No sir. There is no mixing of concepts. We do believe very much in God’s grace, and that grace is much a part of salvation, however, we do not believe that eternal salvation is achieved solely by grace alone as many protestants do. Additionally, our beliefs encompass the writing of James…therefore…faith without works is dead, and faith without works has no grace. Its quite possible that my words are inadequate for the explanation, but I think you get the drift.
Maybe the words are getting in the way here.
I’m quite familiar with James; it would be my guess that I’ve read James more than I’ve read any other book in the Bible with the possible exception of Romans. I think James speaks primarily about faith and works, what it means to have faith and what relationship faith has to works. As we know, faith without works is dead (btw, I watched part of an old Billy Graham special in black and white last night on the tube…quoting James he was emphatic that a faith consisting of mere intellectual assent was no faith…a faith no better than that held by the demons…). Still, James speaks to faith and works more than to grace.
In contrast, by “grace alone” we believe that nothing we can do, no works, no faith, no good deeds, nothing can save ourselves. We are saved only by the grace of God. Absent the grace of God, we could have the faith of angels and the utmost in good works and neither would not save us.
To the best of my understanding, the Catholic Church does not teach otherwise. I believe that this is supported by Trent, the CCC, and recent efforts to bridge the theological gap between the Lutheran and Catholic Churches. For example, in Catholic Answers one discussion went as follows:
***Q: My Protestant friend says that the Catholic Church has finally changed its teaching on justification to line up with Luther’s interpretation. He bases this on section 15 of a document signed by the Church and the Lutherans.
A: Your friend is referring to the Joint Declaration on the Doctrine of Justification that was signed in October 1999 by the Catholic Church and the Lutheran World Federation. This is what §15 says:
“In faith we together hold the conviction that justification is the work of the triune God. The Father sent his Son into the world to save sinners. The foundation and presupposition of justification is the incarnation, death, and resurrection of Christ. Justification thus means that Christ himself is our righteousness, in which we share through the Holy Spirit in accord with the will of the Father. Together we confess: By grace alone, in faith in Christ’s saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works.”
Now let us look at what the Council of Trent said, in the decrees on justification, in the 16th century: “Canon 1. If anyone says that man can be justified before God by his own works, whether done by his own natural powers or through the teaching of the law, without divine grace through Jesus Christ, let him be anathema.”
In no way did the Catholic Church change its doctrines. After years of dialogue, the Catholic Church and the Lutheran World Federation realized that there was a degree of agreement on justification between them that warranted a statement explaining that a consensus in basic truths of the doctrine of justification exists between them. ***
catholic.com/thisrock/2003/0301qq.asp
Where our differences lie is in how we define and talk about faith. I do not believe that we use the term in the same way you do. Terminology sometimes highlights, sometimes minimizes, our theological differences.
Grace has always been the teaching. Of that, you may rest comfortably. I see that your faith journey has been intriguing. You are still seeking the fullness of truth, as are all loving Christians. Just be prepared to be shocked at where the Holy Spirit will lead you in the future. :bigyikes: