scripture catholic - salvation

7/27/2019 Scripture Catholic - SALVATION

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pture Catholic - SALVATION

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SALVATION

Scripture

I. Good Works in Sanctifying Grace are Necessary for SalvationII. We are not Guaranteed Salvation; We Hope for SalvationIII. Predestination and the "Elect"IV. Jesus' Teaching on Losing SalvationV. Other Apostolic Teaching on Losing Salvation by our Own ChoiceVI. I Have Been Saved (past event)

VII. I Am Being Saved (present event)III. I Will Be Saved (future event)IX. I Save (by participating in Christ's salvific work)

Tradition / Church Fathers

I. We are Saved by Faith and Works, and Not Faith AloneII. We are not Once Saved, Always Saved

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Scripture

I. Good Works in Sanctifying Grace areNecessary for Salvation

eh. 13:14, Psalm 11:7,28:4, Isa. 3:10, 59:18, Jer. 25:14, 50:29, Ezek. 9:10, 11:21, 36:19, Hos. 4:9,:15, 12:2, Sir. 16:12,14 - The 2,000 year-old Catholic position on salvation is that we are saved byesus Christ and Him alone (cf. Acts 15:11; Eph. 2:5). But by the grace of Christ, we achieve thealvation God desires for us through perseverance in both faith and works. Many Protestants, on thether hand, believe that one just has to accept Jesus as personal Lord and Savior to be saved, andood works are not necessary (they just flow from those already saved). But these verses, and many

thers, teach us that our performance of good works is necessary for our salvation. Scripture alsooes not teach that good works distinguish those who are eternally saved from those who are notaved.

ir. 35:19; Luke 23:41; John 3:19-21, Rom. 8:13, 2 Tim 4:14, Titus 3:8,14, Rev. 22:12 - these verseslso teach us that we all will be judged by God according to our deeds. There is no distinctionetween the "saved" and the "unsaved."

Cor. 3:15 - if works are unnecessary for salvation as many Protestants believe, then why is a manaved (not just rewarded) through fire by a judgment of his works?

Matt. 7:1-3 - we are not judged just by faith, but actually how we judge others, and we get what we
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ave given. Hence, we are judged according to how we responded to God's grace during our lives.

Matt. 10:22, 24:13; Mark 13:13 - Jesus taught that we must endure to the very end to be saved. Ifhis is true, then how can Protestants believe in the erroneous teaching of "Once saved, alwaysaved?" If salvation occurred at a specific point in time when we accepted Jesus as personal Lord andavior, there would be no need to endure to the end. We would already be saved.

Matt. 16:27 Jesus says He will repay every man for what he has done (works).

Matt. 25:31-46 - Jesus' teaching on the separation of the sheep from the goats is based on the workshat were done during their lives, not just on their acceptance of Christ as Savior. In fact, thiseaching even demonstrates that those who are ultimately saved do not necessarily have to knowhrist. Also, we dont accept Christ; He accepts us. God first makes the decision to accept us before

we could ever accept Him.

Matt. 25:40,45 - Jesus says "Whatever you did to the least of my brothers, you did it to Me." We areudged and our eternal destiny is determined in accordance with our works.

Mark 10:21 - Jesus says sell what you have and give to the poor, and you will have treasure ineaven. This means that our salvation depends upon our works.

uke 12:43-48 - these verses teach us that we must act according to the Lord's will. We are judgedased upon what we know and then do, not just upon what we know.

uke 14:14 Jesus says we are repaid for the works we have done at the resurrection of the just.Our works lead to salvation.

uke 23:41 - some Protestants argue that Jesus gave salvation to the good thief even though thehief did not do any good works. However, the good thief did in fact do a good work, which wasebuking the bad thief when he and others were reviling Jesus. This was a "work" which justified theood thief before Jesus and gained His favor. Moreover, we don't know if the good thief asked Godor forgiveness, did works of penance and charity and was reconciled to God before he was crucified.

Rom. 2:6-10, 13 - God will judge every man according to his works. Our salvation depends on how

we cooperate with God's grace.

Cor. 5:10 - at the judgment Seat of Christ, we are judged according to what we have done in theody, not how much faith we had.

Cor. 9:6 Paul says that he who sows sparingly will also reap sparingly, and he who sowsountifully will also reap bountifully, in connection with Gods judgment.

Cor. 11:15 - our end will correspond to our deeds. Our works are necessary to both our justificationnd salvation.

Gal. 6:7-9 whatever a man sows, he will reap. Paul warns the Galatians not to grow weary in doing

ood works, for in due season they will reap (the rewards of eternal life).

ph. 6:8 whatever good anyone does, he will receive the same again from the Lord.

ol. 3:24-25 - we will receive due payment according to what we have done. Even so, Catholicsecognize that such payment is a free unmerited gift from God borne from His boundless mercy.

Tim. 6:18-19 the rich are to be rich in good deeds so that they may take hold of the life which isfe indeed, that is, eternal life.

Tim. 4:14 Alexander the coppersmith did Paul great harm, and Paul says the Lord will requite himor his deeds.


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eb. 6:10 - God is not so unjust as to overlook your work and the love which you showed for Hisake. God rewards our works on earth and in heaven.

eb. 12:14 without holiness, no one will see the Lord. Holiness requires works of self-denial andharity, and does not come about simply by a profession of faith.

Peter 1:17 - God judges us impartially according to our deeds. We participate in applying the graceesus won for us at Calvary in our daily lives.

Rev. 2:5 - Jesus tells the Ephesians they have fallen from love they used to have, and orders them too good works. He is not satisfied with their faith alone. They need to do more than accept Him asersonal Lord and Savior.

Rev. 2:10 Jesus tells the church in Smyrna to be faithful unto death, and He will give them therown of life. This is the faith of obedience to His commandments.

Rev. 2:19 - Jesus judges the works of the Thyatirans, and despises their tolerance of Jezebel, callinghem to repentance.

Rev. 2:23 - Jesus tells us He will give to each of us as our works deserve. He crowns His own gifts byewarding our good works.

Rev. 2:26 - Jesus says he who conquers and keeps my works until the end will be rewarded ineaven. Jesus thus instructs us to keep his works to the very end. This is not necessary if we areonce saved, always saved."

Rev. 3:2-5,8,15 Jesus is judging our works from heaven, and these works bear upon our eternalalvation. If we conquer sin through faith and works, He will not blot our names out of the book offe. This means that works bear upon our salvation. Our works do not just deal with level ofeward we will receive, but whether we will in fact be saved.

Rev. 3:15 Jesus says, I know your works, you are neither cold nor hot. Because you areukewarm, I will spew you out of my mouth. Jesus is condemning indifferentism, which is often

ased on our works.

Rev. 14:13 - we are judged by the Lord by our works for their deeds follow them! Our faithuring our life is completed and judged by our works.

Rev. 20:12 the dead are judged by what was written in the books, by what they had done.

Rev. 22:12 Jesus says, Behold, I am coming soon, bringing my recompense, to repay everyoneor what he has done.

irach 16:12,14 we are judged according to our deeds, and will receive in accordance with oureeds.

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II. We are not Guaranteed Salvation; We Hope For Salvation

eb. 7:27, 9:12,26;10:10; 1 Pet 3:18 - Jesus died once and redeemed us all, but we participate in thepplication of His redemption by the way in which we live.


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eb. 9:12 - Christ's sacrifice secured our redemption, but redemption is not the same thing asalvation. We participate in and hope for salvation. Our hope in salvation is a guarantee if we areaithful to Christ to the end. But if we lose hope and fail to persevere, we can lose our salvation.hus, by our own choosing (not by God's doing), salvation is not a certainty. While many Protestanthurches believe in the theology of "once saved, always saved," such a novel theory is not found incripture and has never been taught by the Church.

Rom. 5:2 - we rejoice in the "hope" (not the presumptuous certainty) of sharing the glory of God. Ifalvation is absolutely assured after accepting Jesus as Savior, why would Paul hope?

Rom. 5:5 - this "hope" does not disappoint us, because God's love has been poured into our heartshrough the Holy Spirit. Our hope is assured if we persevere to the end.

Rom. 8:24 - this "hope" of salvation that Paul writes about is unnecessary if salvation is guaranteed. Ifalvation is assured, then why hope?

Rom. 10:1 - Paul prays that the Jews "may be saved." Why pray if it's guaranteed? Further, why praynless you can mediate?

Rom. 12:12 - rejoice in your "hope" (not your certainty), be patient in tribulation, and be constant inrayer.

Cor. 3:12 - since we have a "hope" (not a certainty), we are very bold. We can be bold when were in Gods grace and our persevering in obedient faith.

