Lesson 4: The Doctrine of Salvation: What It Means to Be Saved

Congratulations on reaching the midpoint of our journey through the fundamental doctrines of the Catholic faith! You've made remarkable progress in building a rock-solid foundation for your continued spiritual growth and deepening relationship with Jesus Christ.

 

Having explored what salvation is not in our previous session, today we'll examine what the new birth and salvation truly are by focusing on seven key aspects. This understanding is essential not just for your theological education, but for your personal spiritual formation as future Priests, Deacons, and lay leaders in the Church.

 

At its core, salvation means deliverance of the whole human person—body, soul, and spirit. In everyday language, we speak of someone being saved from drowning, from a burning building, or from a sinking ship. Each of these scenarios presupposes three critical elements:

 

• First, the person was in genuine, life-threatening danger

• Second, someone recognized this peril and intervened to rescue them

• Third, the rescuer successfully delivered the person from danger

 

The words 'save,' 'saved,' 'savior,' and 'salvation' appear throughout Scripture with precisely this meaning in the spiritual realm. When we speak of salvation in Christ, we're describing a divine rescue operation of cosmic proportions that addresses all aspects of our being.

 

The Baltimore Catechism teaches that "God made us to know Him, to love Him, and to serve Him in this world, and to be happy with Him forever in heaven" (Baltimore Catechism No. 1, Question 6). This speaks to our complete nature—intellectual, volitional, and spiritual—all of which require salvation.

 

The Roman Catechism further emphasizes that salvation involves the whole person when it explains that "the resurrection shall restore the body to immortality" (Roman Catechism, Article XI), highlighting that Christ's salvation extends to body, soul, and spirit.

 

To understand why salvation is necessary, we must confront the reality of sin's effect on the whole human person—body, soul, and spirit:

 

As we examined in Romans 3:23 (ESV-CE), "For all have sinned and fall short of the glory of God." This universal condition affects every aspect of the human person. The Baltimore Catechism defines original sin as "the sin which we inherit from our first parents, Adam and Eve" (Baltimore Catechism No. 2, Question 258), and explains that it affects our entire being.

 

 

• Romans 5:12, 18-19 (ESV-CE) - "Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned..."

• 1 Thessalonians 5:23 (ESV-CE) - "Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ." This verse clearly presents the trichotomous view of human nature.

• Hebrews 4:12 (ESV-CE) - "For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart."

 

Here we see the distinction between soul and spirit. The Roman Catechism teaches that "sin deforms the beauty and comeliness of the soul" (Roman Catechism, On the Sacrament of Penance), indicating that sin affects our spiritual nature profoundly.

 

The Baltimore Catechism further explains: "Original sin darkens our understanding, weakens our will, and leaves in us a strong inclination to evil" (Baltimore Catechism No. 3, Question 262). This speaks to how sin affects our spirit (understanding), soul (will), and body (inclination to physical evil).

 

While we are sinful in body, soul, and spirit, God is perfectly holy and righteous. His nature requires that sin be punished. As Exodus 34:6-7 (ESV-CE) declares, God is "a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty."

 

The Baltimore Catechism teaches that "God will reward the good and punish the wicked" (Baltimore Catechism No. 1, Question 13), emphasizing divine justice alongside mercy.

 

The inescapable conclusion is that sinners need deliverance in their entire being—body, soul, and spirit. The urgent question becomes: "What must I do to be saved?" And the answer is beautifully simple yet profound: "Believe in the Lord Jesus, and you will be saved" (Acts 16:30-31, ESV-CE).

 

