Judgement will come first to those in the House of God

 

1. 
   

   DE MARIA May 25, 2013 at 10:59 am

   RAYN May 24, 2013 at 10:40 pm
   I’ll continue to maintain what I said: for someone who isn’t familiar with the doctrine the current Pope regularly confesses publicly, then his statement could be taken to mean universalism. That said, sure, Catholics seem to get it. I don’t see any of the outbursts coming from Catholics.

   Yes, we understand the Pope. The Pope is thoroughly Catholic.

   Nevertheless, this provokes good questions about the inclusivism apparent in Roman Catholic theology, and the inability of Roman Catholic theologians to properly distinguish between general revelation (which is law, what you must do) and special revelation (gospel, what God in Christ has done on behalf of his people).

   Did you make this distinction up on your own? If not, please show me from Scripture.

   In Romans 1:18-3:20 the Apostle is driving toward his gospel presentation (which begins in Romans 3:21) by showing the necessity of it.

   We accept the necessity of the Gospel. What we are debating is the contents of the Gospel or what it truly means.

   We must keep in mind the whole time that we’re reading Romans 1:18-3:20 the conclusion of Paul’s arguement — he tells you what it is in 3:9, “we have already charged that all, both Jews and Greeks, are under sin,” after which he quotes a plethora of Old Testament Scripture to support that conclusion.

   All that he wrote is true.

   Whatever you think Paul means in that section, if it contradicts his own clearly stated conclusion, you haven’t understood that passage.

   That’s part of the problem. You claim that St. Paul speaks clearly. But Scripture tells you different and yet all Protestants refuse to believe what Scripture says about St. Paul’s writings:
   2 Peter 3:16
   As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction.

   We, however, understand that St. Paul says some things which we must study in order to understand correctly.

   The purpose of his arguement is to shut the whole world up in their guilt before God so that they’ll listen when he gives the glorious “but” in Romans 3:21! “For by works of the law no human being will be justified in his sight, since through the law comes the knowledge of sin,” (Romans 3:20).

   That is Catholic Teaching. But you don’t understand it correctly.

   By the term “the law”, St. Paul is speaking of the Old Covenant through which no man was ever justified. To be justified is to wash away sins. Here is what St. Paul says elsewhere:
   Hebrews 10:4
   For it is not possible that the blood of bulls and of goats should take away sins.

   The Old Law, the Old Covenant, did not justify. But doers of the law, will be justified, the law of the Ten Commandments:
   Romans 2:13
   King James Version (KJV)
   13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

   So Romans 1&2 shows that while the whole world knows what God requires in the law, since it is written on their conscience, and since Jews know the law even more clearly in the Scriptures, that simply shows that they are accountable for their sin — not that they’re actually attaining righteousness by whatever means.

   On the contrary, what it shows is that those who do the righteous works of God will be justified by God. Whether they are Jew or Gentile:
   Romans 2:1-13
   King James Version (KJV)
   1 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. 2 But we are sure that the judgment of God is according to truth against them which commit such things. 3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? 4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 Who will render to every man according to his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 11 For there is no respect of persons with God.
   12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; 13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

   If you want righteousness before God, Paul directs us outside of ourselves. “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it — the righteousness of God through faith in Jesus Christ for all who believe” (Romans 3:21-22).

   Faith in Jesus Christ is not outside of ourselves. It is in our hearts.
   John 14:21
   He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

   Paul says that gentiles have the work of the law written on their hearts. Sure, we see this from the fact that nonbelievers build hospitals — glorious testimony to the fact that God has not abandoned the creation but is being patient with all until they come to repentance in Christ (Romans 2:4). But they are warned that apart from repentance they will only have to face God’s wrath. God will be just on the last day when he judges because everyone whom he condemns has had sufficient knowledge of what God requires in the law — but saving knowledge of God in Christ comes only through the good news Paul announces in Romans 3 which he no where says is inherent in creation, but rather distinguishes it from it.

   It will certainly be very difficult for non-believers to obey Christ and be saved. But you are misunderstanding the Scripture. St. Paul is saying that if you want to walk with the Saints in this life, you must obey Christ and keep the precepts of His Faith, His Church. But if you don’t, you must await the Judgment where all men will be judged. St. Peter says the same thing:
   1 Peter 4:17
   For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?

   Bottomline, you guys are arguing a straw man of your own making. The Catholic Church teaches universalism in this sense. ALL men, universally, will be judged by God. The Catholic Church does not teach that all men are saved. Nor does Pope Francis.

   Sincerely,

   De Maria

Will they be saved who do not do good works?

Galatians 4:30
30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.

From Jesse's blog:

Martin Luther's Commentary On Galatians 4:30

"And now they themselves do not defend their wicked life; nay, rather, they which are the best and the soundest of them all, do detest it; but they fight for the maintenance and defense of the doctrine of devils, for hypocrisy, and for the righteousness of works. Here they allege the authority of councils and the examples of holy fathers, whom they affirm to have been the authors of their holy orders and statutes. Therefore, we fight not against the manifest wickedness and abominations of the papacy, but against the greatest holiness and holiest saints thereof, which think they lead an angelic life, whilst they dream that they keep not only the commandments of God, but also the counsels of Christ, and do works of supererogation, and such as they are not bound to do. This, we say, is to labour in vain, except they take hold of that only and alone, which Christ saith is only necessary, and choose the good part with Mary, which shall not be taken from them.

Jesse quoted Luther, but simply quoted Luther's misunderstandings, or intentional twisting, of Catholic Doctrine.

First of all, as opposed to Luther's claim, the Catholic Church Teaches us not to judge ourselves.  This is from Scripture, which says:

1 Corinthians 4:3 But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self.

And, again, as opposed to what Luther said, the Catholic Church teaches to follow the examples of Holy men who precede us in the Faith.  That is to say, to follow the example of the Saints which Luther maligns above:

1 Timothy 4:12 Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.

And the Church Teaches us to labour for righteousness sake.  Whereas, Luther claims that all labour is fruitless, as we can see above:

Proverbs 10:16 The labour of the righteous tendeth to life: the fruit of the wicked to sin.

Hebrews 6:10 For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.

This did Bernard, a man so godly, so holy, and so chaste, that he is to be commended and preferred above them all. 

Here we see that Luther contradicts himself, acknowledging the holiness of the man which Catholics call, St. Bernard of Clairvaux.

He being once grievously sick, and having no hope of life, put not his trust in his single life, wherein he had lived most chastely; not in his good works and deeds of charity, whereof he had done many; but removed them far out of his sight, and, receiving the benefit of Christ by faith, he said: "I have lived wickedly. But thou, Lord Jesus Christ, by double right dost possess the kingdom of heaven: first, because thou art the Son of God; secondly, because thou hast purchased it by thy death and passion. The first thou keepest for thyself, by thy birth-right. The second thou givest to me, not by the right of my works, but by the right of of grace." 

Here, St. Bernard acknowledges that salvation is from Jesus Christ.  This is Catholic Teaching.

He set not against the wrath of God his monkery, nor his angelic life; but he took hold of that one thing which was necessary, and so was saved. 

Luther acknowledges that this is what St. Bernard teaches.  That salvation is by grace.  But does St. Bernard teach that salvation by grace is extended to those who do not do good works and reject the Commandments?  I'll answer that at the end of the article.

I think that Hierome, Gregory, and many other of the fathers, were saved after the same sort. And it is not to be doubted but that also, in the Old Testament, many kings of Israel and other idolaters were saved in like manner, who, at the hour of death, casting away their vain trust which they had in idols, took hold of the promise of God, which was made unto the seed of Abraham, that is to say, Christ, in whom all nations should be blessed. 

