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Is Everyone Automatically Saved by Grace?
Proper Preparation
is Necessary Before Reading

Contents

Introduction

Ultimate Basis for this Question

Two Necessary Distinctions Concerning Christ’s Death on the Cross

What is Sufficiency?
What is Efficacy?
Conclusion by an Analogy
Theological Conclusion

Various Quotes From Scripture on Relevant Subjects

Subject:  All men
Subject: Unless
Subject:  Works
Subject:  Do Penance
Subject:  Judge/Judgement
Roman Catholic Council of Trent


Introduction

One of Our Archbishops brought to Our attention the fact that apparently a long list of Protestant Preachers are now putting a great deal of emphasis on the old heresy of the ex-Roman Catholic Monk, Father Martin Luther, O.S.A., one of the 16th Century leaders of Protestantism, that all people are automatically saved.

For example, near the end of September, 2014, on a recent well-known U.S. Protestant TV network, one such  person spoke about how now there is a NEW way of talking, a NEW vocabulary, a NEW dictionary, so to speak.

He explained that certain Old Testament expressions are made obsolete by the New Testament because, as We understand it, he contends, as do many others like him, that “We don’t have to do anything to be saved!”

What was ironic about this statement is the fact that he was doing one of those "send us your money telethons" at the time, telling all of the TV viewers, especially business owners, that they needed to send lots of money to .........

But, as the Archbishop dryly commented:

Since this guy is telling everyone watching him that they “don’t have to do anything to be saved”, what he obviously did not realize was that he was really telling everyone watching him on TV that since they “don’t have to do anything to be saved”, this means they do NOT have to send ...... as much as 1 cent!
Hopefully, the alleged "millions of TV viewers" watching that program realized his hypocrisy of telling them to send in lots of money to ..... on the one hand, but yet also telling them that they “don’t have to do anything to be saved” - so why bother to send ..... any money at all!?  Proof this guy is really in the dark, not to mention the said Protestant TV network which, if no one sends them any money, will literally be "in the dark"!  Pray that the good God will give all of them the Grace of Conversion to the Catholic Church.

So why was this guy, who is in the darkness of heresy, claiming that people “don’t have to do anything to be saved”?

Because, according to him, as well as these many others saying the same thing, even preaching the same thing,  all men are (which is to say, everyone is) automatically saved by Grace because Jesus died on the cross for the sins of all mankind.

It would be very easy, an over-simplification really, to simply say that all of the people who think this way, and/or who believe this teaching, and/or who say this, and/or who preach this, are wrong - period.  Nothing more to say!

But this would be an injustice and a missed opportunity, not only to fail to defend the Truth, but also not to explain to such well-meaning - but very ignorant people, the leaders of this propagada of heretical error, being heretics - WHY this is wrong.

So, what is wrong about this?  Why is this heretical?

One Father and Doctor of the Catholic Church reminds everyone:

“The divine disciple wrote, being ready always to satisfy [i.e. to give an answer to] every one that asketh you a reason of that hope which is in you [1 Peter 3:15].  But he who willeth to do this, innovates in nothing, nor doth he frame any new exposition of Faith, but rather maketh plain to those who ask him, what Faith he hath concerning Christ.”   (Saint Cyril of Alexandria [b. at Alexandria, Egypt in 376 A.D. - d. at Alexandria, Egypt in 444 A.D.], Patriarch of Alexandria [412 A. D. - 444 A.D.], Father and Doctor of the Catholic Church, Ancient Epitome of Canon VII of the First Œcumenical Council of Ephesus, Tuesday, July 22, 431 A.D.; emphasis added.)
Therefore, it is necessary to correct what has become for too many the repetition of a 16th Century heretical error. We pray that the Grace of God will help to enlighten all Readers concerning the Truth of this matter, following the example of another Father of the Catholic Church:
Cease labouring in vain and sowing upon rock many have been saying to me. But I hearkened to none of them.  For there is hope, I said to myself, that, God willing, my letter [writing] will accomplish something; but if that which We deprecate should take place, We shall at least have the advantage of escaping self reproach for keeping silence, and We shall not be worse than sailors on the sea, who, when they behold men of their own craft drifting on a plank, because their ship has been broken to pieces by the winds and waves, take down their sails, and cast anchor, and get into a boat and try to rescue the men, although strangers, known to them only in consequence of their calamity. But if the others were unwilling to be rescued, no one would accuse those of their destruction who attempted to save them. This is what We offer; but We trust that, by the Grace of God, YOU also will do your part.”  (Patriarch Saint John Chrysostom [b. Antioch, c. 347 A.D. - d. at Commana in Pontus on Friday, September 14, 407 A.D.], Patriarch of Constantinople [Thursday, February 26, 398 A.D. - Thursday, June 24, 404 A.D.], exiled from his See the 2nd time on Thursday, June 24, 404 A.D., Father and Doctor of the Catholic Church, Treatise on the Priesthood, Book I, “An Exhortation to Theodore after His Fall”, Letter II, ¶ 5; emphasis added).
Unfortunately:
It is a shorter thing and sooner done to write heresies than to answer them.” (Sir Saint Thomas More, [b. at London, England in 1477 A.D. - d. martyred, at Tower Hill, London, England, on Saturday, July 6, 1535 A.D.], “The Apologia of Sir Thomas More”, April, 1533 A.D.).

