VATICAN CITY, NOV. 26, 2008 (Zenit.org).- Here is a translation of the address Benedict XVI delivered during today’s general audience in St. Peter’s Square.
Before the Holy Father continued with the cycle of catecheses dedicated to the figure and thought of St. Paul, he addressed Aram I, catholicos of Cilicia of the Armenians.
* * *[Pope’s English-language address to Aram I:]
This morning I greet with great joy His Holiness Aram I, Catholicos of Cilicia of the Armenians, together with the distinguished delegation accompanying him, and the Armenian pilgrims from various countries. This fraternal visit is a significant occasion for strengthening the bonds of unity already existing between us, as we journey towards that full communion which is both the goal set before all Christ’s followers and a gift to be implored daily from the Lord.
For this reason, Your Holiness, I invoke the grace of the Holy Spirit on your pilgrimage to the tombs of the Apostles Peter and Paul, and I invite all present to pray fervently to the Lord that your visit, and our meetings, will mark a further step along the path towards full unity.
Your Holiness, I wish to express my particular gratitude for your constant personal involvement in the field of ecumenism, especially in the International Joint Commission for Theological Dialogue between the Catholic Church and the Oriental Orthodox Churches, and in the World Council of Churches.
On the exterior façade of the Vatican Basilica is a statue of Saint Gregory the Illuminator, founder of the Armenian Church, whom one of your historians has called “our progenitor and father in the Gospel”. The presence of this statue evokes the sufferings he endured in bringing the Armenian people to Christianity, but it also recalls the many martyrs and confessors of the faith whose witness bore rich fruit in the history of your people. Armenian culture and spirituality are pervaded by pride in this witness of their forefathers, who suffered with fidelity and courage in communion with the Lamb slain for the salvation of the world.
Welcome, Your Holiness, dear Bishops and dear friends! Together let us invoke the intercession of Saint Gregory the Illuminator and above all the Virgin Mother of God, so that they will enlighten our way and guide it towards the fullness of that unity which we all desire.[Catechesis in Italian:]
Dear brothers and sisters,
In last Wednesday’s catechesis, I spoke of the question of how man is justified before God. Following St. Paul, we have seen that man is not capable of making himself “just” with his own actions, but rather that he can truly become “just” before God only because God confers on him his “justice,” uniting him to Christ, his Son. And man obtains this union with Christ through faith.
In this sense, St. Paul tells us: It is not our works, but our faith that makes us “just.” This faith, nevertheless, is not a thought, opinion or idea. This faith is communion with Christ, which the Lord entrusts to us and that because of this, becomes life in conformity with him. Or in other words, faith, if it is true and real, becomes love, charity — is expressed in charity. Faith without charity, without this fruit, would not be true faith. It would be a dead faith.
We have therefore discovered two levels in the last catechesis: that of the insufficiency of our works for achieving salvation, and that of “justification” through faith that produces the fruit of the Spirit. The confusion between these two levels down through the centuries has caused not a few misunderstandings in Christianity.
In this context it is important that St. Paul, in the Letter to the Galatians, puts emphasis on one hand, and in a radical way, on the gratuitousness of justification not by our efforts, and, at the same time, he emphasizes as well the relationship between faith and charity, between faith and works. “For in Christ Jesus, neither circumcision nor uncircumcision counts for anything, but only faith working through love” (Galatians 5:6). Consequently, there are on one hand the “works of the flesh,” which are fornication, impurity, debauchery, idolatry, etc. (Galatians 5:19-21), all of which are contrary to the faith. On the other hand is the action of the Holy Spirit, which nourishes Christian life stirring up “love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control” (Galatians 5:22): These are the fruits of the Spirit that arise from faith.
At the beginning of this list of virtues is cited ágape, love, and at the end, self-control. In reality, the Spirit, who is the Love of the Father and the Son, infuses his first gift, ágape, into our hearts (cf. Romans 5:5); and ágape, love, to be fully expressed, demands self-control. Regarding the love of the Father and the Son, which comes to us and profoundly transforms our existence, I dedicated my first encyclical, “Deus Caritas Est.” Believers know that in mutual love the love of God and of Christ is incarnated by means of the Spirit.
Let us return to the Letter of the Galatians. Here, St. Paul says that believers complete the command of love by bearing each other’s burdens (cf. Galatians 6:2). Justified by the gift of faith in Christ, we are called to live in the love of Christ toward others, because it is by this criterion that we will be judged at the end of our existence. In reality, Paul does nothing more than repeat what Jesus himself had said, and which we recalled in the Gospel of last Sunday, in the parable of the Final Judgment.
In the First Letter to the Corinthians, St. Paul becomes expansive with his famous praise of love. It is the so-called hymn to charity: “If I speak in human and angelic tongues but do not have love, I am a resounding gong or a clashing cymbal. … Love is patient, love is kind. It is not jealous, (love) is not pompous, it is not inflated, it is not rude, it does not seek its own interests …” (1 Corinthians 13:1,4-5).
