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Patti
Posted on Saturday, June 24, 2000 - 2:57 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Matthew 7:21-24 "Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!'

This passage is inevitably used by Catholics and other law-mongers to try to discredit those whom they believe exhibit "cheap faith." They seldom get past the first verse; in fact they seldom even repeat the entire first verse. Generally, all one hears is "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven.'" One doesn't have to look very far to "solve" this seeming conflict with the Gospel of salvation by grace through our faith in Jesus Christ alone.

Let's start with the last verses first. The allegation is that this passage is speaking out against "antinomians" who claim that they no longer have "good works" in order to be saved.

"Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!' "

This is not talking about a people who do not produce "good works." This is talking about believers in Christ who do good works. In fact, they do some VERY good works:
They prophesy, they cast out demons, they perform miracles, AND THEY GIVE JESUS THE CREDIT; that is, what they do, they do in the name of Jesus Christ. Amazingly, Jesus answers them, "Get away from me, you evildoers! I never knew you."

Pretty heavy stuff. Seemingly a quandary. How could Jesus tell these people who have done such amazing things in the name of Jesus Christ that He never knew them? I believe the answer lies back in verse 21:

"Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but ONLY HE WHO DOES THE WILL OF MY FATHER who is in heaven." What is the will of the Father? There are many who claim they are doing the will of the father by keeping the commandments, "loving" their neighbors, observing the sabbath, having a change in heart, etc. But we can no more "do the will of the Father" in this sense than we can conquer our own sinful nature. There is a text that directly defines the "will of the Father" as far as humanity is concerned:

John 6:28 Then they asked him, "What must we do to do the works God requires?"
29 Jesus answered, "THE WORK OF GOD IS THIS: TO BELIEVE IN THE ONE HE HAS SENT."

39 And this is the will of him who sent me, that I shall lose none of all that he has given me, but raise them up at the last day.
40 For MY FATHER'S WILL IS THAT EVERYONE WHO LOOKS TO THE SON AND BELIEVES IN HIM SHALL HAVE ETERNAL LIFE, and I will raise him up at the last day."

There is only one thing we can do to enter the Kingdom of Heaven: To believe on the Lamb of God who takes away the sin of the world.

Grace and peace,
Patti
Max
Posted on Saturday, June 24, 2000 - 3:26 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Patti,

Catholics are not "law-mongers."

Max
Max
Posted on Saturday, June 24, 2000 - 3:36 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Patti,

First rule of exegesis: There is no text without context.

With all due respect, I have to say you took Matthew 7:21-24 out of context. For immediately after Jesus said this:

^^ "Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!' ^^

He said this:

^^ "Therefore everyone who hears these words of mine and PUTS THEM INTO PRACTICE is like a wise man who built his house on the rock. ^^

Jesus cannot be called upon to support the ranks of those who say that true grace does not change lives for the better.

Still love ya, Patti, even though we disagree. I want you to know that.

Max
Max
Posted on Saturday, June 24, 2000 - 3:43 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Patti,

Can you show me just one credible Roman Catholic source that uses Matthew 7:21-24 ^^ to discredit those whom they believe exhibit "cheap faith" ^^?

Your friend in Christ,

Max
Max
Posted on Saturday, June 24, 2000 - 3:51 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Patti,

You posted, ^^ The allegation is that this passage is speaking out against "antinomians" who claim that they no longer have "good works" in order to be saved. ^^

Whose allegation? I've never made such an allegation?

And no one I know of on this website has ever claimed s/he has to ^^ have "good works" in order to be saved. ^^

This is not now, nor has it ever been, an issue here. At least insofar as I'm aware, the issue here has always been: Does God's grace change lives for the better?

Believing in you, Patti,

Max
Max
Posted on Saturday, June 24, 2000 - 4:33 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Actually, Patti,

In saying

Matthew 7:21-24 "Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!'"

Jesus is not "talking about believers in Christ who do good works." Jesus is speaking TO his true followers about "false prophets," wolves who "come to you in sheep's clothing" (v15).

It is these deceptive people who are claiming to belong to Christ who are pleading their works in the final judgment in Christ's name. Obviously Jesus does not know them because they NEVER accepted his free, costly grace in the first place.

You are correct in quoting, ^^ "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but ONLY HE WHO DOES THE WILL OF MY FATHER who is in heaven." ^^

But I believe you are mistaken if you say that doing the will of our Father who is in heaven RULES OUT good works in the life of the redeemed sinner as the RESULT of costly/real grace.

Jesus says in this same context: ^^ "Every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them. ^^ Matthew 7:17-20 NIV.

And good fruit is more than just something that takes place in the BRAIN. It is also something that comes out through the actions of the body. Some examples:

* Greet one another. Romans 16:16.

* Be kind to one another. Ephesians 4:32.

* Care for one another. 1 corinthians 12:25.

* Give preference to one another. Romans 12:10.

* Admonish one another. Romans 15:14.

* Wait for one another. I Corinthians 11:33.

* Bear one another's burdens. Galatians 6:2.

* Teach one another. Colossians 3:16.

* Comfort one another. 1 Thessalonians 4:18.

* Stimulate one another to love and GOOD DEEDS. Hebrews 10:24.

* Pray for one another. James 5:16.

* Forgive one another. Colossians 3:13.

* Be hospitable to one another. 1 Peter 4:9.

* Encourage one another. 1 Thessalonians 5:11.

* SERVE one another. Galatians 5:13.

These are the fruits of the Spirit. For, "By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? Likewise every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. EVERY TREE THAT DOES NOT BEAR GOOD FRUIT IS CUT DOWN AND THROWN INTO THE FIRE." Jesus, Matthew 7:16-19 NIV.

Real grace does not allow the redeemed sinner to behave passively, does not allow the person who is filled with the Spirit to just comtemplate the once-for-all-time, once-for-all-persons, historical, competed, unique act on the cross.

Rather it PRODUCES! Jesus said I am the vine, you are the branches. Real/costly grace produces real fruit. Bogus/cheap grace produces evil fruit.

Still believing you have the Spirit, Patti,

Max
Patti
Posted on Saturday, June 24, 2000 - 4:39 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Why do you keep claiming this when I have never said it, never indicated it, never hinted at it?

"But I believe you are mistaken if you say that doing the will of our Father who is in heaven RULES OUT good works in the life of the redeemed sinner as the RESULT of costly/real grace."
Patti
Posted on Saturday, June 24, 2000 - 4:45 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Max:
Can you show me just one credible Roman Catholic source that uses Matthew 7:21-24 ^^ to discredit those whom they believe exhibit "cheap faith" ^^?

Patti:
Yes, I can. That is why I said that. But you would merely dismiss them as being not credible.
Patti
Posted on Saturday, June 24, 2000 - 5:24 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Max,
I apologize for passing judgment on your actions. Here is one reference for you:

http://ic.net/~erasmus/RAZ50.HTM

FAITH WITHOUT WORKS IS BARREN
Dave Armstrong

Our Lord here shows us that it is not only necessary to believe in Him, but to keep all the Commandments (as the Pharisees were scrupulous in their observance of Mosaic Law). This standard indicates the very high level of perfection to which we are called. "Faith alone" is refuted.

Matthew 7:16-27 "You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? So every sound tree bears good fruit; but the bad tree bears evil fruit. A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will know them by their fruits. Not every one who says to me, "Lord, Lord," shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven. On that day many will say to me, "Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?" And then will I declare to them, "I never knew you; depart from me, you evildoers." Every one then who hears these words of mine, and does them will be like a wise man who built his house upon the rock; and the rain fell, and the floods came, and the winds blew and beat upon that house, but it did not fall, because it had been founded on the rock. And every one who hears these words of mine, and does not do them will be like a foolish man who built his house upon the sand; and the rain fell, and the floods came, and the winds blew and beat against that house, and it fell; and great was the fall of it."

Salvation is put into very practical terms by Jesus. He reiterates the teaching of Matthew 5:20 by emphasizing acts of obedience, as opposed to verbal proclamations only or mere head knowledge. Even some miraculous works are not necessarily under His superintendence.

A similar dynamic is also present in Matthew 25:31-46: the great scene of the separation of sheep and goats, where Christ continually makes the works of faith the central criterion of judgment. And again in Luke 18:18-25, where the rich young ruler asked Jesus what he must do to inherit eternal life, Jesus asks if he has kept the Commandments. Upon finding out that he has, He commands him to sell all his possessions and give the money to the poor (18:22). Jesus was quite an incompetent missionary, according to the pragmatic evangelistic techniques and criteria for "success" which prevail among many of today's evangelicals.

Nothing whatsoever is spoken about faith alone in any of these passages, as would be rightfully expected if Luther were correct about the nature of saving faith. All Christians agree that a person living unrighteously is in great danger. Catholics say that such a one has lost the state of grace through mortal sin, whereas most evangelicals contend that they were likely never saved at all. In any event, the actual outcome is the same in both cases if the sinning persists: hellfire.

Matthew 16:27 For the Son of man is to come with his angels in the glory of his Father, and then he will repay every man for what he has done.

John Henry Cardinal Newman comments:

"Faith has a certain prerogative of dignity under the Gospel. At the same time we must never forget that the more usual mode of doctrine both with Christ and His Apostles is to refer our acceptance to obedience to the commandments, not to faith . . .

"There are multitudes who would avow with confidence and exultation that they put obedience only in the second place in their religious scheme, as if it were rather a necessary consequence of faith than requiring a direct attention for its own sake; a something subordinate to it, rather than connatural and contemporaneous with it . . .

"These declarations, so solemnly, so repeatedly made, must hold good in their plain and obvious sense, and may not be infringed or superseded."
Patti
Posted on Saturday, June 24, 2000 - 5:58 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Justification Debate

Steve Clifford, Catholic apologist

URL:
http://transporter.com/apologia/sc_response.html

Catholics believe that the life of faith is also a life of charity or "good works". By "good works" Catholics do not mean the "works of the law" that Paul condemns, but rather the "works" of active charity or love that flow from living faith in Jesus Christ. True faith will express itself in a person's "works" - the way the person actually lives. This understanding is completely biblical! Jesus and the New Testament authors insist that people will be judged not only by their faith, but also according to their actual conduct or works. ~~**Jesus warned, "Not everyone who says to me, 'Lord, Lord.' will enter the kingdom of heaven, but only he who does the will of my Father in heaven" (Matthew 7:21).**~~ A number of other passages speak of the role of good works in salvation (see Matthew 16:27; Romans 2:2-10; 2 Corinthians 5:10; 1 Peter 1:17). Genuine faith requires an active response, which is charity, love, or good works. Paul calls this "faith working through love" (Galatians 5:6).
Max
Posted on Saturday, June 24, 2000 - 6:41 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Patti,

Max: Can you show me just one credible Roman Catholic source that uses Matthew 7:21-24 ^^ to discredit those whom they believe exhibit "cheap faith" ^^?

Patti: Yes, I can. That is why I said that. But you would merely dismiss them as being not credible.

Max: There are none.
Max
Posted on Saturday, June 24, 2000 - 6:46 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Patti, Not everything that Catholic apologist Steve Clifford says is wrong. We are not called on by our Lord to be anti-Catholic. The difference between Lutherans and Catholics on the subject of justification by grace/faith alone have not been correctly addressed by you on this website.

No sword intended,

Max
Max
Posted on Saturday, June 24, 2000 - 7:10 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Patti, I would suggest that you file away those previous, very inferior and unauthoritative Catholic sources that you have brought forward thus far and concentrate on this one. -Max

Part I
JOINT DECLARATION
ON THE DOCTRINE OF JUSTIFICATION
by the Lutheran World Federation
and the Catholic Church
Preamble

1. The doctrine of justification was of central importance for the Lutheran Reformation of the sixteenth century. It was held to be the "first and chief article"(1) and at the same time the "ruler and judge over all other Christian doctrines."(2) The doctrine of justification was particularly asserted and defended in its Reformation shape and special valuation over against the Roman Catholic Church and theology of that time, which in turn asserted and defended a doctrine of justification of a different character. From the Reformation perspective, justification was the crux of all the disputes. Doctrinal condemnations were put forward both in the Lutheran Confessions(3) and by the Roman Catholic Church's Council of Trent. These condemnations are still valid today and thus have a church-dividing effect.

2. For the Lutheran tradition, the doctrine of justification has retained its special status. Consequently it has also from the beginning occupied an important place in the official Lutheran-Roman Catholic dialogue.

3. Special attention should be drawn to the following reports: "The Gospel and the Church" (1972)(4) and "Church and Justification" (1994)(5) by the Lutheran-Roman Catholic Joint Commission, "Justification by Faith" (1983)(6) of the Lutheran-Roman Catholic dialogue in the USA and "The Condemnations of the Reformation Era - Do They Still Divide?" (1986)(7) by the Ecumenical Working Group of Protestant and Catholic theologians in Germany. Some of these dialogue reports have been officially received by the churches. An important example of such reception is the binding response of the United Evangelical-Lutheran Church of Germany to the "Condemnations" study, made in 1994 at the highest possible level of ecclesiastical recognition together with the other churches of the Evangelical Church in Germany.(8)

4. In their discussion of the doctrine of justification, all the dialogue reports as well as the responses show a high degree of agreement in their approaches and conclusions. The time has therefore come to take stock and to summarize the results of the dialogues on justification so that our churches may be informed about the overall results of this dialogue with the necessary accuracy and brevity, and thereby be enabled to make binding decisions.

5. The present Joint Declaration has this intention: namely, to show that on the basis of their dialogue the subscribing Lutheran churches and the Roman Catholic Church(9) are now able to articulate a common understanding of our justification by God's grace through faith in Christ. It does not cover all that either church teaches about justification; it does encompass a consensus on basic truths of the doctrine of justification and shows that the remaining differences in its explication are no longer the occasion for doctrinal condemnations.

6. Our Declaration is not a new, independent presentation alongside the dialogue reports and documents to date, let alone a replacement of them. Rather, as the appendix of sources shows, it makes repeated reference to them and their arguments.

7. Like the dialogues themselves, this Joint Declaration rests on the conviction that in overcoming the earlier controversial questions and doctrinal condemnations, the churches neither take the condemnations lightly nor do they disavow their own past. On the contrary, this Declaration is shaped by the conviction that in their respective histories our churches have come to new insights. Developments have taken place which not only make possible, but also require the churches to examine the divisive questions and condemnations and see them in a new light.

1. Biblical Message of Justification

8. Our common way of listening to the word of God in Scripture has led to such new insights. Together we hear the gospel that "God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life" (Jn 3:16). This good news is set forth in Holy Scripture in various ways. In the Old Testament we listen to God's word about human sinfulness (Ps 51:1-5; Dan 9:5f; Eccl/Qo 8:9f; Ezra 9:6f) and human disobedience (Gen 3:1-19; Neh 9:16f,26) as well as of God's "righteousness" (Isa 46:13; 51:5-8; 56:1 [cf. 53:11]; Jer 9:24) and "judgment" (Eccl/Qo 12:14; Ps 9:5f; 76:7-9).

9. In the New Testament diverse treatments of "righteousness" and "justification" are found in the writings of Matthew (5:10; 6:33; 21:32), John (16:8-11), Hebrews (5:3; 10:37f), and James (2:14-26).(10) In Paul's letters also, the gift of salvation is described in various ways, among others: "for freedom Christ has set us free" (Gal 5:1-13; cf. Rom 6:7), "reconciled to God" (2 Cor 5:18-21; cf. Rom 5:11), "peace with God" (Rom 5:1), "new creation" (2 Cor 5:17), "alive to God in Christ Jesus" (Rom 6:11,23), or "sanctified in Christ Jesus" (cf. 1 Cor 1:2; 1:30; 2 Cor 1:1). Chief among these is the "justification" of sinful human beings by God's grace through faith (Rom 3:23-25), which came into particular prominence in the Reformation period.

10. Paul sets forth the gospel as the power of God for salvation of the person who has fallen under the power of sin, as the message that proclaims that "the righteousness of God is revealed through faith for faith" (Rom 1:16f) and that grants "justification" (Rom 3:21-31). He proclaims Christ as "our righteousness" (1 Cor 1:30), applying to the risen Lord what Jeremiah proclaimed about God himself (Jer 23:6). In Christ's death and resurrection all dimensions of his saving work have their roots for he is "our Lord, who was put to death for our trespasses and raised for our justification" (Rom 4:25). All human beings are in need of God's righteousness, "since all have sinned and fall short of the glory of God" (Rom 3:23; cf. Rom 1:18-3:20; 11:32; Gal 3:22). In Galatians (3:6) and Romans (4:3-9), Paul understands Abraham's faith (Gen 15:6) as faith in the God who justifies the sinner (Rom 4:5) and calls upon the testimony of the Old Testament to undergird his gospel that this righteousness will be reckoned to all who, like Abraham, trust in God's promise. "For the righteous will live by faith (Hab 2:4; cf. Gal 3:11; Rom 1:17). In Paul's letters, God's righteousness is also God's power for those who have faith (Rom 1:16f; 2 Cor 5:21). In Christ he makes it our righteousness (2 Cor 5:21). Justification becomes ours through Christ Jesus "whom God put forward as a sacrifice of atonement by his blood, effective through faith" (Rom 3:25; see 3:21- 28). "For by grace you have been saved through faith, and this is not your own doing; it is the gift of God - not the result of works" (Eph 2:8f).

11. Justification is the forgiveness of sins (cf. Rom 3:23-25; Acts 13:39; Lk 18:14), liberation from the dominating power of sin and death (Rom 5:12-21) and from the curse of the law (Gal 3:10-14). It is acceptance into communion with God: already now, but then fully in God's coming kingdom (Rom 5:1f). It unites with Christ and with his death and resurrection (Rom 6:5). It occurs in the reception of the Holy Spirit in baptism and incorporation into the one body (Rom 8:1f, 9f; I Cor 12:12f). All this is from God alone, for Christ's sake, by grace, through faith in "the gospel of God's Son" (Rom 1:1-3).

