LCMS Convention Workbook St. Louis, Missouri — 2001, Page 428

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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: