Pope Benedict XVI - "faith alone is true"!

[2nd_Adam]

Pope Benedict XVI agreed with Martin Luther on the truth of faith alone!

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

“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”. - Pope Benedict XVI

 

[Magnus1981]

I don’t think Pope Benedict XVI is speaking of “faith alone” (sola fide) in the context of salvation. No, he is referring to the following:

1.) Turning to Christ in times of need (“Faith is looking at Christ”);
2.) Giving your life over to Christ (“entrusting oneself to Christ”); and
3.) Living as Christ did and taught (“being united to Christ, conformed to Christ, to his life”)

In other words, affirming what Christ said in the Gospel of John:

“Jesus saith to him: I am the way, and the truth, and the life. No man cometh to the Father, but by me.” - John 14:6

 

[Canto]

Pope Benedict XVI agreed with Martin Luther on the truth of faith alone!

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

“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”. - Pope Benedict XVI

St Paul spoke of faith rooted and founded in Charity. Charity by nature involves doing good works. Didn’t Luther deny good works ??? So if one takes faith alone (which Luther did not ???) to mean faith rooted and founded in charity than that is fine. The Pope is not supporting faith alone period with nothing else.

To quote the link

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.

 

[2nd_Adam]

I think the Pope and Catholic theologians have a good handle in what Martin Luther meant by faith alone, especially in context of justification within Paul. When I read the entire paper on justification by Pope Benedict XVI, I rejoiced. Please read it several times and we can discuss it if you want to. I think many Protestants have an incorrect understanding of official Catholic doctrine. On the other hand, many Catholics have an incorrect understanding of historic Protestant theology on the issues that divided the church. We need to start by saying that we agree in grace alone by the merit of Christ. Is this a fair and honest statement, representing both sides?

 

[Eucharisted]

Context is your friend:

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.

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).

 

[2nd_Adam]

Context is your friend:

The context is justification within Pauline Epistles. Pope Benedict XVI references Galatians and Romans.

BENEDICT XVI

GENERAL AUDIENCE

St. Peter’s Square
Wednesday, 19 November 2008

Saint Paul (13):

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?

 

[Eucharisted]

The context is justification within Pauline Epistles. Pope Benedict XVI references Galatians and Romans.

BENEDICT XVI

GENERAL AUDIENCE

St. Peter’s Square
Wednesday, 19 November 2008

Saint Paul (13):

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?

I have provided the context, but I see you wish to ignore it. You cannot find the truth if you don’t seek it truthfully.

 

[2nd_Adam]

I have provided the context, but I see you wish to ignore it. You cannot find the truth if you don’t seek it truthfully.

I’m amazed how we all have our blindness. Some seem to have very little desire to bring Catholics and Evangelicals together in unity as a witness to the world for the gospel. This attitude goes against what Jesus taught in John 17. The context is the entire teaching of Pope Benedict XVI on the subject. Why did you leave out the entire first section of his work on the doctrine of justification? Since you already posted a portion of the Pope’s teaching, I will post the part that you personally omitted. I’m personally blessed by what the Pope taught; I rejoice over it… and I’m a staunch Reformed Christian too.

BENEDICT XVI

GENERAL AUDIENCE

St. Peter’s Square
Wednesday, 19 November 2008

Saint Paul (13):

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.

 

[StrawberryJam]

This is so funny. A non catholic telling a catholic they better understand what the pope said.

I think I’ll go with Eucharisted’s understanding of it.

 

[2nd_Adam]

This is so funny. A non catholic telling a catholic they better understand what the pope said.

I think I’ll go with Eucharisted’s understanding of it.

Okay, for all of the grounded Catholics out there, please tell me what the Pope taught in regards to the doctrine of justification through the Epistles of Paul.

 

[JonNC]

Okay, for all of the grounded Catholics out there, please tell me what the Pope taught in regards to the doctrine of justification through the Epistles of Paul.

Maybe this will help, from the Joint Declaration on the Doctrine of Justification:

15.In faith we together hold the conviction that justification is the work of the triune God. The Father sent his Son into the world to save sinners. The foundation and presupposition of justification is the incarnation, death, and resurrection of Christ. Justification thus means that Christ himself is our righteousness, in which we share through the Holy Spirit in accord with the will of the Father. Together we confess: By grace alone, in faith in Christ’s saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works.[11]

16.All people are called by God to salvation in Christ. Through Christ alone are we justified, when we receive this salvation in faith. Faith is itself God’s gift through the Holy Spirit who works through word and sacrament in the community of believers and who, at the same time, leads believers into that renewal of life which God will bring to completion in eternal life.

