'Once Saved, Always Saved' - Not Biblical or Rational

The Doctrine of “Once Saved, Always Saved”: A Biblical, Historical, and Theological Critique

The doctrine of “Once Saved, Always Saved” (OSAS), also known as eternal security, posits that once an individual accepts Jesus Christ as their Savior, their salvation is irrevocably secured, regardless of their subsequent actions or spiritual state. This belief, primarily associated with certain Protestant traditions, particularly within Calvinism and some evangelical circles, asserts that true believers cannot lose their salvation because God’s grace is unconditional and His election is unchangeable. 

However, this doctrine is not only unbiblical but also contradicts the teachings of the early Church Fathers, the testimony of Scripture, and the consistent position of the Catholic Church, including recent papal statements. Furthermore, OSAS can be seen as presumptuous, undermining the gravity of sin and the call to perseverance in faith. By examining Scripture, including the critical warning in Matthew 7:21, the writings of the Church Fathers, the example of Judas Iscariot, and papal teachings, this essay will demonstrate that OSAS is a theological error that misrepresents the nature of salvation, mocks God’s justice, and echoes the deceptive assurances of Satan in the Garden of Eden.

 I. Biblical Evidence Against “Once Saved, Always Saved”

Scripture provides a robust foundation for understanding salvation as a dynamic process that requires ongoing faith, repentance, and perseverance, rather than a one-time event that guarantees eternal security. Several passages explicitly warn believers against falling away, indicating that salvation can be forfeited through deliberate sin or apostasy.

 A. The Call to Perseverance

The New Testament repeatedly emphasizes the need for perseverance in faith. In Matthew 24:13, Jesus declares, “But the one who endures to the end will be saved.” This statement implies that salvation is contingent upon enduring in faith, not merely a singular moment of belief. Similarly, Hebrews 3:14 states, “For we have come to share in Christ, if indeed we hold our original confidence firm to the end.” The conditional “if” underscores that salvation is not assured unless one remains steadfast. These passages challenge the notion that a single act of faith guarantees eternal security, as they suggest the possibility of falling away.

 B. Warnings Against Apostasy

Scripture contains explicit warnings about the danger of apostasy, which directly contradicts OSAS. Hebrews 6:4-6 is particularly significant: “For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to renew them again to repentance.” This passage describes individuals who have experienced the fullness of Christian initiation—enlightenment, the Holy Spirit, and the Word—yet fall away. The impossibility of renewing their repentance suggests a severe consequence for apostasy, undermining the idea that salvation is irrevocable.

Likewise, 2 Peter 2:20-21 warns, “For if, after they have escaped the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last state has become worse for them than the first.” This passage indicates that those who have known Christ but return to sin are in a worse state than before, implying the loss of their salvific status. These warnings are nonsensical under OSAS, as they would be unnecessary if salvation were permanently secured.

 C. The Parable of the Vine and Branches

In John 15:1-6, Jesus uses the metaphor of the vine and branches to describe the relationship between Himself and believers. He states, “Every branch in me that does not bear fruit he takes away… If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned.” The phrase “in me” indicates that these branches are believers united to Christ, yet they can be “taken away” and “thrown into the fire” if they fail to bear fruit. This imagery clearly suggests that believers can be cut off from Christ, contradicting the notion of eternal security.

 D. The Example of Judas Iscariot

The case of Judas Iscariot serves as a powerful biblical counterexample to OSAS. Judas was chosen by Jesus as one of the Twelve Apostles (Matthew 10:1-4), walked with Him, witnessed His miracles, and professed faith in Him. Yet, Judas betrayed Jesus, leading to his spiritual ruin. In Acts 1:25, Peter describes Judas as having “turned aside to go to his own place,” a phrase widely interpreted as indicating his damnation. Jesus Himself refers to Judas as the “son of perdition” (John 17:12), signifying his ultimate rejection of salvation. Judas’s example demonstrates that proximity to Christ and initial faith do not guarantee salvation. His fall illustrates that salvation is not a static state but requires ongoing fidelity.

 II. The Church Fathers’ Rejection of Eternal Security

The early Church Fathers, whose writings reflect the apostolic tradition, consistently taught that salvation requires perseverance and that believers can lose their salvation through sin or apostasy. Their teachings align with Scripture and provide a historical witness against OSAS.

