESSION and desire to become Christ’s disciples. This is our ‘come to Jesus’ epiphany conversion. This is Step 1, when we are first FULLY GRACED, a ‘New creation’, and In CHRISTOS.

Now, begins Step 2, fulltime discipleship. Clearly ‘good works’ are now REQUIRED, and are viewed by Christ as righteous works, BECAUSE they are performed at his direction and with his blessing. As Paul teaches ‘we have put on the new man’ …and we now reside ’ In Christ’.

Step 2 can’t begin til we take step 1. Christ called all to follow him, … so, there is a walk, a progression, that must occur. We received initial justification by faith on day one, but we continue to be justified/sanctified each day thereafter, by our faith & ‘gracious’ or ‘Graced’ works, …provided we remain with Christ, not WALKING AWAY, as did Judas Iscariot.

 

[fhansen]

If we’re going to ask, ‘Isn’t Christs’ sacrifice sufficient to pay the price for all my sins?’-the answer is yes! But His sacrifice isn’t “appropriated” by all, unless salvation is considered to be universal, which most don’t believe and the CC doesn’t teach either. And every sin we commit, and epecially the more serious sins, is a spurning of God again, a re-committing if you will of the original sin, an act against faith, a mocking of Jesus’ sacrifice. But God’s patient and kind, Jesus died for us while we’re yet sinners, He works with us through it all-as we repent and re-commit to our baptismal vows, our first turning-to-God, again. Like the good Father, He’s always standing with open arms to receive us back but He won’t force us now any more than He forced Adam to refrain from sinning and falling to begin with.

The real question becomes, ‘Aren’t we once saved always saved?’ and the answer is that we don’t even know with 100% certainty who is saved or who is not until the Just Judge gives His verdict in the end. But if we acknowledge that our wills are somehow involved in justification, then we recognize that at least the Judge’s judgments will be fair, based on what we did with what we were given, rather than strictly on divine whim, so that we can rest assured that God will always do the right thing, that to the extent we choose to align ourselves with His justice He won’t turn us away.

 

[Vinny213]

Christ also amde satisfaction and paid the debt for the temporal punishement due to our sins before baptism.