Okay, what we have here is a RC, who does not understand what his church means by saved by works. Faith + works to be exact. But he cannot explain the meaning.
Well, ill be back later. Maybe he will make an attempt. Of maybe he actually knows and can explain it.
Maybe you can explain the relationship of human free will to God’s grace. That's the starting point.
We believe we can
cooperate with God’s grace in order to “merit.” Yet that very merit is itself completely an act of God’s grace...
...The existence of a measure of human free will in order for man to cooperate with God’s grace does not reduce inevitably and necessarily to Semi-Pelagianism, as Luther, Calvin, and present-day Calvinists
wrongly charge. The Catholic view is a third way. Our “meritorious actions” are
always necessarily preceded and caused and crowned and bathed in God’s enabling grace. But this doesn’t wipe out our cooperation, which is not intrinsically meritorious in the sense that it derives from us and not God...
Catholic theologian Ludwig Ott describes the Catholic view:
As God’s grace is the presupposition and foundation of supernatural good works, by which man merits eternal life, so salutary works are, at the same time gifts of God and meritorious acts of man. (Fundamentals of Catholic Dogma, Rockford, Illinois: TAN Books, 1974 [orig. 1952], 264)
St. Augustine wrote:
What merit of man is there before grace by which he can achieve grace, as only grace works every one of our good merits in us, and as God, when He crowns our merits, crowns nothing else but His own gifts? (Ep. 194, 5, 19; in Ott, 265)
The Lord has made Himself a debtor, not by receiving, but by promising. Man cannot say to Him, “Give back what thou hast received” but only “Give what thou hast promised.” (Enarr. in Ps 83, 16; in Ott, 267)
The concept of merit and its corollary reward is well-supported in Scripture (Mt 5:12; 19:17, 21, 29; 25:21; 25:34 ff.; Lk 6:38; Rom 2:6; 1 Cor 3:8; 9:17; Col 3:24; Heb 6:10; 10:35; 11:6; 2 Tim 4:8; Eph 6:8).
In discussing the work of the Holy Spirit, we have seen that he sanctifies the
world. We have shown how he sanctifies each
individual [p. 262]
soul by his actual and sanctifying grace, and his other gifts. Man, for his part, in order to arrive at full sanctification, must cooperate with the grace of the Holy Spirit through faith, hope, love of God and neighbor, and prayer; but he must also perform other ‘works.’
These works are meritorious only when they are performed in the state of grace and with a good intention . . .Through these and similar works. There are few truths so infallibly attested by Scripture. Christ himself has promised: ‘Rejoice and be glad, for your reward is great in heaven’ (Matt 5:12) . . .
. . . . The Catholic Church was right in maintaining against Luther, at the Council of Trent, that heaven is merited by our good works, because this is the clear teaching of revelation. “We have shown that according to Holy Scripture the Christian can actually merit heaven for himself by his good works. But we must realize that
these works have to be performed in the state of grace and with a good intention . . .
Jesus himself tells his disciples: ‘I am the vine, you are the branches. He who abides in me (
by the state of grace), and I in him, he it is that bears much fruit (for heaven). If a man does not abide in me (by mortal sin) . . . he can do nothing’ – he can bear no fruit for heaven; just as the branch that is cut off from the vine cannot produce any grapes.
By sanctifying grace we are
children of God. Only by sanctifying grace do we have a right to heaven as our heritage. By purely natural good acts, such as even the sinner can perform, heaven cannot be merited as a reward; we must be in the state of grace, a child of God. Only after human nature has been united to God by grace and raised up above it’s own nature can good acts, which proceed from this supernaturally elevated nature, be directed towards the possession of God in the hereafter.
Only in this way can we merit the vision of God in heaven, since it completely surpasses the powers of our pure human nature.
By sanctifying grace we become
living members of the mystical body of Christ, one with Christ our Head. Thus our acts become acts of Christ, who, in an incomprehensible way, is living and working in [p. 264] his members. Through this intimate union with Christ, our Mediator before the Father, we merit the happiness of heaven.
Finally, sanctifying grace makes us
temples of the Holy Spirit, who compels us to good works (Rom 8:14). St. Francis de Sales writes that the Holy Spirit performs good works in us with such consummate skill that the works belong more to him than to us. He works with us and we work with him. In this activity we use our
free will. By our free will we submit all our human activity to the grace and will of God. By this act of reverence and worship, our good acts redound to the glory of God. Our will could also take a stand against God’s will, and commit sin.
Anti-Catholic polemicist James McCarthy bears false witness, in distorting & caricaturing the true Catholic doctrine of merit by taking isolated Catholic statements out of context.
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