 A. St. Ignatius of Antioch

St. Ignatius of Antioch (d. ca. 107), a disciple of the Apostle John, emphasized the need for perseverance in his Letter to the Ephesians. He wrote, “Let us not be insensible to His kindness. For if He should act as we do, we would be lost. Therefore, having become His disciples, let us learn to live according to Christianity.” Ignatius’s warning implies that failing to live according to Christ’s teachings could lead to spiritual loss, contradicting the notion of guaranteed salvation.

 B. St. Justin Martyr

St. Justin Martyr (d. ca. 165) addressed the possibility of falling away in his First Apology. He stated, “We have been taught that only those who live according to the law of Christ will receive eternal life, and those who do not persevere in good works will not be saved.” Justin’s emphasis on perseverance and good works as conditions for salvation directly opposes OSAS.

 C. St. Irenaeus of Lyons

St. Irenaeus (d. ca. 202), in his Against Heresies, refuted early forms of determinism that resemble OSAS. He wrote, “God has given to all the power to choose… but those who turn back to their former ways, despising the grace they have received, will be deprived of eternal life.” Irenaeus’s affirmation of free will and the possibility of rejecting grace underscores the early Church’s rejection of eternal security.

 D. St. Augustine of Hippo

While St. Augustine (d. 430) is often cited by proponents of OSAS due to his doctrine of predestination, his writings actually affirm the need for perseverance. In his On the Gift of Perseverance, Augustine states, “The gift of perseverance is necessary for salvation, for without it, no one can be saved.” He acknowledges that some who receive grace may not persevere, indicating that initial faith does not guarantee final salvation. Augustine’s nuanced view opposes the simplistic assurance of OSAS.

 III. Papal Teachings and the Catholic Position

The Catholic Church has consistently rejected OSAS, emphasizing that salvation is a lifelong journey requiring cooperation with God’s grace, ongoing repentance, and perseverance in faith. Recent and historical papal teachings reinforce this position, aligning with Scripture and the Church Fathers.

 A. Pope Leo XIV’s Comments

On August 24, 2025, Pope Leo XIV addressed the presumption of salvation in his Angelus address, reflecting on the Gospel reading from Luke 13:22-30, where Jesus speaks of the “narrow gate.” The Pope stated, “Jesus calls Christians to enter through the narrow gate and challenges the presumption of those who assume they are already saved, who perform religious acts and feel that is all that is needed.” He emphasized that authentic faith “embraces our whole life” and requires “making difficult and unpopular decisions, resisting our selfish inclinations, placing ourselves at the service of others, and persevering in doing what is right when the logic of evil seems to prevail.” Pope Leo XIV further clarified that “Jesus is the true measure of our faith; he is the gate through which we must pass in order to be saved (cf. John 10:9) by experiencing his love and by working, in our daily lives, to promote justice and peace.” This teaching directly opposes OSAS by underscoring that salvation is not guaranteed by mere religious observance but demands a transformative commitment to Christ’s teachings. The Pope’s call to reject complacency and embrace the “narrow gate” of the Gospel aligns with the Catholic understanding that salvation can be lost through failure to persevere in faith and good works.

 B. Previous Papal Teachings

Historical papal teachings further support the rejection of OSAS. Pope St. John Paul II, in his 1993 encyclical Veritatis Splendor, addressed the moral implications of presuming salvation. He wrote, “The gift of salvation does not dispense Christians from the obligation to live according to the moral law… Faith must be accompanied by works of love.” This statement challenges the notion that faith alone secures salvation, emphasizing the necessity of a life aligned with God’s commandments. Similarly, Pope Benedict XVI, in his 2007 encyclical Spe Salvi, highlighted the dynamic nature of salvation: “Hope in salvation is not a passive assurance but a call to live in Christ, bearing fruit in charity and perseverance.” These teachings consistently affirm that salvation is not a one-time event but a process that can be jeopardized by sin or neglect, directly contradicting OSAS. The continuity of this position, from John Paul II and Benedict XVI to Pope Leo XIV, underscores the Catholic Church’s unwavering stance against the presumption inherent in eternal security.

