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I am trying to understand how Catholics believe
good works are involved in saving a person.
I see from your knowledge
base and in other Catholic literature
that the phrase faith working through
love is used. The love is supposed
to produce good works. The good works produce
merits and these are needed for salvation.
Elsewhere on [Website hidden.] under
justification I read over and over again
that love is a good work. This site also
refers to love as an act of the will.
In the case of love for God, I would define
love as a state of being in which one has
a profound, reverent, affectionate, affinity,
and liking for God. This is not something
that can be willed,
at least not in my experience. I also see
where loving God would result in obeying Him
since that love would necessarily involve
deferring to Him those decisions He has reserved
for Himself, trusting that He always does
what is best for us. Love is not defined as
a good work in our English language and I
have never thought of it as that. I believe
true love will result in good works
of all varieties. However, these good works
are acts of love and are owing to the love
itself.
One would be hard pressed not to do them!
(i.e. they take little if any will.)
I believe that a desire to love helps one
learn to possess love for another, but any
purely willful act is simply a fake! I also
have come to believe that the kind of love
God wants us to have can only come from Him
to us and a fake love will not do.
Do you agree?
If so, what am I missing?
If merits are needed to be justified,
then how are these counted?
How many are needed?
Does each person need the same number of merits,
and
When do you know when you have
earned them adequately?
I guess I am wondering where the assurance
in this is. It seems to be a recipe
and I understand that no recipe will work.
Salvation is a gift from God.
I understand from the Scriptures that our
assurance is our knowledge that we abide in
the
Holy Spirit. He witnesses to us that we are
His. I know when I cross the Spirit, He lets
me know (by the way I feel) when I have jeopardized
my relationship. This is analogous to doing
something against my marriage vows. I know
when I am being faithful to my Lord.
Hope this makes sense.
God Bless your work!
Al
{
How
does good works save a person, where does
merit fit in, and where is the assurance here? }
Mike
replied:
Hi, Al —
This isn't my expertise area, but
after reading your question and noticing
that you've searched our knowledge
base I thought the best thing
to do is give you all of Chapter
Three: God's
Salvation: Law And Grace from
the Catechism of the Catholic Church.
This way, you can read the important
terms that can be confusing in faith-sharing
discussions, in context.
It's long, but I think it will be
helpful.
I hid the web site you sent
in your e-mail because they have
a [YELLOW|Warning] rating by Catholic
Culture.
You said:
I guess I am
wondering where the assurance in
this is?
1950 The moral law is the work of
divine Wisdom. Its biblical meaning
can be defined as fatherly instruction,
God's pedagogy. It prescribes for
man the ways, the rules of conduct
that lead to the promised beatitude;
it proscribes the ways of evil which
turn him away from God and his love.
It is at once firm in its precepts
and, in its promises, worthy of love.
1951 Law is a rule of conduct enacted
by competent authority for the sake
of the common good. The moral law
presupposes the rational order, established
among creatures for their good and
to serve their final end, by the
power, wisdom, and goodness of the
Creator. All law finds its first
and ultimate truth in the eternal
law. Law is declared and established
by reason as a participation in the
providence of the living God, Creator
and Redeemer of all.
"Such an
ordinance of reason is what one calls
law."
Alone among all animate beings, man
can boast of having been counted
worthy to receive a law from God:
as an animal endowed with reason,
capable of understanding and discernment,
he is to govern his conduct by using
his freedom and reason, in obedience
to the One who has entrusted everything
to him.
(cf. Tertullian, Adv. Marc, 2,4:PL 2,288-289.)
1952 There are different expressions
of the moral law, all of them interrelated:
eternal law — the source, in God,
of all law
natural law
revealed
law, comprising the Old Law and the
New Law, or Law of the Gospel, and
finally,
civil and ecclesiastical laws.
1953 The moral law finds its fullness
and its unity in Christ. Jesus Christ
is in person the way of perfection.
He is the end of the law, for only
he teaches and bestows the justice
of God: "For Christ is the end
of the law, that every one who has
faith may be justified." (Romans 10:4)
I. The Natural Moral Law
1954 Man participates in the wisdom
and goodness of the Creator who gives
him mastery over his acts and the
ability to govern himself with a
view to the true and the good. The
natural law expresses the original
moral sense which enables man to
discern by reason the good and the
evil, the truth and the lie:
The natural law is written and engraved
in the soul of each and every man,
because it is human reason ordaining
him to do good and forbidding him
to sin . . . But this command of
human reason would not have the force
of law if it were not the voice and
interpreter of a higher reason to
which our spirit and our freedom
must be submitted.
1955 The divine and natural law (Vatican II, Gaudium et spes 89 § 1) shows man the way to follow so as
to practice the good and attain his
end. The natural law states the first
and essential precepts which govern
the moral life. It hinges upon the
desire for God and submission to
him, who is the source and judge
of all that is good, as well as upon
the sense that the other is one's
equal. Its principal precepts are
expressed in the Decalogue. This
law is called natural, not
in reference to the nature of irrational
beings, but because reason which
decrees it properly belongs to human
nature:
Where then are these rules written,
if not in the book of that light
we call the truth? In it is written
every just law; from it the law passes
into the heart of the man who does
justice, not that it migrates into
it, but that it places its imprint
on it, like a seal on a ring that
passes onto wax, without leaving
the ring.
(St. Augustine, De Trin. 14,15,21:PL 42,1052)
The natural law is nothing
other than the light of understanding
placed in us by God; through it we
know what we must do and what we
must avoid. God has given this light
or law at the creation. (St. Thomas Aquinas, Dec. præc. I)
1956 The natural law, present in
the heart of each man and established
by reason, is universal in its precepts
and its authority extends to all
men. It expresses the dignity of
the person and determines the basis
for his fundamental rights and duties:
For there is a true law: right reason.
