Should Christians Be Certain of Their Salvation?

Article IV of the Augsburg Confession states:

• “Our churches teach that people cannot be justified before God by their own strength, merits, or works. People are freely justified for Christ’s sake, through faith, when they believe that they are received into favor and that their sins are forgiven for Christ’s sake. By His death, Christ made satisfaction for our sins. God counts this faith for righteousness in His sight (Romans 3 and 4 [3:21-26; 4:5]).”

• This chief article of the Lutheran Confessions boasts not only clear Scriptural proof, but also confidence in salvation. This doctrine consoles consciences, because the sinner is given certainty of salvation, since the sinner is justified not by his own works, but through faith when he believes that his sins are forgiven and that he is reconciled to God for Christ’s sake.
• Against this doctrine of justification by grace through faith alone where justification and forgiveness are the same thing, the Council of Trent (Session 6, chapter VII) states:
  • “This disposition, or preparation, is followed by justification itself, which is not only the remission of sins but also the sanctification and renewal of the inner man through voluntary acceptance of grace and of the gifts by which an unjust person becomes a just one, and an enemy becomes a friend, that he may be an heir according to the hope of eternal life.”
    • This is still the definition of justification in the Catechism of the Catholic Church (1989, 1992, 1995).
  • Chapter VII of Session 6 of Trent continues by identifying the causes of justification.
    • The final cause is the glory of God in Christ and eternal life (Lutherans agree).
    • The meritorious cause is Jesus Christ, who merited justification for us and made satisfaction for us to God.
    • The instrumental cause is the Sacrament of Baptism, which is the sacrament of faith.
    • “Finally, the sole formal cause is the righteousness of God, not that by which He is Himself righteous but that by which He makes us righteous, or that by which we, being endowed by Him, are renewed in the spirit of our mind and are not only reputed to be, but are truly, called and are righteous, receiving the righteousness in us which the Holy Spirit imparts to each one as He wills and according to each one’s own disposition and cooperation.”
• So, the Council of Trent, and thus the Roman Catholic Church, teaches God does not impute, that is, credit Christ’s righteousness to the sinner, but that He infuses grace into the sinner, so that he can be made righteous. He is not declared righteous, but is made righteous.
• What is the implication of this teaching of the Roman Catholics? The Council of Trent explains:
  • “It dare not be said that sins are forgiven or have been forgiven to anyone who boasts of his confidence and certainty of the remission of his sins and relies solely on this, since it can happen among heretics and schismatics…” Sess. 6, Ch. IX
  • “… since no one can know with a certainty of faith which cannot be in error that he has obtained the grace of God.” Sess. 6, Ch IX
    • This is said because instead of centering God’s grace in the all sufficient work of Christ and the certain promises of the Gospel and sacraments, they center God’s grace in the habit infused by the Holy Spirit in man by which he becomes righteous.
  • “Let no one promise to himself anything with absolute certainty” Sess. 6, Ch. XIII
  • “If anyone says that justifying faith is nothing else than trust in divine mercy, which remits sins for Christ’s sake, or that it is this trust alone by which we are justified, let him be anathema.” Session 6, chapter 8, Cannon XII
  • “If anyone says that it is necessary for every man, in order to obtain remission of sins, that he believe certainly and without any doubt arising from his own infirmity and indisposition that his sins are remitted to him, let him be anathema.” Cannon XIII
  • “If anyone says that a man is absolved from sins and justified because of this that he confidently believes that he is absolved and justified, or that no one is truly justified except he who believes that he is justified, and that through this faith alone absolution and justification is effected, let him be anathema.” Cannon XIV
  • “If anyone says that a regenerate and justified person is held by faith to believe that he is certainly of the number of the elect, let him be anathema.” Cannon XV
    • In these cannons, Trent teaches that faith only prepares a person for justification, which is completed with hope and love.
    • They teach that a person should doubt whether he has enough hope and love to be truly justified and saved before God.
    • They not only make room for doubt, but forbid confidence and insist that a believer doubt his own salvation.
    • They claim this is not doubting God’s work or God’s word, but rather placing doubt in man’s own ability. However, because Rome places justification in the category of man’s work (with God’s help), the justification and salvation of man is necessarily placed in doubt. However, if they left justification completely as the work of God in Christ to be received by faith, then there would be no doubt.
    • Chemnitz quotes Andrada, the Catholic interpreter of the Council of Trent:
      • “The Gospel teaches that those who seek God with sincere faith and with ardent love obtain justification, but whether I myself have all these things which are necessary to obtain righteousness the Gospel by no means tells me.”
