Everything in the N.T. of the Sacred Scriptures, which we have only on the confirmation of the Catholic Church, expresses the true teaching of Christ.
So, St Paul:
“But I chastise my body, and bring it into subjection lest perhaps, when I have preached to others, I myself should become a castaway.” (1Cor 9:27). And again: “Wherefore he who thinks that he stands, let him take heed lest he fall.” (1 Cor 10:12). Yet again, “And we exhort you not to receive the grace of God in vain.” (2 Cor 6:1).
Our Lord expressly linked greater rewards with greater merit in His parable of the talents. St Athanasius the talent as a symbol of grace – “For it is not His will that the grace we have received should be unprofitable, but he requires us to take pains to render Him His own fruits, as the blessed Paul saith: ‘The fruit of the Spirit is love, joy, peace.’ ” [St Athanasius, *Letter VI,
5].
“All, of us have a scrutiny to undergo before Christ’s judgment-seat, for each to reap what his mortal life has earned, good or ill, according to his deeds.” (2 Cor 5:10).
God “will award to every man what his acts have deserved.” (Rom 2:6).
“The apostle notes that ‘there is a graciousness, then, in God, and there is also severity. His severity is for those who have fallen away, his graciousness is for thee, only so long as thou dost continue in His grace; if not, thou too shall be shalt be pruned away’ (Rom 11:22). Paul wrote this to people who were already ‘saved’, in a state of grace – a grace they could lose, becoming ‘unsaved’.”
“Consider Romans 5:2: ‘We are confident in the hope of attaining glory as the sons of God.’ If we….are now sure of heaven, and know nothing can deprive us of it, then we have no reason to hope because we know that heaven is ours. But ‘our salvation is founded on the hope of something’ says Paul. ‘Hope would not be hope at all if its object were in view; how could man still hope for something which he sees?’ (Rom 8:24). We hope for heaven, however well disposed we might be spiritually, because we know we still have a chance to lose it.” [Karl Keating, *Catholicism and Fundamentalism, Ignatius 1988, p 174-5].
“All, of us have a scrutiny to undergo before Christ’s judgment-seat, for each to reap what his mortal life has earned, good or ill, according to his deeds.” (2 Cor 5:10).
“Work out your own salvation in fear and trembling.” (Phil 2:12).
The interpretation of the Sacred Scriptures by the saints and by Christ’s Church is the key to the road to holiness, not the feelings and musings of those who contradict Christ’s Church and muddle Her Scriptures.
Thus to get to heaven we most emphatically have to earn our way by cooperating with God’s grace.
None of this supports your heretical contention that we earn salvation.
Here is something from CAF, for example.
catholic.com/quickquestions/why-does-the-church-teach-that-works-can-obtain-salvation
Why does the Church teach that works can obtain salvation?
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Full Question
Why does the Roman Catholic Church teach the doctrine of “works righteousness,” that through good works one can earn salvation?
Answer
The Catholic Church has never taught such a doctrine and, in fact, has constantly condemned the notion that men can earn or merit salvation. Catholic soteriology (salvation theology) is rooted in apostolic Tradition and Scripture and says that it is only by God’s grace–completely unmerited by works–that one is saved.
The Church teaches that it’s God’s grace from beginning to end which justifies, sanctifies, and saves us. As Paul explains in Philippians 2:13, “God is the one, who, for his good purpose, works in you both to desire and to work.”
Notice that Paul’s words presuppose that the faithful Christian is not just desiring to be righteous, but is actively working toward it. This is the second half of the justification equation, and Protestants either miss or ignore it.
James 2:17 reminds us that “faith of itself, if it does not have work, is dead.” In verse 24 James says, “See how a person is justified by works and not by faith alone.” And later: “For just as a body without a spirit is dead, so also faith without works is dead” (2:26).
The Council of Trent harmonizes the necessity of grace and works: “If anyone says that man can be justified before God by his own works, whether done by his own natural powers or by the teaching of the Law, without divine grace through Jesus Christ, let him be anathema” (Session 6; can. 1).
The Council fathers continued by saying, “If anyone says that the sinner is justified by faith alone, meaning that nothing else is required to cooperate in order to obtain the grace of justification and that it is not in any way necessary that he be prepared and disposed by the action of his own will, let him be anathema” (Session 6: can. 9).
By the way, “let him be anathema” means “let him be excommunicated,” not “let him be cursed to hell.” The phrase was used in conciliar documents in a technical, theological sense, not in the same sense as the word “anathema” is found in Scripture. Don’t let “Bible Christians” throw you for a loop on this one.
So, far from teaching a doctrine of “works righteousness” (that would be Pelagianism, which was condemned at the Council of Carthage in A.D. 418), the Catholic Church teaches the true, biblical doctrine of justification.
Answered by: Catholic Answers Staff
I fail to see any difference between your position and Pelagianism. I**f you read the above, you will find that the Catholic Church actually has formally condemned and anathematized what you have been saying. **
You need to repent.