The Gospel—literally "good news"—is that God, in His extraordinary grace, has provided salvation through the person and work of His beloved Son. This salvation addresses our complete nature as body, soul, and spirit. **Christ Came to Be the Savior of the Whole Person** "For the Son of Man came to seek and to save the lost" (Luke 19:10, ESV-CE). The eternal Son of God became incarnate—took on human flesh—specifically to provide complete salvation. The Baltimore Catechism teaches that "Jesus Christ is the Redeemer of the whole human race" (Baltimore Catechism No. 1, Question 77), emphasizing the universal scope of salvation. The Roman Catechism explains that "Christ assumed human nature in its entirety" (Roman Catechism, Article III), which affirms the principle that what is not assumed cannot be healed. By taking on our complete nature—body, soul, and spirit—Christ can save us completely. This purpose is affirmed throughout Scripture: • John 3:16-17 (ESV-CE) - "For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him." • Mark 10:45 (ESV-CE) - "For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many." **Christ's Death and Resurrection Provide Complete Salvation** As Christ hung upon the cross, He willingly offered Himself as a perfect sacrifice of love and obedience to the Father. His was a vicarious sacrifice—offered on our behalf—not a penal substitution where He was punished in our place. The Baltimore Catechism teaches that "Christ could have redeemed us by the least suffering, but He chose to suffer a cruel death to show His great love for us and to teach us the evil of sin" (Baltimore Catechism No. 1, Question 85). The Roman Catechism affirms that Christ's sacrifice was "a full and complete satisfaction" offered to the Father (Roman Catechism, Article IV). This satisfaction was not the receiving of punishment, but rather the offering of perfect love and obedience that repaired what our disobedience had broken. As St. Thomas Aquinas taught, Christ's Passion brought about our salvation through satisfaction, sacrifice, redemption, and merit—all aspects of a vicarious offering rather than a penal substitution. God demonstrated His complete acceptance of Christ's sacrifice by raising Him from the dead. The Roman Catechism states that "the Resurrection of Christ is the principal argument by which our faith is confirmed" (Roman Catechism, Article V), highlighting its centrality to our salvation. Through Baptism, we participate in Christ's death and resurrection, as the Baltimore Catechism explains: "Baptism is a Sacrament which cleanses us from original sin, makes us Christians, children of God, and heirs of heaven" (Baltimore Catechism No. 1, Question 153). This sacrament begins the process of our sanctification.

Since Christ has accomplished the work necessary for our salvation through His vicarious sacrifice, how do we receive this gift? The Catholic faith teaches that salvation involves both God's grace and our cooperation with that grace. **Faith and Baptism** The Baltimore Catechism teaches that "Baptism is necessary for salvation, because without it we cannot enter into the kingdom of heaven" (Baltimore Catechism No. 2, Question 627). This sacrament is the ordinary means by which we are incorporated into Christ and His Church. For adults, faith precedes Baptism. As the Roman Catechism explains, "The faithful are to be taught that for the reception of Baptism, faith is necessary in an adult" (Roman Catechism, On Baptism). This faith is not merely intellectual assent but a complete trust in God and acceptance of all He has revealed. **Repentance** Repentance involves a sincere sorrow for sin and a firm purpose of amendment. The Baltimore Catechism defines contrition as "sorrow for our sins, because by them we have offended God, or because they are hateful in themselves" (Baltimore Catechism No. 3, Question 749). As Luke 13:3 (ESV-CE) warns, "Unless you repent, you will all likewise perish." True repentance transforms: • Pride into humility • Self-satisfaction into honest confession of our sinful condition • Indifference into earnest desire for salvation **The Role of the Sacraments** The Roman Catechism teaches that the sacraments are "the means by which all true justice either begins, or being begun is increased, or being lost is restored" (Roman Catechism, On the Sacraments in General). Through the sacraments, particularly Baptism, Confirmation, Eucharist, and Penance, we receive the grace necessary for salvation. The Baltimore Catechism explains that "the Sacraments are outward signs instituted by Christ to give grace" (Baltimore Catechism No. 1, Question 136). These sacred signs effect what they signify, bringing about the sanctification of our body, soul, and spirit. **Cooperation with Grace** While salvation is a gift from God, we must cooperate with His grace. The Baltimore Catechism teaches that "to gain the happiness of heaven we must know, love, and serve God in this world" (Baltimore Catechism No. 1, Question 4). This cooperation involves: • Living a life of faith enriched by prayer and the sacraments • Practicing the theological virtues of faith, hope, and charity • Performing works of mercy and living according to God's commandments As the Roman Catechism explains, "Faith, unless hope and charity be added to it, neither unites one perfectly with Christ, nor makes one a living member of His body" (Roman Catechism, Article IX).

