He didn't say, "faith alone"

[paxlily]

Our Holy Father Pope Benedict VI said the following: “… faith unites us to Christ, enabling us to love God and others, and in so doing, we fulfill the Law and become really righteous.” He also said: "Thus when Paul says that we are not justified by the works of the Law, he was really saying that we are not justified by the Law of Moses, but he does not exclude that we are justified by the works of love."

 

[Bookcat]

Pope Benedict XVI on Paul and Faith and works…et al.

vatican.va/holy_father/benedict_xvi/audiences/2006/documents/hf_ben-xvi_aud_20061108_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081119_en.html

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081126_en.html

 

[De_Maria]

Our Holy Father Pope Benedict VI said the following: “… faith unites us to Christ, enabling us to love God and others, and in so doing, we fulfill the Law and become really righteous.” He also said: "Thus when Paul says that we are not justified by the works of the Law, he was really saying that we are not justified by the Law of Moses, but he does not exclude that we are justified by the works of love."

Whenever a Catholic says, we are justified by “works of love” or any other works, he is speaking metaphorically.

The fact is that we are not justified by any works. As Scripture says:
Galatians 2:16
Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.

In fact, even when a Catholic says, “we are justified by faith”, it is only in a manner of speaking. Because God justifies us. Nothing and no one can justify us but God.

However, God does not justify those who do not prove their faith in works of love. That is why, to say, we are justified by faith and works is a shortcut. It is not precisely correct.

In my opinion, in order to reunify the Christian communities, we need to get past this type of inaccurate speaking in order that all may understand precisely what we are teaching.

Let me give you another example. It is often said that the “Scriptures are inspired”. This is not precisely true. The Scriptures are inanimate objects which have no life in them. They are contained in the Bible in book form. God did not inspire the Scriptures. He did not breathe and a book popped out and land in some people’s hands.

God inspired men to write the Scriptures. So, if God inspired men to write the Scriptures, which men are these? They are Catholic men.

You see? If Protestants never get past the saying, “The Scriptures are inspired.” They will never ask, “Which men were inspired to write the Scriptures?” And they will never get to learn that the Scriptures were written by Catholics. Because they are stuck in a metaphor.

Sincerely,

De Maria

 

[fisherman_carl]

And there is the perfect justification we RECEIVE in the Sacraments. The mighty works of God which EFFECT in us the perfect justification, translation, regeneration and renewal by the washing of the Holy Spirit.

St. Cornelius was declared just before Baptism. Why can’t anyone else be so declared?

Sincerely,

De Maria

What do you mean by saying that St. Cornelius was declared just? How was he declared just? By his works? By grace? Are you talking about justification under the old covenant or under the new? Also, where is the verse where he is declared just?

Don’t think I am not saying you are wrong. I am just asking for clarification.

Permit me to throw out a few thoughts. Forgive me if I stray off topic.

The problem with justification under the old covenant is that it was imperfect. It could not fully justify because no one could keep the law perfectly. St. Paul says that if one can not keep one point of the law they are guilty of breaking all of the law. Thus, no one could be declared just under the old covenant. Because no one could perfectly follow the law. Thanks be to Jesus Christ who fulfilled the law perfectly and became a ransom for our sins.

The justification that we receive under the New Covenant, and is conferred in baptism, is the righteousness of Christ. But, not his personal righteousness as some Protestants think. If we had Christ’s personal righteousness then we would have Christ’s personal rewards like being seated at the right hand of the Father. Rather we are given righteousness from Christ, where we are forgiven of all sins and sanctified. But our righteousness that is given to us has room to grow. Thus, we can say, ‘He that is just, let him be justified still’ (Rev 22:11). So, our justification can increase or be completed by works (James 2:22,26).

Which is unlike some Protestant’s version of justification that says we receive the personal righteousness of Christ, including all his works of righteousness. So that even Mt 25 is fulfilled in us in our justification that is declared upon us. Thus, they would say Mt 25 does not apply to them. They think that when God looks at them he sees Jesus, no matter how sinful or lacking in charity they may be. However, Catholics would not agree with that reasoning. Jesus didn’t die on the cross so we wouldn’t have to do works. He died so we can be forgiven of breaking the law and then by grace do works of mercy.

