Sacramental Salvation

The Roman Catholics, Lutherans, those that follow the teachings of John Calvin, and many other religions that profess to be “Christian” have what may be called a “pay-as-you-go” plan or, in other words, a sacramental salvation plan. Sacramental salvation is that which insists that you maintain a certain level of holiness or sinlessness, or that you refrain from certain acts to keep from losing your salvation. When you sin (violate God’s law), or continue to practice sin, you lose your salvation and must perform a sacred act such as penance, repentance, confession, and/or the Lord’s Table to be reinstated, forgiven, or re-saved.

To begin this sacred-works salvation plan, you must be initiated by the sacred work of water baptism. This, they claim, erases all previous sins, and original sin, and starts you in the “pay as you go” system. The implication is that even infants are damned to hell because of original sin, and must have performed upon them this sacred act of cleansing. Many of these religions contend that water baptism is to the New Testament believer as circumcision was to the Old Testament believer. The following statement from Calvin’s Institutes, Book IV, Chap. XVI, p. 531, typifies the attitudes of these religions, (emphasis added):

We have, therefore, a spiritual promise given to the fathers in circumcision, similar to that which is given to us in baptism, since it figured to them both the forgiveness of sins and the mortification of the flesh. Besides, as we have shown that Christ, in whom both of these reside, is the foundation of baptism, so must he also be the foundation or circumcision. For he is promised to Abraham, and in him all nations are blessed. To seal this grace, the sign of circumcision is added. There is now no difficulty in seeing wherein the two signs agree, and wherein they differ. The promise, in which we have shown that the power of the signs consists, is one in both - viz. the promise of the paternal favor of God, or forgiveness of sins, and eternal life. And the thing figured is one and the same - viz. regeneration.

Romans 4:7-12 - (emphasis added) shows us what the Bible says about circumcision, which is just like baptism, according to these religionists. “Blessed are those whose lawless deeds have been forgiven, and whose sins have been covered. Blessed is the man whose sin the Lord will not take into account.” Is this blessing then upon the circumcised, or upon the uncircumcised also? For we say, “Faith was reckoned to Abraham as righteousness.” How then was it reckoned? While he was circumcised, or uncircumcised?

"Not while circumcised, but while UNcircumcised; and he received the sign of circumcision, a seal of the righteousness of the faith which he has while uncircumcised, that he might be the father of all who believe without being circumcised, that righteousness might be reckoned to them, and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father, Abraham, which he had while uncircumcised."

God’s word tells us here, that circumcision is a sign, a seal, a testimony of the righteousness given freely because of Abraham’s faith “which he had while uncircumcised”. There is nothing in the Bible that even hints that circumcision (a work) seals God’s grace, or that the “power of the sign” is “forgiveness of sins and eternal life” as Calvin erroneously taught. But this error is not peculiar to Calvin. Even in the Old Testament the Jewish people put the wrong emphasis on circumcision.

In Jeremiah 9:25, God exposes their hypocrisy:

“Behold, the days are coming,” declared the LORD, “that I will punish all who are circumcised and yet uncircumcised ."

Circumcision’s purpose was to literally brand men as part of the nation of Israel. It did not work forgiveness of sins, or eternal life, or regeneration. The point God is making in the Romans verses is that Abraham was regenerated apart from circumcision, just as David was also in Romans 4:5 & 6, (emphasis added):

But to the one who does not work, but believes in Him who justifies the ungodly, his faith is reckoned as righteousness, just as David also speaks of the blessing upon the man to whom God reckons righteousness apart from works:"

God certainly wants us to do good works, but these verses show that circumcision, the 10 Commandments, any and all good works are excluded from the eternal righteous justification we have at salvation. David believed (trusted, had faith in God’s promise), and that “faith is reckoned as righteousness”, not his circumcision or any other part of the Law. If circumcision was so important, why is it not taught that way? The Bible even rebukes those who put such a high importance on it, Romans 2:28 & 29.

For he is not a Jew who is one outwardly; neither is circumcision that which is outward in the flesh. But he is a Jew who is one inwardly; and the circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.

Galatians 6:15 states:

“For neither is circumcision anything, nor uncircumcision, but a new creation.”