It is in conformity with nature,
is diffused among all men, and is
immutable and eternal; its orders
summon to duty; its prohibitions
turn away from offense . . . . To
replace it with a contrary law is
a sacrilege; failure to apply even
one of its provisions is forbidden;
no one can abrogate it entirely.
(Cicero, Rep. III,22,33)
1957 Application of the natural
law varies greatly; it can demand
reflection that takes account of
various conditions of life according
to places, times, and circumstances.
Nevertheless, in the diversity of
cultures, the natural law remains
as a rule that binds men among themselves
and imposes on them, beyond the inevitable
differences, common principles.
1958 The natural law is immutable
and permanent throughout the variations
of history; (cf. Vatican II, Gaudium et spes 10) it subsists under the
flux of ideas and customs and supports
their progress. The rules that express
it remain substantially valid. Even
when it is rejected in its very principles,
it cannot be destroyed or removed
from the heart of man. It always
rises again in the life of individuals
and societies:
Theft is surely punished by your
law, O Lord, and by the law that
is written in the human heart, the
law that iniquity itself does not
efface.
(St. Augustine, Conf. 2,4,9:PL 32,678)
1959 The natural law, the Creator's
very good work, provides the solid
foundation on which man can build
the structure of moral rules to guide
his choices. It also provides the
indispensable moral foundation for
building the human community. Finally,
it provides the necessary basis for
the civil law with which it is connected,
whether by a reflection that draws
conclusions from its principles,
or by additions of a positive and
juridical nature.
1960 The precepts of natural law
are not perceived by everyone clearly
and immediately. In the present situation
sinful man needs grace and revelation
so moral and religious truths may
be known "by everyone with facility,
with firm certainty and with no admixture
of error." (Pius XII, Humani generis: DS 3876; cf. Dei Filius 2: DS 3005) The natural law
provides revealed law and grace with
a foundation prepared by God and
in accordance with the work of the
Spirit.
II. The Old Law
1961 God, our Creator and Redeemer,
chose Israel for himself to be his
people and revealed his Law to them,
thus preparing for the coming of
Christ. The Law of Moses expresses
many truths naturally accessible
to reason. These are stated and authenticated
within the covenant of salvation.
1962 The Old Law is the first stage
of revealed Law. Its moral prescriptions
are summed up in the Ten Commandments.
The precepts of the Decalogue lay
the foundations for the vocation
of man fashioned in the image of
God; they prohibit what is contrary
to the love of God and neighbor and
prescribe what is essential to it.
The Decalogue is a light offered
to the conscience of every man to
make God's call and ways known to
him and to protect him against evil:
God wrote on the tables of the Law
what men did not read in their hearts.
(St. Augustine, En. in Ps. 57,1:PL 36,673)
1963 According to Christian tradition,
the Law is holy, spiritual, and good, (cf. Romans 7:12, 14, 16)
yet still imperfect. Like a tutor (cf. Galatians 3:24)
it shows what must be done, but does
not of itself give the strength,
the grace of the Spirit, to fulfill
it. Because of sin, which it cannot
remove, it remains a law of bondage.
According to St. Paul, its special
function is to denounce and disclose
sin, which constitutes a law
of concupiscence in the human
heart. (cf. Romans 7) However, the Law remains
the first stage on the way to the
kingdom. It prepares and disposes
the chosen people and each Christian
for conversion and faith in the Savior
God. It provides a teaching which
endures for ever, like the Word of
God.
1964 The Old Law is a preparation
for the Gospel. "The Law is
a pedagogy and a prophecy of things
to come." (St. Irenaeus, Adv. haeres. 4,15,1:PG 7/1,1012)It prophesizes and
presages the work of liberation from
sin which will be fulfilled in Christ:
it provides the New Testament with
images, types, and symbols
for expressing the life according
to the Spirit. Finally, the Law is
completed by the teaching of the
sapiential books and the prophets
which set its course toward the New
Covenant and the Kingdom of Heaven.
There were . . . under the regimen
of the Old Covenant, people who possessed
the charity and grace of the Holy
Spirit and longed above all for the
spiritual and eternal promises by
which they were associated with the
New Law. Conversely, there exist
carnal men under the New Covenant
still distanced from the perfection
of the New Law: the fear of punishment
and certain temporal promises have
been necessary, even under the New
Covenant, to incite them to virtuous
works. In any case, even though the
Old Law prescribed charity, it did
not give the Holy Spirit, through
whom "God's charity has been
poured into our hearts."
(St. Thomas Aquinas, STh I-II,107,1 ad 2; cf. Romans 5:5)
III. The New Law or the Law of the Gospel
1965 The New Law or the Law of the
Gospel is the perfection here on
earth of the divine law, natural
and revealed. It is the work of Christ
and is expressed particularly in
the Sermon on the Mount. It is also
the work of the Holy Spirit and through
him it becomes the interior law of
charity: "I will establish a
New Covenant with the house of Israel.
. . . I will put my laws into their
hands, and write them on their hearts,
and I will be their God, and they
shall be my people." (Hebrews 8:8, 10; cf. Jeremiah 31:31-34)
1966 The New Law is the grace of
the Holy Spirit given to the faithful
through faith in Christ. It works
through charity; it uses the Sermon
on the Mount to teach us what must
be done and makes use of the sacraments
to give us the grace to do it:
If anyone should meditate with devotion
and perspicacity on the sermon our
Lord gave on the mount, as we read
in the Gospel of Saint Matthew, he
will doubtless find there . . . the
perfect way of the Christian life.