Christ didn’t make obeying the moral law optional for Christians. It wasn’t like he died for us and then said if you want to you can obey me. Jesus himself said we must obey the moral law and follow him to have eternal life (Mt 19:16-30).

 

[De_Maria]

What do you mean by saying that St. Cornelius was declared just? How was he declared just? By his works? By grace? Are you talking about justification under the old covenant or under the new? Also, where is the verse where he is declared just?

Good questions.

What do you mean by saying that St. Cornelius was declared just?

God declared him a righteous man in Scripture, before he was baptized.

How was he declared just? By his works? By grace?

Justification is always by grace. But works are a prerequisite for one to be justified by God’s grace. Scripture says of St. Cornelius:

2A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway

** Also, where is the verse where he is declared just?**

Acts 10:22
And they said, Cornelius the centurion, a just man, and one that feareth God,…

Don’t think I am not saying you are wrong. I am just asking for clarification.

Ok.

Permit me to throw out a few thoughts. Forgive me if I stray off topic.

The problem with justification under the old covenant is that it was imperfect.

That is one of the points I’ve been trying to convey.

It could not fully justify because no one could keep the law perfectly. St. Paul says that if one can not keep one point of the law they are guilty of breaking all of the law. Thus, no one could be declared just under the old covenant.

That would be a false statement as MANY were declared just in the Old Covenant. All I need to do is provide one example, Abraham. But I can provide many if you would like to see them.

Because no one could perfectly follow the law. Thanks be to Jesus Christ who fulfilled the law perfectly and became a ransom for our sins.

Agreed.

The justification that we receive under the New Covenant, and is conferred in baptism, is the righteousness of Christ.

Is BECAUSE of the righteousness of Christ. Christ is God and we can’t receive His DIVINITY. We can only partake in it.

But, not his personal righteousness as some Protestants think.

That’s what I meant in the previous statement. Not His personal righteousness. Agreed.

If we had Christ’s personal righteousness then we would have Christ’s personal rewards like being seated at the right hand of the Father. Rather we are given righteousness from Christ, where we are forgiven of all sins and sanctified. But our righteousness that is given to us has room to grow. Thus, we can say, ‘He that is just, let him be justified still’ (Rev 22:11). So, our justification can increase or be completed by works (James 2:22,26).

It also begins by faith and works, because one must have faith in order to please God.
Hebrews 11:6
But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

And only doers of the law will be just before God:
Romans 2:13
(For not the hearers of the law are just before God, but the doers of the law shall be justified.

Which is unlike some Protestant’s version of justification that says we receive the personal righteousness of Christ, including all his works of righteousness. So that even Mt 25 is fulfilled in us in our justification that is declared upon us. Thus, they would say Mt 25 does not apply to them. They think that when God looks at them he sees Jesus, no matter how sinful or lacking in charity they may be. However, Catholics would not agree with that reasoning.

Agreed.

Jesus didn’t die on the cross so we wouldn’t have to do works. He died so we can be forgiven of breaking the law and then by grace do works of mercy.

Christ didn’t make obeying the moral law optional for Christians. It wasn’t like he died for us and then said if you want to you can obey me. Jesus himself said we must obey the moral law and follow him to have eternal life (Mt 19:16-30).

Agreed.

Sincerely,

De Maria

 

[Jerry-Jet]

The one thing I’ll never understand is the narrow mind that is incapable of thinking of justification as being an ongoing process and not a discrete self encapsulated event.

How do people get that ignorant?

 

[fisherman_carl]

Good questions.

What do you mean by saying that St. Cornelius was declared just?

God declared him a righteous man in Scripture, before he was baptized.

How was he declared just? By his works? By grace?

