From Conflict To Communion. Lutheran Catholic Common Commemoration of The Reformation in 2017

3/30/2017 FromConflicttoCommunion.LutheranCatholicCommonCommemorationoftheReformationin2017.
ReportoftheLutheranRomanCatholicCo
FROMCONFLICTTOCOMMUNION
LutheranCatholicCommon
CommemorationoftheReformationin2017
Contents
Foreword
Introduction
ChapterI
CommemoratingtheReformationinanEcumenicalandGlobalAge
Thecharacterofpreviouscommemorations
Thefirstecumenicalcommemoration
Commemorationinanewglobalandsecularcontext
Newchallengesforthe2017commemoration
ChapterII
NewPerspectivesonMartinLutherandtheReformation
ContributionsofresearchontheMiddleAges
TwentiethcenturyCatholicresearchonLuther
Ecumenicalprojectspreparingthewayforconsensus
Theimportanceofecumenicaldialogues
ChapterIII
AHistoricalSketchoftheLutheranReformationandtheCatholicResponse
Whatdoesreformationmean?
Reformationflashpoint:controversyoverindulgences
Lutherontrial
Failedencounters
ThecondemnationofMartinLuther
TheauthorityofScripture
LutherinWorms
BeginningsoftheReformationmovement
Needforoversight
BringingtheScripturetothepeople
Theologicalattemptstoovercomethereligiousconflict
ChapterIV
BasicThemesofMartinLuthersTheologyinLightoftheLutheranRomanCatholic
Dialogues
Structureofthischapter
MartinLuthersmedievalheritage
Monasticandmysticaltheology
Justification
Eucharist
Ministry
LutheranCatholicdialogueonministry
Scriptureandtradition
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3/30/2017 FromConflicttoCommunion.LutheranCatholicCommonCommemorationoftheReformationin2017.ReportoftheLutheranRomanCatholicCo
ChapterV
CalledtoCommonCommemoration
Baptism:Thebasisforunityandcommoncommemoration
ChapterVI
FiveEcumenicalImperatives
Abbreviations
LutheranRomanCatholicCommissiononUnity
CommonStatements
PhaseI(19671972)
PhaseII(19731984)
PhaseIII(19861993)
PhaseIV(19952006)
Lutherans
Members
Consultant
Staff
RomanCatholics
Members
Consultants
Staff
Foreword
MartinLuthersstrugglewithGoddroveanddefinedhiswholelife.Thequestion,HowcanI
findagraciousGod?plaguedhimconstantly.HefoundthegraciousGodinthegospelof
JesusChrist.TruetheologyandtheknowledgeofGodareinthecrucifiedChrist.
In2017,CatholicandLutheranChristianswillmostfittinglylookbackoneventsthat
occurred500yearsearlierbyputtingthegospelofJesusChristatthecenter.Thegospel
shouldbecelebratedandcommunicatedtothepeopleofourtimesothattheworldmay
believethatGodgivesGodselftohumanbeingsandcallsusintocommunionwithGodself
andGodschurch.Hereinliesthebasisforourjoyinourcommonfaith.
Tothisjoyalsobelongsadiscerning,selfcriticallookatourselves,notonlyinourhistory,
butalsotoday.WeChristianshavecertainlynotalwaysbeenfaithfultothegospelalltoo
oftenwehaveconformedourselvestothethoughtandbehavioralpatternsofthesurrounding
world.Repeatedly,wehavestoodinthewayofthegoodnewsofthemercyofGod.
Bothasindividualsandasacommunityofbelievers,weallconstantlyrequirerepentance
andreformencouragedandledbytheHolySpirit.WhenourLordandMaster,Jesus
Christ,saidRepent,Hecalledfortheentirelifeofbelieverstobeoneofrepentance.Thus
readstheopeningstatementofLuthers95Thesesfrom1517,whichtriggeredthe
Reformationmovement.
Althoughthisthesisisanythingbutselfevidenttoday,weLutheranandCatholicChristians
wanttotakeitseriouslybydirectingourcriticalglancefirstatourselvesandnotateach
other.Wetakeasourguidingrulethedoctrineofjustification,whichexpressesthemessage
ofthegospelandthereforeconstantlyservestoorientalltheteachingandpracticeofour
churchestoChrist(JointDeclarationontheDoctrineofJustification).
ThetrueunityofthechurchcanonlyexistasunityinthetruthofthegospelofJesusChrist.
Thefactthatthestruggleforthistruthinthesixteenthcenturyledtothelossofunityin
WesternChristendombelongstothedarkpagesofchurchhistory.In2017,wemustconfess
openlythatwehavebeenguiltybeforeChristofdamagingtheunityofthechurch.This
commemorativeyearpresentsuswithtwochallenges:thepurificationandhealingof
memories,andtherestorationofChristianunityinaccordancewiththetruthofthegospelof
JesusChrist(Eph4:46).
Thefollowingtextdescribesawayfromconflicttocommunionawaywhosegoalwe
havenotyetreached.Nevertheless,theLutheranCatholicCommissionforUnityhastaken
seriouslythewordsofPopeJohnXXIII,Thethingsthatuniteusaregreaterthanthosethat
divideus.
WeinviteallChristianstostudythereportofourCommissionbothopenmindedlyand
critically,andtocomewithusalongthewaytoadeepercommunionofallChristians.
KarlheinzDiez EeroHuovinen
AuxiliaryBishopofFulda BishopEmeritusofHelsinki
(onbehalfoftheCatholiccochair) Lutherancochair
Introduction
1.In2017,LutheranandCatholicChristianswillcommemoratetogetherthe500th
anniversaryofthebeginningoftheReformation.LutheransandCatholicstodayenjoya
growthinmutualunderstanding,cooperation,andrespect.Theyhavecometoacknowledge
thatmoreunitesthandividesthem:aboveall,commonfaithintheTriuneGodandthe
revelationinJesusChrist,aswellasrecognitionofthebasictruthsofthedoctrineof
justification.
2.Alreadythe450thanniversaryoftheAugsburgConfessionin1980offeredbothLutherans
andCatholicstheopportunitytodevelopacommonunderstandingofthefoundationaltruths
ofthefaithbypointingtoJesusChristasthelivingcenterofourChristianfaith.(1)Onthe
500thanniversaryofMartinLuthersbirthin1983,theinternationaldialoguebetween
RomanCatholicsandLutheransjointlyaffirmedanumberofLuthersessentialconcerns.
ThecommissionsreportdesignatedhimWitnesstoJesusChristanddeclared,Christians,
whetherProtestantorCatholic,cannotdisregardthepersonandthemessageofthisman.(2)
3.Theupcomingyearof2017challengesCatholicsandLutheranstodiscussindialoguethe
issuesandconsequencesoftheWittenbergReformation,whichcenteredonthepersonand
thoughtofMartinLuther,andtodevelopperspectivesfortheremembranceand
appropriationoftheReformationtoday.Luthersreformingagendaposesaspiritualand
theologicalchallengeforbothcontemporaryCatholicsandLutherans.
ChapterI
CommemoratingtheReformationinan
EcumenicalandGlobalAge
4.Everycommemorationhasitsowncontext.Today,thecontextincludesthreemain
challenges,whichpresentbothopportunitiesandobligations:(1)Itisthefirst
commemorationtotakeplaceduringtheecumenicalage.Therefore,thecommon
commemorationisanoccasiontodeepencommunionbetweenCatholicsandLutherans.(2)
Itisthefirstcommemorationintheageofglobalization.Therefore,thecommon
commemorationmustincorporatetheexperiencesandperspectivesofChristiansfromSouth
andNorth,EastandWest.(3)Itisthefirstcommemorationthatmustdealwiththenecessity
ofanewevangelizationinatimemarkedbyboththeproliferationofnewreligious
movementsand,atthesametime,thegrowthofsecularizationinmanyplaces.Therefore,the
commoncommemorationhastheopportunityandobligationtobeacommonwitnessof
faith.
Thecharacterofpreviouscommemorations
5.Relativelyearly,31October1517becameasymbolofthesixteenthcenturyProtestant
Reformation.Stilltoday,manyLutheranchurchesremembereachyearon31Octoberthe
eventknownastheReformation.ThecentennialcelebrationsoftheReformationhave
beenlavishandfestive.Theopposingviewpointsofthedifferentconfessionalgroupshave
beenespeciallyvisibleattheseevents.ForLutherans,thesecommemorativedaysand
centennialswereoccasionsfortellingonceagainthestoryofthebeginningofthe
characteristicevangelicalformoftheirchurchinordertojustifytheirdistinctive
existence.ThiswasnaturallytiedtoacritiqueoftheRomanCatholicChurch.Ontheother
side,CatholicstooksuchcommemorativeeventsasopportunitiestoaccuseLutheransofan
unjustifiabledivisionfromthetruechurchandarejectionofthegospelofChrist.
6.Politicalandchurchpoliticalagendasfrequentlyshapedtheseearliercentenary
commemorations.In1617,forexample,theobservanceofthe100thanniversaryhelpedto
stabilizeandrevitalizethecommonReformationidentityofLutheransandReformedattheir
jointcommemorativecelebrations.LutheransandReformeddemonstratedtheirsolidarity
throughstrongpolemicsagainsttheRomanCatholicChurch.Togethertheycelebrated
LutherastheliberatorfromtheRomanyoke.Muchlater,in1917,amidsttheFirstWorld
War,LutherwasportrayedasaGermannationalhero.
Thefirstecumenicalcommemoration
7.Theyear2017willseethefirstcentennialcommemorationoftheReformationtotake
placeduringtheecumenicalage.ItwillalsomarkfiftyyearsofLutheranRomanCatholic
dialogue.Aspartoftheecumenicalmovement,prayingtogether,worshippingtogether,and
servingtheircommunitiestogetherhaveenrichedCatholicsandLutherans.Theyalsoface
political,social,andeconomicchallengestogether.Thespiritualityevidentin
interconfessionalmarriageshasbroughtforthnewinsightsandquestions.Lutheransand
Catholicshavebeenabletoreinterprettheirtheologicaltraditionsandpractices,recognizing
theinfluencestheyhavehadoneachother.Therefore,theylongtocommemorate2017
together.
8.Thesechangesdemandanewapproach.Itisnolongeradequatesimplytorepeatearlier
accountsoftheReformationperiod,whichpresentedLutheranandCatholicperspectives
separatelyandofteninoppositiontooneanother.Historicalremembrancealwaysselects
fromamongagreatabundanceofhistoricalmomentsandassimilatestheselectedelements
intoameaningfulwhole.Becausetheseaccountsofthepastweremostlyoppositional,they
notinfrequentlyintensifiedtheconflictbetweentheconfessionsandsometimesledtoopen
hostility.
9.Thehistoricalremembrancehashadmaterialconsequencesfortherelationshipofthe
confessionstoeachother.Forthisreason,acommonecumenicalremembranceofthe
LutheranReformationisbothsoimportantandatthesametimesodifficult.Eventoday,
manyCatholicsassociatethewordReformationfirstofallwiththedivisionofthechurch,
whilemanyLutheranChristiansassociatethewordReformationchieflywiththe
rediscoveryofthegospel,certaintyoffaithandfreedom.Itwillbenecessarytotakeboth
pointsofdepartureseriouslyinordertorelatethetwoperspectivestoeachotherandbring
themintodialogue.
Commemorationinanewglobalandsecularcontext
10.Inthelastcentury,Christianityhasbecomeincreasinglyglobal.Therearetoday
ChristiansofvariousconfessionsthroughoutthewholeworldthenumberofChristiansin
theSouthisgrowing,whilethenumberofChristiansintheNorthisshrinking.Thechurches
oftheSoutharecontinuallyassumingagreaterimportancewithinworldwideChristianity.
Thesechurchesdonoteasilyseetheconfessionalconflictsofthesixteenthcenturyastheir
ownconflicts,eveniftheyareconnectedtothechurchesofEuropeandNorthAmerica
throughvariousChristianworldcommunionsandsharewiththemacommondoctrinalbasis.
Withregardtotheyear2017,itwillbeveryimportanttotakeseriouslythecontributions,
questions,andperspectivesofthesechurches.
11.InlandswhereChristianityhasalreadybeenathomeformanycenturies,manypeople
haveleftthechurchesinrecenttimesorhaveforgottentheirecclesialtraditions.Inthese
traditions,churcheshavehandedonfromgenerationtogenerationwhattheyhadreceived
fromtheirencounterwiththeHolyScripture:anunderstandingofGod,humanity,andthe
worldinresponsetotherevelationofGodinJesusChristthewisdomdevelopedoverthe
courseofgenerationsfromtheexperienceoflifelongengagementofChristianswithGod
andthetreasuryofliturgicalforms,hymnsandprayers,catecheticalpractices,anddiaconal
services.Asaresultofthisforgetting,muchofwhatdividedthechurchinthepastis
virtuallyunknowntoday.
12.Ecumenism,however,cannotbaseitselfonforgetfulnessoftradition.Buthow,then,will
thehistoryoftheReformationberememberedin2017?Whatofthatwhichthetwo
confessionsfoughtoverinthesixteenthcenturydeservestobepreserved?Ourfathersand
mothersinthefaithwereconvincedthattherewassomethingworthfightingfor,something
thatwasnecessaryforalifewithGod.Howcantheoftenforgottentraditionsbehandedon
toourcontemporariessoasnottoremainobjectsofantiquarianinterestonly,butrather
supportavibrantChristianexistence?Howcanthetraditionsbepassedoninsuchawaythat
theydonotdignewtrenchesbetweenChristiansofdifferentconfessions?
Newchallengesforthe2017commemoration
13.Overthecenturies,churchandcultureoftenhavebeeninterwoveninthemostintimate
waypossible.Muchthathasbelongedtothelifeofthechurchhas,overthecourseof
centuries,alsofoundaplaceintheculturesofthosecountriesandplaysaroleinthemeven
tothisday,evenattimesindependentlyofthechurches.Thepreparationsfor2017willneed
toidentifythesevariouselementsofthetraditionnowpresentintheculture,tointerpret
them,andtoleadaconversationbetweenchurchandcultureinlightofthesedifferent
aspects.
14.Formorethanahundredyears,Pentecostalandothercharismaticmovementshave
becomeverywidespreadacrosstheglobe.Thesepowerfulmovementshaveputforwardnew
emphasesthathavemademanyoftheoldconfessionalcontroversiesseemobsolete.The
Pentecostalmovementispresentinmanyotherchurchesintheformofthecharismatic
movement,creatingnewcommonalitiesandcommunitiesacrossconfessionalboundaries.
Thus,thismovementopensupnewecumenicalopportunitieswhile,atthesametime,
creatingadditionalchallengesthatwillplayasignificantroleintheobservanceofthe
Reformationin2017.
15.WhilethepreviousReformationanniversariestookplaceinconfessionallyhomogenous
lands,orlandsatleastwhereamajorityofthepopulationwasChristian,todayChristians
liveworldwideinmultireligiousenvironments.Thispluralismposesanewchallengefor
ecumenism,makingecumenismnotsuperfluousbut,onthecontrary,allthemoreurgent,
sincetheanimosityofconfessionaloppositionsharmsChristiancredibility.HowChristians
dealwithdifferencesamongthemselvescanrevealsomethingabouttheirfaithtopeopleof
otherreligions.BecausethequestionofhowtohandleinnerChristianconflictisespecially
acuteontheoccasionofrememberingthebeginningoftheReformation,thisaspectofthe
changedsituationdeservesspecialattentioninourreflectionsontheyear2017.
ChapterII
NewPerspectivesonMartinLutherandtheReformation
16.Whathappenedinthepastcannotbechanged,butwhatisrememberedofthepastand
howitisrememberedcan,withthepassageoftime,indeedchange.Remembrancemakesthe
pastpresent.Whilethepastitselfisunalterable,thepresenceofthepastinthepresentis
alterable.Inviewof2017,thepointisnottotelladifferenthistory,buttotellthathistory
differently.
17.LutheransandCatholicshavemanyreasonstoretelltheirhistoryinnewways.They
havebeenbroughtclosertogetherthroughfamilyrelations,throughtheirservicetothelarger
worldmission,andthroughtheircommonresistancetotyranniesinmanyplaces.These
deepenedcontactshavechangedmutualperceptions,bringingnewurgencyforecumenical
dialogueandfurtherresearch.Theecumenicalmovementhasalteredtheorientationofthe
churchesperceptionsoftheReformation:ecumenicaltheologianshavedecidednotto
pursuetheirconfessionalselfassertionsattheexpenseoftheirdialoguepartnersbutratherto
searchforthatwhichiscommonwithinthedifferences,evenwithintheoppositions,andthus
worktowardovercomingchurchdividingdifferences.
ContributionsofresearchontheMiddleAges
18.Researchhascontributedmuchtochangingtheperceptionofthepastinanumberof
ways.InthecaseoftheReformation,theseincludetheProtestantaswellastheCatholic
accountsofchurchhistory,whichhavebeenabletocorrectpreviousconfessionaldepictions
ofhistorythroughstrictmethodologicalguidelinesandreflectionontheconditionsoftheir
ownpointsofviewandpresuppositions.OntheCatholicsidethatappliesespeciallytothe
newerresearchonLutherandReformationand,ontheProtestantside,toanalteredpicture
ofmedievaltheologyandtoabroaderandmoredifferentiatedtreatmentofthelateMiddle
Ages.IncurrentdepictionsoftheReformationperiod,thereisalsonewattentiontoavast
numberofnontheologicalfactorspolitical,economic,social,andcultural.Theparadigm
ofconfessionalizationhasmadeimportantcorrectionstoprevioushistoriographyofthe
period.
19.ThelateMiddleAgesarenolongerseenastotaldarkness,asoftenportrayedby
Protestants,noraretheyperceivedasentirelylight,asinolderCatholicdepictions.Thisage
appearstodayasatimeofgreatoppositionsofexternalpietyanddeepinteriorityof
worksorientedtheologyinthesenseofdoutdes(Igiveyousothatyougiveme)and
convictionofonestotaldependenceonthegraceofGodofindifferencetowardreligious
obligations,eventheobligationsofoffice,andseriousreforms,asinsomeofthemonastic
orders.
20.Thechurchwasanythingbutamonolithicentitythecorpuschristianumencompassed
verydiversetheologies,lifestyles,andconceptionsofthechurch.Historianssaythatthe
fifteenthcenturywasanespeciallypioustimeinthechurch.Duringthisperiod,moreand
morelaypeoplereceivedagoodeducationandsowereeagertohearbetterpreachinganda
theologythatwouldhelpthemtoleadChristianlives.Lutherpickeduponsuchstreamsof
theologyandpietyanddevelopedthemfurther.
TwentiethcenturyCatholicresearchonLuther
21.TwentiethcenturyCatholicresearchonLutherbuiltuponaCatholicinterestin
Reformationhistorythatawakenedinthesecondhalfofthenineteenthcentury.These
theologiansfollowedtheeffortsoftheCatholicpopulationintheProtestantdominated
Germanempiretofreethemselvesfromaonesided,antiRoman,Protestanthistoriography.
ThebreakthroughforCatholicscholarshipcamewiththethesisthatLutherovercamewithin
himselfaCatholicismthatwasnotfullyCatholic.Accordingtothisview,thelifeand
teachingofthechurchinthelateMiddleAgesservedmainlyasanegativefoilforthe
ReformationthecrisisinCatholicismmadeLuthersreligiousprotestquiteconvincingto
some.
22.Inanewway,Lutherwasportrayedasanearnestreligiouspersonandconscientiousman
ofprayer.PainstakinganddetailedhistoricalresearchhasdemonstratedthatCatholic
literatureonLutheroverthepreviousfourcenturiesrightupthroughmodernityhadbeen
significantlyshapedbythecommentariesofJohannesCochaleus,acontemporaryopponent
ofLutherandadvisortoDukeGeorgeofSaxony.CochaleushadcharacterizedLutherasan
apostatizedmonk,adestroyerofChristendom,acorrupterofmorals,andaheretic.The
achievementofthisfirstperiodofcritical,butsympathetic,engagementwithLuthers
characterwasthefreeingofCatholicresearchfromtheonesidedapproachofsuchpolemical
worksonLuther.SoberhistoricalanalysesbyotherCatholictheologiansshowedthatitwas
notthecoreconcernsoftheReformation,suchasthedoctrineofjustification,whichledto
thedivisionofthechurchbut,rather,Lutherscriticismsoftheconditionofthechurchathis
timethatsprangfromtheseconcerns.
23.ThenextstepforCatholicresearchonLutherwastouncoveranalogouscontents
embeddedindifferenttheologicalthoughtstructuresandsystems,carriedoutespeciallybya
systematiccomparisonbetweentheexemplarytheologiansofthetwoconfessions,Thomas
AquinasandMartinLuther.ThisworkallowedtheologianstounderstandLutherstheology
withinitsownframework.Atthesametime,Catholicresearchexaminedthemeaningofthe
doctrineofjustificationwithintheAugsburgConfession.HereLuthersreformingconcerns
couldbesetwithinthebroadercontextofthecompositionoftheLutheranconfessions,with
theresultthattheintentionoftheAugsburgConfessioncouldbeseenasexpressing
fundamentalreformingconcernsaswellaspreservingtheunityofthechurch.
Ecumenicalprojectspreparingthewayforconsensus
24.Theseeffortsleddirectlytotheecumenicalproject,begunin1980byLutheranand
CatholictheologiansinGermanyontheoccasionofthe450thanniversaryofthepresentation
oftheAugsburgConfession,ofaCatholicrecognitionoftheAugsburgConfession.The
extensiveachievementsofalaterecumenicalworkinggroupofProtestantandCatholic
theologians,tracingitsrootsbacktothisprojectofCatholicresearchonLuther,resultedin
thestudyTheCondemnationsoftheReformationEra:DoTheyStillDivide?(3)
25.TheJointDeclarationontheDoctrineofJustification,(4)signedbyboththeLutheran
WorldFederationandtheRomanCatholicChurchin1999,builtonthisgroundworkaswell
asontheworkoftheUSdialogueJustificationbyFaith,(5)andaffirmedaconsensusinthe
basictruthsofthedoctrineofjustificationbetweenLutheransandCatholics.
