“One thing that divides Catholics and some Protestants is the understanding of justification, a theological term that’s generally used to signify a Christian being in a right relationship with God—meaning he is no longer subject to condemnation on account of sin.
The Council of Trent taught that “not only are we reputed [that is, considered “righteous” or “just” by God] but we are truly called and are just, receiving justice within us” (emphasis added). The late R.C. Sproul, however, denies the latter part of Trent’s teaching, stating, “It is not the change in our nature wrought by regeneration [Trent’s ‘justice within us’] or even the faith that flows from it that is the ground of our justification [being declared justified]. That remains solely the imputed righteousness of Christ.”
What Sproul is saying is that God considers Christ’s righteousness as our own (“the imputed righteousness of Christ”) and thereby declares us just, and that’s the only way we can consider ourselves just. Whatever interior change happens within us—a change from a state of ungodliness to a state of godliness—it plays no role in our justification. That interior change would be regeneration, which results in a state of sanctification, something that Protestants like Sproul see as essentially different from justification. No, we’re justified only on God’s say-so.
So how can we defend the Catholic Church’s teaching on justification as regeneration? In other words, how can we back up our insistence that the interior change that happens within us when we become Christians plays a role in us having a right relationship with God?
A full refutation of Sproul’s view would require us to do two things: 1) show that the Bible sees the interior change that is wrought by regeneration at least as grounds for our justification, even if not the only grounds, and 2) show that the grounds for our justification are not the imputed righteousness of Christ. This would suffice to refute Sproul’s claim. Further argumentation, however, would be needed to fully prove the Catholic position that the interior change wrought by regeneration (via sanctifying grace, given initially in baptism) is the sole ground for our justification, or what the Council of Trent called the “single formal cause.”
Due to the limited space that we have here, we’re going to focus only on the first of the two parts of our refutation of Sproul’s view. The passage to focus on is Romans 6:17-18:
But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness.
The first thing to note is that the Greek word for “righteousness” is dikaiosunē, which is related to the verb (dikaioō) that Paul uses throughout his letter to the Romans when he talks about Abraham “being justified [Greek, dikaioō] by faith” (Rom. 5:1; see also 4:2), a faith that God reckoned as “righteousness” (Greek, dikaiosunē—4:5). So, for Paul, the state of being “slaves of righteousness” is a state of being justified, like Abraham.
Now, according to Romans 5:1, the justification that we Christians have in Christ is another way of describing the “peace” that we have with God—again, a peace similar to what Abraham had with God. Paul writes, “Since we are justified by faith [like Abraham], we have peace with God through our Lord Jesus Christ.”
What does it mean to have “peace with God”? It means to be in a right relationship with him. It means we’re no longer subject to condemnation from him.
So the state of being “slaves of righteousness”—the state of justification—is a state of being at peace with God, or having a right relationship with him.
The next thing to note about the above passage is that Paul describes two states, both of which are preceded by and contrasted with the same state of slavery to sin. First, he speaks of becoming “obedient from the heart,” as opposed to being “slaves of sin.” Second, he speaks of “slaves of righteousness” who were “set free from sin”—which is to say his addressees went from being slaves of sin to being slaves of righteousness.
Given this “common denominator” of slavery to sin, it’s reasonable to conclude that Paul is describing in two different ways the same state that is opposite of being a slave to sin. This being the case, Paul doesn’t see a hard divide between the state of “obedience from the heart” and the state of being “slaves of righteousness.” In fact, he conceives of them as one and the same.
Here’s where the Catholic understanding of righteousness (the interior change wrought by regeneration) comes into play. Consider that obedience to God (“obedience from the heart”) entails the mind and the will being rightly ordered to God’s will—being disposed to believe as true what he says and to do what he commands. That’s an interior state, a state that’s constitutive of our character.
It’s this interior state of the heart and mind, a state that God brings about within us by grace, that Paul identifies as the state of being “slaves of righteousness,” which, as we saw above, is a state of justification, like that of Abraham. Therefore, interior righteousness at least is a ground for our justification.
This interpretation of associating the interior state of “obedience from the heart” with the state of being “slaves of righteousness” is further supported by verse 7 of this same chapter. Paul writes, “For he who has died [the death of baptism] is freed from sin.” The Greek verb for “freed” is dikaioō. So, the text can be literally translated as, “he who has died [the death of baptism] is justified from sin.”
Here, Paul explicitly ties this freedom from slavery to sin, which, as we saw above, is the interior state of “obedience from the heart,” to the state of being justified. It follows, therefore, that in Paul’s mind the state of being justified is not divorced from the interior state of “obedience from the heart,” a state where our hearts and minds are rightly ordered to God, or what the Council of Trent called the “justice within us.”
We can agree to some extent with those Protestants who, like Sproul, say that God declares us just. As Trent states, “not only are we reputed [righteous, or just] but we are truly called and are just”—the implication being that we can affirm that God reputes or declares us just. It’s just that, according to Paul, such a declaration corresponds to an objective reality: our interior state of righteousness that God brings about within us—what Paul calls “obedience from the heart.”
Again, as mentioned above, it takes further argumentation to establish that the interior state of righteousness constituted by sanctifying grace is the sole ground of our justification, or the “single formal cause.” But at least we can say that Paul doesn’t draw a hard divide between our state of being justified (being at peace with God and thus having a right relationship with him, whereby we are no longer subject to condemnation) and our interior state of being rightly ordered to God in obedience. In fact, he conceives of them as the same. And if that’s how Paul conceives of justification, then so should we.”
Galatians 5:4 is a go-to text for Catholics when it comes to defending the belief that Christians can lose their salvation:
“You are severed from Christ, you who would be justified by the law; you have fallen away from grace.”
Notice that St. Paul says the Galatians were “severed from Christ” and that they have “fallen away from grace.” Both statements imply that the Galatians had been saved, since to be in Christ and in grace is to be free from condemnation (Rom. 8:1). Yet, these Galatians, who were looking to be justified by the Old Law, are no longer in Christ and in grace. As such, they are currently subject to condemnation, which means they lost that initial saving relationship they had with Christ.
For some Protestants, the Catholic take on Paul in Galatians 5:4 is based on a fundamentally flawed assumption. Basically, Catholics don’t understand what Paul is talking about here! They will say “Paul is not talking about a loss of salvation. He’s talking about a loss of sanctification.”
Protestant apologist Norman Geisler, in his book Four Views on Eternal Security, wrote, “they have not lost their true salvation but only their sanctification . . . they have fallen from grace as a means of living a sanctified (holy) life.”
Geisler gives two reasons for this claim. First, “they are already saved,” since they are called “brothers” (6:1) and have placed their “faith” in Christ (3:2). Second, Paul mentions only the threat of the “yoke of slavery” (5:1) and not eternal torment in hell.
How should a Catholic respond?
Our first response is directed toward the overall interpretation here. An immediate glaring problem is that it clashes with the plain sense of the text. Paul doesn’t say, “You who would seek to be sanctified by the law.” Rather, he says, “You who would seek to be justified by the law.” The Greek word for “justified” is dikaioō, the same word that Paul uses when he speaks of justification by faith in Romans 3:28, a text that all Protestants acknowledge refers to justification in the sight of the God.
Now we can turn our attention to the two points in support of Paul talking about sanctification. Galatians 5:4, the argument goes, can’t refer to salvation because “they are already saved,” since they are called “brothers” and have “faith” in Christ. The problem here is the assumption that “already being saved” (being a Christian) necessarily entails being eternally secure in that salvation.
The status of “already being saved” can just as easily be read within the Catholic framework of salvation. On the Catholic view, a believer is truly saved when he initially comes to faith in Christ and enters the body of Christ via baptism. Being a member of Christ’s mystical body constitutes all Christians as spiritual brothers and sisters. It’s just that on the Catholic view, the saving relationship with Christ that we initially enter through baptism can be lost by mortal sin.
Since the “already saved” status of the Galatians can fit within the Catholic framework, just as it can within an “eternally secure doctrine” framework, a Protestant can’t appeal to the Galatians’ “saved” status to counter the Catholic interpretation of Galatians 5:4.
What about the “yoke of slavery”? Why not hell? Well, Paul mentions the yoke (i.e., the Old Testament Law) several verses earlier, and after doing so, he says, “If you receive circumcision, Christ will be of no advantage to you” (5:2). What advantage does Christ give us? Salvation! Therefore, Paul is saying that to go back to the Old Covenant—i.e., circumcision—is to cut oneself off from salvation. The reason is because Christ alone is our source of salvation (Acts 4:12). It is in this light that we must understand Paul when he says, “You have been severed from Christ” and “you have fallen away from grace.”
So, in fact, Paul does threaten the Galatians with damnation. As such, Paul teaches it’s possible for a Christian to lose salvation.”
“Some Protestants believe, contrary to Catholic teaching, that our justification doesn’t consist in us being intrinsically righteous. Rather, God merely declares us righteous, whereby we receive Christ’s personal righteousness, and God treats us just as he treats Christ. In other words, God sees Christ when he sees us.
