Mgr. Louis de Ségur: Plain Talk about the Protestantism of Today [1868]

[Stone]

XII. Whether a Protestant can be saved.


— Certainly he can. But let us understand each other well.

"One may be in error; but that is far different from being in heresy." Such was the distinction of Saint Augustine instructing his people on the possible salvation of heretics. Indeed, one can be deceived without being aware of it. An involuntary material error is a misfortune, not a sin. Hence one may be saved in error. But heresy is a rebellion against God and his Church; it is a sin; it is a crime, — and, therefore, one cannot be saved in heresy.

This is tantamount to say that only an invincible good faith can excuse a Protestant from the sin of heresy, and afford him, in his misfortune, a possibility of salvation.

But where this good faith does not exist, the heretic is lost, because he parts company with truth, which is Jesus, and from the association of truth, which is the Catholic, apostolic, and Roman Church.

But are there Protestants in good faith? Can this invincible good faith be said to exist in countries where the Catholic religion is well known, — in the midst of Catholics, — where the opportunities to find the Church are so abundant? God alone can fathom this mystery; He alone can judge it.

To judge from appearances, we are led to think that this good faith is very often to be found among Protestants, and, above all, among those who belong to the working classes, debarred as they are from the means of instruction, — that instruction, the working whereof renders the learned classes inexcusable. I must confess, that, even admitting the absolute possibility of this wonder, I have not the least trust in the good faith of ministers, and that I greatly fear for their eternal welfare.

As regards Protestants in good faith, — bona fide Protestants, such as can be saved, — I must add a qualification, which will make us even more apprehensive of their danger. Their salvation, although possible, is nevertheless much more difficult for them than for us Catholics.

I will tell you why. — At first, the faith of a Protestant is always more or less uncertain. But faith is the starting-point, the vivifying principle of those Christian virtues, with whose aid one can save his soul. The faith of the Catholic is clear, defined, and free from all the whims of his own mind.

Again: as I have said before, Protestants do not partake of the resources which the Church affords to her children, for the purpose of aiding them in leading such a life as will secure for them a right to heaven. The most powerful of these resources are the sacraments of confession and communion. Should the great misfortune of committing a mortal sin befall men, he cannot be reconciled with God but through the confession of his misdemeanors, and the absolution received at the hands of the priest. Should he, peradventure, be absolutely unable to go to confession, it becomes necessary for him to join to a heartfelt wish for the sacrament the deepest sorrow, and the purest and noblest love, which is defined — perfect contrition. The very fact that this contrition must be perfect renders it very difficult and very rare. This contrition is desirable in all cases, but it is not indispensable, when the sacrament of penance is approached; in which case, an ordinary repentance will suffice; for, in this sacrament of mercy, our Lord vouchsafes to forgive the deficiencies of the poor penitent.

The Protestant who has committed sin has not at his command the healing aid of confession. He must then have recourse to perfect contrition, — the result of a perfect sorrow for sin, and a pure love of God; without which he can obtain neither remission of his sin nor eternal salvation. He cannot unite to this contrition the wish of going to confession, because I suppose him to be bona fide, in good faith, and accordingly ignorant of the necessity of this sacrament. Therefore, it becomes by far more difficult for him, than for the Catholic, to become reconciled with God.

But, suppose even that, by a favor most special, he succeeds in conceiving this perfect contrition, he is still deprived of the holy communion, which has been instituted by our Saviour precisely for the purpose of nourishing us with spiritual food, protecting us against sin, if we are innocent; preserving us from falling again into it, if, after having indulged in it, we are relieved and purified. In holy communion we have, as it were, the food necessary to support us during our journey through life. The poor Protestant has not this food, and runs great risk of becoming faint in his journey. Hence, it becomes difficult for him to be sanctified and saved.

Thus, it becomes our duty to make an effort for his conversion, and thereby place him in the way of securing chances to find, and more powerful aids to secure, that which is, after all, the only end for which we have been placed in this world.