# LCMS Convention Workbook_St. Louis Missouri_2001_S428 # Machine transcription, uncorrected — CHI Digital Archive (demonstration) 428 ADDITIONAL THEOLOGICAL DOCUMENTS AND REPORTS—OFFICE OF THE PRESIDENT 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 re- turn to observing the commandments, for they must receive par- don 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, 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 com- mandments retain their validity for the justified and that Christ has by his teaching and example expressed God’s will which is a stan- dard 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. Through- out 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, 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 man- ifold threats to their faith, on the strength of Christ’s death and res- urrection 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 thcir 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. Matthew 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 awak- ens 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, 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 justifica- tion 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. 2001 Convention Workbook 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 justifica- tion 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 right- eousness 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 eter- nal 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, 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 doc- trine of justification exists between Lutherans and Catholics. In light of this consensus the remaining differences of language, the- ological elaboration, and emphasis in the understanding of justifi- cation described in paragraphs 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 consen- sus regarding 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 Dec- laration 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 Dectaration. 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 vary- ing importance which need further clarification. These include, among other topics, the relationship between the Word of God and church doctrine, as well as ecclesiology, authority in the church, 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 Sources Regarding the Joint Declaration on the Doctrine of Justification Between the Lutheran World Federation and the Roman Catholic Church In parts 3 and 4 of the ‘Joint Declaration,” reference is made to formulations from different Lutheran-Catholic dialogues. They are the following documents: