23-May-2013 -- ZENIT.org News Agency |

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Explanatory Note on the Meaning of 'Salvation' in Francis' Daily Homily of May 22

Reflections on Atheists, Christians, and Who Will Be Saved

By Fr. Thomas Rosica, CSB

TORONTO, May 23, 2013 (Zenit.org) - I have received numerous calls and messages throughout the day yesterday and again today regarding Pope Francis' daily homily in the Chapel of Domus Sanctae Marthae on Wednesday May 22, 2013. The homily was inspired by the passage in the Gospel of Mark (9:38-40) in which the disciples tell Jesus that they tried to stop someone from driving out demons because he was not one of their party. Jesus rebukes them saying: "There is no one who performs a mighty deed in my name who can at the same time speak ill of me. For whoever is not against us is for us."

In one section of his homily, Pope Francis stated: "The Lord has redeemed all of us, all of us, with the Blood of Christ: all of us, not just Catholics. Everyone! 'Father, the atheists?' Even the atheists. Everyone! And this Blood makes us children of God of the first class! We are created children in the likeness of God and the Blood of Christ has redeemed us all! And we all have a duty to do good. And this commandment for everyone to do good, I think, is a beautiful path towards peace. If we, each doing our own part, if we do good to others, if we meet there, doing good, and we go slowly, gently, little by little, we will make that culture of encounter: we need that so much. We must meet one another doing good. 'But I don't believe, Father, I am an atheist!' But do good: we will meet one another there."

Your questions can be summed up under three categories:

1) How can atheists be saved?

2) Is Pope Francis describing some kind of "anonymous Christianity" at work in the world today?

3) What are the implications of the Pope's homily for daily living?

I have prepared some brief thoughts and responses to these questions. They flow from my own theological studies, from five years living in the Middle East, in a Christian minority in Israel, Palestine, Jordan and Egypt as well as working in Interreligious dialogue with Jews and Muslims for many years. I have also had much to do with atheists and agnostics on secular university campuses in Canada.

1) Always keep in mind the audience and context of Pope Francis' daily homilies. He is first and foremost a seasoned pastor and preacher who has much experience in reaching people. His words are not spoken in the context of a theological faculty or academy nor in interreligious dialogue or debate. He speaks in the context of the Mass, offering reflections on the Word of God. He is speaking to other Catholics and religious leaders. His knowledge, rooted in deep, Catholic theology and tradition are able to be expressed in a language that everyone can understand and appropriate. This is not a gift given to every pastor and theologian! Is it any wonder why so many people are drawn to Pope Francis' words? Is it any wonder why so many ... read daily homilies of a Pope, discuss them and raise questions about what they read?

2) Pope Francis has no intention of provoking a theological debate on the nature of salvation through his homily or scriptural reflection when he stated that "God has redeemed all of us, all of us, with the Blood of Christ: all of us, not just Catholics. Everyone!" Consider these sections of the Compendium of the Catechism of the Catholic Church that offer the Church's teaching on who will be "saved" and how.

135. How will Christ judge the living and the dead?

Christ will judge with the power he has gained as the Redeemer of the world who came to bring salvation to all. The secrets of hearts will be brought to light as well as the conduct of each one toward God and toward his neighbor. Everyone, according to how he has lived, will either be filled with life or damned for eternity. In this way, "the fullness of Christ" (Ephesians 4:13) will come about in which "God will be all in all" (1 Corinthians 15:28).

152. What does it mean to say that the Church is the universal sacrament of salvation?

This means that she is the sign and instrument both of the reconciliation and communion of all of humanity with God and of the unity of the entire human race.

162. Where does the one Church of Christ subsist?

The one Church of Christ, as a society constituted and organized in the world, subsists in (subsistit in) the Catholic Church, governed by the Successor of Peter and the bishops in communion with him. Only through this Church can one obtain the fullness of the means of salvation since the Lord has entrusted all the blessings of the New Covenant to the apostolic college alone whose head is Peter.

166. Why is the Church called "Catholic"?

The Church is catholic, that is universal, insofar as Christ is present in her: "Where there is Christ Jesus, there is the Catholic Church" (Saint Ignatius of Antioch). The Church proclaims the fullness and the totality of the faith; she bears and administers the fullness of the means of salvation; she is sent out by Christ on a mission to the whole of the human race.

171. What is the meaning of the affirmation "Outside the Church there is no salvation"?

This means that all salvation comes from Christ, the Head, through the Church which is his body. Hence they cannot be saved who, knowing the Church as founded by Christ and necessary for salvation, would refuse to enter her or remain in her. At the same time, thanks to Christ and to his Church, those who through no fault of their own do not know the Gospel of Christ and his Church but sincerely seek God and, moved by grace, try to do his will as it is known through the dictates of conscience can attain eternal salvation.

3) The scriptures tell us expressly that God wants everyone to be saved (1 Timothy 2:4); the covenant of peace which God made with Noah after the flood has never been abrogated: on the contrary, the Son of God himself has sealed it with the authority of his self-sacrificing love embracing all people. Pope Francis warns Catholics not to demonize those who are not members of the church, and he specifically defended atheists, saying that building walls against non-Catholics leads to "killing in the name of God.

