Thanks to Paul McCain, who posted a transcript of Pope Benedict XVI’s remarks that he gave at the Augustinian cloister in Erfurt, which was where Luther served as a monk. You should read the whole speech, but here is a sample:
As the Bishop of Rome, it is deeply moving for me to be meeting representatives of Council of the Lutheran Church of Germany here in the ancient Augustinian convent in Erfurt. This is where Luther studied theology. This is where he was ordained a priest in 1507. Against his father’s wishes, he did not continue the study of Law, but instead he studied theology and set off on the path towards priesthood in the Order of Saint Augustine. On this path, he was not simply concerned with this or that. What constantly exercised him was the question of God, the deep passion and driving force of his whole life’s journey.
“How do I receive the grace of God?”: this question struck him in the heart and lay at the foundation of all his theological searching and inner struggle. For him theology was no mere academic pursuit, but the struggle for oneself, which in turn was a struggle for and with God.“How do I receive the grace of God?” The fact that this question was the driving force of his whole life never ceases to make an impression on me. For who is actually concerned about this today – even among Christians? What does the question of God mean in our lives? In our preaching? Most people today, even Christians, set out from the presupposition that God is not fundamentally interested in our sins and virtues. He knows that we are all mere flesh. Insofar as people today believe in an afterlife and a divine judgement at all, nearly everyone presumes for all practical purposes that God is bound to be magnanimous and that ultimately he mercifully overlooks our small failings. But are they really so small, our failings? Is not the world laid waste through the corruption of the great, but also of the small, who think only of their own advantage? Is it not laid waste through the power of drugs, which thrives on the one hand on greed and avarice, and on the other hand on the craving for pleasure of those who become addicted? Is the world not threatened by the growing readiness to use violence, frequently masking itself with claims to religious motivation? Could hunger and poverty so devastate parts of the world if love for God and godly love of neighbour – of his creatures, of men and women – were more alive in us? I could go on. No, evil is no small matter. Were we truly to place God at the centre of our lives, it could not be so powerful. The question: what is God’s position towards me, where do I stand before God? – this burning question of Martin Luther must once more, doubtless in a new form, become our question too. In my view, this is the first summons we should attend to in our encounter with Martin Luther.
Another important point: God, the one God, creator of heaven and earth, is no mere philosophical hypothesis regarding the origins of the universe. This God has a face, and he has spoken to us. He became one of us in the man Jesus Christ – who is both true God and true man. Luther’s thinking, his whole spirituality, was thoroughly Christocentric: “What promotes Christ’s cause” was for Luther the decisive hermeneutical criterion for the exegesis of sacred Scripture. This presupposes, however, that Christ is at the heart of our spirituality and that love for him, living in communion with him, is what guides our life.
Now perhaps you will say: all well and good, but what has this to do with our ecumenical situation? Could this just be an attempt to talk our way past the urgent problems that are still waiting for practical progress, for concrete results? I would respond by saying that the first and most important thing for ecumenism is that we keep in view just how much we have in common, not losing sight of it amid the pressure towards secularization – everything that makes us Christian in the first place and continues to be our gift and our task. It was the error of the Reformation period that for the most part we could only see what divided us and we failed to grasp existentially what we have in common in terms of the great deposit of sacred Scripture and the early Christian creeds. The great ecumenical step forward of recent decades is that we have become aware of all this common ground and that we acknowledge it as we pray and sing together, as we make our joint commitment to the Christian ethos in our dealings with the world, as we bear common witness to the God of Jesus Christ in this world as our undying foundation.
The pope may hold the office of the antichrist, but he “gets” Luther, including just how Christocentric is his theology. Read what Rev. McCain has to say about this, including his point that the pope doesn’t minimize our differences–indeed, he stands on clear confession, unlike many ecumenical efforts–while wanting us to stand together against the tides of secularism.
What do we make of this? (I’d like to hear from Catholics on what they make of this also!)