Justified now, forgiven now, saved now, saved with a certainty (The Bible’s condemnation of the Roman Catholic view of Justification)
Posted by Gary on May 17, 2012
John 5:24 “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.”
1 John 5:13 “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life.”
John 10:28 “and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand.”
I spent some time today reading the sixth section of The Council of Trent, the Roman Catholic Church’s response to the Protestant Reformation. The sixth section outlines Rome’s position on “Justification” or what the layman might call, “forgiveness”. I was formerly a Catholic and have many family and friends who are. I love them and believe that some of them have a genuine faith in the Lord Jesus. But if they are saved it must be said that it is in spite of what Rome has taught them, not because of it.
The Bible teaches us that at the moment a person receives Christ as their Savior with genuine repentance and faith, their sins are forgiven and they have eternal life never to perish. Jesus has said it above in John 5:24, please notice the tense… “has eternal life” and “has passed out of death into life”. Not, “might have eternal life” or “can hope he has eternal life”. Notice also, not, “will have eternal life” or, “will pass out of death into life”. But, “has”, now!
On what does Jesus make these wonderful assurances contingent? Believing. “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me”…But Rome says something different:
Section 6: Canon 12.
If anyone says that justifying faith is nothing else than confidence in divine mercy, which remits sins for Christ’s sake, or that it is this confidence alone that justifies us, let him be anathema.
Section 6: Canon 14.
If anyone says that man is absolved from his sins and justified because he firmly believes that he is absolved and justified, or that no one is truly justified except him who believes himself justified, and that by this faith alone absolution and justification are effected, let him be anathema.