A few days ago, I wrote a brief article about a difference of approach between Catholics and Protestants as concerns the practice of prayer. In particular, both Catholics and Protestants share much in common in their prayer styles, with this exception: that Catholics have, in addition to the many forms of prayer practiced by most Protestants, an additional form of prayer which is meditative in nature, and which is generally a form of adoration. Why does this difference exist? Why do Catholics so often have "additions" to the articles and practices of Protestant faith? It is more proper to ask why Protestants discarded so many articles and practices of the Catholic Faith. In any event, it always seems like Catholics meet the Protestant "either/or" with their own counterproposal: "both/and."

Is revelation contained in Tradition or Scripture? The Protestant says that scripture alone contains revelation; the Catholic counters that "There was much else that Jesus did; if it were written down in detail, I do not suppose the world itself would hold all the books that would be written" (John 21:25). Is God's grace the only thing which is necessary for our salvation? Again, the Protestant answers yes, the Catholic notes that man must also respond to that grace in some way. Does salvation come through faith or works? The Protestant says faith alone is necessary for salvation (alternatively, that God rewards His grace to those who have faith), the Catholics replies that what we do matters, too. This last point, at least, sheds some light on a difference in the Catholic and Protestant approaches to the afterlife.

Protestants largely wish to help "save" souls. This is quite an admirable desire, for all souls need saving. Would that all souls could be saved and that no soul ever finds itself in hell--but of course, we know that hell is not empty. But is it really the highest good for a soul to merely avoid hell--by which is generally meant "the fiery pit" as often as "that place where God isn't"--is this really the best that a soul can do? Salvation seems to me to mean "preventing a soul from ending up burning for all eternity." Yet, spending eternity in purgatory would just as aptly accomplish this (though purgatory is a temporary state in which no one can spend eternity); so would limbo. If I fell into a frigid stream on a winter's night, then I may be "saved" from death by being pulled out, but what a miserable night that would be!

This is where the Catholic Church differs from the Protestant sects. The Protestants aim for salvation--well and good! By the Catholics aim for something better than mere salvation, and that is saintliness. For with saintliness will come salvation and more. It is as if I was instantly dry and warm after being pulled from the stream--rather than cold and wet, shivering in the winter night air as I make my way back to the warm hearth and dry clothes awaiting me at home.

Moreover, the saint is the greatest witness to God's Glory. Now, surely, every saved sinner is a witness to God's mercy, but then, every saint is to some degree also a sinner. The difference is that the saint is constantly repenting, and constantly calling the world to repent in kind. He is there, as a symbol of what man might do when he allows God to guide him, as a beacon of hope that each of us can be of service to our lord. He is, in short, a hero of the Faith, its defender and champion--if only a subordinate hero and champion--still a person whose testimony rings clear through the ages that God is Great, that He is worthy of our love and devotion.

Faith is indeed one of the great virtues, but it is lower than hope and charity. It is an important first step, the step through the door; but it is not the steps one takes once on the other side of the door. Faith gets one into the great banquet hall; but it is hope which allows one to approach the King's table, and charity which grants one a seat. Faith grants salvation, but hope and charity are the keys to heaven. Those who are merely saved may have faith in this life, but they will need to learn both hope and charity in the next. The saints have learned and practiced all three in this life, even if they have not yet perfected these virtues. For the saints will be granted not mere entry into the King's banquet hall, but rather shall be given the seats of honor.