Justification is always by grace. But works are a prerequisite for one to be justified by God’s grace. Scripture says of St. Cornelius:

2A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway

** Also, where is the verse where he is declared just?**

Acts 10:22
And they said, Cornelius the centurion, a just man, and one that feareth God,…

But works are a prerequisite for one to be justified by God’s grace.

Are you saying that works are necessary to earn our initial grace? Are you saying that works are necessary to earn initial justification? Because grace is a gift from God, not earned. We can choose to respond to it or to reject it. But we don’t have to earn our initial justification in baptism. We could never do it. We are not good enough. That is why Jesus had to die. Our justification conferred in baptism was purchased for us on the cross.

“…none of those things that precede justification, whether faith or works, merit the grace of justification.” (Trent VIII)

Acts 10:22
"And they said, Cornelius the centurion, a just man, and one that feareth God,…

Are you saying that he was declared just here by his works apart from Christ? The RSV says: "And they said, “Cornelius, a centurion, an upright and God-fearing man,…”

I wouldn’t take that to mean he was justified apart from Christ. Why would he need the Holy Spirit then? Why would he need to be baptized?

That would be a false statement as MANY were declared just in the Old Covenant. All I need to do is provide one example, Abraham. But I can provide many if you would like to see them.

I agree that Abraham was declared righteous in Gen 15. However, there are other scriptures that seem to contradict the idea that someone can be justified apart from Christ:

Ecc 7:20: “For there is not a just man upon earth, that doeth good, and sinneth not.”

And

Rom 3:10
“as it is written: “There is no one just, not one,…”

Abraham was declared righteous because of his faith. But, he is still not completely justified without Christ. So their (OT) salvation was not complete until Christ. They, like us, still needed a savior and anticipated a savior who would save us from our sins (the prophets). Because all of them under the OT were imperfect as well.

Rom 3:23-24: “all have sinned and are deprived of the glory of God. They are justified freely by his grace through the redemption in Christ Jesus,”

 

[fisherman_carl]

"637 In his human soul united to his divine person, the dead Christ went down to the realm of the dead. He opened heaven’s gates for the just who had gone before him. "

• CCC 637

 

[fisherman_carl]

Before you think I am saying no one was just before Christ. I’m just trying to distinguish between the perfect justification that comes from Christ and is conferred in baptism and in any imperfect pre-baptismal justification, which falls short compared with Christ’s justification. The righteousness that Cornelius had may have been like Abraham’s for all we know, but he was not declared justified or saved until he received the righteousness that is conferred in baptism. Until he was ‘baptized into Christ’. That is the righteousness from ‘water and the Spirit’ making one a son of God through adoption. We do know Jesus said you must be ‘born of water and Spirit to enter the kingdom of heaven’ and that is what happens at baptism with water.

 

[De_Maria]

The one thing I’ll never understand is the narrow mind that is incapable of thinking of justification as being an ongoing process and not a discrete self encapsulated event.

In Catholic Doctrine, its a actually a bit of both. Within the ongoing process of justification by faith and works, there are several discrete self encapsulated events within which justification takes place by faith apart from works, everytime we submit to the Sacraments.

Sincerely,

De Maria

 

[De_Maria]

Are you saying that works are necessary to earn our initial grace?

We’re going in circles. How many times have I posted this verse from Trent?

**CHAPTER V
THE NECESSITY OF PREPARATION FOR JUSTIFICATION IN ADULTS, AND WHENCE IT PROCEEDS

It is furthermore declared that in adults the beginning of that justification must proceed from the predisposing grace of God through Jesus Christ, that is, from His vocation, whereby, without any merits on their part, **

Are you saying that works are necessary to earn initial justification?

For what you call “initial justification”, yes. But not for what the CATHOLIC CHURCH calls the “beginning of justification.” NO.

Because grace is a gift from God, not earned.

The predisposing grace of conversion is so, yes.

We can choose to respond to it or to reject it. But we don’t have to earn our initial justification in baptism.

Nothing which we do, neither faith nor works, merit the gift of justification, thats also from Trent… But if you don’t have faith and despise your sins, and keep the Law in the Commandments, you won’t be baptized. Those are prerequisites for Baptism. Whether YOU like it or not.

THE MANNER OF PREPARATION

Now, they [the adults] are disposed to that justice when, aroused and aided by divine grace, receiving faith by hearing,[21] they are moved freely toward God, believing to be true what has been divinely revealed and promised, especially that the sinner is justified by God by his grace, through the redemption that is in Christ Jesus;[22] and when, understanding themselves to be sinners, they, by turning themselves from the fear of divine justice, by which they are salutarily aroused, to consider the mercy of God, are raised to hope, trusting that God will be propitious to them for Christ’s sake; and they begin to love Him as the fountain of all justice, and on that account are moved against sin by a certain hatred and detestation, that is, by that repentance that must be performed before baptism;[23] finally, when they resolve to receive baptism, to begin a new life and to keep the commandments of God.

Of this disposition it is written:
He that cometh to God, must believe that he is, and is a rewarder to them that seek him;[24] and, Be of good faith, son, thy sins are forgiven thee;[25] and, The fear of the Lord driveth out sin;[26] and, Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost;[27] and, Going, therefore, teach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you;[28] finally, Prepare your hearts unto the Lord.[29]

We could never do it. We are not good enough. That is why Jesus had to die. Our justification conferred in baptism was purchased for us on the cross.

That is why the Sacraments are God’s work.
740 These “mighty works of God,” offered to believers in the sacraments of the Church, bear their fruit in the new life in Christ, according to the Spirit. (This will be the topic of Part Three.)

“…none of those things that precede justification, whether faith or works, merit the grace of justification.” (Trent VIII)

Absolutely true.

Are you saying that he was declared just here by his works apart from Christ? The RSV says: "And they said, “Cornelius, a centurion, an upright and God-fearing man,…”

Upright means just.

The Douay says:
…[21] Then Peter, going down to the men, said: Behold, I am he whom you seek; what is the cause for which you are come? [22] Who said: Cornelius, a centurion, a just man, and one that feareth God, …

What’s your point?

CONT’D

 

[De_Maria]

CONT’D

I wouldn’t take that to mean he was justified apart from Christ. Why would he need the Holy Spirit then? Why would he need to be baptized?

In order to become a child of God.

John 3:5
Jesus answered: Amen, amen I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.

I agree that Abraham was declared righteous in Gen 15. However, there are other scriptures that seem to contradict the idea that someone can be justified apart from Christ:

Ecc 7:20: “For there is not a just man upon earth, that doeth good, and sinneth not.”

Proverbs 24:16
For a just man falleth seven times, and riseth up again:

That is a support for continual justification.

And

Rom 3:10
“as it is written: “There is no one just, not one,…”

Protestants pop that one on me quite a bit. I maintain that St. Paul is making a reference to “men of the flesh” who don’t believe in God. As Scripture says:
Psalm 53:1
The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good.

Abraham was declared righteous because of his faith. But, he is still not completely justified without Christ. So their (OT) salvation was not complete until Christ. They, like us, still needed a savior and anticipated a savior who would save us from our sins (the prophets). Because all of them under the OT were imperfect as well.

Agreed.

Rom 3:23-24: “all have sinned and are deprived of the glory of God. They are justified freely by his grace through the redemption in Christ Jesus,”

Go back just one chapter. Remember, these words were written before there were any chapters and punctuation. So, this is the same flow of thinking from which your verse was derived:
Romans 2:13
(For not the hearers of the law are just before God, but the doers of the law shall be justified.

Factor them both together. They are both true. And they don’t contradict.

Sincerely,

De Maria

 

[De_Maria]

"637 In his human soul united to his divine person, the dead Christ went down to the realm of the dead. He opened heaven’s gates for the just who had gone before him. "

• CCC 637

The just who had gone before Him. They weren’t justified apart from him, were they?