Gal. 5:5 - for through the Spirit by faith we wait for the "hope" (not the certainty) of righteousness.

ph. 1:18 - that you may know what is the "hope" to which He has called you, what are the riches ofis glorious inheritance.

ph. 4:4 - there is one body and one Spirit, just as you were called to the one "hope" (not the oneertainty) that belongs to your call.

ph. 6:10-17 Paul instructs the Ephesians to take the whole armor of God, the breastplate of

ghteousness, and the helmet of salvation, in order to stand, lest they fall. Paul does not give anyssurance that the spiritual battle is already won.

hil. 3:11 - Paul shares Christ's sufferings so that "if possible" he may attain resurrection. Paul doesot view his own resurrection as a certainty.

hil. 1:20 - as it is my eager expectation and "hope" (not certainty) that I shall not be at all ashamedefore Christ.

ol. 1:5 - Paul refers to the "hope" (not guarantee) that Christ laid up for us in heaven.

ol. 1:23 - provided that you continue in the faith, not shifting from the "hope" of the gospel which

ou heard.

ol. 1:27 - to them God chose to make known His mystery, which is Christ in you, the "hope" (not theertainty) of His glory.

Thess. 1:3 - remembering before our God your work of faith and labor of love and steadfastness ofhope" in Jesus Christ.

Thess. 2:19 - for what is our "hope" or joy or crown of boasting before our Lord Jesus at hisoming? Is it not you?

Thess. 5:8 - we must put on the helmet of "hope" (not of certainty) of salvation.


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Thess. 2:16 - the Lord Jesus and God our Father who loved us and gave us eternal comfort andood "hope" through grace.

Tim. 1:1 - Paul describes Christ Jesus as our "hope" (not our guarantee). We can reject Him and Hewill allow this.

Tim. 4:10 - Paul says we toil and strive because we have our "hope" (not our assurance) on theving God. This is not because God is unfaithful, but because we can be unfaithful. We toil and striveor our salvation.

Tim. 5:5 - she who is a real widow, and is left all alone, has set her "hope" (not her assurance) onGod. Our hope is a guarantee only if we persevere to the end.

Tim. 5:15 Paul writes that some have already strayed after satan, as God Himself tells us in 1im. 4:1. They were on the right path, and then strayed off of it.

Tim. 2:10 - Paul endures for the elect so that they "may also obtain salvation." This verse teachess that even the "elect, from the standpoint of human knowledge, have no guarantee of salvation.

itus 1:2 - Paul says that he is in the "hope" (not the certainty) of eternal life. Paul knows that hisope is a guarantee if he perseveres, but his ability to choose sin over God makes his attainment of

ternal life less than an absolute certainty until it is actually achieved.

itus 2:13 - awaiting our blessed "hope," the appearing of the glory of our great God and Savior Jesushrist.

itus 3:7 - Paul says we have been given the Spirit so we might become heirs in the "hope" (not theertainty) of eternal life.

eb. 3:6 - we are Christ's house if we hold fast our confidence and pride in our "hope" (not ourertainty).

eb. 6:11 - we desire each one of you to show the same earnestness in realizing the full assurance of

hope" (not certainty) until the end.

eb. 6:18 - we who have fled for refuge might have strong encouragement to seize the "hope" (nothe certainty) that is set before us.

eb. 6:19 - we have a "hope" that enters into the inner shrine behind the curtain, where Jesus hasone before us.

eb. 7:19 - on the other hand, a better "hope" (not certainty) is introduced, through which we drawear to God.

eb. 10:23 - let us hold fast the confession of our "hope" without wavering, for He who promised is

aithful.eb. 11:1 - now faith is the assurance of things "hoped" for (not guaranteed), the conviction of thingsot seen (heaven).

eb. 12:1 let us run with perseverance the race that is set before us.

eb. 12:15 see to it that no one fail to obtain the grace of God; that no root of bitterness springp and cause trouble, and by it many become defiled.

ames 1:12 - we must endure trial and withstand the test in order to receive the crown of life. It isot guaranteed.


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Peter 1:3 - by His mercy we have been born anew to a living "hope" through the resurrection ofesus Christ from the dead.

Peter 1:13 - set your "hope" (not assurance) fully upon the grace that is coming to you at theevelation of Jesus Christ.

Peter 1:21 - through Him you have confidence in God, who raised him from the dead so that youraith and "hope" are in God.

Peter 2:2 - like newborn babes, long for spiritual milk, that by it you may grow up to salvation. Howan you grow up to something you already possess?

Peter 3:15 - always be prepared to make a defense to anyone who calls you to account for thehope" that is in you.

John 3:3 - and everyone who thus "hopes" in Him purifies himself as He is pure. These verses teachs that we must cooperate with Gods grace and persevere to the end to be saved. We can and doave a moral certitude of salvation if we persevere in faith, hope and love.

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III. Predestination and the "Elect"

Eph. 1:5 - Paul teaches that God predestined us in love to be His sons through Jesus Christ.Predestination" means that God knows what we will do before we do it (it does not mean that Godetermines what we do; otherwise, we would have no freewill). Predestination is taken from the

Greek word "prooridzo" which means to know or declare in advance by Gods foreknowledge. See,or example, 1 Peter 1:2 where Peter writes about the elect according to the foreknowledge of

God. The terms predestination and the elect always refer to Gods knowledge (not humannowledge) because God is outside of time (and humans cannot predict the future). There are two

ypes of "predestination," to grace and to glory. In this verse, Paul is teaching about predestination torace, which means becoming a Christian.

Pet. 1:1-2 Paul teaches about being destined by God for obedience to Christ. This is anotherxample of predestination to grace. But there is also predestination to glory.

Rom. 8:29-30 Paul also writes that we are predestined to be conformed to the image of His Son.ow Paul is writing about predestination to glory, which means not only becoming a faithful Christianuring our lives, but persevering to the end by conforming our will to Christ's will.

Cor. 15:49 Paul writes that we are conformed in His image at the resurrection, when we shallear the image of the man of heaven. These are the people who were predestined to glory.

Rev. 3:5 Jesus warns that He can blot out the names that are in the book of life. This refers tohose currently, not ultimately, justified (those who are predestined to grace, but not to glory).

ph. 1:5; 1 Peter 1:2; Rom. 8:29-30; 1 Cor. 15:49 - therefore, predestination is either to grace (whichwe could lose) or to glory (which we cannot lose). As alluded to above, some non-Catholics confusehe definition of "predestination" (which means God knows what we will do before we do it) andpredetermination" (the erroneous belief that God determines what we will do). But God does notuthor evil. We choose evil by our own freewill.

zek. 18:23-24, 32 - God takes no pleasure in the death of the wicked. Our death is our freewill,ailing to respond to His grace. God does not predetermine certain people to hell. God also does not


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redetermine certain "elect" people to heaven. We all, as God's children, have been given the gracewe need to be saved, but we can decide to reject God's grace.

Peter 3:9 God is forbearing toward you, not wishing that any should perish, but that all shouldeach repentance. God wills all to be saved, but our salvation depends on our willingness to repentnd receive Gods grace.

Matt. 18:14 - Jesus says it is not the will of the Father that any of the children should perish. But Heid not make us robots and respects the freewill He has given us. If we did not have this freewill, we

would not be able to love, and if we would not be able to love, we would not have been created inGod's image and likeness.

cts 10:35, 45 - these texts show that non-Christians can also be saved if they fear God, even thoughhey haven't formally accepted Jesus as Savior at an altar call. They just do not have the fullness ofhe means of salvation.

Tim. 2:4 - God desires all men to be saved. But our freewill may choose to reject God's grace. Inrder for our gift of freewill not to be a sham, God must also give us the freedom to reject Him.

Pet. 3:9 - the Lord doesn't wish that any should perish, but come to full repentance.

ames 1:13-14 - God tempts no one. Each person is tempted by his own desire. God gives us freewillo cooperate with Him or reject Him.

Cor. 10:13 - God permits temptation, but does not author temptation. God also provides usufficient grace to overcome any temptation.

ohn 3:16-17 - God so loved the world He sent His Son, that the world might be saved (not that onlyhe "elect" might be saved).

ohn 4:42 - Jesus Christ is the Savior of the world (not just the Savior of the elect). Some will perishy their own choosing.

Rom. 5:6,18 - Christ died for the ungodly (all of us), and His righteousness leads to acquittal and life

or all men (not just the elect).

Cor. 5:14-15 - Christ has died for all (not just the elect), that those who live might live for Him.

