Sunday, March 26, 2006
Benedict on the Dynamism of Faith
In a question and answer session with clergy, Pope Benedict was asked about a question about faith. The person asking the question seemed pretty nervous and didn't formulate his question well. This Pope, however, rarely has that problem. Here's what he had to say:
"If I have understood it correctly, but I am not sure if I have, it was: "How do we acquire a living faith, a truly Catholic faith, a faith that is practical, lively and effective?"
Faith, ultimately, is a gift. Consequently, the first condition is to let ourselves be given something, not to be self-sufficient or do everything by ourselves -- because we cannot -- but to open ourselves in the awareness that the Lord truly gives.
It seems to me that this gesture of openness is also the first gesture of prayer: being open to the Lord's presence and to his gift. This is also the first step in receiving something that we do not have, that we cannot have with the intention of acquiring it all on our own.
We must make this gesture of openness, of prayer -- give me faith, Lord! -- with our whole being. We must enter into this willingness to accept the gift and let ourselves, our thoughts, our affections and our will, be completely immersed in this gift.
Here, I think it is very important to stress one essential point: No one believes purely on his own. We always believe in and with the Church. The Creed is always a shared act, it means letting ourselves be incorporated into a communion of progress, life, words and thought.
We do not "have" faith, in the sense that it is primarily God who gives it to us. Nor do we "have" it either, in the sense that it must not be invented by us. We must let ourselves fall, so to speak, into the communion of faith, of the Church. Believing is in itself a Catholic act. It is participation in this great certainty, which is present in the Church as a living subject.
Only in this way can we also understand sacred Scripture in the diversity of an interpretation that develops for thousands of years. It is a Scripture because it is an element, an expression of the unique subject -- the People of God -- which on its pilgrimage is always the same subject. Of course, it is a subject that does not speak of itself, but is created by God -- the classical expression is "inspired" -- a subject that receives, then translates and communicates this word. This synergy is very important.
We know that the Koran, according to the Islamic faith, is a word given verbally by God without human mediation. The Prophet is not involved. He only wrote it down and passed it on. It is the pure Word of God.
Whereas for us, God enters into communion with us, he allows us to cooperate, he creates this subject and in this subject his word grows and develops. This human part is essential and also gives us the possibility of seeing how the individual words really become God's Word only in the unity of Scripture as a whole in the living subject of the People of God.
Therefore, the first element is the gift of God; the second is the sharing in faith of the pilgrim people, the communication in the holy Church, which for her part receives the Word of God which is the Body of Christ, brought to life by the living Word, the divine Logos.
Day after day, we must deepen our communion with the holy Church and thus, with the Word of God. They are not two opposite things, so that I can say: I am pro-Church or I am pro-God's Word. Only when we are united in the Church, do we belong to the Church, do we become members of the Church, do we live by the Word of God which is the life-giving force of the Church. And those who live by the Word of God can only live it because it is alive and vital in the living Church."