The relationship between Paul and the Risen One is so profound that it impels him to affirm that Christ was not only his life, but his living, to the point that to be able to reach him, even death was a gain (cf. Philippians 1:21). It was not because he did not appreciate life, but because he understood that for him, living no longer had another objective; therefore, he no longer had a desire other than to reach Christ, as in an athletic competition, to be with him always. The Risen One had become the beginning and end of his existence, the reason and goal of his running. Only concern for the growth in faith of those he had evangelized and solicitude for all the Churches he had founded (cf. 2 Corinthians 11:28), induced him to slow down the run toward his only Lord, to wait for his disciples, so that they would be able to run to the goal with him. If in the previous observance of the law he had nothing to reproach himself from the point of view of moral integrity, once overtaken by Christ he preferred not to judge himself (cf. 1 Corinthians 4:3-4), but limited himself to run to conquer the one who had conquered him (cf. Philippians 3:12).
It is precisely because of this personal experience of the relationship with Jesus that Paul places at the center of his Gospel an irreducible opposition between two alternative paths to justice: one based on the works of the law, the other founded on the grace of faith in Christ. The alternative between justice through the works of the law and justice through faith in Christ thus becomes one of the dominant themes that runs 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 Jesus Christ, in order to be justified by faith in Christ, and not by works of the law, because by works of the law shall no one be justified” (Galatians 2:15-16).
Am I reading something that is quite significant? Is this a change on the theme of “sola fide” from the Bishop of Rome? Someone who is more knowledgable of this subject please comment.
Seems to me that if Luther were alive today, with this Pope, he’d still be in the RCC.
Wow. I read and re-read this looking for anything that a Lutheran or Reformed Christian or Anglican could take exception to, and frankly didn’t see anything. Also, for him to cite Luther as authority, as he did in a way, is quite remarkable. Reading this, one could say that the Pope has come very close to embracing Luther’s view of justification by faith alone, if not in fact doing so. When considered with his earlier amazing remarks about purgatory, Benedict does seem to be finding common ground with historic Protestantism. Yes, BillB, it would be great if someone more knowledgeable would tell us if we’re missing something here.
I was very impressed until near the end of the speech. The Holy Father seems to makes an error that is made by many, he confused law and gospel. “That is why Luther’s expression “sola fide” is true if faith is not opposed to charity, to love. Faith is to look at Christ, to entrust oneself to Christ, to be united to Christ, to be conformed to Christ, to his life. And the form, the life of Christ, is love; hence, to believe is to be conformed to Christ and to enter into his love. That is why, in the Letter to the Galatians, St. Paul develops above all his doctrine on justification; he speaks of faith that operates through charity (cf. Galatians 5:14).”
i would like him to unpack this more.
Concise, pithy and beautifully written.
He did not mention GLBTs and MDGs. This must be another gospel.
The Bishop of Durham will soon put him Wright …..
Bill,
I would suggest that the teaching of the Church does not change, sometimes, that teaching is more accurately taught than it has been in the past. Macpat, “The Holy Father seems to makes an error that is made by many,” the Holy Father was obviously not speaking ex cathedra, but I find it quite bold to assume that he is incorrect, rather than either you, or Luther, for that matter.
Despite the nod to Luther and attempt at reconciling Roman Catholic and Protestant doctrine, the address as would be expected contains the historic RC confusion of justification and sanctification which is so antithetical to Anglicanism of the Prayer Book tradition.
Even if the pope were able to resolve the issue of justification, what impact would that have on Catholicism as it is actually taught and practiced? Based on my experience, very little. Read the Catechism. Then attend Mass at the typical Catholic parish. The two experiences share little in common. Based on my own painful personal experience, it is a desperate mistake to experience an intellectual conversion to Catholicism before coming to terms with Catholicism in practice.
Bill,
I appreciate your respect for the Holy Father, and I do not criticize him lightly., but faith in Christ plus my love is faith plus, and at the end says that what Christ did was not enough to redeem. if I need to add my love, how much love? And what if my love is not pure enough?
For the last 500 years the western church has been divided because Rome adds to the work of Christ. This in effect takes away from what Christ actually accomplished. This is what the 39 Articles have clearly said for centuries.
#10
I hear you! Particularly since Benedict (and to a lesser extent JP II) has occuppied the throne of Peter, I’ve found more and more that impels me toward Rome. Unfortunately, the practice of Catholicism on the ground doesn’t match the Pope’s teaching. Maybe if God grants him enough time, he can make his reforms felt down to the local level.
#10 and #12:
The Church needs EVERY effort to match its practice with its teaching.