12. The justified live by faith that comes from the Word of Christ (Rom 10:17) and is active through love (Gal 5:6), the fruit of the Spirit (Gal 5:22f). But since the justified are assailed from within and without by powers and desires (Rom 8:35-39; Gal 5:16-21) and fall into sin (1 Jn 1:8,10), they must constantly hear God's promises anew, confess their sins (1 Jn 1:9), participate in Christ's body and blood, and be exhorted to live righteously in accord with the will of God. That is why the Apostle says to the justified: "Work out your own salvation with fear and trembling; for it is God who is at work in you, enabling you both to will and to work for his good pleasure" (Phil 2:12f). But the good news remains: "there is now no condemnation for those who are in Christ Jesus" (Rom 8:1), and in whom Christ lives (Gal 2:20). Christ's "act of righteousness leads to justification and life for all" (Rom 5:18).

2. The Doctrine of Justification as Ecumenical Problem

13. Opposing interpretations and applications of the biblical message of justification were in the sixteenth century a principal cause of the division of the Western church and led as well to doctrinal condemnations. A common understanding of justification is therefore fundamental and indispensable to overcoming that division. By appropriating insights of recent biblical studies and drawing on modern investigations of the history of theology and dogma, the post- Vatican II ecumenical dialogue has led to a notable convergence concerning justification, with the result that this Joint Declaration is able to formulate a consensus on basic truths concerning the doctrine of justification. In light of this consensus, the corresponding doctrinal condemnations of the sixteenth century do not apply to today's partner.

3. The Common Understanding of Justification

14. The Lutheran churches and the Roman Catholic Church have together listened to the good news proclaimed in Holy Scripture. This common listening, together with the theological conversations of recent years, has led to a shared understanding of justification. This encompasses a consensus in the basic truths; the differing explications in particular statements are compatible with it.

15. In faith we together hold the conviction that justification is the work of the triune God. The Father sent his Son into the world to save sinners. The foundation and presupposition of justification is the incarnation, death, and resurrection of Christ. Justification thus means that Christ himself is our righteousness, in which we share through the Holy Spirit in accord with the will of the Father. Together we confess: By grace alone, in faith in Christ's saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works.(11)

16. All people are called by God to salvation in Christ. Through Christ alone are we justified, when we receive this salvation in faith. Faith is itself God's gift through the Holy Spirit who works through word and sacrament in the community of believers and who, at the same time, leads believers into that renewal of life which God will bring to completion in eternal life.

17. We also share the conviction that the message of justification directs us in a special way towards the heart of the New Testament witness to God's saving action in Christ: it tells us that as sinners our new life is solely due to the forgiving and renewing mercy that God imparts as a gift and we receive in faith, and never can merit in any way.

18. Therefore the doctrine of justification, which takes up this message and explicates it, is more than just one part of Christian doctrine. It stands in an essential relation to all truths of faith, which are to be seen as internally related to each other. It is an indispensable criterion which constantly serves to orient all the teaching and practice of our churches to Christ. When Lutherans emphasize the unique significance of this criterion, they do not deny the interrelation and significance of all truths of faith. When Catholics see themselves as bound by several criteria, they do not deny the special function of the message of justification. Lutherans and Catholics share the goal of confessing Christ in all things, who alone is to be trusted above all things as the one Mediator (1 Tim 2:5f) through whom God in the Holy Spirit gives himself and pours out his renewing gifts. [cf. Sources for section 3].

4. Explicating the Common Understanding of Justification

4.1 Human Powerlessness and Sin in Relation to Justification

19. We confess together that all persons depend completely on the saving grace of God for their salvation. The freedom they possess in relation to persons and the things of this world is no freedom in relation to salvation, for as sinners they stand under God's judgment and are incapable of turning by themselves to God to seek deliverance, of meriting their justification before God, or of attaining salvation by their own abilities. Justification takes place solely by God's grace. Because Catholics and Lutherans confess this together, it is true to say:

20. When Catholics say that persons "cooperate" in preparing for and accepting justification by consenting to God's justifying action, they see such personal consent as itself an effect of grace, not as an action arising from innate human abilities.

21. According to Lutheran teaching, human beings are incapable of cooperating in their salvation, because as sinners they actively oppose God and his saving action. Lutherans do not deny that a person can reject the working of grace. When they emphasize that a person can only receive (mere passive) justification, they mean thereby to exclude any possibility of contributing to one's own justification, but do not deny that believers are fully involved personally in their faith, which is effected by God's Word. [cf. Sources for 4.1].

4.2 Justification as Forgiveness of Sins and Making Righteous

22. We confess together that God forgives sin by grace and at the same time frees human beings from sin's enslaving power and imparts the gift of new life in Christ. When persons come by faith to share in Christ, God no longer imputes to them their sin and through the Holy Spirit effects in them an active love. These two aspects of God's gracious action are not to be separated, for persons are by faith united with Christ, who in his person is our righteousness (1 Cor 1:30): both the forgiveness of sin and the saving presence of God himself. Because Catholics and Lutherans confess this together, it is true to say that:

23. When Lutherans emphasize that the righteousness of Christ is our righteousness, their intention is above all to insist that the sinner is granted righteousness before God in Christ through the declaration of forgiveness and that only in union with Christ is one's life renewed. When they stress that God's grace is forgiving love ("the favor of God"(12)), they do not thereby deny the renewal of the Christian's life. They intend rather to express that justification remains free from human cooperation and is not dependent on the life-renewing effects of grace in human beings.

24. When Catholics emphasize the renewal of the interior person through the reception of grace imparted as a gift to the believer,(13) they wish to insist that God's forgiving grace always brings with it a gift of new life, which in the Holy Spirit becomes effective in active love. They do not thereby deny that God's gift of grace in justification remains independent of human cooperation. [cf. Sources for section 4.2].

4.3 Justification by Faith and through Grace

25. We confess together that sinners are justified by faith in the saving action of God in Christ. By the action of the Holy Spirit in baptism, they are granted the gift of salvation, which lays the basis for the whole Christian life. They place their trust in God's gracious promise by justifying faith, which includes hope in God and love for him. Such a faith is active in love and thus the Christian cannot and should not remain without works. But whatever in the justified precedes or follows the free gift of faith is neither the basis of justification nor merits it.

26. According to Lutheran understanding, God justifies sinners in faith alone (sola fide). In faith they place their trust wholly in their Creator and Redeemer and thus live in communion with him. God himself effects faith as he brings forth such trust by his creative word. Because God's act is a new creation, it affects all dimensions of the person and leads to a life in hope and love. In the doctrine of "justification by faith alone," a distinction but not a separation is made between justification itself and the renewal of one's way of life that necessarily follows from justification and without which faith does not exist. Thereby the basis is indicated from which the renewal of life proceeds, for it comes forth from the love of God imparted to the person in justification. Justification and renewal are joined in Christ, who is present in faith.

27. The Catholic understanding also sees faith as fundamental in justification. For without faith, no justification can take place. Persons are justified through baptism as hearers of the word and believers in it. The justification of sinners is forgiveness of sins and being made righteous by justifying grace, which makes us children of God. In justification the righteous receive from Christ faith, hope, and love and are thereby taken into communion with him.(14) This new personal relation to God is grounded totally on God's graciousness and remains constantly dependent on the salvific and creative working of this gracious God, who remains true to himself, so that one can rely upon him. Thus justifying grace never becomes a human possession to which one could appeal over against God. While Catholic teaching emphasizes the renewal of life by justifying grace, this renewal in faith, hope, and love is always dependent on God's unfathomable grace and contributes nothing to justification about which one could boast before God (Rom 3:27). [See Sources for section 4.3].

4.4 The Justified as Sinner

28. We confess together that in baptism the Holy Spirit unites one with Christ, justifies, and truly renews the person. But the justified must all through life constantly look to God's unconditional justifying grace. They also are continuously exposed to the power of sin still pressing its attacks (cf. Rom 6:12-14) and are not exempt from a lifelong struggle against the contradiction to God within the selfish desires of the old Adam (cf. Gal 5:16; Rom 7:7-10). The justified also must ask God daily for forgiveness as in the Lord's Prayer (Mt. 6:12; 1 Jn 1:9), are ever again called to conversion and penance, and are ever again granted forgiveness.

29. Lutherans understand this condition of the Christian as a being "at the same time righteous and sinner." Believers are totally righteous, in that God forgives their sins through Word and Sacrament and grants the righteousness of Christ which they appropriate in faith. In Christ, they are made just before God. Looking at themselves through the law, however, they recognize that they remain also totally sinners. Sin still lives in them (1 Jn 1:8; Rom 7:17,20), for they repeatedly turn to false gods and do not love God with that undivided love which God requires as their Creator (Deut 6:5; Mt 22:36-40 pr.). This contradiction to God is as such truly sin. Nevertheless, the enslaving power of sin is broken on the basis of the merit of Christ. It no longer is a sin that "rules" the Christian for it is itself "ruled" by Christ with whom the justified are bound in faith. In this life, then, Christians can in part lead a just life. Despite sin, the Christian is no longer separated from God, because in the daily return to baptism, the person who has been born anew by baptism and the Holy Spirit has this sin forgiven. Thus this sin no longer brings damnation and eternal death.(15) Thus, when Lutherans say that justified persons are also sinners and that their opposition to God is truly sin, they do not deny that, despite this sin, they are not separated from God and that this sin is a "ruled" sin. In these affirmations, they are in agreement with Roman Catholics, despite the difference in understanding sin in the justified.

30. Catholics hold that the grace of Jesus Christ imparted in baptism takes away all that is sin "in the proper sense" and that is "worthy of damnation" (Rom 8:1).(16) There does, however, remain in the person an inclination (concupiscence) which comes from sin and presses toward sin. Since, according to Catholic conviction, human sins always involve a personal element and since this element is lacking in this inclination, Catholics do not see this inclination as sin in an authentic sense. They do not thereby deny that this inclination does not correspond to God's original design for humanity and that it is objectively in contradiction to God and remains one's enemy in lifelong struggle. Grateful for deliverance by Christ, they underscore that this inclination in contradiction to God does not merit the punishment of eternal death(17) and does not separate the justified person from God. But when individuals voluntarily separate themselves from God, it is not enough to return to observing the commandments, for they must receive pardon and peace in the Sacrament of Reconciliation through the word of forgiveness imparted to them in virtue of God's reconciling work in Christ. [See Sources for section 4.4].

4.5 Law and Gospel

31.We confess together that persons are justified by faith in the gospel "apart from works prescribed by the law" (Rom 3:28). Christ has fulfilled the law and by his death and resurrection has overcome it as a way to salvation. We also confess that God's commandments retain their validity for the justified and that Christ has by his teaching and example expressed God's will which is a standard for the conduct of the justified also.

32. Lutherans state that the distinction and right ordering of law and gospel is essential for the understanding of justification. In its theological use, the law is demand and accusation. Throughout their lives, all persons, Christians also, in that they are sinners, stand under this accusation which uncovers their sin so that, in faith in the gospel, they will turn unreservedly to the mercy of God in Christ, which alone justifies them.

33. Because the law as a way to salvation has been fulfilled and overcome through the gospel, Catholics can say that Christ is not a lawgiver in the manner of Moses. When Catholics emphasize that the righteous are bound to observe God's commandments, they do not thereby deny that through Jesus Christ God has mercifully promised to his children the grace of eternal life.(18) [See Sources for section 4.5].

4.6 Assurance of Salvation

34. We confess together that the faithful can rely on the mercy and promises of God. In spite of their own weakness and the manifold threats to their faith, on the strength of Christ's death and resurrection they can build on the effective promise of God's grace in Word and Sacrament and so be sure of this grace.

35. This was emphasized in a particular way by the Reformers: in the midst of temptation, believers should not look to themselves but look solely to Christ and trust only him. In trust in God's promise they are assured of their salvation, but are never secure looking at themselves.

36. Catholics can share the concern of the Reformers to ground faith in the objective reality of Christ's promise, to look away from one's own experience, and to trust in Christ's forgiving word alone (cf. Mt 16:19; 18:18). With the Second Vatican Council, Catholics state: to have faith is to entrust oneself totally to God,(19) who liberates us from the darkness of sin and death and awakens us to eternal life.(20) In this sense, one cannot believe in God and at the same time consider the divine promise untrustworthy. No one may doubt God's mercy and Christ's merit. Every person, however, may be concerned about his salvation when he looks upon his own weaknesses and shortcomings. Recognizing his own failures, however, the believer may yet be certain that God intends his salvation. [See Sources for section 4.6].

4.7 The Good Works of the Justified

37. We confess together that good works - a Christian life lived in faith, hope and love - follow justification and are its fruits. When the justified live in Christ and act in the grace they receive, they bring forth, in biblical terms, good fruit. Since Christians struggle against sin their entire lives, this consequence of justification is also for them an obligation they must fulfill. Thus both Jesus and the apostolic Scriptures admonish Christians to bring forth the works of love.

38. According to Catholic understanding, good works, made possible by grace and the working of the Holy Spirit, contribute to growth in grace, so that the righteousness that comes from God is preserved and communion with Christ is deepened. When Catholics affirm the "meritorious" character of good works, they wish to say that, according to the biblical witness, a reward in heaven is promised to these works. Their intention is to emphasize the responsibility of persons for their actions, not to contest the character of those works as gifts, or far less to deny that justification always remains the unmerited gift of grace.

39. The concept of a preservation of grace and a growth in grace and faith is also held by Lutherans. They do emphasize that righteousness as acceptance by God and sharing in the righteousness of Christ is always complete. At the same time, they state that there can be growth in its effects in Christian living. When they view the good works of Christians as the fruits and signs of justification and not as one's own "merits", they nevertheless also understand eternal life in accord with the New Testament as unmerited "reward" in the sense of the fulfillment of God's promise to the believer. [See Sources for section 4.7].

5. The Significance and Scope of the Consensus Reached

40. The understanding of the doctrine of justification set forth in this Declaration shows that a consensus in basic truths of the doctrine of justification exists between Lutherans and Catholics. In light of this consensus the remaining differences of language, theological elaboration, and emphasis in the understanding of justification described in paras. 18 to 39 are acceptable. Therefore the Lutheran and the Catholic explications of justification are in their difference open to one another and do not destroy the consensus regarding the basic truths.

41. Thus the doctrinal condemnations of the 16th century, in so far as they relate to the doctrine of justification, appear in a new light: The teaching of the Lutheran churches presented in this Declaration does not fall under the condemnations from the Council of Trent. The condemnations in the Lutheran Confessions do not apply to the teaching of the Roman Catholic Church presented in this Declaration.

42. Nothing is thereby taken away from the seriousness of the condemnations related to the doctrine of justification. Some were not simply pointless. They remain for us "salutary warnings" to which we must attend in our teaching and practice.(21)

43. Our consensus in basic truths of the doctrine of justification must come to influence the life and teachings of our churches. Here it must prove itself. In this respect, there are still questions of varying importance which need further clarification. These include, among other topics, the relationship between the Word of God and church doctrine, as well as ecclesiology, ecclesial authority, church unity, ministry, the sacraments, and the relation between justification and social ethics. We are convinced that the consensus we have reached offers a solid basis for this clarification. The Lutheran churches and the Roman Catholic Church will continue to strive together to deepen this common understanding of justification and to make it bear fruit in the life and teaching of the churches.

44. We give thanks to the Lord for this decisive step forward on the way to overcoming the division of the church. We ask the Holy Spirit to lead us further toward that visible unity which is Christ's will.

* * *

APPENDIX
Resources for the Joint Declaration
on the Doctrine of Justification

In parts 3 and 4 of the "Joint Declaration" formulations from different Lutheran-Catholic dialogues are referred to. They are the following documents:

"All Under One Christ," Statement on the Augsburg Confession by the Roman Catholic/Lutheran Joint Commission, 1980, in: Growth in Agreement, edited by Harding Meyer and Lukas Vischer, New York/Ramsey, Geneva, 1984, 241-247.

Denzinger-Sch–nmetzer, Enchiridion symbolorum ...32nd to 36th edition (hereafter: DS).

Denzinger-H¸nermann, Enchiridion symbolorum ...since the 37th edition (hereafter: DH).

Evaluation of the Pontifical Council for Promoting Christian Unity of the Study Lehrverurteilungen - kirchentrennend?, Vatican, 1992, unpublished document (hereafter: PCPCU).

Justification by Faith, Lutherans and Catholics in Dialogue VII, Minneapolis, 1985 (hereafter: USA).

Position Paper of the Joint Committee of the United Evangelical Lutheran Church of Germany and the LWF German National Committee regarding the document "The Condemnations of the Reformation Era. Do They Still Divide?" in: Lehrverurteilungen im Gespr”ch, G–ttingen, 1993 (hereafter: VELKD).

The Condemnations of the Reformation Era. Do they Still Divide? Edited by Karl Lehmann and Wolfhart Pannenberg, Minneapolis, 1990 (hereafter: LV:E)

For 3: The Common Understanding of Justification (paras 17 and 18) (LV:E 68f; VELKD 95)

"... a faith centered and forensically conceived picture of justification is of major importance for Paul and, in a sense, for the Bible as a whole, although it is by no means the only biblical or Pauline way of representing God's saving work" (USA, no. 146).
"Catholics as well as Lutherans can acknowledge the need to test the practices, structures, and theologies of the church by the extent to which they help or hinder 'the proclamation of God's free and merciful promises in Christ Jesus which can be rightly received only through faith' (para. 28)" (USA, no. 153).
Regarding the "fundamental affirmation" (USA, no. 157; cf. 4) it is said:

"This affirmation, like the Reformation doctrine of justification by faith alone, serves as a criterion for judging all church practices, structures, and traditions precisely because its counterpart is 'Christ alone' (solus Christus). He alone is to be ultimately trusted as the one mediator through whom God in the Holy Spirit pours out his saving gifts. All of us in this dialogue affirm that all Christian teachings, practices, and offices should so function as to foster 'the obedience of faith' (Rom. 1:5) in God's saving action in Christ Jesus alone through the Holy Spirit, for the salvation of the faithful and the praise and honor of the heavenly Father" (USA, no. 160).
"For that reason, the doctrine of justification - and, above all, its biblical foundation - will always retain a special function in the church. That function is continually to remind Christians that we sinners live solely from the forgiving love of God, which we merely allow to be bestowed on us, but which we in no way - in however modified a form - 'earn' or are able to tie down to any preconditions or postconditions. The doctrine of justification therefore becomes the touchstone for testing at all times whether a particular interpretation of our relationship to God can claim the name of 'Christian.' At the same time, it becomes the touchstone for the church, for testing at all times whether its proclamation and its praxis correspond to what has been given to it by its Lord" (LV:E 69).
"An agreement on the fact that the doctrine of justification is significant not only as one doctrinal component within the whole of our church's teaching, but also as the touchstone for testing the whole doctrine and practice of our churches, is - from a Lutheran point of view - fundamental progress in the ecumenical dialogue between our churches. It cannot be welcomed enough" (VELKD 95, 20-26; cf. 157).
"For Lutherans and Catholics, the doctrine of justification has a different status in the hierarchy of truth; but both sides agree that the doctrine of justification has its specific function in the fact that it is 'the touchstone for testing at all times whether a particular interpretation of our relationship to God can claim the name of "Christian". At the same time it becomes the touchstone for the church, for testing at all times whether its proclamation and its praxis correspond to what has been given to it by its Lord' (LV:E 69). The criteriological significance of the doctrine of justification for sacramentology, ecclesiology and ethical teachings still deserves to be studied further" (PCPCU 96).
For 4.1: Human Powerlessness and Sin in Relation to Justification (paras 19-21) (LV:E 42ff; 46; VELKD 77-81; 83f)

"Those in whom sin reigns can do nothing to merit justification, which is the free gift of God's grace. Even the beginnings of justification, for example, repentance, prayer for grace, and desire for forgiveness, must be God's work in us" (USA, no. 156.3).
"Both are concerned to make it clear that ... human beings cannot ... cast a sideways glance at their own endeavors ... But a response is not a 'work.' The response of faith is itself brought about through the uncoercible word of promise which comes to human beings from outside themselves. There can be 'cooperation' only in the sense that in faith the heart is involved, when the Word touches it and creates faith" (LV:E 46f).
"Where, however, Lutheran teaching construes the relation of God to his human creatures in justification with such emphasis on the divine 'monergism' or the sole efficacy of Christ in such a way, that the person's willing acceptance of God's grace - which is itself a gift of God - has no essential role in justification, then the Tridentine canons 4, 5, 6 and 9 still constitute a notable doctrinal difference on justification" (PCPCU 22).
"The strict emphasis on the passivity of human beings concerning their justification never meant, on the Lutheran side, to contest the full personal participation in believing; rather it meant to exclude any cooperation in the event of justification itself. Justification is the work of Christ alone, the work of grace alone" (VELKD 84,3-8).
For 4.2: Justification as Forgiveness of Sins and Making Righteous (paras. 22-24) (USA, nos. 98-101; LV:E 47ff; VELKD 84ff; cf. also the quotations for 4.3)

"By justification we are both declared and made righteous. Justification, therefore, is not a legal fiction. God, in justifying, effects what he promises; he forgives sin and makes us truly righteous" (USA, no. 156,5).
"Protestant theology does not overlook what Catholic doctrine stresses: the creative and renewing character of God's love; nor does it maintain ..God's impotence toward a sin which is 'merely' forgiven in justification but which is not truly abolished in its power to divide the sinner from God" (LV:E 49).
"The Lutheran doctrine has never understood the 'crediting of Christ's justification' as without effect on the life of the faithful, because Christ's word achieves what it promises. Accordingly the Lutheran doctrine understands grace as God's favor, but nevertheless as effective power ..'for where there is forgiveness of sins, there is also life and salvation'" (VELKD 86,15-23).
"Catholic doctrine does not overlook what Protestant theology stresses: the personal character of grace, and its link with the Word; nor does it maintain ..grace as an objective 'possession' (even if a conferred possession) on the part of the human being - something over which he can dispose" (LV:E 49).
For 4.3: Justification by Faith and through Grace (paras. 25-27) (USA, nos. 105ff; LV:E 49-53; VELKD 87-90)

"If we translate from one language to another, then Protestant talk about justification through faith corresponds to Catholic talk about justification through grace; and on the other hand, Protestant doctrine understands substantially under the one word 'faith' what Catholic doctrine (following 1 Cor. 13:13) sums up in the triad of 'faith, hope, and love'" (LV:E 52).
"We emphasize that faith in the sense of the first commandment always means love to God and hope in him and is expressed in the love to the neighbour" (VELKD 89,8-11).
"Catholics ..teach as do Lutherans, that nothing prior to the free gift of faith merits justification and that all of God's saving gifts come through Christ alone" (USA, no. 105).
"The Reformers ..understood faith as the forgiveness and fellowship with Christ effected by the word of promise itself .. This is the ground for the new being, through which the flesh is dead to sin and the new man or woman in Christ has life (sola fide per Christum). But even if this faith necessarily makes the human being new, the Christian builds his confidence, not on his own new life, but solely on God's gracious promise. Acceptance in Christ is sufficient, if 'faith' is understood as 'trust in the promise' (fides promissionis)" (LV:E 50).
Cf. The Council of Trent, Session 6, Chap. 7: "Consequently, in the process of justification, together with the forgiveness of sins a person receives, through Jesus Christ into whom he is grafted, all these infused at the same time: faith, hope and charity" (DH 1530).
"According to Protestant interpretation, the faith that clings unconditionally to God's promise in Word and Sacrament is sufficient for righteousness before God, so that the renewal of the human being, without which there can be no faith, does not in itself make any contribution to justification" (LV:E 52).
"As Lutherans we maintain the distinction between justification and sanctification, of faith and works, which however implies no separation" (VELKD 89,6-8).
"Catholic doctrine knows itself to be at one with the Protestant concern in emphasizing that the renewal of the human being does not 'contribute' to justification, and is certainly not a contribution to which he could make any appeal before God. Nevertheless it feels compelled to stress the renewal of the human being through justifying grace, for the sake of acknowledging God's newly creating power; although this renewal in faith, hope, and love is certainly nothing but a response to God's unfathomable grace" (LV:E 52f).
"Insofar as the Catholic doctrine stresses that grace is personal and linked with the Word, that renewal ..is certainly nothing but a response effected by God's word itself, and that the renewal of the human being does not contribute to justification, and is certainly not a contribution to which a person could make any appeal before God, our objection ..no longer applies" (VELKD 89,12-21).
For 4.4: The Justified as Sinner (paras. 28-30) (USA, nos. 102ff; LV:E 44ff; VELKD 81ff)

- "For however just and holy, they fall from time to time into the sins that are those of daily existence.

What is more, the Spirit's action does not exempt believers from the lifelong struggle against sinful tendencies. Concupiscence and other effects of original and personal sin, according to Catholic doctrine, remain in the justified, who therefore must pray daily to God for forgiveness" (USA, no. 102).

"The doctrines laid down at Trent and by the Reformers are at one in maintaining that original sin, and also the concupiscence that remains, are in contradiction to God ..object of the lifelong struggle against sin ..[A]fter baptism, concupiscence in the person justified no longer cuts that person off from God; in Tridentine language, it is 'no longer sin in the real sense'; in Lutheran phraseology, it is peccatum regnatum, 'controlled sin'" (LV:E 46).
"The question is how to speak of sin with regard to the justified without limiting the reality of salvation. While Lutherans express this tension with the term 'controlled sin' (peccatum regnatum) which expresses the teaching of the Christian as 'being justified and sinner at the same time' (simul iustus et peccator), Roman Catholics think the reality of salvation can only be maintained by denying the sinful character of concupiscence. With regard to this question a considerable rapprochement is reached if LV:E calls the concupiscence that remains in the justified a 'contradiction to God' and thus qualifies it as sin" (VELKD 82,29-39).
For 4.5: Law and Gospel (paras. 31-33)

According to Pauline teaching this topic concerns the Jewish law as means of salvation. This law was fulfilled and overcome in Christ. This statement and the consequences from it have to be understood on this basis.
With reference to Canons 19f of the Council of Trent, the VELKD (89,28-36) says as follows:
"The ten commandments of course apply to Christians as stated in many places of the confessions.. If Canon 20 stresses that a person ..is bound to keep the commandments of God, this canon does not strike to us; if however Canon 20 affirms that faith has salvific power only on condition of keeping the commandments this applies to us. Concerning the reference of the Canon regarding the commandments of the church, there is no difference between us if these commandments are only expressions of the commandments of God; otherwise it would apply to us."

- The last paragraph is related factually to 4.3, but emphasizes the 'convicting function' of the law which is important to Lutheran thinking.

For 4.6: Assurance of Salvation (paras. 34-36) (LV:E 53-56; VELKD 90ff)

"The question is: How can, and how may, human beings live before God in spite of their weakness, and with that weakness?" (LV:E 53).
"The foundation and the point of departure [of the Reformers is] ..the reliability and sufficiency of God's promise, and the power of Christ's death and resurrection; human weakness, and the threat to faith and salvation which that involves" (LV:E 56).
The Council of Trent also emphasizes that "it is necessary to believe that sins are not forgiven, nor have they ever been forgiven, save freely by the divine mercy on account of Christ;" and that we must not doubt "the mercy of God, the merit of Christ and the power and efficacy of the sacraments; so it is possible for anyone, while he regards himself and his own weakness and lack of dispositions, to be anxious and fearful about his own state of grace" (Council of Trent, Session 6, chapter 9, DH 1534).
"Luther and his followers go a step farther. They urge that the uncertainty should not merely be endured. We should avert our eyes from it and take seriously, practically, and personally the objective efficacy of the absolution pronounced in the sacrament of penance, which comes 'from outside.' ..Since Jesus said, 'Whatever you loose on earth shall be loosed in heaven' (Matt. 16:19), the believer ..would declare Christ to be a liar ..if he did not rely with a rock-like assurance on the forgiveness of God uttered in the absolution ..This reliance can itself be subjectively uncertain - that the assurance of forgiveness is not a security of forgiveness (securitas); but this must not be turned into yet another problem, so to speak: the believer should turn his eyes away from it, and should look only to Christ's word of forgiveness" (LV:E 53f).
"Today Catholics can appreciate the Reformer's efforts to ground faith in the objective reality of Christ's promise, 'whatsoever you loose on earth ....' and to focus believers on the specific word of absolution from sins. ..Luther's original concern to teach people to look away from their experience, and to rely on Christ alone and his word of forgiveness [is not to be condemned]" (PCPCU 24).
A mutual condemnation regarding the understanding of the assurance of salvation "can even less provide grounds for mutual objection today - particularly if we start from the foundation of a biblically renewed concept of faith. For a person can certainly lose or renounce faith, and self-commitment to God and his word of promise. But if he believes in this sense, he cannot at the same time believe that God is unreliable in his word of promise. In this sense it is true today also that - in Luther's words - faith is the assurance of salvation" (LV:E 56).
With reference to the concept of faith of Vatican II, see Dogmatic Constitution on Divine Revelation, no. 5: "'The obedience of faith' ..must be given to God who reveals, an obedience by which man entrusts his whole self freely to God, offering 'the full submission of intellect and will to God who reveals,' and freely assenting to the truth revealed by Him."
"The Lutheran distinction between the certitude (certitudo) of faith which looks alone to Christ and earthly security (securitas), which is based on the human being, has not been dealt with clearly enough in the LV. The question whether a Christian ìhas believed fully and completelyî (LV:E 53) does not arise for the Lutheran understanding, since faith never reflects on itself, but depends completely on God, whose grace is bestowed through word and sacrament, thus from outside (extra nos)" (VELKD 92,2-9).
For 4.7: The Good Works of the Justified (paras. 37-39) (LV:E 66ff, VELKD 90ff)

"But the Council excludes the possibility of earning grace - that is, justification - (can. 2; DS 1552) and bases the earning or merit of eternal life on the gift of grace itself, through membership in Christ (can. 32: DS 1582). Good works are 'merits' as a gift. Although the Reformers attack 'Godless trust' in one's own works, the Council explicitly excludes any notion of a claim or any false security (cap. 16: DS 1548f). It is evident ..that the Council wishes to establish a link with Augustine, who introduced the concept of merit, in order to express the responsibility of human beings, in spite of the 'bestowed' character of good works" (LV:E 66).
If we understand the language of "cause" in Canon 24 in more personal terms, as it is done in chapter 16 of the Decree on Justification, where the idea of communion with Christ is foundational, then we can describe the Catholic doctrine on merit as it is done in the first sentence of the second paragraph of 4.7: growth in grace, perseverance in righteousness received from God and a deeper communion with Christ.
"Many antitheses could be overcome if the misleading word 'merit' were simply to be viewed and thought about in connection with the true sense of the biblical term 'wage' or reward" (LV:E 67).
"The Lutheran confessions stress that the justified person is responsible not to lose the grace received but to live in it ..Thus the confessions can speak of a preservation of grace and a growth in it. If righteousness in Canon 24 is understood in the sense that it affects human beings, then it does not strike to us. But if 'righteousness' in Canon 24 refers to the Christian's acceptance by God, it strikes to us; for this righteousness is always perfect; compared with it the works of Christians are only 'fruits' and 'signs'" (VELKD 94,2-14).
"Concerning Canon 26, we refer to the Apology where eternal life is described as reward: '..We grant that eternal life is a reward because it is something that is owed - not because of our merits but because of the promise'" (VELKD 94,20-24).
* * *

OFFICIAL COMMON STATEMENT
by the Lutheran World Federation
and the Catholic Church

On the basis of the agreements reached in the Joint Declaration on the Doctrine of Justification (JD), the Lutheran World Federation and the Catholic Church declare together: ÑThe understanding of the doctrine of justification set forth in this Declaration shows that a consensus in basic truths of the doctrine of justification exists between Lutherans and Catholicsì (JD 40). On the basis of this consensus the Lutheran World Federation and the Catholic Church declare together: ìThe teaching of the Lutheran Churches presented in the Declaration does not fall under the condemnations from the Council of Trent. The condemnations in the Lutheran Confessions do not apply to the teaching of the Roman Catholic Church presented in this Declarationì (JD 41).
With reference to the Resolution on the Joint Declaration by the Council of the Lutheran World Federation of 16 June 1998 and the response to the Joint Declaration by the Catholic Church of 25 June 1998 and to the questions raised by both of them, the annexed statement (called ÑAnnexì) further substantiates the consensus reached in the Joint Declaration; thus it becomes clear that the earlier mutual doctrinal condemnations do not apply to the teaching of the dialogue partners as presented in the Joint Declaration.
The two partners in dialogue are committed to continued and deepened study of the biblical foundations of the doctrine of justification. They will also seek further common understanding of the doctrine of justification, also beyond what is dealt with in the Joint Declaration and the annexed substantiating statement. Based on the consensus reached, continued dialogue is required specifically on the issues mentioned especially in the Joint Declaration itself (JD 43) as requiring further clarification in order to reach full church communion, a unity in diversity, in which remaining differences would be Ñreconciledì and no longer have a divisive force. Lutherans and Catholics will continue their efforts ecumenically in their common witness to interpret the message of justification in language relevant for human beings today, and with reference both to individual and social concerns of our times.
By this act of signing
The Catholic Church and The Lutheran World Federation
confirm
the Joint Declaration on the Doctrine of Justification in its entirety

* * *

ANNEX
TO THE OFFICIAL COMMON STATEMENT

The following elucidations underline the consensus reached in the Joint Declaration on the Doctrine of Justification (JD) regarding basic truths of justification; thus it becomes clear that the mutual condemnations of former times do not apply to the Catholic and Lutheran doctrines of justification as they are presented in the Joint Declaration.
ÑTogether we confess: By grace alone, in faith in Christ's saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good worksì (JD 15).
A) ÑWe confess together that God forgives sin by grace and at the same time frees human beings from sin's enslaving power (...)ì (JD 22). Justification is forgiveness of sins and being made righteous, through which God Ñimparts the gift of new life in Christì (JD 22). ÑSince we are justified by faith we have peace with Godì (Rom 5:1). We are Ñcalled children of God; and that is what we areì (1 Jn 3:1).We are truly and inwardly renewed by the action of the Holy Spirit, remaining always dependent on his work in us. ÑSo if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!ì (2 Cor 5:17). The justified do not remain sinners in this sense.

Yet we would be wrong were we to say that we are without sin (1 Jn l:8-10, cf. JD 28). Ñ(A)ll of us make many mistakesì (Jas 3:2). ÑWho is aware of his unwitting sins? Cleanse me of many secret faultsì (Ps. 19:12). And when we pray, we can only say, like the tax collector, ÑGod, be merciful to me, a sinnerì (Lk 18:13). This is expressed in a variety of ways in our liturgies. Together we hear the exhortation ÑTherefore, do not let sin exercise dominion in your mortal bodies, to make you obey their passionsì (Rom 6:12). This recalls to us the persisting danger which comes from the power of sin and its action in Christians. To this extent, Lutherans and Catholics can together understand the Christian as simul justus et peccator, despite their different approaches to this subject as expressed in JD 29-30.

B) The concept of Ñconcupiscenceì is used in different senses on the Catholic and Lutheran sides. In the Lutheran Confessional writings Ñconcupiscenceì is understood as the self-seeking desire of the human being, which in light of the Law, spiritually understood, is regarded as sin. In the Catholic understanding concupiscence is an inclination, remaining in human beings even after baptism, which comes from sin and presses towards sin. Despite the differences involved here, it can be recognized from a Lutheran perspective that desire can become the opening through which sin attacks. Due to the power of sin the entire human being carries the tendency to oppose God. This tendency, according to both Lutheran and Catholic conception, Ñdoes not correspond to Godís original design for humanityì (JD 30). Sin has a personal character and, as such, leads to separation from God. It is the selfish desire of the old person and the lack of trust and love toward God.