To make their case, these Protestants will often appeal to 2 Corinthians 5:21, where Paul writes, “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” Just as Christ is said to be sin when he wasn’t, so the argument goes, so too sinners are reckoned to be righteous (“become the righteousness of God”) when they aren’t. And if we’re reckoned righteous without being intrinsically righteous, then it must be Christ’s righteousness that we receive.
Let’s see how we might respond to this argument.
Key to the argument is its interpretation of the term sin. It interprets sin as literally referring to actions that contravene God’s law. But we have good reason to think Paul is referring to something else here—namely, a sin offering.
In the Old Testament, the term “sin” (Greek, hamartia) is often used to refer to a “sin offering.” Consider, for example, Leviticus 4:33:
If he brings a lamb as his offering for a sin offering [Greek, hamartia], he shall bring a female without blemish, and lay his hand upon the head of the sin offering [Greek, hamartia], and kill it for a sin offering in the place where they kill the burnt offering.
(The English translator inserted the third “sin offering” above for clarity. There’s no corresponding hamartia in the original text, so the third “sin offering” above does not translate hamartia only in a technical sense.)
Other passages include Leviticus 5:12 and 6:25. Isaiah 53:10 directly applies hamartia to the suffering Messiah, who is expected to make himself a sin offering: “Yet it was the will of the Lord to bruise him; he has put him to grief; when he makes himself an offering for sin [Greek, hamartia].”
It’s against this Old Testament backdrop that Paul speaks of Jesus as being “made sin.” And he does so within a context where he speaks of Christ reconciling the world back to God:
18: “All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation.”
19: “In Christ God was reconciling the world to himself, not counting their trespasses against them.”
20: “We beg you on behalf of Christ, be reconciled to God.”
Given this context of Christ’s reconciliation and the Old Testament usage of hamartia to refer to a sin offering, it’s reasonable to interpret Paul’s use of hamartia in 2 Corinthians 5:21 as referring to Jesus, the suffering Messiah, becoming the atoning sacrifice for the redemption of the world rather than being considered something he’s not: sin itself.
Since the fundamental assumption of the argument that we’re considering here is false, it fails to justify (yes, the pun is intended) the idea that we can be reckoned righteous when we’re not actually (intrinsically) righteous.
This leads to a second response. Given our above interpretation that “sin” refers to “sin offering,” notice that Paul doesn’t think Christ is “considered” a sin offering; rather, Christ actuallyis the sin offering. Jesus bore our sins as the sacrificial victim so we could be reconciled back to God, as Paul teaches in the preceding verses (vv. 18-20). If Christ actually is the atoning sacrifice and is not merely “considered” to be so, and our “becoming the righteousness of God” is parallel to that, which many Protestants affirm, then we should interpret our becoming righteous as actually becoming righteous rather than being merely considered or reckoned righteous.
Protestant New Testament scholar N.T. Wright concurs:
The little word genōmetha in 2 Corinthians 5:21b—“that we might become God’s righteousness in him”—does not sit comfortably with the normal interpretation, according to which God’s righteousness is “imputed” or “reckoned” to believers. If that was what Paul meant, with the overtones of “extraneous righteousness” that normally come with that theory, the one thing he ought not to have said is that we “become” that righteousness. Surely that leans far too much toward a Roman Catholic notion of infused righteousness?
It’s important to note here that Catholics do not believe that the phrase “becoming the righteousness of God” means we become the righteousness that is God’s own righteousness in virtue, being pure existence. Rather, the idea is that the righteousness that we receive when we’re justified is a righteousness that comes from God, since it is he who makes us just. This is the sense that Paul has in mind in Philippians 3:9, where he writes, “That I may gain Christ and be found in him, not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that depends on faith.”
Now, it’s possible that the phrase “becoming the righteousness of God” refers not to something about us, but rather to God’s own righteousness, or faithfulness to the covenant, being manifest in the world through us. This is how Paul uses the phrase “the righteousness of God” in Romans 3:25-26: “This [Jesus’s expiatory death] was to show God’s righteousness . . . it was to prove at the present time that he is righteous.” So Paul could be saying in 2 Corinthians 5:21 that God has manifested his righteousness (fidelity to the covenant) by saving us through Christ, who is the promised sin offering (“sin”) that reconciles the human race back to God.
Although this interpretation of the phrase “becoming the righteousness of God” excludes 2 Corinthians 5:21 as positive evidence for God making us actually righteous, it remains the case that 2 Corinthians 5:21 does not support the teaching that we, as justified Christians, have only our legal standing changed before God.
So, as Catholics, we need not change our view of justification based on 2 Corinthians 5:21. We can still believe that when God justifies us, he makes us intrinsically righteous by his grace. In the words of Paul, he makes us a “new creation,” with the old passing away and the new having come (2 Cor. 5:17).
-by Tim Staples, Tim was raised a Southern Baptist. Although he fell away from the faith of his childhood, Tim came back to faith in Christ during his late teen years through the witness of Christian televangelists. Soon after, Tim joined the Marine Corps.
“In John Calvin’s magnum opus, The Institutes of the Christian Religion, he presents a view of man that is very much like Luther’s but contrary to what we find in the pages of Sacred Scripture. Calvin used texts such as Genesis 6:5—“The Lord saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually”—and Romans 3:10ff—“None is righteous, no not one; no one understands, no one seeks for God. All have turned aside, together they have gone wrong; no one does good, not even one ”—to prove that man is utterly depraved through the fall of Adam and Eve.
Calvin’s conclusion from these texts and others was to say, “The will is so utterly vitiated and corrupted in every part as to produce nothing but evil” (Institutes, bk. II, ch. II, para. 26).
What say we?
The context of the texts Calvin used actually demonstrates the opposite of his claim. For example, if we read forward just four verses in Genesis 6, we find: “But Noah found favor in the eyes of the Lord. . . . Noah was a righteous [“just”] man, blameless in his generation” (Gen. 6:8-9). While we Catholics agree that God’s grace or “favor” was essential for Noah to be truly “just” before God, nevertheless Noah was truly just, according to the text.
As far as the quote from Romans is concerned, the greater context of the entire epistle must be understood. One of the central themes of St. Paul’s letter to the Romans is the fact that it is through “the goodness of God” that we are led to repent (cf. Romans 2:4), to be justified (Romans 5:1-2), and persevere in the faith (cf. Romans 11:22). It is solely because of God’s grace that we become truly just:
Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ. Through Him we have obtained access to this grace in which we stand and we rejoice in our hope of sharing the glory of God (Rom. 5:1-2).
For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death . . . in order that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit (Rom. 8:2,4).
Notice the emphasis on the fact that man is made truly just so much so that he can fulfill “the just requirement of the law.” It doesn’t get any more just, or righteous, than that!
Thus, Romans 3:10ff simply does not teach total depravity in a Calvinist sense. It cannot when the context is understood.
Moreover, if we examine the verses where St. Paul paints his picture of the wicked who have “turned aside” and “done wrong,” we find he actually quotes Psalm 14:3. The next two verses of this Psalm explain who these “evil ones” are:
Have they no knowledge, all the evildoers who eat up my people as they eat bread, and do not call upon the Lord? There they shall be in great terror, for God is with the generation of the righteous.
The Psalmist clearly refers to both evildoers and the righteous.
These and other passages from Romans tell us that Christ came to make us just, not that there are absolutely none who are just. We must stress again that it is because of the justice of Christ communicated to the faithful that their actions and, indeed, they themselves are truly made just. But they indeed are truly made just.
Little children, let no one deceive you. He who does right (Gr., ho poion tein dikaiousunein/ὁ ποιῶν τὴν δικαιοσύνην—“the one doing justice”) is righteous (Gr., dikaios estin/δίκαιός ἐστιν—“is just”) as He is righteous (Gr., kathos ekeinos dikaios estin/καθὼς ἐκεῖνος δίκαιός ἐστιν—“as He is just”). -1 Jn 3:7
Scripture couldn’t be clearer that the faithful are made truly just in their being and in their actions through the grace of Christ.
The problem magnified
More grave problems arise when we begin to follow the path Calvin lays for us with his first principle. Even when considering the unregenerate, Calvin is wrong about total depravity, because Scripture tells us even those outside of the law can “do by nature what the law requires, they are a law to themselves, even though they do not have the law. They show that what the law requires is written on their hearts” (Rom. 2:14-15).
Though Catholics agree with Calvinists that grace is necessary even for those who are ignorant of the law in order for them to be just before God—in other words, this text is not saying these pagans can be justified apart from grace—the text does infer that nature is not totally depraved, because man can clearly act justly on a natural level and by nature.
But an even more grave error comes to the fore when we consider his notion of the depravity of the just.
“Depravity of the just?” Yes. That was not a typo. According to John Calvin, even those who have been justified by Christ “cannot perform one work which, if judged on its own merits, is not deserving of condemnation” (Institutes, bk. III, ch. 9, para. 9). What a far cry this is from “he that acts justly is just” (I John 3:7) or the plain words of the Psalmist, who uses similar words as found in Genesis with regard to Abraham being justified by faith: “[Abraham] believed the Lord; and He reckoned it to him as righteousness” (Gen. 15:6). In the Psalms we read: “Then Phineas stood up and interposed, and the plague was stayed. And that has been reckoned to him as righteousness from generation to generation” (Ps. 106:30-31).
