DOES ROMAN CATHOLICISM TEACH FAITH BASED SALVATION?

A Paper

Submitted to Mrs. Vandercook

of the

New Orleans Baptist Theological Seminary

In Partial Fulfillment

of the Requirements for the Course

Senior Seminar: LSCM 4300

in the Division of Leavell College

Mario Melendez

April 7, 2010

ii

CONTENTS

Introduction ....................................................

.. 1

Through Faith

..................................................... 2

All Alone

With Works

Faith

Works ?..................................................... 8

Grace Filled Symbols

Baptism

Eucharist

Penance

Salvation Preservation

The Back Door....................................................

14

The Non-Roman Catholic

ii

The Pagan

Conclusion .....................................................

16

SELECTED BIBLIOGRAPHY ........................................ 18

ii

INTRODUCTION

The Famous German theologian Martin Luther said that the

doctrine of salvation (justification by Faith) “determines

whether the church is standing or falling.”1 Webster’s dictionary

terms doctrine as “a principle or position or the body of

principles in a branch of knowledge or system of belief.” The

differing Christian views about the doctrine of salvation have

led to much division and even death amongst Christians. The most

easily recognized division is between the Roman Catholic Church

(RCC) and Protestant denominations. The issue of research is not

just a person’s view, but rather the total RCC belief.

The RCC holds that theology and doctrine is based on

“Scripture and Tradition.”2 Due to the confines of this paper,

Tradition’s role in religion will not be discussed. The aspects

and points of what tradition says salvation is, the topic of

research. The RCC tradition holds a great role in their doctrine1

? “Scripture, Tradition and Rome, Part 4,” Grace to You, 2009, web page; available from http://www.gty.org/Resources/Articles/A247_Scripture-Tradition-and-Rome-Part4; (Accessed 28 February 2010).

2 ? Catholic Catechism, (New York: Doubleday, 1997), Section 80.

1

of salvation; this includes what they believe must be completed

for salvation to take place.

Many Protestants have the common belief that the RCC teaches

a works based salvation. The Protestant view of RCC doctrine is

based on historical arguments, and the outward view of the

sacraments. Without a proper understanding of RCC doctrine, an

ignorant dogma about Roman Catholics will persist amongst

Protestants. Sadly, the animosity between the two faiths

persists, even though the RCC accepts all Protestants as

Christian.3 Many Protestants view the RCC as not being Christian

at all; this view produces animosity between the denominations.4

The purpose of this paper is to enlighten Protestants about the

RCC’s doctrine of faith as the requirement for salvation, thus

showing Biblical reasoning to accept Roman Catholics as

Christians.

THROUGH FAITH

3 ? David Currie. Born Fundamentalist Born Again Catholic, 109.4

? Ibid.

2

Throughout the RCC history there always was an understanding

of a need for a Savior and the salvation He provides. Webster’s

dictionary termed salvation as “deliverance from the power and

effects of sin.” The modern term salvation encompasses other

theological terms: justification (divine provision whereby sinners

are delivered from the punishment due to the guilt of their

sins5), and sanctification (how God delivers sinners from the

reigning power of sin).6 Dr. John Piper, interpreted

sanctification as the “process of being made holy only through

the merits and justification of Jesus Christ through the work of

the Holy Spirit.”7

The RCC seems to have incorporated sanctification into

justification, even though the Apostle Paul’s epistles maintain a

clear distinction between justification and sanctification.8 The

5 ? Kevin Reed, Making Shipwreck of The Faith. (Dallas, TX: Protestant Heritage Press, 1995), 9.

6 ? Ibid.

7 ? John Piper, “How the Spirit Sanctifies: Romans 15:14-21.” Sermon May 13, 1984 (Morning) Bethlehem Baptist Church http://www.soundofgrace.com/piper84/051384m.htm (Accessed March 3, 2010).

8 ? Reed, 9.