Catholicdevelopments
26.TheSecondVaticanCouncil,respondingtothescriptural,liturgical,andpatristicrevival
oftheprecedingdecades,dealtwithsuchthemesasesteemandreverencefortheHoly
Scriptureinthelifeofthechurch,therediscoveryofthecommonpriesthoodofallthe
baptized,theneedforcontinualpurificationandreformofthechurch,theunderstandingof
churchofficeasservice,andtheimportanceofthefreedomandresponsibilityofhuman
beings,includingtherecognitionofreligiousfreedom.
27.TheCouncilalsoaffirmedelementsofsanctificationandtruthevenoutsidethestructures
oftheRomanCatholicChurch.Itasserted,someandevenverymanyofthesignificant
elementsandendowmentswhichtogethergotobuildupandgivelifetotheChurchitself,
canexistoutsidethevisibleboundariesoftheCatholicChurch,anditnamedtheseelements
thewrittenwordofGodthelifeofgracefaith,hopeandcharity,withtheotherinterior
giftsoftheHolySpirit,andvisibleelementstoo(UR1).(6)TheCouncilalsospokeofthe
manyliturgicalactionsoftheChristianreligionthatareusedbythedividedbrethrenand
said,thesemostcertainlycantrulyengenderalifeofgraceinwaysthatvaryaccordingto
theconditionofeachChurchorCommunity.Theseliturgicalactionsmustberegardedas
capableofgivingaccesstothecommunityofsalvation(UR3).Theacknowledgement
extendednotonlytotheindividualelementsandactionsinthesecommunities,butalsotothe
dividedchurchesandcommunitiesthemselves.FortheSpiritofChristhasnotrefrained
fromusingthemasmeansofsalvation(UR1.3).
28.InlightoftherenewalofCatholictheologyevidentintheSecondVaticanCouncil,
CatholicstodaycanappreciateMartinLuthersreformingconcernsandregardthemwith
moreopennessthanseemedpossibleearlier.
29.ImplicitrapprochementwithLuthersconcernshasledtoanewevaluationofhis
catholicity,whichtookplaceinthecontextofrecognizingthathisintentionwastoreform,
nottodivide,thechurch.ThisisevidentinthestatementsofJohannesCardinalWillebrands
andPopeJohnPaulII.(7)Therediscoveryofthesetwocentralcharacteristicsofhisperson
andtheologyledtoanewecumenicalunderstandingofLutherasawitnesstothegospel.
30.PopeBenedictalsorecognizedthewaysinwhichthepersonandtheologyofMartin
LutherposeaspiritualandtheologicalchallengetoCatholictheologytodaywhen,in2011,
hevisitedtheAugustinianFriaryinErfurtwhereLutherhadlivedasafriarforaboutsix
years.PopeBenedictcommented,Whatconstantlyexercised[Luther]wasthequestionof
God,thedeeppassionanddrivingforceofhiswholelifesjourney.HowdoIfinda
graciousGod?thisquestionstruckhimintheheartandlayatthefoundationofallhis
theologicalsearchingandinnerstruggle.Forhim,theologywasnomereacademicpursuit,
butthestruggleforoneself,whichinturnwasastruggleforandwithGod.HowdoIfinda
graciousGod?Thefactthatthisquestionwasthedrivingforceofhiswholelifenever
ceasestomakeanimpressiononme.Forwhoisactuallyconcernedaboutthistodayeven
amongChristians?WhatdoesthequestionofGodmeaninourlives?Inourpreaching?Most
peopletoday,evenChristians,setoutfromthepresuppositionthatGodisnotfundamentally
interestedinoursinsandvirtues.(8)
Lutherandevelopments
31.LutheranresearchonLutherandtheReformationalsounderwentconsiderable
development.Theexperiencesoftwoworldwarsbrokedownassumptionsaboutthe
progressofhistoryandtherelationshipbetweenChristianityandWesternculture,whilethe
riseofkerygmatictheologyopenedanewavenueforthinkingaboutLuther.Dialoguewith
historianshelpedtointegratehistoricalandsocialfactorsintodescriptionsofReformation
movements.Lutherantheologiansrecognizedtheentanglementsoftheologicalinsightsand
politicalinterestsnotonlyonthepartofCatholics,butalsoontheirownside.Dialoguewith
Catholictheologianshelpedthemtoovercomeonesidedconfessionalapproachesandto
becomemoreselfcriticalaboutaspectsoftheirowntraditions.
Theimportanceofecumenicaldialogues
32.Thedialoguepartnersarecommittedtothedoctrinesoftheirrespectivechurches,which,
accordingtotheirownconvictions,expressthetruthofthefaith.Thedoctrinesdemonstrate
greatcommonalitiesbutmaydiffer,orevenbeopposed,intheirformulations.Becauseofthe
former,dialogueispossiblebecauseofthelatter,dialogueisnecessary.
33.Dialoguedemonstratesthatthepartnersspeakdifferentlanguagesandunderstandthe
meaningsofwordsdifferentlytheymakedifferentdistinctionsandthinkindifferentthought
forms.However,whatappearstobeanoppositioninexpressionisnotalwaysanopposition
insubstance.Inordertodeterminetheexactrelationshipbetweenrespectivearticlesof
doctrine,textsmustbeinterpretedinthelightofthehistoricalcontextinwhichtheyarose.
Thatallowsonetoseewhereadifferenceoroppositiontrulyexistsandwhereitdoesnot.
34.Ecumenicaldialoguemeansbeingconvertedfrompatternsofthoughtthatarisefromand
emphasizethedifferencesbetweentheconfessions.Instead,indialoguethepartnerslook
firstforwhattheyhaveincommonandonlythenweighthesignificanceoftheirdifferences.
Thesedifferences,however,arenotoverlookedortreatedcasually,forecumenicaldialogue
isthecommonsearchforthetruthoftheChristianfaith.
ChapterIII
AHistoricalSketchoftheLutheranReformation
andtheCatholicResponse
35.TodayweareabletotellthestoryoftheLutheranReformationtogether.Eventhough
LutheransandCatholicshavedifferentpointsofview,becauseofecumenicaldialoguethey
areabletoovercometraditionalantiProtestantandantiCatholichermeneuticsinorderto
findacommonwayofrememberingpastevents.Thefollowingchapterisnotafull
descriptionoftheentirehistoryandallthedisputedtheologicalpoints.Ithighlightsonly
someofthemostimportanthistoricalsituationsandtheologicalissuesoftheReformationin
thesixteenthcentury.
Whatdoesreformationmean?
36.Inantiquity,theLatinnounreformatioreferredtotheideaofchangingabadpresent
situationbyreturningtothegoodandbettertimesofthepast.IntheMiddleAges,the
conceptofreformatiowasveryoftenusedinthecontextofmonasticreform.Themonastic
ordersengagedinreformationinordertoovercomethedeclineofdisciplineandreligious
lifestyle.OneofthegreatestreformmovementsoriginatedinthetenthcenturyintheAbbey
ofCluny.
37.InthelateMiddleAges,theconceptofthenecessityofreformwasappliedtothewhole
church.ThechurchcouncilsandnearlyeverydietoftheHolyRomanEmpirewere
concernedwithreformatio.TheCouncilofConstance(14141418)regardedthereformof
thechurchinheadandmembersasnecessary.(9)Awidelydisseminatedreformdocument
entitledReformacionkeyserSigmundscalledfortherestorationofrightorderinalmost
everyareaoflife.Attheendofthefifteenthcentury,theideaofreformationalsospreadto
thegovernmentanduniversity.(10)
38.Lutherhimselfseldomusedtheconceptofreformation.InhisExplanationsofthe
NinetyFiveTheses,Lutherstates,Thechurchneedsareformationwhichisnotthework
ofman,namelythepope,orofmanymen,namelythecardinals,bothofwhichthemost
recentcouncilhasdemonstrated,butitistheworkofthewholeworld,indeeditisthework
ofGodalone.However,onlyGodwhohascreatedtimeknowsthetimeforthis
reformation.(11)SometimesLutherusedthewordreformationinordertodescribe
improvementsoforder,forexampleoftheuniversities.InhisreformtreatiseAddresstothe
ChristianNobilityof1520,hecalledforajust,freecouncilthatwouldallowthe
proposalsforreformtobedebated.(12)
39.ThetermReformationcametobeusedasadesignationforthecomplexofhistorical
eventsthat,inthenarrowersense,encompasstheyears1517to1555,thusfromthetimeof
thespreadofMartinLuthersNinetyfiveThesesupuntilthePeaceofAugsburg.The
theologicalandecclesiasticalcontroversythatLutherstheologyhadtriggeredquickly
becameentangledwithpolitics,theeconomy,andculture,duetothesituationatthetime.
WhatisdesignatedbythetermReformationthusreachesfarbeyondwhatLutherhimself
taughtandintended.TheconceptofReformationasadesignationofanentireepoch
comesfromLeopoldvonRankewho,inthenineteenthcentury,popularizedthecustomof
speakingofanageofReformation.
Reformationflashpoint:controversyoverindulgences
40.OnOctober31,1517,LuthersenthisNinetyfiveTheses,titled,Disputationonthe
EfficacyandPowerofIndulgences,asanappendixtoalettertoArchbishopAlbrechtof
Mainz.Inthisletter,Lutherexpressedseriousconcernsaboutpreachingandthepracticeof
indulgencesoccurringundertheresponsibilityoftheArchbishopandurgedhimtomake
changes.Onthesameday,hewroteanotherlettertohisDiocesanBishopHieronymusof
Brandenburg.WhenLuthersenthisthesestoafewcolleaguesandmostlikelypostedthem
onthedoorofthecastlechurchinWittenberg,hewishedtoinaugurateanacademic
disputationonopenandunresolvedquestionsregardingthetheoryandpracticeof
indulgences.
41.Indulgencesplayedanimportantroleinthepietyofthetime.Anindulgencewas
understoodasaremissionoftemporalpunishmentduetosinswhoseguilthadalreadybeen
forgiven.Christianscouldreceiveanindulgenceundercertainprescribedconditionssuch
asprayer,actsofcharity,andalmsgivingthroughtheactionofthechurch,whichwas
thoughttodispenseandapplythetreasuryofthesatisfactionsofChristandthesaintsto
penitents.
42.InLuthersopinion,thepracticeofindulgencesdamagedChristianspirituality.He
questionedwhetherindulgencescouldfreethepenitentsfrompenaltiesimposedbyGod
whetheranypenaltiesimposedbypriestswouldbetransferredintopurgatorywhetherthe
medicinalandpurifyingpurposeofpenaltiesmeantthatasincerepenitentwouldpreferto
sufferthepenaltiesinsteadofbeingliberatedfromthemandwhetherthemoneygivenfor
indulgencesshouldinsteadbegiventothepoor.Healsowonderedaboutthenatureofthe
treasuryofthechurchoutofwhichthepopeofferedindulgences.
Lutherontrial
43.LuthersNinetyfiveThesesspreadveryswiftlythroughoutGermanyandcauseda
greatsensationwhilealsodoingseriousdamagetotheindulgencecampaigns.Soonitwas
rumoredthatLutherwouldbeaccusedofheresy.AlreadyinDecember1517,theArchbishop
ofMainzhadsenttheNinetyfiveThesestoRometogetherwithsomeadditionalmaterial
foranexaminationofLutherstheology.
44.Lutherwassurprisedbythereactiontohistheses,ashehadnotplannedapublicevent
butratheranacademicdisputation.Hefearedthatthetheseswouldbeeasilymisunderstood
ifreadbyawideraudience.Thus,inlateMarch1518,hepublishedavernacularsermon,
OnIndulgenceandGrace(SermovonAblassundGnade).Itwasanextraordinarily
successfulpamphletthatquicklymadeLutherafigurewellknowntotheGermanpublic.
Lutherrepeatedlyinsistedthat,apartfromthefirstfourpropositions,thetheseswerenothis
owndefinitiveassertionsbutratherpropositionswrittenfordisputation.
45.RomewasconcernedthatLuthersteachingunderminedthedoctrineofthechurchand
theauthorityofthepope.Thus,LutherwascalledtoRomeinordertoanswertothecurial
courtforhistheology.However,upontherequestoftheElectoralPrinceofSaxony,
FredericktheWise,thetrialwastransferredtoGermany,totheImperialDietatAugsburg,
whereCardinalCajetanwasgiventhemandatetointerrogateLuther.Thepapalmandatesaid
thateitherLutherwastorecantor,intheeventthatLutherrefused,theCardinalhadthe
powertobanLutherimmediatelyortoarresthimandbringhimtoRome.Afterthemeeting,
Cajetandraftedastatementforthemagisterium,andthepopepromulgateditsoonafterthe
interrogationinAugsburgwithoutanyresponsetoLuthersarguments.(13)
46.Afundamentalambivalencepersistedthroughoutthewholeprocessleadingupto
Luthersexcommunication.Lutherofferedquestionsfordisputationandputforward
arguments.Heandthepublic,informedthroughmanypamphletsandpublicationsabouthis
positionandtheongoingprocess,expectedanexchangeofarguments.Lutherwaspromised
afairtrial.Nevertheless,althoughhewasassuredthathewouldbeheard,herepeatedly
receivedthemessagethatheeitherhadtorecantorbeproclaimedaheretic.
47.On13October1518,inasolemnprotestatio,Lutherclaimedthathewasinagreement
withtheHolyRomanChurchandthathecouldnotrecantunlesshewereconvincedthathe
waswrong.On22October,heagaininsistedthathethoughtandtaughtwithinthescopeof
theRomanChurchsteaching.
Failedencounters
48.BeforehisencounterwithLuther,CardinalCajetanhadstudiedtheWittenberg
professorswritingsverycarefullyandhadevenwrittentreatisesonthem.ButCajetan
interpretedLutherwithinhisownconceptualframeworkandthusmisunderstoodhimonthe
assuranceoffaith,evenwhilecorrectlyrepresentingthedetailsofhisposition.Forhispart,
Lutherwasnotfamiliarwiththecardinalstheology,andtheinterrogation,whichallowed
onlyforlimiteddiscussion,pressuredLuthertorecant.Itdidnotprovideanopportunityfor
Luthertounderstandthecardinalsposition.Itisatragedythattwoofthemostoutstanding
theologiansofthesixteenthcenturyencounteredoneanotherinatrialofheresy.
49.Inthefollowingyears,Lutherstheologydevelopedrapidly,givingrisetonewtopicsof
controversy.Theaccusedtheologianworkedtodefendhispositionandtogainalliesinthe
strugglewiththosewhowereabouttodeclarehimaheretic.Manypublicationsbothforand
againstLutherappeared,buttherewasonlyonedisputation,in1519,inLeipzigbetween
AndreasBodensteinvonKarlstadtandLutherontheoneside,andJohannesEck,onthe
other.
ThecondemnationofMartinLuther
50.Meanwhile,inRome,theprocessagainstLuthercontinuedand,eventually,PopeLeoX
decidedtoact.Tofulfillhispastoraloffice,PopeLeoXfeltobligedtoprotectthe
orthodoxfaithfromthosewhotwistandadulteratetheScripturessothattheyareno
longertheGospelofChrist.(14)ThusthepopeissuedthebullExsurgeDomine(15June
1520),whichcondemnedfortyonepropositionsdrawnfromvariouspublicationsbyLuther.
AlthoughtheycanallbefoundinLutherswritingsandarequotedcorrectly,theyaretaken
outoftheirrespectivecontexts.ExsurgeDominedescribesthesepropositionsashereticalor
scandalous,orfalse,oroffensivetopiousears,ordangeroustosimpleminds,orsubversive
tocatholictruth,(15)withoutspecifyingwhichqualificationappliestowhichproposition.
Attheendofthebull,thepopeexpressedfrustrationthatLutherhadfailedtorespondtoany
ofhisoverturesfordiscussion,althoughheremainedhopefulthatLutherwouldexperience
conversionofheartandturnawayfromhiserrors.PopeLeogaveLuthersixtydayseitherto
recanthiserrorsorfaceexcommunication.
51.EckandAleander,whopublicizedExsurgeDomineinGermany,calledforLuthers
workstobeburned.Inresponse,on10December1520,someWittenbergtheologiansburned
somebooks,equivalenttowhatwouldlaterbeknownascanonlawbooks,alongwith
somebooksofLuthersopponents,andLutherputthepapalbullintothefire.Thus,itwas
clearthatLutherwasnotpreparedtorecant.LutherwasexcommunicatedbythebullDecet
RomanumPontificemon3January1521.
TheauthorityofScripture
52.Theconflictconcerningindulgencesquicklydevelopedintoaconflictconcerning
authority.ForLuther,theRomancuriahadlostitsauthoritybyinsistingonlyformallyonits
ownauthorityinsteadofarguingbiblically.Atthebeginningofthestruggle,thetheological
authoritiesofScripture,thechurchfathers,andthecanonicaltraditionrepresentedaunityfor
Luther.Inthecourseoftheconflict,thisunitybrokeapartwhenLutherconcludedthatthe
canonsasinterpretedbyRomanofficialsconflictedwithScripture.FromtheCatholicside,
theargumentwasnotsomuchaboutthesupremacyofScripture,withwhichCatholics
agreed,butrathertheproperinterpretationofScripture.
53.WhenLutherdidnotseeabiblicalbasisinRomesstatements,orthoughtthattheyeven
contradictedthebiblicalmessage,hebegantothinkofthepopeastheAntichrist.Bythis,
admittedlyshocking,accusation,LuthermeantthatthepopedidnotallowChristtosaywhat
ChristwantedtosayandthatthepopehadputhimselfabovetheBibleratherthansubmitting
toitsauthority.Thepopeclaimedthathisofficewasinstitutediuredivino(bydivine
right),whileLuthercouldnotfindbiblicalevidenceforthisclaim.
LutherinWorms
54.AccordingtothelawsoftheHolyRomanEmpireoftheGermanNation,apersonwho
wasexcommunicatedalsohadtobeputunderimperialban.Nevertheless,themembersof
theDietofWormsrequiredthatanindependentauthorityinterrogateLuther.Thus,Luther
wascalledtoWormsandtheEmperorofferedLuther,nowadeclaredheretic,asafepassage
tothecity.LutherhadexpectedadisputationattheDiet,butwasonlyaskedwhetherhehad
writtencertainbooksonatableinfrontofhim,andwhetherhewaspreparedtorecant.
55.Lutherrespondedtothisinvitationtorecantwiththefamouswords:UnlessIam
convincedbythetestimonyoftheScripturesorbyclearreason(forIdonottrusteitherinthe
popeorincouncilsalone,sinceitiswellknownthattheyhaveoftenerredandcontradicted
themselves),IamboundbytheScripturesIhavequoted,andmyconscienceiscaptivetothe
WordsofGod.IcannotandIwillnotretractanything,sinceitisneithersafenorrighttogo
againstconscience.MayGodhelpme.Amen.(16)
56.Inresponse,EmperorCharlesVdeliveredaremarkablespeechinwhichhesetforthhis
intentions.Theemperornotedthathehaddescendedfromalonglineofsovereignswhohad
hadalwaysconsideredittheirdutytodefendtheCatholicfaithforthesalvationofsouls
andthathehadthesameduty.Theemperorarguedthatasinglefriarerredwhenhisopinion
wasinoppositiontoallofChristianityforthelastthousandyears.(17)
57.TheDietofWormsmadeLutheranoutlawwhohadtobearrestedorevenkilledand
commandedtherulerstosuppresstheLutheranheresybyanymeans.SinceLuthers
argumentwasconvincingtomanyoftheprincesandtowns,theydidnotcarryoutthe
mandate.
BeginningsoftheReformationmovement
58.Luthersunderstandingofthegospelwaspersuasivetoanincreasingnumberofpriests,
monks,andpreacherswhotriedtoincorporatethisunderstandingintotheirpreaching.
Visiblesignsofthechangestakingplacewerethatlaypeoplereceivedcommunionunder
bothspecies,somepriestsandmonksweremarrying,certainrulesoffastingwerenolonger
observed,anddisrespectwasattimesshowntoimagesandrelics.
59.Lutherhadnointentionofestablishinganewchurch,butwaspartofabroadandmany
faceteddesireforreform.Heplayedanincreasinglyactiverole,attemptingtocontributetoa
reformofpracticesanddoctrinesthatseemedtobebasedonhumanauthorityaloneandtobe
intensionwithorcontradictiontotheScriptures.InhistreatiseTotheGermanNobility
(1520),Lutherarguedforthepriesthoodofallbaptizedandthusforanactiveroleofthelaity
inchurchreform.LaypeopleplayedanimportantroleintheReformationmovement,either
asprinces,magistrates,orordinarypeople.
Needforoversight
60.Sincetherewasnocentralplanandnocentralagencyfororganizingthereforms,the
situationdifferedfromtowntotownandvillagetovillage.Aneedarosetoorganizechurch
visitations.Asthisrequiredtheauthorityofprincesormagistrates,thereformersaskedthe
ElectoralPrinceofSaxonytoestablishandauthorizeavisitationcommissionin1527.Its
taskswerenotonlytoevaluatethepreachingandthewholeserviceandlifeoftheministers,
butalsotoensurethattheyreceivedresourcesfortheirpersonalsustenance.
61.Thecommissioninstalledsomethinglikeachurchgovernment.Thesuperintendentswere
chargedwiththetaskofoverseeingtheministersofacertainregionandsupervisingtheir
doctrineandwayoflife.Thecommissionalsoexaminedtheordersofserviceandoversaw
theunityoftheseorders.In1528,aministershandbookwaspublishedthataddressedall
theirmajordoctrinalandpracticalproblems.Itplayedanimportantroleinthehistoryofthe
Lutherandoctrinalconfessions.