Ultimate Basis for this Question

The ultimate basis for this question is this Scripture:

1 Timothy

“2.1    I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men:
2.2    For kings, and for all that are in high station: that we may lead a quiet and a peaceable life in all piety and chastity.
2.3    For this is good and acceptable in the sight of God our Saviour,
2.4    Who will have all men to be saved, and to come to the knowledge of the Truth.
2.5    For there is one God, and one mediator of God and men, the man Christ Jesus:
2.6    Who gave himself a redemption for all, a testimony in due times.” (1 Timothy 2:1-6).

However, at face value, verse 2.4: “Who will have all men to be saved” by which is meant “all human beings”, seems to contradict, to some extent, some of the other Bible passages, such as these random examples:

“And you shall be hated by all men for My name’s sake.”  (Mark 13:13).

“And you shall be hated by all men for My name’s sake.”  (Luke 21:17).

“For all men have not faith” (2 Thessalonians 3:2).

So, does God the Holy Ghost, through the pen of His inspired writer, Saint Paul, mean that God “will have all men to be saved” (1 Timothy 2:4), despite the fact that “for all men have not faith” (2 Thessalonians 3:2)?

The adherents of:

“Who [God] will have all men to be saved” (1 Timothy 2:4), seem to ignore the entire verse:

“Who will have all men to be saved, and to come to the knowledge of the Truth. (1 Timothy 2:4; emphasis added).

In other words, IF “all men” are already saved, then WHY is it necessary for these very same “all men” - “to come to the knowledge of the Truth (1 Timothy 2:4)?

The “all men to be saved” (1 Timothy 2:4) provides the answer with the term: “to be saved” which means that “all menare NOT CURRENTLY “saved”!

Why not?

Because there is a CONDITION required for “all men to be saved”:  these “all men [in order] to be savedmust first “come to the knowledge of the Truth” (1 Timothy 2:4)?

In what does this “knowledge of the Truth” consist?

In the “knowledge of [the] Truth” which is to know the Truth about God, Who IS Truth, which God Himself has revealed in what is called “Divine Revelation” which includes the knowledge of those Truths which “all men” are required to know in order to be saved.

This “Divine Revelation” is to be found in the written Word of God (the Bible) and in Divine Tradition.  Remember how Saint John the Apostles has written:

But there are also many other things which Jesus did; which, if they were written every one, the world itself, I think, would not be able to contain the books that should be written.” (John 21:25; emphasis added).
Therefore, the Bible itself testifies to the Divine Tradition which is another point on which it seems most, or all?, Protestants ignore?  Saint John, as the youngest Apostle, did not die until about the year 101 A.D. at Ephesus, many years after the older Apostles had already died.

Concerning the Knowledge of those Truths
Which are Necessary for Salvation:

“2.  It is a common complaint, unfortunately too well founded, that there are large numbers of Christians in our own time who are entirely ignorant of those Truths necessary for salvation. And when we mention Christians, We  refer not only to the masses or to those in the lower walks of life --for these find some excuse for their ignorance in the fact that the demands of their harsh employers hardly leave them time to take care of themselves or of their dear ones--but We refer to those especially who do not lack culture or talents and, indeed, are possessed of abundant knowledge regarding things of the world but live rashly and imprudently with regard to religion.”

“It is hard to find words to describe how profound is the darkness in which they are engulfed and, what is most deplorable of all, how tranquilly they repose there. They rarely give thought to God, the Supreme Author and Ruler of all things, or to the teachings of the faith of  Christ.”

“They know nothing of the Incarnation of the Word of God, nothing of the perfect restoration of the human race which He accomplished. Grace, the greatest of the helps for attaining eternal things, the Holy Sacrifice [of the Mass] and the Sacraments by which we obtain Grace, are entirely unknown to them.”

They have no conception of the malice and baseness of sin; hence they show no anxiety to avoid sin or to renounce it. And so they arrive at life's end in such a condition that, lest all hope of salvation be lost, the Priest is obliged to give in the last few moments of life a summary teaching of religion, a time which should be devoted to stimulating the Soul to greater love for God.”

And even this as too often happens only when the dying man is not so sinfully ignorant as to look upon the ministration of the Priest as useless, and then calmly faces the fearful passage to eternity without making his peace with God.”

“And so Our Predecessor, Benedict XIV, therefore, had good reason to write as his did:

This We asseverate [declare]:  that the majority of those who are condemned to eternal punishment [in Hell] fall into this everlasting misfortune because of ignorance of the Mysteries of the Faith which must necessarily be known and believed in order to be numbered among the Elect.’ [Footnote 3:  Instit., 27:18; Pope Benedict XIV, Prospero Lambertini, [Wednesday, August 17, 1740 - Wednesday, May 3, 1758]”.
“3. There is then, Venerable Brethren, no reason for wonder that the corruption of morals and depravity of life is already so great, and ever increasingly greater, not only among uncivilized peoples but even in those very nations that are called Christian. The Apostle Paul, writing to the Ephesians, repeatedly admonished them in these words:
‘But fornication, and all uncleanness, or covetousness, let it not so much as be named among you, as becometh Saints; or obscenity, or foolish talking, or scurrility’ [Footnote 4:  Ephesians 5:3-4.]”
He also places the foundation of holiness and sound morals upon a knowledge of divine things--which holds in check evil desires:
See therefore, Brethren, that you walk circumspectly: not as unwise, but as wise: redeeming the time, because the days are evil. Wherefore become not unwise [foolish], but understand what is the will of God’ [Footnote 5: Ephesians 5:15-17.].”
“And rightly so. For  the will of man retains but little of that divinely implanted love of virtue and justice by which it was, as it were, attracted strongly toward the real and not merely apparent good. Disordered by the stain of the first sin, and almost forgetful of God, its Author, it improperly turns every affection to a love of vanity and deceit.”

