Let us seek to understand what Rome
teaches on spiritual salvation. What
does she add to the Gospel of faith? Is
faith alone required for spiritual salvation?
Or, is it other things along side of faith? We shall notice that a view of additions to
faith is contrary to faith. We must seek
the purity of faith. Here are some of
the additions Rome makes to
spiritual salvation that will bring us to an understanding of Roman salvation:
The sacraments are required for salvation:
1129 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.
The
mass is required for salvation:
1405 There
is no surer pledge or dearer sign of this great hope in the new heavens and new
earth "in which righteousness dwells," than the Eucharist. Every time
this mystery is celebrated, "the work of our redemption is carried
on" and we "break the one bread that provides the medicine of
immortality, the antidote for death, and the food that makes us live for ever
in Jesus Christ."
Church membership is required for salvation:
846 How are
we to understand this affirmation, often repeated by the Church Fathers?
Re-formulated positively, it means that all salvation comes from Christ the
Head through the Church which is his Body:
Basing itself on Scripture and Tradition, the Council teaches
that the Church, a pilgrim now on earth, is necessary for salvation: the one
Christ is the mediator and the way of salvation; he is present to us in his
body which is the Church. He himself explicitly asserted the necessity of faith
and Baptism, and thereby affirmed at the same time the necessity of the Church
which men enter through Baptism as through a door. Hence they could not be
saved who, knowing that the Catholic Church was founded as necessary by God
through Christ, would refuse either to enter it or to remain in it.
Purgatory is required for salvation:
1030 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.
Indulgences
are required for salvation:
1498 Through
indulgences the faithful can obtain the remission of temporal punishment
resulting from sin for themselves and also for the souls in Purgatory.
Baptism is required for salvation:
1256 The
ordinary ministers of Baptism are the bishop and priest and, in the Latin
Church, also the deacon. In case of necessity, anyone, even a non-baptized
person, with the required intention, can baptize, by using the Trinitarian
baptismal formula. The intention required is to will to do what the Church does
when she baptizes. The Church finds the reason for this possibility in the
universal saving will of God and the necessity of Baptism for salvation.
We ought to look at Galatians chapter 2, because Peter added
circumcision to the Gospel. I think Peter
was forgiven for this transgression, but that is because Peter asked to be
forgiven and realized his sin. I think
this also disproves papal infallibility because Peter erred on the truth of the Gospel. Let’s look at Galatians 2,
Galatians 2 KJV
2 Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. 2 And I went up by revelation, and
communicated unto them that gospel which I preach among the Gentiles, but
privately to them which were of reputation, lest by any means I should run, or
had run, in vain. 3 But neither
Titus, who was with me, being a Greek, was compelled to be circumcised: 4 And that because of false brethren unawares brought
in, who came in privily to spy out our liberty which we have in Christ Jesus,
that they might bring us into bondage: 5 To
whom we gave place by subjection, no, not for an hour; that the truth of the
gospel might continue with you. 6 But
of these who seemed to be somewhat, (whatsoever they were, it maketh no matter
to me: God accepteth no man's person:) for they who seemed to be somewhat in
conference added nothing to me: 7 But
contrariwise, when they saw that the gospel of the uncircumcision was committed
unto me, as the gospel of the circumcision was unto Peter; 8 (For he that wrought effectually in Peter
to the apostleship of the circumcision, the same was mighty in me toward the
Gentiles:) 9 And when James,
Cephas, and John, who seemed to be pillars, perceived the grace that was given
unto me, they gave to me and Barnabas the right hands of fellowship; that we
should go unto the heathen, and they unto the circumcision. 10 Only they would that we should remember
the poor; the same which I also was forward to do. 11 But when Peter was come to Antioch, I withstood him
to the face, because he was to be blamed. 12 For before that certain came from James, he did eat
with the Gentiles: but when they were come, he withdrew and separated himself,
fearing them which were of the circumcision. 13 And the other Jews dissembled likewise with him;
insomuch that Barnabas also was carried away with their dissimulation. 14 But when I saw that they walked not uprightly
according to the truth of the gospel, I said unto Peter before them all, If
thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews,
why compellest thou the Gentiles to live as do the Jews? 15 We who are Jews by nature, and not sinners of the
Gentiles, 16 Knowing 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. 17 But
if, while we seek to be justified by Christ, we ourselves also are found sinners,
is therefore Christ the minister of sin? God forbid. 18 For if I build again the things which I
destroyed, I make myself a transgressor. 19 For
I through the law am dead to the law, that I might live unto God. 20 I am crucified with Christ: nevertheless I live; yet
not I, but Christ liveth in me: and the life which I now live in the flesh I
live by the faith of the Son of God, who loved me, and gave himself for me. 21 I do not frustrate the grace of God: for if
righteousness come by the law, then Christ is dead in vain.
We ought to add NOTHING to the Gospel of grace alone through
faith alone in Christ alone! The all-sufficiency
of the Gospel is Christ alone. We are
not justified by sinner’s merit but by the UNIFIED MERIT of CHRIST ALONE.