The reality of salvation in baptism and the peril from the power of sin can be expressed in such a way that, on the one hand, the forgiveness of sins and renewal of humanity in Christ by baptism is emphasised and, on the other hand, it can be seen that the justified also Ñare continuously exposed to the power of sin still pressing its attacks (cf. Rom 6:12-14) and are not exempt from a lifelong struggle against the contradiction to God (...)ì (JD 28).

C) Justification takes place Ñby grace aloneì (JD 15 and 16), by faith alone, the person is justified Ñapart from worksì (Rom 3:28, cf. JD 25). ÑGrace creates faith not only when faith begins in a person but as long as faith lastsì (Thomas Aquinas, S. Th. II/II 4, 4 ad 3). The working of Godís grace does not exclude human action: God effects everything, the willing and the achievement, therefore, we are called to strive (cf. Phil 2:12 ff). ÑAs soon as the Holy Spirit has initiated his work of regeneration and renewal in us through the Word and the holy sacraments, it is certain that we can and must cooperate by the power of the Holy Spirit...ì (The Formula of Concord, FC SD II,64f; BSLK 897,37ff).

D) Grace as fellowship of the justified with God in faith, hope and love is always received from the salvific and creative work of God (cf. JD 27). But it is nevertheless the responsibility of the justified not to waste this grace but to live in it. The exhortation to do good works is the exhortation to practice the faith (cf. BSLK 197,45). The good works of the justified Ñshould be done in order to confirm their call, that is, lest they fall from their call by sinning againì (Apol. XX,13, BSLK 316,18-24; with reference to 2 Pet. 1:10. Cf. also FC SD IV,33; BSLK 948,9-23). In this sense Lutherans and Catholics can understand together what is said about the Ñpreservation of graceì in JD 38 and 39. Certainly, Ñwhatever in the justified precedes or follows the free gift of faith is neither the basis of justification nor merits itì (JD 25).

E) By justification we are unconditionally brought into communion with God. This includes the promise of eternal life; Ñ(I)f we have been united with him in a death like his, we will certainly be united with him in a resurrection like hisì (Rom 6:5, cf. Jn 3:36, Rom 8:17). In the final judgement, the justified will be judged also on their works (cf. Mt 16:27; 25:31-46; Rom 2:16; 14:12; 1 Cor 3:8; 2 Cor 5:10 etc.). We face a judgement in which Godís gracious sentence will approve anything in our life and action that corresponds to his will. However, everything in our life that is wrong will be uncovered and will not enter eternal life. The Formula of Concord also states: ÑIt is Godís will and express command that believers should do good works which the Holy Spirit works in them, and God is willing to be pleased with them for Christís sake and he promises to reward them gloriously in this and in the future life.ì (FC SD IV,38). Any reward is a reward of grace, on which we have no claim.

3. The doctrine of justification is measure or touchstone for the Christian faith. No teaching may contradict this criterion. In this sense, the doctrine of justification is an Ñindispensable criterion which constantly serves to orient all the teaching and practice of our churches to Christì (JD l8). As such, it has its truth and specific meaning within the overall context of the Churchís fundamental Trinitarian confession of faith. We Ñshare the goal of confessing Christ in all things, who is to be trusted above all things as the one Mediator (1 Tim 2:5-6) through whom God in the Holy Spirit gives himself and pours out his renewing giftsì (JD 18).

4. The Response of the Catholic Church does not intend to put in question the authority of Lutheran Synods or of the Lutheran World Federation. The Catholic Church and the Lutheran World Federation began the dialogue and have taken it forward as partners with equal rights (Ñpar cum pariì). Notwithstanding different conceptions of authority in the church, each partner respects the other partnerís ordered process of reaching doctrinal decisions.


PRESENTATION OF THE JOINT STATEMENT Edward Cardinal Cassidy President of the Pontifical Council for Promoting Christian Unity
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1. In June of last year, both the Lutheran World Federation and the Catholic Church officially responded to the Joint Declaration on the Doctrine of Justification that had been prepared by the Joint Lutheran-Catholic Dialogue Commission. Following two distinct processes of reception, both the Lutheran World Federation and the Catholic Church were able to declare that a consensus had indeed been reached in the Joint Declaration "in basic truths of the doctrine of justification".

2. In making this statement, both the Catholic Church and the Lutheran World Federation indicated some aspects of the doctrine of justification that required further study. The "Clarifications" of the Catholic Church, however, seemed in the view of the Lutheran partner to leave some doubt as to the nature and the extent of the approval of the Joint Declaration on the part of the Catholic partner. This resulted in a number of statements being made even in the press and a sense of disappointment by both partners.

3. The Secretary-General of the Lutheran World Federation and myself, in consultation with those responsible with us for pursuing this matter, set about finding a way in which to affirm the consensus reached and overcome the doubts that had arisen.

4. The document that we are making public today is the fruit of those discussions. It consists of two parts: an Official Common Statement by the Lutheran World Federation and the Catholic Church to be signed together with the Joint Declaration on the Doctrine of Justification and an Annex.

5. The Official Common Statement explains clearly and unequivocally just what the two partners understand by their act of signing the Joint Declaration. The two partners declare together:
-- that a consensus has indeed been reached in basic truths of the doctrine of justification as set forth in the Joint Declaration and on the basis of this consensus they declare together "The teaching of the Lutheran churches presented in this Declaration does not fall under the condemnations of the Council of Trent. The condemnations in the Lutheran Confessions do not apply to the teachings of the Roman Catholic Church presented in this Declaration";
-- with reference to the questions raised by the responses to the Joint Declaration, the Statement explains that the attached Annex "further substantiates the consensus reached in the Joint Declaration and thus it becomes clear that the earlier mutual condemnations do not apply to the teaching of the dialogue partners as presented in the Joint Declaration";
-- In the third paragraph, the Statement sets out future work that the two partners intend to pursue: "continued and deepened study of the biblical foundations of the doctrine of justification", which did not seem to have been given sufficient attention in the Joint Declaration; "to seek further common understanding of the doctrine of justification, also beyond what is dealt with in the Joint Declaration and in the annexed substantiating statement". Some of these issues are mentioned in the Joint Declaration itself (JD 43) as requiring further clarification in order to reach full church communion. Finally, the two partners declare that they "will continue their efforts ecumenically in their common witness to interpret the message of justification in language relevant for human beings today, and with reference both to individual and social concerns of our times".

6. The Annex, as I have stated, "further substantiates the consensus reached in the Joint Declaration". In brief, it takes up those questions that were causing some uncertainty on the part of one or other of the two partners and without altering the Joint Declaration, removes that uncertainty. A study of the questions raised by the two dialogue partners in their respective responses, side by side with the Official Common Statement and its Annex will show how those questions have been dealt with to the satisfaction of both partners.

7. On the Catholic side, the Official Common Statement and the Annex have been approved by the Pontifical Council for Promoting Christian Unity and by the Congregation for the Doctrine of Faith. His Holiness Pope John Paul II has been informed accordingly and has given his blessing for the signing of the Joint Declaration on the Doctrine of Justification, together with the Official Common Statement with its attached Annex on the date and in the place to be decided by the two partners. -------------------------------------------------------------------------------- Provided Courtesy of: Eternal Word Television Network 5817 Old Leeds Road Irondale, AL 35210 www.ewtn.com


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Part II
The Lutheran/Catholic Joint Declaration on Justification

By Robert Sungenis

Also Read James Akin's Article "Do Catholics Believe in Faith Alone?"

This article is a revision of the shorter article I wrote on October 31, 1999 on the Joint Declaration. This article is a response to the various responses I have received since the first article.

About a year ago, I wrote an article for Our Sunday Visitorís "The Catholic Answer" on the Lutheran/Catholic Joint Declaration on Justification. Since then, there have been a few significant developments, one being the addition of an "Annex" which changed some of the wording of the Joint Declaration, and second, the signing of the Joint Declaration (JD) and its Annex on October 31, 1999 by officials from both the Lutheran World Federation and the Catholic Church. This present article will give an update on the issues and offer a few opinions as to the significance of the signing. My goal in this article is to give a fair and honest assessment of the Joint Declaration, both its good points and its not-so-good points; what it is and what it is not.
Preliminary Conclusions

First, let me give some perspective on two major goals of this Declaration. Those goals are: "a consensus of basic truths on the doctrine of justification" (JD, paragraph 5), and "In light of this consensus, the corresponding doctrinal condemnations of the sixteenth century do not apply to todayís partner..." (JD, paragraph 13). We can understand these two conclusions by viewing them through the perspective of what the Council of Trent actually accomplished. The anathemas of Trent single out no one individual or group among Protestants, for in all the 33 canons, no one person or group is named. Each of the canons simply declare, in conditional language, "If anyone says...let him be anathema." Hence, these canons and their anathemas can apply to Catholics, Protestants, or anyone else who knowingly and deliberately says that the canons are false. All others, most of which fall into the category of "invincible ignorance," are not culpable, or at least not fully culpable, for the errors that were passed down to them and which most non-Catholics learned as children. In fact, the only Lutheran who was ever formally excommunicated over these issues was Martin Luther. Today, those who knowingly and deliberately deny the canons of Trent are informally excommunicated in that they excommunicate themselves. Of course, this principle of excommunication is also true of Catholics who knowingly and deliberately deny any dogma of the Catholic Church. All the Church can do is stipulate the dogmas. The Church cannot know, for certain, the heart of the individual. Outside of formal excommunication, it is between the individual and God as to whether one believes the dogmatic teachings of the Catholic Church. The Catholic Church can neither force its beliefs on an individual nor can it judge whether the individual will ultimately be saved.


In light of invincible ignorance, Pope Paul VI had already relaxed the force of the conciliar condemnations upon the non-Catholic world at large, since it was understood that they could not be held fully responsible for the beliefs that were passed down to them, unless, of course, an individual out of that group knowingly and deliberately rejected the dogmas of the Catholic Church. But since people, even scholars, are so influenced by their culture and upbringing as to what they believe, there is a large degree of misinformation and ignorance which subjects them to the views they hold, sometimes in spite of their claims that they are not influenced by such external factors. The relaxation of condemnations is even more appropriate when a specific Protestant group, such as the Lutheran World Federation, (a) seeks to dialogue with the Catholic Church, (b) desires to form a basic consensus on the truths of Justification, and (c) actually surrenders some of its prior beliefs. These efforts are far from the "knowing and deliberate" heresies which would be cause for a formal excommunication. Thus today, the Catholic Church considers the anathemas of Trent as "salutary warnings" rather than as specific excommunications of those who hold in ignorance beliefs contrary to its dogmatic teachings.

In all this, however, the Catholic Church has not changed the anathemas of Trent, nor does it have the power to change them. Even the infallible Pope or Council has no authority to change the canons of Trent. All the Church can do is tell us, based on her wisdom and knowledge, to whom the anathemas formally apply, whether with specific individuals or groups at large. In the opinion of the Church today, those who want to dialogue with her and come to consensus on basic points are not formally deserving of the anathemas, whether or not presently all can agree on specific points. Just the fact that a group wants to dialogue with the Catholic Church, which has been the case for the last 30 years with the Lutheran World Federation, suggests that a "knowing and deliberate" attempt to circumvent Catholic dogma does not exist in there collective hearts. If certain individuals within these dialogues secretly wish to circumvent Catholic dogma, they will ultimately answer to God, who is the only One who can judge the hearts of men (Hebrews 10:26-31).

Analysis of the Media Reports on the Joint Declaration

In saying these things, let us now look closer at the documents themselves. The first thing we need to point out is that although the media has displayed continual excitement over the Joint Declaration, newspaper reports have been notorious in exaggerating and sometimes distorting the areas of agreement between Lutherans and Catholics, so much so that the Catholic side has had to issue a statement warning of the "various erroneous interpretations by the communications media" (June 22, 1999). Thus, it is not the documents and their purpose which is our first concern, but rather the interpretation of the documents. Hereís a sample of the kind of distortion that still takes place: From the Scripps Howard News Service, on October 12, 1999, columnist Thomas Hargrove wrote:

The great 482-year dispute between Catholics and Protestants is about to end. In three weeks, representatives of Pope John Paul II and the Lutheran World Federation will meet in Augsburg, Germany, to sign a theological declaration that salvation comes only through faith in God. (emphasis added).

Unfortunately, Mr. Hargroveís assessment is an exaggeration verging on misrepresentation. The "great 482-year old dispute between Catholics and Protestants" is not "about to end." First, there are thousands of "Protestant" denominations who have not even begun to talk with the Catholic Church, let alone settle the disputes stemming from the Reformation. Second, within the Lutheran World Federation there remain denominations who oppose any joint declaration with the Catholic Church, such as the more conservative Missouri and Wisconsin Synods. Third, many disputes that the Lutheran World Federation has with the Catholic Church have not even been addressed, and certainly not resolved, e.g., the Mass, the priesthood, the papacy, authority, tradition, Scripture, indulgences, purgatory, confession, contraception, Mary, the saints, to name a few. To illustrate the point, Luther wrote of the Catholic Mass: "No other sin, manslaughter, theft, murder or adultery is so harmful as this abomination of the popish Mass" (Weimar edition, 15, 774). Lutherans of today, including those of the Lutheran World Federation, have given no indication that they have discarded Lutherís opinion on the Mass, nor was this, nor any of the other dogmas listed above, part of the recent dialogue between Lutherans and Catholics. The significance? The Mass, confession, indulgences and purgatory are all part and parcel with Catholic justification. According to Church dogma, those who knowingly and deliberately refuse to accept them are under anathema.


The second matter of concern is Mr. Hargroveís conclusion that the signing of the Joint Declaration means that both sides agree "that salvation comes only through faith in God." It is precisely for such sweeping generalizations that the Vatican issued the press release titled "Clarification to the Doctrine of Justification" on June 22, 1999, which pointed out the "various erroneous interpretations by the communications media." In its clarification, the Vatican said: "Together we confess that the sinner is justified through faith in the salvific action of God in Christ," which is a deliberate preemption of the qualifier "alone" in the Annex to the Joint Declaration.


Despite the June 22 clarification, there still seems to be some misunderstanding as to where the Catholic Church stands on the issue of Justification. On a recent radio program of the Catholic Family Network, Jeffrey Gros, a spokesman from the National Conference of Catholic Bishops, was interviewed about the meaning of the Joint Declaration. When asked if Catholics can now say that individuals are justified by faith alone, Brother Gros said:

Yes, in fact the text says that very clearly. If one looks very closely at the Council of Trent, its understanding, its definition of faith is somewhat different than the one that emerged in the Reformation texts. But as you look at the texts closely together and look back at St. Paulís letter to the Romans at grace and faith and what God does for us in Jesus Christ, we see that what Lutherans mean by faith alone is total reliance on the grace of God.

Is this correct? Does the Catholic Church now teach that men are justified by faith alone? Does the historic Lutheran phrase "faith alone" mean that one totally relies on the grace of God, and does this imply that those, such as Catholics, who only use the word "faith" are in some fashion relying on themselves? Well, to begin to answer this question, letís look at what the Joint Declaration said.

Preliminary Analysis of the Joint Declaration

For those who are not aware, the documents coming out of the October 31 agreement are: (1) The Joint Declaration, consisting of 44 numbered paragraphs, (2) the Annex, consisting of 9 paragraphs numbered and lettered, (3) the Clarification on the Doctrine of Justification written by the Catholic Church and issued on June 22, 1999, and (4) the Presentation of the Joint Declaration, which is composed of a few paragraphs of introduction by Cardinal Cassidy, head of the Pontifical Commission on Ecumenism.


In the 44 paragraphs of the Joint Declaration (JD), the phrase "faith alone" is not used, except one time in paragraph 26 to explain that Lutherans understand "faith alone" to be a "distinction but not a separation...between justification itself and the renewal of oneís way of life that necessarily follows from justification and without which faith does not exist." This is significant in light of the fact that the JD mentions the word "faith" 43 times (e.g., para. #5: "justification by Godís grace through faith in Christ"; para, #9: "by Godís grace through faith"; para. #11: "by grace through faith"; para. #25: "sinners are justified by faith in the saving action of God"; etc); and the word "alone" appears 6 times (e.g., para. #15: "by grace alone in faith"; para. #16: "Christ alone in faith"; para. #32: "the mercy of God which alone justifies them"), but never together in a joint Lutheran/Catholic proposition.

Curiously, in all the documents, the only time the phrase "faith alone" appears as an actual statement of belief is in paragraph 2C of the Annex, which states: "Justification takes place ëby grace aloneí (JD 15 and 16), by faith alone, the person is justified ëapart from worksí (Rom 3:28, cf. JD 25)." There are two interesting facts about this:


(1) the Annex uses the word "faith" about 8 times. Two of the more prominent usages appear in paragraph 2: "Together we confess: By grace alone, in faith in Christís saving work..." In this instance, by the mere fact that the word "alone" was coupled with "grace" but not added to "faith," shows a deliberate effort to exclude "alone" from "faith," for these things do not happen by accident. The next instance is paragraph 2A: "Since we are justified by faith, we have peace with God (Rom 5:1)." Here they are more or less forced to exclude "alone" since they are quoting from Romans 5:1, which obviously does not use "alone."


(2) Notice that the Annex makes reference to "JD 15 and 16" in paragraph 2C after it mentions "by grace alone," and makes reference to "JD 25" after it mentions "the person is justified ëapart from worksí (Rom 3:28)," but it makes no reference to JD after it uses the phrase "by faith alone." Why? Because, as noted above, there is no joint-statement of the phrase "faith alone" in the Joint Declaration. Paragraph 25 of the Joint Declaration, for example, only says, "We confess together that sinners are justified by faith in the saving action of God in Christ." This discrepancy between the Joint Declaration and the Annex becomes even more puzzling when we notice that paragraph 31 of the Joint Declaration also makes reference to Romans 3:28 (as did paragraph 2C of the Annex, noted above, where "faith alone" appears) but it does not used the word "alone." It states: "We confess together that persons are justified by faith in the gospel ëapart from works prescribed by the lawí (Rom 3:28)." Hence, the Annex, as opposed to the Joint Declaration, has given us two versions of this very crucial issue: one version specifying "faith alone," the other version specifying "faith" without any qualifier. One can only conclude that the ambiguity created in the Annex is deliberate. The drafters were well aware of the extreme historical volatility of the word "alone" as a qualifier of faith, and thus we wonder how the word "alone" suddenly slipped into the discussion, more or less, at the last minute, in an "Annex." This looks very suspicious, to say the least. No doubt, it is the very reason why the Catholic side issued the "Clarification" to the Annex on June 22, 1999, which eliminated the word "alone" in reference to faith (it stated: "Together we confess that the sinner is justified through faith in the salvific action of God in Christ. This salvation is given to him by the Holy Spirit in baptism which is the foundation of his whole Christian life"). We can also understand why the Lutheran/Catholic dialogue almost collapsed shortly thereafter. It was saved only by some last minute behind the scenes negotiations by Cardinal Ratzinger. Despite opinions to the contrary, the Vatican insists that the "Clarification" represents the "correct" interpretation of the Joint Declaration, which opposes the conclusion by Jeffrey Gros of the NCCB, and anyone else who promotes the "faith alone" formula.


In effect, the Annexís equivocation between "faith" and "faith alone" gives at least one indication of the nature of the Joint Declaration: it is an effort, however indecisive, to combine Lutheran and Catholic beliefs in such a fashion so as not to deny either sideís opposing beliefs or offend the opposing side. Each side can extract statements from the Joint Declaration with which it agrees and interpret them the way it sees fit. On the Catholic side, Cardinal Cassidy summed up the Joint Declaration as: "What we have tried to do in the dialogue has not been to pass judgment, neither on the Council of Trent nor Martin Luther." Instead, Cassidy stated, the two churches wanted to "say what are Lutherans and Catholics able to say together today." What will be said "tomorrow," then, remains to be seen.

The Council of Trent and the 1994 Catholic Catechism

All that being said, letís compare what the Annex said about "faith alone" to what the Council of Trent said:

If anyone shall say that by faith alone the sinner is justified, so as to understand that nothing else is required to cooperate in the attainment of the grace of justification, and that it is in no way necessary that he be prepared and disposed by the action of his own will: let him be anathema (Session 6, Canon 9).

Canon 14 is just as explicit:

If anyone shall say that man is absolved from his sins and justified because he believes for certain that he is absolved and justified...and that by this faith alone absolution and justification are perfected: let him be anathema.


Canon 19 says the same:

If anyone shall say that nothing except faith is commanded in the Gospel, that other things are indifferent, neither commanded nor prohibited, but free, or that the ten commandments in no way pertain to Christians: let him be anathema.

Canon 29 adds the necessity of the Sacrament of Penance:

If anyone shall say that he who has fallen after baptism cannot...but by faith alone without the sacrament of penance, contrary to what the holy Roman and universal Church taught by Christ the Lord and His apostles, has hitherto professed, observed, and taught: let him be anathema. (See also Canons 10, 11, 12, 20).

Thus, it is very clear that the Council of Trent did not teach that justification comes by "faith alone, " having given four separate descriptions as to its invalidity. The Council of Trent understands "alone" very literally, that is, it means that "nothing else" is understood to be added to faith for justification. These Canons were aimed directly at Martin Luther, for he held that "nothing else" could be added to faith for justification, and thus, he called himself a "solafideist": "Hence, faith alone justifies when it takes hold of this [Christ]...Here we are perfectly willing to have ourselves called solafideists by our opponents" (LW 26, 138).

The remaining question concerns what, precisely, does the Lutheran World Federation believe? Do they still believe, as Luther, that "faith alone" means "nothing else" can be added for justification? Some commentators have suggested that modern Lutherans include hope and love in their definition of "faith alone," and thus the phrase "faith alone" is now acceptable. Is this true? We will find out shortly from the Declaration itself. Before we do, letís lead into it by looking at another media interpretation so that we can see how deep the distortions of the Joint Declaration can run. In mid-1999, David Crumm, of the Free Press staff; wrote:

For more than 30 years, Catholic and Lutheran leaders have been discussing the thorny question...How does God dispense salvation? Does God freely give salvation to people who have faith in Jesus or must humans earn salvation by their good works? Are humans who are sinners justified before God by their faith alone ó or by those works? Vatican and the Lutheran World Federation officials are agreeing that salvation is freely given to believers...

The average reader would skip right by these words without noticing anything alarming. After all, donít we all agree that "salvation is freely given to believers"? Yes, we can agree to that stipulation, but historical Catholic doctrine does not agree with Mr. Crummís implication that man is justified by "faith alone." Mr. Crummís introduction to the matter makes it appear that previous to the Joint Declaration the Catholic Church believed that "humans earn salvation by their good works," and he implies that as of October 31, 1999 the Catholic Church has now abandoned that belief. This is not the case at all. The Catholic Church has never taught that one can "earn" salvation. To "earn" something means that one acquires it by legal right, without any deference to grace or benevolence. It means that God owes us salvation as a matter of legal debt. But that is not at issue in this debate. Listen again to the words of the Council of Trent:

If anyone shall say that man can be justified before God by his own works which are done either by his own natural powers, or through the teaching of the Law, and without divine grace through Christ Jesus: let him be anathema (Canon 1).

Chapter 8 of the Council is even more specific: "...because none of those things which precede justification, whether faith or works, merit the grace itself of justification." It couldnít be clearer that the Catholic Church is against the idea of "earning" salvation.

Is this just an old and outdated teaching of the Catholic Church? Not according to the 1994 Catholic Catechism. Paragraphs 604, 1996 and 2010 state:

...God manifests that his plan for us is one of benevolent love, prior to any merit on our part...Our justification comes from the grace of God. Grace is favor, the free and undeserved help that God gives us to respond to his call...Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion.

Hence, both the Council and the Catechism are clear that God initiates the whole process by His grace alone. The Catholic Church believes that through faith, which is prompted by Godís grace, we accept the atoning work that Christ underwent for us. The Council of Trent said: "...we are therefore said to be justified by faith because faith is the beginning of human salvation, the foundation and root of all justification, without which it is impossible to please God" (Session 6, Chapter 8). The 1994 Catholic Catechism says that faith is "a gift of God, a supernatural virtue infused by him. Before this faith can be exercised, man must have the grace of God to move and assist him..." (Para. 153). Thereís a lot of grace in these statements but nothing about "earning salvation" or "faith alone."

So, contrary to Mr. Crummís creative writing, the issue between Lutherans and Catholics is not that Lutherans came to the discussion table believing that a man is justified by faith alone and canít earn his salvation, while Catholics formerly believed, but now reject, that a man is justified by works and earns his salvation. In fact, in the phrase "whether faith or works," the Council of Trent warned in Chapter 8 that even faith itself could become a matter of "earning" salvation, since if one says to God: "I have faith therefore You owe me salvation" it is just as wrong as saying "I have works therefore You owe me salvation." Unfortunately, this is precisely how some Protestants understand faithóas a one-time volitional act that now obligates God to save them, no matter what they do in the future, which is popularized in the adage "once saved, always saved."

But, you may ask, if the Catholic Church believes one cannot earn salvation, why would they, namely, the Council of Trent and the 1994 Catechism, be opposed to using the words "faith alone" in a justification formula? There are several reasons:

The Infamous Phrase: "Faith Alone"

The Bible never says an individual is justified by "faith alone." In fact, the only time the Bible uses the phrase, it is preceded emphatically by the words "not by," to read: "a man is justified by works and not by faith alone" (James 2:24). If the phrase "justified by faith alone" was indigenous to the discussion, one would think the Bible would at least mention it once. Rather, as we see in James, it not only avoids such phrasing, it specifies the converse.

The New Testament uses the word "faith" and its cognates over 200 times. It uses the word "alone" almost as much, but it never saw fit to combine the two in a positive statement. In fact, St. Paul uses the word "alone" or "only" in the very contexts in which he teaches about justification (Romans 3:29; 4:12, 16, 23; Galatians 2:10; 3:2; 4:18; 5:13), but never once does he use them to qualify the faith of justification as being solitary faith. These facts are reinforced in that the Old Testament, neither in the Hebrew nor the Septuagint, uses the phrase "faith alone," and thus we can conclude that in all of Scripture "faith alone" is never inspired by the Holy Spirit nor understood as "faith alone" by the earliest translators of Scripture. This is quite an ironic position for the Lutherans in this debate, since they claim to obtain their authoritative teaching from Scripture alone.

The epistle of James, the very book which explicitly denies justification by faith alone, was said by Luther to be an "epistle of straw...for it has nothing of the nature of the gospel about it" (LW 35, 362); and that "James concludes falsely that now at last Abraham was justified after that obedience...it does not follow as James raves" (LW 4, 26); "the epistle of James gives us much trouble, for the papists embrace it alone" (LW 34, 317); "we should throw the epistle of James out of this school, for it doesnít amount to much" (LW 35, 397).

How many times does either the Joint Declaration, the Annex, the Notes on the Resources for the Joint Declaration and Annex, or the Clarification of June 22 mention either James 2:21 ("Abraham was justified by works") or James 2:24 ("A man is justified by works and not by faith alone")? Not one time! Do these same ecumenical documents ever mention the book of James at all? Only once, in JD 9, in the sentence: "In the New Testament diverse treatments of ërighteousnessí and ëjustificationí are found in the writings of the Matthew (5:10; 6:33; 21:32), John (16:8-11), Hebrews (5:3, 10:37f) and James (2:14-26)." Thus, James is relegated merely to a "diverse treatment of...justification," with absolutely no explanation as to what that phrase means. This is in the face of almost two dozen citations and/or explanations to the book of Romans. Ironically, where the "papists" of the sixteenth century were not afraid to quote James to deny Lutherís "faith alone" gospel, apparently our ecumenical documents have decided to "throw Jimmy into the stove" just as Luther suggested (LW 34, 317).

There is a great difference in saying (a) "a man is justified by faith alone," as opposed to saying (b), as Romans 3:28 actually says, "a man is justified by faith apart from works of law." The first sentence, if taken as literally as the Council of Trent understood the term "alone," means that nothing can be added to faith for justification, not even love. But, of course, that would contradict St. Paulís teaching in Galatians 5:4-6 that a man is "justified by....faith working through love," and his teaching in 1 Corinthians 13:2 that faith without love "is nothing." The second sentence ("faith apart from works of law") merely means that "works of law," whatever they mean to St. Paul, is the only thing that cannot be added to faith for justification, which leaves open the possibility of adding love and hope, if they are not considered "works of law."

Of course, this just begs the question, for now we must discover just what St. Paul means by "works of law." That answer is revealed just a few verses later in Romans 4:4: "Now when a man works, his wages are not credited to him as a gift, but as a debt." In other words, the works St. Paul intends not to be coupled with faith for justification are "works of debt," that is, works whereby we try to earn, by legal right, our justification from God, as when an employee does work and then demands payment from his employer. St. Paul says "no, no!" You canít come to God by putting him in debt to you, because God owes no man anything (Romans 11:35). You must come seeking what cannot be earned, that is, Godís grace. God wants you to believe in Him for who He is, not for what you can get out of Him. Thus, St. Paul is excluding only one kind of works ó works of debt, wherein one tries to obligate God to pay him salvation. Why did Luther, then, exclude love and hope? Because, he said, St. Paul considered them as "works of law," which has certainly never been a Catholic belief.

The other kind of work that St. Paul accepts and also commands us to perform to attain and maintain our justification is work performed under Godís grace. For example, in Romans 2:7 he says: "To those who persist in doing good...He will give eternal life." Thereís nothing here about "earning" eternal life, but plenty concerning God "giving," especially since Romans 2:4 refers to Godís "kindness, tolerance and patience," which are Godís virtues we receive by grace. In Romans 2:13 St. Paul says, "For it is not the hearers of the law who are just with God, but the doers of the law will be justified." It is the grace-oriented and grace-blessed works that can be added to faith for justification because these works donít put God in debt to us. God rewards us with eternal life for our good works not because He owes us anything, but because He enjoys giving freely to those who please Him out of a sincere heart. That is what salvation is all about.

Aquinas and the Council of Trent versus Luther on "Merit"

Now here is where we need to make a grand distinction ó a distinction the Joint Declaration avoids but the one that is probably the most important in the whole discussion. Again, the 15th paragraph of the Joint Declaration states: "Together we confess: By grace alone, in faith in Christís saving work and...not because of any merit on our part..." Following Luther, most Lutherans think of "merit" in one dimension, that is, as something that is earned by legal right without grace. This explains their opposition to that kind of "merit," and rightly so. The Catholic Church, however, thinks of merit in two dimensions: (a) that which is earned by legal right, and (b) that which is merited by grace (or what St. Thomas Aquinas distinguished as (a) "strict merit" and (b) "condign merit," the latter being the merit we receive by grace. See Summa Theologica I-II, Q. 114, a. 1, ad 3). It is the strict, legal merit that the Catholic Church maintains cannot justify a man, which is how she interprets the word "merit" in paragraph 15 of the Joint Declaration, and which is the same merit to which the Lutherans are opposed. But the Catholic Church has always believed, and still does believe, that a man attains justification through the merit God gives from His grace, not because we have legally "earned" justification. It was this very concept of "gracious merit" (or what Thomas Aquinas called "condign merit") that Luther utterly rejected. Luther writes:


They attribute the merit of grace and the forgiveness of sins to the mere performance of the work. For they say that a good work performed before grace can earn a ëmerit of congruityí; but once grace has been obtained, the work that follows deserves eternal life by the ëmerit of condignity.í...God has become a debtor and is obliged by right to grant eternal life. (On Galatians 2:16, LW 35).

Here Luther wrongly equated condign merit with "debt" and refused to acknowledge Aquinasí distinction between "strict merit" and "condign merit." The following is what the Council of Trent said in Canon 24 about the concept of condign merit and grace-oriented works:


If anyone shall say that justice received is not preserved and also not increase in the sight of God through good works but that those same works are only the fruits and signs of justification received, but not a cause of its increase: let him be anathema.

Notice that, in opposition to Luther, the Catholic dogma assumes that justification "increases" and is not a one-time, static event. It also says that good works are not merely the fruits of justification (as Luther believed) but are "a cause" of justificationís increase. Whether todayís Lutherans accept or deny gracious merit is not stated in the Joint Declaration, and thus the matter remains ambiguous.

Canon 32 is even clearer regarding the gracious merits of good works for justification:

If anyone shall say that the good works of the man justified are in such a way the gifts of God that they are not also the good merits of him who is justified, or that the one justified by the good works, which are done by him through the grace of God and the merit of Jesus Christ (whose living member he is), does not truly merit increase of grace, eternal life, and the attainment of that eternal life (if he should die in grace), and also increase of glory: let him be anathema.

Notice that the Council of Trent says that good works are not merely a by-product of faith but are truly the "good merits" of the justified individual, which "truly merit...eternal life" and its "attainment." How much clearer could it be? Thus, anyone who knowingly maintains that good works are merely the fruits of justification but in no way "merits" justification (that is, graciously merited), he is anathematized.


What did the Joint Declaration say in regard to such works? Note the following from paragraph 37:

We confess together that good works - a Christian life lived in faith, hope and love - follow justification and are its fruits. When the justified live in Christ and act in the grace they receive, they bring forth, in biblical terms, good fruit... (emphasis added).

The Catholic understanding of paragraph 37 is stated in paragraph 38:

According to Catholic understanding, good works, made possible by grace and the working of the Holy Spirit, contribute to growth in grace...When Catholics affirm the "meritorious" character of good works, they wish to say that, according to the biblical witness, a reward in heaven is promised to these works...

Although in paragraph 38 the Catholic side makes reference to "growth in grace" in line with Canon 32 of Trent, it mentions nothing about Trentís teaching concerning "truly meriting eternal life, and the attainment of eternal life" by those same works. Moreover, although the Bible certainly does speak of "rewarding" our works, in paragraph 38 the Catholic side makes no mention of the Bibleís solemn warnings that works will be judged to determine whether one will go to heaven or hell, not just to receive a reward in heaven (cf., Matthew 12:36-37; 16:27; 25:31-46; John 5:28-29; 12:48; Romans 2:6-16; 14:10-12; 1 Corinthians 3:17; 4:1-5; 2 Corinthians 5:9-11; Revelation 20:11-15; 22:12-15, et al). If works are judged for salvation, then they are integrally and inseparably related to justification. The only time any of the above verses are mentioned in the documents appears in paragraph 2E of the Annex, with the following interpretation:

In the final judgement, the justified will be judged also on their works [verses listed]. We face a judgement in which Godís gracious sentence will approve anything in our life and action that corresponds to his will. However, everything in our life that is wrong will be uncovered and will not enter eternal life.

Notice that this interpretation says nothing about the possibility of the person himself being judged and consequently being sent to eternal damnation for bad works, but only that the bad things in his life will not enter eternal life with him. The Annex just presumes that the person is going to heaven without any qualification. But even a cursory reading of the above texts will show that Scripture does not consider entrance into heaven as a foregone conclusion for those who are judged. Most of the passages specify the possibility of Godís sending the judged person to hell for his bad works. The ones that donít specify eternal damnation certainly imply it.

We need to say one more thing regarding the Catholic concept of works in opposition to historic Lutheranism. Trent made it very clear that, in opposition to Lutherís rejection of Aquinasí concept of "congruent" merit, works done prior to justification are not sinful. In Canon 7 Trent stated:

If anyone shall say that all works that are done before justification, in whatever manner they have been done, are truly sins or deserving of the hatred of God, or that the more earnestly anyone strives to dispose himself of grace, so much the more grievously does he sin, let him be anathema.

