Newspaper Page Text
Thursday, December 23, 1999
The Southern Cross, Page 9
Why was justification so divisive?
By Father Dale Launderville, OSB
Catholic News Service
Ti
he Joint Declaration on the
Doctrine of Justification articulates a
consensus between Lutherans and Ro
man Catholics on the basic truths of
the doctrine of justification.
We might wonder how this central
doctrine of justification could have been
so divisive in the 16th century. We
inescapably live within the
political, social and economic
circumstances of our times.
These factors can influence
how we reflect upon the mys
teries of our faith. Obviously,
much has changed since the
16th century.
One important theological
factor in reaching the cur
rent consensus was a shared
approach to the interpreta
tion of Scripture. The joint
declaration says, “Our com
he joint decla
ration makes clear that Catholics
and Lutherans stand together in
confessing that we are saved by
grace alone (No. 19).”
Justification often is explained
through the image of a courtroom
scene:
—Though we are sinners, we are
declared just before God because
Christ saved us.
—It is the work of the triune God
that saves us; we cannot save our
selves.
—At the same time, we are chal
lenged to do good works.
Is there a human tendency to try
CNS photo of Lutherans and Catholics at prayer service before the joint declaration’s signing from KNA
mon way of listening to the word of
God in Scripture has led to such new
insights” (No. 8).
What agreement does the joint dec
laration express? That “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 re
ceive the Holy Spirit, who renews our
hearts while equipping and calling us
to good works” (No. 15).
■H
to justify ourselves? We Chris
tians can easily delude our
selves into thinking that our
good deeds oblige God to repay
us. After the Reformation,
Catholics often were perceived
by critics to be proponents of
works-righteousness — the no
tion that we are saved by our
good deeds.
The joint declaration makes clear
that Catholics and Lutherans stand
together in confessing that we are
saved by grace alone (No. 19).
At the same time, the declaration
says that Lutherans recognize that
people’s decisions and actions have an
impact on their relationship with
Christ. It says, “Lutherans do not
deny that a person can reject the
working of grace” (No. 21).
Justification involves not only the
declaration of sin’s forgiveness but
also the reception of the Holy Spirit for
the renewal of the Christian’s life.
While Lutheran tradition empha
sizes the declaration of the forgiveness
of sin, the Catholic tradition empha
sizes sanctification or reception of the
Holy Spirit. But this Catholic empha
sis doesn’t “deny that God’s gift of
grace in justification remains inde
pendent of human coop
eration” (Declaration, 24).
And Lutherans main
tain that Christian life
can grow through the ef
fects of sharing in the
righteousness of Christ.
The theological under
standing of justification
provides a bigger picture
of the Christian life
within which to see our
practices of prayer, wor
ship, almsgiving, fasting,
etc. These means to sal
vation can become ends in
themselves if we lose
sight of the fundamental fact that we
are saved “by grace alone.”
These spiritual practices are im
portant indicators that we do believe
in Jesus Christ.
While noting the current agree
ment, we also should note that the
declaration indicates that the conflicts
and struggles that occurred since the
Reformation were not in vain. The
declaration says: “Nothing is thereby
taken away from the seriousness of
the condemnations related to the doc
trine of justification. Some were not
simply pointless. They remain for us
‘salutary warnings’ to which we must
attend” (No. 42).
But the desire of our times to find
points of agreement on justification
has led to a new appreciation of the
doctrine and of the unity that
Lutherans and Roman Catholics
share in baptism.
(Benedictine Father Launderville
is a Scripture scholar at St. John’s
University, Collegeville, Minn.)
FAITH IN THE MARKETPLACE
What is your resolution for
the year 2000?
“Living in Laramie (the site of
the 10/98 Matthew Shepard
slaying and the subsequent trial),
I guess I’m working on the idea of
being tolerant and open-minded.”
— Tom Wilhelm, Laramie, Wyo.
“My one resolution is to try to
inspire my parishioners to a
deeper commitment to their faith.
And that goes for myself as well.”
— Msgr. Robert Servatius, Sandy,
Utah
“I’d say, very simply, to be
reconciled with anyone in my life
whom I need to be reconciled with.
Also, to be reconciled with God
and with myself.” — Kathy
Morrissey, Fort Wayne, Ind.
“I make the same resolution
every year: to try to be kinder,... to
try to be more the person I’m
supposed to be. It doesn’t always
work, but I always try.” — Doreen
Akins, Battle Creek, Mich.
An upcoming edition asks: What do
Catholic parishes and other Christian
churches do together in your
community? If you would like to
respond for possible publication,
please write: Faith
Alive! 3211 Fourth St.
N.E., Washington,
D.C. 20017-1100.
By Father Robert L. Kinast
Catholic News Service
w,
hen the Lutheran World Fed
eration and the Roman Catholic
Church signed the historic agreement
on the relationship of justification and
good works Oct 31, 1999, they weren’t
thinking of New Year’s resolutions.
Yet their action contains some valu
able lessons that might help people of
both churches keep resolutions they
make for the new year.
First, New Year’s resolutions usu
ally focus on a positive action (stop
smoking, read more). In this sense they
are good works; and most often they
have to do with self-improvement. The
ecumenical agreement suggests that
self-improvement may be too narrow
an approach for Christians.
All contents copyright©! 999 by CNS
Lutherans and Catholics were com
fortable with their respective views of
justification and good works. They en
tered dialogue for each other’s sake
and came to an agreement that ben
efits both. In light of their example,
perhaps people should frame resolu
tions oriented to the benefit of others.
Second, New Year’s resolutions look
to the future, often without taking into
account why past resolutions did not
succeed. The ecumenical agreement is
a reminder how the past influences
future prospects. Representatives from
both churches carefully examined
nearly 500 years of disagreements and
misunderstandings to arrive at a new,
realistic stage of unity.
Similarly, taking an honest look at
past resolutions and why you didn’t
keep them can help you be more realis
tic and successful. Changing the whole
company culture where you work is
probably not a realistic goal, even if you
are the CEO. Getting along better with
co-workers and avoiding unnecessary
complaining is realistic, and it helps to
improve the company’s culture.
Third, New Year’s resolutions often
aim at instant success. The represen
I
ln 0 Nutshell
The Catechism of the Catholic Church calls justification “the
most excellent work of God’s love” (No. 1994).
The Bible offers a variety of terms to describe the
relationship God wants humans to have with him. These
terms include “salvation,” “redemption,” “rebirth,” “new life”
and others; the most frequent is “justification. ”
In speaking of justification, we draw very near to the core of
the Gospel.
tatives of the two churches gave their
quest as much time as needed.
In light of their example, perhaps
people should not refer to New Year’s
resolutions this time, but to millen
nium resolutions — a reminder that
good works sometimes take longer to
achieve than we would like.
Finally, New Year’s resolutions of
ten stand alone, as goals in themselves
rather than part of a larger plan or
purpose. Do I want to lose weight so I
will look better or as part of a compre
hensive approach to healthy living?
The ecumenical agreement encourages
the larger perspective.
The two churches’ representatives
discussed justification as part of the
overarching goal of visible Christian
unity. Their agreement represents one
important step toward that goal.
Making New Year’s resolutions is
easy; keeping them is the hard part.
Thinking of others, learning from the
past, allowing sufficient time and con
necting each resolution with a larger pur
pose are lessons from the recent ecumeni
cal agreement that might make millen
nium resolutions more successful.
(Father Kinast is director of the
Center for Theological Reflection, In
dian Rocks Beach, Fla.)