The Catholic understanding of assurance of salvation balances confidence in God's mercy with humble awareness of our ongoing need for grace. **Trust in God's Promises** The Baltimore Catechism (Question 29) teaches that "God is infinitely faithful to His promises." We can have complete confidence that God desires our salvation and provides all the grace necessary to attain it. Scripture affirms this trustworthiness: • 1 John 5:13 (ESV-CE) - "I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life." • Romans 8:1 (ESV-CE) - "There is therefore now no condemnation for those who are in Christ Jesus." **Living in God's Grace** The Roman Catechism teaches that we can have a moral certainty of being in God's grace when we sincerely love God, keep His commandments, and participate in the sacramental life of the Church. The Baltimore Catechism (Question 141) reminds us that "to be saved, we must believe in God, hope in Him, love Him, and keep His commandments." This aligns with Scripture: • 1 John 2:3 (ESV-CE) - "And by this we know that we have come to know him, if we keep his commandments." • James 2:17 (ESV-CE) - "Faith by itself, if it does not have works, is dead." **Perseverance** The Roman Catechism teaches that we must persevere in faith, hope, and charity until the end. As Jesus said in Matthew 24:13 (ESV-CE): "But the one who endures to the end will be saved." The Baltimore Catechism (Question 147) explains that "Hope is the virtue by which we firmly trust that God will give us eternal happiness and the means to obtain it." This virtue sustains us on our journey. While Catholic teaching avoids both presumption (assuming salvation without ongoing cooperation with grace) and despair (believing salvation is impossible), it encourages a confident hope based on God's goodness and our sincere effort to live the Christian life. **The Role of the Sacraments** The sacraments provide both assurance and the grace needed for perseverance. The Baltimore Catechism (Question 304) teaches that Confession reconciles us with God when we have fallen into serious sin, while the Eucharist "increases sanctifying grace, which makes us more pleasing to God." Through regular participation in these sacraments, we receive objective assurance of God's continuing work in our lives.

Salvation has a magnificent threefold dimension—past, present, and future: **Past: Salvation from Sin's Penalty** Through Christ's vicarious sacrifice, believers are delivered from the eternal consequences of sin. As John 5:24 (ESV-CE) promises, "Whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life." The Baltimore Catechism teaches that through Baptism we are cleansed from original sin and become children of God (Baltimore Catechism No. 1, Question 153). **Present: Salvation from Sin's Power** Through the indwelling Holy Spirit received in Baptism and strengthened in Confirmation, believers are enabled to experience freedom from sin's dominion in daily life. The Roman Catechism explains that "the grace of the Holy Spirit has the power to make us new, that is, to make us holy" (Roman Catechism, Article VIII). Victory in this present aspect depends on: • Regular participation in the sacraments, especially the Eucharist and Reconciliation • Prayer and spiritual disciplines • Cooperation with grace through acts of virtue **Future: Salvation from Sin's Presence** At the resurrection of the body, the faithful will receive glorified bodies incapable of sin, decay, or death. The Roman Catechism teaches that "the body, which was once a vessel of uncleanness, becomes the temple of the Holy Ghost" (Roman Catechism, Article XI). **The Principle of Sowing and Reaping** Even though Jesus Christ paid the penalty for sin, even though the debt was paid in full, there is still the principle of sowing and reaping. "Be not deceived, God is not mocked. For what things a man shall sow, those also shall he reap." (Galatians 6:7, ESV-CE) This principle is irrevocable; there is no escape, either for the believer or for the unbeliever. It is a law of life. We reap what we sow. The fact that we reap what we sow is good news for those who sow good, but a frightening thought for those currently involved in ungodly activities such as promiscuity, drug and alcohol abuse, neglect of family, or mistreatment of others. We cannot sow crabgrass and expect to reap pineapples. We cannot sow disobedience to God and expect to reap His blessing. What we sow, we reap. Let us not deceive ourselves: We will reap the harvest of our lives. We reap more than we sow. Why do farmers plant their seed? Because they expect to harvest a great deal more than they sow. A single seed that sprouts can yield dozens, scores, even hundreds of seeds. It is the same way with both sin and righteousness—a small decision to do either good or bad reaps a much bigger crop, for either joy or sorrow. We reap later than we sow. Some are deceived because their present seed does not appear to be producing an immediate crop. So they continue down their course, mistakenly believing that there will never be a harvest. But unlike the crops of the field, which get harvested at approximately the same time each year, there is no regular timetable for the harvest of life. Some crops we reap quickly; others take a long time. But do not be deceived—their season will come. This is where Purgatory comes in. As it was said, "Some crops we reap quickly; others take a long time," and if we have not fully harvested the consequences of our sowing we have purgatory to go through to help fulfill the law of Sowing and Reaping to its end. If you commit a crime of murder and realized you were wrong and accept the atonement that Christ did on the cross, you still have to reap what you have sown. You are going to jail! If you commit Adultery and ask God for forgiveness and through his atonement He forgives you, there is still a reaping and sowing law that must happen. You are right with God now. You have peace in your heart that you never had before but because of your sins you lose your children, your wife, your family. Once you die, even though you die in the Grace of God, your sins that you committed in this life are still going to have an effect on others long after you are dead. And all those effects will not be revealed until the last Judgment of God when time ceases to exist. That thought should make us tremble. We should fear sin instead of playing with it. Oh how much damage we do when we sin!