Note that Luther here, extends salvation to idolaters by the criteria of his own opinion.  Notwithstanding, the Catholic Church Teaches that God alone judges salvation.

Hebrews 12:23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

And if there be any of the papists which shall be saved, they must simply lean not to their own good deeds and deserts, but to the mercy of God offered unto us in Christ, and say with Paul: "I have not mine own righteousness which is of the law, but that which is by faith in Christ," (Phil. iii. 9.)" (Excerpt taken from "A commentary on Saint Paul's Epistle to the Galatians")

Can we "merit or earn" salvation?

Can we "merit or earn" salvation?

The quick answer to the question, “Can we earn salvation?” is: “Yes, by the grace and mercy of God.” 
Read More...

That is the definition of omniscient God.

DE MARIA February 13, 2015 at 5:43 am

ROBERT February 13, 2015 at 2:12 am

Except, of course, that there is no uncertainty about who is elect unto glory except perhaps on the part of those so elected. God certainly knows who they are. And these individuals once saved, are always saved. By definition they will not finally fall away. For they are elect unto glory.

That is the definition of omniscient God. Note how the Catholic Doctrine preserves the necessity of good works and striving for election on our part. And God’s right of Judgement.

All of which can be verified in Scripture.

Galatians 6:7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8 For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. 9 And let us not be weary in well doing: for in due season we shall reap, if we faint not.

Contrast that with the Calvinist Doctrine which usurps God’s right of judgment and removes the necessity of cooperating with the grace of God in order to produce meritorious works.

All of which contradicts Scripture.

1 Timothy 2:4 Who will have all men to be saved, and to come unto the knowledge of the truth.

2 Timothy 4:1
I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

7QT's about merit, favor, faith, works, sacraments, justification, and salvation

On another blog, someone asked,

DeMaria, can you explain your idea of merit to me and how it works?

Here's how it went.

--- 1 ---

DeMaria do we not receive God’s favor in baptism?

Yes. God’s favor is grace. Therefore, we receive it in Baptism. But not for the first time. Faith itself is also a grace. It is the prevenient grace which we receive without any merit on our part. And we first receive faith when we turn to God, in conversion.

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

CCC#2027 No one can merit the initial grace which is at the origin of conversion. Moved by the Holy Spirit, we can merit for ourselves and for others all the graces needed to attain eternal life, as well as necessary temporal goods.

CCC#1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus’ proclamation at the beginning of the Gospel: “Repent, for the kingdom of heaven is at hand.” Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. “Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.

--- 2 ---

Are we not in God’s favor when we are in a state of grace?

Yes. God’s favor, is grace. In Catholic Doctrine, there are two types major categories of grace. Natural grace, which is received by all mankind. And Sanctifying grace which is received in the Sacraments.

Sanctifying grace was not given to mankind until Jesus Christ established the Sacraments. Yet, in the Old Testament, we see that Noah and others received God’s favor.

Genesis 6:8 But Noah found grace in the eyes of the Lord.

Sooo, what is the difference. Adoption.

In the Old Testament, the Jews were not the born again children of God. So, Noah and company found grace in God as a friend of God. Where we are empowered to approach God cryng, “Abba! Father!”

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are we not justified in the sacrament of baptism before doing a single work?

No.

--- 4 ---

How does that sit with your idea that God justifies the doer?

Its not my idea. Scripture says so:

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

Matthew 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

Romans 2:13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

And this Teaching is best illustrated thus.

Have you heard it said that justification is forensic? Forensic means legally judged.

So, lets say you have two sets of people.

One set is do gooders.
One set is evil doers.

Which set is righteous in the eyes of God? Who is legally judged to be righteous?

The do gooders, right?

THAT illustrates the forensic justification in the Old Testament.

--- 5 ---

But in the New Testament, there is more. Once God forensically judges the repentant sinner, righteous, He pours into their hearts, His grace, which St. Paul refers to as His righteousness. When He does this, the man is born again, renewed and regenerated by the grace of the Holy Spirit.  This occurs in the Sacraments.