 IV. The Warning of Matthew 7:21

One of the most compelling scriptural challenges to OSAS is found in Matthew 7:21, where Jesus declares, “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.” This verse directly undermines the notion that a mere profession of faith or acknowledgment of Jesus as Lord guarantees salvation. The context of this passage, part of the Sermon on the Mount, emphasizes the necessity of living out one’s faith through obedience to God’s will. Jesus continues in verses 22-23, “On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’” These individuals claim familiarity with Jesus and even perform extraordinary deeds in His name, yet they are rejected because their lives do not reflect true obedience to God.

This teaching is particularly devastating to OSAS because it reveals that external professions of faith or even miraculous works do not ensure salvation if they are not accompanied by a life of righteousness. The phrase “I never knew you” suggests a lack of a genuine relationship with Christ, which requires ongoing fidelity and adherence to God’s will. This aligns with the broader biblical narrative that salvation is not a one-time transaction but a lifelong commitment. For example, St. John Chrysostom, in his Homilies on Matthew, interprets this passage as a warning against hypocrisy and presumption, stating, “It is not enough to call upon Christ’s name; we must live according to His commandments, for many will claim His name but live in opposition to His will.” The warning of Matthew 7:21 reinforces the need for perseverance and obedience, directly contradicting the OSAS claim that salvation is irrevocably secured by an initial act of faith.

Moreover, this passage connects to the example of Judas Iscariot, who called Jesus “Lord” and was among His closest disciples, yet ultimately betrayed Him. Judas’s profession of faith and proximity to Christ did not secure his salvation, as his actions demonstrated a rejection of God’s will. Matthew 7:21 thus serves as a solemn reminder that salvation requires more than verbal acknowledgment or initial belief; it demands a life transformed by obedience and fidelity, challenging the complacency fostered by OSAS.

 V. Theological Problems with “Once Saved, Always Saved”

Beyond its lack of biblical and historical support, OSAS presents several theological problems that undermine the Christian understanding of salvation, God’s justice, and human responsibility.

 A. Salvation and the Eschatological Reality

Proponents of OSAS often claim that believers are “already saved” and thus guaranteed heaven. However, this overlooks the eschatological dimension of salvation. Scripture describes salvation as a future hope as well as a present reality. In Romans 5:2, Paul speaks of “the hope of the glory of God,” indicating that salvation is not fully realized until the eschaton. Similarly, 1 Peter 1:5 refers to believers as those “who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time.” If believers were already fully saved, they would be in heaven, not on earth, where they remain subject to temptation and sin. OSAS conflates the initial grace of justification with the final gift of eternal life, ignoring the need for perseverance.

 B. Presumption and Mocking God’s Justice

OSAS fosters a presumptuous attitude that mocks God’s justice. By assuming that salvation is irrevocable regardless of one’s actions, OSAS minimizes the seriousness of sin and the need for repentance. Galatians 6:7 warns, “Do not be deceived: God is not mocked, for whatever one sows, that will he also reap.” The belief that one can sin freely while remaining “saved” echoes the deceptive words of Satan to Eve in Genesis 3:4, “You will not surely die.” Just as Satan assured Eve that disobeying God would have no consequences, OSAS falsely assures believers that their sins cannot jeopardize their salvation. This presumption undermines the fear of the Lord and the call to holiness (1 Peter 1:15-16).

 C. A License to Sin

By removing the possibility of losing salvation, OSAS risks becoming a license to sin. If believers are assured of heaven regardless of their actions, there is little incentive to avoid sin or pursue holiness. This contradicts Romans 6:1-2, where Paul asks, “Are we to continue in sin that grace may abound? By no means!” The early Church Fathers, such as St. John Chrysostom, warned against such attitudes, stating in his Homilies on Romans, “Grace does not free us from the obligation to live righteously, but calls us to a higher standard.” OSAS’s assurance of salvation can lead to spiritual complacency, undermining the transformative power of grace.

 VI. The Echo of Satan’s Deception

The OSAS doctrine bears a striking resemblance to Satan’s deception in Genesis 3:1-5. Satan questions God’s command and assures Eve that disobeying God will not lead to death, effectively promising impunity for sin. Similarly, OSAS suggests that believers can sin without consequence, as their salvation is secure. This parallels the serpent’s lie by implying that God’s warnings about sin and judgment are not to be taken seriously. The Catholic understanding, rooted in Scripture and tradition, affirms that God’s grace is abundant but not a guarantee of salvation apart from cooperation. As St. Paul warns in 1 Corinthians 10:12, “Let anyone who thinks that he stands take heed lest he fall.”