Tim. 2:6 - Jesus Christ gave Himself as a ransom for all (not just for the elect). But only thoseredestined to glory will be saved.

Tim. 4:10 - our hope is on the living God who is the Savior of all men (not just the elect).

itus 2:11 - for the grace of God has appeared for the salvation of all men (not just the elect).

John 2:2 - Christ is the expiation for the sins of the whole world (not just the elect). But not all are

redestined to glory because of their own choosing.

John 4:14 - again, Jesus Christ is the Savior of the world (not just the Savior of the elect).

ir. 15:11-20 - salvation, a free gift, is ours to accept or reject. God's sovereignty includes our freewill.Our fate is predestined, but not predetermined.

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IV. Jesus' Teaching on Losing Salvation

Matt. 7:18 - Jesus says that sound trees bear good fruit. But there is no guarantee that a sound treewill stay sound. It could go rotten.

Matt. 7:21 - all those who say "Lord, Lord" on the last day will not be saved. They are judged by theirvil deeds.

Matt. 12:30-32 - Jesus says that he who is not with Him is against Him, therefore (the Greek for

therefore" is "dia toutos" which means "through this") blasphemy against the Spirit will not beorgiven. This means that failing to persevere in Jesus' grace to the end is the unforgivable sin againsthe Spirit. We must persevere in faith to the end of our lives.

Matt. 22:14 - Jesus says many are called but few are chosen. This man, who was destined to grace,was at God's banquet, but was cast out.

uke 8:13 - Jesus teaches that some people receive the word with joy, but they have no root, believeor a while, and then fall away in temptation. They had the faith but they lost it.

uke 12:42-46 - we can start out as a faithful and wise steward, then fall away and be assigned to alace with the unfaithful.

uke 15:11-32 in the parable of the prodigal son, we learn that we can be genuine sons of theather, then leave home and die, then return and be described as "alive again."

ohn 6:70-71 - Jesus chose or elected twelve, yet one of them, Judas, fell. Not all those predestinedo grace persevere to the end.

ohn 15:1-10 - we can be in Jesus (a branch on the vine), and then if we don't bear fruit, are cut off,wither up and die. Paul makes this absolutely clear in Rom. 11:20-23.

ohn 17:12 - we can be given to Jesus by the Father (predestined to grace) and yet not stay withesus, like Judas.

ohn 6:37 - those who continue to come to Jesus He won't cast out. But it's a continuous, ongoingction. We can leave Jesus and He will allow this because He respects our freewill.

ohn 6:39 - Jesus will not lose those the Father gives Him, but we can fall away, like Judas. Godllows us not to persevere.

ohn 6:40 - everyone who sees the Son and believes means the person "continues" to believe. Byontinuing to believe, the person will persevere and will be raised up. Belief also includes obedience,

which is more than an intellectual belief in God.

ohn 6:44 - Jesus says no one can come to me unless the Father "draws" him. This "drawing" is an

ngoing process.

ohn 10:27-28 - when Jesus says, "no one shall snatch them out of my hands," He does not mean wean't leave His hands. We can choose to walk away from Him.

Rev. 2:4-5 Jesus tells the Ephesians that they abandoned the love they had at first and have fallen.esus warns them to repent and do the works they did at first, otherwise He will remove theirampstand (their awaited place in heaven).

Rev. 3:4 - in Sardis, Jesus explained that some people received the white garment and soiled it withn.


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Rev. 3:5 - Jesus says whoever conquers will not be blotted out of the book of life (see Exodus 32:33).his means that we can be blotted out of the book of life. We can have salvation, and then losealvation by our choice.

Rev. 3:11 - Jesus says to hold fast to what we have, so that no one may seize our crown. Jesuseaches us that we can have the crown of salvation and lose it.

Rev. 13:10; 14:12 - we are called from heaven for the endurance and faith of the saints, keeping theommandments and faith.

Rev. 21:7 - we must conquer in order to share in our heritage and become a true son of Jesus.

Rev. 22:19 - we can have a share in the tree of life in God's holy city and yet have that share takenway from us.

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V. Other Apostolic Teaching on Losing Salvation by our Own

Choicects 7:51 - you stiff-necked people, you always resist the Holy Spirit. We, by our own freewill, canesist God and His grace, and turn away from Him.

Rom. 11:20-23 in expounding on Jesus teaching in John 15, Paul teaches that the Jews (theatural branches) were broken off by lack of faith (v.20), but says that the Romans stand fast throughaith (v. 21). So the Romans are justified. However, Paul then says that the Romans can also be cutff if they dont persevere in faith and kindness (v. 22-23). Hence, those justified before God can fallway from the faith and lose their salvation (be cut off). Paul also says that those who are cut offan be grafted back in if they do not persist in their unbelief, for God has the power to graft them ingain (v.23). These verses are devastating to the once saved, always saved position.

Cor. 9:24-27 Paul says that all the runners compete, but only one wins the prize. Paul recognizeshat if he doesnt train himself properly in perseverance, he too can become disqualified. The

word "disqualified" comes from the Greek word "adokimos" which literally means cut off from Christ,r reprobate. When adokimos is used in the Scriptures, it always refers to those who are to beondemned by God. It has nothing to do with going to heaven with less rewards. See, for example,

Rom. 1:28; Titus 1:16; 2 Tim. 3:8; Heb. 6:8; 2 Cor. 13:5-7. This proves that Saint Paul thought heould lose his salvation. No one would reasonably argue that Paul wasnt saved when he wrotehe Scriptures. So if Saint Paul thought that he could lose his salvation, why do many Protestants thinkhat they cannot lose theirs?

Cor. 9:24 Paul says that only one wins the prize (brabeion). To further prove that the raceaul is writing about refers to our journey to heaven, brabeion always has a soteriological

mplication. See, for example, Phil. 3:14 where prize refers to the upward call of God in Christesus (which is heaven).

Cor. 9:25 Paul writes about achieving the imperishable (aphthartos) wreath. Again, to furtherrove Paul is writing about salvation, aphthartos always refers to the eternal. See, for example, 1or. 15:51 (the only other place in NT Scripture where aphthartos appears relative to humans)

where Paul says the dead will be raised imperishable. This refers to the resurrection of ouralvation. See also 1 Tim. 1:17 where the King of ages is called immortal (imperishable).

Rom. 13:11 for salvation is nearer to us now than when we first believed. If we already have


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alvation, then how can we only be nearer to it?

Cor. 4:4 - Paul says he is not aware of anything against himself, but he is still not acquitted. Paul isot presumptuous about his salvation. Only the Lord is our Judge.

Cor. 6:9-11 - we can be washed, sanctified, and justified, yet Paul still warns us that we can beeceived and become unrighteous.

Cor. 10:6-13 the passage is about how the Israelites, once justified before God, fell away fromGod. Therefore, let anyone who thinks he stands take heed lest he fall (v.12). You can be standing inGod's grace, and then fall away. But God will always provide enough grace to overcome theemptation (v.13).

Cor. 15:1-2 - we can be believers (predestined to grace) but believe in vain. Scripture refutes theovel Protestant theory "once saved, always saved."

Cor. 6:1 - we can receive the grace of God (predestined to grace) in vain. We can choose not toooperate with His grace.

Cor. 11:2-3 Paul writes, I betrothed you to Christ, but I am afraid that your thoughts will beed astray from a devotion to Christ. The Corinthians already had a sincere devotion to Christ, foraul wrote to them earlier in the letter, you stand firm in your faith. (2 Cor. 1:24). They arelready saved. But Paul warns them that they can fall away just like Eve fell away (and,emember, Eve was created without sin!) This is another verse that is devastating to the belief of

once saved, always saved.

Gal. 1:8-9 Paul says, if we or an angel from heaven should preach to you a gospel to that whichwe preached to youlet him be accursed. Paul says if we, which means he believed even theacred writers (currently saved) could fall away from the true faith and teach a heretical gospel.

Gal. 4:9 Paul asks those who know God how they can now turn back again to the weak andeggarly elemental spirits, whose slaves they once were. Paul acknowledges and warns of thisossibility.

Gal. 5:1 Paul writes that the Galatians are free in Christ, but warns them to stand fast, and do notubmit again to a yoke of slavery. You cannot be severed from Christ if you were never connected tohrist. This warning applies to those who are connected to Christ in faith.