3

problem arises when the two sides determine whether the

justification is by faith alone or with works. The difference in

understanding comes about as one Roman Catholic theologian said,

“because Catholics start with the Gospels….and Evangelicals start

with Pauline Epistles.”9 Through their understanding of

Scriptures, Protestant reformers saw justification as a mere act

by God, which declared the sinner to be meriting heaven even

though he remained in fact unjust and sinful. The Protestant

reformers believed that salvation is not a real eradication of

sin but rather a covering. Justification is not a replacement of

sanctification, only an external application of Christ’s

justice.10 The application of Christ’s justice allows one to be

considered righteous by God the Father and deemed worthy to enter

heaven.

The RCC understands justification differently through

Scripture. The RCC sees justification as a true eradication of

9

? Currie, 119.

10 ? Karl Keating, Catholicism and Fundamentalism. (San Francisco, CA: Ignatius Press, 1988), 167.

4

sin and a true sanctification and renewal of the believer. The

soul becomes more pleasing to God and so merits heaven. It merits

heaven because now “it is actually good.”11 Both sides agree that

when justification is enacted it is the Holy Spirit working

through Christ to heal, to restore, and to make a way for the

believer to have original sin washed away and his own failures

forgiven.12 The RCC does not see justification as a one-time

event, but instead it is repeated every time the believer

receives grace through partaking in the sacraments.

11 ? Ibid., 168.

12 ? Donald Wuerl, The Catholic Way, (New York: Doubleday, 2000), 275.

5

All Alone

Paul’s letter to Rome played a central role in the

Protestant Reformation and Counter-Reformation. To the Protestant

reformers, the book of Romans was the most substantial document

in the New Testament, “the Gospel in its purest expression…enough

to illuminate the whole Bible.”13 The Reformer John Calvin added

that the doctrine of Justification by Faith alone was the “hinge

on which religion turns.”14 Martin Luther called the teaching of

Faith Alone the “great challenge.” To Luther, Christ became what

he was not- unrighteous- to make Christians what they by nature

are not- righteous. This is the Reformations cry of Sola Gratia and

Sola Fide. “Ever since the sixteenth century evangelical Christians

have shown a distinctively reformational distrust and distaste

13

? Paul Schrotenboer, Roman Catholicism: A Contemporary Evangelical Perspective (Grand Rapids, MI: Baker House, 1988), 61.

14 ? John Calvin, Salvation: Vol 3 of the Institutes of Christian Religion, (Edinburgh Germany: Calvin Translation Society, 1845), section 11.1

6

for Roman Catholic sacramentalism,”15 because the sacramental

system is seen as works required for salvation.”

For the Protestant, the person who places his faith in the

Lord Jesus Christ and His blood shed at Calvary is eternally

secure. Salvation can’t be lost because of breaking God’s

commandments or man’s laws. “To deny the assurance of salvation

would be to deny Christ’s perfect redemption (Gal. 2:21).”16

Pastor Kenneth Hagin once said,

The new birth (Justification) is not; confirmation- church membership-water baptism-the taking of sacraments-observing religious duties-an intellectual reception of Christianity-orthodoxy of faith-going to church-saying prayers-reading the Bible-being moral-being cultured or refined-doing good deeds-doing your best-nor any of the many other things that men (Roman Catholics) are trusting in to save them.”17

15 ? Schrotenboer, 67.

16 ? Wilson Ewin, There is Therefore Now No Condemnation, (New Hampshire: Bible Baptist Church of Nashua, 1986) www.holytrinityparish.net/Youth.../Assurance%20of%20Salvation.doc (Accessed March 3, 2010).

17

? Kenneth Hagin, The New Birth, (Tulsa, OK: Faith Library Publications), 2-3.

7

This is why even the Christian who struggles with sin is saved.

“It has nothing at all to do with the intrinsic worth of their

souls or with what Roman Catholics term actual sins.”18 To

fulfill the Protestant view, justification means the sinner is

declared righteous, not actually made righteous (Rom. 3:20).19

Scripture presents justification as instantaneous, not gradual20

(Rom. 5:1, 9; 8:1). This is why the cry of the reformers is Sola

Fide.

