The Multiple Literal Sense in Thomas Aquinas’s Commentary on Romans and Modern Pauline Hermeneutics

The Catholic trouble with justification: comments on Scott Hahn’s Romans

“…First, he admits that Romans 3.28 teaches that faith is 'the means of justification', that 'which reaches out to God and accepts the gift of righteousness that is offered in Jesus'. 9 In other words, faith is an instrument by which man receives justification. Second, on the nature of justifying faith, Hahn observes how Abraham's example shows that justifying faith is 'trustful belief in the Lord and the Lord's promise, not dutiful observance of a covenant requirement'.…”

“…Hahn's first strategy is to make a distinction between 'initial' or 'first' justification and 'final' justification, 11 so that the former is by faith apart from works (Romans 3.28), whereas the latter is by good works and faithful obedience to the divine law (Romans 2.13): in short, salvation by faith and works. There are several problems with this common solution.…”

“…On the one hand, he tries to affirm, with Paul, that faith is an instrumental cause of justification, but on the other, because of Trent, he ends up reducing its relevance to the liturgical event of baptism, the 'sacrament of faith'. Hahn does speak of faith and baptism as the 'twin instruments of salvation', 14 but, for Hahn, all this seems to come down to is that both faith and baptism are necessary for initial justification, and that faith becomes salvific only in baptism. 15 Additional frustration is caused by the fact that Hahn uses this strategy to argue against Luther's sola fide, which was in no way directed against baptism.…”

“…Hahn does speak of faith and baptism as the 'twin instruments of salvation', 14 but, for Hahn, all this seems to come down to is that both faith and baptism are necessary for initial justification, and that faith becomes salvific only in baptism. 15 Additional frustration is caused by the fact that Hahn uses this strategy to argue against Luther's sola fide, which was in no way directed against baptism. Moreover, Hahn refers here to James 2.24's denial of sola fide, but this is unfair in the context of initial justification, for it does not apply there; even Trent places the verse in the context of progressive justification, or what some Lutherans would call second justification.…”

“…The fourth strategy is to refer to 'faith working in love' and 'the obedience of faith' and to say that Paul 'has a very broad concept of saving faith', 17 so that faith now by definition includes works and obedience as well. Hahn refers here to the teachings of Vatican I and Vatican II about faith, saying that it is 'nothing less' than the 'total response' of the human person to God, including assenting to the truth God reveals and consenting to live as God requires.…”