And that illustrates the justification of the New Testament, which is both, forensic and efficacious. That is why justification in the New Testament permits us to walk amongst the Saints.

That also explains the Communion of Saints. Since we walk amongst the Saints, we can communicate with them.  Read Heb 12:12-24.

--- 6 ---

Also can you explain your idea of merit to me and how it works?

I’ll try.

Are our works equal to the reward of eternal life?

No. Neither is our faith.

TRENT VI
CHAPTER VIII
HOW THE GRATUITOUS JUSTIFICATION OF THE SINNER BY FAITH IS TO BE UNDERSTOOD

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

because none of those things that precede justification, whether faith or works, merit the grace of justification.

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

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So, how do we merit eternal life?

Let’s say that a father says to his son, “if you get an “A” in math, I’ll buy you a car.”

Is the car equal to the value of the “A”? Not in real terms. But it is to the father. He has obligated himself to give this gift on these terms. He promised.

But is this is a gift?  Yes.   It is a free will gift which the father decided to give the son in order to give him incentive to get the “A”. No one twisted the father’s arm in order to force him to give this gift. He made the promise of his own free will.

So it is with works of righteousness and God. Works of righteousness do not equal eternal life in real terms.  But they do to God the Father.  Therefore, God has obligated Himself to give eternal life to those who do the works of righteousness which He wills be done.

We can’t earn eternal life because like the “A” doesn’t equal the car, our righteous works don’t equal eternal life.

But we can merit it because as the father promised to give his son the car if he got an “A”, God, Our Father, has promised that He will give us the gift of eternal life if we keep His Commandments.

I hope that helps.

Sincerely,

De Maria

For more Quick Takes, visit Conversion Diary!

7QT's about "by works and not by works"

Justification is by works AND
not by works

--- 1 ---

The great debate between Protestants and Catholics is whether justification is by works or not by works.  Protestants adamantly deny that works have anything to do with justification.  They maintain that justification is by faith alone.

Normally, Catholics, in what appears to me to be a knee jerk response, say that justification is by faith AND works.    Not by faith alone.

Who is right?  Well, I'm Catholic. So, whom do you think I believe?  The Catholics.

--- 2 ---

So, why do I call it a knee jerk response?

Because, before the advent of Martin Luther, the Father of the Protestant Revolution, some very prominent and influential Catholics also said that justification was by faith alone.

I know.  You don't believe me.  Ok, let me provide some examples:

Basil of Caesarea (329-379)
“Let him who boasts boast in the Lord, that Christ has been made by God for us righteousness, wisdom, justification, redemption. This is perfect and pure boasting in God, when one is not proud on account of his own righteousness but knows that he is indeed unworthy of the true righteousness and is (or has been) justified solely by faith in Christ.” 

Ambrose (c. 339-97)
“Therefore let no one boast of his works, because no one can be justified by his works; but he who is just receives it as a gift, because he is justified by the washing of regeneration. It is faith, therefore, which delivers us by the blood of Christ, because blessed is he whose sins are forgiven, and to whom pardon is granted.” 

Jerome (347-420) on Romans 10:3
“God justifies by faith alone.” (Deus ex sola fide justificat).

So, in my opinion, if these Church Fathers used the term "faith alone", I conclude that there is a legitimate understanding of this term for Catholics.

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Can justification be both by works and not by works?

Ok, I think I've muddied the waters enough.  The question that is probably going through your mind is, "What is it then?  Is it by works or not by works?  Is it by faith alone or by faith and works?

Please step back a moment and let me do the driving.  A better question to ask, in my opinion, is, "Can justification be both by works and not by works?  Can it be both by faith alone and by faith and works?"

My answer is, "Yes!"  They can both be true.

At this point, I expect Protestant and Catholic alike will quote me the old adage, "Two contradicting statements can not both be true at the same time!"  "Therefore, you are wrong!"

Please, step back one more time.  The key words in that adage are, "at the same time."  Yes, at first glance, the statements are contradictory.

Now, I would like you to ask this question, "How can it be both by works and not by works?  How can it be both by faith alone and by faith and works?"

Good question.

--- 4 ---

How can justification be by works?

Justification is by works, because God does not justify those who do not do His Works.  Only those who do the works of God will enter the Kingdom of heaven:

Scripture says:

Matthew 7:21
21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

And again:

Romans 2:3-13
3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;6 Who will render to every man according to his deeds:7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:11 For there is no respect of persons with God.12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

I hope it is clear to all that God does not justify those who do not do His will.  God does not justify those who do not keep His Commandments.  God justifies only those who do good works.

In that sense, justification is by works.

--- 5 ---

How can justification not be by works?

Justification is not literally, by our works.  We do not stand before the Just Judge and say to God, "No need for you to do anything.  I've washed myself of all sins and become righteous without any need for your interference."

No sir!  That is what the Pharisee did and Jesus said:

Luke 18:9-14
9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.12 I fast twice in the week, I give tithes of all that I possess.13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

This is what the Catholic Church teaches:

1994 Justification is the most excellent work of God's love made manifest in Christ Jesus and granted by the Holy Spirit. It is the opinion of St. Augustine that "the justification of the wicked is a greater work than the creation of heaven and earth," because "heaven and earth will pass away but the salvation and justification of the elect . . . will not pass away." He holds also that the justification of sinners surpasses the creation of the angels in justice, in that it bears witness to a greater mercy.

Therefore, in this sense, justification is not by our works.  We do not justify ourselves.  We do not wash ourselves of our sins.  Justification is God's work.

So far so good?  Have I lost anyone?  Better yet, has anyone begun to understand what I'm saying?

So, let's move on to the next question.

--- 6 ---

How can it be by faith alone?

My first response, for the sake of clarification, is, "Not the Protestant way."

Protestants deny that works before justification avail anything towards justification.  But it is clear to me, from Scripture, that unless someone keeps the Commandments and does the Will of God, he will not be justified.  Scripture says:

Romans 2:13
13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

This verse, very clearly tells me, that only those who do the Commandments will be just before God.  Therefore, good works avail everything towards justification because without them, we won't be justified.  In fact, unless we keep the Commandments and do the will of God, we will be condemned.

Revelation 22:12-15

12 And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

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

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

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

In what sense then, does faith alone avail for justification?

In the Sacraments. When we approach the Sacraments, we are like Abraham.

Genesis 15:6

6 And he believed in the Lord; and he counted it to him for righteousness.

 We approach the Sacraments in an attitude of faith alone and he counts it to us as righteousness.  Let me give another example of a Church Father which perhaps will make this clearer:

"Word made flesh, by Word He maketh Very bread his flesh to be; Man in wine Christ's Blood partaketh, And if his senses fail to see, Faith alone the true heart waketh, To behold the mystery." (St. Thomas Aquinas, Pange Lingua)

So, it is by faith alone in the sense that God justifies those who believe in His promises.  It is by faith alone that we believe that God washes us of our sins in Baptism.  It is by faith alone that we believe that God seals us in the Holy Spirit in Confirmation.  It is by faith alone that we believe that God forgives our sins in Confession.  It is by faith alone that we believe that we receive the Body and Blood of our Lord in the Eucharist.  It is by faith alone that we believe we become one flesh with our spouses in Matrimony.  It is by faith alone that we believe we are healed of our afflictions in the Anointing of the sick.  It is by faith alone that we believe we are set aside for the Ministerial work of God in the laying of hands of the Priesthood.

We can't do any of those things for ourselves.  We can't wash our souls of sin.  We can't seal ourselves with the Holy Spirit.  We can't remove our own sins.  We can't turn bread into the Body and Blood of our Lord.  We can't make ourselves one flesh with our husbands and wives.  We can't heal our own bodies or souls.  We can't make ourselves ministers of God.