Notice that Trent says that a man can actually "dispose himself for grace" by doing works prior to justification. From Trentís teaching, works prior to justification can be considered good and wholesome by God such that they help the person to attain to the sanctifying grace of justification. The case of Cornelius in Acts 10 is a case in point. He was doing works of prayer and almsgiving which God noticed and brought the angel to him to lead him to the sanctifying grace of justification in baptism.


Back to the Infamous "Faith Alone"

Faith is not alone in justification since the Council of Trent said the following regarding the infusion of grace: "...he is ingrafted, receives in the said justification, together with the remission of sins, all these are infused at the same time: faith, hope and love" (Session 6, Chapter 7). Here we see that the three theological virtues are given to an individual, actually infused, at the moment of justification, which is at baptism. In Catholic teaching, these divinely infused virtues are the basis upon which an individual is justified. Without one of them the individual would not be justified. This is precisely the reason why the Council of Trent taught that faith is never alone in justification, rather, it is accompanied by hope and love from the very beginning of justification.

Now, letís deal with the suggestion some have made that it is okay for the Lutherans to use "faith alone" because they, unlike Luther, are not excluding hope and love from faith. Here is what the Joint Declaration said the Lutherans believe about the relationship between faith, hope and love. Paragraph 26 says:

According to Lutheran understanding, God justifies sinners in faith alone (sola fide). In faith they place their trust wholly in their Creator and Redeemer and thus live in communion with him. God himself effects faith as he brings forth such trust by his creative word. Because Godís act is a new creation, it affects all dimensions of the person and leads to a life in hope and love. In the doctrine of "justification by faith alone," a distinction but not a separation is made between justification itself and the renewal of oneís way of life that necessarily follows from justification and without which faith does not exist. Thereby the basis is indicated from which the renewal of life proceeds, for it comes forth from the love of God imparted to the person in justification. Justification and renewal are joined in Christ, who is present in faith (emphasis added).

Notice that in paragraph 26 the Lutherans do not say that "faith alone" incorporates hope and love, nor is "faith alone" defined as including hope and love. Rather, it says that faith merely "leads to a life in hope and love," not that hope and love exist along with faith at the moment of justification. This belief is confirmed in the next description which says that the "renewal" (i.e., hope and love) "necessarily follows from justification," not that hope and love are simultaneous with faith in justification, as Trent said. The Lutheran belief is confirmed again in the statement "the renewal of life proceeds." But everyone acknowledges that hope and love "proceed" from justification. The crucial issue is that hope and love are simultaneous with faith at the moment of justification, which, by definition, does not allow faith to be "alone." The only "joining" the Lutherans are allowing between justification and renewal is "in Christ," whatever that ambiguous phrase means to them, since the whole Christian life can be said to be "in Christ." So it seems that the Lutherans are not capitulating on their historic definition of "faith alone," since they make no direct statement that hope and love are included with faith at the moment of justification. To them, hope and love only come afterward. Mind you, we are not talking about hope and love eventually being added to faith, but we are talking about the instant of justification, which the Catholic Church says occurs at baptism (See Session 5 of the Council of Trent).

This distinctive Lutheran belief is confirmed in paragraph 23:


When they [Lutherans] stress Godís grace is forgiving love ("the favor of God"), they do not thereby deny the renewal of the Christianís life. They intend rather to express that justification remains free from human cooperation and is not dependent on the life-renewing effects of grace in human beings. (emphasis added).

Once again, the Lutherans confirm that the "renewal" (which we understand as hope and love) has nothing to do with initiating or maintaining justification. They still agree with Luther that works or love are merely the fruits of justification, not the cause of its increase (See LW 26: 145, 153, 155, 161, 169, 220, 376).

The Catholic answer to this historic Lutheran belief mirrors their omission which we noted earlier concerning the specific stipulations in Canon 32 of the Council of Trent that an individualís works "truly merit...eternal life" and its "attainment." Here is what paragraph 24 says:

When Catholics emphasize the renewal of the interior person...they wish to insist that Godís forgiving grace always brings with it a gift of new life, which in the Holy Spirit becomes effective in active love. They do not thereby deny that Godís gift of grace in justification remains independent of human cooperation.

Notice that the Catholic side has not admitted its historic belief that justification is dependent on the "renewal" (i.e., works and love). All they did was put their belief in the form of a double-negative (i.e., "They do not thereby deny"), but they have not confirmed their opposition to the Lutheran belief that the "renewal" plays no part in justification. Luther believed, in opposition to Thomas Aquinas and the Catholic Church, that the faith which justified was "unformed" by love, that is, love was excluded from faith at the moment of justification. Luther writes: "...therefore love too is not from faith" (LW 26, 270-271). Although Luther sometimes speaks of love as being integral with the Gospel (LW 27, 51, 113), and sometimes opposes love against works (LW 26, 273, 329, 345; 27, 65), these are all after justification. One of his more revealing comments is as follows:


They [the Catholics] say that we must believe in Christ and that faith is the foundation of salvation, but they say that this faith does not justify unless it is "formed by love." this is not the truth of the Gospel; it is a falsehood and pretense...For faith that takes hold of Christ, the Son of God, and is adorned by Him is the faith that justifies, not a faith that includes love. For if faith is to be sure and firm, it must take hold of nothing but Christ alone...Just as our opponents refuse to concede to us the freedom that faith in Christ alone justifies, so we refuse to concede to them, in turn, that faith formed by love justifies. (LW 26, 88-90).

Moreover, in the entire document, the Catholic side does not mention once that the individual will be judged for his works at the end of time to determine the final outcome of his justification. Again, this is a glaring omission and would never stand up in an infallible Council such as the Council of Trent.

Despite the implicit denials of paragraph 26 of the Joint Declaration, if, perchance, the Lutherans claim that their definition of "faith alone" includes hope and love at the initial moment of justification, then they should concede to the Catholics that their faith for justification is not alone, unless, of course, they desire to engage us in word games. This is precisely what many Evangelicals do today - they propagate the common but confusing adage: "a man is justified by faith alone but a faith that is not alone." Luther was the first to do this. He writes: "Faith alone does not suffice, yet faith alone justifies, because if it is real faith it beseeches the Spirit of love. But the Spirit of love flees all these things and thus fulfills the law and attains the kingdom of God. Hence the whole thing is attributed to faith" (LW 27, 30). No matter how good Lutherís formula sounds to pious ears, his concept of "justifying faith" was condemned by the Council of Trent. One of the main reasons for the Councilís denial of Lutherís concept is that the only way love can be added to faith for initial justification (since the individual can only do acts of love after baptism) is by the infusion of love into the soul by the Holy Spirit, along with hope and faith. Luther, Calvin, and others, denied the concept of infused love, and thus denied infused justification. Rather, they taught that justification was imputed, such that a man was "declared" just, not infused with justice. The importance of infusion is especially significant in regards to infants, which the Catholic Church teaches are infused with faith, hope and love, simultaneously, at baptism, even though their volitional capacity is negligible. Despite this, even some Catholics have fallen victim to using the "faith alone" formula in order to accommodate Protestantism and in the process have ignored the clear language of the Councils, the Catechism, and most of all, Scripture itself.

There is an even more crucial reason why it is important to understand (as the Catholic Church does) that love must be added to faith for justification rather than saying (as modern Lutherans do) that "the renewal necessarily follows from justification." The reason: renewal does not always follow from justification. That is why men fall into sin, some of whom do not repent of those sins. In other words, works do not automatically issue forth from faith. It takes as much effort to do good works as it does to avoid sin, and both are interrelated. This was precisely the problem with the Christians in James 2. According to verse 1 they were "believers in the Lord Jesus Christ." But they were showing favoritism to the rich man and denigrating the poor man (verses 2-12). Were good works just naturally flowing from them? The answer would have to be no. They had to be admonished to do good works (verses 2-8, 15-16) just as they had to be admonished not to sin (verses 9-13). But even though these works were not flowing from them, does this mean they are not Christians or do not have true faith? Not according to the Council of Trent. Canon 28 says:

If anyone shall say that together with the loss of grace by sin faith also is always lost, or that the faith that remains is not a true faith, though it be not a living one, or that he, who has faith without charity, is not a Christian: let him be anathema.

Conversely, most Protestants believe that a person who claims to be a Christian but does not produce good works (what Luther called "the fruit of faith") is therefore not a Christian because he does not have "justifying faith." Luther said: "But he does not truly believe if works of love do not follow his faith" (LW 278, 30). Hence, in Protestant thought, if the love is absent then faith is automatically absent. This belief is integral to the adage: "a man is justified by faith alone but a faith which is not alone." But the Catholic Church says no. A person can have genuine faith, and yet for an indefinite period of time, not produce good works. According to Canon 28, the lack of good works does not cancel his faith, nor make it a false faith, nor deny him his Christian status.

Possible Reasons for Consensus

So, if all these beliefs of Luther are still unresolved, how can the Catholic Church come to any agreement with Lutherans? There are several reasons:

The Lutheran World Federation, although it has some conservative theologians in its ranks, is largely from the more liberal strain of Lutheranism, which, by and large, is not as concerned with the more technical points of doctrinal issues as their more conservative branches, such as the Missouri Synod or the Wisconsin Synod. Thus, they have much more "liberal" definitions of theological terms than their more conservative brethren. This Lutheran battleground is demonstrated in that the Missouri and Wisconsin Synods refused to have any of its members participate in the Joint Declaration. Their feeling is that the Lutheran World Federation capitulated to the Catholic Church and dissolved many of the distinctives of Lutherís protest. Last year, the Missouri Synod issued a tersely worded critique against the ideas of justification stemming from the Lutheran World Federation. It got so bad that at one point Cardinal Cassidy and Cardinal Ratzinger had even questioned whether the LWF even spoke for most of the worldís Lutherans.

As for the Catholic Church, well, they have had their miscues about the Joint Declaration and the Annex. The fact that they were forced to issue the "Clarification on the Doctrine of Justification" shortly after the Annex to the Joint Declaration was released (the Annex which contained both "justified by faith alone" and "justified by faith"), shows that they recognized the volatility in the Annex. Why, in the first place, they would agree to the equivocal and ambiguous language of the Annex is a question that present and future generations of Catholics will be interested to probe and access. We can say this, however: neither the Joint Declaration nor its Annex are infallible dogmas of the Catholic Church. Only the Pope can make something binding and infallible, which in this case he has not done. In fact, neither he nor Cardinal Ratzinger (the second man to the Pope) signed the Declaration. All the Pope did was give his approval to the effort of the Joint Declaration to form "basic truths of the doctrine of justification."

As noted, there are many things about the doctrine of justification that the Joint Declaration does not cover, as it itself admits. This is not only true of the intrinsic elements of justification proper, but also of the peripheral issues related to justification like the Mass, Confession, Indulgences, Purgatory, Mortal and Venial Sin, etc. On such issues the Joint Declaration says that for now there can only be "unity in diversity." Yet as we have noted earlier, many of the issues the Joint Declaration covers are made vague and ambiguous, such as the concept of "merit," or whether justification comes "by faith alone" or "by faith," or whether eternal damnation can result from the judgment of works, and various other issues. In many places the Joint Declaration and the Annex did not resolve the issues but merely restated both sides of a particular issue in ecumenical language. An individual, then, who reads the Joint Declaration and its Annex might certainly be confused as to what the Declaration is really saying, or, as is often the case, he will escape the confusion by putting his own spin on what he thinks the document is saying, as we have proven earlier with citations of the "erroneous reports from the communications media."

A sample of related issues on which the Annex is equivocal and ambiguous are in:

Paragraph 2B: "concupiscence is used in difference senses": does this mean that concupiscence is sin or not? Neither the Joint Declaration nor the Annex specify. (See Canons 7, 25, 31 of the Council of Trent).

Paragraph 2D: "falling from their call": does this mean one can lose his salvation or not? Neither the Joint Declaration nor the Annex specify. (See Canons 16, 27 of the Council of Trent).

Paragraph 2E: "the justified will be judged by their works": does this mean the justified can lose his justification because of bad works or not? Neither the Joint Declaration nor the Annex specify. (See Canons 18, 26, 30 of the Council of Trent).

Paragraph 2E: "by justification we are unconditionally brought into communion with God": does this mean that the condition cannot be broken or not? Neither the Joint Declaration nor the Annex specify. (See Canons 20, 23 of the Council of Trent).

Paragraph 2E: "we will certainly be united with him in a resurrection": does this mean that once one believes he is absolutely assured of the resurrection or not? Neither the Joint Declaration nor the Annex specify. (See Canon 15 of the Council of Trent).

Paragraph 2C: "The working of Godís grace does not exclude human action": does this mean that man can cooperate with grace prior to justification or not? Neither the Joint Declaration nor the Annex specify. (See Canons 4, 5, 17 of the Council of Trent).

Paragraph 2A: "We are truly and inwardly renewed by the action of the Holy Spirit": does this mean that Lutherans now believe in transformational justification and are repudiating the forensic justification taught by Philip Melanchthon or not? Neither the Joint Declaration nor the Annex specify. (See Canons 11, 12 of the Council of Trent).

As noted in (1), the Lutheran Church, by and large, has changed significantly since the time of Martin Luther 475 years ago. The change had started soon after Luther died. Philip Melanchthon, Lutherís protÈgÈ, had already made a 180 degree turn regarding Lutherís denial of free will, as did the Dutch Reformer Jacob Arminius. This was significant since Melanchthon had a large hand in formulating the Augsburg Confession, its Apology, and the Formula of Concord, three of Lutheranismís major doctrinal statements. Andreas Osiander understood justification as transformational, opposing both Lutherís and Calvinís idea of imputated justification. The Swiss Reformers such Martin Bucer, Huldreich Zwingli, Johannes Oecolampadius, and Heinrich Bullinger also leaned more toward the concept of transformational justification in opposition to Luther and Calvin.

After the first Lutheran/Catholic dialogue in the mid 1960's, John Paul II had noticed such sweeping changes in the Lutheran church that in 1980 he suggested the Catholic Church might remove some of the anathemas issued at the Council of Trent. In the Lutheran/Catholic dialogues of Geneva in 1995, Lutheran theologians had acceded to the Catholic concept of "transformational" justification, that is, that because of infused grace a man was justified from the inside, not merely the outside.

As we have noted throughout this article, one of the reasons two differing sides can come to some kind of agreement without denying their core beliefs is due to the choice of language and the omission of opposing beliefs. Documents can be crafted in such a way where both sides can agree to general concepts, whereas if more specific stipulations were added the two sides would remain at odds. My previous analysis of the double-meaning of "merit" is a case in point. The Protestant conception of "faith alone" is another case in point. Indeed, many times in the course of the dialogue it was stated that Catholics and Lutherans could agree on the "general" concepts of salvation, not on its specifics. A general consensus could be reached on the more salient points, i.e., that man is justified by grace alone. But this is not a breakthrough of doctrine as much as it is a breakthrough of menís minds and hearts, for now each side can see that the other is not denying the basic tenet of salvation ó grace.

After 475 years of being separated, we now live, at least to a certain degree, in an age of ecumenism. Some have reasoned that its better to agree on general points rather than cease communication because of specific points. My only warning to all involved in this ecumenical effort is: donít ever, ever, compromise the truth. As I have detailed, there are some instances in the Joint Declaration and its Annex where errors and omissions in doctrine are very apparent.

If we can only have unity in diversity, then so be it. Perhaps that is the best we can do for now in this battered and bruised humanity in which we find ourselves living in this soon to be 21st century. May Godís grace be with us all, and may I suggest two things from this entire paper: (1) let no one ever think that he "earns" his salvation from God, be it Catholic, Lutheran or any other religion, and (2) let us not use the phrase "faith alone" to describe this truth, since neither Scripture, the Council of Trent, the Catholic Catechism, nor a Papal encyclical has ever instructed us to do so. All Catholics today should understand that the Catholic Church issued its official interpretation of the Annex in the Clarification of the Doctrine of Justification on June 22, 1999, thereby rejecting the "faith alone" wording. Once again, the Clarification stated: "Together we confess that the sinner is justified through faith in the salvific action of God in Christ..."


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Part III
Various News Items and Comments

29-Oct-99 -- EWTN Vatican Update CATHOLIC-LUTHERAN AGREEMENT SEEN AS HISTORIC STEP VATICAN (CWNews.com) -- The signing of a joint Catholic-Lutheran statement on justification will mark "a historic day for the modern ecumenical movement," according to Cardinal Edward Cassidy. On October 29, the president of the Pontifical Council for Christian Unity issued a commentary on the joint statement, which will be signed during an ecumenical ceremony in Augsburg, Germany, on October 31. The statement-- which has won the approval of the Vatican and the World Lutheran Federation-- has "great importance not only for the two parties directly involved, but also for the entire ecumenical movement, because the doctrine of justification is at the very heart of the Christian faith." Recalling that the debate over justification had played a pivotal role in the Protestant Reformation, Cardinal Cassidy said that the new agreement was "a necessary step" toward the restoration of Church unity. But he acknowledged that it is not "the end of the road," and that "much work remains to be done" even on the question of justification.

