Attaining Salvation

HOW does a Christian gain salvation? The Catholic answer is, “by means of the sacraments.” The sacraments are various ordinances participated in by the faithful under the careful ministration of the church. For the Catholic, they hold a vital place in the belief and ritual of the church, and provide the basic means of bringing salvation within his reach. Let us determine, then, what is meant by a sacrament, how many there are, their individual significance, and the true position they hold in God’s plan of salvation. In developing this subject, we shall entertain the Catholic view first.

The Sacramental Way

“The Council of Trent solemnly defined that there are seven sacraments of the New Law, truly and properly so called, viz., baptism, confirmation, Holy Eucharist, penance, extreme unction, order, and matrimony.”* The first five of these are considered to minister saving grace. “The seven sacraments are intended, in the wisdom of God, to sanctify and assist us in the various conditions and necessities of life. … How unfortunate are the people outside the Church who are deprived of them!”**

* “Sacraments,” The Catholic Encyclopedia, XIII, 299
** Cassilly, op. cit., p. 178

In this brief coverage, while it will not be possible to examine all the detailed teachings regarding the sacraments, sufficient will be mentioned to bring out the main issues. Let us look at the sacraments first in a general way to see how they are designed to impart grace and sustain the Christian from the Catholic point of view.

Through baptism, all stain and defilement of original sin and actual sins committed to that time are washed away and the individual is made a member of the church. Baptism is all-important, vitally necessary for salvation, without which one is generally considered to be eternally lost. Confirmation is the rite by which the spiritually young are made strong and vigorous, receive an infusing of the Holy Spirit, and are enabled to obtain salvation more easily and fully. It is not absolutely necessary, as baptism is, but still important. The Holy Eucharist is the spiritual food for the soul whereby the body, blood, and divinity of Jesus Christ are received. Christ being the source of all graces, it follows that this sacrament bestows a multitude of graces upon the recipient, as well as remitting venial (lesser) sins.

The sacrament of penance restores life and health to the soul of one who has committed sins, especially if they be mortal (major) sins. The state of grace is restored by having the sinner come to the priest and offer contrition (repentance) and confession, and then carry out a work of penance which is called satisfaction. Penance is thus as vital to those who fall into sin as baptism was before they were saved. Extreme unction provides consolation and special grace to die in peace, and restores the vigor of the soul by removing all remaining vestiges of sin. The sacraments of holy orders and matrimony do not minister saving grace, and thus will not be considered here.

Catholics believe, then, that the sacraments nave the power of bringing holiness and righteousness to the individual, and that they are the basic means of attaining salvation. It thus becomes possible for the clergy to minister salvation to the faithful through these ordinances of the church. If the recipient is properly disposed, it is believed a measure of saving grace will be conferred upon him every time the sacraments are received, though baptism and confirmation may be received but once.

All will agree that this is indeed an elaborate theological system of salvation, and that it progresses in an orderly fashion from baptism to extreme unction, from birth to death. From the human viewpoint, it is a system not without logic and reason. In our examination of this subject, however, we are not concerned as much with the human point of view as we are with God’s viewpoint. The vital question becomes, then, is the sacramental way to salvation God’s way? Is it the way which is outlined for us in the Bible, the Word of God?

But Which Sacraments?

As we come to the Scriptures, the very first surprise we receive is that the word “sacrament” is not used in the Bible at all. We do recognize, however, that there are certain sacred practices which were instituted by Christ, and enjoined upon his followers. We are not as concerned with the particular terms that might be used to describe these observances as we are with identifying what is meant by them and their validity for the church today. Therefore we will be quite content to continue to use the word “sacraments” as we search the pages of both Scripture and church history for enlightenment concerning them.

“Though used especially of Baptism and the Eucharist, the application of the term [sacrament] by Christian writers was at first exceedingly loose, for it was taken to describe not only all kinds of religious ceremonies, but even facts and doctrines of the Christian faith. The vagueness of prevailing notions is illustrated … by the fact that Hugo of St. Victor (12th century) enumerates about thirty sacraments that had been recognized in the Church.”*

* Dr. James Hastings (ed.), “Sacraments,” Dictionary of the Bible, p. 810

“The use of the word ‘sacramentum’ in the Western Church from Tertullian to Augustine differs from that in the classic Romish use. … In the old Latin Bible … the new signification ‘mysterious, holy ordinance or thing’ was added to the [old] meaning ‘oath, sacred obligation.’ Accordingly Tertullian already used the word to denote sacred facts, mysterious and salutary signs and vehicles, and also holy acts. Everything in any way connected with the Deity and his revelation, and therefore, the content of revelation as doctrine, is designated ‘sacrament’; and the word is also applied to the symbolical which is always something mysterious and holy.”*