As we will see later, there are those religions that teach water baptism is necessary for salvation. This is the same error as was made with circumcision, and because they see water baptism as New Testament “circumcision”, the error continues. This “sacramental salvation” error is first introduced by false “believers” in the New Testament Church, in Acts 15:1 & 2 (emphasis added):

“And some men came down from Judea and began teaching the brethren. ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’ And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and certain others should go up to Jerusalem to the apostles and elders concerning this issue.”

Paul describes this situation to the Galatians in Chapter 2:1b & 4:

“...I went up again to Jerusalem with Barnabas, taking Titus along also...But it was because of the false brethren who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage.” (The men in Acts 15:2 & 5)

When Paul, Barnabas, and Titus arrived at Jerusalem, Acts 15:5 and following record what happened, (emphasis added):

“But certain ones of the sect of the Pharisees who had believed, stood up, saying, ‘It is necessary to circumcise them, and to direct them to observe the Law of Moses.’”

The conclusion that circumcision and keeping the Law is not necessary for salvation is summarized in verses 10 & 11:

“Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.”

When Paul wrote the letter to the Galatians, dealing with this very issue, he referred to those believers that said, “circumcision and keeping the Law are necessary for salvation.” He called them “false brethren”. That is, they act and talk like Christians (brethren), and “had believed” in Jesus. The reason they are really not Christians is because they “had believed” a works gospel. God tells us in Galatians 2:16 the following:

“Nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, that we may be justified by faith in Christ, and not by the works of the Law; since by the works of the Law shall no flesh be justified.”

And the obvious fact of Galatians 2:21, (emphasis added):

“I do not nullify the grace of God; for if righteousness comes through the Law, then Christ died needlessly.”

Galatians 5:2-4 clearly shows you are not saved, unless it is by grace:

Behold I, Paul, say to you that if you receive circumcision (for salvation), Christ will be of no benefit to you. And I testify again to every man who receives circumcision (for salvation), that he is under obligation to keep the whole Law. You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace.

Today, water baptism has replaced circumcision as the initiating saving sacrament in many religions. In the following, you will see statements quoted form publications that document the sacramental salvation teachings of that individual or organization. Before we look at those, we want to remind you of two verses that make it clear that water baptism is not part of the gospel. 1 Corinthians 1:14 & 17 (emphasis added):

“I thank God that I baptized none of you except Crispus and Gaius, ...For Christ did not send me to baptize, but to preach the gospel.”

>>> The following statements are quoted from the...

CATECHISM OF THE CATHOLIC CHURCH, Liguori Publications, 1994:

“Outside the Church there is no salvation.”

846 all salvation comes from Christ the Head through the Church which is his Body: ...the Church, a pilgrim now on earth, is necessary for salvation: ...Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it.

1. ONE BAPTISM FOR THE FORGIVENESS OF SINS

977 Our Lord ties the forgiveness of sins to faith and Baptism: “Go into all the world and preach the gospel to the whole creation. He who believes and is baptized will be saved. Baptism is the first and chief sacrament of forgiveness of sins because it unites us with Christ, who died for our sins and rose for our justification, so that “we too might walk in newness of life.”

980 It is through the sacrament of Penance that the baptized can be reconciled with God and with the Church: Penance has rightly been called by the holy fathers “a laborious kind of baptism”. This sacrament of Penance is necessary for salvation for those who have
fallen after Baptism, just as Baptism is necessary for salvation for those who have not yet been reborn.

IV. THE SACRAMENTS OF SALVATION

1129 The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation. “Sacramental grace” is the grace of the Holy Spirit, given by Christ and proper to each sacrament.

VII. THE GRACE OF BAPTISM

1263 By Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin.

1265 Baptism not only purifies from all sins, but also makes the neophyte “a new creature”, an adopted son of God, who has become a “partaker of the divine nature”, member of Christ and co-heir with him, and a temple of the Holy Spirit.

1274 ...”Baptism indeed is the seal of eternal life.” The faithful Christian who has “kept the seal” until the end, remaining faithful to the demands of his Baptism, will be able to depart this life”...

