If I’m saved by faith alone, why do I have to do a “good work” such as ceasing to pray the rosary or memorizing a bible verse? And wait, isn’t the our father and hail mary just words that come right from the Bible? How about I memorize those verses and reflect on them over and over…oh wait…
Yeah, as I’ve pointed out elsewhere, particularly regarding traditions, Protestants often accuse Catholics of things they actually already believe themselves.
In this case, however, that might not be what is going on. The person who wrote that tract was probably exhorting Catholics to abandon works as a means of obtaining salvation (and in so making that exhortation, exhibiting his or her ignorance of Catholic teaching).
For me, the struggle I have regarding the Reformed vs. Catholic view of justification is this: not the fact that we, as Christians, must have good works, but rather the question of whether those good works actually purchase–even slightly–my salvation. Both Protestants and Catholics agree that works are necessary for Christians. What they differ on is the purpose of those works. Protestants say that good works are necessary in the sense that one must have them in order to claim the name “Christian,” but not to be saved. True Christianity cannot exist without good works. To profess to be a follower of Christ while living an unchanged, unrepentant life is to be a walking oxymoron. If one has genuine faith, works will surely follow. As one Protestant preacher once said, we are saved by faith alone, but not by a faith that is alone.
Catholics, on the other hand, believe that good works are necessary but for a different reason: for one’s ongoing justification, which will be complete only at the time of his or her death. Justification is not a one-time event that happens at the moment of conversion; rather it is a lifelong process of growing in virtue. Since that is the case, one’s salvation can be forfeited if one does not continue to cooperate with God in that process.
And that is what I still find difficult to accept about the Catholic view of justification, namely, that at the end of my life, it is my work that will be the final deciding factor in my justification. As long as I die in a state of grace–not having died in a state of unconfessed mortal sin–then I am fine.
So you see, at least for me, it isn’t the question of good works
per se that bothers me (or most Protestants, I should think); it is the question of what those good works are for.