* Dr. Adolph Harnack, History of Dogma, II, 138, footnote

“The Council of Trent defined the nature of a sacrament more closely. … It further delimited the sacramental area by re-enacting (in 1547) a decision of the Council of Florence (1439) in which effect was for the first time authoritatively given to the suggestion of Peter Lombard (12th century) and other Schoolmen that the number of the sacraments should be fixed at seven. … —a suggestion that was evidently influenced by the belief that seven was a sacred number.*

* Hastings, loc. cit.

Here is where the Catholic system of sacraments shows its first sign of weakness: Although the church maintains that all seven of the sacraments were instituted by Christ, neither the Bible nor the tradition of the church for over a thousand years gives any evidence to substantiate this claim. According to Catholic authorities themselves, it was not until the 12th century that any clear suggestion of seven sacraments was offered, (and this number was not officially adopted until the 15th century!): “According to some writers, Otto of Bamberg (1139) … was the first who clearly adopted the number seven. Most probably this honor belongs to Peter Lombard (d. 1164) who … defines a sacrament as a sacred sign which not only signifies but also causes grace, and then enumerates the seven sacraments.”*

* “Sacraments,” The Catholic Encyclopedia, XIII, 299

This vagueness concerning the identity of the sacraments for well over a thousand years of the church’s history certainly makes us wonder at the propriety of selecting seven. What is needed at this point are reliable criteria for establishing the validity of a sacrament and separating it from all other ceremonies of the church, regardless of how suggestive or endearing these may be. The uniqueness that belongs to the sacraments has generally been considered to rest upon Christ’s personal appointment of them as such, by his instituting them and leaving them as a charge upon all his followers. The reasonableness of these criteria has led both Catholics and Protestants to accept them as such.

Upon this basis, baptism and the Lord’s Supper stand out in bold relief, both in Scripture and in church tradition. For example, in I Corinthians 11:23-25 we find the Apostle Paul quoting the exact words used by Jesus on the night of his betrayal when he instituted the Lord’s Supper among his apostles: “The Lord Jesus … took bread: and when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.” Then also in Matthew 28:19 is recorded one of Jesus’ final instructions to his disciples: “Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: teaching them to observe all things whatsoever I have commanded you.”

This scriptural emphasis upon two sacraments would seem to justify their segregation from all other church practices, and their having special significance attached to them. The fact that Jesus’ own words are intimately bound together with them, and were recorded as such, seems especially indicative. This is not the case, however, for the remaining five rites which Catholics accept as sacraments. According to the Scriptures, these were neither instituted by Christ nor enjoined upon his followers. Catholics are willing to concede that baptism and the Lord’s Supper overshadow every other church rite, but are not without explanation for it: “On some sacraments, particularly essential to Christianity, Baptism and Holy Eucharist for example, Christ explained himself completely, so that the Church has had from the very beginning full and entire consciousness of these sacramental rites. As to the rest, the Saviour laid down their essential principles, leaving to development to show the Apostles and the Church what the Divine Master wished to accomplish.”*

* Dr. James Hastings (ed.), “Confirmation,” Encyclopedia of Religion and Ethics, IV, 9

It is rather difficult to believe that such a vital matter as the sacraments would not have been fixed by our Lord once and for all, instead of leaving it a matter of confusion for century after century, as scholars of the church expressed their differing views on it. Once an attempt is made to go beyond the two basic sacraments, no longer are the accepted criteria being adhered to, and the basis for separating one practice from another has been lost. To settle upon the number of seven, then, appears completely arbitrary, for once baptism and the Lord’s Supper are bypassed, it is not possible to proceed on any known principle that would produce a given number.

As we shall now see, the selection of confirmation, penance, extreme unction, holy orders, and matrimony as official sacraments comparable to baptism and the Lord’s Supper was dependent upon the human reasoning of church scholars. It represented a gradual process which required hundreds of years to crystallize into final form. At best, it must be conceded that the disciples of Jesus, the Early Church, and even the church of the early Middle Ages, were without the knowledge or benefit of them. To bear this out, consider the following references written either by Catholic authorities or faithfully representing that point of view:

“Although Trent teaches that Confirmation, like all the other Sacraments, was instituted by Christ, nothing is positively laid down concerning the manner of that institution. … It would be readily conceded that, in the case of such a Sacrament as Confirmation, the historical evidence is in some respects imperfect and obscure. The Church does not claim to clear up all the dark passages, but she claims to supplement by supernatural guidance and theological reasoning. … The doctrine is clearly enunciated at least as early as the middle of the 12th century.”* “The Sacrament of Confirmation is a striking instance of the development of doctrine and ritual in the Church.”**

* Ibid., pp. 8,9
** “Confirmation,” The Catholic Encyclopedia, IV, 217

“Of the earliest history of the Sacrament of Penance very little is known. By the third century, there had emerged a developed system of public Penance, … [Later] a new system was developed through the influence of Celtic or Anglo-Saxon monk-missionaries. … This differed from the earlier system, … but the Penance remained public, long, and arduous. … Absolution … was withheld until completion of the Penance. Gradually it was pushed back until it was granted on confession and before the Penance was begun. From this developed the ‘private Penance’ of today, with its confession, absolution, and light formal penance. The private Penance received its charter at the Fourth Lateran Council (1215), which required every Christian to confess his sins in Penance at least once a year.”*

* F.L. Cross (ed.), “Penance,” The Oxford Dictionary of the Christian Church, p. 1041

“For the convenient and public regular exercise of penance there have been introduced, not earlier than the sixteenth century, among the furniture of the Roman Catholic churches confessionals, either movable or immovable.”*

* Dr. James Hastings (ed.), “Penance,” Encyclopedia of Religion and Ethics, IX, 714

The following excerpts pertain to the rite of extreme unction: “When the anointing of the sick came to be looked upon principally as a preparation for death, it received this name, which properly means ‘the last of the unctions.’ … The name is not found before the end of the 12th century; it appears first in Peter Lombard; after that it became common. But the idea itself is found in the 10th century, in Aelfric. We find frequent directions on the subject in the [later] Middle Ages.”*

* Ibid., “Extreme Unction,” XII, 513

“Owing to the comparative paucity of extant testimonies from the early centuries relating to this sacrament, Catholic theologians habitually recur to the general argument from prescription. … As to the actual paucity of early testimonies, various explanations have been offered. … It should finally be premised that in stating the argument from tradition, a larger place must be allowed for the principle of development than theologians of the past were in the habit of allowing.”*

* “Extreme Unction,” The Catholic Encyclopedia, V, 718-719

From the pen of her own scholars, then, we note the inconsistency of the Catholic Church’s teaching regarding the origin of the sacraments. Instead of seven sacraments stemming from Christ, five are seen to owe their existence to gradual development within the church. More than this, we are even given a hint of the source of this development, which immediately leads us to suspect the entire basis of reasoning underlying these added sacraments: “Scholastic writers of the 13th century introduced into their explanations of the sacraments terms which were derived from the philosophy of Aristotle.”* And so again we have forcibly brought to our attention the extent of the intermingling of paganism with Catholic thought and doctrine.

* Ibid., “Sacraments,” XIII, 298

Grace for the Soul

Here is an even more important aspect of this subject. What is the correct depth of meaning which we should attach to the sacraments? Let us begin with Augustine’s brief definition, the classic in Catholic circles: “A Sacrament is a sign of a sacred thing,” or “signs pertaining to things Divine.”* Perhaps it was the brevity of this definition and the fame of its author which contributed heavily to the confusion of ideas for many hundreds of years, and for a time led to the adoption of about thirty sacraments. Through the centuries, modifications were suggested and hotly debated by church theologians, leading finally to the currently accepted form:

* Dr. James Hastings (ed.), “Sacraments,” Dictionary of the Bible, p. 810

“According to the teaching of the Catholic Church … the sacraments of the Christian dispensationare not mere signs; they do not merely signify Divine grace, but in virtue of their Divine institution, they cause that grace in the souls of men.”* Again, “The sacraments not only signify grace—they give it; that is, when rightly used they move God infallibly to confer it upon the soul.”** Let us determine if these concepts are based upon the teachings of the Bible.