For the Protestant sacraments are powerful symbols, not

symbols with power.21 Sacraments are pleasing to God and they

have an important place in the Life of the Christian. These works

should naturally follow true faith, and should be performed out

of love and thanksgiving to God for salvation. Sacraments, in

18 ? Keating, 165.

19 All Scripture References and Quotes from English Standard Version Bible, (Wheaton, IL: Crossway Bibles, 2008).20

? MacAuthor, Is Roman Catholicism Biblical? Grace to You, 2009. http://www.gty.org/Resources/Articles/A190_Is-Roman-Catholicism-Biblical (Accessed February 13, 2010).

21 ? Notes from Dr. Tolbert, Notes for Intro to Christian Ministry, a class of New Orleans Baptist Theological Seminary, 2006.

8

other words, are not the cause or basis of salvation, but rather

the fruits and proof of salvation. The Christian performs them

not to get saved, but because he is saved (James 2:17).22 Saving

faith is the "lone instrument of justification" (Eph. 2:9) and

yet it is "not alone in the person justified." Saving faith is

alive and manifest in good works of love.23

With Works

Bishop Wuerl once said, “We are justified by faith in

Christ. There is no other source of our sanctification…Access to

this wondrous world of grace is through faith in Jesus Christ.”24

However, neither he nor his Roman Catholic peers leave salvation

solely in Christ’s hands. The Roman Catholic opposition to the

faith alone doctrine has always been the crux of denominational

separation. Catholics see it as an unnatural separation of

22 ? Ewin.

23

? Joseph Mizzi, Are Good Works Necessary? Just for Catholics.org,2010. http://www.justforcatholics.org/salvation_works.htm (Accessed March 3, 2010).

24 ? Wuerl, 275.

9

Scripture’s perfect teaching of Faith and Works.25 For the RCC

there is no such thing as faith alone, for salvation to be complete.

The presumption of Catholic theology is the belief that one can

gain heaven by merits or can gain pardon without repentance.26

This presumption, however, would be an incorrect one since the

RCC teaches that justification is a process in which God’s grace

is poured into the sinner’s heart, making that person

progressively more righteous (Phil. 2:12).27

Some evangelicals determined that Roman Catholic

justification is equal to Protestant justification and

sanctification rolled up into one. A catholic would respond,

“justification is not complete without complete

sanctification.”28 Roman Catholic theologians have said that if

there were one passage in all of Scripture that suggests that

some work is required of man, then the Protestant position of

25 ? Currie, 113.

26 ? Keating, 164.

27 ? MacAuthor, Is Roman Catholicism Biblical? 28

? Currie, 113.

10

Sola Fide would fail.29 “It is quite clear in Jesus’ teaching that

justification, and thus salvation, is accomplished in a unity of

these two; faith and works. The whole process is made possible

solely by grace (Luke 9:24).”30

Some times Catholics think the rite of baptism saves them

magically. Not so, Grace is truly operating there, says the RCC,

and God accounts the baptized child as his own (Rom. 6:4, Col.

2:12). If faith and obedience never arises to complete what was

done at baptism, then it is that Roman Catholic’s last mistake to

continue through life counting on the external rite of baptism to

enter heaven. Some Roman Catholics attempt to turn the sacrament

of baptism into a rabbit’s foot, in hopes that the Baptism is

enough to save them.31 For the RCC, these sacraments are just the

beginning of the justification process. “Neither James nor the

RCC claims justification comes by works alone. Justification is

29

?Ibid.

30 ? Currie, 116.

31 ? Thomas Howard, On Being Catholic, (San Francisco: Ignatius Press, 1997), 137.

11

accomplished by faith coupled with works.”32 The RCC holds that

justification entails the sanctification of man’s whole being.33

This sanctification is completed through persistent works.

Is the work a sign or actual power? The term mystagogy

arises which means leading believers into a participation in the

very salvific mysteries celebrated in symbols and rituals of the

liturgy. “Mature fruit of mystagogy is an awareness that one’s

life is being progressively transformed by the holy mysteries

being celebrated.”34 What is important to remember is the fact

that each sacrament symbolizes the spiritual activity taking

place and, at the same time, affects an outpouring of grace that

Christ confers in the sacrament.”35 The Catholic Catechism says,

32 ? Currie, 114.

33 ? Catholic Catechism, Section 537.

34

? Benedict XVI, Sacramentum Caritatis, Vatican Press, Post-Synodal Apostolic Exhortation of the Holy Father, http://www.vatican.va/holy_father/ benedict_xvi/apost_exhortations/documents/hf_ben- xvi_exh_20070222_sacramentum-caritatis_en.html# Interior_participation_in_the_celebration (Accessed March 3, 2010).

35 ? Wuerl, 152.

12

“Grace has the power to “justify us, that is, to cleanse us from

our sins and to communicate to us the righteousness of God

through faith in Jesus Christ and through Baptism.”36 At this

point, the researcher must question the faith of the RCC. Is the

RCC faith nullified by the use of sacraments, or does the RCC put

more faith into the sacraments instead of into Christ.

FAITH WORKS?

Grace Filled Symbols

For the Roman Catholic a sacrament is a special kind of

symbol. Because sacraments actually accomplish what they

symbolize, they are “unique signs.”37 Catholics and Protestants

part company when it comes to the purpose of the sacraments. For

Catholics, the works preserve and increase their personal

righteousness for their final justification.38 The RCC teaches

that sacraments are signs of grace, instituted by Christ and

entrusted to the church, by which divine life is dispensed to us.

36 ? Catholic Catechism, section 1987.

37 ? Wuerl, 150.

38

? Mizzi.

13

The visible rites by which the sacraments are celebrated signify

and make present the graces proper to each sacrament.”39 The

joined declaration between the Roman Catholic church and the

Lutheran church said, “that good works, made possible by grace

and the working of the Holy Spirit, contribute to growth in

grace, so that the righteousness that comes from God is preserved

and communication with Christ is deepened.”40 The RCC sacraments

contain grace and confer it on those who receive them.41

For the RCC, salvation depends on the state of the soul at

death. Christ has already redeemed creation and opened the gates

of Heaven. “He did his part, now we have to cooperate by doing

ours. If we are to pass through those gates, we have to be in the

right spiritual state.”42 There is a needed work of the believer,

39

? Catholic Catechism, section 1131.

40 ? Joint Declaration on the Doctrine of Justification. The Lutheran World Federation and the Catholic Church, Vatican Press. http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_31101999_cath-luth-joint-declaration_en.html (Accessed February 13, 2010).

41 ? Karl Rahner, Teachings of the Catholic Church. (Cork, Ireland: Mercer Press, 2001), 258.

42 ? Keating 166.

14

because RCC doctrine denies that God “justifies the ungodly”

(Rom. 4:5) without first making them godly. The believer’s is to

complete the Sacraments if they are to receive eternal Salvation.

Pope Paul VI said, “let no one deny that the sacraments are

acts of Christ, who administers them through the agency of men.

Therefore, they are holy of themselves, and owing to the virtue

of Christ they confer grace to the soul as they touch the

body.”43 The RCC liturgy brings about an embrace of salvation

between God and man.44 The Eucharist and other sacraments

accomplish liturgy. Pope Benedict XVI said, “the church is the

Eucharist…thus the church is built upon the celebration of the

43

? Pope Paul VI, Mysterium Fidei: Encyclical of Pope Paul VI on the Holy Eucharist, Vatican Press, 1965. http://www.vatican.va/holy_father/paul_vi/encyclicals/documents/hf_p-vi_enc_03091965_mysterium_en.html (Accessed March 13, 2010).

44 Benedict XVI, General Audience. Press, 2005. http://www.vatican.va/holy_father/benedict_xvi/audiences/2005/documents/hf_ben-xvi_aud_20050427_en.html (Accessed March 13, 2010). .

