St. Paul confusing?

[De_Maria]

St. Paul is confusing?

Scripture says:
2 Peter 3:15-16
King James Version (KJV)
15And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you;
16As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

In this article, I would like to explain:

1. What, in my opinion, is confusing about St. Paul’s theology.
2. How it is different from the theology of the other NT authors and
3. What I believe is Martin Luther’s misunderstanding.

TWO JUSTIFICATIONS

In my understanding of Catholic doctrine, there are two types of justification.

1. Justification extra nos, is the acquisition of faith and the virtues by the grace of God.

1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus’ proclamation at the beginning of the Gospel: “Repent, for the kingdom of heaven is at hand.” Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. "Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.

This justification occurs at the beginning of conversion and after and between the justification of the Sacraments.

1. This leads to justification sacramentalis, wherein God washes away our sins according to our faith:

1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. 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. Its purpose is the glory of God and of Christ, and the gift of eternal life:
But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins; it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus.

Justification in the Sacraments is a work of God. We rest from our works and let God wash away our sins with the washing of the Holy Spirit:
1116 Sacraments are “powers that comes forth” from the Body of Christ, which is ever-living and life-giving. They are actions of the Holy Spirit at work in his Body, the Church. They are “the masterworks of God” in the new and everlasting covenant.

1131 The sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions.
That disposition is one of faith:
1127 Celebrated worthily in faith, the sacraments confer the grace that they signify. They are efficacious because in them Christ himself is at work: it is he who baptizes, he who acts in his sacraments in order to communicate the grace that each sacrament signifies. The Father always hears the prayer of his Son’s Church which, in the epiclesis of each sacrament, expresses her faith in the power of the Spirit. As fire transforms into itself everything it touches, so the Holy Spirit transforms into the divine life whatever is subjected to his power.

THE BEGINNING OF THE CONFUSION

This is the beginning of the confusion. This is why St. Peter said that St. Paul’s teachings were sometimes confusing. And why St. James thought St. Paul was teaching against Moses:
Acts 21:20-22
King James Version (KJV)
20And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
21And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
22What is it therefore? the multitude must needs come together: for they will hear that thou art come.

Why? Because St. Paul understood the Sacraments. He preached justification by faith APART from works:

Galatians 2:16
King James Version (KJV)
16Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

Notice how he repeatedly says here, “faith OF Christ”. He is not speaking about believing in Christ. He is speaking about the observance of the rituals instituted by Christ in His new way. He is speaking of the Sacraments.

Cont’d

 

[De_Maria]

Cont’d

THE DIFFERENCE IN PREACHING

This, I believe, is the difference between St. Paul and the other Apostles preaching. Although all parties understood the washing away of sin in the Sacraments and the perfection of faith in works. The other Apostles did not seem to understand why St. Paul seemed to be denouncing good works in one breath (see above) and commending them to the highest degree in another:

Galatians 5:6
King James Version (KJV)
6For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

I’m of the opinion that all the New Testament authors understood Gal 5:6, but only St. Paul understood Gal 2:16.

LUTHER’S ERROR

And this, I also believe, is Luther’s error. Except that Luther, lacking the guidance of the Holy Spirit which protected the Apostles from error, did fall because he did not connect the Sacramental teaching of St. Paul.

Luther recognized the Sacraments and he recognized the perfection of the sinner. But he applied St. Paul’s teaching wrongly across the board. He failed to recognize the difference between the justification (i.e. perfection) that occurs as a result of the effort of the man of God:

2 Peter 1:4-10
King James Version (KJV)
4Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
5And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;
6And to knowledge temperance; and to temperance patience; and to patience godliness;
7And to godliness brotherly kindness; and to brotherly kindness charity.
8For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.
9But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins.
10Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

CONCLUSION

I believe it is very important that we should all understand the difference between these two types of justification. I’ve spoken to too many Catholics who speak as though the only way to be justified is by faith AND works. Whereas it is clear, it God who justifies us in the Sacraments, without any effort on our part.