      • “My faith must indeed chiefly seek through Christ that I be saved; but whether I have employed that diligence which is necessary for the attaining of righteousness, that we have not learned by faith. For it holds that justification is given by God to those only who prepare themselves to receive it by acts of penitence and love. However, it is not certain by a testimony of faith whether a person has done all those things which are necessary to obtain righteousness.”
      • “I in no way doubt that the way of righteousness is open to me if I come to the throne of divine grace with sincere faith and true penitence. But whether I have ever performed this truly and fully I can never rightly say.”
      • “There are many sins which are so hidden also from the sinners themselves that they can in no way discern them. Since, therefore, no one can know whether he is implicated in some crime of which he may in no way be conscious, how can he believe for certain that he is justified?” Examination of the Council of Trent vol. I:588.
    • How terrifying this doctrine of justification from the Roman Catholics is!
• So, we see what the Roman Catholics teach concerning justification: that one is justified not by faith alone, but also through works, that is, the inner renewal and sanctification. And we know what they say about certainty of salvation: that a person should not be confident in his own justification and salvation, because no one knows with a certainty of faith which cannot be in error that he has obtained the grace of God. The question remains: Should Christians be certain of their Salvation? What does the Bible say?
  • Chemnitz points out their first problem, that they say reconciliation and remission of sins is only communicated, conferred, and applied to one who has by works of penitence and love so disposed himself that he is not altogether unworthy that God should bestow the benefit of justification to him. This takes certainty away by making justification depend on our works instead of on Christ alone.
    • 30 What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; 31 but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. 32 Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, 33 as it is written,
      “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.” (Romans 9:30-33)
  • Chemnitz writes, “Thus, because they place the formal cause of their justification before God for life eternal in the qualities of inherent righteousness; and, indeed, because of the law of sin at war in our members, no one can conclude with certainty that these inherent qualities are such that they are able to make a poor sinner pleasing and acceptable, and that they are worthy of eternal life; therefore those who want to be justified in this manner deserve to be always in doubt concerning their salvation.” Examination 1:590.
  • “All who rely on works of the Law are under a curse,” (Galatians 3:10)
  • “You are severed from Christ, you who would be justified by the Law; you have fallen away from grace.”
• Doubt is not a virtue, but a vice.
  • “Such doubting they do not reckon among the infirmities and blemishes of the flesh but among the virtues of faith, so that, unless doubt is present and adorns and commends faith, it is the vain confidence of heretics, not justifying faith.” Examination 1:593
  • This opinion is antithetical to the Gospel.
    • “Take heart, my son; your sins are forgiven.” “Your faith has saved you.”
    • 13 For the promise to Abraham and his offspring that he would be heir of the world did not come through the law but through the righteousness of faith. 14 For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15 For the law brings wrath, but where there is no law there is no transgression.16 That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring—not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all. Romans 4:13-16
    • “But because not doubt but faith justifies, and not he who doubts but he who believes has eternal life, therefore God has set forth the gratuitous promise of the Gospel, which rests not upon works but on the mercy of God on account of the obedience of His Son, the Mediator.” Examination 1:594.
  • Scripture teaches us to have certainty, not doubt of our salvation.
    • First, Scripture speaks of justification founded on a firm foundation of God’s Word and promise:
      • Romans 4:16: “That is why it depends on faith, in order that the promise may rest on grace and be guaranteed…”
      • Hebrews 6:16-20a: For people swear by something greater than themselves, and in all their disputes an oath is final for confirmation. So when God desired to show more convincingly to the heirs of the promise the unchangeable character of His purpose, He guaranteed it with an oath so that by two unchangeable things (His purpose and oath), in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf…”
    • Second: Scripture speaks of the assurance of justifying faith.
      • 1 John 3:14: We know that we have passed out of death to life
      • 1 John 5:13: That you may know that you have eternal life, you who believe in the name of the Son of God.
      • 1 Peter 1:13: Set your hope fully on the grace that is coming to you.
      • Heb. 3:6: If we hold fast our confidence and pride in our hope.
      • Heb. 10:22-23: Let us draw near with a true heart in full assurance of faith, holding fast the confession of our hope without wavering.
      • Heb. 6:19: “steadfast anchor”
      • John 10:28: “No one will snatch them out of My hand.”
      • Phil. 3:12: To make it my own, because Christ Jesus has made me His own.
      • Rom. 5:12: Since we are justified by faith, we have peace with God.
      • 2 Cor. 13:5: Examine yourselves to see whether you are holding to your faith. Test yourselves. Do you not realize that Jesus Christ is in you? –unless you fail to meet the test!”
    • Third: The true meaning of the Sacraments offers the most convincing arguments concerning the believers’ assurance of salvation.
      • Baptism:
        • Galatians 3:27: As many of you as were baptized into Christ have put on Christ.