15

Eucharist, as men and women are made one body with Christ in

their communion with his body and blood.”45

The RCC continues to do today what Christ accomplished in

his death and resurrection. Even the means are the same. Signs,

words, and symbols manifest and accomplish the work of salvation.

This mystery is called sacrament.46 In a sense, Roman Catholics

“genuinely believe they are saved by doing good, confessing sin,

and observing ceremonies.”47

What makes a sacrament so extraordinary is that even though

it is a veiled encounter, it is nonetheless a real one with God

through Jesus Christ. Every time the Roman Catholic receives a

sacrament, he is united to God in praise, petition, and

thanksgiving. At the same time, God comes to the partaker,

bearing life and His life-giving gifts,48 the gift of grace being

45 ? Scott Hahn, Covenant and Communion. (Grand Rapids, MI: Brazos Press, 2009), 103.

46 ? Wuerl, 151.

47 ? McAurthor, Is Catholicism Biblical?

48

? Wuerl, 152.

16

the most noted. There are seven sacraments of the New Law, vis.

Baptism, confirmation, Eucharist, Penance, extreme unction, order

and matrimony. Only three Sacraments will be discussed because

there are three sacraments of the RCC initiation by which the

Roman Catholic can become a full and complete member: baptism,

confirmation, and Eucharist.49 Two of which bring about one’s

salvation, and the third that will be discussed will preserve

one’s salvation. Pope Paul VI wrote in the Apostolic Constitution

on the sacrament of confirmation, “the faithful are born anew in

Baptism, strengthened by the sacrament of confirmation and

finally are sustained by the food of eternal life in the

Eucharist.”50

Baptism

“The church does not know of any means other than Baptism

that assures entry into eternal beatitude…God has bound salvation

to the sacrament of Baptism.”51 The salvation of the RCC is based

49 Ibid., 154.

50 ? Pope Paul VI, Apostolic Constitution on the Sacrament of Confirmation, www.lancasterdiocese.org.uk/.../ApostolicConstitutionOnConfirmation.pdf. (Accessed March 10, 2010).

51 ? Catholic Catechism, section 1271, 1439.

17

on, “the blood of Christ shed on the cross. Therefore, the

salvation of the many, is being offered to all nations in the

preaching of the sacraments of the church.”52 One can say that

baptism forms the actual identity of the church. Through the

sacraments of blood and water (baptism), the RCC believers are

connected in an intimate communion with one another in the body

of Christ.53

After all these points on the doctrine of baptism one may be

led to questioning current doctrine. What has led the RCC to this

point of terminal doctrine? St. Augustine of Hippo, one of the

founding theologians of the Roman Catholic faith said, “For

whatever un-baptized persons die confessing Christ, this

confession is of the same power for the remission of sins as if

they were washed in the sacred fount of baptism.”54 Has the RCC

52 ? Hahn, 138.

53

? Joseph Ratzinger, The Sabbath of History, (Milano, Italy: William G. Congdon Foundation, 2006), 14.

54 Augustine of Hippo, City of God, Book 13, (Cambridge University, Harvard University Press, 1966) Chapter 7.

18

turned the faith into a work dependent one since the time of

Augustine?

Most Protestants heavily criticize the RCC because the

Protestant faiths still hold to Augustine’s’ view of baptism. If

a believer dies after being born again, but before being

baptized, that believer goes to heaven anyway. Although

Protestants look at baptism as an ordinance, it is not necessary

for salvation. There is no real connection between baptism and

salvation because baptism, as such, does nothing. “It is the

intellectual acceptance of Christ that does it all.”55 Therefore,

baptism for the Protestant, is not a sacrament, but an ordinance.

It does not produce the grace it symbolizes; it is merely a

symbol, a public manifestation of the believer’s conversion.56

55 ? Keating, 175.

56 ? Ibid., 177.