If we don’t understand this difference, we will never understand why brother Luther fell away.

Let me know what you think.

Sincerely,

De Maria

 

[kykid]

De Maria,

Your arguments are sound in that there is nothing we can do on our own to achieve justification. This justification only comes from the grace bestowed by God through the Sacraments. St. Paul could not be more clear in this point to anyone who will read him with an open mind.

Thank you for your analysis. It was very helpful.

 

[De_Maria]

De Maria,

Your arguments are sound in that there is nothing we can do on our own to achieve justification. This justification only comes from the grace bestowed by God through the Sacraments. St. Paul could not be more clear in this point to anyone who will read him with an open mind.

Thank you for your analysis. It was very helpful.

Thank you. I was wondering whether I added clarity or was even more confusing in my explanation.

Sincerely,

De Maria

 

[JM3]

He preached justification by faith APART from works:

You are too broad in your use of the word ‘works’ (a protestant error). Faith does not exist without works and cannot be separated from it, as St. James says ‘So faith also, if it have not works, is dead in itself’ (James 2:17). And St. Paul agrees, ‘But to them first that are at Damascus, and at Jerusalem, and unto all the country of Judea, and to the Gentiles did I preach, that they should do penance, and turn to God, doing works worthy of penance’ (Acts 26:20). And again, ‘In all things shew thyself an example of good works, in doctrine, in integrity, in gravity’ (Titus 2:7). And again, ‘It is a faithful saying: and these things I will have thee affirm constantly: that they, who believe in God, may be careful to excel in good works’ (Titus 3:8).

Whereas it is clear, it God who justifies us in the Sacraments, without any effort on our part.

This is OSAS. Your own qoute of 2Peter 5, ‘add to your faith’, suggests some sort of effort. It is too broad a statement that would lead to error.

 

[De_Maria]

You are too broad in your use of the word ‘works’ (a protestant error). Faith does not exist without works and cannot be separated from it, as St. James says ‘So faith also, if it have not works, is dead in itself’ (James 2:17).

That is the confusion to which I am referring. I am a Catholic and therefore do not believe in faith “alone”.

Nor does St. Paul teach justification by faith “alone”. In Romans 2:13, he says:
Romans 2:13
King James Version (KJV)
13(For not the hearers of the law are just before God, but the doers of the law shall be justified.

What St. Paul teaches is that those who by works of the law, prove their faith, are the ones whom God justifies. This process is clearly evident in the Rite of Christian Initiation for Adults.

The culmination of that process is Baptism, wherein we are justified by God and not by ANY WORKS ON OUR PART. We rest from our works and God washes away every vestige of our sin in the washing of regeneration and renewal of the Holy Spirit.

And St. Paul agrees, ‘But to them first that are at Damascus, and at Jerusalem, and unto all the country of Judea, and to the Gentiles did I preach, that they should do penance, and turn to God, doing works worthy of penance’ (Acts 26:20). And again, ‘In all things shew thyself an example of good works, in doctrine, in integrity, in gravity’ (Titus 2:7). And again, ‘It is a faithful saying: and these things I will have thee affirm constantly: that they, who believe in God, may be careful to excel in good works’ (Titus 3:8).

Exactly! And they do these works in order that they may be justified by God. The works themselves do not wash away our sins. God does:

Titus 3:5
King James Version (KJV)
5Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

This is OSAS.

Where you get that, I have no idea. Certainly not from my post.

Your own qoute of 2Peter 5, ‘add to your faith’, suggests some sort of effort. It is too broad a statement that would lead to error.

That was intentional. 2 Pet 5 describes the process of justification by our faith and works. It is integral to the Sacramental system.

Remember, that before Jesus Christ, there were no Sacraments and the only way to be justified was by faith and works. Essentially, by keeping the Commandments.

This system is still in place after Jesus Christ established His Sacramental system, which is the GIFT OF THE HOLY SPIRIT.

Both of these systems now work together.