* “Sacraments,” The Catholic Encyclopedia, XIII, 296
** Cassilly, op. cit., p. 177

The word “grace” is used many, many times in the New Testament. Its primary meaning is the unmerited favor of God. For example, we read, “God; who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus.” “We … beseech you also that ye receive not the grace of God in vain.” (II Tim. 1:8,9; II Cor. 6:1) The Heavenly Father is the Author of this grace, and his Son Christ Jesus is the means by which it is conveyed to us: “God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to [“in,” Diaglott] every good work.” “Grace and truth came by Jesus Christ.”—II Cor. 9:8; John 1:17

Is there any scriptural basis for the belief that the sacraments have the power of causing that grace within the soul? Is God unalterably moved to grant his divine favor whenever the sacraments are received? Surprising as it may seem, nowhere in the Bible is there found even so much as a hint of this belief. What, then, does the Bible teach concerning saving grace and the way in which it may be obtained?

In Romans 3:23,24, we read, “Being justified freely by his [God’s] grace through the redemption that is in Christ Jesus.” Three related things are mentioned in this text: Justification, God’s grace, and the redemption which is in Christ. The grace or unmerited favor of God results in the believer’s being justified—considered perfect in the sight of the Father. This standing of perfection was made possible by the sacrifice of Christ, when upon Calvary’s cross he died as the ransom price. There he stood in the place of Adam and the entire human race represented in him, willingly receiving the condemnation of God in their stead. There redemption was provided for all desiring to accept it. Well do the Scriptures state: “We indeed esteemed him stricken, smitten of God, and afflicted. Yet he was wounded for our transgressions, he was bruised for our iniquities: the chastisement for our peace was upon him; and through his bruises was healing granted to us.”—Isa. 53:4,5, Leeser

By exercising faith in Jesus’ sacrifice and his efficacy to save, the believer may freely receive the Father’s grace and have his shortcomings covered by the merit of the blood of Jesus. Through this one act of faith, all original sin is at once forgiven: “Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past.” (Rom. 3:24,25) Not only this, all personal sin is also covered by faith in the precious blood: “The blood of Jesus Christ his Son cleanseth us from all sin.”—I John 1:7

It is this act of faith on the believer’s part, rather than the performance of any specific rite or ceremony, which is all-important, and entitles him to receive this wonderful outpouring of grace: “Our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand.” (Rom. 5:1,2) Notice how this same thought is repeated in Philippians 3:9, where Paul discusses the condition of righteousness (justification) which is of God: that righteousness “which is through the faith of Christ, the righteousness which is of God by faith.”

What stress on faith! Not even a mention of the sacraments! How clearly the Scriptures teach that grace proceeds from the Father through the Son by individual faith, and belief in Jesus Christ as Lord and Savior, Ransomer, and Redeemer.

What, then, is the true role of the sacraments? If grace comes through faith, and faith by the (written) Word of God, does this minimize the need for the sacraments? The difficulty here arises from an improper understanding of the purpose for which the sacraments were given. Scripturally, we believe that the sacraments were intended to be beautiful symbols of the sacrifice of Christ and of the complete consecration of the believer to do the will of God. We will endeavor to illustrate this in the discussion of both baptism and the Lord’s Supper, yet to follow. For now, we would like to sum up the Protestant position on the sacraments, based upon the New Testament teachings:

“Grace, in the proper sense, is no quality inhering in man … but a disposition of God toward man, i.e., God’s favor shown man without merit on man’s part. The grace of God reaches man through a promise, and that promise is apprehended only by faith. … The Pauline doctrine of justification [is] an act of God with reference to man, … [not] wrought within man, in a continuous, gradual process, by the infusion of grace, through the sacraments. The value of the sacrament [is] placed solely in its communication of the word of grace, to be apprehended by the intelligence of the subject, and appropriated by faith.

“The grace, therefore, offered and received in the sacraments in no way differs from that offered and received in hearing and reading the Word. The promise of the sacraments is the very same as is offered in the Word without the sacraments. The necessity of the Word is absolute; without it there is no salvation; that of the sacraments is relative. We are bound to them because God has instituted and enjoined them.”*

* Dr. James Hastings (ed.), “Sacraments,” Encyclopedia of Religion and Ethics, X, 909-910

How unfortunate that high Catholic officials have not examined the Bible afresh, and endeavored to harmonize the teachings of Paul with their church’s dogma! Instead of this, there is only the Council of Trent’s sweeping condemnation of all who adhere to the foregoing view: “If any one say that the sacraments of the New Law do not contain the grace which they signify, or that they do not confer grace on those who place no obstacle to the same, let him be anathema. If any one say that grace is not conferred by the sacraments ex opere operato, but that faith in God’s promises is alone sufficient for obtaining grace, let him be anathema.”*