The fruits of salvation in Catholic understanding are abundant and transformative: **Adoption as Children of God** The Baltimore Catechism (Question 153) teaches that through Baptism, we "become children of God and heirs of heaven." This reflects Paul's teaching in Romans 8:15-16 (ESV-CE): "You have received the Spirit of adoption as sons, by whom we cry, 'Abba! Father!' The Spirit himself bears witness with our spirit that we are children of God." **Incorporation into the Church** The Roman Catechism teaches that salvation incorporates us into the Mystical Body of Christ, the Church. As the Baltimore Catechism (Question 121) states: "Jesus Christ founded the Catholic Church to teach, govern, sanctify, and save all men." This reflects Paul's teaching in 1 Corinthians 12:13 (ESV-CE): "For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit." **Participation in Divine Life** The Roman Catechism explains that through grace, we participate in God's own life. This profound mystery is reflected in 2 Peter 1:4 (ESV-CE), which speaks of becoming "partakers of the divine nature." The Baltimore Catechism (Question 148) defines sanctifying grace as "that grace which makes the soul holy and pleasing to God." This grace is a real share in God's own life. **Freedom from Sin** The Baltimore Catechism (Question 278) teaches that sin "is the greatest evil in the world." Salvation frees us from the dominion of sin, as Paul writes in Romans 6:14 (ESV-CE): "For sin will have no dominion over you, since you are not under law but under grace." **Peace with God** The Roman Catechism teaches that salvation restores our relationship with God, bringing peace where there was once enmity. This reflects Paul's words in Romans 5:1 (ESV-CE): "Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ." **Vocation to Service** The Baltimore Catechism (Question 150) teaches that actual grace helps us "to do good and avoid evil." Salvation calls us to serve God and neighbor, as Paul writes in Ephesians 2:10 (ESV-CE): "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." **Hope of Eternal Life** Finally, salvation gives us the hope of eternal life with God. The Baltimore Catechism (Question 136) defines salvation as including "eternal union with God in heaven." Jesus promised in John 14:2-3 (ESV-CE): "In my Father's house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also."

In Catholic teaching, grace is the foundation of salvation. The Baltimore Catechism (Question 147) defines grace as "a supernatural gift of God bestowed on us through the merits of Jesus Christ for our salvation." **Types of Grace** The Baltimore Catechism distinguishes two main types of grace: 1. **Sanctifying Grace** (Question 148): "Sanctifying grace is that grace which makes the soul holy and pleasing to God." This is the grace we receive in Baptism and the other sacraments, which gives us a share in God's own life. 2. **Actual Grace** (Question 150): "Actual grace is that help of God which enlightens our mind and moves our will to do good and avoid evil." These are the temporary assistances God gives us to perform specific good actions. The Roman Catechism explains that all grace comes to us through Christ, who is "full of grace and truth" (John 1:14, ESV-CE). **Grace and Free Will** Catholic teaching maintains that grace and human freedom work together in salvation. The Roman Catechism explains that grace does not destroy our free will but perfects it. The Baltimore Catechism (Question 151) teaches that we can resist grace: "We can resist the grace of God because God has given us free will." This reflects St. Paul's exhortation in 2 Corinthians 6:1 (ESV-CE): "Working together with him, then, we appeal to you not to receive the grace of God in vain." **Grace and Merit** The Roman Catechism teaches that through God's grace, our good works can merit an increase in grace and eternal life. This is not because our works have value in themselves, but because God has graciously promised to reward them. As the Baltimore Catechism (Question 149) explains: "Without sanctifying grace, we cannot merit anything supernatural for heaven." This reflects Jesus' teaching in John 15:5 (ESV-CE): "I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing." **Grace Through the Sacraments** The Baltimore Catechism (Question 152) teaches that we receive sanctifying grace "through the sacraments, especially through Baptism and Penance when we receive them worthily." The sacraments are the primary channels of grace instituted by Christ and entrusted to the Church. The Roman Catechism explains that each sacrament confers not only sanctifying grace but also sacramental grace—special help to fulfill the purpose of that particular sacrament. **Grace and Prayer** Beyond the sacraments, prayer is a crucial means of obtaining grace. The Baltimore Catechism (Question 207) teaches that prayer is "the lifting up of our minds and hearts to God to adore Him, to thank Him for His benefits, to ask His forgiveness, and to beg of Him all the graces we need." Jesus promised in Matthew 7:7-8 (ESV-CE): "Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened."

