Tagged: sacraments

Importance of the Sacraments

Protestants confess their sins. However, they don’t go to a priest to do it. We pray to God directly for forgiveness of our sins

So do Catholics. But we also go to the Sacrament of Confession in order that our souls be washed of our sins in this life. That is the benefit of the Sacrament.

Whether you’re Catholic or Protestant, confession is a must.
Very true. Because without repentance, there is no salvation.

Yes, I realize this. I didn’t mean to infer that you would not have gone to Christ in prayer to confess. I should have cleared that up, but thanks for doing so.
What you don’t realize is that they “think” they are confessing to God. But in fact, they are not. They are simply recounting to themselves their own guilt.

One does not need to confess in order for God to know that they are truly repentant. God is omniscient. The benefit of the Sacrament of Confession is in the CONFIRMATION by the Minister of God that God has heard the repentant sinner and washed away their sin.

2 Corinthians 5:20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.

This is the doctrine of Baptisms. Every Sacrament is a Baptism.

Mark 16:16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned.
The Protestant who denies the benefit of the Sacrament of confession, has, by his unbelief, condemned himself.

But he that approaches the founts of grace, the Sacraments, including Confession, with sincere belief that God can do through that Sacrament what He promised, that man is saved.

How do we receive God’s mercy?

Question:

How do you understand “not by works” in Eph 2:9 and what does it apply to?

The same way that I do in Titus 3:5.

Titus 3:5 says, “not by works of righteousness we have done“.

Titus 3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

So, Ephesians 2:9 says, in essence:

Not by works of righteousness which we have done, lest any man should boast.

In other words, God requires us to do works of righteousness. But that isn’t what saves us. What does?

Titus 3:5 says:

but according to his mercy he saved us,

What does that mean? Well, let’s go to the Old Testament:

Exodus 20:6 And shewing mercy unto thousands of them that love me, and keep my commandments.

In other words, in order to receive God’s mercy, we must love Him and keep His Commandments.

But the works don’t save us. They are a prerequisite to receive His mercy.

How then, do we receive His mercy?

by the washing of regeneration, and renewing of the Holy Ghost;

What’s that? That’s a description of Baptism. In other words, it is in the Sacraments, that those who have done the will of God, receive His mercy. In other words, His grace.

So, how does this relate to Ephesians 2? Let’s look at Ephesians 2:8

8 For by grace are ye saved through faith;

This is a very succinct and apt description of the Sacraments. It is in the Sacraments that God pours out His grace upon those who make a proclamation of faith.

and that not of yourselves: it is the gift of God:

The Holy Ghost is God. Therefore, this gift is the way in which St. Paul describes the washing of regeneration and renewal of the Holy Ghost in this letter. This also ties back to Acts 2:

38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

In summary, those who do good works, are saved by God.

Romans 4 and the Sacraments

I was pleasantly surprised that there was so much interest in the difference between how Catholics and Protestants understand Romans 10. That being the case, I’d like to highlight where Catholics and Protestants differ on the understanding of Romans 4. This chapter contains several quotes which Protestants also use to support faith alone. 
Read More…

Again, that would be the Catholic Church which gives us all the Seven Sacraments.

THE OLD ADAM June 7, 2013 at 10:45 pm “The Church is where the gospel is proclaimed in it’s purity
That would be the Catholic Church. That why Scripture says: Ephesians 3:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
and where the sacraments are administered in accordance with that gospel.”
Again, that would be the Catholic Church which gives us all the Seven Sacraments.
– Luther
I quote Scripture, you quote a rebellious priest.
Again. Being Christ centered and Word centered instead of (proper)organization, or human centered.
Those who listen to the Catholic Church listen to Chrtst who speaks through her.
Sincerely,
De Maria

The Sacraments are fountains of grace

  • ROBERT May 10, 2013 at 6:33 am
    De Maria,
    You are right that Romanism, at the end of the day teaches that the sacraments can’t guarantee one’s salvation. If I can approach the Eucharist thousands of time in my life and die in a state of mortal sin, then I lose.

    That is correct, Robert. The Sacraments are fountains of grace which help us to withstand temptation and achieve righteousness. But God does not give away salvation without suffering and trials:
    1 Peter 1:7
    That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:

    Romans 8:17
    And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

    1 Peter 2:21
    For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

    Sincerely,

    De Maria

Is salvation caused by works?

As a Protestant I learned that good works are a result of salvation.  But does the Catholic Church teach that works cause salvation?

Neither.

Good works are a result of faith. 

The causes of salvation are explained in the Council of Trent (Session VI, chapter 7) and boil down to the Mercy of God.