1275 Christian initiation is accomplished by three sacraments together: Baptism which is the beginning of new life; Confirmation which is its strengthening; and the Eucharist which nourishes the disciple with Christ’s Body and Blood for his transformation in Christ.

1277 Baptism is birth into the new life in Christ. In accordance with the Lord’s will, it is necessary for salvation, as is the Church herself, which we enter by Baptism.

1279 The fruit of Baptism, or baptismal grace, is a rich reality that includes forgiveness of original sin and all personal sins, ...

1283 With respect to children who have died without Baptism, the liturgy of the Church invites us to trust in God’s mercy and to pray for their salvation.

V. THE SACRAMENTAL SACRIFICE

1365 Because it is the memorial of Christ’s Passover, the Eucharist is also a sacrifice. The sacrificial character of the Eucharist is manifested in the very words of institution: “This is my body which is given for you” and “This cup which is poured out for you in the New Covenant in my blood.” In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he “poured out for many for the forgiveness of sins”.

1367 The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: “The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different”. “In this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner.”

VI. THE PASCHAL BANQUET

1392 ...Communion is the flesh of the risen Christ... preserves, increases, and renews the life of grace received at Baptism.

1393 Holy Communion separates us from sin. The body of Christ we receive in Holy Communion is “given up for us,” and the blood we drink “shed for the many for the forgiveness of sins”. For this reason the Eucharist cannot unite us to Christ without at the same time cleansing us from past sins and preserving us from future sins:...

1394 As bodily nourishment restores lost strength, so the Eucharist strengthens our charity, which tends to be weakened in daily life; and this living charity wipes away venial sins.

1395 By the same charity that it enkindles in us, the Eucharist preserves us from future mortal sins. ...

VII. THE EUCHARIST - “Pledge of the Glory to Come.”

1405 There is no surer pledge or clearer sign of this great hope in the new heavens and new earth “in which righteousness dwells”, than the Eucharist. Every time this mystery is celebrated, “the work of our redemption is carried on” and we “break the one bread that provides the medicine of immortality, the antidote for death, and the food that makes us live forever in Jesus Christ”.

1414 As sacrifice, the Eucharist is also offered in reparation for the sins of the living and the dead and to obtain spiritual or temporal benefits from God.

>>> The following statements are quoted from INSTITUTES OF THE CHRISTIAN RELIGION, John Calvin, Eerdmans Publishing, 1994

Chapter XIV

7. It is certain, therefore, that the Lord offers us his mercy, and a pledge of his grace, both in his sacred word and in the sacraments; but it is not apprehended save by those who receive the word and sacraments with firm faith: in like manner as Christ, though offered and held forth for salvation to all, is not, however, acknowledged and received by all. Augustine, when attending to intimate this, said that the efficacy of the work is produced in the sacrament, not because it is spoken, but because it is believed.

17. Wherefore, let it be a fixed point, that the office of the sacraments differs not from the word of God; and this is to hold forth and offer Christ to us, and, in him, the treasures of heavenly grace. ...

Chapter XV

1. Baptism is the sign by which we are admitted to the fellowship of the Church, that being ingrafted into Christ we may be accounted children of God. ...For it is his will that all who have believed, be baptized for the remission of sins. Hence those who have thought that baptism is nothing else than the badge and mark by which we profess our religion before men, in the same way as soldiers attest their profession by bearing the insignia of their commander, having not attended to what was the principal thing in baptism; and this is, that we are to receive it in connection with the promise, “He that believeth and is baptized shall be saved.”

3. ...We ought to consider that at whatever time we re baptized, we are washed and purified once for the whole of life. Wherefore, as often as we fall, we must recall to remembrance of our baptism, and thus fortify our minds, so as to feel certain and secure of the remission of sins. ...

10. ...Believers become assured by baptism, that this condemnation is entirely withdrawn from them, since (as has been said) the Lord by this sign promises that a full and entire remission has been made, both of the guilt which was imputed to us, and the penalty incurred by his guilt. ...

15. ...In baptism, the Lord promises forgiveness of sin: receive it, and be secure...

16. ...But if baptism was of God, it certainly included in it the promise of forgiveness of sin, mortification of the flesh, quickening of the Spirit, and communion with Christ.