 VII. Conclusion

The doctrine of “Once Saved, Always Saved” is a theological error that lacks support in Scripture, the writings of the Church Fathers, and the teachings of the Catholic Church. Biblical passages such as Matthew 7:21, Hebrews 6:4-6, John 15:1-6, and the example of Judas Iscariot demonstrate that salvation can be lost through apostasy or unrepentant sin. The Church Fathers, including Ignatius, Justin Martyr, Irenaeus, and Augustine, consistently taught the need for perseverance in faith and good works. Papal teachings, from John Paul II and Benedict XVI to Pope Leo XIV, reinforce this view, rejecting the presumption of OSAS. Theologically, OSAS misrepresents salvation as a static event, mocks God’s justice, and risks becoming a license to sin, echoing Satan’s deception of Eve. Christians are called to live in hope, but this hope requires fidelity, repentance, and perseverance until the end. By rejecting OSAS, the Church upholds the biblical call to “work out your own salvation with fear and trembling” (Philippians 2:12).

 Sources

1. The Holy Bible, English Standard Version. Crossway, 2001.

2. Ignatius of Antioch. Letter to the Ephesians. Translated by Alexander Roberts and James Donaldson, The Ante-Nicene Fathers, Vol. 1, Eerdmans, 1885.

3. Justin Martyr. First Apology. Translated by Marcus Dods and George Reith, The Ante-Nicene Fathers, Vol. 1, Eerdmans, 1885.

4. Irenaeus of Lyons. Against Heresies. Translated by Alexander Roberts and William Rambaut, The Ante-Nicene Fathers, Vol. 1, Eerdmans, 1885.

5. Augustine of Hippo. On the Gift of Perseverance. Translated by Peter Holmes and Robert Ernest Wallis, The Nicene and Post-Nicene Fathers, Vol. 5, Eerdmans, 1887.

6. John Paul II. Veritatis Splendor. Libreria Editrice Vaticana, 1993.

7. Benedict XVI. Spe Salvi. Libreria Editrice Vaticana, 2007.

8. Pope Leo XIV. Angelus Address, August 24, 2025. National Catholic Register, www.ncregister.com.

9. Pope Leo XIV. Angelus Address, August 24, 2025. Catholic News Agency, www.catholicnewsagency.com.

10. Pope Leo XIV. Angelus Address, August 24, 2025. EWTN Great Britain, ewtn.co.uk.

11. Pope Leo XIV. Angelus Address, August 24, 2025. Catholic World Report, www.catholicworldreport.com.

12. Pope Leo XIV. Angelus Address, August 24, 2025. Catholic Culture, www.catholicculture.org.

13. Chrysostom, John. Homilies on Matthew. Translated by George Frederic Gardiner, The Nicene and Post-Nicene Fathers, Vol. 10, Eerdmans, 1888.

14. Chrysostom, John. Homilies on Romans. Translated by J.B. Morris and W.H. Simcox, The Nicene and Post-Nicene Fathers, Vol. 11, Eerdmans, 1889.

---

10. Pope Leo XIV. Angelus Address, August 24, 2025. National Catholic Register, www.ncregister.com.[](https://www.ncregister.com/cna/pope-leo-xiv-on-narrow-gate) (http://www.ncregister.com.[](https://www.ncregister.com/cna/pope-leo-xiv-on-narrow-gate))

11. Pope Leo XIV. Angelus Address, August 24, 2025. Catholic News Agency, www.catholicnewsagency.com.[](https://www.catholicnewsagency.com/news/266133/pope-leo-xiv-jesus-challenges-presumption-of-those-who-think-they-are-already-saved) (http://www.catholicnewsagency.com.[](https://www.catholicnewsagency.com/news/266133/pope-leo-xiv-jesus-challenges-presumption-of-those-who-think-they-are-already-saved))