        • 1 Peter 3:21: Baptism now saves you…. As an appeal to God for a clear conscience through the resurrection of Jesus Christ.
      • Lord’s Supper:
        • Take, eat. This is My body given for you. Take drink, this cup is the new testament in My blood shed for you for the forgiveness of sins.
      • Absolution:
        • 2 Samuel 12, Nathan says to David: The Lord also has put away your sins.
        • John 20: If you forgive the sins of any, they are forgiven.
    • Fourth: Scripture speaks of the Holy Spirit sealing the faithful.
      • Eph. 1:13-14: Having believed, you were sealed with the promised Holy Spirit, which is the guarantee (ἀρραβὼν; pledge) of our inheritance.
      • 2 Cor. 1:22: It is God who has put His seal upon us and given us His Spirit in our hearts as a guarantee.”   
      • 1 John 5:10: He who believes in the Son of God has the testimony in himself.
      • Romans 8:16: The Spirit Himself bears witness with our spirit that we are children of God
      • Gal. 4:16: God has sent the Spirit of His Son into our hearts, crying out, “Abba, Father.”
      • 1 Cor. 2:12: We have received the Spirit which is from God, that we might understand the gifts bestowed on us by God.
      • Eph. 1:18: Having the eyes of your heart enlightened, that you may know what is the hope of our inheritance
    • Fifth: The example of the saints in Scripture.
      • Abraham: Romans 4:18: In hope he believed against hope.
      • David: Palm 23: Though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me.
        • Psalm 27: The Lord is my … salvation, whom shall I fear?
      • Paul: Rom 8:33-38: Who shall bring any charge against God’s elect? Who is to condemn? Who shall separate?  For I am sure that nothing in all creation will be able to separate us from the Love of God with which He loves us in Christ Jesus, our Lord.”
      • Jesus: Take heart, My Son; your sins are forgiven. Matthew 9:2
    • Sixth: Doubt conflicts with confidence (Confidence is from Latin: with faith):
      • Matthew 14:31: O man of little faith, why did you doubt?
      • James 1:6-8: Let him ask in faith, not doubting, for the one who doubts should not expect to receive anything.
    • Seventh: Scripture repeatedly exhorts people to take heart and believe without doubting. Matthew 9:2: Take heart, My Son; your sins are forgiven.; Luke 7:48-50: Your sins are forgiven… Go in peace; your faith has saved you.
    • Finally: Early Church Fathers preach that Christians should have confidence in salvation:
      • Augustine: “God forbid, you say, that I should dare to promise this to myself, but I believe Him who promises: ‘He will not come into judgment.’ Therefore, I do not come into judgment, not through my presumption but through His promise.”
      • Benard, “I know whom I have believed, and am certain that He has with great love adopted me, that He is truthful in His promise, that He is mighty in performance. This is a threefold cord which is hard to break…”
      • Hilary: “He wants us to hope for without any ambiguity of an uncertain will, because otherwise, if faith is uncertain, there is no justification by faith.”
      • Cyprian (Treatise 4, De mortalitate): “What room is there here for anxiety and worry? Who is alarmed or sad under these circumstances, except he who lacks hope and faith? … God promises you immortality when you depart from this world, and you doubt and waver? This is not to know God at all; this is to offend Christ, the Lord of the faithful, through the sin of unbelief; this is not to have in the house of faith the faith established by the church.”
  • The doctrine of predestination is meant to give a Christian certainty, because it rests on the redemptive work of Christ the Mediator, through the calling of the ministry of the Gospel through which the Holy Spirit works faith in those who are chosen.
    • Romans 8:30: Those whom He predestined He also called, those whom He called He also justified.
    • Eph. 1:4: He chose us in Christ before the foundation of the world.
    • 2 Tim. 2:19: God’s firm foundation stands, bearing this seal: ‘The Lord knows those who are His.”
    • John 10:27-28: My sheep hear My voice… and they shall never perish, and no one shall snatch them out of My hand.”
  • This doctrine does not give false confidence among the impenitent, who continue in sin without repenting.
    • 1 Cor. 10:12: Let anyone who thinks he stand take heed lest he fall.
    • Phil. 2:12: Work out your own salvation with fear and trembling.
    • 1 Cor. 6:9-10… Those who do such things will not inherit the kingdom of God.
• Summary:
  • The doctrine of justification by grace through faith in Jesus Christ alone demands confidence in one’s salvation, because it all depends on Christ Jesus, who has done it all.
  • This does not excuse unrepentant sin.
  • Doubt is not a virtue, but a vice, which is the work of the sinful flesh, which wars against the Spirit.
  • Scripture constantly exhorts confidence and rebukes doubt concerning the promises of Christ in the Gospel.