Amen! Thank you for that opening prayer Mark! ☺ So I am excited because finally we are getting into hot button doctrinal topics that have bothered both of our respectful Churches for almost 500 years. So talking it out prayerfully and thoughtfully will be key for both of us. Fortunately our 2 Churches have done some dialog on this in the past 40 years and some things have been cleared up. So before I begin by answering your good questions let me first start you off with a positive quote by Pope emeritus Benedict XVI who is known in the Catholic Church as one of the top biblical theologians out there in the field today.
He said this in a general audience in 2008:
“Luther’s expression ‘
sola fide’ is true, if faith is not against charity, against love. To believe is to see Christ, to trust in Christ, to become attached to Christ, to conform to Christ, to his life.”
While this is not all encompassing it shows a few things to begin with when we are dealing with this all-important topic of justification. It shows us that the Vatican and Pope recognize that while the Church condemns some forms or expressions of the phrase “faith alone” is does not nor ever did condemn all forms of “faith alone” and there are nuanced senses in which a Catholic can say “Sola Fide” depending on what is meant by that. The Pope here is stressing the Gal 5:6 understanding of faith. It also shows us that after just 45 years of dialog with Lutherans we have come to recognize that the Lutheran position is not one of antinomianism. This is huge because that is what those at Trent thought and that is what is condemned at Trent and by the Catholic Church. Basically because we each used the term faith differently we had trouble understanding each other. Catholics used the term as it was applied in James 2 ie the “intellectual assent alone” and protestants used the term as St. Paul applied it in Galatians, Romans, and Corinthians ie Faith that included love, and trust. Each side accused the other of a heresy.
Lutherans accused Catholics of being pelagian at worst or semi-pelagian at best and Catholics accused Lutheran of the heresy of antinomianism. One thing we both have in common is that we both believe a “saving faith” is the kind of faith St. Paul talks about in Gal 5:6 which says : “For in Christ Jesus neither circumcision nor uncircumcision is of any avail, but “
faith working through love.”. This is the sense that Catholics can use the term sola fide in. So this is huge. Later when we get into further dialog I can explain at length why the Catholic position is not pelagain or semi-pelagian as some protestants may mistakenly think(actually the Catholic Church condemned both theories as heretical in the second Council of Orange in 529 A.D. in can. 5, 10, and 18 and at Trent. On its Decree on Justification, chs. 5, 6, 8, and 13). Like any good theology that expresses Christ truth there is plenty of nuance to our positions. I will keep it at that for now and let the talks develop where they may and maybe we can get into other issues as there are so many that involve this topic.
So now I will focus on your questions and what is raised in the document themselves. Let me begin by saying the first phrase you highlighted and worried about go back and read it again slowly. What it is saying is basically that we agree with the Lutherans in the historic condemnation of the pelagain position. We should because it was our Church that condemned it historically.
So that one was easy.
What I think throws a lot of Lutherans and protestants off is the term “merit” and its meaning to Catholics. The confutio uses two different senses of the term. Now Catholics like those of the confutio just assumed that you all knew what we meant. But in reality I do not think you do. So to clear up the confusion I will explain what merit means to the Catholic and this meaning will vary depending on its context. This is a bit nuanced so hang on and try to follow me.
There are different types of merit in Catholic theology. The first type of merit is called “Strict Merit” this type of merit does earn something. But only Christ can do it. It is this type of merit that we speak about in regards to Christ and his work on the cross. Human beings cannot ever earn or "strictly merit" anything especially not justification. The Catechism of the Catholics Church explains this:
“"With regard to God,
there is no strict right to any merit on the part of man. Between God and us there is an immeasurable inequality, for we have received everything from him, our Creator" (CCC 2007).
So pelagains had the idea that one could literally earn justification or merit it strictly and do this without Gods grace. The Catholic Church condemns that position and teaches that 1). We can never “strictly merit” anything as God is infinite and we are finite 2). Everything we do merit in a non-strict sense is done by God’s grace alone through Jesus Christ. So we hold to sola gratia and always have.
The second sense of the term “merit” that is used in the confutio is the sense most commonly used and misunderstood by protestants when it refers to mankind and his role in final salvation. This kind of merit is called
“condign merit”. This type of merit is not strict and does not earn anything. This type of merit is synonymous with the concept of reward. So when Catholics talk about man meriting “eternal life” what they are talking about is not strict legal earning. What they are talking about essentially is the doctrine of rewards. These rewards are based on God’s grace alone which precedes any acts ( in which He gives mankind the ability to do a supernatural act of love ie..Charity). And this type of merit is also based especially on His mercy and promise in divine revelation to reward those acts and not because he “strictly” owes us anything. This point needs to be stressed. This is true because according to Catholic theology even when God gives us his grace to do a supernatural loving act, the reward received by His promise ie heaven is not ever equal in intrinsic value to the act done itself. This is because God is infinite and we are finite, and according to St. Anselm the value of the act is proportional to the one making the act.
Only Christ who has both natures can be that mediator to bridge that gap as Paul rightly shows(1 Tim 2:5). So this also shows how this kind of meriting(condign merit) is not earning in any way, shape, or form. There is no way for a man to ever earn salvation. His nature will not allow it. So the “reward” or condign merit man receives is based upon Gods grace, mans free act of the will to be obedient, and most importantly Gods promise to reward that act out of his mercy and love. On thing that is extremely importantly also is the fact that according to Catholic theology God elevates the beatitude in that act gratuitously by His mercy and love . So its all His mercy and grace and his promise based on his mercy and grace and the work of Jesus Christ. Our part only deals with our free will to follow him or not once he has given us His grace initially as a free gift. LOL so far can I hopes this makes sense to you even if you disagree.
We believe that God initiates the justification process and it’s a free gift of His and there is nothing we can do to precede or earn or merit it. In fact the council of Trent quotes Eph 2 on this. This is also why Catholic baptize babies. What could a baby possibly do to earn salvation? Nothing its given to him as a free gift of God. If that baby dies he is going to heaven. Likewise if the good thief died after freely receiving God’s gift of grace and promise he enters heaven. No merits needed at that point. God calls man first and by his grace. But for many/most of those babies who were initially justified grow up and are called to lead a life of holiness and charity in Christ as his follower.
One thing is for sure we can please God by leading a faithful life of charity in Christ and we see that in scripture(1 Thess 4:1, Col 1:10).Now sometimes God promises to reward those acts of obedience and love done in and through a living faith( a Gal 5:6 type of faith) and this is because those acts are part of this living faith and that faith is promised a reward(or merit in the condign sense) by God in scripture. The Confutio was right to suggest Matt 20:8 as a example of condign merit. God does call those and reward those with the wage based on his promise and mercy. Its true some of them were angry because they felt that they had worked longer But look what God shows them about merit there. He shows them their merits are based on his promise and gratuitous elevation of each act and not strictly how long they have worked. Remember meriting in this sense is not strict earning and according to Catholic theology God supernaturally elevates the beatitude of each act by his mercy to reward those whom He will. This is why those who worked only one hour are rewarded with the same wage. But it still shows merit in the condign sense. Matthews Gospel is full of example of condign merit and we see this in passages like (Matt 6:1-4) where Christ instructed His people to avoid vain practices and to pray in secret so they would receive a “reward” from the Father. Merit is shown in other passages too like (Matt 5:12, Matt 10:41, Matt 16:27, and Luke 6:35). This is the concept of condign merit. The real question then one must ask is Eternal life a “reward” according to divine revelation.
In Matthew 25:31-46 Jesus speaks of the final judgment of heaven and hell. For those who clothed the naked, visited the sick, and fed the hungry were “rewarded” with eternal life. For those who did not suffered eternal punishment. This is very clearly an example to us of condign merit.
Johns Gospel shows it this way:
““Do not marvel at this; for the hour is coming when all who are in the tombs will hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment”(Jn 5:28-30).
In the Book of Revelation Jesus is also consistent with Himself on this understanding as he will “reward” those with eternal life according to their works(Rev 2:23, Rev 22;12).
St Paul also seems to talk about condign merit in (Romans 2:5-9) which says:
“For he will render to every man according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury" ( Rom 2:5-8).
St. Paul repeats this concept of condign merit in (Gal 6:6-10, Col 3:23-24, 2 Cor 5:10) and other places.
The key to understanding the Catholic view of justification is simple. Scripture shows us that apart from Christ we can do nothing(Jn 15:5) but with the grace of Christ we can do all things(Phil 4:13), which includes meriting eternal life(Rom 2:5-9, Gal 6:6-10) in the condign sense of the term. For it is the grace of Christ within us that enables us to work for God’s pleasure(Phil 2:12-13) and He has promised to "reward" our good works with eternal life if we are faithfully obedient to Him(Matt 25:31-46)
So I hope that helps clear some stuff up. I look forward to your good response my brother in Christ.