Gal. 5:4 - Paul teaches that we can be in Christ, then be severed from Him and fall away from God'srace. You cannot be severed from something unless you were previously connected to it.

hil. 2:12 - we cannot assume salvation. We need to work it out to the end with fear and trembling. Ifonce saved, always saved" were true, why would the great apostle Paul have to work his salvationut in fear and trembling? What is there to fear if salvation is assured?

hil. 3:11-14 Paul writes that if possible, he may attain the resurrection, says he is not perfect,

nd presses on toward the prize of salvation. Paul has no presumption of salvation but works it out inear and trembling.

ol. 1:21-23 - we have now been reconciled in His body to be presented holy and blameless, providedwe continue in the faith, stable and steadfast, not shifting from the hope of the gospel which weeard. Paul warns them that it is possible to turn away and lose hope in the gospel.

ol. 2:18-19 - a man puffed up without reason by his sensuous mind has lost the connection withesus. He had the connection and lost it.

Tim. 1:5-6 - some people have wandered away from a sincere faith, a pure heart and a goodonscience. They had a sincere (not a fake) faith, and still fell away.


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Tim. 1:19-20 - Paul tells Timothy to hold fast to the faith, and not shipwreck it like Alexander andymenaeus. They had it, and then they lost it.

Tim. 4:1 - the Spirit "expressly says that in later times some will depart from the faith by givingeed to deceitful spirits and doctrines of demons." God Himself is telling us that some people who hadhe faith will lose the faith.

Tim. 5:8 - if we do not provide for our relatives, we have disowned the faith (we had the faith, andwe lost it).

Tim. 5:15 Paul says that some have already turned away and gone after Satan. There is neverny distinction between falling away from a true faith versus a false faith.

Tim. 6:10 - for the love of riches we may wander from the faith (we had the faith, and we can losehe faith).

eb. 2:1 - we must pay closer attention to what we have heard, lest we drift away from it. We have, but we can drift away from it.

eb. 3:12 the author warns the Hebrews to take care, lest there be in any one of you an evileart, leading you to fall away from the living God. We can be with God, and choose to fall away from

im.

eb. 3:13-14 the author warns the Hebrews that they need to exhort one another every day, sohat none of them may be hardened by the deceitfulness of sin. Paul teaches that we share in Christ,ut only if we hold our first confidence firm to the end.

eb. 4:1 - while the promise of entering his rest remains, let us fear lest any of you be judged toave failed to reach it. There would be nothing to fear if salvation were assured.

eb. 4:6,11 - we can receive the good news (predestined to grace) and then disobey it and fall away.he author thus exhorts us to strive to enter that rest, that no one falls by the same sort ofisobedience.

eb. 6:4-6 - those who have been enlightened and partakers of the Holy Spirit (predestined to grace)an fall away, commit apostasy and crucify the Son of God.

eb. 10:23-29 - we can sin deliberately after receiving knowledge of the truth (predestined to grace)nd then face a fury of fire.

eb. 10:26 - if we continue to sin after knowing truth, there no longer remains a sacrifice for sin - ouralvation is jeopardized.

eb. 10:35 - we can have confidence in salvation (predestined to grace), and then throw it away. Wean have it, and lose it.

eb. 10:36: - we have the need of endurance, so that we may do the will of God and receive what isromised. There is no need for endurance to get what is promised if salvation is assured.

eb. 10:38-39 the author says that the righteous live by faith, but can shrink back. He thenxhorts the people not to shrink back and be destroyed, but to keep their souls.

ames 5:19-20 - we can be in the truth, and then wander from the truth which means death, unlesswe are brought back.

Peter 1:14 Peter warns that, as obedient children, do not be conformed to the passions of yourormer ignorance. Thus, you can first be ignorant, then receive the truth and become obedient, and


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ater revert back to the passions of your former ignorance.

Peter 2:1 - we can be bought by Christ, and then become false teachers of destructive heresies andestroy ourselves.

Peter 1:10 we must be zealous to confirm our call and election; for if we do this we will neverall. But Peter is saying that it is possible to fall, without zeal and perseverance.

Peter 2:15 forsaking the right way they have gone astray; they have followed the way of Balaam,he son of Beor, who loved gain from wrongdoing. They had the right way, and then chose to forsake.

Peter 2:20-22 - we can escape the defilements of the world through Jesus (predestined to grace)nd then become entangled again therein.

Peter 3:16-17 - we can be the beloved of God and then lose our stability and carried away with therror of lawless men.

John 1:7 - if we walk in the light, the blood of Jesus cleanses us. But we need continual cleansing,nd can walk out of the light.

John 1:9 - if we confess our sins, Jesus will forgive them and cleanse us. But we need continual

leansing. Growing in holiness is a lifelong process.

John 2:19 - "they left, but didn't not belong to us" refers to those who were Christians who did notersevere and were thus not predestined to glory.

John 2:28 - we must abide in Him so we have confidence and don't shrink in shame. If we fail tobide, we are lost.

John 8 - look to yourselves, that you may not lose what you have worked for. You can lose therace you currently have.

ude 6 - even some of the angels, who beheld the face of God, fell. How much more could we fall?

Gen. 3:6 - Adam and Eve, who were already living the divine life of supernatural grace, fell away fromGod. Is falling more possible for us?

zek. 3:20; 18:24; 33:12,13,18 the Lord clearly teaches us in these verses that a righteous manan turn away from his righteousness and commit iniquity. He was righteous (there is nothing aboutaving phony righteousness), but he fell away and chose unrighteousness. When he does, his priorood deeds shall be forgotten, and he shall die.

OME VERSES PROTESTANTS USE TO PROVE ONCE SAVED, ALWAYS SAVED

2 Tim. 4:8 Protestants often use this verse to prove once saved, always saved, even in the

ace of all Paul wrote about the possibility of losing his salvation (including his). But it is only at end ofaint Paul's life that he has a moral certitude of salvation. This is after a lifetime of perseverance. Asaithful believers in Christ, we indeed have a moral certitude of our salvation, but this is different fromeing certain of our salvation. We must persevere throughout our lives, and can choose to fall away.

lso, Catholics have more assurance of salvation that those who espouse once saved, alwaysaved. This is because the only distinction between a true Christian and a superficial Christian ishat the superficial Christian will not persevere to the end but this is something a Christian cannotnow during his life, and this necessarily imposes uncertainty upon him until the end. For Catholics,

we know that salvation is ours to lose. For once saved, always saved Protestants, they dontven know whether it is theirs to begin with.


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Rom. 11:29 the gifts and the call of our God our irrevocable. Some Protestants use this torove once saved, always saved. But this verse has nothing to do with our response to salvation.t deals with Gods unmerited gifts and call to us. Moreover, if a person is in the elect, then hisalvation is irrevocable. But we can never know if we are in the elect during our lives (the electnly deals with Gods knowledge).

Rom. 14:4 and he will be upheld, for the Master is able to make him stand. This is another verserotestants use to prove once saved, always saved. But the verse speaks only to what God is ableo do. It does not address what the person is free to do (accept Gods grace or reject it).

hil. 1:6 I am sure that He who began a good work in you will bring it to completion at the dayf Jesus Christ. Protestants also use this verse to prove once saved, always saved. Butrotestants wouldnt argue that the whole Philippi church was saved, so this statement must beualified. In fact, Paul does qualify it in Phil. 2:13 when he warns them to work out their salvation

in fear and trembling, and in Phil. 3:11-14 when he writes that if possible, he may obtain theesurrection, and that he has not yet received the prize (of salvation). Moreover, the verse tells us

what God will do (He will give all the grace to bring us to completion), but says nothing about ourooperation with Gods grace.

hil. 4:3 some Protestants point to this verse about names which are in the book of life. Indeed,ecause God knows the future, He knows who will persevere (the elect). These are the people whoseames are in the book of life. But Jesus in Rev. 3:5 warns us that He can blot our names out of theook of life if we fail to persevere.

ol. 3:23-24 work heartily as serving the Lord, not men, knowing that from the Lord you willeceive the inheritance as your reward. This is another verse used to prove once saved, alwaysaved. But the verse says our inheritance depends on working heartily. Its not just a matterf accepting Christ as Savior, but working heartily in perseverance. If we persevere, then we will

ndeed receive the inheritance as our reward.

Tim. 1:12 But I am not ashamed, for I know whom I have believed, and I am sure that he isble to guard until that Day what has been entrusted to me. Another verse proving once saved,lways saved? Of course not. Paul is writing about the Revelation of faith with which God hasntrusted him, and specifically that God will preserve his ability to teach the faith until the end of hisfe (see v. 13 where Paul then exhorts Timothy to safeguard this deposit of faith as well).

Tim. 4:18 the Lord will rescue me from every evil and save me for his heavenly kingdom.gain, this verse demonstrates Gods faithfulness to us, but Gods ability to save us also dependspon our cooperation. God preserves His elect, but only He knows who are His elect by Hisoreknowledge.

Peter 1:3-5 Peter says we are born anew to a living hope through the resurrection of Jesus Christnd to an inheritance which is imperishable, who by Gods power are guarded through faith for aalvation ready to be revealed in the last time. No Protestant, however, would argue that all oforthern Asia Minor (to whom the letter was addressed) was saved. The verse simply sets forth theautology that Gods elect are saved (by Gods grace and the elects perseverance), but only Godnows who are His elect.

John 5:18 John writes that anyone born of God does not sin (this, of course, doesnt say orrove anything about salvation). This is an example of proverbial literature which John usesrequently. For example, see 1 John 1:8 if we say we have no sin, we deceive ourselves and theruth is not in us. Proverbial literature tries to make a point by using an absolute, even though thebsolute is necessarily qualified (here, as seen by 1 John 1:8 which seemingly contradicts 1 John:18).

salm 37:28 For the Lord loves justice; He will not forsake His saints. The righteous shall bereserved forever, but the children of the wicked shall be cut off. Again, this verse shows that God


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will give the graces necessary for the elect to persevere. Thus, they will be preserved. But the verseays nothing about how we can ever know who is among Gods elect.

salm 121:3,7-8 He will not let your foot be moved, He who keeps you will not slumber. Theord will keep you from all evil; He will keep your life. The Lord will keep your going out and youroming in from this time forth and forever more. This is another example of proverbial literaturebout how God will preserve His elect. But this also depends upon human cooperation. The verse isbout how faithful God will be, not how faithful we will be.

er. 32:40 God will make them an everlasting covenant, that He will not turn away from doing goodo them; and He will put the fear of me in their hearts, that they may not turn from me. This isnother verse which describes the faithfulness of God and how He, through His grace, causes thelect to persevere to the end. But there are never any teachings in Scripture about how we know

whether we are part of Gods elect.

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VI. I Have Been Saved (past event)

Rom. 8:24 - for in this hope we were saved (but, again, why "hope" if salvation is a certainty?)

ph. 2:5,8 - for by grace you have been saved through faith.

Tim. 1:9 - He saved us and called us through grace and not by virtue of our own works outside ofis grace.

itus 3:5 - He saved us in virtue of His own mercy, and not by our deeds.

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VII. I Am Being Saved (present event)

Cor. 1:18 - for the word of the cross is folly to those perishing, but for to us who are being saved, its the power of God. Salvation is not a one-time event. It is a process of perseverance through faith,ope and love.

Cor. 2:15 - for we are the aroma of Christ to God among those who are being saved. Salvation is aontinual process.

hil. 2:12 - we are working out our salvation through fear and trembling. Salvation is an ongoingrocess.

Peter 1:9 - you obtain the salvation of your souls as the outcome of your faith. Working out ouralvation in fear and trembling is a lifelong process.

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VIII. I Will Be Saved (future event)

Matt. 10:22, 24:13; Mark 13:13 - again, Jesus taught that we must endure to the very end to beaved. Salvation is a past, present and future event (not a one-time event at an altar call).

Mark 16:16 Jesus says whoever believes and is baptized will be saved.

cts 15:11 - we believe that we shall be saved through the grace of the Lord Jesus.

Rom. 5:9-10 - since we are justified by His blood, we shall be saved.

Rom. 13:11 - salvation is nearer to us now than when we first believed. How can we be only nearero something we already have?

Cor. 3:15 - he will be saved, but only as through fire.

Cor. 5:5 - Paul commands the Church to deliver a man to satan, that he will be saved in the day ofhe Lord.

Tim. 2:11-12 - if we endure, we shall also reign with Him. This requires endurance until the end ofur lives.

eb. 9:28 - Jesus will appear a second time to save those who are eagerly waiting for Him.

ames 5:15 - the sacrament of the sick will save the sick man and the Lord will raise him up.

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IX. I Save (by participating in Christ's salvific work)

Rom. 11:13-14 - I magnify my ministry to make the Jews jealous and thus save some of them. Paulays that he is the one doing the saving, but he really means that he participates in Christ's work ofalvation.

Cor. 7:16 - Paul indicates that a wife can save her husband and vice versa. We are lesser mediatorsn Christ's salvific work.

Cor. 9:22 - Paul says he has become all things to men that he might save some. Only God saves,ut His children participate in their salvation.

Tim. 4:16 - you will save both yourself and your hearers. Christ is the only Savior, but He wants uso participate, for we are members of His body.

ames 5:20 - whoever brings back a sinner will save his soul from death. We are saviors in the Savior,ur Lord Jesus Christ.

ude 22-23 - we are instructed to save some people, by snatching them out of the fire. We participaten our salvation and in the salvation of others.

rov. 16:6 - by love and faithfulness iniquity is atoned for. We can participate in Christ's atonementhrough our love and faith.

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Tradition / Church Fathers

I. We are Saved by Faith and Works, and Not Faith Alone

Seeing, therefore, that we are the portion of the Holy One, let us do all those things which pertaino holiness, avoiding all evil-speaking, all abominable and impure embraces, together with allrunkenness, seeking after change, all abominable lusts, detestable adultery, and execrable pride. 'For

God,' saith [the Scripture], 'resisteth the proud, but giveth grace to the humble.' Let us cleave, then,o those to whom grace has been given by God. Let us clothe ourselves with concord and humility,ver exercising self-control, standing far off from all whispering and evil-speaking, being justified byur works, and not our words." Clement of Rome, Epistle to the Corinthians, 30 (A.D. 98).

For what reason was our father Abraham blessed? Was it not because he wrought righteousness andruth through faith?" Clement of Rome, Epistle to the Corinthians, 31 (A.D. 98).

All these, therefore, were highly honoured, and made great, not for their own sake, or for their own

works, or for the righteousness which they wrought, but through the operation of His will. And we,oo, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, ornderstanding, or godliness, or works which we have wrought in holiness of heart; but by that faithhrough which, from the beginning, Almighty God has justified all men; to whom be glory for ever andver. Amen." Clement of Rome, Epistle to the Corinthians, 32 (A.D. 98).

Now I beseech thee, by the grace with which thou art clothed, to add [speed] to thy course, and thathou ever pray for all men that they may be saved, and that thou demand things which are befitting,

with all assiduity both of the flesh and spirit. Be studious of unity, than which nothing is morerecious. Bear with all men, even as our Lord beareth with thee. Show patience with all men in love,s [indeed] thou doest. Be steadfast in prayer. Ask for more understanding than that which thoualready] hast. Be watchful, as possessing a spirit which sleepeth not. Speak with every man according

o the will of God. Bear the infirmities of all men as a perfect athlete; for where the labour is great,he gain is also great." Ignatius of Antioch, To Polycarp, 1 (A.D. 110).

Look ye to the bishop, that God also may look upon you. I will be instead of the souls of those whore subject to the bishop, and the presbyters, and the deacons; with them may I have a portion in theresence of God! Labour together with one another, act as athletes together, run together, sufferogether, sleep together, rise together. As stewards of God, and of His household, and His servants,lease Him and serve Him, that ye may receive from Him the wages promised. Let none of you beebellious. Let your baptism be to you as armour, and faith as a spear, and love as a helmet, andatience as a panoply. Let your treasures be your good works, that ye may receive the gift of God, as

s just. Let your spirit be long-suffering towards each other with meekness, even as God is towardou. As for me, I rejoice in you at all times." Ignatius of Antioch, To Polycarp, 6 (A.D. 110).

For he who keepeth these shall be glorified in the kingdom of God; but he who chooseth other thingshall be destroyed with his works." Epistle of Barnabas, 2 (A.D. 132).

But He who raised Him up from the dead will raise up us also, if we do His will, and walk in Hisommandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness,ove of money, evil speaking, falsewitness; 'not rendering evil for evil, or railing for railing,' or blow forlow, or cursing for cursing, but being mindful of what the Lord said in His teaching: 'Judge not, thate be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy;

with what measure ye mete, it shall be measured to you again; and once more, "Blessed are theoor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God.'"

Polycarp, To the Philippians, 2 (A.D. 135).


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They only who fear the Lord and keep His commandments have life with God; but as to those whoeep not His commandments, there is no life in them." Shepherd of Hermas, 2 Comm 7 (A.D. 155).

But those who do not keep his commandments, flee from his life, and despise him. But he has hiswn honour with the Lord. All, therefore, who shall despise him, and not follow his commands, deliverhemselves to death, and every one of them will be guilty of his own blood. But I enjoin you, that youbey his commands, and you will have a cure for your former sins." Shepherd of Hermas, 3 Sim 10:2A.D. 155).