19

Penance / Confession

The council of Trent referred to the Sacrament of Penance as

a “second plank” of justification.”57 Even though the RCC holds

to the doctrine that “only God forgives sins” it also teaches

that God forgives through penance. Penance can be any of the

following; fasting, prayer, almsgiving, the Eucharist, Scripture

reading, praying the Liturgy of the Hours, praying the Our

Father, etc. Therefore, confession of sins to a priest is an

essential element of the sacrament.58

The Catholic Church holds that Christ instituted the

sacrament of penance. Rome taught that divine forgiveness came

through the priest’s absolution to those who confess their sins

to a priest and make satisfaction for them.59 For this aspect of

the RCC’s doctrine of justification they appeal mainly to John

57

? Catholic Catechism, Section 1446 58

? Ibid., Section 1455-1458.

59 ? Mizzi,

20

20:23: “If you forgive anyone his sins, they are forgiven; if you

do not forgive them, they are not forgiven.”

On the other hand, Protestants believe that Christ sent his

disciples to proclaim the Gospel; whoever repents and believes is

forgiven on the merits of the sacrifice of Christ, whoever

rejects Christ is lost. Christians confess their sins to God and

when necessary to each other as well for spiritual support, but

not for salvific purposes. Clearly, Jesus gave the disciples the

right to share the good news of forgiveness, through Him. “If you

forgive anyone his sins, they are forgiven...” (John 20:23). It

is immediately apparent that the crucial aspects of the Catholic

doctrine of penance are absent in this passage for there is no

mention of priests, secret confession or satisfaction by

penance.60 The question one must ask is whether Christ gave them

power to forgive (sins)?61 The protestant’s belief is no.

Eucharist

60

? Ibid.

61 ? Joseph Mizzi, The Forgiveness of Sins, http://www.justforcatholics.org/forgiveness.htm (Accessed March 6, 2010).

21

In the RCC opinion no one can receive perfection or

salvation without receiving the Eucharist. Therefore, the Holy

Eucharist is the greatest of the sacraments. This is because, to

the RCC, the Eucharist is the real presence of the Body and Blood

of Christ. It perfects the other sacraments.62 Every celebration

of the Eucharist accomplishes salvation.63 In the Eucharist, the

Word of the cross becomes the Word of salvation for all who

believe (Matt. 26:26).64 The RCC holds Word of salvation view,

because Roman Catholics “start with the Gospels.”65 Without

arguing and debating over transubstantiation, one can see that

the RCC holds to the Eucharist being a part of the salvific

process.

It is unclear to the protestants why the RCC has completely

neglected Luke 22:19, and the Apostle Paul’s readmission of the

same teaching in 1 Cor.11:24-25. In these passages, Christ told

62 Augustine of Hippo, Summa Contra Gentiles, Book 4, (Notre Dame,IN: University of Notre Dame Press, 1991) Chapter 58.

63 ? Hahn, 139.

64 ? Ibid., 173. 65 ? Currie, 119.

22

the disciples to do the communion (Eucharist) in “remembrance of

Him.” Nowhere in Scripture does it say that there is power in

communion, but rather, memories to be held. The RCC can base

salvation on the notion of communion because they believe in

transubstantiation.

Salvation Preservation

Having clarified some points of the RCC doctrine regarding

salvation, what happens if one neglects a Sacrament, or sins

again? The RCC teaches that any person who commits a mortal sin

will lose their justification. In order to regain justification,

a person must perform the sacrament of penance.66 The RCC

believes that salvation preservation requires the Sacraments.

Roman Catholics believe in an initial salvation but also that

they must continually be converted. For Catholics, “if it has

been more than a few minutes since the believer repented and

66

? John Ankerberg and John Weldon, Protestants and Catholics, Do they now agree? (Eugene, OR: Harvest House Publishers, 1995), 88.

23

converted, it has probably been too long.”67 The Sacrament of

Penance is an opportunity for continued conversion.