29-Oct-99 -- EWTN Vatican Update POPE, CARDINAL ON INTER-RELIGIOUS DIALOGUE VATICAN (CWNews.com) -- A major inter-religious assembly, convened at the Vatican in preparation for the Jubilee Year, ended on the evening of October 28, with a final assembly in St. Peter's Square. [Because of deadline constraints, yesterday's Vatican Update carried only a brief story on the closing of the inter-religious assembly. This story fleshes out that report.] Cardinal Roger Etchegaray, the president of the Jubilee Committee, told the 230 participants that their meeting had helped show the way toward that "peace on earth brought to Bethlehem by the birth of Christ." Cardinal Etchegaray was speaking not only to the leaders and representatives of more than 20 different religions (including Pope John Paul II and the Dalai Lama), but also to the 50,000 people who had gathered in St. Peter's Square for the occasion. The assembly was "much more than a curtain-raiser" for the Jubilee celebration, the cardinal said. He explained that the meeting with leaders of other religious traditions should help Christians to deepen their sense of the divine mystery, as well as their sense of mission. Prior to the final meeting in St. Peter's Square, the participants in the assembly observed a time of prayer, each according to their own traditions, in sites close to the Vatican. The Christian participants gathered in a parish church for a communal prayer service, led by three leaders from different denominations: Cardinal Edward Cassidy, the president of the Pontifical Council for Christian Unity; the Orthodox Bishop Damaskino, who represented the Ecumenical Patriarch of Constantinople; and Bishop David Smith of the Church of England. At the closing ceremonies, the list of speakers included the Grand Rabbi of France, Samuel Sirat; Usha Mehta, a disciple of Mohandas Gandhi; and Imam Warth Deen Mohammed, an American Muslim leader. The Imam told Pope John Paul, "You can count all the Muslims here among your admirers." In his own remarks, the Holy Father emphasized that religious faith "is not, and never should be, a pretext for conflict." That principle is especially important, he added, when societies are divided along ethnic lines, with each ethnic group holding its own religious beliefs. "Every use of religion in support of violence is an abuse of religion," the Pontiff continued. "Religion and peace go together." "I am convinced that the growing interest in dialogue between religions is one of the signs of hope in this last part of the century," the Pope observed. He expressed the hope that the dialogue would continue, guided by the Holy Spirit, so that men of different faiths might travel together "toward the transcendent end which God has fixed for us."

29-Oct-99 -- Vatican Information Service SIGNING OF JOINT DECLARATION ON JUSTIFICATION VATICAN CITY, OCT 29, 1999 (VIS) - Today, in Augsburg, Germany, starts a three day gathering of Catholics and Lutherans, which will culminate Sunday, October 31, in the signing by both parties of the Joint Declaration of the Catholic Church and the Lutheran World Federation on the Doctrine of Justification. The three-day meeting, announced last June 11, includes press conferences, ecumenical services and liturgies as well as musical programs. Cardinal Edward Idris Cassidy, president of the Pontifical Council for Promoting Christian Unity, is representing the Catholic Church and will sign the declaration. A key sentence in the document, which summarizes the common understanding of justification by Catholics and Lutherans, can be found in paragraph 15: "Together we confess: By grace alone, in faith in Christ's saving work, and not because of any merit on our part, we are accepted by God, and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works." "This is indeed an historic day for the modern Ecumenical Movement," reads a comment by Cardinal Cassidy, which was published this afternoon. "The consensus reached with the Lutheran World Federation on basic truths of the doctrine of justification is of great significance, not only for the two parties directly involved, but also for the whole ecumenical movement, since the doctrine of justification is at the very heart of the Christian faith. It was the different understanding of this fundamental Christian teaching, particularly, that resulted in the disputes that led to the Reformation." "This is not, of course," he added, "the end of the road with regard to our dialogue on this question and its consequences. As the Joint Declaration on the Doctrine of Justification itself points out, much work still has to be done. But this was a necessary step that had to be taken before further progress could be made."

29-Oct-99 -- Vatican Information Service FINAL DECLARATION FROM INTER-RELIGIOUS ASSEMBLY VATICAN CITY, OCT 29, 1999 (VIS) - Last evening, during a celebration in St. Peter's Square with the Holy Father to conclude the inter-religious assembly which had met throughout the week to discuss collaboration among the different religions, the participants in that meeting published a final Message. The assembly was organized and promoted by the Central Committee for the Great Jubilee of the Year 2000 and by the Pontifical Council for Inter-religious Dialogue whose president, Cardinal Francis Arinze, made brief introductory remarks. Following are excerpts from that Declaration, released in English: "We are conscious of the urgent need: - To confront together responsibly and courageously the problems and challenges of our modern world (poverty, racism, environmental pollution, materialism, war and the proliferation of arms, globalization, AIDS, lack of medical care, breakdown of family and community, marginalization of women and children etc.). - To work together to affirm human dignity as the source of human rights and their corresponding duties, in the struggle for justice and peace for all. - To create a new spiritual consciousness for all humanity in accordance with the religious traditions so that the principle of respect for freedom of religion and freedom of conscience may prevail. "We are convinced that our religious traditions have the necessary resources to overcome the fragmentations which we observe in the world and to foster mutual friendship and respect between peoples. "We are aware that many tragic conflicts around the world are the result of the pragmatic but often unjust association of religions with nationalistic, political, economic or other interests." "We know that the problems in the world are so great that we cannot solve them alone. Therefore there is an urgent need for inter-religious collaboration." "Collaboration among the different religions must be based on the rejection of fanaticism, extremism and mutual antagonisms which lead to violence." "We appeal to all the leaders of the world whatever their field of influence: - To refuse to allow religion to be used to incite hatred and violence. - To refuse to allow religion to be used to justify discrimination. - To respect the role of religion in society at international, national and local levels. - To eradicate poverty and strive for social and economic justice."

31-Oct-99 -- Vatican Information Service POPE LAUDS SIGNING OF DECLARATION ON JUSTIFICATION VATICAN CITY, OCT 31, 1999 (VIS) - Prior to praying the angelus this morning with the faithful gathered in St. Peter's Square, the Holy Father spoke of the signing today in Augsburg, Germany, by the Catholic Church and the World Lutheran Federation of the Joint Declaration on the Doctrine of Justification. "This is a milestone on the not easy path of recomposing full unity among Christians," stated John Paul II, "and it is rather significant that it took place in the city in which, in 1530 with the "Confessio Augustana," a decisive page in the Lutheran Reformation was written. "Such a document," the Pope went on, referring to the joint declaration, "constitutes a secure basis for pursuing ecumenical theological research and for facing the difficulties which remain with a better established hope of resolving them in the future. ... I thank the Lord for this intermediate and important step along the difficult route, but rich with joy, unity and communion among Christians."

31-Oct-99 -- ZENIT News Agency HISTORIC AGREEMENT BETWEEN CATHOLICS AND LUTHERANS Signing of Joint Declaration on Doctrine of Justification VATICAN CITY, OCT 29 (ZENIT).- This weekend, Catholics and Lutherans will take am historic step when they remove their mutual condemnations over theological differences that go back to Martin Luther's time. The place and date chosen for the signing are not accidental. On October 31, 1517, the founder of Protestantism pinned his 95 theses on the doors of Augsburg's Cathedral. Today, a 3-day meeting between Catholics and Lutherans began in Augsburg. It will end on October 31, with the signing by both denominations of the Joint Declaration of the Catholic Church and the World Lutheran Federation on the Doctrine of Justification. Cardinal Edward I. Cassidy, president of the Pontifical Council for Promoting Christian Unity, is representing the Catholic Church and will sign the Declaration. "Today is truly a historic day for the contemporary ecumenical movement," Cardinal Cassidy wrote, in a commentary published this noon. "The agreement reached by the World Lutheran Federation, on fundamental truths of the doctrine of justification, is of great significance not only for the two parties directly involved, but also for the whole ecumenical movement, as the doctrine of justification is at the heart of the Christian faith. It was differences in the understanding of this fundamental Christian teaching that led to the disputes that resulted in the Reformation." The Australian Cardinal added: "Of course, this is not the end of the road as regards our dialogue on the question and its consequences. As the Joint Declaration on the Doctrine of Justification points out, there is still much work to be done. But it has been a step that had to be taken before further progress could be made." The key phrase of the document, which is a resume of the joint understanding on justification by Catholics and Lutherans, is in paragraph n. 15: "We confess together that we are accepted by God and receive the Holy Spirit, who renews our hearts, makes of capable, and calls us to do good works, not because of our own merits but only through grace and faith in Christ's salvific work."

31-Oct-99 -- ZENIT News Agency DIALOGUE AMONG RELIGIONS RESPECTING DIFFERENCES Final Declaration of Inter-Religious Assembly VATICAN CITY, OCT 29 (ZENIT).- The Inter-Religious Assembly, which met in the Vatican from October 25-28, concluded with a message that was approved by the 230 participants from 20 different religions. The text is very direct in exacting collaboration among believers to promote peace and human dignity, and to avoid all kinds of syncretism. In fact, diversity is appreciated as a wealth and not as an obstacle to dialogue. Christians of all denominations, Jews, Muslims, Buddhists, Sikhs, Bahais, Shintoists, Hindus and other believers wrote in the final message that "collaboration among the different religions must be based on the rejection of fanaticism, extremism and mutual antagonisms that lead to violence. We are convinced that our religious traditions have the necessary resources to overcome the fragmentation that we observe in the world, and to foster mutual friendship and respect between peoples." What are the problems that require this capacity for joint action? The document signed by the Assembly's participants lists: "poverty, racism, environmental pollution, materialism, war and arms proliferation, globalization, AIDS, lack of medical care, breakdown of family and community, marginalization of women and children, etc." The message makes it clear that no one can solve these enormous problems alone. "Therefore, there is an urgent need for inter-religious collaboration." Dialogue in Diversity "We are all aware that inter-religious collaboration does not imply giving up our own religious identity; rather, it is a journey of discovery. We learn to respect one another as members of the one human family. We learn to appreciate both our differences and the common values that bind us to one another." The message also emphasizes the importance of education, "as a means for promoting mutual understanding, cooperation and respect. It implies supporting the family as a fundamental building block of society, helping the younger generation shape their own conscience, underlining common fundamental moral and spiritual values, cultivating a spiritual life. Appeal to World Leaders The final declaration of the religious representatives makes a double appeal. It calls on all world leaders "to refuse to allow religion to be used to incite hatred and violence; to ... justify discrimination; to respect the role of religion in society at the international, national and local levels; to eradicate poverty; and to strive for social and economic justice." The Task of Religious Leaders Religious leaders, moreover, are requested "to promote the spirit of dialogue within their respective communities, and to be ready to engage in dialogue themselves with civil society at all levels." "In the spirit of the Jubilee, we appeal to each one of us gathered here today to seek forgiveness for past wrongs; to promote reconciliation, where painful experiences of the past have brought divisiveness and hatred, and not let the past stand in the way of mutual appreciation and love; to commit ourselves to overcoming the gulf between rich and poor; and to work for a world of true and lasting peace."

1-Nov-99 -- ZENIT News Agency INTER-RELIGIOUS ASSEMBLY MARKS CHANGE OF TIME Religious Leaders Speak of "Spirit of Assisi" ROME, OCT 31 (ZENIT).- "It is an initiative that marks a new era," Grand Priest Handa Kojun said. Kojun is one of the highest leaders of Shinto Buddhism in Japan. He is also responsible for a summit, which meets every year in his country, to preserve what has been called "the spirit of Assisi," with reference to the first prayer meeting called by John Paul II in 1986. For his part, Imam Bachar, the most distinguished Islamic figure in Spain, said that "the time has arrived for each one of us to return to his country with the message that has resounded in these days: to choose God alone; to trust God alone." Bachar, who also attended the congress of friendship between Christians and Muslims convoked by the Focolare Movement, said that when he came, his intention was not just to talk: "We have come for something that goes beyond dialogue. I regard these days as a prophetic school," he said. "Henceforth we must use a new language: our words must be those of divine language, not those of politics and power. We can be one family if we take God's message -- of love, prayer, compassion for others -- to all." Professor Sayeed, who teaches Comparative Religion at the University of Sind in Pakistan, stated: "Jesus says that if we have faith, we shall be able to move mountains. He exhorts us to have faith in God. We can move forward and overcome all obstacles encountered on the way to universal unity, the unity of all humanity."

1-Nov-99 -- ZENIT News Agency POPE EXPRESSES SATISFACTION OVER CATHOLIC-LUTHERAN AGREEMENT "A Corner Stone in the Complex Ecumenical Road" VATICAN CITY, OCT 31 (ZENIT).- John Paul II expressed satisfaction over the signing of the Joint Declaration of the Catholic Church and the World Lutheran Federation on the doctrine of justification by faith, which took place this morning in the German city of Augsburg, lifting the mutual condemnations due to theological differences that go back to the time of Martin Luther. "This is a corner stone for the complex road in the reconstruction of full unity among Christians," the Bishop of Rome said, when greeting thousands of pilgrims who had congregated in a sunny St. Peter's Square at noon today, to recite the traditional Marian prayer -- the "Angelus." The Holy Father also revealed that it is especially significant that the event took place "precisely in the city in which a decisive page of the Lutheran Reformation was written in 1530 with the 'Confessio Augustana.' " Stage on Ecumenical Road The document approved by Catholics and Lutherans "is a sure base to continue the ecumenical theological research and to address the difficulties that still exist, with a more well-founded hope so that difficulties can be resolved in the future. At the same time, it is an extraordinary contribution to the purification of the historical memory and to common testimony." The Holy Father thanked God for having been able to witness "this intermediary goal in the difficult -- but full of joy -- road of unity and communion among Christians." The Pope explained that this step offers a significant response to Christ's desire who, before his passion, prayed to the Father so that all his disciples would be one." In addition, the Pontiff has seen the desire expressed in November, 1994, in the letter "Tertio Millennio Adveniente" (n. 34) fulfilled, where he gave renewed impetus to the ecumenical road "so that before the Great Jubilee we shall be able to appear, if not totally united, at least much closer to overcoming the divisions of the second millennium." John Paul II concluded by thanking everyone for their collaboration in "praying and working to make this joint Declaration possible," and he recalled that the Synod of Bishops for Europe, which ended in the Vatican on October 23, and which was attended by representatives of other Christian denominations, mentioned the ecumenical road among the signs of hope of this Continent, which has been the origin of almost all the divisions that have taken place among Christians.

3-Nov-99 -- EWTN Vatican Update VATICAN GREETINGS TO HINDUS VATICAN (CWNews.com) -- As the world's Hindus prepared to celebrate their religious festival of Diwali on November 7, Cardinal Francis Arinze-- the president of the Pontifical Council for Inter-Religious Dialogue-- issued a message to Hindus, promising that Catholics would work with them "for the good of all." Cardinal Arinze wrote: "We Christians and Hindus must reflect together, to find answers to the challenges that face humanity." The Christian Jubilee, he continued, offers "a propitious occasion for reflecting together on the pilgrimage of the human family, and for safeguarding the future of peace and solidarity among peoples." "It is important to be more and more conscious of our responsibilities," the Nigerian-born cardinal wrote. Working together, he said, Christians and Hindus could spread "a message of hope for future generations." The three-day Hindu festival of Diwali celebrates the victory of light over darkness. It also marks the beginning of the new year on the Hindu calendar. There are approximately 800 million Hindus in the world, nearly all of them living in India or nearby Nepal and Bangladesh.

3-Nov-99 -- ZENIT News Agency "AGREEMENT ON JUSTIFICATION IS A SUBSTANTIAL CHANGE" Statements by Bishop Hans Knuth, of German Evangelical-Lutheran Church BERLIN, NOV 2 (ZENIT).- "It has been an historic step, without which, further steps could not be taken in the future. We have found common formulations precisely on a point that caused the schism five centuries ago: this is great news," Bishop Hans Christian Knuth, 59, said. Knuth is leader of the German Evangelical-Lutheran Church, the principal representation of the Reformation in Germany. Bishop Knuth, who is also the highest representative of the General Synod of the Lutheran Episcopal Conference, and of the German section of the World Lutheran League, is responsible for relations with Catholics and, therefore, knows from within the long negotiations with the Holy See to arrive at this step of mutual agreement. "Of course a process of this nature, cannot take place without frictions, without problems. It is somewhat similar to politics: when the matter is serious, everyone gets nervous. And, undoubtedly, following the Vatican note of June 25, 1998, we thought the whole process was in difficulty. Later, however, and all of a sudden, the substantial change came. I believe, that in the midst of human give and take, and of the nebulousness of diplomacy, the Holy Spirit wanted to give a signal," Knuth told the Italian newspaper "Avvenire." According to the Lutheran leader, the decisive step was also taken for a very simple reason: in this long process, the two churches have come to know one another better. Old stereotypes have fallen away. "Undoubtedly, it is clear that a better perception of the other -- both in the personal as well as the theological aspects -- has been of great help. Moreover, ... it is an important fact that we faced a common front: the pressure of secularization, on one hand, and the new religions, on the other. This has led us to concentrate on what unites us, and not on what separates us." There are those who believe that these agreements between experts in theology and those responsible in the churches leaves the normal faithful indifferent. Knuth disagrees. "No. On the contrary, I would rather say that everyone now ask us what the consequences of this Declaration will be." And what are the Lutheran expectations? "We would like an end to the scandal that Christians must separate precisely at the moment when they approach the Table of the Lord. From our side, we have already sent out an invitation. What's more, we say we are not issuing the invitation, but the resurrected Christ is. We would like the Catholic Church to do the same." The Lutheran Bishop feels that "precisely because it is clear that it is a long road, the theological commissions have developed the necessary preparatory work for the next steps. The Declaration on Justification is the balance of a long process that was later officially confirmed by the respective hierarchies; at present, the same should be done with the other aspects, that is, to go over all that has been elaborated by the commissions to see if a consensus can be reached. I repeat, the work is already done." Regarding the wounds of the past, Bishop Knuth said "the Declaration states clearly that our Synods are recognized as organs of ecclesial guidance. For us, however, a further step cannot be ignored: it must be stated clearly that it is about the Church, not simply about religious communities."