BringingtheScripturetothepeople
62.Luther,togetherwithcolleaguesattheUniversityofWittenberg,translatedtheBibleinto
Germansothatmorepeoplewereabletoreaditforthemselvesand,amongotheruses,to
engageinspiritualandtheologicaldiscernmentfortheirlifeinthechurch.Forthatreason,
Lutheranreformersestablishedschoolsforbothboysandgirlsandmadeseriouseffortsto
convinceparentstosendtheirchildrentoschool.
Catechismsandhymns
63.InordertoimprovethepoorknowledgeoftheChristianfaithamongministersandlay
people,LutherwrotehisSmallCatechismforageneralaudienceandtheLargeCatechism
forpastorsandwelleducatedlaity.ThecatechismsexplainedtheTenCommandments,the
LordsPrayer,andthecreeds,andincludedsectionsonthesacramentsofHolybaptismand
theHolySupper.TheSmallCatechism,Luthersmostinfluentialbook,greatlyenhancedthe
knowledgeoffaithamongordinarypeople.
64.ThesecatechismswereintendedtohelppeopleliveaChristianlifeandtogainthe
capacityfortheologicalandspiritualdiscernment.Thecatechismsillustratethefactthat,for
thereformers,faithmeantnotonlytrustinginChristandhispromise,butalsoaffirmingthe
propositionalcontentoffaiththatcanandmustbelearned.
65.Topromotelayparticipationintheservices,thereformerswrotehymnsandpublished
hymnbooks.TheseplayedanenduringroleinLutheranspiritualityandbecamepartofthe
treasuredheritageofthewholechurch.
Ministersfortheparishes
66.NowthattheLutheranparisheshadtheScripturesinthevernacular,thecatechism,
hymns,achurchorder,andordersofservice,amajorproblemremained,namelyhowto
provideministersfortheparishes.DuringthefirstyearsoftheReformation,manypriests
andmonksbecameLutheranministers,sothatenoughpastorswereavailable.Butthis
methodofrecruitingministerseventuallyprovedtobeinsufficient.
67.Itisremarkablethatthereformerswaiteduntil1535beforetheyorganizedtheirown
ordinationsinWittenberg.IntheAugsburgConfession(1530),thereformersdeclaredthat
theywerepreparedtoobeythebishopsifthebishopsthemselveswouldallowthepreaching
ofthegospelaccordingtoReformationbeliefs.Sincethisdidnothappen,thereformershad
tochoosebetweenmaintainingthetraditionalwayofordainingpriestsbybishops,thereby
givingupReformationpreaching,orkeepingReformationpreaching,butordainingpastors
byotherpastors.Thereformerschosethesecondsolution,reclaimingatraditionof
interpretingthePastoralEpistlesthatwentbacktoJeromeintheearlychurch.
68.MembersoftheWittenbergtheologicalfaculty,actingonbehalfofthechurch,examined
boththedoctrineandthelivesofthecandidates.OrdinationstookplaceinWittenbergrather
thanintheparishesoftheordinands,sincetheministerswereordainedtotheministryofthe
entirechurch.Theordinationtestimoniesemphasizedtheordinandsdoctrinalagreement
withthecatholicchurch.Theordinationriteconsistedinthelayingonofhandsandprayerto
theHolySpirit.
Theologicalattemptstoovercomethereligiousconflict
69.TheAugsburgConfession(1530)attemptedtosettlethereligiousconflictoftheLutheran
Reformation.Itsfirstpart(articles121)presentsLutheranteachingheldtobeinagreement
withthedoctrineofthecatholicchurch,orfromtheRomanchurch(18)itssecondpart
dealswithchangesthatthereformersinitiatedtocorrectcertainpracticesunderstoodas
misuses(articles2228),givingreasonsforchangingthesepractices.Theendofpart1
reads,Thisisanearlycompletesummaryoftheteachingamongus.Ascanbeseen,thereis
nothingherethatdepartsfromtheScripturesorthecatholicchurch,orfromtheRoman
church,insofaraswecantellfromitswriters.Becausethisisso,thosewhoclaimthatour
peoplearetoberegardedashereticsjudgetooharshly.(19)
70.TheAugsburgConfessionisastrongtestimonytotheLutheranreformersresolveto
maintaintheunityofthechurchandremainwithinonevisiblechurch.Inexplicitly
presentingthedifferenceasofonlyminorsignificance,itissimilartowhatwetodaywould
calladifferentiatingconsensus.
71.Immediately,someCatholictheologianssawtheneedtorespondtotheAugsburg
ConfessionandquicklyproducedtheConfutationoftheAugsburgConfession.This
ConfutationcloselyfollowedthetextandargumentsoftheConfession.TheConfutationwas
abletoaffirmalongwiththeAugsburgConfessionanumberofcoreChristianteachingssuch
asthedoctrinesoftheTrinity,Christ,andbaptism.TheConfutation,however,rejecteda
numberofLutheranteachingsonthedoctrinesofthechurchandsacramentsonthebasisof
biblicalandpatristictexts.SinceLutheranscouldnotbepersuadedbytheConfutations
arguments,anofficialdialoguewasinitiatedinlateAugust1530inordertoreconcilethe
differencesbetweentheConfessionandtheConfutation.Thisdialogue,however,wasunable
toresolvetheremainingecclesiologicalandsacramentalproblems.
72.AnotherattempttoovercomethereligiousconflictwasthesocalledReligionsgesprche
orColloquies(Speyer/Hagenau[1540],Worms[15401],Regensburg[15411546]).The
Emperororhisbrother,KingFerdinand,convenedtheconversations,whichtookplaceunder
theleadershipofanimperialrepresentative.ThegoalwastopersuadetheLutheranstoreturn
totheconvictionsoftheiropponents.Tactics,intrigues,andpoliticalpressureplayedan
importantroleinthem.
73.Thenegotiatorsachievedaremarkabletextonthedoctrineofjustificationinthe
RegensburgerBuch(1541),buttheconflictconcerningthedoctrineoftheeucharistseemed
tobeinsurmountable.Intheend,bothRomeandLutherrejectedtheresults,leadingtothe
ultimatefailureofthesenegotiations.
ReligiouswarandthePeaceofAugsburg
74.TheSmalcaldWar(15461547)ofEmperorCharlesVagainsttheLutheranterritories
aimedatdefeatingtheprincesandforcingthemtorevokeallchanges.Inthebeginningthe
Emperorwassuccessful.Hewonthewar(20July1547).HistroopsweresooninWittenberg
wheretheEmperorhinderedthesoldiersfromexhumingLuthersbodyandburningit.
75.AttheDietinAugsburg(15471548),theEmperorimposedthesocalledAugsburg
InterimontheLutherans,leadingtoendlessconflictsinLutheranterritories.Thisdocument
explainedjustificationmainlyasgracethatstimulateslove.Itemphasizedsubordination
underthebishopsandthepope.However,italsopermittedthemarriageofpriestsand
communionunderbothspecies.
76.In1552,afteraconspiracyofprinces,anewwaragainsttheEmperorbeganthatforced
himtofleefromAustria.ThisledtoapeacetreatybetweenLutheranprincesandKing
Ferdinand.Thus,theattempttoeradicatetheLutheranheresythroughmilitarymeans
ultimatelyfailed.
77.ThewarendedwiththePeaceofAugsburgin1555.Thistreatywasanattempttofind
waysforpeopleofdifferentreligiousconvictionstolivetogetherinonecountry.Territories
andtownsthatadheredtotheAugsburgConfessionaswellasCatholicterritorieswere
recognizedintheGermanEmpire,butnotpeopleofotherbeliefs,suchastheReformedand
theAnabaptists.Theprincesandmagistrateshadtherighttodeterminethereligionoftheir
subjects.Iftheprincechangedhisreligion,thepeoplelivingintheterritorywouldalsohave
tochangetheirs,exceptintheareaswherebishopswereprinces(geistlicheFrstentmer).
Thesubjectshadtherighttoemigrateiftheydidnotagreewiththereligionoftheprince.
TheCouncilofTrent
78.TheCouncilofTrent(15451563),convenedagenerationafterLuthersreform,began
beforetheSmalcaldWar(15461547)andendedafterthePeaceofAugsburg(1555).The
bullLaetareJerusalem(19November1544)setthreeordersofbusinessfortheCouncil:
healingoftheconfessionalsplit,reformingthechurch,andestablishingpeacesothata
defenseagainsttheOttomanscouldbeelaborated.
79.TheCouncildecidedthatateachsessiontherewouldbeadogmaticdecree,affirmingthe
faithofthechurch,andadisciplinarydecreehelpingtoreformthechurch.Forthemostpart,
thedogmaticdecreesdidnotpresentacomprehensivetheologicalaccountofthefaith,but
ratherconcentratedonthosedoctrinesdisputedbythereformersinawaythatemphasized
pointsofdifference.
80.TheCouncil,wishingtopreservethepurityofthegospelpurgedofallerrors,approved
itsdecreeonthesourcesofrevelationon8April1546.Withoutexplicitlynamingit,the
CouncilrejectedtheprincipleofsolascripturabyarguingagainsttheisolationofScripture
fromtradition.TheCouncildecreedthatthegospel,thesourceofthewholetruthof
salvationandruleofconduct,waspreservedinwrittenbooksandunwrittentraditions,
without,however,resolvingtherelationshipbetweenScriptureandtradition.Moreover,it
taughtthattheapostolictraditionsconcerningfaithandmoralswerepreservedinunbroken
sequenceintheCatholicChurch.Scriptureandtraditionweretobeacceptedwithalike
feelingofpietyandreverence.(20)
81.ThedecreepublishedalistofthecanonicalbooksoftheOldandNewTestaments.(21)
TheCouncilinsistedthatthesacredScripturescanneitherbeinterpretedcontrarytothe
teachingofthechurchnorcontrarytotheunanimousteachingoftheFathersofthechurch.
Finally,theCouncildeclaredthattheoldLatinvulgateeditionoftheBiblewasan
authentictextforuseinthechurch.(22)
Justification
82.Regardingjustification,theCouncilexplicitlyrejectedboththePelagiandoctrineof
worksrighteousnessandthedoctrineofjustificationbyfaithalone(solafide),while
understandingfaithprimarilyasassenttorevealeddoctrine.TheCouncilaffirmedthe
ChristologicalbasisofjustificationbyaffirmingthathumanbeingsaregraftedintoChrist
andthatthegraceofChristisnecessaryfortheentireprocessofjustification,althoughthe
processdoesnotexcludedispositionsforgraceorthecollaborationoffreewill.Itdeclared
theessenceofjustificationtobenottheremissionofsinsalone,butalsothesanctification
andrenovationoftheinnermanbysupernaturalcharity.(23)Theformalcauseof
justificationisthejusticeofGod,notthatbywhichHeHimselfisjust,butthatbywhichHe
makesusjust,andthefinalcauseofjustificationisthegloryofGodandofChristandlife
everlasting.(24)Faithwasaffirmedasthebeginning,foundationandrootofjustification.
(25)Thegraceofjustificationcanbelostbymortalsinandnotonlybythelossoffaith,
althoughitcanberegainedthroughthesacramentofpenance.(26)TheCouncilaffirmedthat
eternallifeisagrace,notmerelyareward.(27)
Thesacraments
83.Atitsseventhsession,theCouncilpresentedthesacramentsastheordinarymeansby
whichalltruejusticeeitherbegins,oroncereceivedgainsstrength,or,iflost,is
restored.(28)TheCouncildecreedthatChristinstitutedsevensacramentsanddefinedthem
asefficacioussignscausinggracebytheriteitself(exopereoperato)andnotsimplyby
reasonoftherecipientsfaith.
84.Thedebateoncommunionunderbothspeciesexpressedthedoctrinethatundereither
speciesthewholeandundividedChristisreceived.(29)AftertheconclusionoftheCouncil
(16April1565),thepopeauthorizedthechaliceforthelaityundercertainconditionsfor
severalecclesiasticalprovincesofGermanyandthehereditaryterritoriesoftheHabsburgs.
85.InresponsetothereformerscritiqueofthesacrificialcharacteroftheMass,theCouncil
affirmedtheMassasapropitiatorysacrificethatmadepresentthesacrificeofthecross.The
Counciltaughtthat,sinceintheMassChristthepriestoffersthesamesacrificialgiftsason
thecross,butinadifferentway,theMassisnotarepetitionoftheonceforallsacrificeof
Calvary.TheCouncildefinedthattheMassmaybeofferedinhonorofthesaintsandforthe
faithful,livinganddead.(30)
86.Thedecreeonholyordersdefinedthesacramentalcharacterofordinationandthe
existenceofanecclesiasticalhierarchybasedondivineordinance.(31)
Pastoralreforms
87.TheCouncilalsoinitiatedpastoralreforms.Itsreformdecreespromotedamoreeffective
proclamationoftheWordofGodthroughtheestablishmentofseminariesforthebetter
trainingofpriestsandthroughtherequirementofpreachingonSundaysandholydays.
Bishopsandpastorswereobligedtoresideintheirdiocesesandparishes.TheCouncil
eliminatedsomeabusesinmattersofjurisdiction,ordination,patronage,benefices,and
indulgencesatthesametimethatitexpandedepiscopalpowers.Bishopswereempoweredto
makevisitationsofexemptparochialbeneficesandoverseethepastoralworkofexempt
ordersandchapters.Itprovidedforprovincialanddiocesansynods.Inorderbetterto
communicatethefaith,theCouncilencouragedtheemergingpracticeofwritingcatechisms,
suchasthoseofPeterofCanisius,andmadeprovisionfortheRomanCatechism.
Consequences
88.TheCouncilofTrent,althoughtoalargeextentaresponsetotheProtestantReformation,
didnotcondemnindividualsorcommunitiesbutspecificdoctrinalpositions.Becausethe
doctrinaldecreesoftheCouncilwerelargelyinresponsetowhatitperceivedtobeProtestant
errors,itshapedapolemicalenvironmentbetweenProtestantsandCatholicsthattendedto
defineCatholicismoverandagainstProtestantism.Inthisapproach,itmirroredmanyofthe
Lutheranconfessionalwritings,whichalsodefinedLutheranpositionsbyopposition.The
decisionsoftheCouncilofTrentlaidthebasisfortheformationofCatholicidentityupto
theSecondVaticanCouncil.
89.BytheendofthethirdgatheringoftheCouncilofTrent,ithadtobesoberly
acknowledgedthattheunityofthechurchintheWesternworldhadbeenshattered.New
churchstructuresdevelopedintheLutheranterritories.ThePeaceofAugsburgof1555at
firstsecuredstablepoliticalrelationships,butitcouldnotpreventthegreatEuropeanconflict
oftheseventeenthcentury,theThirtyYearsWar(16181648).Theestablishmentofsecular
nationstateswithstrongconfessionalisticdelineationsremainedaburdeninheritedfromthe
Reformationperiod.
TheSecondVaticanCouncil
90.WhiletheCouncilofTrentlargelydefinedCatholicrelationswithLutheransforseveral
centuries,itslegacymustnowbeviewedthroughthelensoftheactionsoftheSecond
VaticanCouncil(19621965).ThisCouncilmadeitpossiblefortheCatholicChurchtoenter
theecumenicalmovementandleavebehindthechargedpolemicatmosphereofthepost
Reformationera.TheDogmaticConstitutionontheChurch(LumenGentium),theDecreeon
Ecumenism(UnitatisRedintegratio),theDeclarationonReligiousFreedom(Dignitatis
Humanae),andtheDogmaticConstitutiononDivineRevelation(DeiVerbum)are
foundationaldocumentsforCatholicecumenism.VaticanII,whileaffirmingthattheChurch
ofChristsubsistsintheCatholicChurch,alsoacknowledged,manyelementsof
sanctificationandoftrutharefoundoutsideofitsvisiblestructure.Theseelements,asgifts
belongingtotheChurchofChrist,areforcesimpellingtowardcatholicunity(LG8).There
wasapositiveappreciationofwhatCatholicssharewithotherChristianchurchessuchasthe
creeds,baptism,andtheScriptures.Atheologyofecclesialcommunionaffirmedthat
Catholicsareinareal,ifimperfect,communionwithallwhoconfessJesusChristandare
baptized(UR2).
ChapterIV
BasicThemesofMartinLuthersTheology
inLightoftheLutheranRomanCatholicDialogues
91.Sincethesixteenthcentury,basicconvictionsofbothMartinLutherandLutheran
theologyhavebeenamatterofcontroversybetweenCatholicsandLutherans.Ecumenical
dialoguesandacademicresearchhaveanalyzedthesecontroversiesandattemptedto
overcomethembyidentifyingthedifferentterminologies,differentthoughtstructures,and
differentconcernsthatdonotnecessarilyexcludeeachother.
92.Inthischapter,CatholicsandLutheransjointlypresentsomeofthemaintheological
affirmationsdevelopedbyMartinLuther.Thiscommondescriptiondoesnotmeanthat
CatholicsagreewitheverythingthatMartinLuthersaidaspresentedhere.Anongoingneed
forecumenicaldialogueandmutualunderstandingremains.Nevertheless,wehavereacheda
stageinourecumenicaljourneythatenablesustogivethiscommonaccount.
93.ItisimportanttodistinguishbetweenLutherstheologyandLutherantheologyand,
aboveall,betweenLutherstheologyandthedoctrineoftheLutheranchurchesasexpressed
intheirconfessionalwritings.Thisdoctrineistheprimaryreferencepointfortheecumenical
dialogues.Still,itappropriateheretoconcentrateonLutherstheologybecauseofthe
anniversarycommemorationof31October1517.
Structureofthischapter
94.ThischapterfocusesononlyfourtopicswithinLutherstheology:justification,eucharist,
ministry,andScriptureandtradition.Becauseoftheirimportanceinthelifeofthechurch,
andonaccountofthecontroversiestheyoccasionedforcenturies,theyhavebeenextensively
treatedintheCatholicLutherandialogues.Thefollowingpresentationharveststheresultsof
thesedialogues.
95.Thediscussionofeachtopicproceedsinthreesteps.Luthersperspectiveoneachofthe
fourtheologicalthemesispresentedfirst,followedbyashortdescriptionofCatholic
concernsregardingthattopic.AsummarythenshowshowLutherstheologyhasbeen
broughtintoconversationwithCatholicdoctrineinecumenicaldialogue.Thissection
highlightswhathasbeenjointlyaffirmedandidentifiesremainingdifferences.
96.Animportanttopicforfurtherdiscussionishowwecandeepenourconvergenceonthose
issueswherewestillhavedifferentemphases,especiallywithrespecttothedoctrineofthe
church.
97.ItisimportanttonotethatnotalldialoguestatementsbetweenLutheransandCatholics
carrythesameweightofconsensus,norhavetheyallbeenequallyreceivedbyCatholicsand
Lutherans.ThehighestlevelofauthoritylieswiththeJointDeclarationontheDoctrineof
Justification,signedbyrepresentativesoftheLutheranWorldFederationandtheRoman
CatholicChurchinAugsburg,Germany,on31October1999andaffirmedbytheWorld
MethodistCouncilin2006.Thesponsoringbodieshavereceivedotherinternationaland
nationaldialoguecommissionreports,butthesereportsvaryintheirimpactonthetheology
andlifeofLutheranandCatholiccommunities.Churchleadersnowsharetheongoing
responsibilityforappreciatingandreceivingtheaccomplishmentsofecumenicaldialogues.
MartinLuthersmedievalheritage
98.MartinLutherwasdeeplyembeddedinthelateMiddleAges.Hecouldbeallatonce
receptiveto,criticallydistantfrom,orintheprocessofmovingbeyonditstheologies.In
1505,hebecameabrotheroftheorderofAugustinianhermitsinErfurtand,in1512,a
professorofsacredtheologyinWittenberg.Inthisposition,hefocusedhistheologicalwork
primarilyontheinterpretationofbiblicalScriptures.ThisemphasisonHolyScripturewas
fullyinlinewithwhattherulesoftheorderoftheAugustinianHermitsexpectedafriarto
do,namelytostudyandmeditateontheBiblenotonlyforhisownpersonalbenefit,butalso
forthespiritualbenefitofothers.Thechurchfathers,especiallyAugustine,playedavital
roleinthedevelopmentandfinalshapeofLutherstheology.OurtheologyandSt.
Augustinearemakingprogress,(32)hewrotein1517,andintheHeidelbergDisputation
(1518)hereferstoStAugustineasthemostfaithfulinterpreter(33)oftheapostlePaul.
Thus,Lutherwasverydeeplyrootedinthepatristictradition.
Monasticandmysticaltheology
99.WhileLutherhadapredominantlycriticalattitudetowardscholastictheologians,asan
Augustinianhermitfortwentyyears,helived,thought,anddidtheologyinthetraditionof
monastictheology.OneofthemostinfluentialmonastictheologianswasBernardof
Clairvaux,whomLutherhighlyappreciated.LutherswayofinterpretingScriptureasthe
placeofencounterbetweenGodandhumanbeingsshowsclearparallelswithBernards
interpretationofScripture.
100.Lutherwasalsodeeplyrootedinthemysticaltraditionofthelatemedievalperiod.He
foundhelpin,andfeltunderstoodby,theGermansermonsofJohnTauler(d.1361).In
addition,Lutherhimselfpublishedthemysticaltext,Theologiadeutsch(German
Theology,1518),whichhadbeenwrittenbyanunknownauthor.Thistextbecame
widespreadandwellknownthroughLutherspublicationofit.
101.Throughouthiswholelife,Lutherwasverygratefultothesuperiorofhisorder,Johnof
Staupitz,andhisChristcenteredtheology,whichconsoledLutherinhisafflictions.Staupitz
wasarepresentativeofnuptialmysticism.Lutherrepeatedlyacknowledgedhishelpful
influence,saying,Staupitzstartedthisdoctrine(34)andpraisinghimforfirstofallbeing
myfatherinthisdoctrine,andhavinggivenbirth[tome]inChrist.(35)InthelateMiddle
Ages,atheologywasdevelopedforthelaity.Thistheology(Frmmigskeitstheologie)
reflectedupontheChristianlifeinpracticaltermsandwasorientedtothepracticeofpiety.