Clearly, Phineas was justified by his works and not only by faith. In other words, Phineas’s works are truly “just as he is just,” to use the words of I John 3:7.
There are a multitude of biblical texts that come to mind at this point, but here are only three:
“For by your words you will be justified, and by your words you will be condemned”? (Matt. 12:37).
“By works a man is justified and not by faith alone” (Jas. 2:24).
“But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’ I tell you, this man went down to his house justified rather than the other; for every one who exalts himself will be humbled, but he who humbles himself will be exalted” (Luke 18:13-14).
These texts do not even come close to saying all of these works were “worthy of condemnation.” They say just the opposite!
We should be clear here: All “good works” man performs that contribute to his salvation are first and foremost God’s gifts, which, along with his cooperation, truly make him just and worthy to “walk with [Christ] in white; for [he is] worthy” (Rev. 3:4) by God’s grace and mercy. But we cannot escape the biblical fact that these works are truly just and they are truly the fruit of the just man himself.
Understanding the strange
When John Calvin says man is utterly dependent upon God for every single just thought in his mind (cf. Institutes, bk. II, ch. II, para. 27), Catholics will happily agree. And they would be correct: We do agree. However, appearances can be deceiving, because there is meaning beneath those words that Catholics cannot agree with.
With Calvin, there is no sense of grace aiding and empowering our wills as St. Augustine taught and the Catholic Church teaches. For Calvin, being “dependent upon God” means our free cooperation or free will has no part to play. God does not merely empower our wills; He operates them.
In the end, this may well be the most disturbing idea stemming from Calvin’s notion of total depravity: Man is essentially God’s puppet, a notion that led to Calvin attributing both the good and the evil actions of man to God.
And mind you, Calvin rejects and ridicules the Catholic notion of God merely permitting evil and working all things together for good. In his words:
Hence a distinction has been invented between doing and permitting, because to many it seemed altogether inexplicable how Satan and all the wicked are so under the hand and authority of God, that He directs their malice to whatever end He pleases” (Institutes, bk. I, ch. XVIII, para. 1).
Evildoers do not commit acts of depravity in spite of the command of God, but because of the command of God, according to Calvin (ibid., para. 4)!
Isaiah 45:7 and Amos 3:6 are used to teach that there is no evil that occurs that is not “impelled” by God’s positive command (ibid., para. 2).
God is the author of all those things that, according to these objectors, happen only by his inactive permission. He testifies that he creates light and darkness, forms good and evil (Is. [45:7]); that no evil happens which he hath not done (Amos [3:6]) (ibid., para. 3).
As Catholics we understand, as St. Paul teaches, “[S]ince they did not see fit to acknowledge God, God gave them up to a base mind and to improper conduct” (Rom. 1:28). This means God may well remove grace that is rejected. He may also hold back grace as well, but this is, as St. Augustine said, God’s “just judgment.”
But according to Calvin’s unbiblical teaching, God does not give grace in the first place and then “impels” men to act sinfully. As quoted above, according to Calvin, God causes evil. And we are not talking about physical evil here; we are talking about moral evil. That is categorically absurd! God cannot “do” or “impel” moral evil because He is infinitely and absolutely good.
God cannot lie (Hebrews 6:8, Numbers 23:19); “He cannot deny Himself” (2 Tim. 2:13) or act contrary to His nature. If God’s nature is one of love and pure being, it is absurd to say that He can “do” evil, which is by nature a lack of some perfection that ought to be present in a given nature. In fact, James 1:13 tells us that God not only cannot cause this kind of evil, He cannot even tempt anyone with evil. That is contrary to His nature.
The bottom line
When Isaiah 45:7 and Amos 3:6 say God “creates evil” and “does evil,” this must be seen only in a sense in which it does not contradict God’s nature and what is clearly revealed to us about God in Scripture. God can directly cause physical evil, such as the ten plagues he released against Egypt in Exodus. But this was an act of justice, which was morally upright and justified.
We can also say that God permits evil in view of the fact that He chose to create us with freedom. But even there, God permits evil only in view of His promise to bring good out of that evil, as is most profoundly demonstrated through the greatest evil in the history of the world: the Crucifixion of our Lord Jesus Christ. Through this greatest evil God brings about the greatest good: the redemption of the world. God did not kill Christ, nor did he “impel” anyone to kill Christ.
But by virtue of His Omnipotence, He brings good out of the evil acts committed.”
-by Fr. David Meconi, SJ
“There is a certain convenience in the Calvinistic tendency to consider oneself “totally depraved.” If this were truly one’s condition, one would never need to ask forgiveness for any particular sin. There is no specific sin to name and no specific sin to avoid next time. There is no need to grow in self-knowledge, no rush to ask for the grace to overcome any one vice, no circumstance or moment to talk about and pray over the next day. If everything is a grave sin, then somehow nothing is a grave sin. As a result, even the sincerest followers of Jesus need never admit (or confess) anything particular. Moreover, our Savior’s own words—“Therefore, he who delivered me to you has the greater sin” (John 19:11b)—would prove false. Even Christ’s warning that Sodom’s sin was more tolerable than the rejection he encountered at Capernaum (Matt. 11:22-24) would ring untrue.
But this way of looking at sin is not in Sacred Scripture nor is it the way any of Christ’s ancient Church approached sinful humanity’s need for grace. The apostles and Gospel authors understood well that some sins are clearly graver than others. For instance, John gives us an insight into how to navigate our way when looking at our own brokenness:
If any one sees his brother committing what is not a mortal sin, he will ask, and God will give him life for those whose sin is not mortal. There is sin which is mortal; I do not say that one is to pray for that. All wrongdoing is sin, but there is sin which is not mortal (1 John 5:16-17).
The Latin here for a mortal sin is mortalis, and the great Christian Tradition has named the contrary to that scriptural warrant venialis, a common word meaning “not deadly” or even “pardonable,” that which is much lighter than mortalis. As such, the distinction between mortal and venial sin is not some medieval invention but a 2,000-year-old apostolic warrant by which Christ inspires us to take note of our sins and find the appropriate response in Him.”
“Prior to April 2007, many Catholics had probably never heard of the International Theological Commission (ITC), a group of thirty theologians from around the world chosen by the Pope as a kind of advisory committee. But the most recent document by the ITC, published with papal approval on April 19, 2007, got a lot of attention—as well it should. Its subject is a tender one: “The Hope of Salvation for Infants Who Die Without Being Baptized.” To Catholic parents who have lost a child to miscarriage, stillbirth, Sudden Infant Death Syndrome, or some other tragedy prior to baptism, such hope is a healing balm for a wounded heart.
Interest in this recent document is understandable, and most people have learned of it through the news media. While many articles written since the document’s publication summarize its contents accurately, many do not. A Google news search reveals headlines such as, “Pope Changes Church Teaching on Limbo,” and “The Church Abandons Limbo.” Such headlines can easily give the impression that 1) Limbo was a defined doctrine of the Church, and 2) the Pope has the authority to change—even to reverse—defined doctrine. A May 4 Washington Post article by Alan Cooperman included the statement “limbo is a ‘problematic’ concept that Catholics are free to reject.”
Beyond the headlines you encounter even larger problems. An April 21 Associated Press article by Nicole Winfield quotes Fr. Richard McBrien (professor of theology at Notre Dame and noted dissenter) as saying, “If there’s no limbo and we’re not going to revert to St. Augustine’s teaching that unbaptized infants go to hell, we’re left with only one option, namely, that everyone is born in the state of grace . . . Baptism does not exist to wipe away the ‘stain’ of original sin, but to initiate one into the Church.” On the other end of the spectrum, Kenneth Wolfe, columnist for The Remnant, was quoted in Cooperman’s article as saying, “The Vatican is suggesting that salvation is possible without baptism. That is heresy.”
These characterizations notwithstanding, the ITC makes no rulings (and does not have the authority to do so). “The Hope of Salvation” in fact reiterates and builds upon the Catholic tradition. It neither categorically rejects Limbo nor denies the necessity of baptism. Rather, it offers reasons to hope that God may provide a way of salvation to those little ones whose lives ended before baptism was possible.
Augustine: No Middle Ground
Debate regarding the fate of infants who die before baptism dates back to the late fourth century, and the famous conflict between Pelagius and St. Augustine. Pelagius asserted that man is capable of living a perfect moral life by virtue of his natural reason and will alone and is not wounded by original sin.
In opposition to Pelagius, St. Augustine successfully defended the reality of original sin using Scripture and the Tradition of the Church. The Apostolic practice of infant baptism was evidence of the Church’s belief that even these youngest ones stood in need of a Savior. Without original sin, baptism could only affect the forgiveness of our personal sins. Infant baptism makes no sense without original sin. In his teaching against the Pelagian heresy, Augustine affirmed the necessity of this ancient practice. If an infant died unbaptized, he died in a state of sin, and was therefore destined to eternal damnation. He denied the existence, “between damnation and the kingdom of heaven [of] some middle place of rest and happiness . . . For this is what the heresy of Pelagius promised them” (On the Soul and its Origin 1.9).
Augustine’s position is not quite as harsh as it seems. In Contra Julianum 5.11, he writes, “Who can doubt that non-baptized infants, having only original sin and no burden of personal sins, will suffer the lightest condemnation of all? I cannot define the amount and kind of their punishment, but I dare not say it were better for them never to have existed than to exist there” (qtd. in John Randolph Willis, The Teachings of the Church Fathers, 245).
Aquinas: Privation, not Punishment
Later theologians developed Augustine’s thoughts, defining damnation as essentially the deprivation of the Beatific Vision, which does not necessarily involve any positive punishment. Distinctions were made between the pain of sense, describing the torments suffered by condemned sinners, and the pain of loss, which is sorrow over being absent from God’s presence.
By the thirteenth century, the dominant view was that unbaptized infants would suffer only the pain of loss. In 1201 Pope Innocent III expressed this opinion in a letter to the archbishop of Arles. Actual sin, the Holy Father asserted, is punished by the eternal torment of hell; original sin, however, is punished by the loss of the vision of God.
This line of thinking was explored thoroughly by St. Thomas Aquinas. The Angelic Doctor consigned infants who died without baptism to the outermost borders of hell, which he called the “limbo of children.” They died without the grace of God, and would spend eternity without it, but they were not worthy of punishment. St. Thomas insisted that these little ones would know no pain or remorse. He explained this opinion in various ways. In his commentary on Peter Lombard’s Sentences, he stated that no one regrets the lack of something which he is totally unequipped to have (II Sent. , d.33, q.2, a.2). Ten years later (in De Malo, q.5, a.3) he suggested that infants would not be distraught over their loss because they simply would have no knowledge of what they were missing.
Eventually limbo ceased to be spoken of as a “border region” of hell. Hell came to be understood as a place of punishment. Limbo was not. And since it has never been a defined dogma of the Church, various theologians have understood limbo in different ways. Most views, however, would include these common characteristics: Unbaptized infants die in a state of sin and enter neither heaven nor hell but limbo, which is a state of damnation not involving pain of sense or grief of exile; indeed, a measure of natural happiness is possible, with some suggesting that the denizens of limbo enjoy a perfect state of natural happiness.
Trust in the Mercy of God
Although limbo has long been the prevailing theory, some theologians have imagined ways in which God may provide for the salvation of unbaptized infants. St. Gregory of Nyssa, in the fourth century, called the fate of these souls “something much greater than the human mind can g.asp” and found solace in the fact that “the One who has done everything well, with wisdom, is able to bring good out of evil” (qtd. in HS 12).
Cardinal Cajetan, in the sixteenth century, remarked in his commentary on the Summa Theologica (III:68:11), “that children still within the womb of their mother are able to be saved . . . through the sacrament of baptism that is received, not in reality, but in the desire of the parents.” In our own times, Cardinal Ratzinger echoed Cajetan in a 1985 interview with Vittorio Messori. “One should not hesitate to give up the idea of ‘limbo’ if need be,” the future pontiff advised. “[A]nd it is worth noting that the very theologians who proposed ‘limbo’ also said that parents could spare the child limbo by desiring its baptism and through prayer” (The Ratzinger Report 147-8).
None of these positions has been officially proclaimed by the Magisterium. Catholics are free to have varying opinions on this matter. Our present Catechism makes no mention of limbo at all, but has this to say regarding infants who die without baptism:
“The Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus’ tenderness toward children which caused him to say: “Let the children come to me, do not hinder them,” allows us to hope that there is a way of salvation for children who have died without baptism. (CCC 1261)”
The Ordo Exsequiarum (Order of Christian Funerals) contains a special rite for children who die before baptism, during which the child’s soul is entrusted “to the abundant mercy of God, that our beloved child may find a home in his kingdom.” Option D of the opening prayer begins, “God of all consolation, searcher of mind and heart, the faith of these parents . . . is known to you. Comfort them with the knowledge that the child for whom they grieve is entrusted now to your loving care.” In the Prayer of Commendation B, the priest says, “We pray that you give [the child] happiness for ever.”
Lex orandi, lex credendi: As we pray, so we believe.
ITC: Reasons for Prayerful Hope
The default position of the Church then, as expressed in her liturgy, is that of hope. “Hope of Salvation” begins with a reference to 1 Peter 3:15: “Always be prepared to make a defense to any one who calls you to account for the hope that is in you . . .” This, in essence, is the purpose of the ITC document.
It is worth noting at this point that “Hope of Salvation” is not a Magisterial document. It does not require the assent of the faithful, as would a proclamation from a pope or an ecumenical council. It simply expresses the opinion of a respected group of theologians. The fact that Benedict XVI has given it his approval and has decided to publish it publicly gives some weight to the conclusions drawn by the commission. But those conclusions are not dogmatic.
In an interview published by Inside the Vatican.com on April 27, Sr. Sara Butler, one of the authors of the document, said,
“The commission is trying to say what the Catechism . . . has already said: that we have a right to hope that God will find a way to offer the grace of Christ to infants who have no opportunity for making a personal choice with regard to their salvation. It’s trying to provide a theological rationale for what has already been proposed in several magisterial documents since the Council.”
The first part of “Hope of Salvation” gives a history of Catholic teaching on this subject, and examines the key principles involved, namely: God’s will to save all people; the universal sinfulness of human beings; and the necessity of faith for salvation, along with baptism and the Eucharist (HS 9). After thoroughly examining the issues, the ITC suggests three means by which unbaptized infants who die may be united to Christ (this is not intended to be exhaustive):
“Broadly, we may discern in those infants who themselves suffer and die a saving conformity to Christ in his own death and a companionship with him” (HS 85).
“Some of the infants who suffer and die do so as victims of violence. In their case we may readily refer to the example of the Holy Innocents and discern an analogy in the case of these infants to the baptism of blood which brings salvation . . . Moreover, they are in solidarity with the Christ, who said: ‘Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me’ (Matt. 25:40)” (HS 86).
“It is also possible that God simply acts to give the gift of salvation to unbaptized infants by analogy with the gift of salvation given sacramentally to baptized infants” (HS 87). “God’s power is not restricted to the sacraments” (HS 82).
These are simply some possible ways, proposed by the ITC, in which we may imagine God offering salvation to these little children. There are others. The commission mentions the possibility of baptism of desire (in votum), with the votum offered either by the infant’s parents or the Church. “The Church has never ruled out such a solution,” we are reminded (HS 94).
But while offering these possibilities to us, the commission is careful not to overstep the bounds of Revelation. “It must be clearly acknowledged that the Church does not have sure knowledge about the salvation of unbaptized infants who die . . . [T]he destiny of the generality of infants who die without baptism has not been revealed to us, and the Church teaches and judges only with regard to what has been revealed” (HS 79).
There are some things that have most assuredly been revealed, and these articles of faith must be considered. Original sin is one of them. When contemplating the fate of unbaptized infants who die, one “cannot ignore the tragic consequences of original sin. Original sin implies a state of separation from Christ, and that excludes the possibility of the vision of God for those who die in that state” (HS 3).
“Hope of Salvation” in many places affirms the reality of original sin and the necessity of baptism. “Sacramental baptism is necessary because it is the ordinary means through which a person shares the beneficial affects of Jesus’ death and resurrection” (HS 10). The key phrase is “ordinary means.” In cases of urgency or necessity, God often provides extraordinary means to accomplish his will. Though water baptism is the ordinary means by which God transmits sanctifying grace, the Church teaches that there are other ways. The realities of baptism of blood and baptism of desire are affirmed by the Catechism (CCC 1258). Citing Gaudium et Spes, the Catechism also explains that “Every man who is ignorant of the Gospel of Christ and of his Church, but seeks the truth and does the will of God in accordance with his understanding of it, can be saved” (CCC 1260). It is in this same context that the Catechism offers us the “hope that there is a way of salvation for children who have died without baptism” (CCC 1261).
None of this, however, can be understood to imply that baptism is not necessary, for the Catechism states, “The Church does not know of any means other than baptism that assures entry into eternal beatitude . . . God has bound salvation to the sacrament of baptism, but he himself is not bound by his sacrament” (CCC 1257).
The necessity of baptism is echoed by the ITC. “What has been revealed to us is that the ordinary way of salvation is by the sacrament of baptism. None of the above considerations should be taken as qualifying the necessity of baptism or justifying delay in administering the sacrament” (HS 103). Sr. Butler, in the above-cited interview, puts it bluntly. “If somebody like Fr. Richard McBrien supposes that the ITC document rejects the doctrine of original sin, this is of course a mistake.” Elsewhere in the interview, she comments, “[W]e dare to hope that these infants will be saved by some extra-sacramental gift of Christ . . . We are very clear that the ordinary means of salvation is baptism, and that infants should be baptized; Catholic parents have a serious obligation.”