I’ll quote the pertinent portion below:


The causes of this justification are:
the final cause is the glory of God and of Christ and life everlasting;

the efficient cause is the merciful God who washes and sanctifies[31] gratuitously, signing and anointing with the holy Spirit of promise, who is the pledge of our inheritance,[32]

the meritorious cause is His most beloved only begotten, our Lord Jesus Christ, who, when we were enemies,[33] for the exceeding charity wherewith he loved us,[34] merited for us justification by His most holy passion on the wood of the cross and made satisfaction for us to God the Father, 
the instrumental cause is the sacrament of baptism, which is the sacrament of faith,[35] without which no man was ever justified finally, (Note: Remember, Baptism is the work of God to which we submit. It is not our work.)

the single formal cause is the justice of God, not that by which He Himself is just, but that by which He makes us just, that, namely, with which we being endowed by Him, are renewed in the spirit of our mind,

http://www.ewtn.com/library/councils/trent6.htm


In other words, God is the cause of our salvation. No one and nothing else.

Who is right? St. James or St. Paul?

St. James actually teaches the imprecise lesson. We are saved by faith and works, “so to speak”. Because they are necessary prerequisites.

I think we all agree that “faith” is a necessary prerequisite, do we not?

Hebrews 11:6But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

And works are also a necessary prerequisite. St. John says:

John 15:2

Every branch in me that beareth not fruit he taketh away:….

Does that mean then, that we work our way to heaven? By no means.

Does it mean that we cleanse our own souls of sins? No way.

Here is what the Catholic Church officially says:

Trent 6

CHAPTER VIII

HOW THE GRATUITOUS JUSTIFICATION OF THE SINNER BY FAITH IS TO BE UNDERSTOOD

But when the Apostle says that man is justified by faith and freely,[44] these words are to be understood in that sense in which the uninterrupted unanimity of the Catholic Church has held and expressed them, namely, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation and root of all justification, without which it is impossible to please God[45] and to come to the fellowship of His sons;

and we are therefore said to be justified gratuitously, because none of those things that precede justification, whether faith or works, merit the grace of justification.

For, if by grace, it is not now by works, otherwise, as the Apostle says, grace is no more grace.[46]

 Note the bold italics.
St. Paul teaches the same thing, but more precisely. He says:

Romans 2:13

For not the hearers of the law are just before God, but the doers of the law shall be justified.

The only thing he needs to add to that to be absolutely precise are the words, “by God”. It would then read:

For not the hearers of the law are just before God, but the doers of the law shall be justified by God.

Here’s the rest of the Catholic Teaching from Trent:

CHAPTER VII

IN WHAT THE JUSTIFICATION OF THE SINNER CONSISTS, AND WHAT ARE ITS CAUSES

This disposition or preparation is followed by justification itself, which is not only a remission of sins but also the sanctification and renewal of the inward man through the voluntary reception of the grace and gifts whereby an unjust man becomes just and from being an enemy becomes a friend, that he may be an heir according to hope of life everlasting.[30]

The causes of this justification are:

the final cause is the glory of God and of Christ and life everlasting; the efficient cause is the merciful God who washes and sanctifies[31] gratuitously, signing and anointing with the holy Spirit of promise, who is the pledge of our inheritance,[32] the meritorious cause is His most beloved only begotten, our Lord Jesus Christ, who, when we were enemies,[33] for the exceeding charity wherewith he loved us,[34] merited for us justification by His most holy passion on the wood of the cross and made satisfaction for us to God the Father, the instrumental cause is the sacrament of baptism, which is the sacrament of faith,[35] without which no man was ever justified finally, the single formal cause is the justice of God, not that by which He Himself is just, but that by which He makes us just, that, namely, with which we being endowed by Him, are renewed in the spirit of our mind,[36] and not only are we reputed but we are truly called and are just, receiving justice within us, each one according to his own measure, which the Holy Ghost distributes to everyone as He wills,[37] and according to each one’s disposition and cooperation.

Again, please note the bold italics.

What the Church teaches is that it is God who justifies….those who have faith in Him and obey His will. In other words, those who permit Him to work through them to achieve His purpose.
Again I hope that I have not overcomplicated the matter for you. Your understanding is already correct.

Works of righteousness, what are they?

Titus 3:5

Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;


What are these “works of righteousness” to which St. Paul refers?


In my opinion, a work of righteousness can include any good deed which is commanded by God.  That includes the Commandments, the Beautitudes, the virtues, the works of spiritual and corporal mercy, etc. etc.


You see, I tie this verse back to this one:

Exodus 20:6

King James Version (KJV)

 6And shewing mercy unto thousands of them that love me, and keep my commandments.

But we are not saved by doing the Commandments.  But by His mercy.

Do you see the relationship?  The Commandments of God are the basis of every good work which we can do.


To put it bluntly, we can’t wash our own souls.  God is the only one who can do that.  And God won’t do it for anyone except for those who have kept His Commandments:

Romans 2:13

King James Version (KJV)

 13(For not the hearers of the law are just before God, but the doers of the law shall be justified.


In order to be justified, in order to be saved, we must keep the Commandments of God:

Revelation 22:13-15

King James Version (KJV)

 13I am Alpha and Omega, the beginning and the end, the first and the last.

 14Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.

 15For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.

Doctrine of Baptisms

How do you explain this teaching?

Hebrews 6:2
King James Version (KJV)
2Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

I say that this is a teaching on the Sacraments.

1. There is one Baptism. And that is the Baptism of the Holy Spirit.
2. There is one Sacrament of Baptism and that is by water and the Holy Spirit. 