* “Sacraments,” The Catholic Encyclopedia, XIII, 297

Here we let the matter rest to the honest judgment of our readers. May we keep in mind the counsel of Paul in his appropriate words: “Take heed unto thyself, and unto the [scriptural] doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.”—I Tim. 4:16

A Living Faith

We are glad that both Catholics and Protestants are in agreement upon the fundamental importance of faith in the life of a Christian. It makes the believer. It separates him from the world at large which does not believe in God, spiritual things, or the Bible. As we shall see, it stems from God as a free gift, but it is accepted only by a few.

To Catholics, faith does not lead directly to salvation, however. This faith must be directed to the power of the church which acts as God’s channel in providing the graces necessary for salvation. Only through the church may the sacraments be received, and only by following her systematic instructions may merits be gained and good works multiplied. And after all is said and done in conformity to the prescribed ritual, has the desired salvation been attained? Unfortunately, according to Catholic doctrine, at no point in the earthly life of the believer is it possible to know with assurance, beyond any reasonable doubt, that he has been saved. There are just too many contingencies, too many uncertainties, too many sins that may not have been fully expiated.

In contrast, we would like to present the plain teachings of the Bible, which show that faith in Jesus Christ, accompanied by the fruitage of the Holy Spirit, leads directly to salvation and the full assurance of it: “By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast.” “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand.”—Eph. 2:8,9; Rom. 5:1,2

The Scriptures teach that Jesus Christ, “by the grace of God … taste[d] death for every man.” (Heb. 2:9) Upon the basis of simple faith in this ransom sacrifice, every believer is now released from all condemnation and guilt of sin, both original and individual. We read, “There is therefore now no condemnation to them which are in Christ Jesus,” (Rom. 8:1) First and foremost, the church’s justification is brought about by faith. By exercising this faith in the efficacy of Christ’s sacrifice and atonement for sin, the believer can obtain an absolute assurance of salvation—no mere hope or guessing about it.

A faith that is alive and active will permeate every aspect of the Christian’s life. All his thoughts, his words, and his actions will be regulated by it. The true Christian’s faith is not a one day-a-week affair. It will find means of expressing itself each and every day, to the praise of God and to the benefit of all that are brought in contact with it. “As it is written, The just shall live by faith.”—Rom. 1:17

Here is cause for reflection. It is not attendance at church services, the careful receiving of the sacraments, the pious repetition of certain prayers, the learning of the catechism, or even the reading of the Bible which is meritorious in God’s sight. It is faith in his Word, faith in his plan, and faith in the finished work of Jesus Christ, which pleases God. It is this simple act of faith which brings the grace or unmerited favor of God to us, rather than any ordinances or prescriptions of the church.

During the Millennial Age, when the kingdom of God is established upon earth, this same faith will be required of all mankind. Without faith it will not be possible to receive the gracious provisions for everlasting life which were made in Jesus Christ: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”—John 3:16

With faith, it will be possible for all who manifest obedience to receive “the gift of God [which] is eternal life through Jesus Christ our Lord.” (Rom. 6:23) As mankind exercises faith in Jesus as its Redeemer, it will receive the saving and healing merit of his sacrifice. The whole world will then be justified to life as is the church class now. However, since the circumstances will then be more favorable for responding to God, the rewards of obedience will be correspondingly less than for the church.

Perhaps some of our readers who appreciate the fundamental importance of faith would have some difficulty in accepting this approach, which places its value above the authority of the church. And perhaps a word of caution is necessary to prevent a misunderstanding of the simplicity of the scriptural teaching. For example, let us turn to the account of the conversion of the “keeper of the prison,” found in Acts 16:19-34. Paul and Silas, who had been unjustly imprisoned, were released miraculously by an earthquake, which also instilled godly fear in the “jailor.” This man fell down before Paul and Silas, saying, “Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved.”—vss.29-31

Based on the foregoing, the question might be raised, can man be saved merely by such a simple act of faith as this? Does it not seem incredible that God would justify such an one rather than the devout man who obediently follows prescribed works of devotion and religious exercises? To help us at this point, we should look a little more closely at the words “faith” and “belief” to determine the depth of meaning that they were meant to convey, and their import in the life of the Christian.

