88. Brief Analysis

Seven chapters in the Book of Revelation concern the corrupt state of the Protestant churches, and two chapters concern the corrupt state of the Roman Catholic churches. This and the now condemned condition of these churches has been shown in the explanation of the Book of Revelation titled Revelation Unveiled — and shown not with idle guesswork but with overwhelming evidence.

The dragon in Revelation 12 means Protestants who split God into three and the Lord into two and who separate goodwill from faith by saying that their faith is something spiritual and effective for our salvation but goodwill is not. See Revelation Unveiled 532– 565 and the memorable occurrence immediately following in §566.

The same people are also described as the two beasts, one of which rises up out of the sea and the other out of the land in Revelation 13. See Revelation Unveiled 567– 610 and the memorable occurrence immediately following in §611.

The same people are also described as the locusts that come out of the pit of the abyss in Revelation 9. See Revelation Unveiled 419– 442.

This belief (when adamantly clung to) is depicted in Revelation 11 as the great city that is spiritually called Sodom and Egypt, where the two faithful witnesses were killed. See Revelation Unveiled 485– 530, especially §§500– 503, and the memorable occurrence in §531.

This belief is also depicted, in Revelation 9, as the pit of the abyss, from which smoke came out like the smoke of a great furnace, darkening the sun and the air, and from which locusts then came forth. See Revelation Unveiled 421– 424.

23. The Council of Trent has the following to say in regard to the faith that makes us just: The perpetual consent of the Catholic Church has been that faith is the beginning of human salvation, and the foundation and root of all justification. Without faith, it is impossible to please God and to come into the company of his children; see §5 a above. The same document also says that faith comes from hearing the Word of God; see §§4 d, [8].

As you can fully see from statements given above in §§4, 5, 7, and 8, that Roman Catholic council united faith and goodwill or faith and good works. The Protestant churches, named for the founders mentioned above, separated faith and goodwill or good works, however, and declared that the ingredient that actually saves us is faith and not goodwill or good works; they separated the two so as to differentiate themselves from Roman Catholics with regard to goodwill and faith, since these two are the essential characteristics of the church. I have heard this assertion a number of times from the founders of the Protestant churches themselves.

I have also heard from them that they reinforced this separation [of faith and goodwill] with arguments such as the following: On our own, none of us can do the type of good things that contribute to our salvation; we cannot fulfill the law either. They also separated faith and goodwill to prevent our own sense of merit (which arises from doing good works) from becoming part of our faith.

From the statements presented from the Formula of Concord in §12 above it is clear that the points just made were the origins and purposes behind the Protestant denial that good actions and goodwill play any role in our acquisition of faith and therefore of salvation. The following are among the statements presented there: Faith actually does not make us just if it has been formed through acts of goodwill, although Catholics say it does; see §12 b. For many reasons we must reject the proposition that good works are necessary for our salvation. One reason is that Papists adopted these views in support of a bad cause; see §12 h. People ought to reject the decree of the Council of Trent [and whatever else is used to support the opinion] that our good works preserve and maintain our salvation and faith; see §12 m. Not to mention many other such statements in the Formula of Concord.

In the following sections [§§24– 27] you will see that Protestants do in fact unite faith and goodwill and attribute to them a shared power to save; the only difference between the Protestant and the Roman Catholic views concerns how our good works come into existence.