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发帖数: 2456 | 1 JOINT DECLARATIONON THE DOCTRINE OF JUSTIFICATION
by the Lutheran World Federation and the Catholic Church
Preamble
1.The doctrine of justification was of central importance for the Lutheran
Reformation of the sixteenth century. It was held to be the "first and chief
article"[1] and at the same time the "ruler and judge over all other
Christian doctrines."[2] The doctrine of justification was particularly
asserted and defended in its Reformation shape and special valuation over
against the Roman Catholic Church and theology of that time, which in turn
asserted and defended a doctrine of justification of a different character.
From the Reformation perspective, justification was the crux of all the
disputes. Doctrinal condemnations were put forward both in the Lutheran
Confessions[3] and by the Roman Catholic Church's Council of Trent. These
condemnations are still valid today and thus have a church-dividing effect.
2.For the Lutheran tradition, the doctrine of justification has retained its
special status. Consequently it has also from the beginning occupied an
important place in the official Lutheran-Roman Catholic dialogue.
3.Special attention should be drawn to the following reports: "The Gospel
and the Church" (1972)[4] and "Church and Justification" (1994)[5] by the
Lutheran-Roman Catholic Joint Commission, "Justification by Faith" (1983)[6]
of the Lutheran-Roman Catholic dialogue in the USA and "The Condemnations
of the Reformation Era - Do They Still Divide?" (1986)[7] by the Ecumenical
Working Group of Protestant and Catholic theologians in Germany. Some of
these dialogue reports have been officially received by the churches. An
important example of such reception is the binding response of the United
Evangelical-Lutheran Church of Germany to the "Condemnations" study, made in
1994 at the highest possible level of ecclesiastical recognition together
with the other churches of the Evangelical Church in Germany.[8]
4.In their discussion of the doctrine of justification, all the dialogue
reports as well as the responses show a high degree of agreement in their
approaches and conclusions. The time has therefore come to take stock and to
summarize the results of the dialogues on justification so that our
churches may be informed about the overall results of this dialogue with the
necessary accuracy and brevity, and thereby be enabled to make binding
decisions.
5.The present Joint Declaration has this intention: namely, to show that on
the basis of their dialogue the subscribing Lutheran churches and the Roman
Catholic Church[9] are now able to articulate a common understanding of our
justification by God's grace through faith in Christ. It does not cover all
that either church teaches about justification; it does encompass a
consensus on basic truths of the doctrine of justification and shows that
the remaining differences in its explication are no longer the occasion for
doctrinal condemnations.
6.Our Declaration is not a new, independent presentation alongside the
dialogue reports and documents to date, let alone a replacement of them.
Rather, as the appendix of sources shows, it makes repeated reference to
them and their arguments.
7.Like the dialogues themselves, this Joint Declaration rests on the
conviction that in overcoming the earlier controversial questions and
doctrinal condemnations, the churches neither take the condemnations lightly
nor do they disavow their own past. On the contrary, this Declaration is
shaped by the conviction that in their respective histories our churches
have come to new insights. Developments have taken place which not only make
possible, but also require the churches to examine the divisive questions
and condemnations and see them in a new light.
1. Biblical Message of Justification
8.Our common way of listening to the word of God in Scripture has led to
such new insights. Together we hear the gospel that "God so loved the world
that he gave his only Son, so that everyone who believes in him may not
perish but may have eternal life" (Jn 3:16). This good news is set forth in
Holy Scripture in various ways. In the Old Testament we listen to God's word
about human sinfulness (Ps 51:1-5; Dan 9:5f; Eccl/Qo 8:9f; Ezra 9:6f) and
human disobedience (Gen 3:1-19; Neh 9:16f,26) as well as of God's "
righteousness" (Isa 46:13; 51:5-8; 56:1 [cf. 53:11]; Jer 9:24) and "judgment
" (Eccl/Qo 12:14; Ps 9:5f; 76:7-9).
9.In the New Testament diverse treatments of "righteousness" and "
justification" are found in the writings of Matthew (5:10; 6:33; 21:32),
John (16:8-11), Hebrews (5:3; 10:37f), and James (2:14-26).[10] In Paul's
letters also, the gift of salvation is described in various ways, among
others: "for freedom Christ has set us free" (Gal 5:1-13; cf. Rom 6:7), "
reconciled to God" (2 Cor 5:18-21; cf. Rom 5:11), "peace with God" (Rom 5:1)
, "new creation" (2 Cor 5:17), "alive to God in Christ Jesus" (Rom 6:11,23),
or "sanctified in Christ Jesus" (cf. 1 Cor 1:2; 1:30; 2 Cor 1:1). Chief
among these is the "justification" of sinful human beings by God's grace
through faith (Rom 3:23-25), which came into particular prominence in the
Reformation period.