This erring will, blinded by its own evil desires, has need therefore of a guide to lead it back to the paths of justice whence it has so unfortunately strayed. The intellect  itself is this guide, which need not be sought elsewhere, but is provided by nature itself.  It is a guide, though, that, if it lack its companion light, the knowledge of divine things, will be only an instance of the blind leading the blind so that both will fall into the pit. The holy king David, praising God for the light of truth with which He had illumined the intellect, exclaimed:

‘The light of Thy countenance, O Lord, is signed upon us’ [Footnote 6: Psalm 4:7].”
“Then he described the effect of this light by adding:
‘Thou hast given gladness in my heart’ [Psalm 4:7],
gladness, that is, which enlarges our heart so that it runs in the way of God’s Commandments.”  (Pope Saint Pius X, Giuseppe Melchiorre Sarto [b. at Riese, Lombardy-Venetia, Austrian Empire on Tuesday, June 2, 1835; Pope: Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical “Acerbo Nimis”, Saturday, April 15, 1905, ¶ 2 - 3; emphasis added.)


Two Necessary Distinctions
Concerning Christ’s Death on the Cross

1.  The first distinction is sufficiency, that is, for what and for whom did Christ’s Passion and Death suffice?

2.  The second distinction is that of efficacy, that is, for what and for whom was Christ’s Passion efficacious (effective)?


What is Sufficiency?

First Truth:

God the Son, Jesus Christ, did in fact die for everyone, without exception:

“He is the propitiation for our sins: and not for ours only, but also for those of the whole world” (1 John 2:2).
Therefore, Christ’s Passion and Death is the sufficient cause of the salvation of everyone.

Saint Thomas Aquinas teaches:

Christ, by His Passion, delivered us from our sins causally - that is, by setting up the cause of our deliverance,  from which cause all sins whatsoever, past, present, or to come, could be forgiven: just as if a doctor was to prepare a medicine by which all sicknesses can be cured even in the future” (Summa Theologica, Part III, Question 49, Article 1, Reply to Objection 3; emphasis added).
This Truth means that “Christ died for everyone” because Christ’s Passion and Death is sufficient for the salvation of everyone
from which cause all sins whatsoever, past, present, or to come, could be forgiven” (Summa Theologica, Part III, Question 49, Article 1, Reply to Objection 3; emphasis added).

What is Efficacy?

Second Truth:

Not everyone is saved because some people go to Hell.

Therefore, although it is true that Christ’s Passion and Death is the sufficient cause of the salvation of everyone, this second Truth means that the efficacy, or effectiveness, of Christ’s Passion and Death is NOT received by everyone, but only by those who are actually saved.

The effect of Christ’s Passion and Death benefits ONLY those who go to Heaven.  In other words, Christ’s Passion and Death is the efficient cause of eternal salvation of the Saints of Heaven.

Thus, the efficacy, or effectiveness, of Christ’s Passion and Death, is the actual reason why those who make it to Heaven are able to make it to Heaven, because without this efficacy, or effectiveness, of Christ’s Passion and Death,  it would be impossible for even one person to make it to Heaven!

This basic Truth is closely connected with the Doctrine of Free Will which is a mystery, and also with the Doctrine of the Mystical Body of Christ, which is also a mystery.

But, though Christ died for all [people], yet all do not receive the benefit of His death, but those only unto whom the merit of His Passion is applied” (Roman Catholic Council of Trent, Session 6, Monday, January 13, 1547, Decree on Justification, Chapter 3, Those Who are Justified through Christ, ¶ 1; emphasis added).

Thus, The Roman Catechism of the Roman Catholic Council of Trent teaches:

With reason, therefore, were the words for all  NOT  used [in the Consecration of the Precious Blood], as in this place the fruits of the Passion are alone spoken of, and to the Elect only did His Passion bring the fruit of salvation.  And this is the purport of the Apostle when he says:  Christ  was offered once to exhaust the sins of MANY (Hebrews 9:28; emphasis added); and also of the words of our Lord in John:  I pray for them; I pray not for the world, but for them whom Thou [Father] hast given Me, because they are Thine (John 17:9)” (The Roman Catechism, The Eucharist,  ¶ 64 emphasis added).
This explains why, when Jesus Christ perfectly instituted the essence of the Holy Sacrifice of the Mass, especially the Form for the words of the Double Consecration of His Body and Blood, Christ instituted this Form for the Consecration of His Most Precious Blood:
“For this is the Chalice of My Blood, of the New and Eternal Testament: the Mystery of Faith: which will be shed for you and for many unto the remission of sins”.
N.B.:  Christ never said: “which will be shed for you and for all” because for many is a term which does NOT mean for all, which latter is a term that denotes universality.

