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Nowhere does Barth sound more like a typical Western Protestant than in his forensic categories for justification (as we have already seen) and his insistence upon what he understands to be the meaning of justification sola fide, yet Barth differs from the Reformers in crucial ways in his understanding of justification. Perhaps the biggest difference in Barth’s sola fide is that he does not consider the justification of man to be contingent upon faith but rather how man’s relationship to God’s redemption in the twofold divine sentence is “realized.” Nevertheless, his insistence that faith never be seen as the attainment of merit or the accomplishment of justifying righteousness pervades his discussion of what is meant by faith alone. Barth makes this point countless times and appears to say it as many ways as he knows how. He sees this as the point of Paul’s faith-works dichotomy and of Luther’s sola fide.
There is no instance of the combination δικ. δια την πιστιν. This means that from the standpoint of biblical theology the root is cut of all the later conceptions which tried to attribute to the faith of man a merit for the attainment of justification or co-operation in its fulfillment, or to identify faith, its rise and continuance and inward and outward work with justification. … As a human attitude and action faith stands over against the divine attitude and action described as δικαιουν, without competing with it, or preparing it, or anticipating it, or co-operating with it, let alone being identical with it. … [Faith as a human work] corresponds on the human side, to his divine justification. Not because of its intrinsic value. Not because of its particular virtue, or any particular power of its own. But because God accepts it as the human work which corresponds to His work … which corresponds to His righteousness. God recognizes, not that by this action man fulfils a condition or attains something which makes him worthy of the divine pardon … It is the good pleasure of God which singles out from all others this particular human action. … As the doctrine of “justification by faith” (alone) this conception of Paul was rediscovered in the century of the Reformation, and as such it was both attacked and defended. … “Justification by faith” cannot mean that instead of his customary evil works and in place of all kinds of supposed good works man chooses and accomplishes the work of faith, in this way pardoning and therefore justifying himself. … There is always something wrong and misleading when the faith of a man is referred to as his way of salvation in contrast to his way in wicked works.
Taking this protestant stance on justification, Barth scathes any understanding that justification is “by” faith precisely because of the particular good qualities of it (even as the gift of God)—faith as notitia (knowledge), assensus (assent of the will) or even fiducia (the heart’s trust) is not what justifies man. This humble and free despair is what is most important for Barth about faith as it relates to justification.
There is as little praise of man on the basis of his faith as on that of his works. … For there is as little justification of man “by”—that is to say, by means of—the faith produced by him, by his treading the way of faith, by his achievement of the emotions and thoughts and acts of faith, by his whole consciousness of faith and life of faith, as there is a justification “by” any other works. … If it tried to be this, if man tried to believe with this purpose and intention and claim, then even if his faith was not a “dead” faith, even if it was a most “hearty” faith, even if it was a fiduciary faith most active in love, it would be there supreme and most proper form of his sin as the sin of pride.
For this reason, Barth is not even comfortable speaking of “justifying faith.” In order to prevent a misunderstanding of faith as contributing anything to man’s justification, Barth attempts to place the importance of faith elsewhere than on notitia, assensus, and fiducia. Barth would rather speak of faith as consisting “wholly and utterly” in humility because “it is the abdication of vain-glorious man from his vain-glory,” or rather a “radical and total distaste for it.” Faith is a “despairing of self,” a joyful “humility of obedience,” a “free decision,” and “a comforted despair.” Because of his denial that man’s justification is dependant upon any human response and is “realized” (not actualized) through faith, Barth’s sola fide is very different from that of any of the Magisterial Reformers. Even when he is attempting to echo the Reformers teaching that justification is not “by faith alone” because only faith contains the virtuous qualities necessary for being considered just in the eyes of God, he prefers to argue that faith is God’s chosen instrument for “realizing” one’s justification because it is a humble despair of self, not on account of its notitia, assensus, and fiducia.
 Ibid., 615. Carl F. H. Henry includes Barth in a list of modern theologians who deprived faith of it’s cognitive content, thus perverting the doctrine of justification by faith. Although he admits that later Barth did try to rescue justification by faith from this dilemma, he complains that it was too little too late. Carl F. H. Henry, “Justification by Ignorance: A Neo-Protestant Motif?” Jounral of the Evangelical Theological Society, vol 13 no 1 (1970): 3-4.
 “Luther’s sola fide: the opposition of faith to all and every work; the two statements (1) that no human work as such either is or includes man’s justification (not even the work of faith as such), but (2) that the believer is actually the man justified by God. … The works to which they referred in this context are the thoughts and words and achievements of sinful man, including the works which he is able and willing and ready to do and produce as such in relation to the revelation of God and in obedience to His Law. … The sola fide does not actually occur in the Pauline texts. Yet it was not an importation into the texts, but a genuine interpretation of what Paul himself said without using the word sola, when Luther translated Rom 3:28. … [For] if he is not justified by the works of the holy Law of God, but by faith, then obviously he is justified only by faith, by faith alone, sola fide.” Ibid., 621-22. Barth marvels that “even Augustine, the only name we can consider, did not understand him as the Reformers did. He did not understand the principle underlying the Pauline distinction of faith and works. … How could Augustine—and in his wake all Catholic exegesis and dogmatics—possibly have understood justification as a process which is fulfilled in the human subject, allowing it simply to begin with faith and to be completed with the infused grace of love, if he had had before him the contrast of Galatians as it revealed itself afresh to Luther.” Ibid., 623.
 Ibid., 615.
 Barth believes himself to be following the sharp distinction of John Calvin on this point.
 Ibid., 616.
 Ibid., 618.
 Ibid., 618-19.
 Ibid., 619.
(And before you think I’m theologically naive, make sure you read my comments that follow the quotation)
The following excerpts come from the lips of Pope Ratzinger himself, spoken Nov. 19th 2008.
On the journey we have undertaken under the guidance of St. Paul, we now wish to reflect on a topic that is at the center of the controversies of the century of the Reformation: the issue of justification.
To be just means simply to be with Christ and in Christ. And this suffices. Other observances are no longer necessary.
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).
Paul knows that in the double love of God and neighbor the whole law is fulfilled. Thus the whole law is observed in communion with Christ, in faith that creates charity. We are just when we enter into communion with Christ, who is love. We will see the same in next Sunday’s Gospel for the solemnity of Christ the King. It is the Gospel of the judge whose sole criterion is love. What I ask is only this: Did you visit me when I was sick? When I was in prison? Did you feed me when I was hungry, clothe me when I was naked? So justice is decided in charity. Thus, at the end of this Gospel, we can say: love alone, charity alone. However, there is no contradiction between this Gospel and St. Paul. It is the same vision, the one according to which communion with Christ, faith in Christ, creates charity. And charity is the realization of communion with Christ. Thus, being united to him we are just, and in no other way.
Paul’s experience of the Risen Lord on the road to Damascus led him to see that it is only by faith in Christ, and not by any merit of our own, that we are made righteous before God. Our justification in Christ is thus God’s gracious gift, revealed in the mystery of the Cross. Christ died in order to become our wisdom, righteousness, sanctification and redemption (cf. 1 Cor 1:30), and we in turn, justified by faith, have become in him the very righteousness of God (cf. 2 Cor 5:21). In the light of the Cross and its gifts of reconciliation and new life in the Spirit, Paul rejected a righteousness based on the Law and its works.
Actually, in droves Catholics have come around to basically granting a doctrine of justification by faith.
If your reaction is, “Yeah … but they don’t mean by faith alone,” you probably have been too influenced by uninformed Protestant rhetoric and haven’t been following the ecumenical discussion carefully enough. If you say, “Yeah but when Catholics affirm justification by faith alone or by grace alone, they don’t mean the same thing the Reformers did,” well … The Reformers themselves didn’t mean the same thing by “justification by faith alone.”
There is no single doctrine of justification in the Reformation.
To this very day Protestants understand the doctrine differently (nothwithstanding much overlap between their views, and between their views and Catholic views). Thus, Martin Luther taught a sola fide, Calvin taught a sola fide, and Catholics also teach a sola fide, yet each are different in significant ways I do not have time to fully develop here. They all have one thing in common: they all affirm that justifying righteousness originates outside of us in God himself (extra nos) and justifies us by grace alone (sola gratia), and the faith by which we are justified is a free gift of God—-notwithstanding the fact that all language of “free gift” and “sola gratia” are going to be understood differently by Arminians and Calvinists/Augustinians. (It is the latter point of difference that caused a great deal of the tension between Luther and the Catholic Church).
If you still think I’m theologically naive, leave comments in the thread. It may be because I can’t say everything in one post.