 

[De_Maria]

Before you think I am saying no one was just before Christ. I’m just trying to distinguish between the perfect justification that comes from Christ and is conferred in baptism and in any imperfect pre-baptismal justification, which falls short compared with Christ’s justification.

That is exactly the distinction I am making. See this thread:
Excerpt:
TWO TYPES OF JUSTIFICATION

There seem to be two types of justification going on in the Catholic Sacramental system. The one, a conversion of the sinner, establishing holy habits and exercising virtues which gradually change the sinner into the saint. This is a justification by faith AND WORKS.

The other and more radical justification, which was brought to this world by Jesus Christ and which the Patriarchs did not experience until Jesus died on the Cross and led them into heaven. But we get it in the Sacrament of Water which was imposed by Jesus Christ. But that justification of Baptism (and of the other Sacraments) requires in us only a disposition of acceptance which I describe as faith in God. Because no man can wash his own soul. Only God can do that. This is justification APART FROM WORKS.

The two are melded together in the Catholic Economy of Salvation.

Therefore, with St. Paul we can say that we are saved by faith APART FROM WORKS.

And with St. James we can say that we are saved by faith AND WORKS.

What say you?
forums.catholic-questions.org/showthread.php?p=7041827#poststop

The righteousness that Cornelius had may have been like Abraham’s for all we know, but he was not declared justified or saved until he received the righteousness that is conferred in baptism.

but he was not declared justified…until he received the righteousness that is conferred in baptism.

I already quoted Scripture. And Scripture says he was a “just man” before he was Baptized.

Until he was ‘baptized into Christ’. That is the righteousness from ‘water and the Spirit’ making one a son of God through adoption. We do know Jesus said you must be ‘born of water and Spirit to enter the kingdom of heaven’ and that is what happens at baptism with water.

That is what happens in the Sacrament, yes.

Sincerely,

De Maria

 

[Jerry-Jet]

Abraham according to Genesis was justified 3 times!

Why can’t Catholics be justified more than once?

I’m saying they should only be baptized once but God can justify them as many times as He wants.

1. A convert could in their heart want to convert to the Catholic faith.
2. They would receive grace at their first general confession.
3. They would receive grace at baptism if they had never been baptized.
4. They would receive grace at confirmation.

So tell me geniuses–of these four events–is there only one in which they are justified?

Was only ONE of Abraham’s justifications true justification?

As far as I know justification means being made right with God.

Are you going to tell me that a person in a state of grace even–that that person can’t be made MORE RIGHT with God?

 

[fisherman_carl]

but he was not declared justified…until he received the righteousness that is conferred in baptism.

I already quoted Scripture. And Scripture says he was a “just man” before he was Baptized.

The point I am making is that he did not receive the Righteousness that comes from Christ until he was baptized. He may have been an upright man. But, even the most upright men are sinners and in need of Christ’s redemption.

 

[Charles_R]

Christ gives to us graces freely once we believe that He is the Resurrection and the Life and a accept him, and the sign of acceptance is Baptism which begins the free flow of grace. At this point of time we are justified and if we die at this point we are saved.

Similarly for the other seven Sacraments where graces flow freely when we again acknowledge that He is the Resurrection and the Life; if we die after receiving all or one of these worthily, we are saved. Even if we have up to that point of time not done any good works, we will be saved because in order to receive any of these worthily, we must make the an Act of Contrition, which forgives us our sins of commission and omission (the good works we have not done).

Having received the Sacraments and receiving the graces from Him we MUST, with the grace provide by our loving God, manifest our faith by loving him with all our hearts and minds and serving him by loving our neighbor as our selves.

If we do not use the graces so generously provided, to love and serve him, then we cannot say that we have faith, or that we believe that He is our Saviour, or that we love him.

So, yes, we are justified by faith and works. Without good works we must continuously ask for forgiveness for our shortcomings and resolve to do what He asks us to do. But if after we resolve to serve him we still not do it, can we say we have faith? We have to ask ourselves, what have we done with the grace that he has given us? If we do not make use of this grace, like the servant in the parable who did not make use of the talent given to him, will we too be condemned?

