The Reformation: Grace Alone

Grace Alone

    Salvation is the gift of God. It is by the grace of God alone. God's deliverance from his wrath and the just penalty for sin is free, complete, unearned, matchless, and wondrous. There are not enough adjectives to describe the amazing love and grace of God in redemption. Sinners are saved by God, for God, and to God. We cannot merit or manufacture it, and we definitely do not deserve it. It is all of grace- all of God.

   The Catholic church teaches that no one can merit salvation or justification at the beginning of conversion. Notice, the beginning of conversion. What happens after conversion is another story. Believers can then merit grace for themselves and others which is needed for sanctification and eternal life. What God begins, man finishes. Grace flows from the sacraments. These sacraments are the powers that come forth from the body of Christ which in turn give life. The sacraments of the Catholic church, seven in number, are necessary for salvation. There is no salvation without them.

   The Catholic scheme, then, centers around works. Grace comes from God communicated through the sacraments that men observe and perform. In essence, man cooperates with God. It is therefore meritorious and dependent on man. Salvation in the Catholic church is not by grace alone. It is by grace and works. Worse still, Rome teaches that at certain times salvation may be purchased. This is the teaching of indulgences. According to the determined price, years can be taken off of the purgatorial sentence for the purchaser or a designated person of the one making the purchase. That's right, salvation for sale. Furthermore, the idea of purgatory cripples the atoning sacrifice of Christ. What Christ did only began salvation- man must finish it himself by earning grace and suffering for the sins that apparently Christ did not die for. This suffering takes place in a mythical realm called purgatory. Once there, faithful Catholics will be punished for and purged of their remaining sin. This, we are told, takes years! But, thankfully, masses may be performed for the dead as well as indulgences being purchased on their behalf to lessen the purgatorial sentence.

    Does the Catholic church really teach this? There own sources reveal that this is indeed what they teach. Let us look at the very sources of the Catholic church. The Council of Trent met at several points between 1545 and 1564. This happened during the heyday of the Reformation. Vatican II met between 1962 and 1965. Both of these produced sources that Roman Catholics hold as authoritative statements of their faith and practice. Then, in 1994, the Catechism of the Catholic Church (will be abbreviated as CCC; Quotations cited in the catechism will not be documented here. Interested parties may consult the catechism to discover the Catholic sources that are reproduced.) was published. These were chosen because they are both historical and contemporary. They represent the official teaching of the Catholic church five hundred years ago and today. I will simply reproduce quotes from Catholic sources on the teachings of merit and the sacraments. There is no commentary needed.

If any one saith, that the sacraments of the New Law were not all instituted by Jesus Christ, our Lord; or, that they are more, or less, than seven, to wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; or even that any one of these seven is not truly and properly a sacrament; let him be anathema. (Trent, Session VII, Canon 1, pg.51)

If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;-though all (the sacraments) are not indeed necessary for every individual; let him be anathema. (Trent, Session VII, Canon 4, pg. 52)

If any one saith, that the sacraments of the New Law do not contain the grace which they signify; or, that they do not confer that grace on those who do not place an obstacle thereunto; as though they were merely outward signs of grace or justice received through faith, and certain marks of the Christian profession, whereby believers are distinguished amongst men from unbelievers; let him be anathema. (Trent, Session VII, Canon 6, pg. 52)

But he also willed that the work of salvation which they preached they should enact through the sacrifice and sacraments around which the entire liturgical life revolves. (Vatican II, pg. 120)

The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation. "Sacramental grace" is the grace of the Holy Spirit, given by Christ and proper to each sacrament. the Spirit heals and transforms those who receive him by conforming them to the Son of God. the fruit of the sacramental life is that the Spirit of adoption makes the faithful partakers in the divine nature by uniting them in a living union with the only Son, the Savior. (CCC, 1129)

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. (CCC, 1131)

The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace. The fatherly action of God is first on his own initiative, and then follows man's free acting through his collaboration, so that the merit of good works is to be attributed in the first place to the grace of God, then to the faithful. Man's merit, moreover, itself is due to God, for his good actions proceed in Christ, from the predispositions and assistance given by the Holy Spirit. Filial adoption, in making us partakers by grace in the divine nature, can bestow true merit on us as a result of God's gratuitous justice. This is our right by grace, the full right of love, making us "co-heirs" with Christ and worthy of obtaining "the promised inheritance of eternal life." The merits of our good works are gifts of the divine goodness. "Grace has gone before us; now we are given what is due.... Our merits are God's gifts.” 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. (CCC, 2008-2010)

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. (CCC, 2025)

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. (CCC, 2027)

As regards the indulgences, or other spiritual graces, of which the faithful of Christ ought not on this account to be deprived, It decrees, that they are henceforth to be published to the people at the due times, by the Ordinaries of the places, aided by two members of the Chapter; to whom also power is given to gather faithfully the alms, and the succors of charity which are offered them, without their receiving any remuneration whatsoever; that so all men may at length truly understand, that these heavenly treasures of the Church are administered, not for gain, but for godliness. (Trent, Session XXI, pg. 142)

The doctrine and practice of indulgences in the Church are closely linked to the effects of the sacrament of Penance.