The Angelic Doctor explains that the Holy Sacrifice of the Mass:

“has no effect except in those who are united with this Sacrament through Faith and Charity...  Hence in the Canon of the Mass no prayer is made for them who are outside the pale of the church” (Summa Theologica, Part III, Question 79, Article 7, Reply to Objection 2; emphasis added).


Conclusion by an Analogy

A person has inherited a deadly skin disease and goes to a specialist to learn how to be cured.  The specialist sends the person to a special clinic where a very precious healing salve (the sufficiency) is applied (stage one efficacy) to the skin.

But, in order for this healing salve (the sufficiency) to work, it also must be activated (stage two efficacy) by a special machine which will cure the original disease.  But, because this disease has weakened the immune system, the person needs to return once a week to have more precious healing salve (the sufficiency) applied (stage one efficacy) to the skin and then activated (stage two efficacy) by a special machine.

This explains how Mankind has inherited the Spiritual deadly disease called Original Sin.  A person with Original Sin on the Soul goes to a Catholic Church to be Baptized in order to remove it.  But, in order for the Sacrament of Baptism to work, the healing Precious Blood of Christ (the sufficiency) must:

Step 1:  first Sacramentally be applied (stage one efficacy) to the Soul.
Then:
Step 2 -  activated (stage two efficacy) by the Holy Sacrifice of the Mass.
But, because Original Sin has weakened human nature and made it prone to commit actual sins, the person needs to return at least once a week to have the healing Precious Blood of Christ (the sufficiency)  Sacramentally applied (stage one efficacy) to the Soul by the reception of the Sacrament of the Most Holy Eucharist which is activated (stage two efficacy) by the Holy Sacrifice of the Mass.


Theological Conclusion

“Whether the will of God is always fulfilled?”

Objection 1:

It seems that the will of God is not always fulfilled. For the Apostle says (1 Timothy 2:4): ‘God will have all men to be saved, and to come to the knowledge of the truth’. But this does not happen. Therefore the will of God is not always fulfilled.”
On the contrary, It is said (Psalm 113:11):
‘God hath done all things, whatsoever He would’.”
Conclusion. I answer that, The will of God must needs always be fulfilled. In proof of which we must consider that since an effect is conformed to the agent according to its form, the rule is the same with active causes as with formal causes.”

The rule in forms is this: that although a thing may fall short of any particular form, it cannot fall short of the universal form. For though a thing may fail to be, for example, a man or a living being, yet it cannot fail to be a being.”

Hence the same must happen in active causes. Something may fall outside the order of any particular active cause, but not outside the order of the universal cause; under which all particular causes are included: and if any particular cause fails of its effect, this is because of the hindrance of some other particular cause, which is included in the order of the universal cause. Therefore an effect cannot possibly escape the order of the universal cause.”

Even in corporeal things this is clearly seen. For it may happen that a star is hindered from producing its effects; yet whatever effect does result, in corporeal things, from this hindrance of a corporeal cause, must be referred through intermediate causes to the universal influence of the first heaven. Since, then, the will of God is the universal cause of all things, it is impossible that the Divine Will should not produce its effect.”

“Hence, that which seems to depart from the Divine Will in one order, returns into it in another order; as does the sinner, who by sin falls away from the Divine Will as much as lies in him, yet falls back into the order of that will, when by its justice he is punished.”

Reply to Objection 1: The words of the Apostle [Saint Paul], ‘God will have all men to be saved, etc.’ [1 Timothy 2:4], can be understood in three ways.”

First, by a restricted application, in which case they would mean, as [Bishop Saint] Augustine says (‘De praed. sanct.’, i, 8: Enchiridion 103), ‘God wills all men to be saved that are saved, not because there is no man whom He does not wish saved, but because there is no man saved whose salvation He does not will’.”

Secondly, they can be understood as applying to every class of individuals, not to every individual of each class; in which case they mean that God wills some men of every class and condition to be saved, males and females, Jews and Gentiles, great and small, but not all of every condition.”

Thirdly, according to [Bishop Saint John] Damascene (‘De Fide Orth.’, ii, 29), they are understood of the antecedent will of God; not of the consequent will. This distinction must not be taken as applying to the Divine Will itself, in which there is nothing antecedent nor consequent, but to the things willed.”

“To understand this we must consider that everything, in so far as it is good, is willed by God. A thing taken in its primary sense, and absolutely considered, may be good or evil, and yet when some additional circumstances are taken into account, by a consequent consideration may be changed into the contrary.”

“Thus that a man should live is good; and that a man should be killed is evil, absolutely considered. But if in a particular case we add that a man is a murderer or dangerous to society, to kill him is a good; that he live is an evil.  Hence it may be said of a just judge, that antecedently he wills all men to live; but consequently wills the murderer to be hanged.”

In the same way God antecedently wills all men to be saved, but consequently wills some to be damned, as His justice exacts.”

“Nor do we will simply, what we will antecedently, but rather we will it in a qualified manner; for the will is directed to things as they are in themselves, and in themselves they exist under particular qualifications [conditions].”