The conclusions of the ITC are nothing new. The Catechism tells us that it is reasonable to hope that God provides a way of salvation for infants who die without being baptized. It is a hope rooted in Christ, who instructed that we must be like children to enter the kingdom of God and said, “Let the children come to me” (Mark 10:14-15). “Hope of Salvation” simply provides possible theological reasons for this hope. The ITC readily admits that “these are reasons for prayerful hope, rather than grounds for sure knowledge” (HS 102).
What we do know for certain is this: God has a plan. God is perfectly just and perfectly merciful. God is love. We can rest assured that whatever plan God has established for infants who die without baptism, it is more just, more merciful, and more loving than whatever we may imagine, not less.
Hope for Our Simon
It was a Tuesday afternoon in May. I was home from work, watching our three small children while my wife, fifteen weeks pregnant, went for a scheduled doctor’s appointment, then to do some grocery shopping without the kids in tow. I assumed she would be gone for a while, so I was surprised to see her pull into the driveway earlier than expected. As I walked down the driveway to help her bring in the groceries, her gaze met mine. I knew from one look that something was wrong. Really wrong.
She started to cry, so I put my arms around her. That’s when she told me. “They can’t find a heartbeat.” The next several hours were a blur. Lots of tears. Phone calls to our parents. Talking to our kids. More tears. The trip to the hospital. One more ultrasound, just to be sure. The inducement of labor. Lots of prayers. And the final delivery of our small son, whom we named Simon. His umbilical cord had been wrapped multiple times around his neck, depriving his brain of oxygen. “It just sometimes happens,” the nursing staff told us.
We are blessed to have as our pastor a very orthodox and very compassionate priest. He came to the hospital and prayed with us. The doctor who delivered our other children, also a devout Catholic, prayed with us, as well. Of course the subject of baptism came up. There was simply nothing we could do. But I desperately wanted baptism for my son. What bothered me the most about his untimely death was that I never had the opportunity to bring him into the faith, to provide for his salvation.
I knew my catechism. I knew that the Church simply didn’t know what the fate of children like Simon would be. Perhaps because of this, I quickly grew tired of the assurances offered as attempts at consolation. “He’s in heaven now,” we were told by well meaning friends. Sentiments like that rang empty. How can you be so sure of that, I thought, when the Church herself has no such assurances? I cringed whenever I was told that “God needed another angel.” God needs nothing outside of himself. And wherever he is in eternity, my son is a human being, not an angel.
Simon’s funeral Mass was held on that Friday. It was a small service, attended by family and a few friends. Our priest gave a very comforting homily, and he ended by sharing with us that he had been praying his Liturgy of the Hours immediately before the funeral. The antiphon for the midmorning reading that day happened to be adapted from Luke 24:34: “The Lord is risen, alleluia. He has appeared to Simon, alleluia.”
Of course those words were not written in reference to our Simon. Nevertheless, my heart leapt in my chest when I heard them. For our priest expressed the prayer that Christ would somehow make himself present to our little son, in a way known only to him. This is the position of the International Theological Commission: that it is reasonable to “hope that God will save infants when we have not been able to do for them what we would have wished to do, namely, to baptize them into the faith and life of the Church” (HS 103).
Our pastor offered no empty assurances. No, he gave us something much greater than that. He gave us hope.
“The idea of limbo, which the Church has used for many centuries to designate the destiny of infants who die without baptism, has no clear foundation in revelation even though it has long been used in traditional theological teaching. Moreover, the notion that infants who die without baptism are deprived of the beatific vision, which has for so long been regarded as the common doctrine of the Church, gives rise to numerous pastoral problems, so much so that many pastors of souls have asked for a deeper reflection on the ways of salvation.
The necessary reconsideration of the theological issues cannot ignore the tragic consequences of original sin. Original sin implies a state of separation from Christ, and that excludes the possibility of the vision of God for those who die in that state . . .
However, with regard to the salvation of those who die without baptism, the word of God says little or nothing. It is therefore necessary to interpret the reticence of Scripture on this issue in the light of texts concerning the universal plan of salvation and the ways of salvation. In short, the problem both for theology and for pastoral care is how to safeguard and reconcile two sets of biblical affirmations: those concerning God’s universal salvific will (cf. 1 Tim. 2:4) and those regarding the necessity of baptism as the way of being freed from sin and conformed to Christ (cf. Mark 16:16; Matt. 28:18-19).
. . . [W]hile knowing that the normal way to achieve salvation in Christ is by Baptism in re, the Church hopes that there may be other ways to achieve the same end. Because, by his Incarnation, the Son of God “in a certain way united himself” with every human being, and because Christ died for all and all are in fact “called to one and the same destiny, which is divine,” the Church believes that “the Holy Spirit offers to all the possibility of being made partners, in a way known to God, in the paschal mystery.”
Love, & the glorious mystery of God’s love for each of us,
-by Tim Staples, Tim was raised a Southern Baptist. Although he fell away from the faith of his childhood, Tim came back to faith in Christ during his late teen years through the witness of Christian televangelists. Soon after, Tim joined the Marine Corps.
“Romans 5:1 is a favorite verse for those who hold to the doctrine commonly known as “once saved, always saved”: “Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ.” This text is believed to indicate that the justification of the believer in Christ at the point of faith is a one-time completed action. For the once saved–always saved believer, all sins are forgiven immediately—past, present, and future. The believer then has, or at least, can have, absolute assurance of his justification regardless of what may happen in the future. Nothing can separate the true believer from Christ—not even the gravest of sins. Similarly, with regard to salvation, Ephesians 2:8-9 says: “For by grace you have been saved through faith; and this is not your own doing, it is the gift of God—not because of works, lest any man should boast.”
For the Protestant, these texts seem plain. Ephesians 2 says the salvation of the believer is past—perfect tense, passive voice in Greek, to be more precise—which means a past completed action with present, ongoing results. In other words, it’s over. And if we examine again Romans 5:1, the verb justify is in a simple past tense (Greek Aorist tense). And this use is in a context where St. Paul had just told these Romans: “For if Abraham was justified by works, he has something to boast about, but not before God. For what does the scripture say? ‘Abraham believed God, and it was reckoned to him as righteousness.” (Rom. 4:3).
Righteousness is a synonym for justice or justification. How does it get any plainer than that? Abraham was justified once and for all when he believed. Not only is this proof of sola fide, says the Calvinist, but it is proof that justification is a completed transaction at the point the believer comes to Christ. The paradigm of the life of Abraham is believed to hold indisputable proof of the Reformed position.
Continue in the Grace of God
The Catholic Church actually agrees with this interpretation, at least on a couple of points. First, as baptized Catholics, we can agree that we have been justified and we have been saved. Thus, in one sense, our justification and salvation is in the past as a completed action. The initial grace of justification and salvation we receive in baptism is a done deal. And Catholics do not believe we were partially justified or partially saved at baptism. Catholics believe, as Peter says in 1 Peter 3:21, “Baptism… now saves you…” Ananias said to Saul of Tarsus, “Rise and be baptized, and wash away your sins, calling on his name” (Acts 22:16). That means the new Christian has been “washed… sanctified… [and] justified” as 1 Corinthians 6:11 remarks. That much is a done deal; thus, it is entirely proper to say we “have been justified” and we “have been saved.” However, this is not the end of the story. Scripture reveals that through this justification and salvation the new Christian experiences in baptism, he enters into a process of justification and salvation requiring his free cooperation with God’s grace. If we read the very next verses of our above-cited texts, we find the writer telling us there is more to the story.
Romans 5:1-2 states, “Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have obtained access to this grace in which we stand, and we rejoice in our hope of sharing the glory of God.”
This text indicates that after having received the grace of justification, we now have access to God’s grace by which we stand in Christ, and we can then rejoice in the hope of sharing God’s glory. That word hope indicates that what we are hoping for we do not yet possess.
“For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Eph. 2:10). Without a doubt, we must continue to work in Christ as Christians; it is also true that it is only by the grace of God we can continue to do so. But even more importantly, Scripture tells us this grace can be resisted. Second Corinthians 6:1 tells us that “Working together with him, then, we entreat you not to accept the grace of God in vain.”
St. Paul urged believers in Antioch—and all of us by implication—”to continue in the grace of God.” Indeed, Paul warns Christians that they can “fall from grace” in Galatians 5:4. This leads us to our next and most crucial point.
Future and Contingent
The major part of the puzzle that our Protestant friends are missing is that there are many biblical texts revealing justification to have a future and contingent sense as well as those that show a past sense. In other words, justification and salvation also have a sense in which they are not complete in the lives of believers. Perhaps this is most plainly seen in Galatians 5:1-5:
“For freedom, Christ has set us free; stand fast, therefore, and do not submit again to a yoke of slavery. Now I, Paul, say to you that if you receive circumcision, Christ will be of no advantage to you. I testify again to every man who receives circumcision that he is bound to keep the whole law. You are severed from Christ, you who would be justified by the law; you have fallen away from grace. For through the Spirit, by faith, we wait for the hope of righteousness.”