Lutherwasstimulatedbythistheologytowritetreatisesofhisownforthelaity.Hetookup
manyofthesametopicsbutgavethemhisowndistincttreatment.
Justification
Luthersunderstandingofjustification
102.LuthergainedoneofhisbasicReformationinsightsfromreflectingonthesacramentof
penance,especiallyinrelationtoMatthew16:18.Inhislatemedievaleducation,hewas
trainedtounderstandthatGodwouldforgiveapersonwhowascontriteforhisorhersinby
performinganactoflovingGodaboveallthings,towhichGodwouldrespondaccordingto
Godscovenant(pactum)bygrantinganewGodsgraceandforgiveness(facientiquodinse
estdeusnondenegatgratiam),(36)sothatthepriestcouldonlydeclarethatGodhadalready
forgiventhepenitentssin.LutherconcludedthatMatthew16saidjusttheopposite,namely
thatthepriestdeclaredthepenitentrighteous,andbythisactonbehalfofGod,thesinner
actuallybecamerighteous.
WordofGodaspromise
103.LutherunderstoodthewordsofGodaswordsthatcreatewhattheysayandashaving
thecharacterofpromise(promissio).Suchawordofpromiseissaidinaparticularplaceand
time,byaparticularperson,andisdirectedtoaparticularperson.Adivinepromiseis
directedtowardapersonsfaith.Faithinturngraspswhatispromisedaspromisedtothe
believerpersonally.Lutherinsistedthatsuchfaithistheonlyappropriateresponsetoaword
ofdivinepromise.Ahumanbeingiscalledtolookawayfromhimorherselfandtolook
onlyatthewordofGodspromiseandtrustfullyinit.SincefaithgroundsusinChrists
promise,itgrantsthebelieverfullassuranceofsalvation.Nottotrustinthiswordwould
makeGodaliaroroneonwhosewordonecouldnotultimatelyrely.Thus,inLuthersview,
unbeliefisthegreatestsinagainstGod.
104.InadditiontostructuringthedynamicbetweenGodandthepenitentwithinthe
sacramentofpenance,therelationshipofpromiseandtrustalsoshapestherelationship
betweenGodandhumanbeingsintheproclamationoftheWord.Godwishestodealwith
humanbeingsbygivingthemwordsofpromisesacramentsarealsosuchwordsofpromise
thatshowGodssavingwilltowardsthem.Humanbeings,ontheotherhand,shoulddeal
withGodonlybytrustinginhispromises.FaithistotallydependentonGodspromisesit
cannotcreatetheobjectinwhichhumanbeingsputtheirtrust.
105.Nevertheless,trustingGodspromiseisnotamatterofhumandecisionrather,theHoly
Spiritrevealsthispromiseastrustworthyandthuscreatesfaithinaperson.Divinepromise
andhumanbeliefinthatpromisebelongtogether.Bothaspectsneedtobestressed,the
objectivityofthepromiseandthesubjectivityoffaith.AccordingtoLuther,Godnot
onlyrevealsdivinerealitiesasinformationwithwhichtheintellectmustagreeGods
revelationalsoalwayshasasoteriologicalpurposedirectedtowardsthefaithandsalvationof
believerswhoreceivethepromisesthatGodgivesforyouaswordsofGodformeor
forus(prome,pronobis).
106.Godsowninitiativeestablishesasavingrelationtothehumanbeingthussalvation
happensbygrace.Thegiftofgracecanonlybereceived,andsincethisgiftismediatedbya
divinepromise,itcannotbereceivedexceptbyfaith,andnotbyworks.Salvationtakesplace
bygracealone.Nevertheless,Lutherconstantlyemphasizedthatthejustifiedpersonwould
dogoodworksintheSpirit.
ByChristalone
107.Godsloveforhumanbeingsiscentered,rooted,andembodiedinJesusChrist.Thus,
bygracealoneisalwaystobeexplainedbybyChristalone.Lutherdescribesthe
relationshipofhumanpersonswithChristbyusingtheimageofaspiritualmarriage.The
soulisthebrideChrististhebridegroomfaithistheweddingring.Accordingtothelawsof
marriage,thepropertiesofthebridegroom(righteousness)becomethepropertiesofthe
bride,andthepropertiesofthebride(sin)becomethepropertiesofthebridegroom.This
joyfulexchangeistheforgivenessofsinsandsalvation.
108.Theimageshowsthatsomethingexternal,namelyChristsrighteousness,becomes
somethinginternal.Itbecomesthepropertyofthesoul,butonlyinunionwithChristthrough
trustinhispromises,notinseparationfromhim.Lutherinsiststhatourrighteousnessis
totallyexternalbecauseitisChristsrighteousness,butithastobecometotallyinternalby
faithinChrist.Onlyifbothsidesareequallyemphasizedistherealityofsalvationproperly
understood.Lutherstates,ItispreciselyinfaiththatChristispresent.(37)Christisforus
(pronobis)andinus(innobis),andweareinChrist(inChristo).
Significanceofthelaw
109.Lutheralsoperceivedhumanreality,withrespecttothelawinitstheologicalor
spiritualmeaning,fromtheperspectiveofwhatGodrequiresfromus.JesusexpressesGods
willbysaying,YoushalllovetheLordyourGodwithallyourheartandwithallyoursoul
andwithallyourmind(Mt22:37).ThatmeansthatGodscommandmentsarefulfilledonly
bytotaldedicationtoGod.Thisincludesnotonlythewillandthecorrespondingoutward
actions,butalsoallaspectsofthehumansoulandheartsuchasemotions,longing,and
humanstriving,thatis,thoseaspectsandmovementsofthesouleithernotunderthecontrol
ofthewilloronlyindirectlyandpartiallyunderthecontrolofthewillthroughthevirtues.
110.Inthelegalandmoralspheres,thereexistsanoldrule,intuitivelyevident,thatnobody
canbeobligedtodomorethanheorsheisabletodo(ultrapossenemoobligatur).Thus,in
theMiddleAges,manytheologianswereconvincedthatthiscommandmenttoloveGod
mustbelimitedtothewill.Accordingtothisunderstanding,thecommandmenttoloveGod
doesnotrequirethatallmotionsofthesoulshouldbedirectedanddedicatedtoGod.Rather,
itwouldbeenoughthatthewillloves(i.e.,wills)Godaboveall(diligeredeumsuperomnia).
111.Lutherargued,however,thatthereisadifferencebetweenalegalandamoral
understandingofthelaw,ontheonehand,andatheologicalunderstandingofit,ontheother.
GodhasnotadaptedGodscommandmentstotheconditionsofthefallenhumanbeing.
Instead,theologicallyunderstood,thecommandmenttoloveGodshowsthesituationandthe
miseryofhumanbeings.AsLutherwroteintheDisputationagainstScholasticTheology,
Spirituallythatperson[only]doesnotkill,doesnotdoevil,doesnotbecomeenragedwhen
heneitherbecomesangrynorlusts.(38)Inthisrespect,divinelawisnotprimarilyfulfilled
byexternalactionsoractsorthewillbutbythewholehearteddedicationofthewholeperson
tothewillofGod.
ParticipationinChristsrighteousness
112.Luthersposition,thatGodrequireswholehearteddedicationinfulfillingGodslaw,
explainswhyLutheremphasizedsostronglythatwetotallydependonChrists
righteousness.ChrististheonlypersonwhototallyfulfilledGodswill,andallotherhuman
beingscanonlybecomerighteousinastrict,i.e.,theologicalsense,ifweparticipatein
Christsrighteousness.Thus,ourrighteousnessisexternalinsofarasitisChrists
righteousness,butitmustbecomeourrighteousness,thatis,internal,byfaithinChrists
promise.OnlybyparticipationinChristswholehearteddedicationtoGodcanwebecome
whollyrighteous.
113.Sincethegospelpromisesus,HereisChristandhisSpirit,participationinChrists
righteousnessisneverrealizedwithoutbeingunderthepoweroftheHolySpiritwhorenews
us.Thus,becomingrighteousandbeingrenewedareintimatelyandinseparablyconnected.
LutherdidnotcriticizefellowtheologianssuchasGabrielBielfortoostronganemphasison
thetransformingpowerofgraceonthecontrary,heobjectedthattheydidnotemphasizeit
stronglyenoughasbeingfundamentaltoanyrealchangeinthebeliever.
Lawandgospel
114.AccordingtoLuther,thisrenewalwillnevercometofulfillmentaslongaswelive.
Therefore,anothermodelofexplaininghumansalvation,takenfromtheApostlePaul,
becameimportantforLuther.InRomans4:3,PaulreferstoAbrahaminGenesis15:6
(AbrahambelievedGod,anditwasreckonedtohimasrighteousness)andconcludes,To
onewhowithoutworkstrustshimwhojustifiestheungodly,suchfaithisreckonedas
righteousness(Rom4:5).
115.ThistextfromRomansincorporatestheforensicimageryofsomeoneinacourtroom
beingdeclaredrighteous.IfGoddeclaressomeonerighteous,thischangeshisorhersituation
andcreatesanewreality.Godsjudgmentdoesnotremainoutsidethehumanbeing.
LutheroftenusesthisPaulinemodelinordertoemphasizethatthewholepersonisaccepted
byGodandsaved,eventhoughtheprocessoftheinnerrenewalofthejustifiedintoaperson
whollydedicatedtoGodwillnotcometoanendinthisearthlylife.
116.AsbelieverswhoareintheprocessofbeingrenewedbytheHolySpirit,westilldonot
completelyfulfillthedivinecommandmenttoloveGodwholeheartedlyanddonotmeet
Godsdemand.Thusthelawwillaccuseusandidentifyusassinners.Withrespecttothe
law,theologicallyunderstood,webelievethatwearestillsinners.But,withrespecttothe
gospelthatpromisesusHereisChristsrighteousness,wearerighteousandjustifiedsince
webelieveinthegospelspromise.ThisisLuthersunderstandingoftheChristianbeliever
whoisatthesametimejustifiedandyetasinner(simuliustusetpeccator).
117.Thisisnocontradictionsincewemustdistinguishtworelationsofthebelievertothe
WordofGod:therelationtotheWordofGodasthelawofGodinsofarasitjudgesthe
sinner,andtherelationtotheWordofGodasthegospelofGodinsofarasChristredeems.
Withrespecttothefirstrelationwearesinnerswithrespecttothesecondrelationweare
righteousandjustified.Thislatteristhepredominantrelationship.ThatmeansthatChrist
involvesusinaprocessofcontinuousrenewalaswetrustinhispromisethatweare
eternallysaved.
118.ThisiswhyLutheremphasizedthefreedomofaChristiansostrongly:thefreedomof
beingacceptedbyGodbygracealoneandbyfaithaloneinChristspromises,thefreedom
fromtheaccusationofthelawbytheforgivenessofsins,andthefreedomtoserveones
neighborspontaneouslywithoutseekingmeritsindoingso.Thejustifiedpersonis,ofcourse,
obligatedtofulfillGodscommandments,andwilldosounderthemotivationoftheHoly
Spirit.AsLutherdeclaredintheSmallCatechism:WearetofearandloveGod,sothat
we,afterwhichfollowhisexplanationsoftheTenCommandments.(39)
Catholicconcernsregardingjustification
119.Eveninthesixteenthcentury,therewasasignificantconvergencebetweenLutheran
andCatholicpositionsconcerningtheneedforGodsmercyandhumansinabilitytoattain
salvationbytheirownefforts.TheCouncilofTrentclearlytaughtthatthesinnercannotbe
justifiedeitherbythelaworbyhumaneffort,anathematizinganyonewhosaidthatmancan
bejustifiedbeforeGodbyhisownworkswhicharedoneeitherbyhisownnaturalpowers,
orthroughtheteachingoftheLaw,andwithoutdivinegracethroughChristJesus.(40)
120.Catholics,however,hadfoundsomeofLutherspositionstroubling.SomeofLuthers
languagecausedCatholicstoworrywhetherhedeniedpersonalresponsibilityforones
actions.ThisexplainswhytheCouncilofTrentemphasizedthehumanpersons
responsibilityandcapacitytocooperatewithGodsgrace.Catholicsstressedthatthejustified
shouldbeinvolvedintheunfoldingofgraceintheirlives.Thus,forthejustified,human
effortscontributetoamoreintensegrowthingraceandcommunionwithGod.
121.Furthermore,accordingtotheCatholicreading,Luthersdoctrineofforensic
imputationseemedtodenythecreativepowerofGodsgracetoovercomesinand
transformthejustified.Catholicswishedtoemphasizenotonlytheforgivenessofsinsbut
alsothesanctificationofthesinner.Thus,insanctificationtheChristianreceivesthatjustice
ofGodwherebyGodmakesusjust.
LutheranCatholicdialogueonjustification
122.Lutherandtheotherreformersunderstoodthedoctrineofthejustificationofsinnersas
thefirstandchiefarticle,(41)theguideandjudgeoverallpartsofChristian
doctrine.(42)Thatiswhyadivisiononthispointwassograveandtheworktoovercome
thisdivisionbecameamatterofhighestpriorityforCatholicLutheranrelations.Inthe
secondhalfofthetwentiethcentury,thiscontroversywasthesubjectofextensive
investigationsbyindividualtheologiansandanumberofnationalandinternational
dialogues.
123.TheresultsoftheseinvestigationsanddialoguesaresummarizedintheJoint
DeclarationontheDoctrineofJustificationandwere,in1999,officiallyreceivedbythe
RomanCatholicChurchandtheLutheranWorldFederation.Thefollowingaccountisbased
onthisDeclaration,whichoffersadifferentiatingconsensuscomprisedofcommon
statementsalongwithdifferentemphasesofeachside,withtheclaimthatthesedifferences
donotinvalidatethecommonalities.Itisthusaconsensusthatdoesnoteliminate
differences,butratherexplicitlyincludesthem.
Bygracealone
124.TogetherCatholicsandLutheransconfess:Bygracealone,infaithinChristssaving
workandnotbecauseofanymeritonourpart,weareacceptedbyGodandreceivetheHoly
Spirit,whorenewsourheartswhileequippingandcallingustogoodworks(JDDJ15).The
phrasebygracealoneisfurtherexplainedinthisway:themessageofjustification...tells
usthatassinnersournewlifeissolelyduetotheforgivingandrenewingmercythatGod
impartsasagiftandwereceiveinfaith,andnevercanmeritinanyway(JDDJ17).(43)
125.Itiswithinthisframeworkthatthelimitsandthedignityofhumanfreedomcanbe
identified.Thephrasebygracealone,inregardtoahumanbeingsmovementtoward
salvation,isinterpretedinthisway:Weconfesstogetherthatallpersonsdependcompletely
onthesavinggraceofGodfortheirsalvation.Thefreedomtheypossessinrelationto
personsandthethingsofthisworldisnofreedominrelationtosalvation(JDDJ19).
126.WhenLutheransinsistthatapersoncanonlyreceivejustification,theymean,however,
therebytoexcludeanypossibilityofcontributingtoonesownjustification,butdonotdeny
thatbelieversarefullyinvolvedpersonallyintheirfaith,whichiseffectedbyGodsWord
(JDDJ21).
127.WhenCatholicsspeakofpreparationforgraceintermsofcooperation,theymean
therebyapersonalconsentofthehumanbeingthatisitselfaneffectofgrace,notan
actionarisingfrominnatehumanabilities(JDDJ20).Thus,theydonotinvalidatethe
commonexpressionthatsinnersareincapableofturningbythemselvestoGodtoseek
deliverance,ofmeritingtheirjustificationbeforeGod,orofattainingsalvationbytheirown
abilities.JustificationtakesplacesolelybyGodsgrace(JDDJ19).
128.Sincefaithisunderstoodnotonlyasaffirmativeknowledge,butalsoasthetrustofthe
heartthatbasesitselfontheWordofGod,itcanfurtherbesaidjointly:Justificationtakes
placebygracealone(JDnos15and16),byfaithalonethepersonisjustifiedapartfrom
works(Rom3:28,cf.JDno.25)(JDDJ,Annex2C).(44)
129.Whatwasoftentornapartandattributedtooneortheotherconfessionbutnottobothis
nowunderstoodinanorganiccoherence:WhenpersonscomebyfaithtoshareinChrist,
GodnolongerimputestothemtheirsinandthroughtheHolySpiriteffectsinthemanactive
love.ThesetwoaspectsofGodsgraciousactionarenottobeseparated(JDDJ22).
Faithandgoodworks
130.ItisimportantthatLutheransandCatholicshaveacommonviewofhowthecoherence
offaithandworksisseen:believersplacetheirtrustinGodsgraciouspromisebyjustifying
faith,whichincludeshopeinGodandloveforhim.Suchafaithisactiveinloveandthusthe
Christiancannotandshouldnotremainwithoutworks(JDDJ25).Therefore,Lutherans
alsoconfessthecreativepowerofGodsgracewhichaffectsalldimensionsoftheperson
andleadstoalifeinhopeandlove(JDDJ26).Justificationbyfaithaloneandrenewal
mustbedistinguishedbutnotseparated.
131.Atthesametime,whateverinthejustifiedprecedesorfollowsthefreegiftoffaithis
neitherthebasisofjustificationnormeritsit(JDDJ25).Thatiswhythecreativeeffect
CatholicsattributetojustifyinggraceisnotmeanttobeaqualitywithoutrelationtoGod,or
ahumanpossessiontowhichonecouldappealoveragainstGod(JDDJ27).Rather,this
viewtakesintoaccountthatwithinthenewrelationshipwithGodtherighteousare
transformedandmadechildrenofGodwholiveinnewcommunionwithChrist:Thisnew
personalrelationtoGodisgroundedtotallyonGodsgraciousnessandremainsconstantly
dependentonthesalvificandcreativeworkingofthegraciousGod,whoremainstrueto
himself,sothatonecanrelyuponhim(JDDJ27).
132.Tothequestionofgoodworks,CatholicsandLutheransstatetogether:Wealsoconfess
thatGodscommandmentsretaintheirvalidityforthejustified(JDDJ31).Jesushimself,as
wellastheapostolicScriptures,admonish[es]Christianstobringforththeworksoflove
whichfollowjustificationandareitsfruits(JDDJ37).Sothatthebindingclaimofthe
commandmentsmightnotbemisunderstood,itissaid:WhenCatholicsemphasizethatthe
righteousareboundtoobserveGodscommandments,theydonottherebydenythatthrough
JesusChristGodhasmercifullypromisedtohischildrenthegraceofeternallife(JDDJ33).
133.BothLutheransandCatholicscanrecognizethevalueofgoodworksinviewofa
deepeningofthecommunionwithChrist(cf.JDDJ38f.),evenifLutheransemphasizethat
righteousness,asacceptancebyGodandsharingintherighteousnessofChrist,isalways
complete.Thecontroversialconceptofmeritisexplainedthus:WhenCatholicsaffirmthe
meritoriouscharacterofgoodworks,theywishtosaythat,accordingtothebiblical
witness,arewardinheavenispromisedtotheseworks.Theirintentionistoemphasizethe
responsibilityofpersonsfortheiractions,nottocontestthecharacterofthoseworksasgifts,
orfarlesstodenythatjustificationalwaysremainstheunmeritedgiftofgrace(JDDJ38).
134.Tothemuchdiscussedquestionofthecooperationofhumanbeings,aquotationfrom
theLutheranConfessionsistakenintheAppendixtotheJointDeclarationontheDoctrine
ofJustificationasacommonpositioninthemostremarkableway:TheworkingofGods
gracedoesnotexcludehumanaction:Godeffectseverything,thewillingandthe
achievement,therefore,wearecalledtostrive(cf.Phil2:12ff.).AssoonastheHolySpirit
hasinitiatedhisworkofregenerationandrenewalinusthroughtheWordandtheholy
sacraments,itiscertainthatwecanandmustcooperatebythepoweroftheHoly
Spirit....(45)
Simuliustusetpeccator
135.InthedebateoverthedifferencesinsayingthataChristianissimultaneouslyjustified
andasinner,itwasshownthateachsidedoesnotunderstandexactlythesamethingbythe
wordssin,concupiscence,andrighteousness.Itisnecessarytoconcentratenotonlyon
theformulationbutalsoonthecontentinordertoarriveataconsensus.WithRomans6:12
and2Corinthians5:17,CatholicsandLutheranssaythat,inChristians,sinmustnotand
shouldnotreign.Theyfurtherdeclarewith1John1:810thatChristiansarenotwithoutsin.
TheyspeakofthecontradictiontoGodwithintheselfishdesiresoftheoldAdamalsoin
thejustified,whichmakesalifelongstruggleagainstitnecessary(JDDJ28).
136.ThistendencydoesnotcorrespondtoGodsoriginaldesignforhumanity,anditis
objectivelyincontradictiontoGod(JDDJ30),asCatholicssay.Because,forthem,sinhas
thecharacterofanact,Catholicsdonotspeakhereofsin,whileLutheransseeinthisGod
contradictingtendencyarefusaltogiveoneselfwhollytoGodandthereforecallitsin.But
bothemphasizethatthisGodcontradictingtendencydoesnotdividethejustifiedfromGod.
137.UnderthepresuppositionsofhisowntheologicalsystemandafterstudyingLuthers
writings,CardinalCajetanconcluded,thatLuthersunderstandingoftheassuranceoffaith
impliedestablishinganewchurch.CatholicLutherandialoguehasidentifiedthedifferent
thoughtformsofCajetanandLutherthatledtotheirmutualmisunderstanding.Today,itcan
besaid:CatholicscansharetheconcernoftheReformerstogroundfaithintheobjective
realityofChristspromise,tolookawayfromonesownexperience,andtotrustinChrists
forgivingwordalone(cf.Mt16:1918:18)(JDDJ36).
138.LutheransandCatholicshaveeachcondemnedtheotherconfessionsteachings.
Therefore,thedifferentiatingconsensusasrepresentedintheJointDeclarationonthe
DoctrineofJustificationcontainsadoubleaspect.Ontheonehand,theDeclarationclaims
thatthemutualrejectionsofCatholicandLutheranteachingasdepictedtheredonotapplyto
theotherconfession.Ontheother,theDeclarationpositivelyaffirmsaconsensusinthebasic
truthsofthedoctrineofjustification:Theunderstandingofthedoctrineofjustificationset
forthinthisDeclarationshowsthataconsensusinbasictruthsofthedoctrineofjustification
existsbetweenLutheransandCatholics(JDDJ40).
139.Inlightofthisconsensustheremainingdifferencesoflanguage,theological
elaboration,andemphasisintheunderstandingofjustificationareacceptable.Thereforethe
LutheranandtheCatholicexplicationsofjustificationareintheirdifferencesopentoone
anotheranddonotdestroytheconsensusregardingthebasictruths(JDDJ40).Thusthe
doctrinalcondemnationsofthesixteenthcentury,insofarastheyrelatetothedoctrineof
justification,appearinanewlight:TheteachingoftheLutheranchurchespresentedinthis
DeclarationdoesnotfallunderthecondemnationsfromtheCouncilofTrent.The
condemnationsintheLutheranConfessionsdonotapplytotheteachingoftheRoman
CatholicChurchpresentedinthisDeclaration(JDDJ41).Thisisahighlyremarkable
responsetotheconflictsoverthisdoctrinethatlastedfornearlyhalfamillennium.
Eucharist
LuthersunderstandingoftheLordsSupper
140.ForLutheransaswellasCatholicstheLordsSupperisapreciousgiftinwhich
Christiansfindnourishmentandconsolationforthemselves,andwherethechurchisever
anewgatheredandbuiltup.Hencethecontroversiesaboutthesacramentcausepain.
141.LutherunderstoodthesacramentoftheLordsSupperasatestamentum,thepromiseof
someonewhoisabouttodie,asisevidentfromtheLatinversionofthewordsofinstitution.
Atfirst,LutherperceivedChristspromise(testamentum)aspromisinggraceandforgiveness
ofsinsbut,inthedebatewithHuldrychZwingli,heemphasizedhisbeliefthatChristgives
himself,hisbodyandblood,thatarereallypresent.FaithdoesnotmakeChristpresentitis
Christwhogiveshimself,hisbodyandblood,tocommunicants,whetherornottheybelieve
this.Thus,Luthersoppositiontothecontemporarydoctrinewasnotthathedeniedthereal
presenceofJesusChrist,butratherconcernedhowtounderstandthechangeintheLords
Supper.
RealpresenceofChrist
142.TheFourthLateranCouncil(1215)usedtheverbtransubstantiare,whichimpliesa
distinctionbetweensubstanceandaccidents.(46)AlthoughthiswasforLutherapossible
explanationofwhathappensintheLordsSupper,hecouldnotseehowthisphilosophical
explanationcouldbebindingforallChristians.Inanycase,Lutherhimselfstrongly
emphasizedtherealpresenceofChristinthesacrament.
143.LutherunderstoodChristsbodyandbloodtobepresentin,with,andunderthe
speciesofbreadandwine.Thereisanexchangeofproperties(communicatioidiomatum)
betweenChristsbodyandbloodandthebreadandwine.Thiscreatesasacramentalunion
betweenbreadandChristsbody,andthewineandChristsblood.Thisnewtypeofunion,
formedbythesharingofproperties,isanalogoustotheunionofthedivineandhuman
naturesinChrist.Lutheralsocomparedthissacramentaluniontotheunionofironandfirein
afieryiron.
144.Asaconsequenceofhisunderstandingofthewordsofinstitution(Drinkofit,allof
you,Mt26:27),Luthercriticizedthepracticeofforbiddinglaypeopletoreceive
communionunderbothspecies,breadandwine.Hedidnotarguethatlaypeoplewouldthen
onlyreceivehalfofChrist,butaffirmedthattheywouldindeedreceivethewholeorfull
Christineitherspecies.Luther,however,deniedthatthechurchwasentitledtowithdrawthe
speciesofthewinefromthelaitysincethewordsofinstitutionareveryclearaboutthis.
CatholicsremindLutheransthatpastoralreasonsweretheprincipalmotivationfor
introducingthepracticeofcommunionunderonespecies.
145.LutherunderstoodtheLordsSupperalsoasacommunalevent,arealmeal,wherethe
blessedelementsaremeanttobeconsumed,notpreserved,afterthecelebration.Heurged
theconsumptionofalltheelementssothatthequestionaboutthedurationofChrists
presencewouldnotcomeupatall.(47)
Eucharisticsacrifice
146.LuthersmainobjectiontoCatholiceucharisticdoctrinewasdirectedagainstan
understandingoftheMassasasacrifice.Thetheologyoftheeucharistasrealremembrance
(anamnesis,Realgedchtnis),inwhichtheuniqueandonceforallsufficientsacrificeof
Christ(Heb9:110:18)makesitselfpresentfortheparticipationofthefaithful,wasno
longerfullyunderstoodinlatemedievaltimes.Thus,manytookthecelebrationoftheMass
tobeanothersacrificeinadditiontotheonesacrificeofChrist.Accordingtoatheory
stemmingfromDunsScotus,themultiplicationofMasseswasthoughttoeffecta
multiplicationofgraceandtoapplythisgracetoindividualpersons.ThatiswhyatLuthers
time,forexample,thousandsofprivatemassesweresaideveryyearatthecastlechurchof
Wittenberg.
147.Lutherinsistedthat,accordingtothewordsofinstitution,Christgiveshimselfinthe
LordsSuppertothosewhoreceivehimandthat,asagift,Christcouldonlybereceivedin
faithbutnotoffered.IfChristwereofferedtoGod,theinnerstructureanddirectionofthe
eucharistwouldbeinverted.InLutherseyes,understandingtheeucharistassacrificewould
meanthatitwasagoodworkthatweperformandoffertoGod.Buthearguedthatjustaswe
cannotbebaptizedinplaceofsomeoneelse,wecannotparticipateintheeucharistonbehalf
ofandforthebenefitofsomeoneelse.InsteadofreceivingthemostpreciousgiftthatChrist
himselfisandofferstous,wewouldbeattemptingtooffersomethingtoGod,thereby
transformingadivinegiftintoagoodwork.
148.Nevertheless,LuthercouldseeasacrificialelementintheMass,thesacrificeof
thanksgivingandpraise.Itisindeedasacrificeinthatbygivingthanksaperson
acknowledgesthatheorsheisinneedofthegiftandthathisorhersituationwillchange
onlybyreceivingthegift.Thus,truereceivinginfaithcontainsanactivedimensionthatis
nottobeunderestimated.
Catholicconcernsregardingtheeucharist
149.OntheCatholicside,Luthersrejectionoftheconceptoftransubstantiationraised
doubtswhetherthedoctrineoftherealpresenceofChristhadbeenfullyaffirmedinhis
theology.AlthoughtheCouncilofTrentadmittedthatwecanhardlyexpresswithwordsthe
mannerofhispresenceanddistinguishedthedoctrineoftheconversionofelementsfromits
technicalexplanation,ithoweverdeclared,theholyCatholicChurchhassuitablyand
properlycalledthischangetransubstantiation.(48)Thisconceptseemed,intheCatholic
view,tobethebestguaranteeformaintainingtherealpresenceofJesusChristinthespecies
ofbreadandwineandforassuringthatthefullrealityofJesusChristispresentineachofthe
species.WhenCatholicsinsistonatransformationofthecreatedelementsthemselves,they
wanttohighlightGodscreativepower,whichbringsaboutthenewcreationinthemidstthe
oldcreation.
150.WhiletheCouncilofTrentdefendedthepracticeofadorationoftheBlessedSacrament,
ittookasitsstartingpointthattheprimarypurposeoftheeucharististhecommunionofthe
faithful.TheeucharistwasinstitutedbyChristtobeconsumedasspiritualfood.(49)
151.Asaresultofthelossofanintegrativeconceptofcommemoration,Catholicswere
facedwiththedifficultyofthelackofadequatecategorieswithwhichtoexpressthe
sacrificialcharacteroftheeucharist.Committedtoatraditiongoingbacktopatristictimes,
Catholicsdidnotwanttoabandontheidentificationoftheeucharistasarealsacrificeeven
whiletheystruggledtoaffirmtheidentityofthiseucharisticsacrificewiththeunique
sacrificeofChrist.Therenewalofsacramentalandliturgicaltheologyasarticulatedinthe
SecondVaticanCouncilwasneededtorevitalizetheconceptofcommemoration(anamnesis)
(SC47LG3).
152.Intheirecumenicaldialogue,LutheransandCatholicscouldbothbenefitfrominsights
oftheliturgicalmovementandnewtheologicalinsights.Throughtheretrievalofthenotion
ofanamnesis,bothhavebeenledtoabetterunderstandingofhowthesacramentofthe
eucharistasamemorialeffectivelymakespresenttheeventsofsalvationand,inparticular,
thesacrificeofChrist.CatholicscouldappreciatethemanyformsofChristspresencewithin
theliturgyoftheeucharist,suchashispresenceinhiswordandintheassembly(SC7).In
lightoftheineffabilityofthemysteryofeucharist,Catholicshavelearnedtoreevaluate
diverseexpressionsoffaithintherealpresenceofJesusChristinthesacrament.Lutherans
gainedanewawarenessofthereasonstodealrespectfullywiththeblessedelementsafterthe
celebration.
LutheranCatholicdialogueontheeucharist
153.ThequestionoftherealityofthepresenceofJesusChristintheLordsSupperisnota
matterofcontroversybetweenCatholicsandLutherans.TheLutheranCatholicdialogueon
theeucharistwasabletostate:TheLutherantraditionaffirmstheCatholictraditionthatthe
consecratedelementsdonotsimplyremainbreadandwinebutratherbythepowerofthe
creativewordaregivenasthebodyandbloodofChrist.InthissenseLutheransalsocould
occasionallyspeak,asdoestheGreektradition,ofachange(Eucharist51).(50)Both
CatholicsandLutheranshaveincommonarejectionofaspatialornaturalmannerof
presence,andarejectionofanunderstandingofthesacramentasonlycommemorativeor
figurative(Eucharist16).(51)
CommonunderstandingoftherealpresenceofChrist
154.LutheransandCatholicscantogetheraffirmtherealpresenceofJesusChristinthe
LordsSupper:IntheSacramentoftheLordsSupperJesusChristtrueGodandtrueman,is
presentwhollyandentirely,inhisBodyandBlood,underthesignsofbreadandwine
(Eucharist16).Thiscommonstatementaffirmsalltheessentialelementsoffaithinthe
eucharisticpresenceofJesusChristwithoutadoptingtheconceptualterminologyof
transubstantiation.ThusCatholicsandLutheransunderstandthattheexaltedLordispresent
intheLordsSupperinthebodyandbloodhegavewithhisdivinityandhishumanity
throughthewordofpromiseinthegiftsofbreadandwineinthepoweroftheHolySpiritfor
receptionthroughthecongregation.(52)
155.TothequestionoftherealpresenceofJesusChristanditstheologicalunderstandingis
joinedthequestionofthedurationofthispresenceandwithitthequestionoftheadoration
ofChristpresentinthesacramentalsoafterthecelebration.Differencesrelatedtothe
durationoftheeucharisticpresenceappearalsoinliturgicalpractice.CatholicandLutheran
ChristianstogetherconfessthattheeucharisticpresenceoftheLordJesusChristisdirected
towardbelievingreception,thatitneverthelessisnotconfinedonlytothemomentof
reception,andthatitdoesnotdependonthefaithofthereceiver,howevercloselyrelatedto
itthismightbe(Eucharist52).
156.ThedocumentTheEucharistrequestedthatLutheransdealrespectfullywiththe
eucharisticelementsthatareleftoverafterthecelebrationoftheSupper.Atthesametime,it
cautionedCatholicstotakecarethatthepracticeofeucharisticadorationdoesnotcontradict
thecommonconvictionaboutthemealcharacteroftheEucharist(Eucharist55).(53)
Convergenceinunderstandingeucharisticsacrifice
157.Withregardtotheissuethatwasofthegreatestimportanceforthereformers,the
eucharisticsacrifice,theCatholicLutherandialoguestatedasabasicprinciple:Catholic
andLutheranChristianstogetherrecognizethatintheLordsSupperJesusChristispresent
astheCrucifiedwhodiedforoursinsandwhoroseagainforourjustification,astheonce
forallsacrificeforthesinsoftheworld.Thissacrificecanbeneithercontinued,nor
repeated,norreplaced,norcomplementedbutratheritcanandshouldbecomeevereffective
anewinthemidstofthecongregation.Therearedifferentinterpretationsamongusregarding
thenatureandextentofthiseffectiveness(Eucharist56).
158.Theconceptofanamnesishashelpedtoresolvethecontroversialquestionofhowone
setstheonceforallsufficientsacrificeofJesusChristinrightrelationshiptotheLords
Supper:ThroughtheremembranceinworshipofGodssavingacts,theseactsthemselves
becomepresentinthepoweroftheSpirit,andthecelebratingcongregationislinkedwiththe
menandwomenwhoearlierexperiencedthesavingactsthemselves.Thisisthesensein
whichChristscommandattheLordsSupperismeant:intheproclamation,inhisown
words,ofhissavingdeath,andintherepetitionofhisownactsattheSupper,the
remembrancecomesintobeinginwhichJesuswordandsavingworkthemselvesbecome
present.(54)
159.Thedecisiveachievementwastoovercometheseparationofsacrificium(thesacrifice
ofJesusChrist)fromsacramentum(thesacrament).IfJesusChristisreallypresentinthe
LordsSupper,thenhislife,suffering,death,andresurrectionarealsotrulypresenttogether
withhisbody,sothattheLordsSupperisthetruemakingpresentoftheeventonthe
cross.(55)Notonlytheeffectoftheeventonthecrossbutalsotheeventitselfispresentin
theLordsSupperwithoutthemealbeingarepetitionorcompletionofthecrossevent.The
oneeventispresentinasacramentalmodality.Theliturgicalformoftheholymealmust,
however,excludeeverythingthatcouldgivetheimpressionofrepetitionorcompletionofthe
sacrificeonthecross.IftheunderstandingoftheLordsSupperasarealremembranceis
consistentlytakenseriously,thedifferencesinunderstandingtheeucharisticsacrificeare
tolerableforCatholicsandLutherans.
Communioninbothkindsandtheofficeofeucharisticministry
160.SincethetimeoftheReformation,receptionofthecupbythelaityhasbeena
characteristicpracticeofLutheranworshipservices.Thus,foralongtimethispractice
visiblydistinguishedtheLutheranLordsSupperfromtheCatholicpracticeofoffering
communiontothelaityonlyunderthespeciesofbread.Todaytheprinciplecanbestated:
CatholicsandLutheransareatoneintheconvictionthatbreadandwinebelongtothe
completeformoftheEucharist(Eucharist64).Nevertheless,differencesremaininthe
practiceoftheLordsSupper.
161.Sincethequestionofthepresidencyoftheeucharisticcelebrationisecumenicallyof
greatimportance,thenecessityofachurchappointedministerisasignificantcommonality
identifiedbythedialogue:CatholicandLutheranChristiansareoftheconvictionthatthe
celebrationoftheEucharistinvolvestheleadershipofaministerappointedbythechurch
(Eucharist65).Nevertheless,CatholicsandLutheransstillunderstandtheofficeofministry
differently.
Ministry
Luthersunderstandingofthecommonpriesthoodofthebaptizedandordainedoffice
162.IntheNewTestament,thewordhiereus(priestLatin,sacerdos)didnotdesignatean
officeintheChristiancongregation,eventhoughPauldescribeshisapostolicministryasthat
ofapriest(Rom15:16).Christisthehighpriest.Lutherunderstandstherelationshipofthe
believerstoChristasajoyfulexchange,inwhichthebelievertakespartintheproperties
ofChrist,andthusalsoinhispriesthood.NowjustasChristbyhisbirthrightobtainedthese
twoprerogatives,soheimpartstothemandsharesthemwitheveryonewhobelievesinhim
accordingtothelawoftheabovementionedmarriage,accordingtowhichthewifeowns
whateverbelongstothehusband.HenceallofuswhobelieveinChristarepriestsandkings
inChrist,as1Peter2[:9]says:Youareachosenrace,Godsownpeople,aroyalpriesthood,
apriestlykingdom.(56)[W]eareallconsecratedprieststhroughbaptism.(57)
163.EventhoughinLuthersunderstandingallChristiansarepriests,hedoesnotregard
themallasministers.ItistruethatallChristiansarepriests,butnotallarepastors.Fortobe
apastoronemustbenotonlyaChristianandapriestbutmusthaveanofficeandafieldof
workcommittedtohim.Thiscallandcommandmakepastorsandpreachers.(58)
164.LutherstheologicalnotionthatallChristiansarepriestscontradictedtheorderingof
societythathadbecomewidespreadintheMiddleAges.AccordingtoGratian,therewere
twotypesofChristians,clericsandthelaity.(59)Withhisdoctrineofthecommon
priesthood,Lutherintendedtoabolishthebasisforthisdivision.WhataChristianisasa
priestarisesfromparticipationinthepriesthoodofChrist.Heorshebringstheconcernsof
thepeopleinprayerbeforeGodandtheconcernsofGodtoothersthroughthetransmission
ofthegospel.
165.Lutherunderstoodtheofficeoftheordainedtobeapublicserviceforthewholechurch.
Pastorsareministri(servants).Thisofficeisnotincompetitionwiththecommonpriesthood
ofallthebaptizedbut,rather,itservesthemsothatallChristianpeoplecanbeprieststoone
another.
Divineinstitutionoftheministry
166.Formorethan150years,oneofthedebatesinLutherantheologyhasbeenwhetherthe
ordainedministrydependsondivineinstitutionorhumandelegation.However,Luther
speaksoftheofficeofpastor,whichGodhasestablished,whichmustruleoverthe
congregationwithsermonsandsacraments.(60)LutherseesthisofficerootedinChrists
sufferinganddeath:Ihope,indeed,thatbelievers,thosewhowanttobecalledChristians,
knowverywellthatthespiritualestatehasbeenestablishedandinstitutedbyGod,notwith
goldorsilverbutwiththepreciousbloodandbitterdeathofhisonlySon,ourLordJesus
Christ[1Pet1:1819].Fromhiswoundsindeedflowthesacraments[]Hepaiddearlythat
menmighteverywherehavethisofficeofpreaching,baptizing,loosing,binding,givingthe
sacrament,comforting,warning,andexhortingwithGodsword,andwhateverelsebelongs
tothepastoraloffice[...]TheestateIamthinkingofisratheronewhichhastheofficeof
preachingandtheserviceofthewordandsacramentsandwhichimpartstheSpiritand
salvation.(61)Clearly,then,forLuther,Godhasestablishedtheofficeofminister.
167.Noone,Lutherbelieved,canestablishhimselfintheofficeonemustbecalledtoit.
Startingin1535,ordinationswereperformedinWittenberg.Theytookplaceafteran
examinationofthedoctrineandlifeofthecandidatesandiftherehadbeenacalltoa
congregation.Buttheordinationwasnotcarriedoutinthecallingcongregationbutcentrally
inWittenberg,sinceordinationwasordinationtotheserviceofthewholechurch.
168.Theordinationswereperformedwithprayerandthelayingonofhands.Asthe
introductoryprayerthatGodwouldsendworkerstoharvestthecrop(Mt9:38)andthe
prayerfortheHolySpiritbothmadeclear,Godistheonewhoinrealityisactiveinthe
ordination.Inordination,thecallofGodembracesthewholeperson.Withtrustthatthe
prayerwillbeansweredbyGod,thechargetogoforthtookplacewiththewordsof1Peter
5:24.(62)Inoneoftheordinationformulasitsays:Theofficeofthechurchisforall
churchesaverygreatandimportantthinganditisgivenandmaintainedbyGodalone.(63)
169.BecauseLuthersdefinitionofasacramentwasstricterthanwascommonduringthe
MiddleAges,andbecauseheperceivedtheCatholicsacramentofholyordersaschiefly
servingthepracticeofthesacrificeoftheMass,heceasedtoviewordinationasasacrament.
Melanchthon,however,statedintheApologytotheAugsburgConfession:Butifordination
isunderstoodwithreferencetotheministryoftheWord,wehavenoobjectiontocalling
ordinationasacrament.FortheministryoftheWordhasthecommandofGodandhas
magnificentpromiseslikeRomans1[:16]:thegospelisthepowerofGodforsalvationto
everyonewhohasfaith.Likewise,Isaiah55[:11],soshallmywordbethatgoesoutfrom
mymouthitshallnotreturntomeempty,butitshallaccomplishthatwhichIpurpose.If
ordinationisunderstoodinthisway,wewillnotobjecttocallingthelayingonofhandsasa
sacrament.Forthechurchhasthemandatetoappointministers,whichoughttopleaseus
greatlybecauseweknowthatGodapprovesthisministryandispresentinit.(64)
Officeofthebishop
170.Becausethebishopsrefusedtoordaincandidateswhoweresympathetictothe
Reformation,thereformerspracticedordinationbypresbyters(pastors).InArticle28,the
AugsburgConfessioncomplainsaboutthebishopsrefusaltoordain.Thisforcedthe
reformerstochoosebetweenretainingordinationbybishopsorbeingfaithfultowhatthey
understoodtobethetruthofthegospel.