Christian love is so demanding because it springs from the total love of Christ for us: this love that demands from us, welcomes us, embraces us, sustains us, even torments us, because it obliges us to live no longer for ourselves, closed in on our egotism, but for “him who has died and risen for us” (cf. 2 Corinthians 5:15). The love of Christ makes us be in him this new creature (cf. 2 Corinthians 5:17), who enters to form part of his mystical body that is the Church.
From this perspective, the centrality of justification without works, primary object of Paul’s preaching, is not in contradiction with the faith that operates in love. On the contrary, it demands that our very faith is expressed in a life according to the Spirit. Often, an unfounded contraposition has been seen between the theology of Paul and James, who says in his letter: “For just as a body without a spirit is dead, so also faith without works is dead” (2:26).
In reality, while Paul concerns himself above all with demonstrating that faith in Christ is necessary and sufficient, James highlights the consequent relationship between faith and works (cf. James 2:2-4). Therefore, for Paul and for James, faith operative in love witnesses to the gratuitous gift of justification in Christ. Salvation, received in Christ, needs to be protected and witnessed “with fear and trembling. For God is the one who, for his good purpose, works in you both to desire and to work. Do everything without grumbling or questioning … as you hold on to the word of life,” even St. Paul would say to the Christians of Philippi (cf. Philippians 2:12-14,16).
Often we tend to fall into the same misunderstandings that have characterized the community of Corinth: Those Christians thought that, having been gratuitously justified in Christ by faith, “everything was licit.” And they thought, and often it seems that the Christians of today think, that it is licit to create divisions in the Church, the body of Christ, to celebrate the Eucharist without concerning oneself with the brothers who are most needy, to aspire to the best charisms without realizing that they are members of each other, etc.
The consequences of a faith that is not incarnated in love are disastrous, because it is reduced to a most dangerous abuse and subjectivism for us and for our brothers. On the contrary, following St. Paul, we should renew our awareness of the fact that, precisely because we have been justified in Christ, we don’t belong to ourselves, but have been made into the temple of the Spirit and are called, therefore, to glorify God in our bodies and with the whole of our existence (cf. 1 Corinthians 6:19). It would be to scorn the inestimable value of justification if, having been bought at the high price of the blood of Christ, we didn’t glorify him with our body. In reality, this is precisely our “reasonable” and at the same time “spiritual” worship, for which Paul exhorts us to “offer your bodies as a living sacrifice, holy and pleasing to God” (Romans 12:1).
To what would be reduced a liturgy directed only to the Lord but that doesn’t become, at the same time, service of the brethren, a faith that is not expressed in charity? And the Apostle often puts his communities before the Final Judgment, on which occasion “we must all appear before the judgment seat of Christ, so that each one may receive recompense, according to what he did in the body, whether good or evil” (2 Corinthians 5:10; and cf. Romans 2:16).
If the ethics that St. Paul proposes to believers does not lapse into forms of moralism, and if it shows itself to be current for us, it is because, each time, it always recommences from the personal and communitarian relationship with Christ, to verify itself in life according to the Spirit. This is essential: Christian ethics is not born from a system of commandments, but rather is the consequence of our friendship with Christ. This friendship influences life: If it is true, it incarnates and fulfills itself in love for neighbor. Hence, any ethical decline is not limited to the individual sphere, but at the same time, devalues personal and communitarian faith: From this it is derived and on this, it has a determinant effect.
Let us, therefore, be overtaken by the reconciliation that God has given us in Christ, by God’s “crazy” love for us: No one and nothing could ever separate us from his love (cf. Romans 8:39). With this certainty we live. And this certainty gives us the strength to live concretely the faith that works in love.[Translation by ZENIT] [After the audience, the Holy Father greeted the people in several languages. In English, he said:]
Dear Brothers and Sisters,
In our continuing catechesis on Saint Paul, we now consider his teaching on faith and works in the process of our justification. Paul insists that we are justified by faith in Christ, and not by any merit of our own. Yet he also emphasizes the relationship between faith and those works which are the fruit of the Holy Spirit’s presence and action within us. The first gift of the Spirit is love, the love of the Father and the Son poured into our hearts (cf. Rom 5:5). Our sharing in the love of Christ leads us to live no longer for ourselves, but for him (cf. 2 Cor 5:14-15); it makes us a new creation (cf. 2 Cor 5:17) and members of his Body, the Church. Faith thus works through love (cf. Gal 5:6). Consequently, there is no contradiction between what Saint Paul teaches and what Saint James teaches regarding the relationship between justifying faith and the fruit which it bears in good works. Rather, there is a different emphasis. Redeemed by the precious blood of Christ, we are called to glorify him in our bodies (cf. 1 Cor 6:20), offering ourselves as a spiritual sacrifice pleasing to God. Justified by the gift of faith in Christ, we are called, as individuals and as a community, to treasure that gift and to let it bear rich fruit in the Spirit.
I am pleased to greet all the English-speaking pilgrims and visitors present at today’s Audience, especially those from England and the United States of America. I pray that your stay in Rome will renew your love for the Lord Jesus Christ and strengthen you in his service. Upon all of you I cordially invoke God’s blessings of joy and peace.
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