. . . This sermon contains . . .
all the precepts needed to shape
one's life.
(St. Augustine, De serm. Dom. 1,1:PL 34,1229-1230)
1967 The Law of the Gospel "fulfills," refines,
surpasses, and leads the Old Law
to its perfection. (cf. Matthew 5:17-19) In the Beatitudes,
the New Law fulfills the divine promises
by elevating and orienting them toward
the kingdom of Heaven. It
is addressed to those open to accepting
this new hope with faith - the poor,
the humble, the afflicted, the pure
of heart, those persecuted on account
of Christ and so marks out the surprising
ways of the Kingdom.
1968 The Law of the Gospel fulfills
the commandments of the Law. The
Lord's Sermon on the Mount, far from
abolishing or devaluing the moral
prescriptions of the Old Law, releases
their hidden potential and has new
demands arise from them: it reveals
their entire divine and human truth.
It does not add new external precepts,
but proceeds to reform the heart,
the root of human acts, where man
chooses between the pure and the
impure, (cf. Matthew 15:18-19) where faith, hope, and
charity are formed and with them
the other virtues. The Gospel thus
brings the Law to its fullness through imitation of the perfection of the
Heavenly Father, through forgiveness
of enemies and prayer for persecutors,
in emulation of the divine generosity. (cf. Matthew 5:44, 48)
1969 The New Law practices the acts
of religion: almsgiving, prayer and
fasting, directing them to the Father
who sees in secret, in contrast
with the desire to be seen
by men. (cf. Matthew 6:1-6; 16-18) Its prayer is the
Our Father. (cf. Matthew 6:9-13; Luke 11:2-4)
1970 The Law of the Gospel requires
us to make the decisive choice between the
two ways and to put into practice
the words of the Lord. (cf. Matthew 7:13-14, 21-27) It is summed
up in the Golden Rule, "Whatever
you wish that men would do to you,
do so to them; this is the law and
the prophets." (Matthew 7:12; cf. Luke 6:31)
The entire Law of the Gospel is contained
in the new commandment of
Jesus, to love one another as he
has loved us. (cf. John 15:12; 13:34)
1971 To the Lord's Sermon on the
Mount it is fitting to add the moral
catechesis of the apostolic teachings,
such as Romans 12-15, 1 Corinthians
12-13, Colossians 3-4, Ephesians
4-5, etc. This doctrine hands on
the Lord's teaching with the authority
of the apostles, particularly in
the presentation of the virtues that
flow from faith in Christ and are
animated by charity, the principal
gift of the Holy Spirit. "Let
charity be genuine. . . . Love one
another with brotherly affection.
. . . Rejoice in your hope, be patient
in tribulation, be constant in prayer.
Contribute to the needs of the saints,
practice hospitality." (Romans 12:9-13) This
catechesis also teaches us to deal
with cases of conscience in the light
of our relationship to Christ and
to the Church. (cf. Romans 14; 1 Corinthians 5-10)
1972 The New Law is called a law
of love because it makes us act out
of the love infused by the Holy Spirit,
rather than from fear; a law of grace,
because it confers the strength of
grace to act, by means of faith and
the sacraments; a law of freedom,
because it sets us free from the
ritual and juridical observances
of the Old Law, inclines us to act
spontaneously by the prompting of
charity and, finally, lets us pass
from the condition of a servant who does
not know what his master is doing to
that of a friend of Christ - "For
all that I have heard from my Father
I have made known to you" -
or even to the status of son and
heir. (John 15:15; cf. James 1:25; 2:12; Galatians 4:1-7, 21-31; Romans 8:15)
1973 Besides its precepts, the New
Law also includes the evangelical
counsels. The traditional distinction
between God's commandments and the
evangelical counsels is drawn in
relation to charity, the perfection
of Christian life. The precepts are
intended to remove whatever is incompatible
with charity. The aim of the counsels
is to remove whatever might hinder
the development of charity, even
if it is not contrary to it. (cf. St. Thomas Aquinas, STh II-II, 184, 3)
1974 The evangelical counsels manifest
the living fullness of charity, which
is never satisfied with not giving
more. They attest its vitality and
call forth our spiritual readiness.
The perfection of the New Law consists
essentially in the precepts of love
of God and neighbor. The counsels
point out the more direct ways, the
readier means, and are to be practiced
in keeping with the vocation of each:
[God] does not want each person to
keep all the counsels, but only those
appropriate to the diversity of persons,
times, opportunities, and strengths,
as charity requires; for it is charity,
as queen of all virtues, all commandments,
all counsels, and, in short, of all
laws and all Christian actions that
gives to all of them their rank,
order, time, and value.
(St. Francis de Sales, Love of God 8, 6)
In Brief
1975 According to Scripture the
Law is a fatherly instruction
by God which prescribes for man
the ways that lead to the promised
beatitude, and proscribes the
ways of evil.
1976 "Law is an ordinance
of reason for the common good,
promulgated by the one who is
in charge of the community" (St.
Thomas Aquinas, STh I-II, 90,
4).
1977 Christ is the end of the
law (cf. Romans 10:4); only he teaches
and bestows the justice of God.
1978 The natural law is a participation
in God's wisdom and goodness by
man formed in the image of his
Creator. It expresses the dignity
of the human person and forms
the basis of his fundamental rights
and duties.
1979 The natural law is immutable,
permanent throughout history.
The rules that express it remain
substantially valid. It is a necessary
foundation for the erection of
moral rules and civil law.
1980 The Old Law is the first
stage of revealed law. Its moral
prescriptions are summed up in
the Ten Commandments.
1981 The Law of Moses contains
many truths naturally accessible
to reason. God has revealed them
because men did not read them
in their hearts.
1982 The Old Law is a preparation
for the Gospel.
1983 The New Law is the grace
of the Holy Spirit received by
faith in Christ, operating through
charity. It finds expression above
all in the Lord's Sermon on the
Mount and uses the sacraments
to communicate grace to us.
1984 The Law of the Gospel fulfills
and surpasses the Old Law and
brings it to perfection: its promises,
through the Beatitudes of the
Kingdom of Heaven; its commandments,
by reforming the heart, the root
of human acts.
1985 The New Law is a law of love,
a law of grace, a law of freedom.
1986 Besides its precepts the
New Law includes the evangelical
counsels. "The Church's holiness
is fostered in a special way by
the manifold counsels which the
Lord proposes to his disciples
in the Gospel" (Vatican II, Lumen Gentium 42 § 2).
1987 The grace of the Holy Spirit
has the power to justify us, that
is, to cleanse us from our sins and
to communicate to us "the righteousness
of God through faith in Jesus Christ" and
through Baptism: (Romans 3:22; cf. Romans 6:3-4)
But if we have died with Christ,
we believe that we shall also live
with him. For we know that Christ
being raised from the dead will never
die again; death no longer has dominion
over him. The death he died he died
to sin, once for all, but the life
he lives he lives to God. So you
also must consider yourselves as
dead to sin and alive to God in Christ
Jesus.
1988 Through the power of the Holy
Spirit we take part in Christ's Passion
by dying to sin, and in his Resurrection
by being born to a new life; we are
members of his Body which is the
Church, branches grafted onto the
vine which is himself: (cf. 1 Corinthians 12; John 15:1-4)
[God] gave himself to us through
his Spirit. By the participation
of the Spirit, we become communicants
in the divine nature. . . . For this
reason, those in whom the Spirit
dwells are divinized.
(St. Athanasius, Ep. Serap. 1,24:PG 26,585 and 588)
1989 The first work of the grace
of the Holy Spirit is conversion,
effecting justification in accordance
with Jesus' proclamation at the beginning
of the Gospel: "Repent, for
the kingdom of Heaven is at hand." (Matthew 4:17)
Moved by grace, man turns toward
God and away from sin, thus accepting
forgiveness and righteousness from
on high.
"Justification is not
only the remission of sins, but also
the sanctification and renewal of
the interior man." (Council of Trent (1547): DS 1528)
1990 Justification detaches man from
sin which contradicts the love of
God, and purifies his heart of sin.
Justification follows upon God's
merciful initiative of offering forgiveness.
It reconciles man with God. It frees
from the enslavement to sin, and
it heals.
1991 Justification is at the same
time the acceptance of God's righteousness
through faith in Jesus Christ. Righteousness
(or justice) here means
the rectitude of divine love. With
justification, faith, hope, and charity
are poured into our hearts, and obedience
to the divine will is granted us.
1992 Justification has been merited
for us by the Passion of Christ who
offered himself on the cross as a
living victim, holy and pleasing
to God, and whose blood has become
the instrument of atonement for the
sins of all men. Justification is
conferred in Baptism, the sacrament
of faith. It conforms us to the righteousness
of God, who makes us inwardly just
by the power of his mercy. Its purpose
is the glory of God and of Christ,
and the gift of eternal life: (cf. Council of Trent (1547): DS 1529)
But now the righteousness of God
has been manifested apart from law,
although the law and the prophets
bear witness to it, the righteousness
of God through faith in Jesus Christ
for all who believe. For there is
no distinction: since all have sinned
and fall short of the glory of God,
they are justified by his grace as
a gift, through the redemption which
is in Christ Jesus, whom God put
forward as an expiation by his blood,
to be received by faith. This was
to show God's righteousness, because
in his divine forbearance he had
passed over former sins; it was to
prove at the present time that he
himself is righteous and that he
justifies him who has faith in Jesus.
1993 Justification establishes cooperation
between God's grace and man's freedom.
On man's part it is expressed by
the assent of faith to the Word of
God, which invites him to conversion,
and in the cooperation of charity
with the prompting of the Holy Spirit
who precedes and preserves his assent:
When God touches man's heart through
the illumination of the Holy Spirit,
man himself is not inactive while
receiving that inspiration, since
he could reject it; and yet, without
God's grace, he cannot by his own
free will move himself toward justice
in God's sight.
(Council of Trent (1547): DS 1525)
1994 Justification is the most excellent
work of God's love made manifest
in Christ Jesus and granted by the
Holy Spirit. It is the opinion of
St. Augustine that "the justification
of the wicked is a greater work than
the creation of Heaven and earth," because "Heaven
and earth will pass away but the
salvation and justification of the
elect . . . will not pass away." (St. Augustine, In Jo. ev. 72, 3:PL 35, 1823) He holds also that the justification
of sinners surpasses the creation
of the angels in justice, in that
it bears witness to a greater mercy.
1995 The Holy Spirit is the master
of the interior life. By giving birth
to the inner man, (cf. Romans 7:22; Ephesians 3:16) justification
entails the sanctification of his
whole being:
Just as you once yielded your members
to impurity and to greater and greater
iniquity, so now yield your members
to righteousness for sanctification.
. . . But now that you have been
set free from sin and have become
slaves of God, the return you get
is sanctification and its end, eternal
life.
1996 Our justification comes from
the grace of God. Grace is favor,
the free and undeserved help that
God gives us to respond to his call
to become children of God, adoptive
sons, partakers of the divine nature
and of eternal life. (cf. John 1:12-18; 17:3; Romans 8:14-17; 2 Peter 1:3-4)
1997 Grace is a participation in
the life of God. It introduces us
into the intimacy of Trinitarian
life: by Baptism the Christian participates
in the grace of Christ, the Head
of his Body. As an adopted
son he can henceforth call
God "Father," in union
with the only Son. He receives the
life of the Spirit who breathes charity
into him and who forms the Church.
1998 This vocation to eternal life
is supernatural. It depends entirely
on God's gratuitous initiative, for
he alone can reveal and give himself.
It surpasses the power of human intellect
and will, as that of every other
creature. (cf. 1 Corinthians 2:7-9)
1999 The grace of Christ is the gratuitous
gift that God makes to us of his
own life, infused by the Holy Spirit
into our soul to heal it of sin and
to sanctify it. It is the sanctifying
or deifying grace received in Baptism.
It is in us the source of the work
of sanctification: (cf. John 4:14; 7:38-39)
Therefore if any one is in Christ,
he is a new creation; the old has
passed away, behold, the new has
come. All this is from God, who through
Christ reconciled us to himself.
2000 Sanctifying grace is an habitual
gift, a stable and supernatural disposition
that perfects the soul itself to
enable it to live with God, to act
by his love. Habitual grace, the
permanent disposition to live and
act in keeping with God's call, is
distinguished from actual graces
which refer to God's interventions,
whether at the beginning of conversion
or in the course of the work of sanctification.
2001 The preparation of man for the
reception of grace is already a work
of grace. This latter is needed to
arouse and sustain our collaboration
in justification through faith, and
in sanctification through charity.
God brings to completion in us what
he has begun, "since he who
completes his work by cooperating
with our will began by working so
that we might will it:" (St. Augustine, De gratia et libero arbitrio, 17:PL 44,901)
Indeed we also work, but we are only
collaborating with God who works,
for his mercy has gone before us.
It has gone before us so that we
may be healed, and follows us so
that once healed, we may be given
life; it goes before us so that we
may be called, and follows us so
that we may be glorified; it goes
before us so that we may live devoutly,
and follows us so that we may always
live with God: for without him we
can do nothing.
(St. Augustine, De natura et gratia, 31:PL 44, 264)
2002 God's free initiative demands
man's free response, for God has
created man in his image by conferring
on him, along with freedom, the power
to know him and love him. The soul
only enters freely into the communion
of love. God immediately touches
and directly moves the heart of man.
He has placed in man a longing for
truth and goodness that only he can
satisfy. The promises of "eternal
life" respond, beyond all hope,
to this desire:
If at the end of your very good works
. . ., you rested on the seventh
day, it was to foretell by the voice
of your book that at the end of our
works, which are indeed very
good since you have given them
to us, we shall also rest in you
on the sabbath of eternal life.
2003 Grace is first and foremost
the gift of the Spirit who justifies
and sanctifies us. But grace also
includes the gifts that the Spirit
grants us to associate us with his
work, to enable us to collaborate
in the salvation of others and in
the growth of the Body of Christ,
the Church. There are sacramental
graces, gifts proper to the different
sacraments. There are furthermore
special graces, also called charisms
after the Greek term used by St.
Paul and meaning favor, gratuitous
gift, benefit.(cf. Vatican II, Lumen Gentium 12) Whatever their character - sometimes
it is extraordinary, such as the
gift of miracles or of tongues -
charisms are oriented toward sanctifying
grace and are intended for the common
good of the Church. They are at the
service of charity which builds up
the Church. (cf. 1 Corinthians 12)
2004 Among the special graces ought
to be mentioned the graces of state
that accompany the exercise of the
responsibilities of the Christian
life and of the ministries within
the Church:
Having gifts that differ according
to the grace given to us, let us
use them: if prophecy, in proportion
to our faith; if service, in our
serving; he who teaches, in his teaching;
he who exhorts, in his exhortation;
he who contributes, in liberality;
he who gives aid, with zeal; he who
does acts of mercy, with cheerfulness.
2005 Since it belongs to the supernatural
order, grace escapes our experience
and cannot be known except by faith.
We cannot therefore rely on our feelings
or our works to conclude that we
are justified and saved. (cf. Council of Trent (1547): DS 1533-1534) However,
according to the Lord's words "Thus
you will know them by their fruits" (Matthew 7:20)
— reflection on God's blessings in
our life and in the lives of the
saints offers us a guarantee that
grace is at work in us and spurs
us on to an ever greater faith and
an attitude of trustful poverty.
A pleasing illustration of this attitude
is found in the reply of St. Joan
of Arc to a question posed as a trap
by her ecclesiastical judges: "Asked
if she knew that she was in God's
grace, she replied: 'If I am not,
may it please God to put me in it;
if I am, may it please God to keep
me there.'"
(Acts of the trial of St. Joan of Arc)
III. Merit
You are glorified in the assembly
of your Holy Ones, for in crowning
their merits you are crowning your
own gifts. (Roman Missal, Prefatio I de sanctis; Qui in Sanctorum concilio celebraris, et eorum coronando merita tua dona coronas, citing the "Doctor of grace," St. Augustine, En. in Psalm 102,7:PL 37,1321-1322)
2006 The term merit refers
in general to the recompense owed
by a community or a society for the
action of one of its members, experienced
either as beneficial or harmful,
deserving reward or punishment. Merit
is relative to the virtue of justice,
in conformity with the principle
of equality which governs it.
2007 With regard to God, there is
no strict right to any merit on the
part of man. Between God and us there
is an immeasurable inequality, for
we have received everything from
him, our Creator.
2008 The merit of man before God
in the Christian life arises from
the fact that God has freely chosen
to associate man with the work of
his grace. The fatherly action of
God is first on his own initiative,
and then follows man's free acting
through his collaboration, so that
the merit of good works is to be
attributed in the first place to
the grace of God, then to the faithful.
Man's merit, moreover, itself is
due to God, for his good actions
proceed in Christ, from the predispositions
and assistance given by the Holy
Spirit.
2009 Filial adoption, in making us
partakers by grace in the divine
nature, can bestow true merit on
us as a result of God's gratuitous
justice. This is our right by grace,
the full right of love, making us "co-heirs" with
Christ and worthy of obtaining "the
promised inheritance of eternal life." (Council of Trent (1547): DS 1546) The merits of our good works are
gifts of the divine goodness. (cf. Council of Trent (1547): DS 1548)
"Grace
has gone before us; now we are given
what is due. . . . Our merits are
God's gifts." (St. Augustine, Sermo 298,4-5:PL 38,1367)
2010 Since the initiative belongs
to God in the order of grace, no
one can merit the initial grace of
forgiveness and justification, at
the beginning of conversion. Moved
by the Holy Spirit and by charity,
we can then merit for ourselves and
for others the graces needed for
our sanctification, for the increase
of grace and charity, and for the
attainment of eternal life. Even
temporal goods like health and friendship
can be merited in accordance with
God's wisdom. These graces and goods
are the object of Christian prayer.
Prayer attends to the grace we need
for meritorious actions.
2011 The charity of Christ is the
source in us of all our merits before
God. Grace, by uniting us to Christ
in active love, ensures the supernatural
quality of our acts and consequently
their merit before God and before
men. The saints have always had a
lively awareness that their merits
were pure grace.
After earth's exile, I hope to go
and enjoy you in the fatherland,
but I do not want to lay up merits
for Heaven. I want to work for your
love alone. . . . In the evening
of this life, I shall appear before
you with empty hands, for I do not
ask you, Lord, to count my works.
All our justice is blemished in your
eyes. I wish, then, to be clothed
in your own justice and to receive
from your love the eternal possession
of yourself.
(St. Thérèse of Lisieux, "Act of Offering" in Story of a Soul, tr. John Clarke (Washington DC: ICS, 1981), 277)
IV. Christian Holiness
2012 "We know that in everything
God works for good with those who
love him . . . For those whom he
fore knew he also predestined to
be conformed to the image of his
Son, in order that he might be the
first-born among many brethren. And
those whom he predestined he also
called; and those whom he called
he also justified; and those whom
he justified he also glorified." (Romans 8:28-30)
2013 "All Christians in any
state or walk of life are called
to the fullness of Christian life
and to the perfection of charity." (Vatican II, Lumen Gentium 40 § 2) All are called to holiness: "Be
perfect, as your Heavenly Father
is perfect." (Matthew 5:48)
In order to reach this perfection
the faithful should use the strength
dealt out to them by Christ's gift,
so that . . . doing the will of the
Father in everything, they may wholeheartedly
devote themselves to the glory of
God and to the service of their neighbor.
Thus the holiness of the People of
God will grow in fruitful abundance,
as is clearly shown in the history
of the Church through the lives of
so many saints.
2014 Spiritual progress tends toward
ever more intimate union with Christ.
This union is called mystical because
it participates in the mystery of
Christ through the sacraments — the
holy mysteries — and, in him,
in the mystery of the Holy Trinity.
God calls us all to this intimate
union with him, even if the special
graces or extraordinary signs of
this mystical life are granted only
to some for the sake of manifesting
the gratuitous gift given to all.
2015 The way of perfection passes
by way of the Cross. There is no
holiness without renunciation and
spiritual battle. (cf. 2 Timothy 4) Spiritual progress
entails the ascesis and mortification
that gradually lead to living in
the peace and joy of the Beatitudes:
He who climbs never stops going from
beginning to beginning, through beginnings
that have no end. He never stops
desiring what he already knows.
(St. Gregory of Nyssa, Hom. in Cant. 8:PG 44,941C)
2016 The children of our holy mother
the Church rightly hope for the grace
of final perseverance and the recompense
of God their Father for the good
works accomplished with his grace
in communion with Jesus. (cf. Council of Trent (1547): DS 1576) Keeping
the same rule of life, believers
share the "blessed hope" of
those whom the divine mercy gathers
into the "holy city, the new
Jerusalem, coming down out of Heaven
from God, prepared as a bride adorned
for her husband." (Revelation 21:2)
In Brief
2017 The grace of the Holy Spirit
confers upon us the righteousness
of God. Uniting us by faith and
Baptism to the Passion and Resurrection
of Christ, the Spirit makes us
sharers in his life.
2018 Like conversion, justification
has two aspects. Moved by grace,
man turns toward God and away
from sin, and so accepts forgiveness
and righteousness from on high.
2019 Justification includes the
remission of sins, sanctification,
and the renewal of the inner man.
2020 Justification has been merited
for us by the Passion of Christ.
It is granted us through Baptism.
It conforms us to the righteousness
of God, who justifies us. It has
for its goal the glory of God
and of Christ, and the gift of
eternal life. It is the most excellent
work of God's mercy.
2021 Grace is the help God gives
us to respond to our vocation
of becoming his adopted sons.
It introduces us into the intimacy
of the Trinitarian life.
2022 The divine initiative in
the work of grace precedes, prepares,
and elicits the free response
of man. Grace responds to the
deepest yearnings of human freedom,
calls freedom to cooperate with
it, and perfects freedom.
2023 Sanctifying grace is the
gratuitous gift of his life that
God makes to us; it is infused
by the Holy Spirit into the soul
to heal it of sin and to sanctify
it.
2024 Sanctifying grace makes us "pleasing
to God." Charisms, special
graces of the Holy Spirit, are
oriented to sanctifying grace
and are intended for the common
good of the Church. God also acts
through many actual graces, to
be distinguished from habitual
grace which is permanent in us.
2025 We can have merit in God's
sight only because of God's free
plan to associate man with the
work of his grace. Merit is to
be ascribed in the first place
to the grace of God, and secondly
to man's collaboration. Man's
merit is due to God.
2026 The grace of the Holy Spirit
can confer true merit on us, by
virtue of our adoptive filiation,
and in accordance with God's gratuitous
justice. Charity is the principal
source of merit in us before God.
2027 No one can merit the initial
grace which is at the origin of
conversion. Moved by the Holy
Spirit, we can merit for ourselves
and for others all the graces
needed to attain eternal life,
as well as necessary temporal
goods.
2028 "All Christians . .
. are called to the fullness of
Christian life and to the perfection
of charity" (Vatican II, Lumen Gentium 40 § 2). "Christian
perfection has but one limit,
that of having none" (St.
Gregory of Nyssa, De vita Mos.:PG
44, 300D).
2029 "If any man would come
after me, let him deny himself
and take up his cross and follow
me" (Matthew 16:24).
2030 It is in the Church, in communion
with all the baptized, that the Christian
fulfills his vocation. From the Church
he receives the Word of God containing
the teachings of the law of
Christ. (Galatians 6:2) From the Church he
receives the grace of the sacraments
that sustains him on the way. From
the Church he learns the example
of holiness and recognizes its model
and source in the all-holy Virgin
Mary; he discerns it in the authentic
witness of those who live it; he
discovers it in the spiritual tradition
and long history of the saints who
have gone before him and whom the
liturgy celebrates in the rhythms
of the sanctoral cycle.
2031 The moral life is spiritual
worship. We "present [our] bodies
as a living sacrifice, holy and acceptable
to God," (Romans 12:1) within the Body of
Christ that we form and in communion
with the offering of his Eucharist.
In the liturgy and the celebration
of the sacraments, prayer and teaching
are conjoined with the grace of Christ
to enlighten and nourish Christian
activity. As does the whole of the
Christian life, the moral life finds
its source and summit in the Eucharistic
sacrifice.
I. Moral Life and the Magisterium of the Church
2032 The Church, the "pillar
and bulwark of the truth," "has
received this solemn command of Christ
from the apostles to announce the
saving truth." (1 Timothy 3:15 and Vatican II, Lumen Gentium 17) "To the
Church belongs the right always and
everywhere to announce moral principles,
including those pertaining to the
social order, and to make judgments
on any human affairs to the extent
that they are required by the fundamental
rights of the human person or the
salvation of souls." (Code of Canon Law, Canon 747 § 2)
2033 The Magisterium of the Pastors
of the Church in moral matters is
ordinarily exercised in catechesis
and preaching, with the help of the
works of theologians and spiritual
authors. Thus from generation to
generation, under the aegis and vigilance
of the pastors, the deposit of
Christian moral teaching has been
handed on, a deposit composed of
a characteristic body of rules, commandments,
and virtues proceeding from faith
in Christ and animated by charity.
Alongside the Creed and the Our Father,
the basis for this catechesis has
traditionally been the Decalogue
which sets out the principles of
moral life valid for all men.
2034 The Roman Pontiff and the bishops
are "authentic teachers, that
is, teachers endowed with the authority
of Christ, who preach the faith to
the people entrusted to them, the
faith to be believed and put into
practice." (Vatican II, Lumen Gentium 25) The ordinary and
universal Magisterium of the Pope
and the bishops in communion with
him teach the faithful the truth
to believe, the charity to practice,
the beatitude to hope for.
2035 The supreme degree of participation
in the authority of Christ is ensured
by the charism of infallibility.
This infallibility extends as far
as does the deposit of divine Revelation;
it also extends to all those elements
of doctrine, including morals, without
which the saving truths of the faith
cannot be preserved, explained, or
observed. (cf. Vatican II, Lumen Gentium 25;Congregation for the Doctrine of the faith, declaration, Mysterium Ecclesiae 3)
2036 The authority of the Magisterium
extends also to the specific precepts
of the natural law, because their
observance, demanded by the Creator,
is necessary for salvation. In recalling
the prescriptions of the natural
law, the Magisterium of the Church
exercises an essential part of its
prophetic office of proclaiming to
men what they truly are and reminding
them of what they should be before
God. (cf. Dignitatis Humanae 14)
2037 The law of God entrusted to
the Church is taught to the faithful
as the way of life and truth. The
faithful therefore have the right
to be instructed in the divine saving
precepts that purify judgment and,
with grace, heal wounded human reason. (cf. Code of Canon Law, Canon 213) They have the duty of observing the
constitutions and decrees conveyed
by the legitimate authority of the
Church. Even if they concern disciplinary
matters, these determinations call
for docility in charity.
2038 In the work of teaching and
applying Christian morality, the
Church needs the dedication of pastors,
the knowledge of theologians, and
the contribution of all Christians
and men of good will. Faith and the
practice of the Gospel provide each
person with an experience of life in
Christ, who enlightens him
and makes him able to evaluate the
divine and human realities according
to the Spirit of God. (cf. 1 Corinthians 2:10-15) Thus the
Holy Spirit can use the humblest
to enlighten the learned and those
in the highest positions.