171.Thereformerswereabletopracticepresbyteralordinationbecausetheyhadlearned
fromPeterLombardsSentencesthatthecanonsofthechurchrecognizedonlytwo
sacramentalordersamongthemajororders,thediaconateandthepresbyterate,andthat,
accordingtothewidespreadunderstandingoftheMiddleAges,theconsecrationofbishops
impartednosacramentalcharacterofitsown.65Thereformersexplicitlyreferredtoaletter
byJerome,whowasconvincedthat,accordingtotheNewTestament,theofficesofpresbyter
andbishopwerethesamewiththeexceptionthatthebishophadtherighttoordain.Asthe
reformersnoted,thislettertoEvangelushadbeenreceivedintotheDecretumGratiani.(66)
172.Lutherandthereformersemphasizedthatthereisonlyoneordainedministry,anoffice
ofthepublicproclamationofthegospelandadministrationofthesacraments,whichareby
theirverynaturepublicevents.Nevertheless,fromthebeginningtherewasadifferentiation
intheoffice.Fromthefirstvisitations,theofficeofsuperintendentdeveloped,whichhadthe
specialtaskofoversightoverthepastors.PhilipMelanchthonwrotein1535:Becauseinthe
churchrulersarenecessary,whowillexamineandordainthosewhoarecalledtoecclesial
office,churchlawobservesandexercisesoversightupontheteachingofthepriests.Andif
therewerenobishops,onewouldneverthelesshavetocreatethem.(67)
Catholicconcernsregardingthecommonpriesthoodandordination
173.Thedignityandresponsibilityofallthebaptizedinandforthelifeofthechurchwere
notadequatelyemphasizedinthelatemedievalperiod.NotuntiltheSecondVaticanCouncil
didthemagisteriumpresentatheologyofthechurchasthepeopleofGodandaffirmthe
trueequalityofallwithregardtothedignityandactioncommontoallthefaithful
concerningthebuildingupofthebodyofChrist(LG32).
174.Withinthisframework,theCouncildevelopedthenotionofthepriesthoodofthe
baptizedandaddresseditsrelationshiptotheministerialpriesthood.InCatholictheology,the
ordainedministerissacramentallyempoweredtoactinthenameofChristaswellasinthe
nameofthechurch.
175.Catholictheologyisconvincedthattheofficeofbishopmakesanindispensible
contributiontotheunityofthechurch.Catholicsraisethequestionofhow,withoutthe
episcopaloffice,churchunitycanbemaintainedintimesofconflict.Theyhavealsobeen
concernedthatLuthersparticulardoctrineofthecommonpriesthooddidnotadequately
maintainthechurchshierarchicalstructures,whichareseenasdivinelyinstituted.
LutheranCatholicdialogueonministry
176.CatholicLutherandialoguehasidentifiednumerouscommonalitiesaswellas
differencesinthetheologyandinstitutionalformofordainedoffices,amongthemthe
ordinationofwomen,nowpracticedbymanyLutheranchurches.Oneoftheremaining
questionsiswhethertheCatholicChurchcanrecognizetheministryoftheLutheran
churches.TogetherLutheransandCatholicscanworkouttherelationshipbetweenthe
responsibilityfortheproclamationoftheWordandtheadministrationofthesacramentsand
theofficeofthoseordainedforthiswork.Togethertheycandevelopthedistinctionsamong
suchtasksasepiskopandlocalandmoreregionaloffices.
Commonunderstandingsoftheministry
Priesthoodofthebaptized
177.Thequestionarisesofhowthespecificityofthetasksoftheordainedarerightlysetin
relationshipwiththeuniversalpriesthoodofallbaptizedbelievers.ThestudydocumentThe
ApostolicityoftheChurchstates,CatholicsandLutheransareinagreementthatallthe
baptizedwhobelieveinChristshareinthepriesthoodofChristandarethuscommissioned
toproclaimthemightyactsofhimwhocalledyououtofdarknessintohismarvelouslight
(1Pet2:9).Hencenomemberlacksaparttoplayinthemissionofthewholebody(ApC
273).
Divinesourceoftheministry
178.Inunderstandingtheordainedoffice,thereisacommonconvictionaboutitsdivine
source:CatholicsandLutheransaffirmtogetherthatGodinstitutedtheministryandthatit
isnecessaryforthebeingofthechurch,sincethewordofGodanditspublicproclamationin
wordandsacramentarenecessaryforfaithinJesusChristtoariseandbepreservedand
togetherwiththisforthechurchtocomeintobeingandbepreservedasbelieverswhomake
upthebodyofChristintheunityoffaith(ApC276).
MinistryofWordandsacrament
179.TheApostolicityoftheChurchidentifiesthefundamentaltaskofordainedministersfor
bothLutheransandCatholicsastheproclamationofthegospel:Ordainedministershavea
specialtaskwithinthemissionofthechurchasawhole(ApC274).ForbothCatholicsand
Lutheransthefundamentaldutyandintentionofordainedministryispublicserviceofthe
wordofGod,thegospelofJesusChrist,whichtheTriuneGodhascommissionedthechurch
toproclaimtoalltheworld.Everyofficeandeveryofficeholdermustbemeasuredagainst
thisobligation(ApC274).
180.ThisemphasisontheministerialtaskofproclaimingthegospeliscommontoCatholics
andLutherans(cf.ApC247,255,257,274).Catholicslocatetheoriginofpriestlyministryin
theproclamationofthegospel.TheDecreeonPriests(PresbyterorumOrdinis)states,The
peopleofGodisformedintooneinthefirstplacebythewordofthelivingGod,whichis
quiterightlyexpectedfromthemouthofpriests.Forsincenobodycanbesavedwhohasnot
firstbelieved,itisthefirsttaskofpriestsascoworkersofthebishopstopreachthegospelof
Godtoall(PO4,citedinApC247).Catholicsalsodeclarethatitisthetaskofordained
ministerstogatherthepeopleofGodtogetherbythewordofGodandtoproclaimthistoall
sothattheymaybelieve(ApC274).Similarly,theLutheranunderstandingisthatthe
ministryhasitsbasisandcriterioninthetaskofcommunicatingthegospeltothewhole
congregationinsuchacompellingwaythatassuranceoffaithisawakenedandmade
possible(ApC255).
181.LutheransandCatholicsalsoagreeontheresponsibilityofordainedleadershipforthe
administrationofthesacraments.Lutheranssay,Thegospelbestowsonthosewhopreside
overthechurchesthecommissiontoproclaimthegospel,forgivesins,andadministerthe
sacraments(ApC274).(68)Catholicsalsodeclarethatpriestsarecommissionedto
administerthesacraments,whichtheyconsidertobeboundupwiththeEucharistand
directedtowarditasthesourceandsummitofallthepreachingoftheGospel(PO5,cited
inApC274.)
182.TheApostolicityoftheChurchfurthercomments,Itisworthnotingthesimilarity
betweenthedescriptionsoftheministerialfunctionsofpresbytersandofbishops.Thesame
patternofthethreefoldofficepreaching,liturgy,leadershipisusedforbishopsand
presbyters,andintheconcretelifeofthechurchpreciselythelattercarryouttheordinary
exerciseofthesefunctionsthroughwhichthechurchisbuiltup,whilethebishopshave
oversightoverteachingandcareforthecommunionamonglocalcommunities.Howeverthe
presbytersexercisetheirministryinsubordinationtothebishopsandincommunionwith
them(ApC248).
Ordinationrite
183.Withrespecttoinductionintothisspecialoffice,thereexiststhefollowing
commonality:Inductionintothisministrytakesplacebyordination,inwhichaChristianis
calledandcommissioned,byprayerandthelayingonofhands,fortheministryofpublic
preachingofthegospelinwordandsacrament.ThatprayerisapleafortheHolySpiritand
theSpiritsgifts,madeinthecertaintythatitwillbeheard(ApC277).
Localandregionalministry
184.LutheransandCatholicscansaytogetherthatthedifferentiationoftheofficeintoa
morelocalandamoreregionalofficearisesofnecessityoutoftheintentionandtaskofthe
ministrytobeaministryofunityinfaith(ApC279).InLutheranchurches,thetaskof
episkopisperceivedinvariousforms.Thosewhoexercisesupracongregationalministry
aredesignatedinsomeplacesbytitlesotherthanbishop,suchas,ephorus,church
president,superintendent,orsynodalpastor.Lutheransunderstandthattheministryof
episkopisalsoexercisednotonlyindividuallybutalsoinsuchotherforms,assynods,in
whichbothordainedandnonordainedmembersparticipatetogether.(69)
Apostolicity
185.EventhoughCatholicsandLutheransperceivetheirministerialstructurestotransmit
theapostolicityofthechurchdifferently,theyagree,fidelitytotheapostolicgospelhas
priorityintheinterplayoftraditio,successioandcommunio(ApC291).Theybothagree,
thechurchisapostoliconthebasisoffidelitytotheapostolicgospel(ApC292).This
agreementhasconsequencesforRomanCatholicrecognitionthatindividualswhoexercise
theofficeofsupervisionwhichintheRomanCatholicChurchisperformedbybishopsalso
bearaspecialresponsibilityfortheapostolicityofdoctrineintheirchurchesandtherefore
cannotbeexcludedfromthecircleofthosewhoseconsensusisaccordingtotheCatholic
viewthesignofapostolicityofdoctrine(ApC291).
Servicetothechurchuniversal
186.LutheransandCatholicsagreethattheministryservesthechurchuniversal.Lutherans
presupposethatthecongregationassembledforworshipstandsinanessentialrelationtothe
universalchurchandthatthisrelationisintrinsictotheworshippingcongregation,not
somethingaddedtoit(ApC285).EventhoughRomanCatholicbishopsexercisetheir
pastoralgovernmentovertheportionofthePeopleofGodcommittedtotheircare,andnot
overotherchurchesnorovertheuniversalChurch,eachbishopisobligedtobesolicitous
forthewholechurch(LG23).TheBishopofRomebyvirtueofhisofficeispastorofthe
wholeChurch(LG22).
Differencesinunderstandingtheministry
Theepiscopacy
187.Significantdifferenceswithregardtotheunderstandingofministryinthechurch
remain.TheApostolicityoftheChurchacknowledgesthatforCatholicstheepiscopateisthe
fullformofordainedministryandthereforethepointofdepartureforthetheological
interpretationofchurchministry.ThedocumentcitesLumenGentium21:Theholysynod
teaches,moreover,thatthefullnessoftheSacramentofOrdersisconferredbyEpiscopal
consecration[which]confers,togetherwiththeofficeofsanctifying,theofficesalsoof
teachingandruling,which,however,oftheirverynaturecanbeexercisedonlyin
hierarchicalcommunionwiththeheadandthemembersofthecollege(citedinApC243).
188.TheSecondVaticanCouncilreaffirmeditsunderstandingthatbishopshavebydivine
institutiontakentheplaceoftheapostlesaspastorsofthechurchinsuchwisethatwhoever
hearsthemhearsChristandwhoeverrejectsthemrejectsChristandhimwhosentChrist
(LG20).Nevertheless,itisCatholicdoctrinethatanindividualbishopisnotinapostolic
successionbyhisbeingpartofahistoricallyverifiableanduninterruptedchainofimposition
ofhandsthroughhispredecessorstooneoftheapostles,butinsteadthatisincommunion
withthewholeorderofbishopswhichasawholesucceedstheapostoliccollegeandits
mission(ApC291).
189.Thisperspectiveonministry,whichbeginswiththeepiscopacy,representsashiftfrom
theCouncilofTrentsfocusonthepriesthoodandunderlinestheimportanceofthethemeof
apostolicsuccession,eventhoughLumenGentiumstressedtheministerialaspectofthis
successionwithoutdenyingthedoctrinal,missionary,andexistentialdimensionsofapostolic
succession(ApC240).Forthisreason,Catholicsidentifythelocalchurchwiththediocese,
consideringtheessentialelementsofthechurchtobeword,sacrament,andapostolic
ministryinthepersonofthebishop(ApC284).
Priesthood
190.CatholicsdifferfromLutheransintheirinterpretationofthesacramentalidentityofa
priestandtherelationshipofthesacramentalpriesthoodtothepriesthoodofChrist.They
affirmthatpriestsaremadesharersinaspecialwayinChristspriesthoodand,bycarrying
outsacredfunctions,actasministersofhimwhothroughhisSpiritcontinuallyexerciseshis
priestlyroleforourbenefitintheliturgy(PO5).
Fullnessofsacramentalsign
191.ForCatholics,Lutheranordinationslackafullnessofsacramentalsign.InCatholic
doctrine,thepracticeanddoctrineofapostolicsuccessionintheepiscopateis,togetherwith
thethreefoldministry,partofthecompletestructureofthechurch.Thissuccessionis
realizedinacorporatemannerasbishopsaretakenintothecollegeofCatholicbishopsand
therebyhavethepowertoordain.ThereforeitisalsoCatholicdoctrinethatinLutheran
churchesthesacramentalsignofordinationisnotfullypresentbecausethosewhoordaindo
notactincommunionwiththeCatholicepiscopalcollege.ThereforetheSecondVatican
Councilspeaksofadefectussacramentiordinis(UR22)inthesechurches(ApC283).(70)
Worldwideministry
192.Finally,CatholicsandLutheransdifferinboththeofficesandauthorityofministryand
leadershipbeyondtheregionallevel.ForCatholics,theRomanPontiffhasfull,supreme,
anduniversalpoweroverthechurch(LG22).Thecollegeofbishopsalsoexercises
supremeandfullpowerovertheuniversalchurchtogetherwithitsheadtheRomanPontiff,
andneverwithoutthishead(LG22).TheApostolicityoftheChurchnotesvariousviews
amongLutheransregardingthecompetencyofleadershipbodiesabovethelevelofthe
individualchurchesandthebindingforceoftheirdecisions(ApC287).
Considerations
193.Indialogueithasoftenbeennotedthattherelationshipofbishopsandpresbytersatthe
beginningofthesixteenthcenturywasnotunderstoodasitwaslaterbytheSecondVatican
Council.PresbyteralordinationatthetimeoftheReformationshouldthereforebeconsidered
withreferencetotheconditionsofthatperiod.ItisalsosignificantthatthetasksofCatholic
andLutheranofficeholdershavebroadlycorrespondedtooneanother.
194.Inthecourseofhistory,theLutheranministerialofficehasbeenabletofulfillitstaskof
keepingthechurchinthetruthsothatnearlyfivehundredyearsafterthebeginningofthe
ReformationitwaspossibletodeclareaCatholicLutheranconsensusonthebasictruthsof
thedoctrineofjustification.If,accordingtothejudgmentoftheSecondVaticanCouncil,the
HolySpiritusesecclesialcommunitiesasmeansofsalvation,itcouldseemthatthiswork
oftheSpiritwouldhaveimplicationsforsomemutualrecognitionofministry.Thus,the
officeofministrypresentsbothconsiderableobstaclestocommonunderstandingandalso
hopefulperspectivesforrapprochement.(71)
LuthersunderstandingofScripture,itsinterpretation,andhumantraditions
195.ThecontroversythatbrokeoutinconnectionwiththespreadofLuthersNinetyfive
Thesesonindulgencesveryquicklyraisedthequestionofwhichauthoritiesonecancall
uponatatimeofstruggle.ThepapalcourttheologianSylvesterPrieriasarguedinhisfirst
answertoLuthersthesesonindulgences:Whoeverdoesnotholdtotheteachingofthe
RomanchurchandthepopeasaninfallibleruleoffaithfromwhichtheHolyScripturealso
derivesitspowerandauthority:heisaheretic.(72)AndJohnEckrepliedtoLuther:The
Scriptureisnotauthenticwithouttheauthorityofthechurch.(73)Theconflictveryquickly
wentfrombeingacontroversyaboutdoctrinalquestions(therightunderstandingof
indulgences,penance,andabsolution)toaquestionofauthorityinthechurch.Incasesof
conflictbetweendifferentauthorities,LuthercouldregardonlyScriptureastheultimate
judgebecauseithadshownitselftobeanefficaciousandpowerfulauthority,whileother
authoritiesmerelydrewtheirpowerfromit.
196.LutherregardedScriptureasthefirstprinciple(primumprincipium)(74)onwhichall
theologicalstatementsmustdirectlyorindirectlybegrounded.Asaprofessor,preacher,
counselor,andconversationpartner,hepracticedtheologyasaconsistentandcomplex
interpretationofScripture.HewasconvincedthatChristiansandtheologiansshouldnotonly
adheretoScripturebutliveandremaininit.HecalleditthematrixofGodinwhichhe
conceivesus,bearsusandgivesusbirth.(75)
197.Therightwaytostudytheologyis,accordingtoLuther,athreestepprocessoforatio
[prayer],meditatio[meditation],tentatio[afflictionortesting].(76)AskingtheHolySpiritto
betheteacher,oneshouldreadScriptureinthepresenceofGod,inprayer,andwhile
meditatingonthewordsoftheBible,beattentivetothesituationsinlifethatoftenseemto
contradictwhatisfoundthere.Throughthisprocess,Scriptureprovesitsauthorityby
overcomingthoseafflictions.AsLuthersaid,NotethatthestrengthoftheScriptureisthis,
thatitisnotchangedintotheonewhostudiesit,butthatittransformsonewholovesitinto
itselfanditsstrength.(77)Inthisexperientialcontextitbecomesobviousthatapersonnot
onlyinterpretsScripturebutisalsointerpretedbyit,andthisiswhatprovesitspowerand
authority.
198.ScriptureisthewitnesstoGodsrevelationthusatheologianshouldcarefullyfollow
thewayinwhichGodsrevelationisexpressedinthebiblicalbooks(modusloquendi
scripturae).Otherwise,Godsrevelationwouldnotbetakenfullyintoaccount.Themanifold
voicesofScriptureareintegratedintoawholebytheirreferencetoJesusChrist:Take
ChristoutoftheScriptures,andwhatelsewillyoufindinthem?(78)Thuswhatinculcates
Christ(wasChristumtreibet)isthestandardinaddressingtheproblemofthecanonicity
andthelimitsofthecanon.ItisastandarddevelopedfromScriptureitselfandinafewcases
appliedcriticallytoparticularbooks,liketheletterofJames.
199.Lutherhimselfonlyrarelyusedtheexpressionsolascriptura.Hischiefconcernwas
thatnothingcouldclaimahigherauthoritythanScripture,andheturnedwiththegreatest
severityagainstanyoneandanythingthatalteredordisplacedthestatementsofScripture.
ButevenwhenheassertedtheauthorityofScripturealone,hedidnotreadScripturealone
butwithreferencetoparticularcontextsandinrelationtotheChristologicalandtrinitarian
confessionsoftheearlychurch,whichforhimexpressedtheintentionandmeaningof
Scripture.HecontinuedtolearnScripturethroughtheSmallandLargeCatechisms,whichhe
regardedasshortsummariesofScripture,andpracticedhisinterpretationwithreferenceto
thechurchfathers,especiallyAugustine.Healsomadeintensiveuseofotherearlier
interpretationsanddrewonalltheavailabletoolsofhumanistphilology.Hecarriedouthis
interpretationoftheScriptureindirectdebatewiththetheologicalconceptionsofhistime
andthoseofearliergenerations.HisreadingoftheBiblewasexperiencebasedandpracticed
consistentlywithinthecommunityofbelievers.
200.AccordingtoLuther,HolyScripturedoesnotopposealltraditionbutonlysocalled
humantraditions.Ofthemhesays,Wecensurethedoctrinesofmennotbecausemenhave
spokenthem,butbecausetheyareliesandblasphemiesagainsttheScriptures.Andthe
Scriptures,althoughtheytooarewrittenbymen,areneitherofmennorfrommenbutfrom
God.(79)Whenevaluatinganotherauthority,thedecisivequestionforLutherwaswhether
thisauthorityobscuresScriptureorbringshomeitsmessageandsomakesitmeaningfulina
particularcontext.Duetoitsexternalclarity,Scripturesmeaningcanbeidentifieddueto
thepoweroftheHolySpirit,Scripturecanconvincethehumanheartofitstruth,theinner
clarityofScripture.Inthissense,Scriptureisitsowninterpreter.
CatholicconcernsregardingScripture,traditions,andauthority
201.Atatimewhennewquestionsconcerningthediscernmentoftraditionsandthe
authoritytointerprettheScripturearose,theCouncilofTrentaswellastheologiansofthe
timetriedtogiveabalancedanswer.TheCatholicexperiencewasthatecclesiallifeis
enrichedanddeterminedbydiversefactorsnotreducibletoScripturealone.Trentheldup
Scriptureandnonwrittenapostolictraditionsastwomeansofhandingonthegospel.This
requiresdistinguishingapostolictraditionsfromchurchtraditions,whicharevaluable,but
secondaryandalterable.Catholicswerealsoconcernedaboutthepotentialdangerof
doctrinalconclusionsdrawnfromprivateinterpretationsofScripture.Inlightofthis,the
CouncilofTrentassertedthatscripturalinterpretationwastobeguidedbytheteaching
authorityofthechurch.
202.CatholicteacherslikeMelchiorCanodevelopedtheinsightthatassessingtheauthority
ofchurchteachingiscomplex.Canodevelopedasystemoftenloci,orsourcesoftheology,
treatingsuccessivelytheauthorityofScripture,oraltradition,theCatholicChurch,the
councils,thechurchfathers,thescholastictheologians,thevalueofnature,reasonas
manifestedinscience,theauthorityofphilosophers,andtheauthorityofhistory.Finally,he
examinestheuseandapplicationoftheseloci,orsources,inscholasticdebateortheological
polemics.(80)
203.Duringthefollowingcenturies,however,therewasatendencytoisolatethe
magisteriumasabindinginterpretativeauthorityfromothertheologicalloci.Ecclesiastical
traditionswereattimesconfusedwithapostolictraditionsandtherebytreatedasequivalent
materialsourcesfortheChristianfaith.Therewasalsoareluctancetorecognizethe
possibilityofcriticizingecclesiasticaltraditions.ThetheologyofVaticanII,onthewhole,
hasamorebalancedviewofdifferentauthoritiesinthechurchandtherelationshipbetween
Scriptureandtradition.InDV10,amagisterialtextaffirmsforthefirsttimethattheteaching
officeofthechurchisnotabovetheWordofGodbutstandsatitsservice.
204.TheroleoftheHolyScriptureinthelifeofthechurchisstronglyemphasizedwhenthe
SecondVaticanCouncilsays,theforceandpowerinthewordofGodissogreatthatit
standsasthesupportandenergyoftheChurch,thestrengthoffaithforhersons,thefoodof
thesoul,thepureandeverlastingsourceofspirituallife(DV21).(81)Therefore,thefaithful
areadmonishedtopracticethereadingoftheScripture,inwhichGodspeakstothem,
accompaniedbyprayer(DV25).