“Faith” is an assurance and a conviction regarding the spiritual truths revealed in the Bible that comes to us apart from any physical senses, and which cannot be demonstrated along material lines. As we have seen, it stems from God, and is freely bestowed upon those desiring to have it. When received, it accomplishes a work of transformation that permeates every avenue of life, so that the demeanor and actions of an individual become a more reliable barometer of faith than his confessions of it.

Yes, believing in the Lord Jesus Christ entails far more than many people have generally thought—much more than a mere confession of faith and trust. The word “believe” as it is used throughout most of the New Testament is a translation of the Greek word, pisteuo, meaning “to adhere to, to trust, and to rely on.”* If one really relies upon the Lord Jesus Christ as his Savior, trusts him, clings to him, and is convinced of the truthfulness of his teaching, what a change will be wrought in his life! Upon conversion, such a believer no longer lives to self, but renounces self-will and gladly dedicates his life to doing the will of God. For him, Jesus’ words become the keynote of his entire life: “If any man will come after me, let him deny himself, and take up his cross, and follow me.”—Matt. 16:24

* Dr. Robert Young, “Believe,” Analytical Concordance to the Bible, p. 86

Thus seen, the simple scriptural declarations that faith and belief in Christ lead directly to assurances of salvation take on added meaning. In the Amplified Version, the preceding account of Paul and Silas is translated as follows: “Men, what is it necessary for me to do that I may be saved? And they answered, Believe in and on the Lord Jesus Christ—that is, give yourself up to him, take yourself out of your own keeping and entrust yourself into his keeping, and you will be saved. … And they declared the Word of the Lord [that is, the doctrine concerning the attainment through Christ of eternal salvation in the kingdom of God] to him.”

John 3:16 is rendered thus: “For God so greatly loved and dearly prized the world that he [even] gave up his only begotten Son, so that whoever believes in (trusts, clings to, relies on) him may not perish—come to destruction, be lost—but have eternal [everlasting] life.” Be it noted that this is the kind of belief spoken of and required in the Bible—relying intimately upon the Savior and laying down life itself in his service. This is the mature faith which leads to justification to life and peace with God—quite a difference from a mere nominal expression of belief!

Works Pleasing to God

Faith and good works, we believe, go hand in hand. It is faith in the redemptive merit of Christ’s sacrifice that opens the door to God’s grace. It is a life of dedication and service to God that permits the believer to continue to bask in the sunshine of his favor. By rendering works acceptable to him, he can demonstrate the sincerity and depth of his faith. James wrote, “Faith, if it hath not works, is dead, being alone. … By works a man is justified, and not by faith only.” (James 2:17,24) This naturally raises the question, what are the works which are pleasing and acceptable to God?

According to Catholic theology, the three eminent good works are prayer, fasting, and alms-deeds. “Prayer in this connection embraces all kinds of prayer, the prayer of petition, of praise and of thanksgiving; mental as well as vocal prayer. Fasting here includes all works of penance and self-denial; alms-giving, all deeds of mercy.”*

* Cassilly, op. cit., p. 11

A person is considered to be perfect in his state of life when he: “Practices its virtues to a high degree; is very careful to avoid all deliberate venial sin; and keeps his passions under control. … Absolute perfection, however, is not attainable in this world, for even very holy persons have their faults and limitations. … We must never be satisfied with the holiness we have attained, but aim at still further perfection. … The short road to perfection is to imitate Jesus Christ in all our actions. … We imitate Christ when we endeavor to perform our actions as we think he would perform them were he in our place.”*

* Ibid., pp. 13-14

These are noble sentiments, and, as far as they go, we find ourselves in agreement with them. We are so glad that Catholics and Protestants alike may look to their Master and Head for guidance in all matters. This agrees with the Scriptures which state: “Let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith. … For consider him that endured such contradiction of sinners against himself.” “Let this mind be in you, which was also in Christ Jesus.”—Heb. 12:1-3; Phil. 2:5

First and foremost, then, the Christian is to develop character which will be a reflection of God’s own attributes and those of his dear Son. Paul vividly compares these desirable works of the Spirit with the despicable works of fallen flesh in Galatians 5:16-26: “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other. … Now the works of the flesh are manifest, which are these; fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

“But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ’s have crucified the flesh with the affections [margin, or, passions] and lusts. If we live in the Spirit, let us also walk in the Spirit.”