The keeping of the Ten Commandments-justification by faith and works.
The keeping of the Sacraments-justification by faith apart from works of the law (not by faith alone, since we are justified in the Sacraments because we keep the Law and in order to continue to keep the Law).

As Scripture says:
Revelation 22:14
King James Version (KJV)
14Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

I hope that clarifies the matter.

Sincerely,

De Maria

 

[JM3]

That is the confusion to which I am referring. I am a Catholic and therefore do not believe in faith “alone”.

Your conclusion says otherwise.

CONCLUSION

I believe it is very important that we should all understand the difference between these two types of justification. I’ve spoken to too many Catholics who speak as though the only way to be justified is by faith AND works. Whereas it is clear, it God who justifies us in the Sacraments, without any effort on our part.

This is OSAS. The CCC quotes the Council of Trent in paragraph 1993:

When God touches man’s heart through the illumination of the Holy Spirit, man himself is not inactive while receiving that inspiration, since he could reject it; and yet, without God’s grace, he cannot by his own free will move himself toward justice in God’s sight.42

What St. Paul teaches is that those who by works of the law, prove their faith, are the ones whom God justifies. This process is clearly evident in the Rite of Christian Initiation for Adults.

Yet, your quote of Galatians 2:16 says

King James Version (KJV)
16Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

I hope that clarifies the matter.

It does not clarify anything, as you seem to be contradicting your first two posts.



(you need to distinguish between the works of the law and the works of faith)

 

[De_Maria]

Your conclusion says otherwise.

I don’t think you understand my conclusion.

This is OSAS.

OSAS means Once Saved Always Saved. I think you mean Sola Fide. But, in either case, you are wrong.

The CCC quotes the Council of Trent in paragraph 1993:
When God touches man’s heart through the illumination of the Holy Spirit, man himself is not inactive while receiving that inspiration, since he could reject it; and yet, without God’s grace, he cannot by his own free will move himself toward justice in God’s sight.42

True. But you need to go to the Council of Trent VI Chapter VII
The causes of this justification are:
the final cause is the glory of God and of Christ and life everlasting; the efficient cause is the merciful God who washes and sanctifies31] gratuitously, signing and anointing with the holy Spirit of promise, who is the pledge of our inheritance,

Or do you wash and sanctify yourself?

Yet, your quote of Galatians 2:16 says

King James Version (KJV)
16Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

It is precisely true. Do you doubt the Word of God? We are not justified nor saved by ANY RIGHTEOUS WORK. Not by faith or by works. For as the Council of Trent also says:
…and we are therefore said to be justified gratuitously, because none of those things that precede justification, whether faith or works, merit the grace of justification (Chapter VIII).

It does not clarify anything, as you seem to be contradicting your first two posts.

As I said, the subject is confusing. We are not saved by our faith or our works. But unless we have faith and do the works of the Law, we will not be saved.

(you need to distinguish between the works of the law and the works of faith)

They are one and the same.

Sincerely,

De Maria

 

[JM3]

As I said, the subject is confusing. We are not saved by our faith or our works. But unless we have faith and do the works of the Law, we will not be saved.

 

[E_Thrower_II]

I almost want to say you’re both saying the same thing but from different perspectives.

Eph 2:8-9
8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast.

But seeing that you have faith within you as an heir of grace, wouldn’t your works show forth as much? Isn’t that why Jesus said, "Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. (KJV Mathew 7:16-20)

KJV Luke 13:6-9
6He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
7Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
8And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
9And if it bear fruit, well: and if not, then after that thou shalt cut it down.

KJV 2 Timothy 2:19
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, [NOT ONLY] Let every one that nameth the name of Christ depart from iniquity.

So what I’m getting is that works do not grant you salvation but if you have salvation you don’t want to live any type of way other than a way that is pleasing to God. And therefore, your works will show as much.

Just my two cents. God bless you both.

 

[De_Maria]

I almost want to say you’re both saying the same thing but from different perspectives.