To do good but not to believe in God, or not to believe in His Love, or not to believe in the great Sacrifice on the Cross, is to forfeit the opportunity to be eternally happy with Him in Heaven. What will be the reward be for those who are good and just? Definitely something short of eternal happiness - I would say eternal ecstasy - in the presence of the Almighty God. For how can you see God or be with Him if you do not believe?

 

[Bookcat]

Saint Paul

"The Doctrine of Justification: from Works to Faith.

Dear Brothers and Sisters,

On the journey we are making under St Paul’s guidance, let us now reflect on a topic at the centre of the controversies of the century of the Reformation: the question of justification. How does man become just in God’s eyes? When Paul met the Risen One on the road to Damascus he was an accomplished man; irreproachable according to the justice deriving from the Law (cf. Phil 3: 6), Paul surpassed many of his contemporaries in the observance of the Mosaic Law and zealously upheld the traditions of his fathers (cf. Gal 1: 14). The illumination of Damascus radically changed his life; he began to consider all merits acquired in an impeccable religious career as “refuse”, in comparison with the sublimity of knowing Jesus Christ (cf. Phil 3: 8). The Letter to the Philippians offers us a moving testimony of Paul’s transition from a justice founded on the Law and acquired by his observance of the required actions, to a justice based on faith in Christ. He had understood that what until then had seemed to him to be a gain, before God was, in fact, a loss; and thus he had decided to stake his whole existence on Jesus Christ (cf. Phil 3: 7). The treasure hidden in the field and the precious pearl for whose purchase all was to be invested were no longer in function of the Law, but Jesus Christ, his Lord.

The relationship between Paul and the Risen One became so deep as to induce him to maintain that Christ was no longer solely his life but also his very living, to the point that to be able to reach him death became a gain (cf. Phil 1: 21). This is not to say he despised life, but that he realized that for him at this point there was no other purpose in life and thus he had no other desire than to reach Christ as in an athletics competition to remain with him for ever. The Risen Christ had become the beginning and the end of his existence, the cause and the goal of his race. It was only his concern for the development in faith of those he had evangelized and his anxiety for all of the Churches he founded (cf. 2 Cor 11: 28) that induced him to slow down in his race towards his one Lord, to wait for his disciples so they might run with him towards the goal. Although from a perspective of moral integrity he had nothing to reproach himself in his former observance of the Law, once Christ had reached him he preferred not to make judgments on himself (cf. 1 Cor 4: 3-4). Instead he limited himself to resolving to press on, to make his own the One who had made him his own (cf. Phil 3: 12).

It is precisely because of this personal experience of relationship with Jesus Christ that Paul henceforth places at the centre of his Gospel an irreducible opposition between the two alternative paths to justice: one built on the works of the Law, the other founded on the grace of faith in Christ. The alternative between justice by means of works of the Law and that by faith in Christ thus became one of the dominant themes that run through his Letters: “We ourselves, who are Jews by birth and not Gentile sinners, yet who know that a man is not justified by works of the law but through faith in Jesus Christ, even we have believed in Christ Jesus in order to be justified by faith in Christ, and not by works of the law; because by works of the law no one will be justified” (Gal 2: 15-16). And to the Christians of Rome he reasserts that “all have sinned and fall short of the glory of God, they are now justified by his grace as a gift, through the redemption which is in Christ Jesus” (Rm 3: 23-24). And he adds “we hold that a man is justified by faith apart from works of the law” (ibid., v. 28). At this point Luther translated: “justified by faith alone”. I shall return to this point at the end of the Catechesis. First, we must explain what is this “Law” from which we are freed and what are those “works of the Law” that do not justify. The opinion that was to recur systematically in history already existed in the community at Corinth. This opinion consisted in thinking that it was a question of moral law and that the Christian freedom thus consisted in the liberation from ethics. Thus in Corinth the term “πάντα μοι έξεστιν” (I can do what I like) was widespread. It is obvious that this interpretation is wrong: Christian freedom is not libertinism; the liberation of which St Paul spoke is not liberation from good works.

