Catholic popes have historically emphasized the belief that, in the words of John Paul II, "Man is justified by works and not by faith alone."
    Despite changes in Catholicism, most priests remain loyal to Rome. Perhaps this explains why, according to one of the most thorough polls of American clergy ever made, "over three quarters of Roman Catholic priests reject the view that our only hope for heaven is through personal faith in Jesus Christ as Lord and Savior. They hold instead that 'heaven is a divine reward for those who earn it by their good life.' " Priestly loyalty to Rome may also explain why this poll revealed that "four-fifths of all priests reject the Bible as the first place to turn in deciding religious questions; rather, they test their religious belief by what the Church says." The majority of Catholic priests deny the biblical doctrine of salvation because as priest - loyal to the Pope - they are required to reject the idea that divine authority resides only in the Bible. For them, divine authority resides in the Catholic Church and Tradition. Priests, therefore, look primarily to the Church for answers to religious questions because they believe only the Catholic Church can infallibly determine proper doctrine through its interpretation of the Bible. Thus, a study of Catholic history will show that it is the Church, and not the Bible, that has developed Catholic doctrine over the years. These doctrine are, in part, upheld by the unique definition Rome gives to biblical words. For example, Catholic writers often speak of "salvation by grave" or state emphatically that "good works can't earn salvation" - and they will cite biblical Scriptures to that effect. But they mean something different than what the Bible means. They are reiterating the position of the Council of Trent that no one can do good works or please God apart from the prior infusing of sanctifying grace. But - and this is key - Catholic theology goes on to teach that these very works which are inspired by grace are, in the end, what helps to save a person. It is crucial to realize that once terms such as "faith," "grace," "salvation," "redemption," and "justification" are interpreted through larger Catholic theology, they become so altered that they lose their biblical meanings. Karl Keating is entirely correct when he points out, "As in so many matters, fundamentalists [e.g., conservative Christians] and Catholics are at loggerheads because they define terms differently."
    Devout Catholics do not question their Church's teaching about its definitions of biblical terms because the Catholic Church emphasizes that "over the Book [Bible] stands the Church..." The Church has final authority over the Bible and, therefore, it is the Church's interpretation of biblical words that are authoritative. In the end, it is the Church's definition of biblical terms - and not the Bible's - that wins the day. Thus, The Papal Encyclicals correctly state that while Protestants turn to the Bible to determine whether or not a doctrine is true,  this is just the reverse of the Catholic's approach to belief. As the Catholic sees it, he must accept God on God's terms and not his own. It is not for him to "judge" the divine message, but only to receive it. Since he receives it from a living, teaching organ, he does not have to puzzle over the meaning of the revelation because the ever present living magisterium [teaching office] can tell him exactly what the doctrine intends.
    Again, Catholics turn to the Church because they have been promised that the Church exercises an inerrant authority to properly interpret the Bible. The Catholic believes he can, in full trust, accept whatever the Church teaches and never worry that the Church might be wrong.
    In his definitive critique of the Council of Trent (a council convened to oppose Protestant teaching), eminent Lutheran theologian Martin Chemnitz (1522-1586) correctly noted that the Catholic popes and teaching office had reserved for themselves the prerogative of a biased interpretation of Scripture predicated primarily upon Catholic Tradition. The end result was an entirely new interpretation "so that we must believe not what the Scripture says simply, strictly, and clearly, but what they through their power and authority interpret for us. By this strategy they seek to escape the clearest passages [of Scripture] concerning justifying faith...the...intercession of Christ, etc." In sharp contrast to the Bible, the Catholic doctrine of salvation teaches or implies that actual forgiveness of sins comes not only by faith in Christ, but also through many or all of the following: (a) the sacraments, such as baptism and penance; (b) participation in the Mass; (c) the help of the virgin Mary; (d) the recitation of the rosary; and (e) purgatorial suffering after death. Because the true merit of man, achieved through these and other means, is in some sense responsible for salvation, Catholicism cannot logically deny that it teaches a form of salvation by works. A brief discussion of these five points will bear this out.
 

A. THE SACRAMENTS
 

    In Fundamentals of Catholic Dogma, Dr. Ludwig Ott observed, "The Sacraments are the means appointed by God for attainment of eternal salvation. Three of them are in the ordinary way of salvation so necessary that without their use salvation cannot be attained [i.e., baptism, penance, holy orders]."
 

1. Baptism:
    The Catholic Church teaches that baptism remits original sin, actual guilt, and all punishment due to sin. The Catholic Church also teaches that baptism confers (1) justification, (2) spiritual rebirth or regeneration, and (3) sanctification, Catholic apologist Karl Keating says, "The Catholic Church has always taught that justification comes through the sacrament of baptism" and "baptism is the justifying act." Thus, "the justification that occurs at baptism effects a real change in the soul.."
    The Catholic Encyclopedia further explains the importance of baptism in the scheme of salvation:
 

The effects of this sacrament are: (1) it cleanses us from original sin; (2) it makes us Christians through grace by sharing in Christ's death and resurrection and setting up an initial program of living...; (3) it makes us children of God as the life of Christ is brought forth within us...Vatican II declared: "...baptism constitutes a sacramental bond of unity linking all who have been reborn by means of it. Baptism, of itself, is only a beginning. [But]...baptism is necessary for salvation..."
 

    Baptism, however, is only the beginning of justification because in Catholic teaching subsequent good works increase grace (spiritual power) and help perfect justification.
 

2. Penance:
    Penance is a particular act, or acts, considered as satisfaction offered to God as a reparation for sin committed. Penance may involve mortification, such as wearing an irritating shirt woven of course animal hair, prayer, a religious pilgrimage to a shrine of Christ or Mary, or any number of other deeds. According to The Catholic Encyclopedia, Jesus Christ instituted the sacrament of penance for "the pardon of sins committed after baptism." Thus, "in the sacrament of penance, the faithful obtain from the mercy of God pardon for their sins against Him..." As noted, the sacrament of penance is designed specifically to deal with sins committed after baptism. Why? Because the grace that is received or infused in baptism can be entirely lost by mortal ("deadly") sin. Mortal sin is held to be deadly because it actually destroys the grace of God within a person, making salvation necessary again. Thus, a new sacrament (penance) is necessary in order to restore a individual to the state of grace first received at baptism. In fact, without penance a person cannot be restored to salvation. Penance is related to the concept of justification in such a way that it actually "restores" the process of justification. In one sense, this is why the Council of Trent referred to the sacrament of penance as the "second plank" of justification.
    Through penance the Roman Catholic believer (in part, on a human level) actually makes atonement or satisfaction for his own sin. This would seem to say that, in a very real sense, the death of Christ alone was insufficient to cover the penalty of those sins completely.
 

3. Priestly confession: (dictated by Holy Order).
    Although it is frequently lost upon the faithful, the Catholic Church has made it clear that in personal confession of sin, the priest does not have intrinsic authority to forgive a person's sins. His only authority is a derived one in that he is a representative for Christ, and that Christ is working through him. Thus, when the priest says, "I absolve you," he does not mean that he alone is absolving a person from his or her sins; it is Christ through him. Nevertheless, priestly confession is said to be necessary for salvation. Further, because Christ actually is, in Person working through the priest (who may be called "another Christ"), his absolution is as valid as if done by Christ Himself. In Fundamentals of Catholic Dogma we read, "Confession is the self-accusation by the penitent of his sins before a fully empowered priest, in order to obtain forgiveness from him by virtue of the power of the keys...The Sacramental confession of sins is ordained by God and is necessary for salvation."
 

    Although it claims that the Mass in no way detracts from the atonement of Christ, the Catholic Church nevertheless believes that it is principally through the Mass that the blessings of Christ's death are applied to believers. Catholics teach that in the Mass Christ is actually, in a real sense, re-sacrificed. It is not a re-crucifixion of Christ (He does not literally suffer and die again), but it is much more than merely a memorial service. Karl Keating, director of "Catholic Answers," cites Rev. John A. O'Brien as correctly describing the Mass: "The Mass is the renewal and perpetuation of the sacrifice of the Cross in the sense that it offers anew to God the Victim of Calvary...and applies the fruits of Christ's death upon the cross to individual human souls." Because the fruit of Christ's death is actually applied at the Mass, one can see why Catholics attach such importance to this practice. The Catholic Catechism cites the Council of Trent as providing the standard Catholic view: "The sacrifice [of the Mass] is truly propitiatory...through the Mass we obtain mercy and find grace to help in time of need. For by this oblation the Lord is appeased...and he pardons wrong doing and sins, even grace ones."
    Another standard Catholic work observes, "In the Sacrifice of the Mass, Christ's sacrifice on the cross is made present, its memory is celebrated, and its saving power is applied." Thus, "as a propitiatory sacrifice...The Sacrifice of the Mass effects the remission of sins and the punishment for sins..."(The Sacrifice of the Mass does not remit the guilt of sins immediately as do the sacraments of baptism and penance, but immediately by the conferring of the grace of repentance. The Council of Trent teaches: "Propitiated by the offering of the sacrifice [Mass], God, by granting the grace and the gift of penance remits trespasses and sins, however grievous they may be.")
 

The Role of Mary
 

    Catholicism officially teaches that Mary's role in salvation in no way detracts from that of Christ. However, the Catholic Church also teaches that Mary played a vital part in the forgiveness of sins, and in the salvation of the world. In The Christ of Vatican II, we are told that both the Scriptures and Tradition "show the role of the Mother of the Savior in the economy of salvation,@ that she freely cooperated "in the work of human salvation through faith and obedience,@ and that therefore, "The union of the Mother with the Son in the work of salvation is made manifest from the time of Christ's virginal conception up to His death.@
    As The Catholic Encyclopedia observes, "Mary was not subject to the law of suffering and death, which are penalties of the sin of human nature, even though she knew these, experienced them, and endured them for our salvation.@

The Rosary
 

    According to Tradition, the Rosary supplies a Catholic with spiritual power, as well as many blessings and graces from God! Pope Paul VI affirmed in his Apostolic Exhortation Marialis Cultus (February 2, 1974) that the Rosary was the pious practice which is "the compendium of the entire gospel." Thus, he emphasized that "the Rosary should be considered as one of the best and most efficacious prayers...that the Christian family is invited to recite." The Rosary is made up of both mental prayer and vocal prayer. In mental prayer the participant meditates on the major "mysteries" (particular events) of the life, death, and glories of Jesus and Mary. The vocal aspect involves the recitation of fifteen "decades" (portions) of the "Hail Mary" which involves contemplating fifteen principal virtues that were writes, "...the Rosary recited with meditation on the mysteries brings about the following marvelous results: it gradually gives us a perfect knowledge of Jesus Christ; it purifies our souls, washing away sin; it gives us victory over all our enemies...It supplies us with what is needed to pay all our debts to God and to our fellow men, and finally, it obtains all kinds of graces for us from almighty God,"
 

    Catholicism believes that penance may be performed by good works in this life or through hellish suffering endured in purgatory after death. Those in purgatory are labeled as "the Church Suffering...who have died in grace and whose souls are being purged in purgatory." Thus, "the temporal punishments for sins are atoned for in the purifying fire [of purgatory]...by the willing bearing of the expiatory punishment imposed by God." Purgatorial suffering is justified on the following basis: Because no one can enter heaven with any stain of sin whatever, "anyone less than perfect must first be purified before he can be admitted to [heaven]." Although technically the souls in purgatory cannot make true satisfaction for their sins, the fact of being in purgatory and enduring punishment for them is believed to both cleanse individuals of the remnants of sin and permit such persons entrance into heaven as newly perfected people. In purgatory the person pays for the penalty of venial or mortal sin, even if the guilt of those sins has already been forgiven by the sacrament of penance.
    The Catholic Encyclopedia teaches: The souls of those who have died in the state of grace suffer for a time a purging that prepares them to enter heaven...The purpose of purgatory is to cleanse one of imperfections, venial sins, and faults, and to remit or do away with the temporal punishments due to mortal sins that have been forgiven in the Sacrament of Penance. It is an intermediate state in which the departed souls can atone for unforgiven sins before receiving their final reward...Such "purgatorial punishments" may be relieved by the offerings of the living faithful, such as Masses, prayers, alms, and other acts of piety and devotion.
    We have now briefly examined what the Catholic Church teaches concerning forgiveness of sins and (1) the sacraments, such as baptism and penance, (2) the Mass, (3) the Virgin Mary, (4) the Rosary, and (5) purgatorial suffering. In some sense, Catholicism teaches that all these practices remit sin or the guilt of sin. But the Bible teaches that full forgiveness of sin, including its penalty, occurs solely by grace through faith in Jesus Christ alone, based upon the complete adequacy of His death on the cross, which was a full propitiatory atonement. Catholic teaching, on the other hand, implies (at least) the death of Christ was in some sense insufficient in these areas. While Catholics may disagree with this assessment, it seems to be the logical conclusion of their own beliefs and practices.
    Karl Keating's book, Catholicism and Fundamentalism, offers the standard Catholic position on salvation. He opposes the biblical teaching of salvation by grace through faith alone. He emphasizes that, in Catholicism, men and women learn that they will merit heaven by their good works and personal righteousness, but that to merely "accept Jesus" as Savior accomplishes nothing:
    For Catholics, salvation depends on the state of the soul at death. Christ...did his part, and now we have to cooperate by doing ours. If we are to pass through those [heavenly] gates, we have to be in the right spiritual state...The Church teaches that only souls that are objectively good and objectively pleasing to God merit heaven, and such souls are ones filled with sanctifying grace...As Catholics see it, anyone can achieve heaven, and anyone can lose it...The apparent saint can throw away salvation at the last moment and end up no better off than the man who never did a good deed in his life. It all depends on how one enters death, which is why dying is by far one's most important act...[What this means is that] "accepting Jesus" has nothing to do with turning a spiritual dead soul into a soul alive with sanctifying grace. The soul [that "accepts Jesus"] remains the same [i.e. dead]...The Reformer saw justification as a mere legal act by which God declares the sinner to be meriting heaven...The Catholic Church, not surprisingly, understands justification differently. It sees it as a true eradication of sin and a true sanctification and renewal. The soul becomes objectively pleasing to God and so merits heaven. It merits heaven because now it is actually good...The Bible is quite clear that we are saved by faith. The Reformers were quite right in saying this, and to this extent they merely repeated the constant teaching of the Church. Where they erred was is saying that we are saved by faith alone.
    But if the Bible teaches that salvation is entirely by grace, then salvation is by faith alone. To add meritorious works would mean that salvation is by faith and works. And the Bible clearly indicates that the concepts of "grace salvation" and "works salvation" involve opposing principles. One cannot have a salvation based 75 percent on grace and 25 percent on works - it is entirely one or entirely the other. Thus, Scripture emphasizes, "And if [salvation is] by grace, then it is no longer by works; if it were, grace would no longer be grace" (Romans 11:6).