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Mark and Betsy Peck wrote:

Hi guys,

  • How does the Catholic understanding of grace differ from the Calvinist understanding?

Mark and Betsy

  { How does the Catholic understanding of grace differ from the Calvinist understanding? }

Mike replied:

Hi Mark,
Hi Betsy,

Let me first affirm where Catholics and Calvinists agree!

  • Both agree we are saved by grace alone, and
  • Without grace we can do nothing to please the Lord.

I searched through our knowledge base and found this answer by my colleague, Bob Kirby, on Predestination. I think it will help you to understand the issue better.

The Calvinist view would say:

God's grace is irresistible to the point where individual free will does not exist.

Paraphrasing my colleague Bob in a previous answer:

Calvinists and others have an incorrect understanding of God's sovereignty.
They believe that since God's will is perfect and sovereign, everything He wills comes to be, and all that is — is his will. The latter portion is their mistake.

The Catholic position is described in the Catechism of the Catholic Church below.

My synopsis of it is that God has created all mankind with free will. Incorporated into the soul is the nature law that tells even the atheist what choices are naturally good and which choices are naturally evil.

The baptized Christian has the extra advantage in becoming a new creation in Jesus' Body and in doing so they receive sanctifying grace to assist them in fulfilling the purpose of their life.

Man can freely choose to make good, holy choices in life or bad, demonic choices in their life.

Because of the great love God has for us, even if we have lived a life of sinful choices, God is always there, ready to accept us back with open arms, to return, repent, and start over.

From our birth to the end of our earthly life, God's grace is with all men. Through grace we have the opportunity to make holy choices and become what God intended us to be.

For all Christians, Our Lord's desire is not the status quo; No, it is a growth in the knowledge of Him, Our Divine Lord and the Church He established on St. Peter and His successors back in
33 A.D.

For the Catholic, this is best practiced by living a sacramental life. This means a period of daily prayer, an honest days work, and if possible, finding a way to get to daily Mass in the morning.
It also means not doing dumb things like receiving Holy Communion when one is not in a state of grace. I believe many bishops in America recommend going to monthly Confession at a minimum.

Each person was made for a specific purpose in life.

Our job: To discern, through prayer, what that purpose or calling is and to prayerfully follow it, with God's grace.

Hope this helps,

Mike
[Related posting]


From the Catechism of the Catholic Church

Man's Freedom

1730 God created man a rational being, conferring on him the dignity of a person who can initiate and control his own actions. "God willed that man should be 'left in the hand of his own counsel,' so that he might of his own accord seek his Creator and freely attain his full and blessed perfection by cleaving to him."

Man is rational and therefore like God; he is created with free will and is master over his acts. (St. Irenaeus, Adv. haeres. 4,4,3:PG 7/1,983.)

I. Freedom and Responsibility

1731 Freedom is the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach.

1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. The choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin."

1734 Freedom makes man responsible for his acts to the extent that they are voluntary. Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts.

1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors.

1736 Every act directly willed is imputable to its author:

Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" He asked Cain the same question. The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered.

An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver.

1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being. All owe to each other this duty of respect. The right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order.

II. Human Freedom in the Economy Of Salvation

1739 Freedom and sin. Man's freedom is limited and fallible. In fact, man failed. He freely sinned. By refusing God's plan of love, he deceived himself and became a slave to sin. This first alienation engendered a multitude of others. From its outset, human history attests the wretchedness and oppression born of the human heart in consequence of the abuse of freedom.

1740 Threats to freedom. The exercise of freedom does not imply a right to say or do everything. It is false to maintain that man, "the subject of this freedom," is "an individual who is fully self-sufficient and whose finality is the satisfaction of his own interests in the enjoyment of earthly goods." Moreover, the economic, social, political, and cultural conditions that are needed for a just exercise of freedom are too often disregarded or violated. Such situations of blindness and injustice injure the moral life and involve the strong as well as the weak in the temptation to sin against charity. By deviating from the moral law man violates his own freedom, becomes imprisoned within himself, disrupts neighborly fellowship, and rebels against divine truth.

1741 Liberation and salvation. By his glorious Cross Christ has won salvation for all men. He redeemed them from the sin that held them in bondage. "For freedom Christ has set us free." In him we have communion with the "truth that makes us free." The Holy Spirit has been given to us and, as the Apostle teaches, "Where the Spirit of the Lord is, there is freedom." Already we glory in the "liberty of the children of God."

1742 Freedom and grace. The grace of Christ is not in the slightest way a rival of our freedom when this freedom accords with the sense of the true and the good that God has put in the human heart. On the contrary, as Christian experience attests especially in prayer, the more docile we are to the promptings of grace, the more we grow in inner freedom and confidence during trials, such as those we face in the pressures and constraints of the outer world. By the working of grace the Holy Spirit educates us in spiritual freedom in order to make us free collaborators in his work in the Church and in the world:

Almighty and merciful God,
in your goodness take away from us all that is harmful,
so that, made ready both in mind and body,
we may freely accomplish your will.

IN BRIEF

1743 "God willed that man should be left in the hand of his own counsel (cf. Sirach 15:14), so that he might of his own accord seek his creator and freely attain his full and blessed perfection by cleaving to him" (Vatican II, Gaudium et spes 17 § 1).

1744 Freedom is the power to act or not to act, and so to perform deliberate acts of one's own. Freedom attains perfection in its acts when directed toward God, the sovereign Good.

1745 Freedom characterizes properly human acts. It makes the human being responsible for acts of which he is the voluntary agent. His deliberate acts properly belong to him.

1746 The imputability or responsibility for an action can be diminished or nullified by ignorance, duress, fear, and other psychological or social factors.

1747 The right to the exercise of freedom, especially in religious and moral matters, is an inalienable requirement of the dignity of man. But the exercise of freedom does not entail the putative right to say or do anything.

1748 "For freedom Christ has set us free" (Galatians 5:1).

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