“Hence we will a thing simply inasmuch as we will it when all particular circumstances are considered; and this is what is meant by willing consequently.”

“Thus it may be said that a just judge wills simply the hanging of a murderer, but in a qualified manner he would will him to live, to wit, inasmuch as he is a man. Such a qualified will may be called a willingness rather than an absolute will.”

Thus it is clear that whatever God simply wills takes place; although what He wills antecedently [previously; a priori] may not take place.” (Saint Thomas Aquinas, O.P., [b. 1225 A.D. in Rocca Secca, Naples, Italy - d. Wednesday, March 7, 1274 A.D. in Fossa Nuova, Italy], Doctor of the Church, “Summa Theologica”, Part I-I, Question 19, Article 6, Whether the will of God is always fulfilled?, Objection 1; On the Contrary, Conclusion, I answer that...; Reply to Objection 1; emphasis added).


Various Quotes From Scripture on Relevant Subjects

Subject:  All men

Old Testament

Ecclesiastes

“But all things are kept uncertain for the time to come, because all things equally happen to the just and to the wicked, to the good and to the evil, to the clean and to the unclean, to him that offereth victims, and to him that despiseth sacrifices. As the good is, so also is the sinner: as the perjured, so he also that sweareth Truth.”

“This is a very great evil among all things that are done under the sun, that the same things happen to all men: whereby also the hearts of the children of men are filled with evil, and with contempt while they live, and afterwards they shall be brought down to hell.”  (Ecclesiastes 9:2-3).

New Testament

Mark

“And you shall be hated by all men for My name’s sake.”  (Mark 13:13).

Luke

“And you shall be hated by all men for My name’s sake.”  (Luke 21:17).

2 Thessalonians

“For all men have not faith” (2 Thessalonians 3:2).

1 Timothy

“2.1    I desire therefore, first of all, that supplications, prayers, intercessions, and thanksgivings be made for all men:
2.2    For kings, and for all that are in high station: that we may lead a quiet and a peaceable life in all piety and chastity.
2.3    For this is good and acceptable in the sight of God our Saviour,
2.4    Who will have all men to be saved, and to come to the knowledge of the Truth.
2.5    For there is one God, and one mediator of God and men, the man Christ Jesus:
2.6    Who gave himself a redemption for all, a testimony in due times.” (1 Timothy 2:1-6).


Subject: Unless

Old Testament

Leviticus

“Unless he first do these things. He shall offer a calf for sin, and a ram for a holocaust.”  (Leviticus 16:3).

Psalms

“Unless the Lord had been my helper, my soul had almost dwelt in hell.”  (Psalm 93:17).

“Unless thy law had been my meditation, I had then perhaps perished in my abjection.”  (Psalm 118:92).

“Unless the Lord build the house, they labour in vain that build it. Unless the Lord keep the city, he watcheth in vain that keepeth it.”  (Psalm 126:1).

Ecclesiasticus

“Unless thou hold thyself diligently in the fear of the Lord, thy house shall quickly be overthrown.”  (Ecclesiasticus 27:4).

Daniel

“And the king, answering, said to the Chaldeans: The thing is gone out of my mind: unless you tell me the dream, and the meaning thereof, you shall be put to death, and your houses shall be confiscated.”  (Daniel 2:5).

1 Machabees

“How shall we be able to stand before their face, unless thou, O God, help us?”  (1 Machabees 3:53).

“And unless thou speedily prevent them, they will do greater things than these, and thou shalt not be able to subdue them.” (1 Machabees 6:27).

New Testament

Matthew

“For I tell you, that unless your justice abound more than that of the scribes and Pharisees, you shall not enter into the kingdom of heaven.”  (Matthew 5:20).

“At that hour the disciples came to Jesus, saying:  Who thinkest thou is the greater in the kingdom of heaven?  And Jesus calling unto him a little child, set him in the midst of them, And said:  Amen I say to you, unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.”  (Matthew 18:1-3).

Luke

13:3    No, I say to you:  but unless you shall do penance, you shall all likewise perish.”  (Luke 13:3).

John

“Jesus answered, and said to him:  Amen, amen I say to thee, unless a man be born again, he cannot see the kingdom of God.”  (John 3:3).

“Jesus answered:  Amen, amen I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.”  (John 3:5).

Romans

“And how shall they preach unless they be sent, as it is written:  How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things!”  (Romans 10:15).


Subject:  Works

New Testament

Matthew

“For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul?  Or what exchange shall a man give for his soul?  For the Son of man shall come in the glory of his Father with his  angels:  and then will he render to every man according to his works.”  (Matthew 16:26-27).

John

“They answered, and said to him:  Abraham is our father.  Jesus saith to them:  If you be the children of Abraham, do the works of Abraham.”  (John 8:39).

“The Jews then took up stones to stone him.  Jesus answered them:  Many good works I have shewed you from my Father; for which of these works do you stone me?”  (John 10:31-32).

Acts

“But to them first that are at Damascus, and at Jerusalem, and unto all the country of Judea, and to the Gentiles did I preach, that they should do penance, and turn to God, doing works worthy of penance.”  (Acts 26:20).