Peter also tells us how the Christian may live victoriously in this life and ensure his receiving an abundant entrance into the kingdom of heaven: “Giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly-kindness; and to brotherly-kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren [margin, Gr., idle] nor unfruitful in the knowledge of our Lord Jesus Christ. … Brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.”—II Pet. 1:5-11

Character building is a lifetime work. But along with it there are other responsibilities for the Christian. He is to be concerned with advancing the cause of truth and proclaiming the message of the coming kingdom of God. This is in harmony with Jesus’ command to preach the Gospel “in all the world for a witness unto all nations” (Matt. 24:14) as “ambassadors for Christ.” (II Cor. 5:20) His special work in this connection is to participate in the “ministry of reconciliation” (II Cor. 5:18), calling out from among the nations the “people for his [God’s] name” (Acts 15:14), “teaching them to observe all things whatsoever I [Christ] have commanded you.” (Matt. 28:20) This is the same work, we remember, which so thrilled the hearts of the early followers of the Master, and moved them to such zeal and courage in his service.

What a privilege it is to point men to God! What joy it brings to tell others the good tidings of the coming kingdom, when all shall know the Lord, from the least unto the greatest! (Jer. 31:34) For every saint of God, for every member of the true church, here is a spiritual ministry sorely needed by the world. All humanity is groaning and travailing in pain, weighted down by the heavy load of sin, sickness, sorrow, and death. How desperately they need to be told of the blessed Savior who died for them! How urgently they need the peace and the comfort and the assurances which only the true knowledge of God as found in the Bible can bring!

Like the early followers of the Master, Christians who have been enlightened by the Spirit of God are motivated to do good unto all men as the opportunity arises, but especially unto them that are of the household of faith. (Gal. 6:10) It is a very special privilege to minister to fellow believers, encouraging, assisting, and edifying one another to establish themselves and build each other up in the most holy faith. Paul wrote, “If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained.”—I Tim. 4:6

At this point the question might be raised, do the good works such as have been enumerated earn or merit grace from God? Catholics answer in the affirmative, believing that “sanctifying grace is preserved and increased in the soul by all good works, especially by prayer. Our degree of glory in heaven will be in proportion to the amount of sanctifying grace we possess at death.”* The term “sanctifying grace” is defined as that which “cleanses us from sins, makes us holy, pleasing to God and heirs of heaven.”**

* Ibid., p. 148
** Ibid., p. 146

We believe our understanding of this would be clarified by retaining the simplicity of the Scriptures. Grace pertains to the unmerited favor of God which is granted to man. As already shown, this grace was made operative by the sacrifice of Christ and reaches man only by the exercise of faith in that sacrifice. But do not good works tend to increase that grace? We would prefer to say that good works help to retain that position of favor in God’s sight when performed as a result of, and in conjunction with, a mature faith. Wherever there is deep faith there will also be found good works to accompany it; the two mutually supplement each other, going hand in hand. It is the combination of the two which makes possible the continuous enjoyment of the grace of God.

Is there nothing, then, that may be earned by the good works of a believer? Yes, we believe there is something! Remember, we found that salvation could be gained by faith as an inheritance in this life. In contrast, we might think of rewards as being earned now by good works, yet not received until after this present life has been completely consumed in sacrifice to God. To those who suffer for righteousness’ sake, to those who constantly do good to others, to those who are diligent in the Father’s service, the Bible says: “Rejoice, and be exceeding glad: for great is your reward in heaven.”—Matt. 5:12; Luke 6:35

In the Next Age

So far, all the good works we have been considering have been in relation to the church class during this present Gospel Age. Let us turn now to the Millennial Age, when God’s kingdom is established upon the earth. What are the works which will be required of humanity when the dead shall be raised and the church will be reigning over the earth?—Rev. 5:10

It is in this period that some of the most tremendous promises of the Bible shall be fulfilled. Wars are to cease (Micah 4:1-5); poverty is to be abolished, along with fear of oppression (Isa. 65:21-23); sickness and death are to be removed (Isa. 33:24; Rev. 21:4); and joy and happiness are to reign in every heart. (Isa. 35:10) What a thrilling prospect for the inhabitants of every land, as they are awakened in the general resurrection of the dead!—Acts 24:15

When this divine program for blessing all the families of the earth goes into operation, how the attitudes and hearts of men will be changed! (Gen. 12:3; 22:15-18) The very impact of having life restored in the resurrection, and awakening in a society ruled by Jesus Christ and his church, will cause many of the redeemed ones to seek righteousness. Numerous opportunities will present themselves to help their fellowmen and thereby to demonstrate their good works. Love for all, as exemplified in the golden rule—doing unto others as you would have them do unto you (Matt. 7:12; 19:19)—will be the standard. Those who meet it will find themselves developing in the fruits and graces of the Spirit and growing in the favor of God.