Ironically, JM3, a Catholic, is saying what you are saying. Like you, he isn’t recognizing the Sacraments. Or at least, not recognizing that it is in the Sacraments that we are saved by the Mercy of God and not by any righteous works which we have done.

Eph 2:8-9
8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9Not of works, lest any man should boast.

Precisely! This is Sacramental language. You don’t recognize it because your tradition has dispensed with the Traditions of Jesus Christ.

But seeing that you have faith within you as an heir of grace, wouldn’t your works show forth as much?

Yes. That is Catholic Teaching.

Isn’t that why Jesus said, "Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. (KJV Mathew 7:16-20)

Amen!

KJV Luke 13:6-9
6He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
7Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
8And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
9And if it bear fruit, well: and if not, then after that thou shalt cut it down.

KJV 2 Timothy 2:19
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, [NOT ONLY] Let every one that nameth the name of Christ depart from iniquity.

All these are true and they prove salvation by faith and works.

So what I’m getting is that works do not grant you salvation but if you have salvation you don’t want to live any type of way other than a way that is pleasing to God. And therefore, your works will show as much.

Very close to Catholic Teaching. What I’m saying is that works don’t save. God saves those who do the good works He requires, the Commandments.
Revelation 22:14
King James Version (KJV)
14Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

Just my two cents. God bless you both.

Thanks, you the same.

Sincerely,

De Maria

 

[E_Thrower_II]

Please be patient with me. But how does all of that tie in to the theif on the cross? What good had he done?

 

[De_Maria]

Please be patient with me. But how does all of that tie in to the theif on the cross? What good had he done?

Sacramentally. Remember that the Sacraments are the Mighty Works of God. It is God’s Word which is effected by the Sacraments because He is faithful to His promises.

First and foremost. Notice how St. Dismas met every Catholic criteria for entrance into glory.
a. Scripture says that we must suffer with Christ in order to be glorified with Him (Romans 8:17). Did St. Dismas hang on his own cross right beside the crucified Christ? I think that meets that criteria.

b. Scripture says that suffering in the flesh expiates sin (1 Pet 4:1). Now, St. Dismas was a mere thief. Yet he suffered one of the most heinous deaths known to men, a death on the cross. Therefore, he more than paid for his sin.

c. Scripture also says:
Matthew 10:32
Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
,
And St. Dismas loudly proclaimed the Son of God before men (Luke 23:40).

d. And if that were not enough, St. Dismas words were inscribed in Scripture and have contributed to the salvation of many men for 2000 years. That is a work of gold:
James 5:
20Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.

And then St. Dismas presented himself to Christ in an attitude of faith. What we call a “proper disposition”. This is the point at which Christ justified him by His Word saying:

“This day you shall be with me in paradise” (Luke 23:43).

It is Catholic doctrine that God’s word is efficacious. Therefore, when Jesus, God the Son, said that St. Dismas would be in paradise, it was so.

And this is precisely what happens in the Sacraments. But Jesus would not have said so, had St. Dismas not first acted upon his faith. The other criminal is proof of that. Jesus did not send him to paradise simply because he hung there on the cross next to Him.

Sincerely,

De Maria

 

[Bookcat]

For a good understanding of Paul I think you will find these audiences of Pope Benedict XVI interesting…

vatican.va/holy_father/benedict_xvi/audiences/2006/documents/hf_ben-xvi_aud_20061025_en.html

vatican.va/holy_father/benedict_xvi/audiences/2006/documents/hf_ben-xvi_aud_20061108_en.html

vatican.va/holy_father/benedict_xvi/audiences/2006/documents/hf_ben-xvi_aud_20061115_en.html

vatican.va/holy_father/benedict_xvi/audiences/2006/documents/hf_ben-xvi_aud_20061122_en.html

Series from the Year of St. Paul

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080702_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080827_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080903_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080910_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20080924_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081001_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081008_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081015_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081022_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081029_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081105_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081112_en.html
**
Faith and works in these two:**