17.We also share the conviction that the message of justification directs us in a special way towards the heart of the New Testament witness to God’s saving action in Christ: it tells us that as sinners our new life is solely due to the forgiving and renewing mercy that God imparts as a gift and we receive in faith, and never can merit in any way.

This truth is available to everyone, not a select few. Not only does it equip and call us to good works, it expects and, yes, requires that we respond to them. Failure to respond can be evidence of a dead faith, one that cannot save, and is a rejection of freely given justification.

Jon

 

[StrawberryJam]

Okay, for all of the grounded Catholics out there, please tell me what the Pope taught in regards to the doctrine of justification through the Epistles of Paul.

Why not think about sanctification too?

 

[JonNC]

Why not think about sanctification too?

Exactly. My pastor at times ribs me about my emphasis on Sanctification. I agree with Luther:
“There is no justification without sanctification, no forgiveness without renewal of life, no real faith from which the fruits of new obedience do not grow.”

We may be justified by grace alone through faith alone in Christ alone, but if good works do not follow, it is a dead faith that cannot save.

Jon

 

[2nd_Adam]

Why not think about sanctification too?

Within the context of the teaching of Pope Benedict XVI, he was specifically addressing the doctrine of justification in light of Pauline Epistles. Let’s stay within the thread topic.

 

[2nd_Adam]

Maybe this will help, from the Joint Declaration on the Doctrine of Justification:

This truth is available to everyone, not a select few. Not only does it equip and call us to good works, it expects and, yes, requires that we respond to them. Failure to respond can be evidence of a dead faith, one that cannot save, and is a rejection of freely given justification.
Jon

Thanks, that is extremely helpful. In light of the Joint Declaration on justification, all Catholics should be able to agree on grace alone by the merit of Christ, right? Help me out here: is the Joint Decalaration on Justification between Catholics and Lutheran communities?

 

[2nd_Adam]

Okay, for all of the grounded Catholics out there, please tell me what the Pope taught in regards to the doctrine of justification through the Epistles of Paul.

I have a response from JonNC who is a solid Christian from a Lutheran perspective. I would still like to hear from Catholics to explain what they think Pope Benedict XVI was teaching in regards to the doctrine of justification and agreeing with Luther on “faith alone is true”.

 

[JonNC]

Thanks, that is extremely helpful. In light of the Joint Declaration on justification, all Catholics should be able to agree on grace alone by the merit of Christ, right? Help me out here: is the Joint Decalaration on Justification between Catholics and Lutheran communities?

Yes, it is, though, quite sadly, my LCMS has not signed on to it. In addition, the United Methodists either have or will sign on. It is here:
vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_31101999_cath-luth-joint-declaration_en.html

Jon

 

[2nd_Adam]

Yes, it is, though, quite sadly, my LCMS has not signed on to it. In addition, the United Methodists either have or will sign on. It is here:
vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_31101999_cath-luth-joint-declaration_en.html

Jon

I have printed out the Joint Declaration and will study it. Since Catholics appears to be very silent in regards to Pope Benedict XVI teaching on justification in lgiht of Apostle Paul, I am assuming that Catholics in general are very uncomfortable with the doctrine of justification. Yet, the heart of the Protestant Reformation was about the doctrine of justification within Pauline Epistles. I can personally receive and identify with what Pope Bendedict taught on the doctrine of justification. If you posted his teaching on an Evangelical website and removed his name as the source, I bet many Evangelicals would have no issue of the entire contents of what he taught.

 

[RoryMcKenzie56]

I have a response from JonNC who is a solid Christian from a Lutheran perspective. I would still like to hear from Catholics to explain what they think Pope Benedict XVI was teaching in regards to the doctrine of justification and agreeing with Luther on “faith alone is true”.

The pope was more careful than “agreeing with Luther on ‘faith alone is true’”. It seems significant that he said, “the phrase is true.” There are multiple ways of interpreting the phrase, and Catholics have found a way to accept it, but not the same way as Luther did. There is certainly a sense in which all justification begins with faith from a Catholic point of view. Catholics may find acceptability even with the words of Luther, but not with Luther’s interpretation if they differ from the decrees of the Council of Trent.

 

[CHESTERTONRULES]

Pope Benedict XVI agreed with Martin Luther on the truth of faith alone!

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

“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”. - Pope Benedict XVI

That is an imcomplete and misleading heading.

Here’s what he said:

Pope Benedict spoke on 2008-11-19 at a General Audience
“For this reason Luther’s phrase: “faith alone” is true, **if **it is not opposed to faith in charity, in love. **Fa****ith 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.”