12. Pope Leo XIV. Angelus Address, August 24, 2025. EWTN Great Britain, ewtn.co.uk.

13. Pope Leo XIV. Angelus Address, August 24, 2025. Catholic World Report, www.catholicworldreport.com.[](https://www.catholicworldreport.com/2025/08/24/pope-leo-xiv-jesus-challenges-presumption-of-those-who-think-they-are-already-saved/) (http://www.catholicworldreport.com.[](https://www.catholicworldreport.com/2025/08/24/pope-leo-xiv-jesus-challenges-presumption-of-those-who-think-they-are-already-saved/))

14. Pope Leo XIV. Angelus Address, August 24, 2025. Catholic Culture, www.catholicculture.org.[](https://www.catholicculture.org/news/headlines/index.cfm?storyid=66701) (http://www.catholicculture.org.[](https://www.catholicculture.org/news/headlines/index.cfm?storyid=66701))

Chrysostom, John. Homilies on Romans. Translated by J.B. Morris and W.H. Simcox, The Nicene and Post-Nicene Fathers, Vol. 11, Eerdmans, 1889.

  

24th Sunday in Ordinary Time - Follow Christ via the Cross and Transform Faith into Work

Faith without works is dead. Our Lord expects us to not just believe, but to put that "believe" to work.  I have been trying to do this for a few years now online and need your help. Please donate at: www.gofundme.com/sacerdotus and put your faith into action by helping me continue and expand this work.  Thanks and God bless you for your help.

Reflection:

In today's first reading, we see the foretelling of what happened in last week's Gospel with Jesus healing the deaf and mute man (see: Sacerdotus: 23rd Sunday in Ordinary Time - Ephphatha - Fear not, God Opens Us Up). This first reading is also a foretelling of what Christ would go through in His passion.  He would be beaten, spat on, and humiliated but would return no response to the violence (1 Peter 2:23).  We too much "turn the other cheek" and not return evil for evil or violence for violence (Matthew 5:38-48).  God is our help and our protection (Psalm 46:1, Psalm 28:7).  Let those who hate us and oppose us come forward; let them mock us and hate us (2 Peter 3:3).  God is with us (Psalm 46).  As long as we stay in God's truth, no one can prove us wrong.  We must walk with God in this life like the Psalm for today tells us.

Walking with God in the "land of the living" is a must like the responsorial Psalm tells us.  God is always with us listening to our supplications (1 John 5:14, Psalm 66:19).  He may not answer every prayer, but He knows of them and what is in our hearts and minds (Jeremiah 17:10).  All kinds of evil can encircle us, but God will be there to save us (Psalm 22:16, Psalm 27:2).  God will rescue us from whatever may come to us, but we must be just and loyal to Him. Our faith must a living faith that works, not a dead one as the second reading tells us.

What good is belief without the exercise of that belief?  What good is faith if that faith is not put to practice?  St. Paul asks this question and states that such a faith does not save.  He is correct!  How can we be Catholic, believe in God and the teachings of the Church but refuse to help others and spread our faith?  What good is our faith in that regard?  Atheists criticize all Christians about this.  Many times when we see a homeless person or someone in need, we simply tell them "I will pray for you" instead of helping them with their material needs.  We say, "go in peace, keep warm, and eat well" as the reading tells us. This is not genuine Christianity.  We must put our faith into practice by not only believing in God but also by helping others (Matthew 5:42, Matthew 25:35-40). Today, many parishes are closing because of a lack of participation and donations. We must do our best to help our parishes grow by participating and donating.  I know many are upset over church closings due to the covid-19 coronavirus pandemic, but remember, these parishes ultimately belong to each parishioner. While the bishop may be the owner on paper, in reality, the people who attend them are the owners and must care for them.  It is in giving that we receive (Luke 6:38). Last week I shared a personal story of encountering homeless people in the streets of the Bronx. I can tell you firsthand how good it is to help others in many ways, not just spiritually. Giving to others may seem strange.  Why should I give my hard-earned money to others? The act of giving shows that we deny ourselves to serve God and others as we read in the Gospel.   It may seem strange, but it is a way to spiritually mature. We may not always understand God's ways as we read in the Gospel today.