Chapter XVI

3. ...Now, the first access to God, the first entrance to immortal life, is the remission of sins. Hence it follows, that this corresponds to the promise of our cleansing in baptism.

4. ...For just as circumcision, which was a kind of badge to the Jews, assuring them that they were adopted as the people and family of God, was their first entrance into the Church, while they, in their turn, professed their allegiance to God, so now we are initiated by baptism, so as to be enrolled among his people, and at the same time swear unto his name. Hence it is incontrovertible, that baptism has been substituted for circumcision, and performs the same office.

17. ...But how, they ask, are infants regenerated, when not possessing a knowledge of either good or evil? We answer, that the work of God, though beyond the reach of our capacity, is not therefore null. Moreover, infants who are to be saved (and that some are saved at this age is certain) must, without question, be previously regenerated by the Lord. For if they bring innate corruption with them from their mother’s womb, they must be purified before they can be admitted into the kingdom of God, into which shall not enter anything that defileth (Rev. xxi. 27).

22. ...For Paul comprehends the whole Church when he says that it was cleansed by the washing of water. In like manner, from his expression in another place, that by baptism we are ingrafted into the body of Christ (1 Cor. xii. 13), we infer, that infants, whom he enumerates among his members, are to be baptized, in order that they may not be dissevered from his body. ...

23. ...Hence they think they can make out that baptism cannot be lawfully given to anyone without previous faith and repentance.

Chapter XVII

1. ...First, then, the signs are bread and wine, which represent the invisible food which we receive from the body and blood of Christ. For, as God, regenerating us in baptism, ingrafts us into the fellowship of his Church, and makes us his by adoption, so we have said that he performs the office of a provident parent, in continually supplying the food by which he may sustain and preserve us in the life to which he has begotten us by his word. ...We now, therefore, understand the end which this mystical benediction has in view-viz.
To assure us that the body of Christ was once sacrificed for us, so that we may now eat it, and eating, feel within ourselves the efficacy of that one sacrifice, that his blood was once shed for us so as to be our perpetual drink. ...For the covenant which he once sanctioned by his blood he in a manner renews, or rather continues, in so far as regards the confirmation of our faith, as often as he stretches forth his sacred blood as drink to us.

11. ...And, indeed, I see not how any one can expect to have redemption and righteousness in the cross of Christ, and life in his death, without trusting first of all to true communion with Christ himself. Those blessings could not reach us, did not Christ previously make himself ours. I say then, that in the mystery of the Supper, by the symbols of bread and wine, Christ, his body and his blood, are truly exhibited to us, that in them he fulfilled all obedience, in order to procure righteousness for us...

19. ...I willingly admit anything which helps to express the true and substantial communication of the body and blood of the Lord, as exhibited to believers under the sacred symbol of the Supper, understanding that they are received not by the imagination or intellect merely, but are enjoyed in reality as the food of eternal life.

33. ...Not better founded is the other objection, that we attend only to the fruit of effect which believers receive from eating the flesh of Christ. We formerly said, that Christ himself is the matter of the Supper, and that the effect follows from this, that by the sacrifice of his death our sins are expiated, by his blood we re washed, and by his resurrection we are raised to the hope of life in heaven. ...I admit and hold that the power of the sacrament remains entire, however the wicked may labor with all their might to annihilate it.

>>> The following statements are quoted from LUTHER’S SMALL CATECHISM, Concordia Publishing, 1971

I. THE NATURE OF BAPTISM -

A. Infants, too, are to be baptized
B. Because Holy Baptism is the only means whereby infants, who, too, must be born again, can ordinarily be regenerated and brought to faith;
C. Because infants, too, can believe.

II. THE BLESSINGS OF BAPTISM

What does Baptism give or profit? It works forgiveness of sins, delivers from death and the devil, and give eternal salvation to all who believe this, as the words and promises of God declare.

...By His suffering and death Christ has indeed earned these blessings for us; Baptism, however, is a means by which the Holy Ghost makes these blessings our own. (Baptism is a means of grace.)

...The word of God places these great blessings into Baptism; and through faith, which trusts this word of promise, we accept the forgiveness, life, and salvation offered in Baptism and make these blessings our own.