205.EcumenicaldialoguehelpsLutheransandCatholicsarriveatamoredifferentiatedview
ofthedistinctpointsofreferenceandauthoritieswhichplayaroleintheprocessofrealizing
whattheChristianfaithmeansandhowitshouldshapethelifeofthechurch.
TheCatholicLutherandialogueonScriptureandtradition
206.AsaconsequenceofthebiblicalrenewalthatinspiredtheDogmaticConstitutionDei
VerbumoftheSecondVaticanCouncil,anewecumenicalunderstandingoftheroleand
significanceoftheHolyScripturehasbecomepossible.Astheecumenicaldocument
ApostolicityoftheChurchstates,Catholicdoctrine,thus,doesnotholdwhatReformation
theologyfearsandwantsatallcoststoavoid,namely,aderivationofscripturalauthorityas
canonicalandbindingfromtheauthorityofthechurchshierarchywhichmakesknownthe
canon(ApC400).
207.Indialogue,Catholicshaveemphasizedconvictionsheldincommonwiththe
Reformation,suchastheefficacyoftheSpiritinspiredbiblicaltextinconveyingrevealed
truththatformsmindsandhearts,asaffirmedin2Tim.3:17andstatedbyVaticanII(DV21
25)(ApC409).Catholicsadd,thisefficacyhasbeenoperativeinthechurchovertime,not
onlyinindividualbelieversbutaswellintheecclesialtradition,bothinhighleveldoctrinal
expressionssuchastheruleoffaith,creeds,andconciliarteaching,andintheprincipal
structuresofpublicworship...Scripturehasmadeitselfpresentinthetradition,whichis
thereforeabletoplayanessentialhermeneuticalrole.VaticanIIdoesnotsaythatthe
traditiongivesrisetonewtruthsbeyondScripture,butthatitconveyscertaintyabout
revelationattestedbyScripture(ApC410).
208.AfruitofecumenicaldialogueforLutherantheologyisitsopennesstotheCatholic
convictionthattheefficacyoftheScriptureisatworknotonlyinindividuals,butalsointhe
churchasawhole.EvidenceforthisliesintheroleoftheLutheranConfessionsinthe
Lutheranchurches.
209.Today,theroleandsignificanceoftheHolyScriptureandtraditionaretherefore
understooddifferentlyintheRomanCatholicChurchthantheywerebyLutherstheological
opponents.RegardingthequestionoftheauthenticinterpretationofScripture,Catholicshave
explained,WhenCatholicdoctrineholdsthatthejudgmentofthechurchhasarolein
authenticinterpretationofScripture,itdoesnotattributetothechurchsmagisteriuma
monopolyoverinterpretation,whichadherentsoftheReformationrightlyfearandreject.
BeforetheReformation,majorfigureshadindicatedtheecclesialpluralityofinterpreters
WhenVaticanIIspeaksofthechurchhavinganultimatejudgment(DV12)itclearly
eschewsamonopolisticclaimthatthemagisteriumisthesoleorganofinterpretation,which
isconfirmedbothbythecenturyoldofficialpromotionofCatholicbiblicalstudiesandthe
recognitioninDV12oftheroleofexegesisinthematuringofmagisterialteaching(ApC
407).
210.Thus,LutheransandCatholicsareablejointlytoconclude,Thereforeregarding
Scriptureandtradition,LutheransandCatholicsareinsuchanextensiveagreementthattheir
differentemphasesdonotofthemselvesrequiremaintainingthepresentdivisionofthe
churches.Inthisarea,thereisunityinreconcileddiversity(ApC448).(82)
Lookingahead:Thegospelandthechurch
211.InadditiontogivingCatholicsabetterunderstandingofMartinLutherstheology,
ecumenicaldialogue,togetherwithhistoricalandtheologicalresearch,givesbothLutherans
andCatholicsabettermutualunderstandingofeachothersdoctrines,theirmajorpointsof
agreement,andissuesstillneedingongoingconversation.TheChurchhasbeenanimportant
topicinthesediscussions.
212.ThenatureoftheChurchwasadisputedtopicatthetimeoftheReformation.The
primaryissuewastherelationshipbetweenGodssalvificactionandthechurch,whichboth
receivesandcommunicatesGodsgraceinWordandsacrament.Therelationshipbetween
thegospelandthechurchwasthethemeofthefirstphaseoftheinternationalLutheran
RomanCatholicdialogue.BecauseofthisMaltareport,aswellasmanyothersubsequent
ecumenicaldocuments,itispossibletodaytounderstandbettertheLutheranandtheCatholic
positionsandtoidentifyboththecommonunderstandingsandtheissuesthatrequirefurther
consideration.
ThechurchintheLutherantradition
213.IntheLutherantradition,thechurchisunderstoodastheassemblyofsaintsinwhich
gospelistaughtpurelyandthesacramentsareadministeredrightly(CAVII).Thismeans
thatthespirituallifeiscenteredinthelocalcongregationgatheredaroundpulpitandaltar.
Thisincludesthedimensionoftheuniversalchurchsinceeachindividualcongregationis
connectedtotheothersbypurepreachingandrightcelebrationofthesacraments,forwhich
theministryinthechurchisestablished.OneshouldkeepinmindthatLutherinhisLarge
CatechismcalledthechurchthemotherthatbegetsandbearseveryChristianthroughthe
WordofGodwhichtheHolySpiritrevealsandproclaims.TheHolySpiritwillremain
withtheholycommunity[Gemeine]orChristianpeopleuntiltheLastDay.Throughithe
fetchesustoChrist,usingittoteachandpreachtheWord.(83)
ThechurchintheCatholictradition
214.TheteachingoftheSecondVaticanCouncilinLumenGentiumisessentialtothe
Catholicunderstandingofthechurch.Thecouncilfathersexplainedtheroleofthechurch
withinsalvationhistoryintermsofsacramentality:ThechurchisinChristlikeasacrament
orasasignandinstrumentbothofaverycloselyknitunionwithGodandoftheunityofthe
wholehumanrace(LG1).
215.Abasicconceptforexplainingthissacramentalunderstandingofthechurchrecursin
thenotionofMysteryandaffirmstheinseparablerelationbetweenthevisibleandinvisible
aspectsofthechurch.Thecouncilfatherstaught:Christ,theoneMediator,establishedand
continuallysustainshereonearthHisholyChurch,thecommunityoffaith,hopeandcharity,
asanentitywithvisibledelineationthroughwhichHecommunicatedtruthandgracetoall.
But,thesocietystructuredwithhierarchicalorgansandtheMysticalBodyofChrist,arenot
tobeconsideredastworealities,norarethevisibleassemblyandthespiritualcommunity,
northeearthlyChurchandtheChurchenrichedwithheavenlythingsrathertheyformone
complexrealitywhichcoalescesfromadivineandahumanelement(LG8).
Towardsconsensus
216.IntheLutheranCatholicconversationsaclearconsensushasemergedthatthedoctrine
ofjustificationandthedoctrineofthechurchbelongtogether.Thiscommonunderstandingis
statedinthedocumentChurchandJustification:CatholicsandLutheranstogethertestifyto
thesalvationthatisbestowedonlyinChristandbygracealoneandisreceivedinfaith.They
reciteincommonthecreed,confessingoneholycatholicandapostolicChurch.Boththe
justificationofsinnersandtheChurcharefundamentalarticlesoffaith(Churchand
Justification,4).
217.ChurchandJustificationalsostates:Strictlyandproperlyspeaking,wedonotbelieve
injustificationandintheChurch,butintheFather,whohasmercyonusandwhogathersus
intheChurchashispeopleandinChristwhojustifiesusandwhosebodytheChurchisand
intheHolySpiritwhosanctifiesusanddwellsintheChurch.Ourfaithencompasses
justificationandtheChurchasworkofthetriuneGodwhichcanbeproperlyacceptedonly
infaithinhim(ChurchandJustification,5).
218.AlthoughthedocumentsChurchandJustificationandApostolicityoftheChurchmade
significantcontributionstoanumberofunresolvedissuesbetweenCatholicsandLutherans,
furtherecumenicalconversationisstillneededon:therelationbetweenthevisibilityand
invisibilityofthechurch,therelationbetweentheuniversalandlocalchurch,thechurchas
sacrament,thenecessityofsacramentalordinationinthelifeofthechurch,andthe
sacramentalcharacterofepiscopalconsecration.Futurediscussionmusttakeintoaccountthe
significantworkalreadydoneintheseandotherimportantdocuments.Thistaskissourgent
sinceCatholicsandLutheranshaveneverceasedtoconfesstogetherthefaithintheone,
holy,catholic,andapostolicchurch.
ChapterV
CalledtoCommonCommemoration
Baptism:Thebasisforunityandcommoncommemoration
219.ThechurchisthebodyofChrist.AsthereisonlyoneChrist,soalsohehasonlyone
body.Throughbaptism,humanbeingsaremademembersofthisbody.
220.TheSecondVaticanCouncilteachesthatpeoplewhoarebaptizedandbelieveinChrist
butdonotbelongtotheRomanCatholicchurchhavebeenjustifiedbyfaithinBaptism
[and]aremembersofChristsbodyandhavearighttobecalledChristian,andsoare
correctlyacceptedasbrothersbythechildrenoftheCatholicChurch(UR1.3).(84)
LutheranChristianssaythesameoftheirCatholicfellowChristians.
221.SinceCatholicsandLutheransareboundtooneanotherinthebodyofChristas
membersofit,thenitistrueofthemwhatPaulsaysin1Corinthians12:26:Ifonemember
suffers,allsuffertogetherifonememberishonored,allrejoicetogether.Whataffectsone
memberofthebodyalsoaffectsalltheothers.Forthisreason,whenLutheranChristians
remembertheeventsthatledtotheparticularformationoftheirchurches,theydonotwish
todosowithouttheirCatholicfellowChristians.Inrememberingwitheachotherthe
beginningoftheReformation,theyaretakingtheirbaptismseriously.
222.BecausetheybelievethattheybelongtotheonebodyofChrist,Lutheransemphasize
thattheirchurchdidnotoriginatewiththeReformationorcomeintoexistenceonly500
yearsago.Rather,theyareconvincedthattheLutheranchurcheshavetheirorigininthe
Pentecosteventandtheproclamationoftheapostles.Theirchurchesobtainedtheirparticular
form,however,throughtheteachingandeffortsofthereformers.Thereformershadno
desiretofoundanewchurch,andaccordingtotheirownunderstanding,theydidnotdoso.
Theywantedtoreformthechurch,andtheymanagedtodosowithintheirfieldofinfluence,
albeitwitherrorsandmissteps.
Preparingforcommemoration
223.Asmembersofonebody,CatholicsandLutheransremembertogethertheeventsofthe
Reformationthatledtotherealitythatthereaftertheylivedindividedcommunitieseven
thoughtheystillbelongedtoonebody.Thatisanimpossiblepossibilityandthesourceof
greatpain.Becausetheybelongtoonebody,CatholicsandLutheransstruggleinthefaceof
theirdivisiontowardthefullcatholicityofthechurch.Thisstrugglehastwosides:the
recognitionofwhatiscommonandjoinsthemtogether,andtherecognitionofwhatdivides.
Thefirstisreasonforgratitudeandjoythesecondisreasonforpainandlament.
224.In2017,whenLutheranChristianscelebratetheanniversaryofthebeginningofthe
Reformation,theyarenottherebycelebratingthedivisionoftheWesternchurch.Noone
whoistheologicallyresponsiblecancelebratethedivisionofChristiansfromoneanother.
Sharedjoyinthegospel
225.LutheransarethankfulintheirheartsforwhatLutherandtheotherreformersmade
accessibletothem:theunderstandingofthegospelofJesusChristandfaithinhimthe
insightintothemysteryoftheTriuneGodwhogivesGodselftoushumanbeingsoutof
graceandwhocanbereceivedonlyinfulltrustinthedivinepromiseinthefreedomand
certaintythatthegospelcreatesinthelovethatcomesfromandisawakenedbyfaith,andin
thehopeinlifeanddeaththatfaithbringswithitandinthelivingcontactwiththeHoly
Scripture,thecatechisms,andhymnsthatdrawfaithintolife.Remembranceandpresent
commemorationwilladdadditionalreasonstobethankfultothislist.Thisgratitudeiswhat
makesLutheranChristianswanttocelebratein2017.
226.LutheransalsorealizethatwhattheyarethankingGodforisnotagiftthattheycan
claimonlyforthemselves.TheywanttosharethisgiftwithallotherChristians.Forthis
reasontheyinviteallChristianstocelebratewiththem.Asthepreviouschapterhasshown,
CatholicsandLutheranshavesomuchofthefaithincommonthattheycanandinfact
shouldbethankfultogether,especiallyonthedayofcommemorationoftheReformation.
227.ThistakesupanimpulsethattheSecondVaticanCouncilexpressed:Catholicsmust
gladlyacknowledgeandesteemthetrulyChristianendowmentsfromourcommonheritage
whicharetobefoundamongourseparatedbrethren.Itisrightandsalutarytorecognizethe
richesofChristandvirtuousworksinthelivesofotherswhoarebearingwitnesstoChrist,
sometimeseventothesheddingoftheirblood.ForGodisalwayswonderfulinHisworks
andworthyofallpraise(UR1.4).
Reasonstoregretandlament
228.Asthecommemorationin2017bringsjoyandgratitudetoexpression,somustitalso
allowroomforbothLutheransandCatholicstoexperiencethepainoverfailuresand
trespasses,guiltandsininthepersonsandeventsthatarebeingremembered.
229.Onthisoccasion,Lutheranswillalsoremembertheviciousanddegradingstatements
thatMartinLuthermadeagainsttheJews.Theyareashamedofthemanddeeplydeplore
them.Lutheranshavecometorecognizewithadeepsenseofregretthepersecutionof
AnabaptistsbyLutheranauthoritiesandthefactthatMartinLutherandPhilipMelanchthon
theologicallysupportedthispersecution.TheydeploreLuthersviolentattacksagainstthe
peasantsduringthePeasantsWar.TheawarenessofthedarksidesofLutherandthe
ReformationhaspromptedacriticalandselfcriticalattitudeofLutherantheologianstowards
LutherandtheWittenbergReformation.EventhoughtheyagreeinpartwithLuthers
criticismofthepapacy,neverthelessLutheranstodayrejectLuthersidentificationofthe
popewiththeAntichrist.
Prayerforunity
230.BecauseJesusChristbeforehisdeathprayedtotheFatherthattheymaybeone,itis
clearthatadivisionofthebodyofChristisopposedtothewilloftheLord.Itcontradicts
alsotheexpressapostolicadmonitionthatwehearinEphesians4:36:beeagertomaintain
theunityoftheSpiritinthebondofpeace.ThereisonebodyandoneSpiritjustasyou
werecalledtotheonehopethatbelongstoyourcalloneLord,onefaith,onebaptism,one
GodandFatherofall,whoisoverallandthroughallandinall.Thedivisionofthebodyof
ChristisopposedtothewillofGod.
Evaluatingthepast
231.WhenCatholicsandLutheransremembertogetherthetheologicalcontroversiesandthe
eventsofthesixteenthcenturyfromthisperspective,theymustconsiderthecircumstancesof
thesixteenthcentury.LutheransandCatholicscannotbeblamedforeverythingthat
transpiredsincesomeeventsinthesixteenthcenturywerebeyondtheircontrol.Inthe
sixteenthcentury,theologicalconvictionsandpowerpoliticswerefrequentlyinterwoven
withoneanother.Manypoliticiansoftenusedgenuinetheologicalideastoattaintheirends,
whilemanytheologianspromotedtheirtheologicaljudgmentsbypoliticalmeans.Inthis
complexarenaofnumerousfactors,itisdifficulttoascriberesponsibilityfortheeffectsof
specificactionstoindividualpersonsandtonamethemastheguiltyparties.
232.Sixteenthcenturydivisionswererootedindifferentunderstandingsofthetruthofthe
Christianfaithandwereparticularlycontentioussincesalvationwasseentobeatstake.On
bothsides,personsheldtheologicalconvictionsthattheycouldnotabandon.Onemustnot
blamesomeoneforfollowinghisorherconsciencewhenitisformedbytheWordofGod
andhasreacheditsjudgmentsafterseriousdeliberationwithothers.
233.Howtheologianspresentedtheirtheologicalconvictionsinthebattleforpublicopinion
isquiteanothermatter.Inthesixteenthcentury,CatholicsandLutheransfrequentlynotonly
misunderstoodbutalsoexaggeratedandcaricaturedtheiropponentsinordertomakethem
lookridiculous.Theyrepeatedlyviolatedtheeighthcommandment,whichprohibitsbearing
falsewitnessagainstonesneighbor.Eveniftheopponentsweresometimesintellectuallyfair
tooneanother,theirwillingnesstoheartheotherandtotakehisconcernsseriouslywas
insufficient.Thecontroversialistswantedtorefuteandovercometheiropponents,often
deliberatelyexacerbatingconflictsratherthanseekingsolutionsbylookingforwhatthey
heldincommon.Prejudicesandmisunderstandingsplayedagreatroleinthecharacterization
oftheotherside.Oppositionswereconstructedandhandeddowntothenextgeneration.
Herebothsideshaveeveryreasontoregretandlamentthewayinwhichtheyconducted
theirdebates.BothLutheransandCatholicsbeartheguiltthatneedstobeopenlyconfessed
intheremembranceoftheeventsof500yearsago.
Catholicconfessionofsinsagainstunity
234.AlreadyinhismessagetotheimperialdietinNurembergon25November1522,Pope
HadrianVIcomplainedofabusesandtrespasses,sinsanderrorsinsofaraschurchauthorities
hadcommittedthem.Muchlater,duringthelastcentury,PopePaulVI,inhisopeningspeech
atthesecondsessionoftheSecondVaticanCouncil,askedpardonfromGodandthedivided
brethrenoftheEast.ThisgestureofthepopefoundexpressionintheCouncilitself,above
allintheDecreeonEcumenism85andintheDeclarationonRelationshipoftheChurchto
NonChristianReligions(NostraAcetate).(86)
235.InaLentensermon,DayofPardon,PopeJohnPaulIIsimilarlyacknowledgedguilt
andofferedprayersforforgivenessaspartoftheobservanceofthe2000HolyYear.(87)He
wasthefirstnotsimplytorepeattheregretofhispredecessorsPaulVIandthecouncil
fathersregardingthepainfulmemories,butactuallytodosomethingaboutit.Healsorelated
therequestforforgivenesstotheofficeofbishopofRome.InhisencyclicalUtUnumSint,
healludestohisvisittotheWorldCouncilofChurchesinGenevaon12June1984,
admitting,theCatholicconvictionthatintheministryofthebishopofRomeshehas
preservedinfidelitytotheApostolicTraditionandfaithoftheFathers,thevisiblesignand
guarantorofunityconstitutesadifficultyformostotherChristians,whosememoryismarked
bycertainpainfulrecollections.Hethenadded,Asfarasweareresponsibleforthese,I
joinwithmypredecessorPaulVIinaskingforgiveness.(88)
Lutheranconfessionofsinsagainstunity
236.AtitsfifthAssemblyinEvianin1970,theLutheranWorldFederationdeclaredin
responsetoadeeplymovingpresentationbyJanCardinalWillebrandsthatweasLutheran
Christiansandcongregations[are]preparedtoacknowledgethatthejudgmentofthe
ReformersupontheRomanCatholicChurchanditstheologywasnotentirelyfreeof
polemicaldistortions,whichinparthavebeenperpetuatedtothepresentday.Wearetruly
sorryfortheoffenseandmisunderstandingwhichthesepolemicelementshavecausedour
RomanCatholicbrethren.WerememberwithgratitudethestatementofPopePaulVItothe
SecondVaticanCouncilinwhichhecommunicateshispleaforforgivenessforanyoffense
causedbytheRomanCatholicChurch.AswetogetherwithallChristiansprayfor
forgivenessintheprayerourLordhastaughtus,letusstriveforclear,honest,andcharitable
languageinallourconversations.(89)
237.LutheransalsoconfessedtheirwrongdoingswithrespecttootherChristiantraditions.
AtitseleventhAssemblyinStuttgartin2010,theLutheranWorldFederationdeclaredthat
LutheransarefilledwithadeepsenseofregretandpainoverthepersecutionofAnabaptists
byLutheranauthoritiesandespeciallyoverthefactthatLutheranreformerstheologically
supportedthispersecution.Thus,theLutheranWorldFederationwishestoexpress
publiclyitsdeepregretandsorrow.TrustinginGodwhoinJesusChristwasreconcilingthe
worldtohimself,weaskforforgivenessfromGodandfromourMennonitesistersand
brothersfortheharmthatourforbearsinthesixteenthcenturycommittedtoAnabaptists,
forforgettingorignoringthispersecutionintheinterveningcenturies,andforall
inappropriate,misleadingandhurtfulportraitsofAnabaptistsandMennonitesmadeby
Lutheranauthors,inbothpopularandscholarlyforms,tothepresentday.(90)
ChapterVI
FiveEcumenicalImperatives
238.CatholicsandLutheransrealizethattheyandthecommunitiesinwhichtheyliveout
theirfaithbelongtotheonebodyofChrist.TheawarenessisdawningonLutheransand
Catholicsthatthestruggleofthesixteenthcenturyisover.Thereasonsformutually
condemningeachothersfaithhavefallenbythewayside.Thus,LutheransandCatholics
identifyfiveimperativesastheycommemorate2017together.
239.LutheransandCatholicsareinvitedtothinkfromtheperspectiveoftheunityofChrists
bodyandtoseekwhateverwillbringthisunitytoexpressionandservethecommunityofthe
bodyofChrist.ThroughbaptismtheyrecognizeeachothermutuallyasChristians.This
orientationrequiresacontinualconversionofheart.