The Greek word used in verse 5 and here translated as righteousness is dikaiosunes/δικαιοσύνη, which can be translated either as “righteousness” or as “justification.” In fact, Romans 4:3, which we quoted above, uses a verb form of this same word for justification. Now the fact that St. Paul tells us we “wait for the hope of [justification]” is very significant. As we said before, what is hoped for not yet possessed. It is still in the future. Romans 8:24 tells us “For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience.” The context of Galatians is clear: Paul warns Galatian Christians that if they attempt to be justified—even though they are already justified in one sense, through baptism, according to Galatians 3:27—by the works of the law, they will fall from the grace of Christ. Why? Because they would be attempting to be justified apart from Christ and the gospel of Christ. That they could not do! For “those who are in the flesh cannot please God” (Rom. 8:8, cf. Gal. 5:19-21). “The flesh” is a reference to the human person apart from grace.
This example of justification being obtained in the future is not an isolated case. Numerous biblical texts indicate both justification and salvation to be future and contingent realities:
Romans 2:13-16: “For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified … on that day when, according to my gospel, God judges the secrets of men by Jesus Christ.”
Romans 6:16: “Do you not know that if you yield yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience which leads to righteousness? (Greek dikaiosunen/δικαιοσύνη, “justification”)”
Matthew 10:22: “And you will be hated of all men for my name’s sake. But he who endures to the end will be saved.”
Romans 13:11: “For salvation is nearer to us now than when we first believed.”
1 Corinthians 5:5: “You are to deliver this man to Satan for the destruction of the flesh that his spirit may be saved in the day of the Lord Jesus.”
Are Future Sins Forgiven?
The Calvinist interpretation of Romans 5:1 not only takes the verse out of context, but it leads to still other unbiblical teaching. As we mentioned above, at least from a Calvinist perspective, this understanding of Romans 5:1 leads to the untenable position that all future sins are forgiven at the point of saving faith. Where is that in the Bible? It’s not. First John 1:8-9 could not make any clearer the fact that our future sins will only be forgiven when we confess them: “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.”
I should note here that many Calvinists—and many of those who may not be full-fledged Calvinists, but hold to the “once saved always saved” part of classic Calvinist doctrine—respond to this text by claiming that the forgiveness of sins John is talking about has nothing to do with one’s justification before God. This text only considers whether or not one is in fellowship with God. And this “fellowship with God” is interpreted to mean only whether or not one will receive God’s blessings in this life.
This position presents a problem. The context of the passage does not allow for this interpretation. In fact, if you look at verses 5-7, John says:
“God is light and in Him is no darkness at all. If we say we have fellowship with Him, while we walk in darkness, we lie and do not live according to the truth; but if we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin (1 John 1:5-7).”
This text makes clear that the “fellowship” spoken of is essential for us to 1) walk in the light as God is in the light, and 2) have our sins forgiven. If we are not in “fellowship,” according to verse 6, then we are in darkness. And if we are in darkness, we are not in God, “who is light and in him is no darkness” (5). Nothing in this text even hints at the possibility that you can be out of “fellowship” with God, but still go to heaven. That is, of course, unless you have that fellowship restored by the confession of your sins. This is precisely what verses 8 and 9 are all about.
The Example of Abraham
We can agree with our Calvinist friends that Romans 4:3 demonstrates Abraham to have been justified through the gift of faith he received from God. The Catholic Church acknowledges what the text clearly says: “Abraham believed God and it was reckoned to him as righteousness,” referencing Genesis 15:6.
There is more to this text, however than many of our Protestant friends know. While the Catholic Church agrees that Abraham was justified by faith in Genesis 15:6 as Paul said, we also note that Abraham was justified at other times in his life as well, indicating justification to have another aspect to it. Again, there is a sense in which justification is a past action in the life of believers, but there is another sense in which justification is revealed to be a process as well.
Abraham was depicted as having saving faith in God long before Genesis 15:6. Abraham had already responded to God’s call in Genesis 12 with what is revealed to be saving faith, years before his encounter with the Lord in Genesis 15. In addition, Abraham is revealed to have been justified again in Genesis 22, years after Genesis 15, when he offered his son Isaac in sacrifice in obedience to the Lord.
Genesis 12:14: Now the Lord said to Abraham, “Go from your country and your kindred and your father’s house to the land that I will show you…” So Abram went, as the Lord had told him. Compare Hebrews 11:6,8: And without faith, it is impossible to please God… By faith Abraham obeyed when he was called… and he went out, not knowing where he was to go.
Genesis 15:4,6: “This man [a slave] shall not be your heir; your own son shall be your heir.” And [Abram] believed the Lord: and he reckoned it to him as righteousness. Compare Romans 4:3: For what does the scripture say? “Abraham believed God, and it was reckoned to him as righteousness.”
Genesis 22:15-17: And the angel of the Lord called to Abraham a second time from heaven, and said, “By myself, I have sworn, says the Lord, because you have done this, and have not withheld your son, your only son, I will indeed bless you, and I will multiply your descendants as the stars of heaven… because you have obeyed my voice.” Compare James 2:21-22,24: Was not Abraham our father justified by works, when he offered his son Isaac upon the altar?… faith was completed by works… You see that a man is justified by works and not by faith alone.
The Bible tells us Abraham had faith way back in Genesis 12. And according to Hebrews 11:6-8, this was not a natural faith analogous to the faith the demons have (see James 2:19), but rather a supernatural and saving faith given as a gift from God. If Abraham was not justified until Genesis 15:6, how could he already have saving faith in Genesis 12? In addition, if Abraham was justified once and for all in Genesis 15:6, why did he need to be justified again in Genesis 22 according to James 2:21? The reason is simple: According to these texts, justification is revealed in Scripture to be a process rather than a mere one-time event.”
(n.b. Catholics are NOT to seek martyrdom!! Marcionite heretics did this. Catholics are to embrace martyrdom if inescapable or requires apostasy to avoid.)
“Christianity was first preached in a world where the Greco-Roman understanding of death and the afterlife shaped much of the Western world. Across the Roman Empire, most people professed their faith in the various pagan gods, including Pluto (or Hades), who they believed ruled the Underworld. At the Underworld’s entrance, the ferryman Charon moved spirits across the River Styx from the land of the living to the land of the dead. Once they made it to the other side, all the dead faced judgment, with the good going to Elysium, the bad being thrown into the pit of Tartarus, and the mediocre rest (the majority of humanity) aimlessly drifting about in the City of Pluto (or what the Greeks called the Asphodel Meadows). Some Romans also believed those who’d been judged worthy could choose to be reincarnated.
This vision of the afterlife offered some consolation to those who actually believed it, but not enough. Most Romans, like most of humanity, still feared what awaited them in the dark room of death. And that fear manifested itself in how they treated their dead.
The pagan Romans thought that if dead bodies weren’t treated a certain way and certain conditions weren’t met, the person’s soul would be denied admittance to the Underworld. Rather than receiving its eternal reward, the soul would instead endure an almost purgatory-like existence, waiting perpetually on the wrong side of the River Styx. The Romans also believed that if they failed to provide their departed loved ones with a proper burial, those waiting ghosts would return to haunt them.
For the rich, preventing this two-headed fate was a simple matter. They paid for elaborate funerals and lengthy funeral processions, which included professional mourners and friends wearing masks designed to look like the ancestors of the deceased. They also made sure to place a coin on or in the dead person’s mouth so that the soul could pay Charon to ferry them across the River Styx.
After the funeral procession concluded, a eulogy was often given. Next, the body was placed on a pyre and burned. The remaining ashes and bones were then placed in an urn, which was interred in some kind of sepulcher—usually highly decorated, with monuments to the deceased and even lifelike pictures of them. Those sepulchers were located outside the city gates, as the Romans liked to keep their dead far from them, at a “safe” distance. They did visit the sepulcher on various days throughout the year, though, believing that by making periodic offerings to their dearly departed, what remained of the person—their “shade”—would temporarily remember who they once were and earn a brief reprieve from aimlessly wandering about the Underworld.
For the poor, funerals were less impressive, with the funerary societies they frequently joined (for a small fee) providing shorter processions (just a musician or two), no eulogy, and interment of the ashes in a humbler resting site—often catacombs carved into clay and rock outside the city.
The poorest of the poor didn’t even have that. Those with no family or friends to fear a haunting and no money to join a funerary society were simply thrown into large pits or dumped into sewers.
In the late third and fourth centuries, many of these practices among the pagan Romans began to change, with inhumation (burial) gradually replacing cremation. Although some Romans had buried their dead in previous centuries, inhumation was considered a foreign (more specifically, Jewish) practice. The growing presence of Christians in their midst, however, along with other social shifts, changed that.