2039 Ministries should be exercised
in a spirit of fraternal service
and dedication to the Church, in
the name of the Lord. (cf. Romans 12:8, 11) At the same
time the conscience of each person
should avoid confining itself to
individualistic considerations in
its moral judgments of the person's
own acts. As far as possible conscience
should take account of the good of
all, as expressed in the moral law,
natural and revealed, and consequently
in the law of the Church and in the
authoritative teaching of the Magisterium
on moral questions. Personal conscience
and reason should not be set in opposition to the moral law or the Magisterium
of the Church.
2040 Thus a true filial spirit toward
the Church can develop among Christians.
It is the normal flowering of the
baptismal grace which has begotten
us in the womb of the Church and
made us members of the Body of Christ.
In her motherly care, the Church
grants us the mercy of God which
prevails over all our sins and is
especially at work in the sacrament
of reconciliation. With a mother's
foresight, she also lavishes on us
day after day in her liturgy the
nourishment of the Word and Eucharist
of the Lord.
II. The Precepts of the Church
2041 The precepts of the Church are
set in the context of a moral life
bound to and nourished by liturgical
life. The obligatory character of
these positive laws decreed by the
pastoral authorities is meant to
guarantee to the faithful the very
necessary minimum in the spirit of
prayer and moral effort, in the growth
in love of God and neighbor:
2042 The first precept (You
shall attend Mass on Sundays and
holy days of obligation and rest
from servile labor) requires
the faithful to sanctify the day
commemorating the Resurrection of
the Lord as well as the principal
liturgical feasts honoring the mysteries
of the Lord, the Blessed Virgin Mary,
and the saints; in the first place,
by participating in the Eucharistic
celebration, in which the Christian
community is gathered, and by resting
from those works and activities which
could impede such a sanctification
of these days. (cf. Code of Canon Law, Canons 1246-1248; Corpus Canonum Ecclesiarum Orientalium, Canons 881 § 1, § 2, § 4)
The second precept (You shall
confess your sins at least once a
year) ensures preparation for
the Eucharist by the reception of
the sacrament of reconciliation,
which continues Baptism's work of
conversion and forgiveness. (cf. Code of Canon Law, Canon 989; Corpus Canonum Ecclesiarum Orientalium, Canon 719)
The third precept (You shall
receive the sacrament of the Eucharist
at least during the Easter season)
guarantees as a minimum the reception
of the Lord's Body and Blood in connection
with the Paschal feasts, the origin
and center of the Christian liturgy. (cf. Code of Canon Law, Canon 920; Corpus Canonum Ecclesiarum Orientalium, Canons 708; 881 § 3)
2043 The fourth precept (You
shall observe the days of fasting
and abstinence established by the
Church) ensures the times of
ascesis and penance which prepare
us for the liturgical feasts and
help us acquire mastery over our
instincts and freedom of heart. (cf. Code of Canon Law, Canons 1249-1251; Corpus Canonum Ecclesiarum Orientalium, Canon 882)
The fifth precept (You shall
help to provide for the needs of
the Church) means that the
faithful are obliged to assist with
the material needs of the Church,
each according to his own ability. (cf. Code of Canon Law, Canon 222; Corpus Canonum Ecclesiarum Orientalium Canon 25.) Furthermore, episcopal conferences can establish other ecclesiastical precepts for their own territories (cf. Code of Canon Law, Canon 455).
The faithful also have the duty of
providing for the material needs
of the Church, each according to
his own abilities. (cf. Code of Canon Law, Canon 222)
III. Moral Life and Missionary Witness
2044 The fidelity of the baptized
is a primordial condition for the
proclamation of the Gospel and for
the Church's mission in the world.
In order that the message of salvation
can show the power of its truth and
radiance before men, it must be authenticated
by the witness of the life of Christians. "The
witness of a Christian life and good
works done in a supernatural spirit
have great power to draw men to the
faith and to God." (Vatican II, Apostolicam Actositatem 6 § 2)
2045 Because they are members of
the Body whose Head is Christ, (cf. Ephesians 1:22)
Christians contribute to building
up the Church by the constancy of
their convictions and their moral
lives. The Church increases, grows,
and develops through the holiness
of her faithful, until "we all
attain to the unity of the faith
and of the knowledge of the Son of
God, to mature manhood, to the measure
of the stature of the fullness of
Christ." (Ephesians 4:13; cf. Vatican II, Lumen Gentium 39)
2046 By living with the mind of Christ,
Christians hasten the coming of the
Reign of God, "a kingdom of
justice, love, and peace." (Roman Missal, Preface of Christ the King ) They do not, for all that, abandon
their earthly tasks; faithful to
their master, they fulfill them with
uprightness, patience, and love.
In Brief
2047 The moral life is a spiritual
worship. Christian activity finds
its nourishment in the liturgy
and the celebration of the sacraments.
2048 The precepts of the Church
concern the moral and Christian
life united with the liturgy and
nourished by it.
2049 The Magisterium of the Pastors
of the Church in moral matters
is ordinarily exercised in catechesis
and preaching, on the basis of
the Decalogue which states the
principles of moral life valid
for every man.
2050 The Roman Pontiff and the
bishops, as authentic teachers,
preach to the People of God the
faith which is to be believed
and applied in moral life. It
is also incumbent on them to pronounce
on moral questions that fall within
the natural law and reason.
2051 The infallibility of the
Magisterium of the Pastors extends
to all the elements of doctrine,
including moral doctrine, without
which the saving truths of the
faith cannot be preserved, expounded,
or observed.