And in the Sacrament of Baptism, the Baptism of the Holy Spirit is effected by water and the word.

Did you catch that?  In #2, #1 is effected by the sign of water and the word of the Priest.

But every single Sacrament is a bath of sanctifying grace.

Every single Sacrament is a washing the soul by the Spirit of God. 

Therefore, every single Sacrament is, by definition, a baptism of the Holy Spirit.


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.

In every Sacrament, the Baptism of the Holy Spirit is effected by one sign or another.

In Baptism, it is water.
In Confession, it is the Priestly absolution.
In Confirmation, it is the anointing of oil.
In Eucharist, it is the consuming of the Eucharist.
In Anointing of the Sick, it is again the anointing of oil.
In Matrimony, it is the oath of the bride and groom.
And in Ordination it is the laying of hands.

Or do you deny that in the Sacraments, one is washed in the grace of the Holy Spirit?

Romans 4 and the Sacraments

 Romans 4 is frequently used to support the doctrine of justification by faith alone. But it is actually a dissertation on justification by the Sacraments.  Let’s go through it.

King James Version (KJV)
1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?Abraham is our father, according to the flesh. The Apostle asks, “what has he found”?

2 For if Abraham were justified by works, he hath whereof to glory; but not before God.

Now, he asks, “did Abraham justify himself?” If he did, then more power to him, but it is not of God.

3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

Now, he quotes Gen 15:6Abraham believed God, and it was counted unto him for righteousness.

and he begins to explain what that means.

4 Now to him that worketh is the reward not reckoned of grace, but of debt.

This is a reference to the Jew. The Jews had made an agreement with God. They would do what He commanded and He would save them:

Ex 19:5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine:

6 And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.

7 And Moses came and called for the elders of the people, and laid before their faces all these words which the Lord commanded him.

8 And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord.

5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

But Abraham was born way before God made that covenant with the Israelites. Therefore, Abraham did not work for debt. But for faith. As the Scripture says:

Genesis 26:5
Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

And this ties the Catholic back to Abraham. We also work because of our faith in God.

6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

8 Blessed is the man to whom the Lord will not impute sin.

David is one of the circumcised. But this is a reference, not to the covenant of works. But to the covenant of reconciliation. It is to one specific incidence that this refers:

2 Sam 12:13 And David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord also hath put away thy sin; thou shalt not die.
David confessed his sin to God’s human representative and God forgave him. It is the first confession on record. David confessed through a priest, the same as we confess in the New Testament Church.

2 Corinthians 5:18
And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

No one can deny that David did many works. But here, in his confession, all he did was believe in God’s mercy. That is what Catholics do when we attend the Sacraments.

9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

Is this reconciliation only offered to the Israelites. By no means. Abraham was not an Israelite. He was not even circumcised yet, when God saw his faith at work.

10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

11 And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

This is a prophecy which showed that even the gentiles would be justified by faith.

12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

That pretty much repeats what I just said. We, like Abraham, believe and are imputed righteousness, in the Sacraments of Jesus Christ.

13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

The promise of God, then, was restricted to the Israelites but to the whole world, including the Israelites who believed God’s promises:
Hebrews 9:15
King James Version (KJV)
15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

14 For if they which are of the law be heirs, faith is made void, and the promise made of none effect:

Here, St. Paul is contrasting the Old Testament with the New Testament.

The Old Testament is the Law.
The New Testament is the Faith.

Those who followed the Old Testament were not members of the body of Christ. They were not born again, nor could they be, because the Spirit was not yet given. Therefore Scripture says:
Heb 11:39 And these all, having obtained a good report through faith, received not the promise:

So, even though they did everything by faith which they were supposed to do, they did not inherit the promise UNTIL Jesus died upon the Cross and established the Sacraments with His Blood.

15 Because the law worketh wrath: for where no law is, there is no transgression.

There was no ministry of reconciliation in the Old Testament. David’s reconciliation was the exception and it was to show the blessedness to come. It was a foreshadowing of the Sacrament of Reconciliation.

16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

Again, this explains why Catholics are children of Abraham. Because we believe and it is counted to us righteousness in the Sacraments.

17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.

That is the promise which God made to Abraham.

19 And being not weak in faith,

and Abraham, believed God.

he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah’s womb:

20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;

21 And being fully persuaded that, what he had promised, he was able also to perform.

And believing God, even though there were many obstacles, he worked. Believing God, he performed.

22 And therefore it was imputed to him for righteousness.  

And it was imputed to him righteousness. Just as it is imputed to the Catholic, who believing the promises of God, approaches the font of grace and submits to the Sacraments, calling on His name.

23 Now it was not written for his sake alone, that it was imputed to him;

24 But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;

25 Who was delivered for our offences, and was raised again for our justification.

And that was not written for Abraham alone, but for us, who would receive the promise of the Holy Spirit of the Sacraments of Jesus Christ.

Acts 2:37-39
King James Version (KJV)
37 Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

39 For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

Hebrews 12:18-24
King James Version (KJV)
18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:

20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:

21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:)

22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,


24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

What do you think?