10.Paul sets forth the gospel as the power of God for salvation of the
person who has fallen under the power of sin, as the message that proclaims
that "the righteousness of God is revealed through faith for faith" (Rom 1:
16f) and that grants "justification" (Rom 3:21-31). He proclaims Christ as "
our righteousness" (1 Cor 1:30), applying to the risen Lord what Jeremiah
proclaimed about God himself (Jer 23:6). In Christ's death and resurrection
all dimensions of his saving work have their roots for he is "our Lord, who
was put to death for our trespasses and raised for our justification" (Rom 4
:25). All human beings are in need of God's righteousness, "since all have
sinned and fall short of the glory of God" (Rom 3:23; cf. Rom 1:18-3:20; 11:
32; Gal 3:22). In Galatians (3:6) and Romans (4:3-9), Paul understands
Abraham's faith (Gen 15:6) as faith in the God who justifies the sinner (Rom
4:5) and calls upon the testimony of the Old Testament to undergird his
gospel that this righteousness will be reckoned to all who, like Abraham,
trust in God's promise. "For the righteous will live by faith (Hab 2:4; cf.
Gal 3:11; Rom 1:17). In Paul's letters, God's righteousness is also God's
power for those who have faith (Rom 1:16f; 2 Cor 5:21). In Christ he makes
it our righteousness (2 Cor 5:21). Justification becomes ours through Christ
Jesus "whom God put forward as a sacrifice of atonement by his blood,
effective through faith" (Rom 3:25; see 3:21-28). "For by grace you have
been saved through faith, and this is not your own doing; it is the gift of
God - not the result of works" (Eph 2:8f).
11.Justification is the forgiveness of sins (cf. Rom 3:23-25; Acts 13:39; Lk
18:14), liberation from the dominating power of sin and death (Rom 5:12-21)
and from the curse of the law (Gal 3:10-14). It is acceptance into
communion with God: already now, but then fully in God's coming kingdom (Rom
5:1f). It unites with Christ and with his death and resurrection (Rom 6:5).
It occurs in the reception of the Holy Spirit in baptism and incorporation
into the one body (Rom 8:1f, 9f; I Cor 12:12f). All this is from God alone,
for Christ's sake, by grace, through faith in "the gospel of God's Son" (Rom
1:1-3).
12.The justified live by faith that comes from the Word of Christ (Rom 10:17
) and is active through love (Gal 5:6), the fruit of the Spirit (Gal 5:22f).
But since the justified are assailed from within and without by powers and
desires (Rom 8:35-39; Gal 5:16-21) and fall into sin (1 Jn 1:8,10), they
must constantly hear God's promises anew, confess their sins (1 Jn 1:9),
participate in Christ's body and blood, and be exhorted to live righteously
in accord with the will of God. That is why the Apostle says to the
justified: "Work out your own salvation with fear and trembling; for it is
God who is at work in you, enabling you both to will and to work for his
good pleasure" (Phil 2:12f). But the good news remains: "there is now no
condemnation for those who are in Christ Jesus" (Rom 8:1), and in whom
Christ lives (Gal 2:20). Christ's "act of righteousness leads to
justification and life for all" (Rom 5:18).
2. The Doctrine of Justification as Ecumenical Problem
13.Opposing interpretations and applications of the biblical message of
justification were in the sixteenth century a principal cause of the
division of the Western church and led as well to doctrinal condemnations. A
common understanding of justification is therefore fundamental and
indispensable to overcoming that division. By appropriating insights of
recent biblical studies and drawing on modern investigations of the history
of theology and dogma, the post-Vatican II ecumenical dialogue has led to a
notable convergence concerning justification, with the result that this
Joint Declaration is able to formulate a consensus on basic truths
concerning the doctrine of justification. In light of this consensus, the
corresponding doctrinal condemnations of the sixteenth century do not apply
to today's partner.
3. The Common Understanding of Justification
14.The Lutheran churches and the Roman Catholic Church have together
listened to the good news proclaimed in Holy Scripture. This common
listening, together with the theological conversations of recent years, has
led to a shared understanding of justification. This encompasses a consensus
in the basic truths; the differing explications in particular statements
are compatible with it.
15.In faith we together hold the conviction that justification is the work
of the triune God. The Father sent his Son into the world to save sinners.