We have learned from the prophets, and we hold it to be true, that punishments, and chastisements,nd good rewards, are rendered according to the merit of each man's actions. Since if it be not so,ut all things happen by fate, neither is anything at all in our own power...But this we assert is

nevitable fate, that they who choose the good have worthy rewards, and they who choose thepposite have their merited awards. For not like other things, as trees and quadrupeds, which cannotct by choice, did God make man: for neither would he be worthy of reward or praise did he not ofimself choose the good, but were created for this end; nor, if he were evil, would he be worthy ofunishment, not being evil of himself, but being able to be nothing else than what he was made."ustin Martyr, First Apology, 6 (A.D. 155).

On this account also Paul the Apostle says to the Corinthians, 'Know ye not, that they who run in aacecourse, do all indeed run, but one receiveth the prize? So run, that ye may obtain. Every one also

who engages in the contest is temperate in all things: now these men that they may obtain aorruptible crown, but we an incorruptible. But I so run, not as uncertainty; I fight, not as One beatinghe air; but I make my body livid, and bring it into subjection, lest by any means, when preaching tothers, I may myself be rendered a castaway.' This able wrestler, therefore, exhorts us to the struggleor immortality, that we may be crowned, and may deem the crown precious, namely, that which iscquired by our struggle, but which does not encircle us of its own accord (sed non ultro coalitam)."renaeus, Against Heresies, 4:7 (A.D. 180).

But do you also, if you please, give reverential attention to the prophetic Scriptures, and they willmake your way plainer for escaping the eternal punishments, and obtaining the eternal prizes of God.or He who gave the mouth for speech, and formed the ear to hear, and made the eye to see, willxamine all things, and will judge righteous judgment, rendering merited awards to each. To those

who by patient continuance in well-doing seek immortality, He will give life everlasting, joy, peace,est, and abundance of good things, which neither hath eye seen, nor ear heard, nor hath it enterednto the heart of man to conceive. But to the unbelieving and despisers, who obey not the truth, butre obedient to unrighteousness, when they shall have been filled with adulteries and fornications,nd filthiness, and covetousness, and unlawful idolatries, there shall be anger and wrath, tribulationnd anguish, and at the last everlasting fire shall possess such men. Since you said, "Show me thy

God," this is my God, and I counsel you to fear Him and to trust Him." Theophilius of Antioch, Toutolycus, I:14 (A.D. 181).

And other sheep there are also,' saith the Lord, 'which are not of this fold '--deemed worthy ofnother fold and mansion, in proportion to their faith. 'But My sheep hear My voice,' understandingnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation,long with also the recompense and accompaniment of works. So that when we hear, 'Thy faith hathaved thee, we do not understand Him to say absolutely that those who have believed in any way

whatever shall be saved, unless also works follow. But it was to the Jews alone that He spoke thistterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then,an be a believer and at the same time be licentious; but though he quit the flesh, he must put offhe passions, so as to be capable of reaching his own mansion." Clement of Alexandria, The Stromata,:14 (A.D. 202).

[T]hus by the grace of the Saviour healing their souls, enlightening them and leading them to thettainment of the truth; and whosoever obtains this and distinguishes himself in good works shall gainhe prize of everlasting life... But others rightly and adequately comprehend this, but attaching slight


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mportance to the works which tend to salvation, do not make the requisite preparation for attainingo the objects of their hope." Clement of Alexandria, Who is the rich man that shall be saved?, 1,2A.D. 210).

[T]he apostolic teaching is that the soul, having a substance and life of its own, shall, after itseparture from the world, be rewarded according to its deserts, being destined to obtain either an

nheritance of eternal life and blessedness, if its actions shall have procured this for it, or to beelivered up to eternal fire and punishments, if the guilt of its crimes shall have brought it down tohis." Origen, First Principles, Preface 5 (A.D. 230).

Whoever dies in his sins, even if he profess to believe in Christ, does not truly believe in Him, andven if that which exists without works be called faith, such faith is dead in itself, as we read in thepistle bearing the name of James." Origen, Commentary on John, 19:6 (A.D. 232).

And in like manner, the Gentiles by faith in Christ prepare for themselves eternal life through goodworks." Hippolytus, Commentary on Proverbs (ante A.D. 235).

He, in administering the righteous judgment of the Father to all, assigns to each what is righteousccording to his works....the justification will be seen in the awarding to each that which is just; sinceo those who have done well shall be assigned righteously eternal bliss, and to the lovers of iniquityhall be given eternal punishment. And the fire which is un-quenchable and without end awaits theseatter, and a certain fiery worm which dieth not...But the righteous will remember only the righteouseeds by which they reached the heavenly kingdom, in which there is neither sleep, nor pain, nororruption" Hippolytus, Against Plato, 3 (ante A.D. 235).

For both to prophesy and to cast out devils, and to do great acts upon the earth is certainly aublime and an admirable thing; but one does not attain the kingdom of heaven although he is foundn all these things, unless he walks in the observance of the right and just way. The Lord denounces,nd says, 'Many shall say to me in that day, Lord, Lord, have we not prophesied in Thy name, and inhy name have cast out devils, and in Thy name done many wonderful works? And then will I professnto them, I never knew you: depart from me, ye that work iniquity.' There is need of righteousness,hat one may deserve well of God the Judge; we must obey His precepts and warnings, that our

merits may receive their reward." Cyprian, On the Unity of the Church, 16 (A.D. 251).

You must pray more eagerly and entreat; you must spend the day in grief; wear out nights inwatchings and weepings; occupy all your time in wailful lamentations; lying stretched on the ground,ou must cling close to the ashes, be surrounded with sackcloth and filth; after losing the raiment ofhrist, you must be willing now to have no clothing; after the devil's meat, you must prefer fasting;e earnest in righteous works, whereby sins may be purged; frequently apply yourself to almsgiving,

whereby souls are freed from death. What the adversary took from you, let Christ receive; nor oughtour estate now either to be held or loved, by which you have been both deceived and conquered.

Wealth must be avoided as an enemy; must be fled from as a robber; must be dreaded by itsossessors as a sword and as poison. To this end only so much as remains should be of service, thaty it the crime and the fault may be redeemed. Let good works be done without delay, and largely;

et all your estate be laid out for the healing of your wound; let us lend of our wealth and our meanso the Lord, who shall judge concerning us. Thus faith flourished in the time of the apostles; thus therst people of believers kept Christ's commands: they were prompt, they were liberal, they gave theirll to be distributed by the apostles; and yet they were not redeeming sins of such a character ashese." Cyprian, On the Lapsed, 35 (A.D. 251).

You therefore, who are rich and wealthy, buy for yourself of Christ gold tried by fire; that you maye pure gold, with your filth burnt out as if by fire, if you are purged by almsgiving and righteous

works. Buy for yourself white raiment, that you who had been naked according to Adam, and wereefore frightful and unseemly, may be clothed with the white garment of Christ. And you who are a

wealthy and rich matron in Christ's Church, anoint your eyes, not with the collyrium of the devil, butwith Christ's eye-salve, that you may be able to attain to see God, by deserving well of God, both byood works and character." Cyprian, Works and Almsgiving, 14 (A.D. 252).


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nd meekness. Now, as we have in a great number of other places spoken about humility, there is noeed to repeat the same things here. Of course we are bound to bear in mind in how great need ouraith stands of humility when we hear the Prophet thus speaking of it as equivalent to theerformance of the highest works: O Lord, my heart is not exalted. For a troubled heart is the noblestacrifice in the eyes of God. The heart, therefore, must not be lifted up by prosperity, but humbly kept

within the bounds of meekness through the fear of God." Hilary of Poitiers, Commentary on thePsalms, 130/131:1 (A.D. 365).

Now we have a woven work, when faith and action go together. Let none suppose me to be

misguided, in that I made at first a threefold division, each part containing four, and afterwards aourfold division, each part containing three terms. The beauty of a good thing pleases the more, if ite shown under various aspects. For those are good things, whereof the texture of the priestly robe

was the token, that is to say, either the Law, or the Church, which latter hath made two garments forer spouse, as it is written'--the one of action, the other of spirit, weaving together the threads ofaith and works.... Faith is profitable, therefore, when her brow is bright with a fair crown of good

works. This faith--that I may set the matter forth shortly--is contained in the following principles,which cannot be overthrown."Ambrose, On the Christian Faith, II:11, 13 (A.D. 380).

Then, in the tenth place, work that which is good upon this foundation of dogma; for faith withoutworks is dead, even as are works apart from faith. This is all that may be divulged of the Sacrament,nd that is not forbidden to the ear of the many. The rest yon shall learn within the Church by the

race of the Holy Trinity; and those matters you shall conceal within yourself, sealed and secure."Gregory of Nazianzen, Oration on Holy Baptism, 45 (A.D. 381).

Innocence, then, and knowledge make a man blessed. We have also noted already that thelessedness of eternal life is the reward for good worksRejoice and be exceeding glad, for great isour reward in heaven; for so persecuted they the prophets which were before you.' And again: 'Hehat will come after Me, let him take up his cross and follow Me.'"Ambrose, Duties of the Clergy, 3:9c. A.D. 391).

Is it then enough,' saith one,' to believe on the Son, that one may have eternal life?' By no means.nd hear Christ Himself declaring this, and saying, "Not every one that saith unto Me, Lord, Lord,hall enter into the kingdom of heaven" (Matt. vii. 21); and the blasphemy against the Spirit is enoughf itself to cast a man into hell. But why speak I of a portion of doctrine? Though a man believeghtly on the Father, the Son, and the Holy Ghost, yet if he lead not a right life, his faith will availothing towards his salvation." John Chrysostom, Homilies on John, 31:1 (A.D. 391).

You had a wife, the apostle says, when you believed. Do not fancy your faith in Christ to be a reasonor parting from her. For 'God hath called us in peace.' 'Circumcision is nothing and uncircumcision isothing but the keeping of the commandments of God.' Neither celibacy nor wedlock is of the slightestse without works, since even faith, the distinguishing mark of Christians, if it have not works, is saido be dead, and on such terms as these the virgins of Vesta or of Juno, who was constant to oneusband, might claim to be numbered among the saints." Jerome, To Pammachius, Epistle 48:6 (A.D.93).

Paul, joining righteousness to faith and weaving them together, constructs of them the breastsplatesor the infantryman, armoring the soldier properly and safely on both sides. A soldier cannot beonsidered safely armored when either shield is disjoined from the other. For faith without works ofustice is not sufficient for salvation; neither, however, is righteous living secure in itself of salvation, ifis disjoined from faith." Gregory of Nyssa, Homilies on Ecclesiastes, 8 (A.D. 394).

And he who has not this love, 'though he speak with the tongues of men and angels, is soundingrass and a tinkling cymbal; and though he have the gift of prophecy, and know all mysteries and allnowledge, and though he have all faith, so that he can remove mountains, he is nothing; and thoughe bestow all his goods to feed the poor, and though he give his body to be burned, it profiteth himothing.' How great a good, then, is that without which goods so great bring no one to eternal life!ut love or charity itself,--for they are two names for one thing,--if he have it that does not speak


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with tongues, nor has the gift of prophecy, nor knows all mysteries and all knowledge, nor gives allis goods to the poor, either because he has none to give or because some necessity hinders, norelivers his body to be burned, if no trial of such a suffering overtakes him, brings that man to theingdom, so that faith itself is only rendered profitable by love, since faith without love can indeedxist, but cannot profit. And therefore also the Apostle Paul says, 'In Christ Jesus neither circumcisionvaileth anything, nor uncircumcision, but faith that worketh by love:' so distinguishing it from thataith by which even 'the devils believe and tremble.' Love, therefore, which is of God and is God, ispecially the Holy Spirit, by whom the love of God is shed abroad in our hearts, by which love the

whole Trinity dwells in us. And therefore most rightly is the Holy Spirit, although He is God, called also

he gift of God. And by that gift what else can properly be understood except love, which brings toGod, and without which any other gift of God whatsoever does not bring to God?"Augustine, On theTrinity, 15:18,32 (A.D. 416).

According to the Catholic faith we believe this also, that after grace has been received throughaptism, all the baptized with the help and cooperation of Christ can and ought to fufill what pertainso the salvation of the soul, if they will labor faithfully." Council of Orange II, Predestination (A.D.

529).

They acknowledge that they know God, but in deeds they deny Him (Tit. i. 16). And John says, Hehat saith that he knows Him, and keepeth not His commandments, is a liar (1 John ii. 4). James also,he brother of the Lord, writes saying, Faith without works is dead (Jam. ii. 20). If, then, believers

ow are not saved without good works, while the unbelieving and reprobate without good action wereaved by our Lord descending into hell, then the lot of those who never saw the incarnation of theord was better than that of these who have been born after the mystery of His incarnation." Gregoryhe Great [regn. A.D. 590-604], To George (Presbyter), Epistle 15 (A.D. 591).

If good life is wanting, faith has no merit, as the blessed James attests, who says, Faith withoutworks is dead (Jam; ii. 18)." Gregory the Great [regn. A.D. 590-604], To Theoderic, Epistle 110 (A.D.591).

The remission of sins, therefore, is granted alike to all through baptism: but the grace of the Spirit isroportional to the faith and previous purification. Now, indeed, we receive the firstfruits of the Holypirit through baptism, and the second birth is for us the beginning and seal and security andumination s of another life. It behoves as, then, with all our strength to steadfastly keep ourselvesure from filthy works, that we may not, like the dog returning to his vomit, make ourselves again theaves of sin. For faith apart from works is dead, and so likewise are works apart from faith. For the

rue faith is attested by works." John Damascene, Orthodox Faith, 9 (A.D. 743).

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II. We are not Once Saved, Always Saved

And pray ye without ceasing in behalf of other men; for there is hope of the repentance, that theymay attain to God. For 'cannot he that falls arise again, and he may attain to God.'" Ignatius ofntioch, To the Ephesians, 10 ( A.D. 110).

Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be yeeady, for ye know not the hour in which our Lord cometh. But often shall ye come together, seekinghe things which are befitting to your souls: for the whole time of your faith will not profit you, if yee not made perfect in the last time." Didache, 16 (A.D. 90).

And as many of them, he added, as have repented, shall have their dwelling in the tower. And thosef them who have been slower in repenting shall dwell within the walls. And as many as do not repentt all, but abide in their deeds, shall utterly perish...Yet they also, being naturally good, on hearing myommandments, purified themselves, and soon repented. Their dwelling, accordingly, was in the


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ower. But if any one relapse into strife, he will be east out of the tower, and will lose his life."Hermas, The Shephard, 3:8:7 (A.D. 155).

[T]hat eternal fire has been prepared for him as he apostatized from God of his own free-will, andkewise for all who unrepentant continue in the apostasy, he now blasphemes, by means of such

men, the Lord who brings judgment [upon him] as being already condemned, and imputes the guilt ofis apostasy to his Maker, not to his own voluntary disposition." Justin Martyr, fragment in Irenaeus'gainst Heresies, 5:26:1 (A.D. 156).

Now, in the beginning the spirit was a constant companion of the soul, but the spirit forsook itecause it was not willing to follow. Yet, retaining as it were a spark of its power, though unable byeason of the separation to discern the perfect, while seeking for God it fashioned to itself in its

wandering many gods, following the sophistries of the demons. But the Spirit of God is not with all,ut, taking up its abode with those who live justly, and intimately combining with the soul, byrophecies it announced hidden things to other souls." Tatian the Syrian, To the Greeks, 13 (A.D.75).

Christ shall not die again in behalf of those who now commit sin, for death shall no more haveominion over Him; but the Son shall come in the glory of the Father, requiring from His stewards andispensers the money which He had entrusted to them, with usury; and from those to whom He hadiven most shall He demand most. We ought not, therefore, as that presbyter remarks, to be puffedp, nor be severe upon those of old time, but ought ourselves to fear, lest perchance, after [we haveome to] the knowledge of Christ, if we do things displeasing to God, we obtain no further forgivenessf sins, but be shut out from His kingdom. And therefore it was that Paul said, 'For if [God] spared nothe natural branches, [take heed] lest He also spare not thee, who, when thou wert a wild olive tree,

wert grafted into the fatness of the olive tree, and wert made a partaker of its fatness.'" Irenaeus,gainst Heresies, 4:27:2 (A.D. 180).

But some think as if God were under a necessity of bestowing even on the unworthy, what He hasngaged (to give); and they turn His liberality into slavery. But if it is of necessity that God grants ushe symbol of death, then He does so unwilling. But who permits a gift to be permanently retained

which he has granted unwillingly? For do not many afterward fall out of (grace)? Is not this gift takenway from many?" Tertullian, On Repentance, 6 (A.D. 204).

Confession is the beginning of glory, not the full desert of the crown; nor does it perfect our praise,ut it initiates our dignity; and since it is written, 'He that endureth to the end, the same shall beaved,' whatever has been before the end is a step by which we ascend to the summit of salvation,ot a terminus wherein the full result of the ascent is already gained." Cyprian, Unity of the Church,1 (A.D. 251).