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081119_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081126_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081203_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081210_en.html

vatican.va/holy_father/benedict_xvi/audiences/2009/documents/hf_ben-xvi_aud_20090107_en.html

vatican.va/holy_father/benedict_xvi/audiences/2009/documents/hf_ben-xvi_aud_20090114_en.html

vatican.va/holy_father/benedict_xvi/audiences/2009/documents/hf_ben-xvi_aud_20090128_en.html

vatican.va/holy_father/benedict_xvi/audiences/2009/documents/hf_ben-xvi_aud_20090204_en.html

books that contain them:

ignatius.com/Products/SPAUL-H/saint-paul.aspx

ignatius.com/Products/JAEC-H/jesus-the-apostles-and-the-early-church.aspx

 

[Bookcat]

**
Faith and works in these two:**

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081119_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081126_en.html

 

[De_Maria]

**
Faith and works in these two:**

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081119_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081126_en.html

Thanks!

 

[Gethsemane]

I’m late, yes, but intrigued. After much consideration I’ve come to the conclusion that it is not by faith and works we are saved, but that we are saved through works and faith. That it is God that saves us, and not our own solo efforts. That Christ Jesus is the author of our faith which is given us by the Holy Spirit which we, through freewill can and should cooperate. The burning love of the Holy Spirit within us then assigns to us the works ordained for us from the beginning of time which we agree with the Holy Spirit in fullfilling these works. And that these works are an illustration of our faith within us which testify not of our own salvation, but of Christ Jesus our Lord.

Is this what you’re getting at?

 

[De_Maria]

I’m late, yes, but intrigued. After much consideration I’ve come to the conclusion that it is not by faith and works we are saved, but that we are saved through works and faith. That it is God that saves us, and not our own solo efforts. That Christ Jesus is the author of our faith which is given us by the Holy Spirit which we, through freewill can and should cooperate. The burning love of the Holy Spirit within us then assigns to us the works ordained for us from the beginning of time which we agree with the Holy Spirit in fullfilling these works. And that these works are an illustration of our faith within us which testify not of our own salvation, but of Christ Jesus our Lord.

Is this what you’re getting at?

That and more. Let me break down your message in order to be more precise in my response.

After much consideration I’ve come to the conclusion that it is not by faith and works we are saved, but that we are saved through works and faith. That it is God that saves us, and not our own solo efforts. That Christ Jesus is the author of our faith which is given us by the Holy Spirit which we, through freewill can and should cooperate

The decision, of the will, to cooperate with God’s grace is called “faith”. It is always recognized by the Church as being the root and foundation of justification. It is the first work which we do. And it is also a gift of God, a grace. Therefore, it is almost an error to say through “works and faith”, putting works first. But it isn’t quite, because faith is itself a work.

However, this is not the gist of what I’m saying. More on that later.

The burning love of the Holy Spirit within us then assigns to us the works ordained for us from the beginning of time which we agree with the Holy Spirit in fullfilling these works. And that these works are an illustration of our faith within us which testify not of our own salvation, but of Christ Jesus our Lord.

This is definitely part of what I am saying. But there is still more. This part of the equation we share with the Jews and indeed, with all mankind. In order to be saved, a man must keep the Commandments of God which were written on Stone Tablets and in every man’s heart.

But we, as Christians, are also saved by faith “apart from works”, when we submit to the cleansing Spirit in the Sacraments. We approach the Sacraments with faith. But the Sacraments are the works of God. It is as though we are the Blind Men who cried out, “Son of David, have mercy!” or the Canaanite woman who said, “even the dogs eat the scraps that fall under the table” or the Centurion who said, “I am not worthy that thou should enter my roof, but say the word and my servant shall be healed”.

We approach God in faith and HE SAVES US. That is the Catholic way.

Sincerely,

De Maria

 

[Crumpy]

well said.

I find it that I was most blessed by being “born” a Catholic so that I didn’t have to strain gnats all the time.