What is an indulgence?

An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints.
"An indulgence is partial or plenary according as it removes either part or all of the temporal punishment due to sin. Indulgences may be applied to the living or the dead. (CCC, 1471)

An indulgence is obtained through the Church who, by virtue of the power of binding and loosing granted her by Christ Jesus, intervenes in favor of individual Christians and opens for them the treasury of the merits of Christ and the saints to obtain from the Father of mercies the remission of the temporal punishments due for their sins. Thus the Church does not want simply to come to the aid of these Christians, but also to spur them to works of devotion, penance, and charity. Since the faithful departed now being purified are also members of the same communion of saints, one way we can help them is to obtain indulgences for them, so that the temporal punishments due for their sins may be remitted. (CCC, 1478-1479)

Through indulgences the faithful can obtain the remission of temporal punishment resulting from sin for themselves and also for the souls in Purgatory. (CCC, 1498)

Wherefore, not only for the sins, punishments, satisfactions, and other necessities of the faithful who are living, but also for those who are departed in Christ, and who are not as yet fully purified, is it [mass] rightly offered, agreebly to a tradition of the apostles. (Trent, Session XXII, pg. 146)

Whereas the Catholic Church, instructed by the Holy Ghost, has, from the sacred writings and the ancient tradition of the Fathers, taught, in sacred councils, and very recently in this ecumenical Synod, that there is a Purgatory, and that the souls there detained are helped by the suffrages of the faithful, but principally by the acceptable sacrifice of the altar; the holy Synod enjoins on bishops that they diligently endeavour that the sound doctrine concerning Purgatory, transmitted by the holy Fathers and sacred councils, be believed, maintained, taught, and every where proclaimed by the faithful of Christ. (Trent, Session XXV, pg. 214)

All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven. The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. the tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire:

As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come.

This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: "Therefore [Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin." From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead:

Let us help and commemorate them. If Job's sons were purified by their father's sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them. (CCC, 1030-1032)

   In contrast, the Bible teaches a regeneration that is entirely of grace by God with absolutely no cooperation or merits of man. God gets all the glory. If man must cooperate, merit more grace, or suffer in purgatory for his sins, then, man is essentially saving himself with the help of God. This leaves room for man to boast- something the scriptures no nothing about.

   The salvation of God was accomplished by the perfect life, atoning death, and victorious resurrection of Christ. The Spirit applies the work of Christ effectually through the proclamation of the gospel. This is the work of God alone. Man does not cooperate or add to his salvation. God gets all the glory. Period.

   What we are speaking of is the doctrine of regeneration. Upon being regenerated- raised from spiritual deadness and made alive in Christ- man responds to the gospel by repenting of sin and trusting in the person and work of Christ. This is conversion. Man does play a part in this, but only because God caused him to be born again first. This is entirely different from the Catholic scheme. Protestants teach that God justifies those whom he has regenerated and called. They are declared righteous because of what Christ did on their behalf and because of his righteousness being imputed to them. Those whom God justifies will be glorified. God saved them and keeps them saved.

Rome teaches that the justified can lose their justification. They must then merit it back through the sacraments and eventually pay off the debt of sin in purgatory.

   What do the scriptures teach?

   But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ-by grace you have been saved- and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. (Eph. 2:4-9)

[W]ho saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began, and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel... (2Tim. 1:9-10)

How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? (Rom. 10:14-15)

For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. (Tit. 2:11-14)

But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. (Tit. 3:4-7)

Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God's power are being guarded through faith for a salvation ready to be revealed in the last time.(1Pet. 1:3-5)

But now the righteousness of God has been manifested apart from the 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: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation 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 show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus. (Rom. 3:21-26)

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. (Eph. 1:3-14)

Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith- that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead. (Phil. 3:8-11)

So too at the present time there is a remnant, chosen by grace. But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace. (Rom. 11:5-6)

   The word of God does not teach anything remotely close to what Catholics claim. It knows nothing of grace being communicated through sacraments, believers meriting grace for their eventual justification, or believers suffering in purgatory in order to be purged of sin before they can be in the presence of God. Of course, this is what happens when Scripture is not treated as authoritative and the words of man, councils, traditions, and popes are placed on equal footing with the word of God. When this happens, anything and everything is permissible.

   Scripture teaches that Christ died for his people and that they will be saved by the grace of God alone. It is not grace and fill in the blank. Salvation is the gift of God's grace alone. There is no room for the works of man. If salvation is by grace, then it is solely the gift of God and he gets all the glory. Grace is not grace if it is earned or God is obligated to bestow it. If you add anything to grace you actually subtract from it. It is the grace of God that gives us God. The moment we act like God owes us or we deserve something, we elevate ourselves above God, make him our debtor, and turn grace into wages! May it never be.