Many scriptures inform us of the rigid requirements and the general results of the divine law then in operation: “All kings shall fall down before him [Christ]: all nations shall serve him, … and men shall be blessed in him: all nations shall call him blessed.” (Ps. 72:11,17) “Judgment also will I lay to the line, and righteousness to the plummet.” (Isa. 28:17) “When thy judgments are in the earth, the inhabitants of the world will learn righteousness.”—Isa. 26:9

The pathway of obedience to the laws of the kingdom will be made very plain, so much so that everyone will be able to understand: “And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein.” (Isa. 35:8) Also, at long last the shadow of Satan’s deceptive influences shall be restrained, “that he should deceive the nations no more, till the thousand years should be fulfilled.”—Rev. 20:3

Understandably, with all stones of stumbling removed from the pathway of harmony with God, the penalty of disobeying him and the righteous laws of his kingdom will be very severe: “A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear [listen to and understand by hearing and heed—Amplified Version] that prophet, shall be destroyed from among the people.” (Acts 3:22, 23) This prophet will be Christ during the kingdom age, the word “prophet” here meaning teacher or public expounder.*

* Young, “Prophet,” op. cit., p. 781

Those who disobey him—probably relatively few in number—will constitute the incorrigible class of mankind, who are to be punished by permanent extinction of life—the second death: “The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.”—Rev. 21:8

Under the favorable circumstances for learning the ways of righteousness, the great majority of people will choose to obey God. From their bitter experiences with the results of disobedience—sickness, suffering, and death—they will be in a position to recognize the benefits accruing from accepting God’s way. By yielding themselves to the uplifting and righteous influences of the kingdom, they will gradually lose all vestige of the selfishness and sin remaining in their hearts. At the close of the Millennium they will have been regenerated to the original mental and moral likeness of their Creator, and perfect physical bodies will also have been restored. Then they will both desire to obey God and have the perfect ability of doing so.

BIBLIOGRAPHY

Cassilly, Francis, S. J. Religion, Doctrine and Practice. Chicago: Loyola University Press, 1926

Catholic Encyclopedia, The. New York: The Universal Knowledge Foundation, Inc., 1913

“Confirmation,” IV, 217

“Devotion to the Blessed Virgin Mary,” XV, 459-464

“Extreme Unction,” V, 718, 719

“Immaculate Conception,” VII, 674, 675

“Sacraments,” XIII, 296-302

“Veneration of Images,” VII, 664-672

Cross, F. L. (ed.). The Oxford Dictionary of the Christian Church. London: Oxford University Press, 1957

“Penance,” p. 1041

Deharbe, Rev. Joseph, S. J. Abridged Catechism of Christian Doctrine. New York: Fr. Pustet and Co., 1901

Harnack, Dr. Adolph. History of Dogma. New York: Dover Publications, Inc., 1961

Hastings, Dr. James (ed.). Dictionary of the Bible. New York: Scribner’s Sons, 1939

“Sacraments,” p. 810

Hastings, Dr. James (ed.). Encyclopedia of Religion and Ethics. New York: Charles Scribner’s Sons, 1914

“Confirmation,” IV, 8, 9

“Extreme Unction,” XII, 513

“Penance,” IX, 714

“Sacraments,” X, 909, 910

Holy Bible, The New York: The Douay Bible House, 1938

Knights of Columbus Religious Information Bureau. [n.p., n.n.] But Why Don’t You Pray to the Saints? (No. 47), 1955

Let Us Judge Catholics by the Bible (No. 28), 1951

Latourette, Kenneth Scott. The First Five Centuries, A History of the Expansion of Christianity. New York and London: Harper and Bros., 1937

McClintock and Strong’s Cyclopedia

Newman, Cardinal John Henry. An Essay on the Development of Christian Doctrine

Vila, Manuel Perez. I Found the Ancient Way. Chicago: Moody Press, 1958

Young, Robert Analytical Concordance to the Bible. New York: Funk and Wagnalls Co., 1936

“Believe,” p. 86

“Prophet,” p. 781

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