Romans

“But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath, and revelation of the just judgment of God.  Who will render to every man according to his works.  To them indeed, who according to patience in good work, seek glory and honour and incorruption, eternal life:  But to them that are contentious, and who obey not the Truth, but give credit to iniquity, wrath and indignation.”  (Romans 2:5-8).

1 Corinthians

“Therefore, my beloved brethren, be ye steadfast and unmoveable; always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord.”  (1 Corinthians 15:58).

2 Corinthians

“And no wonder:  for Satan himself transformeth himself into an angel of light.  Therefore it is no great thing if his ministers be transformed as the ministers of justice, whose end shall be according to their works.”  (2 Corinthians 11:14-15).

1 Timothy

“To do good, to be rich in good works, to give easily, to communicate to others.”  (1 Timothy 6:18).

2 Timothy

“Alexander the coppersmith hath done me much evil: the Lord will reward him according to his works.”  (2 Timothy 4:14).

Titus

“Young men, in like manner, exhort that they be sober.  In all things shew thyself an example of good works, in doctrine, in integrity, in gravity.”  (Titus 2:6-7).

“Instructing us, that, denying ungodliness and worldly desires, we should live soberly, and justly, and godly in this world, Looking for the blessed hope and coming of the glory of the great God and our Savior Jesus Christ, Who gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a people acceptable, a pursuer of good works.  These things speak, and exhort and rebuke with all authority. Let no man despise thee.”  (Titus 2:12-15).

“Admonish them to be subject to princes and powers, to obey at a word, to be ready to every good work.”  (Titus 3:1).

“It is a faithful saying: and these things I will have thee affirm constantly: that they, who believe in God, may be careful to excel in good works. These things are good and profitable unto men.”  (Titus 3:8).

Hebrews

“And let us consider one another, to provoke unto charity and to good works.”  (Hebrews 10:24).

James

“But be ye doers of the word, and not hearers only, deceiving your own selves.  For if a man be a hearer of the word, and not a doer, he shall be compared to a man beholding his own countenance in a glass.  For he beheld himself, and went his way, and presently forgot what manner of man he was.  But he that hath looked into the perfect law of liberty, and hath continued therein, not becoming a forgetful hearer, but a doer of the work; this man shall be blessed in his deed.  And if any man think himself to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain.  Religion clean and undefiled before God and the Father, is this:  to visit the fatherless and widows in their tribulation:  and to keep one's self unspotted from this world.”  (James 1:22-27).

“2:10   And whosoever shall keep the whole law, but offend in one point, is become guilty of all.
2:11   For he that said, Thou shalt not commit adultery, said also, Thou shalt not kill.  Now if thou do not commit adultery, but shalt kill, thou art become a transgressor of the law.
2:12   So speak ye, and so do, as being to be judged by the law of liberty.
2:13   For judgment without mercy to him that hath not done mercy.  And mercy exalteth itself above judgment.
2:14   What shall it profit, my brethren, if a man say he hath faith, but hath not works?  Shall faith be able to save him?
2:15   And if a brother or sister be naked, and want daily food:
2:16   And one of you say to them:  Go in peace, be ye warmed and filled; yet give them not those things that are necessary for the body, what shall it profit?
2:17   So faith also, if it have not works, is dead in itself.
2:18   But some man will say:  Thou hast faith, and I have works:  shew me thy faith without works; and I will shew thee, by works, my faith.
2:19   Thou believest that there is one God.  Thou dost well:  the devils also believe and tremble.
2:20   But wilt thou know, O vain man, that faith without works is dead?
2:21   Was not Abraham our father justified by works, offering up Isaac his son upon the altar?
2:22   Seest thou, that faith did co-operate with his works; and by works faith was made perfect?
2:23   And the scripture was fulfilled, saying:  Abraham believed God, and it was reputed to him to justice, and he was called the friend of God.
2:24   Do you see that by works a man is justified; and not by faith only?
2:25   And in like manner also Rahab the harlot, was not she justified by works, receiving the messengers, and sending them out another way?
2:26   For even as the body without the spirit is dead; so also faith without works is dead.”  (James 2:10-26).

Apocalypse

“But I have somewhat against thee, because thou hast left thy first charity.  Be mindful therefore from whence thou art fallen:  and do penance, and do the first works.  Or else I come to thee, and will move thy candlestick out of its place, except thou do penance.”  (Apocalypse 2:4-5).

“And I will kill her children with death, and all the churches shall know that I am he that searcheth the reins and hearts, and I will give to every one of you according to your works.”  (Apocalypse 2:23).

“And I heard a voice from heaven, saying to me:  Write:  Blessed are the dead, who die in the Lord.  From henceforth now, saith the Spirit, that they may rest from their labours; for their works follow them.”  (Apocalypse 14:13).

“And I saw a great white throne [of blinding white light], and one sitting upon it, from whose face the earth and heaven fled away, and there was no place found for them. And I saw the dead, great and small, standing in the presence of the throne, and the books were opened; and another book was opened, which is the book of life; and the dead were judged by those things which were written in the books, according to their works.  And the sea gave up the dead that were in it, and death and hell gave up their dead that were in them; and they were judged every one according to their works.”  (Apocalypse 20:11-13).

