71. Brief Analysis

In Matthew we read,

The disciples came to Jesus and showed him the buildings of the Temple. Jesus said to them, “Truly, I say to you, not one stone will be left here on another that will not be thrown down.” The disciples said to him, “Tell us, when will these things be? Especially, what will be the sign of your Coming and of the close of the age?” (Matthew 24:1, 2, 3)

Today, learned clergy and well-educated lay people think that “the destruction of the Temple” refers to the Temple’s destruction by Vespasian. They take “the Coming of the Lord” and “the close of the age” to mean the end or the death of this world. “The destruction of the Temple,” however, refers not only to the Temple’s destruction by Romans but also to the destruction of the church of today. “The close of the age” and the ensuing “Coming of the Lord” mean the end of the existing church and the establishment of a new church by the Lord. That whole chapter from beginning to end makes it clear that these terms have such a meaning; the sole topic is the successive states of decline and corruption within the Christian church leading up to its death, when it meets its end.

In a narrow sense, “the Temple” means the Temple in Jerusalem. In a broad sense, it means the Lord’s church. In a broader sense, it means the angelic heaven. In the broadest sense, it means the Lord’s human manifestation (see Revelation Unveiled 529). “The close of the age” means the end of the church; the end comes when the teaching from the Word has no truth left in it that has not been falsified and used up (see Revelation Unveiled 658, 676, 750). “The Coming of the Lord” means his Coming in the Word and his establishing a new church in place of the former church that has come to an end; this is clear from the Lord’s words in the same chapter (Matthew 24:30– 34) and in the two final chapters in the Book of Revelation (Revelation 21 and 22). In the last chapter there we read the following:

I, Jesus, am the Root and the Offspring of David, the bright and morning star. The spirit and the bride say, “Come!” And those who hear, say, “Come!” And those who are thirsty, come. “Yes, I am coming quickly.” Amen. Come, Lord Jesus! (Revelation 22:17, 20)

5. Concerning faith, goodwill, good works, and rewards:

(a) When the apostle says that we are justified by faith and we are justified freely [Romans 3:24, 28], these words are to be understood in the sense that the perpetual consent of the Catholic Church has held and expressed: namely, that we are said to be justified by faith because 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. We are said to be justified freely because none of the things that precede justification — whether faith or works — merit the grace itself of justification. If it is by grace, then it is not by works; otherwise grace would not be grace (Session 6, chapter 8).

(b) Although no one can be just except those with whom the rewards for the suffering of our Lord Jesus Christ are shared, this does in fact happen in the process of justification, when by the merit of that same most holy suffering, the goodwill of God is poured forth by the Holy Spirit into the hearts of those who are justified, and becomes inherent in them. As a result, as we are justified and our sins are forgiven, we receive all these [gifts] infused at once through Jesus Christ, onto whom we are grafted through faith, hope, and goodwill. Unless goodwill is added to it, faith does not unite us perfectly with Christ, and does not make us a living member of his body (Session 6, chapter 7, §3).

(c) Christ is not only a redeemer in whom we are to trust but also a legislator whom we are to obey (Session 6, chapter 16, canon 21).

(d) Faith without works is dead and profitless, because in Christ Jesus neither circumcision nor uncircumcision avails anything, but faith that works through goodwill. Faith without hope and goodwill cannot bestow everlasting life. As a result, we immediately hear these words of Christ: “If you will enter into life, keep the commandments.” Therefore, when receiving true and Christian justice, we are told, immediately upon being born again, to preserve it pure and spotless, as the first robe given us through Jesus Christ in lieu of the robe that Adam, by his disobedience, lost for himself and for us, so that we may bear it before the judgment-seat of our Lord Jesus Christ and have life everlasting (Session 6, chapter 7, §4).

(e) As the head into the members and the vine into the branches, Jesus Christ himself continually infuses his virtue into those who have been justified. This virtue always precedes and accompanies and follows our good works; without it they could not in any way be pleasing or meritorious before God. Therefore we must believe that for the justified nothing further is lacking that would in any way diminish their being considered, by the works they have done in God, as deserving of eternal life in due time (Session 6, chapter 16).

(f) Our own justice is therefore not established as our own, as from ourselves; for the justice that is called ours actually belongs to God, because it is infused into us by God through the merit of Christ. Nevertheless God forbid that Christians should either trust or glory in themselves and not in the Lord, whose bounty toward all is so great that he wants things that are his own gifts to be their rewards (Session 6, chapter 16).

(g) We can do nothing of ourselves, as of ourselves; but with the cooperation of him who strengthens us, we can do all things. Therefore we have nothing in which to glory; all our glory is in Christ in whom we live, by whom we merit, and by whom we make satisfaction, bringing forth fruits worthy of repentance, which have their efficacy from him, are offered to the Father by him, and are accepted by the Father through him (Session 14, chapter 8).

(h) If any say that we can be justified before God by our own works (whether done through the power of our own human nature or through following the teaching of the law) without the grace of God through Jesus Christ, let them be anathema (Session 6, canon 1).

(i) If any say that without previous inspiration of the Holy Spirit, and without his help, we can believe, hope, or love [that is, have faith, hope, or goodwill] as we ought, so that the grace of justification may be bestowed upon us, let them be anathema (Session 6, canon 3).

(j) If any say that we can be made just without the justice of Christ through which he gained merit for us, let them be anathema (Session 6, canon 10).

There are many other statements there that could be quoted as well, especially concerning the union of faith and goodwill or good works, and the damnation that comes of separating these two.