4) The great German Jesuit theolgian, Fr. Karl Rahner introduced the idea of "anonymous Christian" into theological reflection. Through this concept, offered to Christians, Rahner said that God desires all people to be saved, and cannot possibly consign all non-Christians to hell. Secondly, Jesus Christ is God's only means of salvation. This must mean that the non-Christians who end up in heaven must have received the grace of Christ without their realising it. Hence the term – 'anonymous Christian'.

What is meant by this thesis of the anonymous Christian is also taught in "Lumen Gentium," the Dogmatic Constitution on the Church of Vatican II (no.16). According to this document those who have not yet received the gospel and this without any fault of their own are given the possibility of eternal salvation...God 'in the unknown ways' of his grace can give the faith without which there is no salvation even to those who have not yet heard the preaching of the gospel

Catholics do not adopt the attitude of religious relativism which regards all religions as on the whole equally justifiable, and the confusion and disorder among them as relatively unimportant. God truly and effectively wills all people to be saved. Catholics believe that it is only in Jesus Christ that this salvation is conferred, and through Christianity and the one Church that it must be mediated to all people.

5) There is always a risk in interreligious dialogue or dialogue with atheists and agnostics today that reduces all discussions to mere politeness and irrelevance. Dialogue does not mean compromise. There can and must be dialogue today: dialogue in genuine freedom and not merely in that 'toleration' and co-existence where one puts up with one's opponent merely because one does not have the power to destroy him. This dialogue must of course be conducted with a loving attitude. The Christian knows that love alone is the highest light of knowledge and that what St Paul says about love must therefore be valid of dialogue.

6) A non-Christian may reject a Christian's presentation of the gospel of Christ. That however, does not necessarily mean that the person has truly rejected Christ and God. Rejection of Christianity may not mean the rejection of Christ. For if a given individual rejects the Christianity brought to him through the Church's preaching, even then we are still never in any position to decide whether this rejection as it exists in the concrete signifies a grave fault or an act of faithfulness to one's own conscience. We can never say with ultimate certainty whether a non-Christian who has rejected Christianity and who, in spite of a certain encounter with Christianity, does not become a Christian, is still following the temporary path mapped out for his own salvation which is leading him to an encounter with God, or whether he has now entered upon the way of perdition.

8) The Scriptures teach that God regards the love shown to a neighbor as love shown to Himself. Therefore the loving relationship between a person and his or her neighbor indicates a loving relationship between that person and God. This is not to say that the non-Christian is able to perform these acts of neighborly love without the help of God. Rather these acts of love are in fact evidence of God's activity in the person.

9) As Christians, we believe that God is always reaching out to humanity in love. This means that every man or woman, whatever their situation, can be saved. Even non-Christians can respond to this saving action of the Spirit. No person is excluded from salvation simply because of so-called original sin; one can only lose their salvation through serious personal sin of their own account.

In the mind of Pope Francis, especially expressed in his homily of May 22, "Doing good" is a principle that unites all humanity, beyond the diversity of ideologies and religions, and creates the "culture of encounter" that is the foundation of peace.

Finally, I encourage you to read the final section of Pope John Paul II's masterful address to the 50thGeneral Assembly of the United Nations Organization in New York City on October 5, 1995.

17. As a Christian, my hope and trust are centered on Jesus Christ, the two thousandth anniversary of whose birth will be celebrated at the coming of the new millennium. We Christians believe that in his Death and Resurrection were fully revealed God's love and his care for all creation. Jesus Christ is for us God made man, and made a part of the history of humanity. Precisely for this reason, Christian hope for the world and its future extends to every human person. Because of the radiant humanity of Christ, nothing genuinely human fails to touch the hearts of Christians. Faith in Christ does not impel us to intolerance. On the contrary, it obliges us to engage others in a respectful dialogue. Love of Christ does not distract us from interest in others, but rather invites us to responsibility for them, to the exclusion of no one and indeed, if anything, with a special concern for the weakest and the suffering. Thus, as we approach the two thousandth anniversary of the birth of Christ, the Church asks only to be able to propose respectfully this message of salvation, and to be able to promote, in charity and service, the solidarity of the entire human family.

Ladies and Gentlemen! I come before you, as did my predecessor Pope Paul VI exactly thirty years ago, not as one who exercises temporal power - these are his words - nor as a religious leader seeking special privileges for his community. I come before you as a witness: a witness to human dignity, a witness to hope, a witness to the conviction that the destiny of all nations lies in the hands of a merciful Providence.

18. We must overcome our fear of the future. But we will not be able to overcome it completely unless we do so together. The "answer" to that fear is neither coercion nor repression, nor the imposition of one social "model" on the entire world. The answer to the fear which darkens human existence at the end of the twentieth century is the common effort to build the civilization of love, founded on the universal values of peace, solidarity, justice, and liberty. And the "soul" of the civilization of love is the culture of freedom: the freedom of individuals and the freedom of nations, lived in self-giving solidarity and responsibility.

We must not be afraid of the future. We must not be afraid of man. It is no accident that we are here. Each and every human person has been created in the "image and likeness" of the One who is the origin of all that is. We have within us the capacities for wisdom and virtue. With these gifts, and with the help of God's grace, we can build in the next century and the next millennium a civilization worthy of the human person, a true culture of freedom. We can and must do so! And in doing so, we shall see that the tears of this century have prepared the ground for a new springtime of the human spirit.

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