“He that hurteth, let him hurt still:  and he that is filthy, let him be filthy still:  and he that is just, let him be justified still:  and he that is holy, let him be sanctified still. Behold, I come quickly; and my reward is with me, to render to every man according to his works.”  (Apocalypse 22:11-12).


Subject:  Do Penance

New Testament

Matthew

“From that time Jesus began to preach, and to say:  Do penance, for the kingdom of heaven is at hand.”  (Matthew 4:17).

Mark

“And going forth they preached that men should do penance.”  (Mark 6:12).

Luke

“Unless you shall do penance, you shall all likewise perish.”  (Luke 13:3).

“No, I say to you; but except you do penance, you shall all likewise perish.”  (Luke 13:5).

Acts

“And God indeed having winked at the times of this ignorance, now declareth unto men, that all should every where do penance.”  (Acts 17:30).

“But to them first that are at Damascus, and at Jerusalem, and unto all the country of Judea, and to the Gentiles did I preach, that they should do penance, and turn to God, doing works worthy of penance.”  (Acts 26:20).

Apocalypse

“Be mindful therefore from whence thou art fallen:  and do penance, and do the first works.  Or else I come to thee, and will move thy candlestick out of its place, except thou do penance.”  (Apocalypse 2:5).

“In like manner do penance.”  (Apocalypse 2:16).

“And I gave her a time that she might do penance, and she will not repent of her fornication.  Behold, I will cast her into a bed:  and they that commit adultery with her shall be in very great tribulation, except they do penance from their deeds.”  (Apocalypse 2:21-22).

“Have in mind therefore in what manner thou hast received and heard:  and observe, and do penance.”  (Apocalypse 3:3).

“Be zealous therefore, and do penance.”  (Apocalypse 3:19).

“And the rest of the men, who were not slain by these plagues, did not do penance from the works of their hands, that they should not adore devils, and idols of gold, and silver, and brass, and stone, and wood, which neither can see, nor hear, nor walk:  Neither did they penance from their murders, nor from their sorceries, nor from their fornication, nor from their thefts.”  (Apocalypse 9:20-21).

“And I heard another, from the altar, saying:  Yea, O Lord God Almighty, true and just are thy judgments.  And the fourth angel poured out his vial upon the sun, and it was given unto him to afflict men with heat and fire:  And men were scorched with great heat, and they blasphemed the name of God, who hath power over these plagues, neither did they penance to give him glory.”  (Apocalypse 16:7-9).

“And they blasphemed the God of heaven, because of their pains and wounds, and did not penance for their works.”  (Apocalypse 16:11).


Subject:  Judge/Judgement

New Testament

Luke

“Woe to thee, Corozain, woe to thee, Bethsaida.  For if in Tyre and Sidon had been wrought the mighty works that have been wrought in you, they would have done penance long ago, sitting in sackcloth and ashes.  But it shall be more tolerable for Tyre and Sidon at the judgement, than for you.”  (Luke 10:13).

2 Corinthians

“For we must all be manifested before the judgement seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil.  Knowing therefore the fear of the Lord, we use persuasion to men; but to God we are manifest.  And I trust also that in your consciences we are manifest.”  (2 Corinthians 5:10-11).

2 Timothy

“I charge thee, before God and Jesus Christ, who shall judge the living and the dead, by his coming, and his kingdom.”  (2 Timothy 4:1).

Hebrews

“For we know him that hath said:  Vengeance belongeth to me, and I will repay.  And again:  The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God.”  (Hebrews 10:30-31).

“To God the judge of all.”  (Hebrews 12:23).

“For fornicators and adulterers God will judge.”  (Hebrews 13:4).

Apocalypse

“And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest render reward to thy servants the prophets and the saints, and to them that fear thy name, little and great, and shouldest destroy them who have corrupted the earth.”  (Apocalypse 11:18).

“Therefore shall her plagues come in one day, death, and mourning, and famine, and she shall be burnt with the fire; because God is strong, who shall judge her.”  (Apocalypse 18:8).

“After these things I heard as it were the voice of much people in heaven, saying:  Alleluia.  Salvation, and glory, and power is to our God.  For true and just are his judgments, who hath judged the great harlot which corrupted the earth with her fornication, and hath revenged the blood of his servants, at her hands.”  (Apocalypse 19:1-2).

“And I saw heaven opened, and behold a white horse; and he that sat upon him was called faithful and true, and with justice doth he judge and fight.”  (Apocalypse 19:11).

“20:1    And I saw an angel coming down from heaven, having the key of the bottomless pit, and a great chain in his hand.
20:2    And he laid hold on the dragon the old serpent, which is the devil and Satan, and bound him for a thousand years.
20:3    And he cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should no more seduce the nations, till the thousand years be finished.  And after that, he must be loosed a little time.
20:4    And I saw seats; and they sat upon them; and judgment was given unto them; and the souls of them that were beheaded for the testimony of Jesus, and for the word of God, and who had not adored the beast nor his image, nor received his character on their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.
20:5    The rest of the dead lived not, till the thousand years were finished.  This is the first resurrection.
20:6    Blessed and holy is he that hath part in the first resurrection.  In these the second death hath no power; but they shall be priests of God and of Christ; and shall reign with him a thousand years.
20:7    And when the thousand years shall be finished, Satan shall be loosed out of his prison, and shall go forth, and seduce the nations, which are over the four quarters of the earth, Gog, and Magog, and shall gather them together to battle, the number of whom is as the sand of the sea.
20:8    And they came upon the breadth of the earth, and encompassed the camp of the saints, and the beloved city [Jerusalem].
20:9    And there came down fire from God out of heaven, and devoured them; and the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast
20:10   And the false prophet shall be tormented day and night for ever and ever.
20:11   And I saw a great white throne [of blinding white light], and one sitting upon it, from whose face the earth and heaven fled away, and there was no place found for them.
20:12   And I saw the dead, great and small, standing in the presence of the throne, and the books were opened; and another book was opened, which is the book of life; and the dead were judged by those things which were written in the books, according to their works.”  (Apocalypse 20:1-12).

“And whosoever was not found written in the book of life, was cast into the pool of fire [Hell].”  (Apocalypse 20:15).

“But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, they shall have their portion in the pool burning with fire and brimstone, which is the second death..”  (Apocalypse 21:8).

“He that hurteth, let him hurt still:  and he that is filthy, let him be filthy still:  and he that is just, let him be justified still:  and he that is holy, let him be sanctified still.  Behold, I come quickly; and my reward is with me, to render to every man according to his works.”  (Apocalypse 22:11-12).

“For I testify to every one that heareth the words of the prophecy of this book:  If any man shall add to these things, God shall add unto him the plagues written in this book. And if any man shall take away from the words of the book of this prophecy [or totally omit this entire book like ex-Roman Catholic Priest, Martin Luther, O.S.A., and other Protestants, etc.], God shall take away his part out of the book of life, and out of the holy city, and from these things that are written in this book.”  (Apocalypse 22:18-19).


Roman Catholic Council of Trent

“Canon IX.  If anyone saith that by faith alone the impious is justified; in such wise as to mean that nothing else is required to co-operate in order to the obtaining the Grace of Justification, and that it is not in any way necessary that he be prepared and disposed by the movement of his own will; let him be anathema.”  (Roman Catholic Council of Trent, Session Six, Monday, January 13, 1547, “Decree on Justification”, Canon 9; emphasis added.)

“Canon XV.  If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema.”  (Roman Catholic Council of Trent, Session Six, Monday, January 13, 1547, “Decree on Justification”, Canon 15; emphasis added.)

“Canon XIX. If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians; let him be anathema.”  (Roman Catholic Council of Trent, Session Six, Monday, January 13, 1547, “Decree on Justification”, Canon 19; emphasis added.)

“Canon XX. If any one saith, that the man who is justified and how perfect soever, is not bound to observe the Commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of observing the Commandments; let him be anathema.”   (Roman Catholic Council of Trent, Session Six, Monday, January 13, 1547, “Decree on Justification”, Canon 20; emphasis added.)

“Canon XXI. If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust, and not also as a legislator whom to obey; let him be anathema.”   (Roman Catholic Council of Trent, Session Six, Monday, January 13, 1547, “Decree on Justification”, Canon 21; emphasis added.)

“Canon XXII. If any one saith, that the justified, either is able to persevere, without the special help of God, in the justice received; or that, with that help, he is not able; let him be anathema.”   (Roman Catholic Council of Trent, Session Six, Monday, January 13, 1547, “Decree on Justification”, Canon 22; emphasis added.)

“Canon XXVI. If any one saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through His mercy and the merit of Jesus Christ, if so be that they persevere to the end in well doing and in keeping the divine commandments; let him be anathema.”  (Roman Catholic Council of Trent, Session Six, Monday, January 13, 1547, “Decree on Justification”, Canon 26; emphasis added.)

“Canon XXVII. If any one saith, that there is no Mortal Sin but that of infidelity; or, that Grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity; let him be anathema.”  (Roman Catholic Council of Trent, Session Six, Monday, January 13, 1547, “Decree on Justification”, Canon 27; emphasis added.)

“Canon XXIX. If any one saith, that he, who has fallen after Baptism, is not able by the Grace of God to rise again; or, that he is able indeed to recover the justice which he has lost, but by faith alone without the Sacrament of Penance, contrary to what the Holy Roman and Universal Church - instructed by Christ and His Apostles - has hitherto professed, observed, and taught; let him be anathema.”  (Roman Catholic Council of Trent, Session Six, Monday, January 13, 1547, “Decree on Justification”, Canon 29; emphasis added.)

“Canon XXX. If any one saith, that, after the Grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the Kingdom of Heaven can be opened (to him); let him be anathema.”  (Roman Catholic Council of Trent, Session Six, Monday, January 13, 1547, “Decree on Justification”, Canon 30; emphasis added.)




ANATHEMA:  A thing or person struck by God’s malediction and intended for ruin.  Cf. I Cor. 12:13; Rom. 9:3; Gal. l:8-9. Anathema, in actual Church discipline, is the term used for IPSO FACTO [i.e. automatic] excommunication incurred by those denying a solemnly defined Truth, as is concluded principally from the Dogmatic Canons of the Roman Catholic Council of Trent and the Vatican Council, (i.e. the Roman Catholic Council Vatican I).  (Parente, Piolanti, Garofalo, Dictionary of Dogmatic Theology, “Anathema”;  emphasis added.)
 
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