Faith is our fundamental response to God's offer of salvation. The Baltimore Catechism (Question 142) defines faith as "the virtue by which we firmly believe all the truths God has revealed on the authority of God revealing them." **The Nature of Faith** Catholic teaching understands faith as both a gift from God and a human act. The Roman Catechism explains that faith is supernatural because it has God as both its object and its source. Faith involves three essential elements: 1. **Knowledge** - We must know what God has revealed 2. **Assent** - We must accept these truths as certain 3. **Trust** - We must personally commit ourselves to God As Hebrews 11:1 (ESV-CE) states: "Faith is the assurance of things hoped for, the conviction of things not seen." **Faith and the Church** The Baltimore Catechism (Question 143) teaches that we know what God has revealed "from the Catholic Church, which God has commanded to teach all nations until the end of time." The Roman Catechism explains that Christ established the Church as the guardian and interpreter of divine revelation. This is why Catholic faith is not based on private interpretation of Scripture alone, but on the fullness of revelation as preserved and proclaimed by the Church. This reflects Paul's description of the Church in 1 Timothy 3:15 (ESV-CE) as "the household of God... the pillar and buttress of the truth." **Faith and Works** The Baltimore Catechism (Question 145) teaches that "not all who have faith will be saved, but only those who have a living faith." A living faith is one that works through love (Galatians 5:6). The Roman Catechism explains that faith without works is dead, as James 2:17 (ESV-CE) states: "Faith by itself, if it does not have works, is dead." This doesn't mean we are saved by works, but that authentic faith necessarily produces good works as its fruit. As Jesus taught in Matthew 7:21 (ESV-CE): "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven." **Growth in Faith** The Baltimore Catechism (Question 146) teaches that faith is necessary for salvation because "without faith, we cannot please God." The Roman Catechism explains that faith can grow stronger through: • Study of God's Word • Prayer for increased faith • Living according to faith • Participation in the sacraments This growth reflects Jesus' teaching about the mustard seed in Matthew 17:20 (ESV-CE): faith can start small but grow to transform our entire lives. **Faith and Reason** Catholic teaching holds that faith and reason are complementary, not contradictory. The Roman Catechism explains that while faith goes beyond reason, it is never contrary to reason. As 1 Peter 3:15 (ESV-CE) exhorts us: "Always be prepared to make a defense to anyone who asks you for a reason for the hope that is in you." Faith seeks understanding through theology, which is faith reflecting on itself with the help of reason. This integration of faith and reason is a distinctive feature of Catholic intellectual tradition.

As we conclude our exploration of salvation from a Catholic perspective, I pray this lesson has deepened your understanding of God's merciful plan for our redemption and the Church's role in mediating that salvation. The Baltimore Catechism (Question 153) reminds us that through Baptism, we receive "the new life of sanctifying grace by which we become children of God and heirs of heaven." This new life begins our journey of salvation, which continues through our participation in the sacraments and our cooperation with God's grace in living the Christian life. The Roman Catechism teaches that salvation is both a gift and a task—God freely offers us grace, but we must respond with faith, hope, and love, persevering to the end. As St. Paul exhorts in Philippians 2:12-13 (ESV-CE): "Work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure." In our next session, we'll examine what the Catholic Church teaches about the Church itself and the sacrament of Baptism. I'll also share practical insights on participating fully in parish life for your spiritual growth. Let us pray: *Father, we thank You for the great gift of salvation offered to us through Your Son Jesus Christ and mediated through Your Church. We pray that all of us may grow in appreciation of this gift and cooperate more fully with Your grace. Help us apply what we've learned to share the Good News with those around us who need to hear it. We ask this through Christ our Lord. Amen.* God bless you, and I look forward to our next class together.