In today's Gospel, Jesus and His disciples went out to Caesarea Philippi. While traveling there Jesus asks the disciples "Who do people say that I am?"  They respond that the people think He is John the Baptist, Elijah, or one of the other prophets.  Jesus then asks them, "who do you say that I am?"  Peter takes speaks first showing his leadership and tells Jesus, "You are the Christ."  Jesus then tells them not to say anything. He does this to avoid the fanaticism that would take place if people learned too fast who He really was.  Jesus then teaches them that He has to suffer greatly and would be rejected by the elders, chief priests, etc which is connected to today's first reading.  He would then be killed but will rise after three days. Peter took this news badly and rebuked Jesus, but Jesus told Him and said "Get behind me, Satan.  You are thinking not as God does, but as human beings do." Jesus was referring to His passion, death, and resurrection.  Peter did not understand this and rebuked Jesus.  Jesus told Peter "Get behind me, Satan" because Satan is the one who would have something to protest about regarding Jesus' passion, death, and resurrection.  It was in this moment that Jesus crushed the serpent's head so naturally, Satan would not want Jesus to carry out what was supposed to happen (Genesis 3:15, Romans 16:20, Psalm 68:21).  Peter did not understand because he did not have the Holy Spirit yet (John 14, John 13:16).  We too may not understand things until we pray to the Holy Spirit to come and enlighten us (Isaiah 11:2). Many times, we try to rationalize things via our human understanding.  Atheists tend to do this a lot.  They see things through the lens of materialism and what they believe to be logic.  This is why they have a hard time understanding God and the things of God (Romans 11:33).  We wonder many times why God allows evil.

Yesterday, we were reminded once again of the horrific attacks against America. These things do not make sense to us yet we hear so much about "God's plan" in regards to the course of events.  No one can understand God's mind and why He allows certain things that we find horrendous (1 Corinthians 2:16, Romans 11:34). We trust that all things will lead to a greater good (Romans 8:28).  As followers of Christ, we must accept the cross and be prepared to suffer and possibly lose our lives for Him (Luke 14:27). We must deny ourselves and let Christ transform us (2 Corinthians 3:18). This does not mean that we cease having an identity. What this means is that we are restored to what God designed, not the fallen state that we are in now.  Today so many are pushing for "my truth" or "my personal truth." This is nonsense. Truth exists independent of each one of us. Truth is a person named Jesus. Science is not the truth, math is not the truth, psychology is not truth.  Not even theology of philosophy.  This is because these fields of study are finite and do change as our understanding of reality grows.  Our true identity is not in our "personal truth," but the Truth, Jesus Christ. Let us trust God always; put our faith into practice; not become a "Satan" attempting to thwart God's will and be prepared to carry the cross and suffer for Christ and the Gospel.  May Jesus Christ be praised.  





Readings:  Twenty-fourth Sunday in Ordinary Time | USCCB

24th Sunday in Ordinary Time - Take Up The Cross, Follow Me & Put Your Faith To Work

Faith without works is dead. Our Lord expects us to not just believe, but to put that "believe" to work.  I have been trying to do this for a few years now online and need your help. Please donate at: www.gofundme.com/sacerdotus and put your faith into action by helping me continue and expand this work.  Thanks and God bless you for your help.

Reflection:

In today's first reading, we see the foretelling of what happened in last week's Gospel with Jesus healing the deaf and mute man (see: http://www.sacerdotus.com/2015/09/23rd-sunday-in-ordinary-time-ephphatha.html). This first reading is also a foretelling of what Christ would go through in His passion.  He would be beaten, spat on and humiliated but would return no response to the violence (1 Peter 2:23).  We too much "turn the other cheek" and not return evil for evil or violence for violence (Matthew 5:38-48).  God is our help and our protection (Psalm 46:1, Psalm 28:7).  Let those who hate us and oppose us come forward; let them mock us and hate us (2 Peter 3:3).  God is with us (Psalm 46).  As long as we stay in God's truth, no one can prove us wrong.  We must walk with God in this life as the Psalm for today tells us.

Walking with God in the "land of the living" is a must, like the responsorial Psalm tells us.  God is always with us listening to our supplications (1 John 5:14, Psalm 66:19).  He may not answer every prayer, but He knows of them and what is in our hearts and minds (Jeremiah 17:10).  All kinds of evil can encircle us, but God will be there to save us (Psalm 22:16, Psalm 27:2).  God will rescue us from whatever may come to us, but we must be just and loyal to Him. Our faith must a living faith that works, not a dead one as the second reading tells us.