So what does the Law from which we are liberated and which does not save mean? For St Paul, as for all his contemporaries, the word “Law” meant the Torah in its totality, that is, the five books of Moses. The Torah, in the Pharisaic interpretation, that which Paul had studied and made his own, was a complex set of conduct codes that ranged from the ethical nucleus to observances of rites and worship and that essentially determined the identity of the just person. In particular, these included circumcision, observances concerning pure food and ritual purity in general, the rules regarding the observance of the Sabbath, etc. codes of conduct that also appear frequently in the debates between Jesus and his contemporaries. All of these observances that express a social, cultural and religious identity had become uniquely important in the time of Hellenistic culture, starting from the third century B.C. This culture which had become the universal culture of that time and was a seemingly rational culture; a polytheistic culture, seemingly tolerant constituted a strong pressure for cultural uniformity and thus threatened the identity of Israel, which was politically constrained to enter into this common identity of the Hellenistic culture. This resulted in the loss of its own identity, hence also the loss of the precious heritage of the faith of the Fathers, of the faith in the one God and in the promises of God."

– Continued

 

[Bookcat]

"Against this cultural pressure, which not only threatened the Israelite identity but also the faith in the one God and in his promises, it was necessary to create a wall of distinction, a shield of defence to protect the precious heritage of the faith; this wall consisted precisely in the Judaic observances and prescriptions. Paul, who had learned these observances in their role of defending God’s gift, of the inheritance of faith in one God alone, saw this identity threatened by the freedom of the Christians this is why he persecuted them. At the moment of his encounter with the Risen One he understood that with Christ’s Resurrection the situation had changed radically. With Christ, the God of Israel, the one true God, became the God of all peoples. The wall as he says in his Letter to the Ephesians between Israel and the Gentiles, was no longer necessary: it is Christ who protects us from polytheism and all of its deviations; it is Christ who unites us with and in the one God; it is Christ who guarantees our true identity within the diversity of cultures. The wall is no longer necessary; our common identity within the diversity of cultures is Christ, and it is he who makes us just. Being just simply means being with Christ and in Christ. And this suffices. Further observances are no longer necessary. For this reason Luther’s phrase: “faith alone” is true, if it is not opposed to faith in charity, in love. Faith is looking at Christ, entrusting oneself to Christ, being united to Christ, conformed to Christ, to his life. And the form, the life of Christ, is love; hence to believe is to conform to Christ and to enter into his love. So it is that in the Letter to the Galatians in which he primarily developed his teaching on justification St Paul speaks of faith that works through love (cf. Gal 5: 14).

Paul knows that in the twofold love of God and neighbour the whole of the Law is present and carried out. Thus in communion with Christ, in a faith that creates charity, the entire Law is fulfilled. We become just by entering into communion with Christ who is Love. We shall see the same thing in the Gospel next Sunday, the Solemnity of Christ the King. It is the Gospel of the judge whose sole criterion is love. What he asks is only this: Did you visit me when I was sick? When I was in prison? Did you give me food to eat when I was hungry, did you clothe me when I was naked? And thus justice is decided in charity. Thus, at the end of this Gospel we can almost say: love alone, charity alone. But there is no contradiction between this Gospel and St Paul. It is the same vision, according to which communion with Christ, faith in Christ, creates charity. And charity is the fulfilment of communion with Christ. Thus, we are just by being united with him and in no other way.

At the end, we can only pray the Lord that he help us to believe; really believe. Believing thus becomes life, unity with Christ, the transformation of our life. And thus, transformed by his love, by the love of God and neighbour, we can truly be just in God’s eyes."