Therefore, my beloved, we also have received of the Spirit of Christ, and Christ dwelleth in us, as it iswritten that the Spirit said this through the month of the Prophet: --I will dwell in them and will walkn them. Therefore let us prepare our temples for the Spirit of Christ, and let us not grieve it that itmay not depart from us. Remember the warning that the Apostle gives us:--Grieve not the Holy Spiritwhereby ye have been sealed unto the day of redemption. For from baptism do we receive the Spiritf Christ ... And whatever man there is that receives the Spirit from the water (of baptism) andrieves it, it departs from him until he dies, and returns according to its nature to Christ, and accuseshat man of having grieved it."Aphrahat, Demonstrations, 6:14 (A.D. 345).

Thou art made partaker of the Holy Vine. Well then, if thou abide in the Vine, thou growest as aruitful branch; but if thou abide not, thou wilt be consumed by the fire. Let us therefore bear fruit

worthily. God forbid that in us should be done what befell that barren fig-tree, that Jesus come notven now and curse us for our barrenness." Cyril of Jerusalem, Catechetical Lectures, I:4 (A.D. 350).

It is the Spirit then which is in God, and not we viewed in our own selves; and as we are sons andods because of the Word in us, so we shall be in the Son and in the Father, and we shall beccounted to have become one in Son and in Father, because that that Spirit is in us, which is in the


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Word which is in the Father. When then a man falls from the Spirit for any wickedness, if he repentpon his fall, the grace remains irrevocably to such as are willing; otherwise he who has fallen is no

onger in God (because that Holy Spirit and Paraclete which is in God has deserted him), but theinner shall be in him to whom he has subjected himself, as took place in Saul's instance; for thepirit of God departed from him and an evil spirit was afflicting him."Athanasius, Discourse Againsthe Arians, 3:25 (A.D. 362).

Clerics who are guilty of the sin unto death are degraded from their order, but not excluded from theommunion of the laity." Basil, To Amphilochius, Letter 199:32 (A.D. 375).

This temple is holier than that; for it glistened not with gold and silver, but with the grace of thepirit, and in place of the ark and the cherubim, it had Christ, and His Father, and the Paracleteeated within. But now all is changed, and the temple is desolate, and bare of its former beauty andomeliness, unadorned with its divine and unspeakable adornments, destitute of all security androtection; it has neither door nor bolt, and is laid open to all manner of soul-destroying and shamefulhoughts; and if the thought of arrogance or fornication, or avarice, or any more accursed than these,

wish to enter in there is no one to hinder them; whereas formerly, even as the Heaven is inaccessibleo all these, so also was the purity of thy soul." John Chrysostom, To the Fallen Theodore, Letter 1A.D. 378).

But these sins were not after Baptism, you will say. Where is your proof? Either prove it--or refrainrom condemning; and if there be any doubt, let charity prevail. But Novatus, you say, would noteceive those who lapsed in the persecution. What do you mean by this? If they were unrepentant he

was right; I too would refuse to receive those who either would not stoop at all or not sufficiently, andwho would refuse to make their amendment counterbalance their sin; and when I do receive them, Iwill assign them their proper place; but if he refused those who wore themselves away with weeping,

will not imitate him." Gregory of Nazianzen, Oration on the Holy Lights, 39:19 (A.D. 381).

Let us admonish each other. Let us correct each other, that we may not go to the other world asebtors, and then, needing to borrow of others, suffer the fate of the foolish virgins, and fall from

mmortal salvation." John Chrysostom, Concerning Statues, 21 (A.D. 387).

Some offences are light, some heavy. It is one thing to owe ten thousand talents, another to owe aarthing. We shall have to give account of the idle word no less than of adultery; but it is not theame thing to be put to the blush, and to be put upon the rack, to grow red in the face and tonsure lasting torment. Do you think I am merely expressing my own views? Hear what the Apostleohn says: 'He who knows that his brother sinneth a sin not unto death, let him ask, and he shall giveim life, even to him that sinneth not unto death. But he that hath sinned unto death, who shall prayor him? 'You observe that if we entreat for smaller offences, we obtain pardon: if for greater ones, its difficult to obtain our request: and that there is a great difference between sins.'" Jerome, Againstovianus, 2:30 (A.D. 393).

And, consequently, both those who have not heard the gospel, and those who, having heard it andeen changed by it for the better, have not received perseverance, and those who, having heard theospel, have refused to come to Christ, that is, to believe on Him, since He Himself says, 'No manometh unto me, except it were given him of my Father,' and those who by their tender age werenable to believe, but might be absolved from original sin by the sole layer of regeneration, and yetave not received this laver, and have perished in death: are not made to differ from that lump whichis plain is condemned, as all go from one into condemnation."Augustine, On Rebuke and Grace, 12

A.D. 427).

The faith of these, which worketh by love, either actually does not fail at all, or, if there are anywhose faith fails, it is restored before their life is ended, and the iniquity which had intervened is doneway, and perseverance even to the end is allotted to them. But they who are not to persevere, and

who shall so fall away from Christian faith and conduct that the end of this life shall find them in thatase, beyond all doubt are not to be reckoned in the number of these, even in that season whereinhey are living well and piously. For they are not made to differ from that mass of perdition by the


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oreknowledge and predestination of God, and therefore are not called according to God's purpose,nd thus are not elected.Augustine, On Rebuke and Grace, 16 (A.D. 427).

It is, indeed, to be wondered at, and greatly to be wondered at, that to some of His own children--whom He has regenerated in Christ--to whom He has given faith, hope, and love, God does not giveerseverance also."Augustine, On Rebuke and Grace, 18 (A.D. 427).

Let the inquirer still go on, and say, 'Why is it that to some who have in good faith worshipped Hime has not given to persevere to the end?' Why except because he does not speak falsely who says,

They went out from us, but they were not of us; for if they had been of us, doubtless they wouldave continued with us.' Are there, then, two natures of men? By no means. If there were twoatures there would not be any grace, for there would be given a gratuitous deliverance to none if it

were paid as a debt to nature. But it seems to men that all who appear good believers ought toeceive perseverance to the end. But God has judged it to be better to mingle some who would notersevere with a certain number of His saints, so that those for whom security from temptation in thisfe is not desirable may not be secure."Augustine, On the Gift of Perseverance, 19 (A.D. 429).

The manifold mercy of God so assists men when they fall, that not only by the grace of baptism butlso by the remedy of penitence is the hope of eternal life revived, in order that they who haveiolated the gifts of the second birth, condemning themselves by their own judgment, may attain toemission of their crimes, the provisions of the Divine Goodness having so ordained that Godsndulgence cannot be obtained without the supplications of priests. For the Mediator between God andmen, the Man Christ Jesus, has transmitted this power to those that are set over the Church that theyhould both grant a course of penitence to those who confess, and, when they are cleansed by

wholesome correction admit them through the door of reconciliation to communion in theacraments." Pope Leo the Great [regn. A.D. 440-461], To Theodore, Epistle 108:2 (A.D. 452).

The branches of the vine. Thus there are branches in the vine, not that they may bestow anythingpon the vine, but that they may receive from it the means by which they may live...And by this it isn advantage to the disciples, not to Christ, that each have Christ abiding in him, and that each abiden Christ. For if the branch is cut off, another can sprout forth from the living root; but that which haseen cut off, cannot live without the root." Council of Orange, Canon 24 (A.D. 529).

And they who mourn their transgressions certainly cast forth by confession the wickedness withwhich they have been evilly satiated, and which oppressed the inmost parts of their soul; and yet, inecurring to it after confession, they take it in again. But the sow, by wallowing in the mire when

washed, is made more filthy. And one who mourns past transgressions, yet forsakes them not,ubjects himself to the penalty of more grievous sin, since he both despises the very pardon which he

might have won by his weeping, and as it were rolls himself in miry water; because in withholdingurity of life from his weeping he makes even his very tears filthy before the eyes of God." Pope

Gregory the Great [regn. A.D. 590-604], Pastoral Rule, 30 (A.D. 591).

The remission of sins, therefore, is granted alike to all through baptism: but the grace of the Spirit isroportional to the faith and previous purification. Now, indeed, we receive the first fruits of the Holypirit through baptism, and the second birth is for us the beginning and seal and security andumination s of another life. It behooves as, then, with all our strength to steadfastly keep ourselvesure from filthy works, that we may not, like the dog returning to his vomit, make ourselves again theaves of sin. For faith apart from works is dead, and so likewise are works apart from faith. For the

rue faith is attested by works." John of Damascus, On the Orthodox Faith, 4:9 (A.D. 743).

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