For the Christians, like the Romans, how they treated the dead was bound up with what they believed about life after death. But unlike their pagan counterparts, the Christians didn’t fear death. They welcomed it. Writing in the early fourth century, St. Athanasius remarked: “Everyone is by nature afraid of death and of bodily dissolution; the marvel of marvels, is that he who is enfolded in the faith of the cross despises this natural fear and for the sake of the cross is no longer cowardly in the face of it.”1
When Jesus Christ rose from the dead, He didn’t switch a bright overhead light on in heaven, completely destroying the darkness that shrouded what awaits us after death. He gave us more of a night-light, making some things clear while leaving other things a mystery. But to Athanasius and other early Christians, that didn’t matter. The nightlight was sufficient because Jesus was there. Much like the presence of a mother or father can completely chase away a child’s fears of the dark, Jesus’s presence chased away the early Christians’ fear of death. They knew He would be there to greet them, and that was enough. Athanasius explains:
‘Before the divine sojourn of the Savior, even the holiest of men were afraid of death, and mourned the dead as those who perish. But now that the Savior has raised His body, death is no longer terrible, but all those who believe in Christ tread it underfoot as nothing, and prefer to die rather than to deny their faith in Christ, knowing full well that when they die they do not perish, but live indeed and become incorruptible through the resurrection … Even children hasten to die, and not men only, but women train themselves by bodily discipline to meet it. So weak has death become that even women, who used to be taken in by it, mock at it now as a dead thing robbed of all its strength.2‘
To those Christian men, women, and children who “hasten[ed] to die,” death wasn’t the ultimate evil or the great unknown. It was the doorway to spending eternity with their beloved: Jesus Christ. We see this conviction in the firsthand accounts of martyrs, such as Sts. Perpetua and Felicity, who faced death in Carthage’s arena in AD 203.
Both women were young wives and mothers: Felicity was pregnant at the time of their arrest, and Perpetua was still nursing her infant son. As the day of their death approached, the women didn’t want to run from it. Rather, Felicity prayed she would deliver her child soon so that she could face martyrdom with her fellow prisoners (even the Romans thought it beyond the pale to kill a pregnant women), and Perpetua gave thanks when her son finally weaned.
Felicity’s prayers were answered, and on the day of the scheduled execution, she accompanied Perpetua and their fellow Christians into the arena, “joyous and of brilliant countenances.” Perpetua sang psalms as she walked, and when the crowds demanded that the Christians be scourged before they faced the beasts, the women “rejoiced that they should have incurred any one of their Lord’s passions.” Finally, the women, like Jesus, freely gave their lives; they were not taken from them. We’re told: “when the swordsman’s hand wandered still (for he was a novice), [Perpetua] set it upon her own neck. Perchance so great a woman could not else have been slain … had she not herself so willed it.”3
In the centuries that followed, holy men and women faced death with the same eagerness that Perpetua, Felicity, and other earlier martyrs, such as St. Ignatius of Antioch, did. They wanted nothing more than to be in heaven with Christ. As Ignatius, on his way to martyrdom in AD 108, explained:
‘No earthly pleasures, no kingdoms of this world can benefit me in any way. I prefer death in Christ Jesus to power over the farthest limits of the earth. He Who died in place of us is the one object of my quest. He Who rose for our sakes is my one desire.4
One thousand years later, that same desire to be with Christ led St. Bernard of Clairvaux to describe the death of a just man not as “terrifying,” but as “consoling”:
‘His death is good, because it ends his miseries; it is better still, because he begins a new life; it is excellent, because it places him in sweet security. From this bed of mourning, whereon he leaves a precious load of virtues, he goes to take possession of the true land of the living, Jesus acknowledges him as His brother and as His friend, for he has died to the world before closing his eyes from its dazzling light. Such is the death of the saints, a death very precious in the sight of God.5‘
From the thirteenth century—when St. Rose of Viterbo advised, “Live so as not to fear death. For those who live well in the world, death is not frightening but sweet and precious”—to the nineteenth century, when St. Thérèse of Lisieux wrote: “It is not Death that will come to fetch me, it is the good God”—saint after saint encouraged Christians to welcome death. And many listened.
In Phillipe Ariès’s landmark survey of depictions of death in the literature of Western Civilization, he classifies pre-modern deaths as “tame deaths,” noting how the protagonists almost universally faced death with calm, peace, and ease. It was death, he explains, that brought people back to their senses, focused their attention, and was welcomed, almost as an old friend.6
Christians weren’t going to imitate the pagans and, as Tertullian put it, “burn up their dead with harshest inhumanity.”8 As Tertullian explained elsewhere, those who followed Christ were to “avert a cruel custom with regard to the body since, being human, it does not deserve what is inflicted upon criminals.”9 And so, from the very first, Christians buried their dead as Christ had been buried, and they did so with no fear of being made “unclean” or “polluted” by contact with the dead body. For the Christians, the dead body wasn’t “unclean” (as the Jews saw it), nor did those who handled it fear being haunted by some remnant of the person’s soul (as the pagans did). Writing in the fourth and fifth centuries, St. Augustine discussed the reverence Christians believed was due to the dead body, noting: The bodies of the dead, and especially of the just and faithful are not to be despised or cast aside. The soul has used them as organs and vessels of all good work in a holy manner. … Bodies are not ornament or for aid, as something that is applied externally, but pertain to the very nature of the man.10
Importantly, Christians understood the injunction to care for and bury the dead as universal; it applied to all bodies—the bodies of the poor, the stranger, the diseased, even the pagan. Accounts about early Christian communities are filled with stories of them seeking out the forgotten poor and burying them with the same care they showed to family members. Tertullian also tells us that in his native Carthage and other cities, the Church’s common resources were used to pay for the burying of the dead. There was no throwing the bodies of the poor into a pit or the sewers among the Christians.
Their pagan neighbors took note of that. In his essay “To Bury or Burn?,” the Protestant ethicist David W. Jones tells us:
‘The last of the non-Christian emperors, Julian the Apostate (AD 332–363), identified “care of the dead” as one of the factors that contributed to the spread of Christianity throughout the Roman world. The church historian Philip Schaff, too, identified Christians’ display of “decency to the human body” in showing care for the dead as one of the main reasons for the church’s rapid conquest of the ancient world.11‘
In time, burying the dead would become known as one of the seven corporalworks of mercy, considered as much an act of charity as feeding the hungry or tending to the sick. Religious associations, such as the Archconfraternity of the Beheaded John the Baptist in Florence and the Archconfraternity of St. Mary of the Oration and Death in Rome, also were formed to offer Christian funerals and burials to those who would otherwise have none.
No bodies, though, not rich nor poor, received as much attention as those of the martyrs.”
Love & Resurrection,
1 Athanasius, On the Incarnation, 58.
2 Athanasius, On the Incarnation, 57.
3 Tertullian, The Passion of the Holy Martyrs Perpetua and Felicity, 6.
4 Ignatius of Antioch, Letter to the Romans, 6.
5 Bernard of Clairvaux, quoted in Charles Kenny, Half Hours with the Saints and Servants of God (London: Burns and Oats, 1882), 450.
6 See Phillipe Ariès, Western Attitudes Toward Death, trans. Patricia Ranum (Baltimore: Johns Hopkins University Press, 1975), 1–25.
8 Tertullian, On the Resurrection of the Flesh, 1.
9 Tertullian, A Treatise on the Soul, 51.
10 Augustine, On the Care of the Dead, 5.
11 Jones, “To Bury or Burn?,” 337.
“In the Catechism of the Catholic Church, we’re told that “sacraments are ‘powers that come forth’ from the Body of Christ, which is ever-living and life-giving” (CCC 1116). These sacraments are the means by which God “resurrects us” in this life. Baptism restores divine life to our souls. The Eucharist nourishes that life. Confession replenishes it. Confirmation, Marriage, and Holy Orders strengthen it. And the Anointing of the Sick stirs up the divine life within us to heal our bodies and prepare our souls for eternal life. Today, as the Catechism says, the graces of all these sacraments come to us from the Body of Christ on earth, the Church. But before there was the Body of Christ, there was the body of Christ. Prior to the institution of the sacraments, Jesus is the sacrament. So, in the Gospels, it’s His actual physical body from which “powers … come forth.” In His lifetime, those powers did to people’s bodies what the sacraments have done to people’s souls ever since.
Jesus’s body does to our bodies what the sacraments do to our souls. Jesus’s body heals bodies. Jesus’s body teaches bodies. Jesus’s body feeds bodies. Jesus’s body raises bodies from the dead. Throughout His public ministry, powers go forth from His body, restoring people to the fullness of natural life. But the restoration of natural life isn’t enough. Jesus came for so much more than that. And the healings He works on earth both foreshadow the “more” and prove that more is possible. That is, they foreshadow the resurrection to come and prove that Jesus means what He says when He promises that all will rise again with Him on the last day.
“The Paschal Mystery has two aspects: by His death, Christ liberates us from sin; by His Resurrection, he opens for us the way to a new life. This new life is above all justification that reinstates us in God’s grace … Justification consists in both victory over the death caused by sin and a new participation in grace.” (cf. Eph 2:4–5; 1 Pet 1:3) (CCC 654)
“For the solidarity of mankind is such that, by virtue of the Word’s indwelling in a single human body, the corruption with death has lost its power over all. You know how it is when some great king enters a large city and dwells in one of its houses; because of his dwelling in a single house, the whole city is honored, and enemies and robbers cease to molest it. Even so it is with the King of all; He has come into our country and dwelt in one body amidst the many, and in consequence, the designs of the enemy against mankind have been foiled, and the corruption of death, which formerly held them in its power, has simply ceased to be.” –Athanasius, On the Incarnation, 35.
