Catholics and Protestants are both in agreement that our salvation comes solely through the saving work of Jesus Christ on the cross. But where we begin to differ is in the question of how that saving work is applied to the individual.
In my experience, those who attack Catholics as not even being Christian are a subset of Protestants who often title themselves “Reformed” (one of my favorite Protestant theologians, R.C. Sproul, falls into this group). “Reformed” in this case refers to their belief that they hold to the theology of the Reformation.
They are heavily influenced by the works of John Calvin, but also, to some extent, by the writings of Martin Luther. They say that the merits of Jesus Christ simply cover us (imputed righteousness). On the day of judgment, when God the Father looks at us, He does not see our sinful selves but only the righteousness of Christ. Martin Luther compared this to a dung hill covered in white snow—though it might look pure and beautiful on the outside, inside it is still just filth.
This view of salvation has a host of implications. When brought to its logical conclusion, we can start to see some of the uniquely Calvinistic doctrines emerge. For example, the idea of “once saved, always saved” naturally follows. If we have not actually been changed but are simply covered by Christ’s righteousness, then nothing we do from that point forward can affect our salvation. This is why Martin Luther could say that even if he committed murder a thousand times a day, he would still go to heaven.
It also explains other particularly Reformed doctrines, such as the belief that Jesus did not die for all mankind but only for the elect. Because if Jesus truly paid the price for all sins, how is it that all are not saved? From this reasoning, they arrive at the doctrine of double predestination—the idea that before all time God predestined some to eternal life and others to hell. Similarly, the doctrine of Irresistible Grace follows naturally: if you were predestined before time to eternal life and Christ has already paid for your sins, then whether you want to accept God or not is irrelevant—it will necessarily be the case. For this reason, some Reformed theologians go so far as to say that free will is nothing more than an illusion.
I am, of course, simplifying somewhat, but you can see how these ideas flow from the concept of imputed righteousness. They hold this to be essentially the same as the Gospel, so that anyone who denies imputed righteousness is, in their eyes, outside the Christian fold.
The whole framework is actually quite legalistic. They believe that Jesus, on the cross, suffered all of God’s wrath for all of our sins. Because of this, it would be unjust for the Father to send us to hell, since Christ has already paid the price. But here lies the problem: the Scriptures never say that the Father poured out His wrath on the Son in punishment for our sins. In fact, the price of even a single sin is eternal damnation. How, then, could the Son have borne the punishment for all sins and yet rise again on the third day?
The Catholic position, by contrast, is that Christ’s saving work on the cross has restored us to our original relationship with God—namely, as His sons and daughters. It is believed that when the Holy Spirit comes upon us, God’s grace is infused into our souls, making us a new creation (infused righteousness). This is why St. Paul says that we are adopted sons and daughters and that God longs to hear us cry out, “Abba, Father.” As children of God we grow in holiness, and eventually that relationship is perfected as we become Christlike.
It is in this context that works are necessary—not salvific works by which we demand salvation as a debt owed, but works done out of love for God (gracious works).
This is how St. Paul can say that in the end, “faith, hope, and love abide, these three; but the greatest of these is love” (1 Cor. 13:13). It is worth noting that when Martin Luther wrote his Bible commentary, he left this verse uncommented. Likewise, our Lord said, “If you love me, you will keep my commandments” (John 14:15).
This is why St. James, speaking of Abraham, wrote: “Do you see that his faith was active along with his works, and faith was completed by works, and the scripture was fulfilled which says, ‘Abraham believed God, and it was reckoned to him as righteousness’; and he was called the friend of God” (James 2:22–23).
Notice how Abraham’s works perfected his faith, leading him into a living relationship with God. Ultimately, our works are not even our own; they are Christ working in us through the Holy Spirit, who will bring His work to completion.
This is why, at the Council of Trent, as a response to the Protestant doctrine of “faith alone,” the Church affirmed instead: “faith working through love” (Gal. 5:6).
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