Baptism can only be received once.68 Therefore, the

sacrament of penance is the primary means by which Roman

Catholics may obtain forgiveness for subsequent sins and receive

God's grace and assistance not to sin again. This is based on

Jesus' words to his disciples in the John 20:21–23.69 In other

words, just as easy as one can be baptized, one can sin and

nullify it. The RCC teaches that “anyone can attain heaven, and

any one can lose it.”70

Penance is the cure for sin, which is the disease of

humanity.71 When we are to, “be perfect, ‘therefore, as your

heavenly Father is perfect’ (Mt 5:48), then we are ready for

67 ? Currie, 122.68

? Catholic Catechism, Section 1231-1233.

69 ? Peter Kreeft, Catholic Christianity, (San Francisco: Ignatius Press, 2001), 336.

70 ? Keating, 166.

71

? Rahner, 258.

24

heaven.”72 Perfection is held and salvation preserved through the

Sacraments.

According to Protestants “the New Testament teaches that

genuine assurance is possible and desirable, but also warns of

being deceived through a false assurance (Rom. 16:17). The

believer must accept the fact of the finished work of Christ

through acknowledging sin and the inability to save oneself, and

place trust in Jesus Christ as one’s personal Savior.

The belief of the Catholic on his merits of sacraments is

less like faith and more like a form of Russian roulette. It is a

gamble with the last throw of the dice hoped to come up right,

and it is a sin because there is no reason to think things will

happen that way, and to presume on one’s salvation is to play

with one’s soul.73

THE BACK DOOR

The Non-Roman Catholic

72 ? Currie, 123.

73 Keating, 164.

25

If traditional salvific means as described above could be

termed as the front door for the Roman Catholic to receive

Salvation, then there, too, is a back door. The back door is

theology that not only allows Protestants in, but also other

beliefs (or denominations/religions). Why does the Roman Catholic

Church allow Protestants, who don’t view sacraments the same way

as the RCC, into the Catholic (universal) church?74 The church,

the renewed people of God, the “catholic” or universal family of

God, is open to all so that they may embrace the God of Israel as

their Father. This embrace of salvation can take place only if

one inserts himself into the prayer of Jesus. This occurs by

becoming one with Him through one’s own prayer of love, our and

act of surrendering their life in prayer to God.75 The Catechism

doubles back on its self and says, “Baptism constitutes the

foundation of communion among all Christians, including those who

are not yet in full communion with the Catholic Church.” So as

74

? Catholic Catechism, section 838.

75 ? Hahn, 145.

26

long as a person is a “baptized believer” then they are part of

the Catholic Church.76

The Pagan

Possibly the most disturbing portion of back door theology,

within the doctrine of salvation, is that those who are not a

part of the Christian faith may also receive the gift of eternal

life.77 Some Roman Catholics hold that all of creation is

redeemed – Christians, Jews, Muslims, and animists, but even

their salvation is conditional.78 Cardinal Cormac Murphy O’Connor

said that some clergymen accept the doctrine of universal

reconciliation as compatible with current church teaching.79 The

church also holds that the Holy Spirit can make use of other

churches to bring people to salvation.80 O’Connor hopes that

76 ? Catholic Catechism, section 1271.

77 Catholic Catechism, sections 839-845. 78

? Keating, 169.

79 ? "Cardinal Cormac Murphy O’Connor Speaks of His Hope for Universal Salvation" Catholic Herald, 7 January 2005. . http://www.exacteditions.com /exact/browse /397/440/2312/2/4/0/ (Accessed March 6, 2010).

80

27

Catholics, Protestants and non-Christians will enjoy heaven

together.81

Cardinal O’Connor said that eternal damnation remains a

possibility, but without special divine revelation, one can’t

know who will be damned.82  Pope John Paul II was O’Connor’s

influence. Pope John Paul II said that Christ is the Redeemer of

every man, “the everlasting, invincible guarantee of universal

salvation.”83 Hell, he implied, may even be empty – “conforming

with Our Lord’s wish to save all souls. And heaven is a place

where believers and non- believers may meet.”84

? John Barry, One Faith, One Lord, (New York, NY: Sadlier Publishers, 1983), 46.