–Pope Benedict XVI

vatican.va/holy_father/benedict_xvi/audiences/2008/documents/hf_ben-xvi_aud_20081119_en.html

 

[Bookcat]

Continued:

The Doctrine of Justification: The Apostle’s Teaching on Faith and Works

"Dear Brothers and Sisters,

In the Catechesis last Wednesday I spoke of how man is justified before God. Following St Paul, we have seen that man is unable to “justify” himself with his own actions, but can only truly become “just” before God because God confers his “justice” upon him, uniting him to Christ his Son. And man obtains this union through faith. In this sense, St Paul tells us: not our deeds, but rather faith renders us “just”. This faith, however, is not a thought, an opinion, an idea. This faith is communion with Christ, which the Lord gives to us, and thus becomes life, becomes conformity with him. Or to use different words faith, if it is true, if it is real, becomes love, becomes charity, is expressed in charity. A faith without charity, without this fruit, would not be true faith. It would be a dead faith.

Thus, in our last Catechesis, we discovered two levels: that of the insignificance of our actions and of our deeds to achieve salvation, and that of “justification” through faith which produces the fruit of the Spirit. The confusion of these two levels has caused more than a few misunderstandings in Christianity over the course of centuries. In this context it is important that St Paul, in the same Letter to the Galatians radically accentuates, on the one hand, the freely given nature of justification that is not dependent on our works, but which at the same time also emphasizes the relationship between faith and charity, between faith and works: “In Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love” (Gal 5: 6). Consequently, there are on the one hand “works of the flesh”, which are “immorality, impurity, licentiousness, idolatry…” (Gal 5: 19-20): all works that are contrary to the faith; on the other, there is the action of the Holy Spirit who nourishes Christian life, inspiring “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Gal 5: 22-23). These are the fruits of the Spirit that blossom from faith.

Agape, love, is cited at the beginning of this list of virtues and self-control at the conclusion. In fact, the Spirit who is the Love of the Father and the Son pours out his first gift, agape, into our hearts (cf. Rm 5: 5); and to be fully expressed, agape, love, requires self-control. In my first Encyclical, Deus Caritas Est, I also treated of the love of the Father and the Son which reaches us and profoundly transforms our existence. Believers know that reciprocal love is embodied in the love of God and of Christ, through the Spirit. Let us return to the Letter to the Galatians. Here St Paul says that by bearing one another’s burdens believers are fulfilling the commandment of love (cf. Gal 6: 2).
Justified through the gift of faith in Christ, we are called to live in the love of Christ for neighbour, because it is on this criterion that we shall be judged at the end of our lives. In reality Paul only repeats what Jesus himself said and which is proposed to us anew by last Sunday’s Gospel, in the parable of the Last Judgment. In the First Letter to the Corinthians St Paul pours himself out in a famous eulogy of love. It is called the “hymn to love”: “If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal… Love is patient and kind; love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way” (1 Cor 13: 1, 4-5). Christian love is particularly demanding because it springs from Christ’s total love for us: that love that claims us, welcomes us, embraces us, sustains us, to the point of tormenting us since it forces each one to no longer live for himself, closed into his own selfishness, but for him “who for their sake died and was raised” (2 Cor 5: 15). The love of Christ makes us, in him, that new creation (cf. 2 Cor 5: 17), which comes to belong to his Mystical Body that is the Church.

Seen in this perspective, the centrality of justification without works, the primary object of Paul’s preaching, does not clash with faith that works through love; indeed, it demands that our faith itself be expressed in a life in accordance with the Spirit. Often there is seen an unfounded opposition between St Paul’s theology and that of St James, who writes in his Letter: “as the body apart from the spirit is dead, so faith apart from works is dead”(2: 26). In reality, while Paul is primarily concerned to show that faith in Christ is necessary and sufficient, James accentuates the consequential relations between faith and works (cf. Jas 2: 24). Therefore, for both Paul and James, faith that is active in love testifies to the freely given gift of justification in Christ. Salvation received in Christ needs to be preserved and witnessed to “with fear and trembling. For God is at work in you, both to will and to work for his good pleasure… Do all things without grumbling or questioning… holding fast the word of life”, St Paul was to say further, to the Christians of Philippi (cf. Phil 2: 12-14, 16)."