Debunking Verbal Confession and Acceptance for Salvation
The concept of verbal confession as necessary for salvation is rooted in biblical passages such as Romans 10:10, which states, "For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation" [2]. This verse is often cited to support the idea that confession is a crucial step in the salvation process.
According to Thomas Aquinas, confession of faith is necessary for salvation because it falls under an affirmative precept of the Divine law [4]. Aquinas argues that while affirmative precepts do not obligate one to perform an action at all times, confession of faith is necessary when circumstances demand it, such as when one's faith is being tested or when the opportunity to profess faith arises.
The Reformed tradition, as represented by John Calvin and Charles Hodge, also emphasizes the importance of confession in the salvation process. Calvin notes that confession is a natural consequence of faith, and that it is through confession that one obtains an entrance into the kingdom of heaven [7]. Hodge argues that faith is a complex state of mind that involves not only intellectual assent but also trust and confidence in Christ [6].
However, the Reformed tradition differs from the Catholic tradition in its understanding of the relationship between confession and salvation. While Catholics see confession as a sacrament necessary for salvation, Reformed theologians emphasize that salvation is by faith alone, and that confession is a natural outflow of that faith. The Westminster Confession of Faith states that those who truly believe in Christ "may, in this life, be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God" [5].
The biblical basis for the importance of confession is not limited to Romans 10:10. Other passages, such as Matthew 10:32 and 1 John 4:2-3, also emphasize the need to publicly profess one's faith [1]. The book of Revelation highlights the importance of standing firm in one's faith, even in the face of persecution, as seen in the example of the martyrs under the altar who had been killed for their testimony [3].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Confessing Christ — Influences of the Holy Spirit necessary to -- 1Co 12:3; 1Jo 4:2. A test of being saints -- 1Jo 2:23; 4:2,3. An evidence of union with God -- 1Jo 4:15. Necessary to salvation -- Ro 10:9,10. Ensures his confessing us -- Mt 10:32. The fear of man prevents -- Joh 7:13; 12:42,43. Persecution should not prevent us from -- Mr 8:35; 2Ti 2:12. Must be connected with faith -- Ro 10:9. Consequences of not -- Mt 10:33. Exemplified Nathanael. -- Joh 1:49. Peter. -- Joh 6:68,69; Ac 2:22-36. Man born blind. -- Joh 9:25,33. Martha. -- Joh 11:27. Peter and John. -”
- Romans “Romans 10:10 (DRC) — For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.”
- Revelation “When he opened the fifth seal, I saw underneath the altar the souls of those who had been killed for the Word of God, and for the testimony of the Lamb which they had. -- Revelation 6:9”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Outward Act of Faith, Art. 2: Article: Whether confession of faith is necessary for salvation? I answer that, Things that are necessary for salvation come under the precepts of the Divine law. Now since confession of faith is something affirmative, it can only fall under an affirmative precept. Hence its necessity for salvation depends on how it falls under an affirmative precept of the Divine law. Now affirmative precepts as stated above (FS, Question [71], Article [5], ad 3; FS, Question [88], Article [1], ”
- Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 18 (part 1): CHAPTER 18 Of the Assurance of Grace and Salvation 1. Although hypocrites and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God, and estate of salvation (which hope of theirs shall perish): yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience before him, may, in this life, be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God, which hope sh”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 13: moral disapprobation of our character and conduct; a feeling of sorrow, shame, and remorse; and a purpose to forsake sin and lead a holy life. Scarcely less complex is the state of mind expressed by the word faith as it exists in a true believer. In the second place, there is a distinction to be made between faith in general and saving faith. If we take that element of faith which is common to every act of believing; if we understand by it the apprehension of a thing as true and worthy of confidence, whether a fact of history or of scienc”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: do not obtain salvation either because we are prepared to embrace every dictate of the Church as true, or leave to the Church the province of inquiring and determining; but when we recognize God as a propitious Father through the reconciliation made by Christ, and Christ as given to us for 471 righteousness, sanctification, and life. By this knowledge, I say, not by the submission of our understanding, we obtain an entrance into the kingdom of heaven. For when the Apostle says, “With the heart man believeth unto righteousness; and ”