The resurrected Christ is not a ghost or a spirit, but He also isn’t a body like He once was. He has been resurrected to a new life, in a new kind of body, and that is the kind of resurrection, that is the kind of body that is promised to us, one that is “sown in dishonor … raised in glory … sown in weakness … raised in power … sown a physical body … raised a spiritual body” (1 Cor 15:43–44).
“At the dawn of creation, God filled the universe with signs that pointed to Himself. The whole world was meant to be a type of catechesis, an instruction in Who God is, what He does, and how He loves us.
It still is. Everywhere you look, there are natural analogies of His power, goodness, and love: the sun, the moon, the stars; the mountains, the oceans, the rivers; and especially, the man, the woman, and the child. Like the sun and the oceans, the human family reveals important truths about God. We are made in God’s image, and how we care for each other, protect each other, and especially how we give life to each other—to new generations—teaches us something about God, Whose nature is life-giving love.
This is good. The world, the family, what it has to teach us—it’s all good. God created it to be good. But the good is not God, and in a fallen world, the danger always exists that we will confuse the two. That we will worship the sun instead of the One Whose light the sun reflects. That we will worship the river instead of the One of Whose power the river reminds us. That we will worship the earthly family instead of the divine family for which we were made.
This is demonic bait. The world is pointing to the world to come, but the devil doesn’t want us to see that. Or, he doesn’t want us to care. Satan wants to convince us that this world is all there is, that this life is enough.
But the natural world is passing, which means that to worship the natural is always to enter into a covenant with death. It’s the deadliest form of worship. And yet, this is and was a temptation for fallen humanity. It was especially a temptation in a world where the fullness of truth had yet to be revealed, where God was only gradually filling in the blanks about Who He is and what He has in store for us.
To prevent the Israelites from the tendency to ancestor worship is why specific mourning rites are forbidden in Leviticus and Deuteronomy, such as the shaving of the head and the gashing of the skin (Lev 19:27, 21:5; Deut 14:1). Both rites were practiced among the Canaanites, who saw those acts as a way of making sacrifices to and communing with the dead.
For similar reasons, the Israelites are forbidden from offering tithes to the dead, such as wheat or animal products (Deut 26:14). Throughout the ancient world, people commonly made offerings to the dead or buried the dead with wealth and food. But Israel was not to be like its neighbors.
Likewise, in Numbers 19:11 we read, “He who touches the dead body of any person shall be unclean seven days.” Numbers then goes on to outline an elaborate cleansing ritual, not only for those who touch the dead but also for anyone who even goes into the tent of someone who died.
Why would God issue such laws? Because the Israelites were going to catch cooties from the dead body? Because the body isn’t hygienic? No. Because God wanted Israel to understand that physical death is a sign of spiritual death. It’s a sign of what sin does to the soul. And sin is catching. It’s as contagious as any disease and as deadly as any disease. More deadly, actually.
We see this even more explicitly in Ezekiel 37 when God has Ezekiel preach to a valley of dead bones. The bones are a symbol of Israel. They are dead and defiled. And the defilement of their physical condition is a sign of the defilement of their spiritual condition. They had forgotten God, forgotten His ways, and lost the hope He had promised them. Through that forgetting, they defiled their souls. “Behold, they say, ‘Our bones are dried up, and our hope is lost; we are clean cut off ’” (Ezek 37:11).
Telling the Israelites that touching the dead defiles them is a pedagogical lesson to help the Israelites learn to detest sin. The same goes for the prohibition on touching a leper. God doesn’t primarily care about skin purity. He cares about soul purity. And leprosy in the Bible is a sign of sin. It does to a person’s body what breaking God’s law does to the soul.”
‘What else could he possibly do, being God, but renew His image in mankind? And how could this be done save by the coming of the very Image Himself, our Savior Jesus Christ? Men could not have done it, for they are only made after the Image; nor could angels have done it, for they are not the images of God. The Word of God came in His own Person, because it was He alone, the Image of the Father, Who could recreate man made after the Image.’ -Athanasius, On the Incarnation, 39–41
Zoe/Ζωή, in many ways, is the ultimate gift of the Incarnation. It is the ultimate reason for the Incarnation. It’s the why behind Jesus coming. But, unlike the new dignity all bodies take on through the Incarnation, zoe/Ζωή isn’t imparted to all people automatically. It’s imparted through Baptism.
In Baptism, we are born anew, receiving what Adam lost—the gift of divine life—into our souls once more. It’s easy to dismiss Baptism as a mere symbol, but when you understand the difference between bios/βιο and zoe/Ζωή and between physical death and spiritual death, it becomes clear that the Sacrament of Baptism is more than figurative or symbolic. There is an ontological reality to our resurrection.
In the waters of Baptism, we die and rise by being united to Christ’s resurrected body. The divine life is restored to us so that the newly baptized person is more resurrected than Lazarus was. Lazarus got his natural, physical life back after four days. But in Baptism, we get our supernatural and divine life back, the life that Adam lost in the very beginning of time.
Baptism makes it possible for us to live the life for which God made us—a life that is more than natural—that is, in fact, supernatural. It also makes it possible for us to live a more fully human life, to enter more deeply into those things that make this earthly life worth living and have richer, more intimate connections with family and friends.
But Baptism doesn’t just affect our souls; it affects our bodies, too.
In all the sacraments, sanctifying grace—God’s own life— comes to us through our bodies. In Baptism, in Confirmation, in Marriage, in Holy Orders, and above all, in the Eucharist, God’s life enters into these bodies of ours through matter—water, wine, oil, a bishop’s hands, a spouse’s body— restoring the divine life that was lost by Adam and strengthening it within us. That grace divinizes our bodies. It makes them holy. It makes them temples. “Do you not know that you are God’s temple and that God’s Spirit dwells in you?” asks Paul in 1 Corinthians 3:16.
In every single baptized person who is not in a state of mortal sin, God lives. He dwells within us. All human life is sacred because it is a gift from God and because man is made in the image of God. But the bodies of the baptized have a holiness that comes from the sanctifying grace abiding within them. As C. S. Lewis once remarked in his famous lecture, “The Weight of Glory”:
‘Next to the Blessed Sacrament itself, your neighbor is the holiest object presented to your senses. If he is your Christian neighbor, he is holy in almost the same way [as the Blessed Sacrament], for in him also Christ vere latitat—the glorifier and the glorified, Glory Himself, is truly hidden.’ -C. S. Lewis, “The Weight of Glory,” The Weight of Glory and Other Addresses (New York: Macmillan, 1980), 19.
Importantly, the holiness of the baptized body doesn’t end with death. Grace continues to linger in the bodies and bones of those united to Christ. That’s why Catholic cemeteries are considered holy ground. The bodies of the baptized are buried there. And those bodies are the seed of the resurrected body.
Jesus promises to transform our resurrected bodies, to glorify them, to deify them. “As was the man of dust, so are those who are of the dust,” writes St. Paul, “and as is the man of heaven, so are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven” (1 Cor 15:48–49).
This promise of resurrection is our hope. It is that on which we stake our life. It is what enables us, as Christians, to face death with courage and joy.”
Love & Resurrection,
Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "“Si comprehendus, non est Deus.” -St Augustine, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, "And above all, be on your guard not to want to get anything done by force, because God has given free will to everyone and wants to force no one, but only proposes, invites and counsels." –St. Angela Merici, “Yet such are the pity and compassion of this Lord of ours, so desirous is He that we should seek Him and enjoy His company, that in one way or another He never ceases calling us to Him . . . God here speaks to souls through words uttered by pious people, by sermons or good books, and in many other such ways.” —St. Teresa of Avila, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it."- Bl John Henry Newman, Cong. Orat., "We cannot always have access to a spiritual Father for counsel in our actions and in our doubts, but reading will abundantly supply his place by giving us directions to escape the illusions of the devil and of our own self-love, and at the same time to submit to the divine will.” —St. Alphonsus Ligouri, "The harm that comes to souls from the lack of reading holy books makes me shudder . . . What power spiritual reading has to lead to a change of course, and to make even worldly people enter into the way of perfection." –St. Padre Pio, "Screens may grab our attention, but books change our lives!" – Word on Fire, "Reading has made many saints!" -St Josemaría Escrivá, "Do you pray? You speak to the Bridegroom. Do you read? He speaks to you." —St. Jerome, from his Letter 22 to Eustochium, "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, "God here speaks to souls through…good books“ – St Teresa of Avila, Interior Castle, "You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori "Never read books you aren't sure about. . . even supposing that these bad books are very well written from a literary point of view. Let me ask you this: Would you drink something you knew was poisoned just because it was offered to you in a golden cup?" -St. John Bosco " To teach in order to lead others to faith is the task of every preacher and of each believer." —St. Thomas Aquinas, OP. "Prayer purifies us, reading instructs us. Both are good when both are possible. Otherwise, prayer is better than reading." –St. Isidore of Seville “The aid of spiritual books is for you a necessity.… You, who are in the midst of battle, must protect yourself with the buckler of holy thoughts drawn from good books.” -St. John Chrysostom