Thefirstimperative:CatholicsandLutheransshouldalwaysbeginfromtheperspectiveof
unityandnotfromthepointofviewofdivisioninordertostrengthenwhatisheldin
commoneventhoughthedifferencesaremoreeasilyseenandexperienced.
240.TheCatholicandLutheranconfessionshaveinthecourseofhistorydefinedthemselves
againstoneanotherandsufferedtheonesidednessthathaspersisteduntiltodaywhenthey
grapplewithcertainproblems,suchasthatofauthority.Sincetheproblemsoriginatedfrom
theconflictwithoneanother,theycanonlybesolvedoratleastaddressedthroughcommon
effortstodeepenandstrengthentheircommunion.CatholicsandLutheransneedeachothers
experience,encouragement,andcritique.
Thesecondimperative:LutheransandCatholicsmustletthemselvescontinuouslybe
transformedbytheencounterwiththeotherandbythemutualwitnessoffaith.
241.CatholicsandLutheranshavethroughdialoguelearnedagreatdealandcometo
appreciatethefactthatcommunionamongthemcanhavedifferentformsanddegrees.With
respectto2017,theyshouldrenewtheireffortwithgratitudeforwhathasalreadybeen
accomplished,withpatienceandperseverancesincetheroadmaybelongerthanexpected,
witheagernessthatdoesnotallowforbeingsatisfiedwiththepresentsituation,withlovefor
oneanotherevenintimesofdisagreementandconflict,withfaithintheHolySpirit,with
hopethattheSpiritwillfulfillJesusprayertotheFather,andwithearnestprayerthatthis
mayhappen.
Thethirdimperative:CatholicsandLutheransshouldagaincommitthemselvestoseek
visibleunity,toelaboratetogetherwhatthismeansinconcretesteps,andtostrive
repeatedlytowardthisgoal.
242.CatholicsandLutheranshavethetaskofdisclosingafreshtofellowmembersthe
understandingofthegospelandtheChristianfaithaswellaspreviouschurchtraditions.
Theirchallengeistopreventthisrereadingoftraditionfromfallingbackintotheold
confessionaloppositions.
Thefourthimperative:LutheransandCatholicsshouldjointlyrediscoverthepowerofthe
gospelofJesusChristforourtime.
243.Ecumenicalengagementfortheunityofthechurchdoesnotserveonlythechurchbut
alsotheworldsothattheworldmaybelieve.Themissionarytaskofecumenismwillbecome
greaterthemorepluralisticoursocietiesbecomewithrespecttoreligion.Hereagaina
rethinkingandmetanoiaarerequired.
Thefifthimperative:CatholicsandLutheransshouldwitnesstogethertothemercyofGod
inproclamationandservicetotheworld.
244.TheecumenicaljourneyenablesLutheransandCatholicstoappreciatetogetherMartin
LuthersinsightintoandspiritualexperienceofthegospeloftherighteousnessofGod,
whichisalsoGodsmercy.IntheprefacetohisLatinworks(1545),henotedthatbythe
mercyofGod,meditatingdayandnight,hegainednewunderstandingofRomans1:17:
hereIfeltthatIwasaltogetherbornagainandhadenteredparadiseitselfthroughopen
gates.ThereuponatotallyotherfaceoftheentireScriptureshoweditselftomeLaterI
readAugustinesTheSpiritandtheLetter,wherecontrarytohopeIfoundthathe,too,
interpretedGodsrighteousnessinasimilarway,astherighteousnesswithwhichGod
clothesuswhenhejustifiesus.(91)
245.ThebeginningsoftheReformationwillberightlyrememberedwhenLutheransand
CatholicsheartogetherthegospelofJesusChristandallowthemselvestobecalledanew
intocommunitywiththeLord.Thentheywillbeunitedinacommonmissionwhichthe
JointDeclarationontheDoctrineofJustificationdescribes:LutheransandCatholicsshare
thegoalofconfessingChristinallthings,whoaloneistobetrustedaboveallthingsasthe
oneMediator(1Tim.2:5f)throughwhomGodintheHolySpiritgiveshimselfandpoursout
hisrenewinggifts(JDDJ18).
Abbreviations
AAS ActaApostolicaeSedis
TheApostolicityoftheChurch:StudyDocumentoftheLutheranRoman
ApC
CatholicCommissiononUnity(2006)
Apol. ApologyoftheAugsburgConfession(1530)
AS SmalcaldArticles(1537)
BC TheBookofConcord:TheConfessionsoftheEvangelicalLutheranChurch
DieBekenntnisschriftenderevangelischlutherischenKirche(Gttingen,1930
BSLK
10thed.1986)
CA AugsburgConfession
can. Canon
VaticanII:DecreeonthePastoralOfficeofBishopsintheChurch,Christus
CD
Dominus
H.DenzingerandP.Hnermann(eds),Enchiridionsymbolorumdefinitionumet
DH
declarationumderebusfideietmorum(Freiburg,2001)
DV VaticanII:DogmaticConstitutionDeiVerbum
Epit Epitome(FormulaofConcord)
TheEucharist:FinalReportoftheJointRomanCatholicLutheranCommission
Eucharist
(1978)
FC FormulaofConcord(1577)
JDDJ JointDeclarationontheDoctrineofJustification(1999)
LC M.Luther,LargeCatechism(1529)
LG VaticanII:DogmaticConstitutionontheChurch,LumenGentium
LuthersWorks,AmericanEdition,ed.J.PelikanandH.T.Lehmann,54vols
LW
(PhiladelphiaandSt.Louis,19551986)
LWF TheLutheranWorldFederation
Ministry MinistryintheChurch,LutheranRomanCatholicConversation,1981
PO VaticanII:DecreeontheMinistryandLifeofPriests,PresbyterorumOrdinis
SC VaticanII:ConstitutionontheSacredLiturgy,SacrosanctumConcilium
SmC M.Luther,SmallCatechism(1529)
ThomasAquinas,SummaTheologiae,Latin/Engl.,Blackfriars(LondonandNew
STh
York,1963)
UR VaticanII:DecreeonEcumenism,UnitatisRedintegratio
WA M.Luther,Werke(Weimar,1883ff.)(WeimarerAusgabe)
LutheranRomanCatholicCommissiononUnityCommonStatements

PhaseI(19671972)
TheGospelandtheChurch(MaltaReport1972)
PhaseII(19731984)
TheEucharist(1978)
AllUnderOneChrist(1980)
WaystoCommunity(1980)
TheMinistryintheChurch(1981)
MartinLutherWitnesstoChrist(1983)
FacingUnityModels,FormsandPhasesofCatholicLutheranChurchFellowship(1984)
PhaseIII(19861993)
ChurchandJustification(1993)
PhaseIV(19952006)
TheApostolicityoftheChurch(2006)
JointDeclarationontheDoctrineofJustificationsignedbyrepresentativesoftheCatholic
ChurchandtheLutheranWorldFederation,31October1999.
Lutherans:
Members
BishopemeritusDr.EeroHuovinen(CoChair),Finland
Rev.Prof.DrWandaDeifelt,Brazil
DrSandraGintere,Latvia
Prof.DrTuridKarlsenSeim,Norway
Rev.DrFidonR.Mwombeki,Tanzania
Prof.DrFriederikeNssel,Germany
Prof.DrMichaelRoot,USA(2009)
Rev.Prof.DrHiroshiAugustineSuzuki,Japan
Rev.Prof.DrRonaldF.Thiemann,USA(2010)
Consultant
Rev.Prof.DrTheodorDieter,InstituteforEcumenicalResearch,Strasbourg
Staff
(TheLutheranWorldFederation)
Prof.DrKathrynL.Johnson,CoSecretary
RomanCatholics:
Members
BishopProf.DrGerhardLudwigMller(CoChair),Germany(20092012)
BishopProf.DrKurtKoch,Switzerland(2009)
AuxiliaryBishopProf.DrKarlheinzDiez,Germany(2012)
Rev.Prof.DrMichelFdou,S.J.,France
Rev.Prof.DrAngeloMaffeis,Italy
Prof.DrThomasSding,Germany
Prof.DrChristianD.Washburn,USA
Prof.DrSusanK.Wood,SCL,USA
Consultants
Prof.DrEvaMariaFaber,Switzerland
Prof.DrWolfgangThnissen,JohannAdamMhlerInstitutfrkumenik,Germany
Staff
(PontificalCouncilforPromotingChristianUnity)
Mons.DrMatthiasTrk,CoSecretary
1.RomanCatholic/LutheranJointCommission,AllUnderOneChrist:Statementonthe
AugsburgConfession1980,inHardingMeyerandLucasVisher(eds),Growthin
AgreementI:ReportsandAgreedStatementsofEcumenicalConversationsonaWorld
Level,19721982(Geneva:WorldCouncilofChurches,1984),24147.
2.RomanCatholic/LutheranJointCommission,MartinLuther:WitnesstoJesusChristI.1,
inJeffreyGros,FSC,HardingMeyerandWilliamG.Rusch(eds),GrowthinAgreementII:
ReportsandAgreedStatementsofEcumenicalConversationsonaWorldLevel,19821998
(Geneva:WCCPublications,2000),438.
3.KarlLehmannandWolfhartPannenberg(eds),CondemnationsoftheReformationEra:
DoTheyStillDivide?tr.MargaretKohl(Minneapolis,MN:Fortress,1990).
4.TheLutheranWorldFederationandtheRomanCatholicChurch,JointDeclarationonthe
DoctrineofJustification(GrandRapids,Michigan/Cambridge,U.K.:WilliamB.Eerdmans,
2000).OriginallypublishedasGemeinsameErklrungzurRechtfertigungslehre(Frankfurt
amMain:VerlagOttoLembeck/Paderborn:BonifatiusVerlag,1999).
5.H.GeorgeAnderson,T.AustinMurphy,JosephA.Burgess(eds),JustificationbyFaith,
LutheransandCatholicsinDialogueVII(Minneapolis,MN:AugsburgPublishingHouse,
1985).
6.UnitatisRedintegratio=UR.
7.JanWillebrands,Lecturetothe5thAssemblyoftheLutheranWorldFederation,onJuly
15,1970,inLaDocumentationCatholique(6September1970),766JohnPaulII,Letter
toCardinalWillebrandsfortheFifthCentenaryoftheBirthofMartinLuther,in
InformationService,no.52(1983/II),8384.
8.BenedictXVI,Address,MeetingwiththeCounciloftheEvangelicalChurchin
Germany,September23,2011,at
www.vatican.va/holy_father/benedict_xvi/speeches/2011/september/documents/hf_ben
xvi_spe_20110923_evangelicalchurcherfurt_en.htmltranslationaltered.
9.CouncilofConstance,session3,26March1415.
10.SeeTheLutheranWorldFederationandPontificalCouncilforPromotingChristian
Unity,TheApostolicityoftheChurch:StudyDocumentoftheLutheranRomanCatholic
CommissiononUnity(Minneapolis,MN:LutheranUniversityPress,2006),92,n.8.[=ApC].
11.MartinLuther,ExplanationsoftheNinetyFiveTheses,tr.CarlW.Folkemer,in
HelmutT.LehmannandJaroslavPelikan(eds),LuthersWorks,AmericanEdition,55vols,
(PhiladelphiaandSt.Louis,19551986),31:250.(=LW)WA1,62,2731.
12.Luther,TotheChristianNobilityoftheGermanNationconcerningtheReformofthe
ChristianEstate,tr.CharlesM.Jacobs,rev.JamesAtkinson,inLW44:127WA6,407,1.
13.LeoX,Cumpostquam,9November1518,DH1448,cf.1467and2641.
14.PeterFabischandErwinIserloh(eds),ExsurgeDomineinDokumentezurCausaLutheri
(15171521),vol.2(Mnster:Aschendorffsche,1991),366ExsurgeDomine,DH1467
1472,alsoatwww.ewtn.com/library/papaldoc/l10exdom.htm.
15.Ibid.,368.
16.Luther,LutherattheDietofWorms,tr.RogerA.Hornsby,inLW32:1123.For
WordsinplaceofWord,seeWA8,838,7foromissionofIcannotdootherwise,hereI
stand(cf.WA8,838,9),see113,n.2:ThesewordsaregiveninGermanintheLatintext
uponwhichthistranslationisbased,butthereisgoodevidencethatLutherdidnotsay
them.
17.FritzReuter(ed.),DerReichstagzuWormsvon1521:ReichspolitikundLuthersache,
vol.2(KlnandWien:Bhlau,1981),22629seealsoLW32,11415,n.9.
18.TheAugsburgConfession,Latintext,inRobertKolbandTimothyJ.Wengert(eds),
TheBookofConcord:TheConfessionsoftheEvangelicalLutheranChurch(Minneapolis,
MN:Fortress,2000),59.
19.Ibid.29.
20.CouncilofTrent,FourthSession,8April1546,DecreeConcerningtheCanonical
Scriptures.
21.Ibid.22Ibid.,DecreeConcerningtheEditionandUseoftheSacredBooks.
23.CouncilofTrent,SixthSession,13,January1547,chapterVII.
24.Ibid.
25.Ibid.,chapterVIII.
26.Ibid.,chapterXIV.
27.Ibid.,chapterXVI.
28.CouncilofTrent,SeventhSession,3March1547,Foreword.
29.CouncilofTrent,TwentyfirstSession,16July1562,chapterIII,can.2.
30.CouncilofTrent,TwentysecondSession,17September1562,chapterII,can.3.
31CouncilofTrent,TwentythirdSession,15July1563,chaptersIIIandIV.
32.Luther,LettertoJohnLang,Wittenberg,May18,1517,tr.GottfriedKrodel,inLW
48:44WAB199,8.
33.Luther,HeidelbergDisputation,tr.HaroldJ.Grimm,inLW31:39WA1353,14.
34.WATR1245,12.
35.Luther,LettertoElectorJohnFrederick,March25,1545,quotedinHeikoObermann,
Luther:ManbetweenGodandtheDevil,tr.EileenWalliserSchwarzbart(NewHaven&
London:YaleUniversityPress,1989),152WAB11,67,7fWAB11,67,7f.
36.Godwillnotdenyhisgracetotheonewhoisdoingwhatisinhim..
37.WA40/II229,15.
38.Luther,DisputationagainstScholasticTheology(1517),tr.HaroldJ.Grimm,LW
31:13WA1,227,1718.
39.Luther,TheSmallCatechism,inBC,35154.
40.CouncilofTrent,SixthSession,13January1547,can.1.
41.Luther,SmalcaldArticles,inBC,301.
42.WA39/1,23,205.
43.TheLutheranWorldFederationandtheRomanCatholicChurch,JointDeclarationon
theDoctrineofJustification(GrandRapids,MI.,Cambridge:Eerdmans,2000)[=JDDJ].
44.Ibid.,OfficialCommonStatementbytheLutheranWorldFederationandtheRoman
CatholicChurch,43ff.
45.JDDJ,Annex2C,quotingTheFormulaofConcord,SolidDeclaration,II.64f.,inBC,
556.
46.TheFourthLateranGeneralCouncil,SymbolofLateran(1215),DH802.
47.LutherhadinstructedtheLutheranpastorSimonWolferinusnottomixleftover
consecratedeucharisticelementswithconsecratedones.Luthertoldhimtodowhatwedo
here[i.e.,inWittenberg],namely,toeatanddrinktheremainsoftheSacramentwiththe
communicantssothatitisnotnecessarytoraisethescandalousanddangerousquestions
aboutwhentheactionoftheSacramentends(LuthersWerkeWeimarerAusgabe,
Briefweschel,X:348f.).
48.CouncilofTrent,ThirteenthSession,11October1551,ChapterIV.49Ibid.,ChapterII.
50Cf.ApologyoftheAugsburgConfessionX,inBC18485.51GrowthinAgreementI,
190214.
52CouncilofTrent,op.cit.(note23),citingtheCondemnationsoftheReformationEra.53
TheEnglishtranslationconfusesthissentencerefertotheGermanoriginal,inH.Meyer,H.
J.UrbanandL.Vischer(eds),Dokumentewachsenderbereinstimmung:SmtlicheBerichte
undKonsenstexteinterkonfessionellerGesprcheaufWeltebene19311982(Paderborn:
BonifatiusandFrankfurt:Lembeck,1983),287.
54.CondemnationsoftheReformationEra,3.II.1.2,86.
55.Ibid.,3.II.1.4,88.
56.Luther,FreedomofaChristian,tr.W.A.Lambert,rev.HaroldJ.Grimm,inLW
31:354WA727,1721.
57.Luther,ChristianNobility,inLW44:127WA6407,22f.
58.Luther,Psalm82,tr.C.M.Jacobs,inLW13:65WA31/1211,1720.
59.Gratian,Decr.2.12.1.7.
60.Luther,TotheChristianNobility,tr.C.M.Jacobs,rev.J.Atkinson,inLW44,WA6
441,24f.
61.Luther,ASermononKeepingChildreninSchool,tr.CharlesM.Jacobs,rev.RobertC.
Schulz,inLW46:21920WA30/2526,34527,1421528,18f.,2527.
62.SeetheWittenbergerOrdinationszeugnisse,inWABr12,44785.
63.WA38423,2125.
64ApologyXIII,OntheNumberandUseoftheSacraments7,inBC,220.
65PeterLombard,Sent.IV,dist.24,cap.12.
66PhilippMelanchthonquotedJeromesletterinhisDepotestateetprimatupapae
tractatus,inBC,340.SeealsoWA2230,179Jerome,Letter146toEvangelus,inJ.P.
Migne(ed.),PatrologiaLatinaXXII(Paris,1845),119295DecretumGratiani,pars1,
dist.93,inE.Friedberg(ed.),CorpusIurisCanonici(Graz,1955),32729.
67.Melanchthon,Consiliumdemoderandiscontroversiisreligionis,inC.G.Bretschneider
(ed.),CorpusReformatorum,vol.II(Halle:C.A.Schwetschke,1895),745f.1535).
68.CitingMelanchthon,TreatiseonthePowerandPrimacyofthePope,BC,340:BSLK,
489,3035.
69.In2007,theLWFCounciladoptedEpiscopalMinistrywithintheApostolicityofthe
Church:TheLundStatementofbytheLutheranWorldFederationACommunionof
Churches.Whilenotintendedtobeamagisterialdocument,thetextseekstoclarifyfor
theLutheranCommunionanumberofquestionsconcerningepiskop,withattentionbothto
Lutherantraditionandtothefruitsofecumenicalengagements.See
www.lutheranworld.org/lwf/index.php/affirmshistoricstatementonepiscopalministry.html.
70.SeeRandallLeeandJeffreyGros,FSC(eds),TheChurchasKoinoniaofSalvation:Its
StructuresandMinistries(Washington,D.C.:UnitedStatesConferenceofCatholicBishops,
2005),4950,107109.
71.ThesequestionshavealsobeenexploredbythekumenischerArbeitskreis
evangelischerundkatholischerTheologentheirworkhasbeencollectedinDaskirchliche
AmtinapostolischerNachfolge,3vols(Freiburg:HerderandGttingen:Vandenhoeck&
Ruprecht,2004,2006,2008).
72.SylvesterPrierias,Dialoguedepotestatepapae,inP.FabischandE.Iserloh(eds),
DokumentezurCausaLutheri(15171521),vol.I,(Mnster:Aschendorff,1988),55.
73.JohnEck,EnchiridionlocorumcommuniumadversusLutherumetalioshostesecclesiae
(15251543),inP.Fraenkel(ed.),CorpusCatholicorum34(Mnster:Ascendorff,1979),
27.
74.SeeWA797,1698,16.
75.WA10/1,1232,1314.
76.Luther,PrefacetotheWittenbergeditionofLuthersGermanwritings(1539),tr.
RobertR.Heitner,inLW34:285WA50559,5660,16.
77.Luther,FirstLecturesonthePsalms,tr.HerbertJ.A.Bouman,inLW10:332WA3
397,911).
78.Luther,BondageoftheWill,tr.PhilipS.WatsonwithBenjaminDrewery,inLW33:26
WA18606,29.
79.WA10/292,47.
80.MelchiorCano,Delocistheologis,Book1,chap.3(Migne,Theologiaecursus
computus1[Paris,1837]),col.82.
81.www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat
ii_const_19651118_deiverbum_en.html.
82.TheseissuesalsohavebeenexploredinGermanybythekumenischerArbeitskreis
evangelischerundkatholischerTheologentheirworkisavailableinW.PannenbergandTh.
Schneider(eds),VerbindlichesZeugnis,3vols(Freiburg:HerderandGttingen:
Vandenhoeck&Ruprecht,1992,1995,1998).
83.Luther,LargeCatechism,inBC,43638(translationaltered)BSLK665,36667,
4246.
84.www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat
ii_decree_19641121_unitatisredintegratio_en.html.
85.SowehumblybegpardonofGodandofourseparatedbrethren,justasweforgivethem
thattrespassagainstus(UR7).
86.Furthermore,inherrejectionofeverypersecutionagainstanyman,theChurch,mindful
ofthepatrimonysheshareswiththeJewsandmovednotbypoliticalreasonsbutbythe
Gospelsspirituallove,decrieshatred,persecutions,displaysofantiSemitism,directed
againstJewsatanytimeandbyanyone(NA4).
87.JohnPaulII,DayofPardon,12March2000,at
www.vatican.va/holy_father/john_paul_ii/homilies/2000/documents/hf_jp
ii_hom_20000312_pardon_en.html.
88.JohnPaulII,UtUnumSint,25May1995,88.
89.JanWillebrands,Lecturetothe5thAssemblyoftheLutheranWorldFederation,on15
July1970,inLaDocumentationCatholique(6September1970),766.
90.ActionontheLegacyofLutheranPersecutionofAnabaptists,atwww.lwf
assembly.org/uploads/media/Mennonite_StatementEN_04.pdf.
91Luther,PrefacetotheCompleteEditionofLuthersLatinWritings,tr.LewisW.Spitz,
Sr.,inLW34:337WA54186,3.810.1618.

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