What good is belief without the exercise of that belief?  What good is faith if that faith is not put to practice?  St. Paul asks this question and states that such a faith does not save.  He is correct!  How can we be Catholic, believe in God and the teachings of the Church but refuse to help others and spread our faith?  What good is our faith in that regard?  Atheists criticize all Christians about this.  Many times when we see a homeless person or someone in need, we simply tell them "I will pray for you" instead of helping them with their material needs.  We say, "go in peace, keep warm, and eat well" as the reading tells us. This is not genuine Christianity.  We must put our faith into practice by not only believing in God but also by helping others (Matthew 5:42, Matthew 25:35-40). Today, many parishes are closing because of lack of participation and donations. We must do our best to help our parishes grow by participating and donating. It is in giving that we receive (Luke 6:38). Last week I shared a personal story of encountering homeless people in the streets of the Bronx. I can tell you first hand how good it is to help others in many ways, not just spiritually. Giving to others may seem strange.  Why should I give my hard earned money to others? The act of giving shows that we deny ourselves to serve God and others as we read in the Gospel.   It may seem strange, but it is a way to spiritually mature.  We may not always understand God's ways as we read in the Gospel today.

In today's Gospel, Jesus and His disciples went out to Caesarea Philippi. While traveling there Jesus asks the disciples "Who do people say that I am?"  They respond that the people think He is John the Baptist, Elijah or one of the other prophets.  Jesus then asks them, "who do you say that I am?"  Peter takes speaks first showing his leadership and tells Jesus, "You are the Christ."  Jesus then tells them not to say anything. He does this to avoid the fanaticism that would take place if people learned too fast who He really was.  Jesus then teaches them that He has to suffer greatly and would be rejected by the elders, chief priests etc which is connected to today's first reading.  He would then be killed but wil rise after three days. Peter took this news bad and rebuked Jesus, but Jesus told Him and said "Get behind me, Satan.  You are thinking not as God does, but as human beings do." Jesus was referring to His passion, death and resurrection.  Peter did not understand this and rebuked Jesus.  Jesus told Peter "Get behind me, Satan" because Satan is the one who would have something to protest about regarding Jesus' passion, death and resurrection.  It was in this moment that Jesus crushed the serpent's head so naturally Satan would not want Jesus to carry out what was supposed to happen (Genesis 3:15, Romans 16:20, Psalm 68:21).  Peter did not understand because he did not have the Holy Spirit yet (John 14, John 13:16).  We too may not understand things until we pray to the Holy Spirit to come and enlighten us (Isaiah 11:2). Many times, we try to rationalize things via our human understanding.  Atheists tend to do this a lot.  They see things via the lens of materialism and what they believe to be logic.  This is why they have a hard time understanding God and the things of God (Romans 11:33).  We wonder many times why God allows evil.

On Friday we were reminded once again of the horrific attacks against America. These things do not make sense to us yet we hear so much about "God's plan" in regards to the course of events.  No one can understand God's mind and why He allows certain things that we find horrendous (1 Corinthians 2:16, Romans 11:34). We trust that all things will lead to a greater good (Romans 8:28).  As followers of Christ, we must accept the cross and be prepared to suffer and possibly lose our lives for Him (Luke 14:27). We must deny ourselves and let Christ transform us (2 Corinthians 3:18). This does not mean that we cease having an identity. What this means is that we are restored to what God designed, not the fallen state that we are in now. Let us trust God always; put our faith into practice; not become a "Satan" attempting to thwart God's will and be prepared to carry the cross and suffer for Christ and the Gospel.  May Jesus Christ be praised.  



Readings:  http://www.usccb.org/bible/readings/091315.cfm

God Has NO Favorites, We must Work - 26th Sunday of Ordinary Time

Today's readings deal with the theme that God has no favorites and that we must work for Salvation.

In the first reading from the Prophet Ezekiel, we are reminded that we are responsible for our lives and how we behave.  We cannot blame others for ourselves, especially our bad behavior.  Many of us complain saying: "The Lord's way is not fair!" We complain about the many "commandments" that we have to follow which we cite as being restrictive to living life. Atheists often call God immoral for punishing people and for the mere fact that there is a hell. However, God is in fact fair. God is the creator.  He made us. We are responsible solely to Him.  It would be absurd to think that a parent does not set down rules for children.  Moreover, it would be absurd to think that justice and punishment are not connected.  Some criticize the idea that a hell exists.  How can a merciful loving God have a hell?  Well in order for there to be order and justice, there needs to be a hell just like in order for our justice system to work, there needs to be a court and jail system.  What good are rules or laws if there are no consequences for breaking them?  We have the free will and ability to refrain from breaking the laws.