81 ? O’connor.

82 Ibid.

83 ? Pope John Paul II, “To the Abbess General of the Order of the Most Holy Savior of St. Bridget.”Vatican Press, 2002. http://www.vatican.va/holy_father/john_paul_ii/speeches/2002/ october/documents/hf_jp-ii_spe_20021003_ss-salvatore-s-brigida_en.html (Accessed March 6, 2010).

84 ? O’connor.

28

The anti-universalism belief holds to several portions of

Scripture that refute any other way to eternal Salvation other

than Christ (1 Cor. 1:18-31). If there were another way to be

saved other than through Christ then, “Christ died in vain.”

There also is a simple logic response to universalism. God who is

love and good, would not have sacrificed His “one and only Son”

for sinners, if there were another way for the creation to be

Redeemed.

CONCLUSION

Through research and reading, the evidence is clear that the

Roman Catholic Church teaches a Faith based doctrine of

Salvation. The faith found is not what was expected. For the

Roman Catholic, their faith is, however, misplaced within the

works of the sacraments, rather than in Christ’s salvation that

He alone can offer. Some Roman Catholics have a genuine faith in

Christ, but as long as they hold that the sacraments must be

completed in order to receive eternal security, then their faith

is in their own works, and not in Christ.

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For the non Roman Catholic, the RCC recognizes faith based

salvation, even though faith alone is not what the RCC demands of

its parishioners. Sadly, faith in a general god is a newly

accepted view of the RCC. There indeed is faith based salvation

to be found within the RCC, but it is not the faith salvation

that one could hope to find within its doctrine. The research

beckons the RCC to have another reformation in hopes of saving

the church and refocusing it back to the Gospel and Scriptural

teaching. The strong ties to the Sacramental system and faith in

that system, is due to Roman Catholic doctrine that teaches one

can lose his salvation. If the RCC were to realize there is a

secure knowledge of salvation, then the RCC could rid of the

sacramentalism. Without correcting flawed teaching, the church

will continue to lead believers into a false doctrine, thus

eternal damnation.

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Rahner, Karl. The Teaching of the Catholic Church. Cork, Ireland: Mercer Press, 2001.

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Reed, Kevin. Making Shipwreck of the Faith. Dallas, TX: Protestant Heritage Press, 1995.

Schrotenboer, Paul. Roman Catholicism: A contemporary Evangelical Perspective. Grand Rapids: Baker House, 1988.

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________.Can anyone really know for sure? Grand Rapids, MI: RBC Ministries, 1985.

________.Catholic Catechism. New York, NY: Doubleday, 1997.

________. The Role of the Ordinances. Notes for Intro to Christian Ministry, a class of New Orleans Baptist Theological Seminary, 2006.

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MacAuthor, John. “Scripture, Tradition and Rome, Part 4.” Grace to You, 2009. http://www.gty.org/Resources/Articles/A247_Scripture-Tradition-and-Rome-Part4 (February 13, 2010).

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Pope Benedict XVI, “Sacramentum Caritatis,” Vatican Press, Post-Synodal Apostolic Exhortation of the Holy Father, http://www.vatican.va/holy_father/benedict_xvi/apost_exhortations/ documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis_en.html# Interior_participation_in_the_celebration (Accessed March 3, 2010).

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______ . “Defninition of Doctrine,” Merriam-Webster Dictionary, 2010, web page; available from http//www.merriam-webster.com/dictionary/doctrine; (accessed March 16, 2010).

_______. “Joint Declaration on the Doctrine of Justification.” The Lutheran World Federation and the Catholic Church, Vatican Press,

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Periodicals

_______."Cardinal Cormac Murphy O’Connor Speaks of His Hope for Universal Salvation" Catholic Herald, 7 January 2005. http://www.exacteditions.com/exact/ browse/397/440/2312/2/4/0/ (Accessed March 6, 2010).

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