3-Nov-99 -- ZENIT News Agency GIANT STEP IN CATHOLIC-LUTHERAN DIALOGUE Cardinal Cassidy Explains Significance of Joint Declaration VATICAN CITY, NOV 2 (ZENIT).- An historic step was taken on October 31, in the progress of the ecumenical dialogue, when a Joint Declaration was signed on the Doctrine of Justification by the Catholic Church and the World Lutheran Federation, in the German city of Augsburg. This event was described by John Paul II as a "consoling sign" on the eve of the Jubilee of the Year 2000, and as "a corner stone on the complex road to the reconstruction of full unity among Christians." Hundreds of guests from all over the world participated in the ceremony, along with Cardinal Edward Cassidy, president of the Pontifical Council for Promoting Christian Unity, and Bishop Christian Krause, president of the World Lutheran Federation. The German media consider the event as a decisive change for relations between Catholics and Protestants. The change comes almost 500 years after the Reformation instigated by Martin Luther, with his famous 95 theses nailed to the door of All Saints Church in Wittenberg on October 31, 1517. Cardinal Cassidy pointed out the significance of this ecumenical step, during an interview on Vatican Radio, in which he explained that it "touches on one of the most important questions at the time of the Reformation. It could be said that it was a central issue in the situation that caused the division of the Western Church. Now, we and the Lutherans from all over the world, have been able to find a formula to express the same faith in the fundamental truth of justification, although we put the accent on different aspects." The Australian Cardinal believes that the agreement closes a wound that was opened almost five centuries ago, "as this division, which goes back to the time of Luther, caused the condemnations by the Catholic Church, as well as the Lutheran condemnations of Catholics. Today the document states clearly that those condemnations of the past are no longer applicable." The Joint Declaration is also very important because it addresses the very matter of man's salvation. "It is very profound," Cardinal Cassidy continued, "because -- above all, it is concerned with salvation, which comes from Our Lord Jesus Christ; the new life, which we are called to live thanks to Baptism; justification, as in Baptism a new life begins that leads us to sanctity and eternal life. I would say that it is more a spiritual question than a theological one. This act of salvation is both divine -- as it is Jesus Christ who saves us -- and human, as we must collaborate with grace. The Lord gives us the grace to collaborate with grace." Although it has taken a giant step, communion with Lutherans is still far from complete. There are very important matters still pending, such as the sacraments, for example. "This fundamental point opens the door to the coming century. The Holy Father has requested that, in view of the preparation for the Jubilee, initiatives be promoted that will unite Christians even more. We have not arrived at the end of the road. There are many questions that remain to be resolved. In a few words: we must continue to work, as the Pope has said: 'It is a long and difficult road, but full of joy,' " the Cardinal concluded.

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Patti
Posted on Saturday, June 24, 2000 - 9:09 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

--Patti, I would suggest that you file away those previous, very inferior and unauthoritative Catholic sources that you have brought forward thus far and concentrate on this one. -Max --


Sigh... I was right after all. Every bit of evidence that I give you you merely dismiss as "bogus." Max, this is incredible. This is exactly what I experience when speaking of salvation by grace through faith alone with the SDAs.

I am not sure what your point was in posting this. Actually, it is proof of exactly what I was saying. In fact, I am reading a book on this Joint Declaration as we speak. It is called "Faith Alone" By RC Sproul.

Part of the Lutheran population has "sold out" their heritage from the Reformation. They have moved toward Rome, NOT ROME TOWARD PROTESTANTISM. Notice that the powerful words of Luther, the battle cry of the Reformation is only a whimper later in the document which outlines the DIFFERENCES between the two.

In Paul's letters, God's righteousness is also God's power for those who have faith (Rom 1:16f; 2 Cor 5:21). In Christ he makes it our righteousness (2 Cor 5:21). Justification becomes ours through Christ Jesus "whom God put forward as a sacrifice of atonement by his blood, effective through faith" (Rom 3:25; see 3:21- 28). "For by grace you have been saved through faith, and this is not your own doing; it is the gift of God - not the result of works" (Eph 2:8f).

Patti:
No statement of "Faith Alone."

11. Justification is the forgiveness of sins (cf. Rom 3:23-25; Acts 13:39; Lk 18:14), liberation from the dominating power of sin and death (Rom 5:12-21) and from the curse of the law (Gal 3:10-14).

Patti:
No statement of Paul's referring to justification as a legal pronouncement; that we are REGARDED as righteous, RECKONED as just, in Christ only.

[snip]

12. The justified live by faith that comes from the Word of Christ (Rom 10:17) and is active through love (Gal 5:6), the fruit of the Spirit (Gal 5:22f).

Patti:
This is exactly what I have been quoting to you from the Catholic defenders that you have pronounced not credible. The Lutherans have given in. Pure and simple. We are not justified by faith and ANYTHING. We are justified by the mercy of God alone for the sake of His Son Jesus Christ.


"But since the justified are assailed from within and without by powers and desires (Rom 8:35-39; Gal 5:16-21) and fall into sin (1 Jn 1:8,10), they must constantly hear God's promises anew, confess their sins (1 Jn 1:9), participate in Christ's body and blood, and be exhorted to live righteously in accord with the will of God. That is why the Apostle says to the justified: "Work out your own salvation with fear and trembling; for it is God who is at work in you, enabling you both to will and to work for his good pleasure" (Phil 2:12f)."

Patti:
Again, this is pure RC theology. I can quote you more Catholic defenders (and SDAs) who say exactly the same thing.

"But the good news remains: "there is now no condemnation for those who are in Christ Jesus" (Rom 8:1), and in whom Christ lives (Gal 2:20). Christ's "act of righteousness leads to justification and life for all" (Rom 5:18)."

Patti:
Again, this declaration adds something inside of us to being declared righteous by God (justification) as a condition of salvation.

"...Justification thus means that Christ himself is our righteousness, in which we share through the Holy Spirit in accord with the will of the Father. Together we confess: By grace alone, in faith in Christ's saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works.(

Patti:
But notice it never says, "By faith alone." "Grace alone," it says; but that is because RCs see the grace by which we are saved as a regenerating force in the believer's life, and not "merely" the undeserved favor of God to accept and forgive us for the sake of Jesus Christ. All this declaration does is to confound justification and sanctification, to make salvation based upon faith and something inside of us, and to set us back squarely in the Roman camp.

"16. All people are called by God to salvation in Christ. Through Christ alone are we justified, when we receive this salvation in faith. "

Patti:
RCs have always declared that we are saved by Christ alone. The big difference in the Reformation was "Faith alone." Did you ever read Brinsmead's book, Judged By the Gospel? He did a brilliant job of discussing the reformational truths, the Catholic stance, and comparing them to the present SDA beliefs on justification. The main difference is that the RCC and the SDAs claim that our salvation is more than "bogus grace" as you put it. It is changed lives through the working of the Holy Spirit. THAT IS EXACTLY WHAT THIS DECLARATION IS SAYING.


"Faith is itself God's gift through the Holy Spirit who works through word and sacrament in the community of believers and who, at the same time, leads believers into that renewal of life which God will bring to completion in eternal life. "

Patti:
In theologies who are works based, you can never have a statement of Gospel without a statement of works. This is readily apparent in the above sentence and throughout this document. And it is a far cry from the reformational stand.

[snip]
"22. We confess together that God forgives sin by grace and at the same time frees human beings from sin's enslaving power and imparts the gift of new life in Christ. When persons come by faith to share in Christ, God no longer imputes to them their sin and through the Holy Spirit effects in them an active love. These two aspects of God's gracious action are not to be separated, for persons are by faith united with Christ, who in his person is our righteousness (1 Cor 1:30): both the forgiveness of sin and the saving presence of God himself."

Patti:
Again, no statement of grace without a statement of our own personal "righteousness." Where is the Paul of Romans that proclaims "there is none that does good. No, not one"?


"23. When Lutherans emphasize that the righteousness of Christ is our righteousness, their intention is above all to insist that the sinner is granted righteousness before God in Christ through the declaration of forgiveness and that only in union with Christ is one's life renewed. When they stress that God's grace is forgiving love ("the favor of God"(12)), they do not thereby deny the renewal of the Christian's life. They intend rather to express that justification remains free from human cooperation and is not dependent on the life-renewing effects of grace in human beings."

Patti:
Finally, there is a rather lame statement of "sola Christe." But before they say that we have no part in our salvation, they are quick to say that they are not denying the renewal of a Christian's life. Now we can see in writing how the great battle cry of the Reformation has turned into a whimper, almost an after-thought.

This is accurate Catholicism. Notice which side has lost its steam, its direction, its power, and which has not:

"24. When Catholics emphasize the renewal of the interior person through the reception of grace imparted as a gift to the believer, THEY WISH TO INSISTE THAT GOD'S FORGIVING GRACE ALWAYS BRINGS WITH IT A GIFT OF NEW LIFE, WHICH IN THE HOLY SPIRIT BECOMES EFFECTIVE IN ACTIVE LOVE."

Patti:
Which is exactly what I posted in those articles that you discredited as not genuine. (Did you even read them, I wonder?)

[snip]

"25. We confess together that sinners are justified by faith in the saving action of God in Christ. "

Patti:
But not by faith ALONE.

"By the action of the Holy Spirit in baptism, they are granted the gift of salvation, which lays the basis for the whole Christian life."

Patti:
Here is a definite "work" that they claim is necessary to be granted the gift of salvation--baptism.

"They place their trust in God's gracious promise by justifying faith, which includes hope in God and love for him. Such a faith is active in love and thus the Christian cannot and should not remain without works. But whatever in the justified precedes or follows the free gift of faith is neither the basis of justification nor merits it."

Patti:
Another affirmation that we are saved not only through our belief, but by faith plus... This is fundamental RCism and has not changed since the Council of Trent.

"26. According to Lutheran understanding, God justifies sinners in faith alone (sola fide)."

Patti:
Finally. But you notice when they say "faith alone" they are very quick to redefine faith. No longer is faith "the assurance of things unseen," but they have redefined it as including "living in communion with God." That is a work. It is not alone.

"In faith they place their trust wholly in their Creator and Redeemer and thus live in communion with him. God himself effects faith as he brings forth such trust by his creative word. Because God's act is a new creation, it affects all dimensions of the person and leads to a life in hope and love. In the doctrine of "justification by faith alone," a distinction but not a separation is made between justification itself and the renewal of one's way of life that necessarily follows from justification and without which faith does not exist. Thereby the basis is indicated from which the renewal of life proceeds, for it comes forth from the love of God imparted to the person in justification. Justification and renewal are joined in Christ, who is present in faith."

Patti:
As I said before, it is the Lutherans who have moved. The Catholics have remained where they were. Clearly, the Catholics believe that our justification (salvation) includes our regeneration.

"27. The Catholic understanding also sees faith as fundamental in justification. For without faith, no justification can take place. Persons are justified through baptism as hearers of the word and believers in it. The justification of sinners is forgiveness of sins AND BEING MADE RIGHTEOUS by justifying grace, which makes us children of God. In justification the righteous receive from Christ faith, hope, and love and are thereby taken into communion with him.(14) This new personal relation to God is grounded totally on God's graciousness and remains constantly dependent on the salvific and creative working of this gracious God, who remains true to himself, so that one can rely upon him. Thus justifying grace never becomes a human possession to which one could appeal over against God. While Catholic teaching emphasizes the renewal of life by justifying grace, this renewal in faith, hope, and love is always dependent on God's unfathomable grace and contributes nothing to justification about which one could boast before God (Rom 3:27). [See Sources for section 4.3].

Patti:
So for whatever reason you posted this, Max, it only proves what I have posted earlier. The Catholic position is that we are saved by our faith that works in love. The new Lutheran position is we are saved by our faith which works in love. The Reformational position is that we are saved by faith alone. It cannot be denied that the Lutherans (and much of Protestantism in general) are buying into the "faith that works in love," and moving back toward Catholicism. One Catholic apologist (which you will naturally give no credibility to) says that this is actually a SIGN of the Authority of Rome; that Protestantism is migrating back toward Catholicism because of this shared belief that we are saved by faith and works (or faith that works). Anything added to our faith in the perfect work of Jesus Christ on our behalf corrupts it.

As Rayna quoted (one of my favorite hymns): My hope is built on nothing less than Jesus' blood and righteousness. If my hope is based upon anything inside of me, it is certainly much less.
Max
Posted on Saturday, June 24, 2000 - 10:47 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Dear Patti,

I'm afraid I have to disagree with RC Sproul, if he's saying what you say he is. An ecumenical dialog is going on among all mainline Protestant churches and the Roman Catholic church. The fact that there is a minority reaction going on -- R.C. Sproul, for example -- does NOT mean that the minority is right!

It is the Roman Catholics who have given the most ground on righteousness by faith alone, not the Lutherans! The Lutherans are in more danger of giving too much ground on the primacy of the pope.

The more liberal wing of the Roman Catholic church has come a looong way since Luther. And they have moved TOWARD Luther, just as they have moved toward modern science, rescending their judgment against Galileo, for instance.

I'm staying with the joint statement. Ecumenism is NOT WRONG, Patti! It is the will of Jesus who prayed that we may all be one. It is clearly demanded by Paul in 1 Corinthians 1.

Blessings,

Max
Patti
Posted on Sunday, June 25, 2000 - 5:59 am:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

--It is the Roman Catholics who have given the most ground on righteousness by faith alone, not the Lutherans! The Lutherans are in more danger of giving too much ground on the primacy of the pope.--

Patti:
I repeat, the Catholics have given NO ground. There is but a very weak affirmation, a single use of the words "faith alone" in this document. I am not sure what your "agenda" is. I have given you ample documentation. The words of the document speak for themselves. And, yet, all you try to do is discredit me and anyone that I quote.

RC Sproul is one of the best known reformed scholars of our time. His credentials speak for themselves.

I never said there was anything wrong with Ecumenism. But never the twain shall meet between Reformational and Catholic theology. It would be like a joint document between SDAs and us formers. One in which we are going to just place Ellen to the side, barely even mention her, so that we can reach consensus? When two views mutually exclusive--either Ellen is a prophet as the SDAs claim or she is not--then no "consensus" can be reached, ESPECIALLY when that view is regarded as essential to our salvation.

The Reformational cry of "Faith alone!" is totally incompatible with Romanism. We cannot be saved by an alien righteousness that we receive by believing in Jesus Christ ONLY AND by inner renewal at the same time. Cathlicism, and all its trappings, is founded on the premise that justification is not merely being declared righteous, but truly being MADE righteous. It cannot exist without that foundation. The necessity of the sacraments (there was still a statement in that document that baptism was necessary for the reception of justification. That is one example of the legalism of RCism), the literal reception of the blood and body of Jesus Christ in the Eucharist, the necessity of penance and confession to a priest--all of these things are founded upon their belief of justification. And the RCC has given up no ground on these issues. The Lutherans (part, not all, of them) are the ones who have given ground. I will not go on and on about this. There is plenty of information readily available if one wishes to uncover the facts.

As far as being ecumenical is concerned, God's people are united, always have been, in the great church invisible and triumphant, the bride of Christ. This is a church that no walls can contain, no denomination can hold, no spirit of animosity dwells between them. They can recognize another believer just by the fact that they depend on God alone to deliver them. Uniting of human organizations has no relevance to me. God's true church will always be united by the faith that the Lamb was indeed worthy, that the work of Christ alone is sufficient for their salvation.
Pat Darnell
Posted on Sunday, June 25, 2000 - 3:57 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Max, we don't know each other, but I've been trying to read through the MULTITUDE of posts on FAF to get to know everyone!! Wow! I don't know how all of you have the time!!

You don't seem to know R. C. Sproul (pronouned sprole) so I would suggest you get his book - mentioned above - "Faith Alone". If you followed the ECT dialogue you know that he and many more were involved in the discussions. I saw a couple on TV, but I bought his book - it is not expensive; published by Baker Books. I think you would enjoy reading it. I have a number of his books, and all of them are Christ/grace centered.

One question: If "works" have anything to do with our salvation, either before or after justification, what "works" will you do perfectly enough to stand beside Christ's works? While there may be life changes *after* justification,
there also may NOT be life changes after justification. WE will simply not "overcome" on every point - we are human. There may not be enough time left in one's life (i.e., the thief on the cross - many others who died immediately after receiving Christ). Those "works" cannot relate to our salvation in any way. The "fruits" you want us all to show: at what point are there *enough* fruits? Do I have to produce the same fruits as you produce? You see, we can bog down here. We can get right back to "becoming perfect" so that we can be ready for the "Close of Probation." No, I submit that Jesus' own doing and dying was sufficient, and that we will never achieve perfection in works...

Why is it not enough to "Lift HIM up" and just walk in that faith? Each of our walk will differ from the other. God didn't try to push us all through the same mold as Ellen White did. Even discussing "fruits" gets into legalism, and takes the focus off Christ.

You may not know Dave Hunt, either, but in his little book, "The Nonnegotiable Gospel" he says:
"The one true 'gospel of God's grace', which God offers as our ONLY salvation, has three basic elements: 1) who Christ is - fully God and perfect, sinless man in one Person 2) who we are - hopeless sinners already condemned to eternal death (or we wouldn't need to be saved); and 3) what Christ's death accomplished - the payment of the full penalty for our sins (ANY ATTEMPT BY US TO PAY *IN ANY WAY* REJECTS THE CROSS)."

The gospel defines the church. The church does not define the Gospel. We must defend the
gospel without concern for party labels. Along with the reformers I have concluded that the gospel is "Justification by grace alone through faith alone because of Christ alone." There is none good, no, not one. Our righteousnesses are but filthy rags. So why do we spend so much time looking unto our own "filthy rags" rather than "looking unto Jesus", Who has not only authored our faith, but has perfected it?

We would do well to read those doxologies in Revelation often. Who is worthy? Are we? Are our works? "Worthy is the LAMB that was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!"

"Great and marvelous are your deeds, Lord God Almighty! Just and true are your ways, King of the ages".

It is much more profitable to us spiritually, to dwell on the awesome works of God in providing for our salvation - then the pitiful little human works of our own will take care of themselves....

Hope this encourages...

Pat
Cindy
Posted on Sunday, June 25, 2000 - 4:45 pm:   Edit PostDelete PostPrint Post   Move Post (Moderator/Admin Only)

Pat, thank-you for your input! The Gospel of Christ is all about HIM!! (not about us, except in that we can be grateful recipients of His indescribable gift!!).

Living in His Grace always,
Cindy

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