In the responsorial Psalm , we recall how God is merciful. We read how God makes known to us His ways and teaches us the right path.  God is our savior.  God loves us and never changes this love.  The love that God gives is not conditional.  God is in fact merciful.  He will forgive any sin as long as we are open to accepting His mercy and make the effort to be forgiven.

The second reading from the Letter of St. Paul to the Philippians tells us that we must live in love and unity. We must care for one another, not just ourselves. By doing this, we act in Christ.  The things we do in life must not be for selfish reasons or to see glorification.  They must serve others. Unfortunately, there are sometimes a few of us who trying to scale the "latter of success" in the Church. We may want to be promoted faster, or seek to be honored for things we may have done.  This is not what it is supposed to be about.  It is about service to God and others.  This service allows for personal spiritual growth.

Finally, in the Gospel we read of how a man has two sons.  To the first, the man tell hims to go and work in the vineyard.  The first son says he will not but then does the work.  The second son is approached the same way and relies "yes" to the command, but does not go to work.  This parable from Jesus reminds us that we cannot become complacent as Catholics.  Many times, we feel we are saved just because we are Catholics. There are even some who only go to Mass twice a year whom are often called "A&P Catholics." They feel this is enough to please God and perfect our souls.  This is far from the truth.  Moreover, we often see at Mass people leave before it is over. Judas did the same thing at the Last Supper.  In this parable, Jesus psychoanalyzes the two types of believers: the one who says no but then realizes what is at stake and does the work and the one who says yes immediately, but does no work.

Which one are we?  Do we say "YES' to the creed on Easter and then do not do the work the rest of the year?  Or are we the ones who come to God lazy at first, but then realize that we are offending Him, others and ourselves and then go out and do the work? This is what we must ask ourselves. Nothing is guaranteed in simply calling ourselves "Catholic." We must put that word into action. Catholicism must be living in us and not just something we do on Sunday or even twice a year.  Our works do not save us, nor does solely our faith (James 2:14-26).  We must incorporate both with the free grace that God gives us.  God has no favorites in this regard.  Just because we may be Jew or Christian by name, does not guarantee that we will be with God at the end of time or at death.  We must earn our keep, so to speak.  This can only be done by responding to God's grace with faith and works.



 



Readings: http://www.usccb.org/bible/readings/092814.cfm

Man of Wood

The new Superman movie, "Man of Steel" is out and winning big at the box office.  Some people may not realize this, but this movie has many parallels to Jesus.

There are specific scenes with imagery that call to mind Jesus as Savior of the world.  One scene has Superman with his father over the Earth.  His father tells him that he can save them all.  Superman than stretches outward into a form of a Cross.

Warner Bros apparently intended for this movie to have this.  Superman is an allusion to Christ.  As most of us know, Superman is this alien from the planet Krypton.  This planet was destroyed by a supernova.  Superman was saved with the technology of his race and sent to Earth.  He is humanoid, but on Earth and with our Star, he is able to obtain superhuman powers.  As he matures on Earth after being found by a human couple, he learns who he is.  He then sets out to be mankind's "savior" by flying around fighting crime and saving people from all kinds of disasters.

Superman of course is fiction.  However, there is indeed a "Superman" who walked the Earth 2,000 years ago.  His name is Jesus the Christ.  Jesus, son of God and son of Mary was born 2,000 years ago to teach us and redeem us with His sacrifice on the Cross.  This one act opened the doors of grace so that man can achieve salvation through Jesus Christ by having faith and putting that faith to work.  Jesus did not leap tall buildings in a single bound, nor fly faster than a locomotive, but He healed the sick, restored life to the dead, and most importantly; loved us.

Jesus, The Man of the Wood of the Cross turned this wooden instrument of death into an instrument of life.  Jesus continues to work in the lives of those who trust in Him.  Jesus is the real Superman who is also the one and only Super God.