Those are God's works.  Not ours.  Therefore, it is by our faith alone that we are justified in the Sacraments.

--- 7 ---

Sooo, how is it not by faith alone?  How is it by faith and works?

In the sense that it doesn't matter how much we claim to believe God's promises. If we don't prove our faith by our works, we are not just before God.  Illustration:

Let's say that a man, a non-Catholic, comes to a Catholic Church and asks to be baptized.  He comes drunk, he speaks vulgar language and he comes accompanied by two women who are obviously prostitutes.  

The priest says, "Well, you're going to have to change, radically!  You'll have to repent of your sins and your going to have to give up drinking and give up loose women!"

The guy begins to attend RCIA.  But the guy never changes.  He says he believes but he keeps living the same lifestyle.

The point here is not whether or not the priest will allow him to be baptized.  The point here is that, regardless of whether he is baptized, he will not be justified.  Scripture is clear:

Romans 2:13

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

In that sense, it is not by faith alone.  Only those, who by faith do the works of God, only they will be justified before God:

James 2:24

24 Ye see then how that by works a man is justified, and not by faith only.

And so, it is both by works and not by works.  It is both by faith alone and by faith and works.

Let me know what you think.

See also, Did St. James and St. Paul agree?

Sincerely,

De Maria

For more Quick Takes, visit Conversion Diary!

Boasted in their

Lutero said:
Yes, no different than those in Matt. 7 who called Him Lord, and boasted in their works, yet were told to depart, I NEVER KNEW YOU...
Jesus only KNOWS His sheep.

1. Jesus knows everything and everyone.  He is speaking metaphorically here in the sense of friendship.  Jesus means to say, "I never knew you as friends."
2. Jesus only saves those who obey His Word:

Hebrews 5:9
King James Version (KJV)
9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

3.  Faith is a work.  Therefore those who boast of faith alone boast of their work.

John 6:29
King James Version (KJV)
²⁹ Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

Scripture refutes you yet again....
For by grace you have been saved THROUGH FAITH....

On the contrary. That says nothing about faith "alone" unless you add that to the Scripture.

More out of context Scritpure....Paul is speaking of Jews attempting to be justified by the law.

St. Paul is speaking to Jew and Gentile.

Romans 2
King James Version (KJV)
2 Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
2 But we are sure that the judgment of God is according to truth against them which commit such things.
3 And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
4 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
6 Who will render to every man according to his deeds:
7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
11 For there is no respect of persons with God.
12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

That doesn't even make sense.

To you.

1 Corinthians 2:14
But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

No, it contradicts the word of God, as you prove with every post you make.

I'll let the readers decide whether it is you or I who contradict the Word of God.

Sincerely,

De Maria

Lutero said:

But what you ask is irrelevant to the Great White Throne Judgment. There are NO questions asked at that judgment, not one. The books are opened, and those appearing at that judgment are NOT asked anything they are judged by their works according to what is written in those books and also the Book of Life is opened, anyone not found written in the Book of Life will be cast into the Lake of Fire prepared for the devil and his angels. So all those works in the one book excludes one from being found in the other Book, the Book of Life.

Yeah.

Revelation 20:12
King James Version (KJV)
12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

The LORD knows who are His already and they are already with Him by the time the Great White Throne judgment takes place. See Rev 20:11-15

True. And these are they who do His Will.

Philippians 4:3
King James Version (KJV)
3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.

Here for your perusal. Do you want to appear there?

Re 20:11 (KJV) And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
14 And death and hell were cast into the lake of fire. This is the second death.
15 And whosoever was not found written in the book of life was cast into the lake of fire.

We will all stand there, including you:

Romans 14:10
King James Version (KJV)
10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.

Do you see any questions being asked here?

No. That is the entire point. God will judge all men by our works.

Sincerely,

De Maria