The foundation and presupposition of justification is the incarnation, death
, and resurrection of Christ. Justification thus means that Christ himself
is our righteousness, in which we share through the Holy Spirit in accord
with the will of the Father. Together we confess: By grace alone, in faith
in Christ's saving work and not because of any merit on our part, we are
accepted by God and receive the Holy Spirit, who renews our hearts while
equipping and calling us to good works.[11]
16.All people are called by God to salvation in Christ. Through Christ alone
are we justified, when we receive this salvation in faith. Faith is itself
God's gift through the Holy Spirit who works through word and sacrament in
the community of believers and who, at the same time, leads believers into
that renewal of life which God will bring to completion in eternal life.
17.We also share the conviction that the message of justification directs us
in a special way towards the heart of the New Testament witness to God's
saving action in Christ: it tells us that as sinners our new life is solely
due to the forgiving and renewing mercy that God imparts as a gift and we
receive in faith, and never can merit in any way.
18.Therefore the doctrine of justification, which takes up this message and
explicates it, is more than just one part of Christian doctrine. It stands
in an essential relation to all truths of faith, which are to be seen as
internally related to each other. It is an indispensable criterion which
constantly serves to orient all the teaching and practice of our churches to
Christ. When Lutherans emphasize the unique significance of this criterion,
they do not deny the interrelation and significance of all truths of faith.
When Catholics see themselves as bound by several criteria, they do not
deny the special function of the message of justification. Lutherans and
Catholics share the goal of confessing Christ in all things, who alone is to
be trusted above all things as the one Mediator (1 Tim 2:5f) through whom
God in the Holy Spirit gives himself and pours out his renewing gifts. [cf.
Sources for section 3].
4. Explicating the Common Understanding of Justification
4.1 Human Powerlessness and Sin in Relation to Justification
19.We confess together that all persons depend completely on the saving
grace of God for their salvation. The freedom they possess in relation to
persons and the things of this world is no freedom in relation to salvation,
for as sinners they stand under God's judgment and are incapable of turning
by themselves to God to seek deliverance, of meriting their justification
before God, or of attaining salvation by their own abilities. Justification
takes place solely by God's grace. Because Catholics and Lutherans confess
this together, it is true to say:
20.When Catholics say that persons "cooperate" in preparing for and
accepting justification by consenting to God's justifying action, they see
such personal consent as itself an effect of grace, not as an action arising
from innate human abilities.
21.According to Lutheran teaching, human beings are incapable of cooperating
in their salvation, because as sinners they actively oppose God and his
saving action. Lutherans do not deny that a person can reject the working of
grace. When they emphasize that a person can only receive (mere passive)
justification, they mean thereby to exclude any possibility of contributing
to one's own justification, but do not deny that believers are fully
involved personally in their faith, which is effected by God's Word. [cf.
Sources for 4.1].
4.2 Justification as Forgiveness of Sins and Making Righteous
22.We confess together that God forgives sin by grace and at the same time
frees human beings from sin's enslaving power and imparts the gift of new
life in Christ. When persons come by faith to share in Christ, God no longer
imputes to them their sin and through the Holy Spirit effects in them an
active love. These two aspects of God's gracious action are not to be
separated, for persons are by faith united with Christ, who in his person is
our righteousness (1 Cor 1:30): both the forgiveness of sin and the saving
presence of God himself. Because Catholics and Lutherans confess this
together, it is true to say that:
23.When Lutherans emphasize that the righteousness of Christ is our
righteousness, their intention is above all to insist that the sinner is
granted righteousness before God in Christ through the declaration of
forgiveness and that only in union with Christ is one's life renewed. When
they stress that God's grace is forgiving love ("the favor of God"[12]),
they do not thereby deny the renewal of the Christian's life. They intend
rather to express that justification remains free from human cooperation and
is not dependent on the life-renewing effects of grace in human beings.
24.When Catholics emphasize the renewal of the interior person through the
reception of grace imparted as a gift to the believer,[13] they wish to
insist that God's forgiving grace always brings with it a gift of new life,
which in the Holy Spirit becomes effective in active love. They do not
thereby deny that God's gift of grace in justification remains independent
of human cooperation. [cf. Sources for section 4.2].
4.3 Justification by Faith and through Grace
25.We confess together that sinners are justified by faith in the saving
action of God in Christ. By the action of the Holy Spirit in baptism, they
are granted the gift of salvation, which lays the basis for the whole
Christian life. They place their trust in God's gracious promise by
justifying faith, which includes hope in God and love for him. Such a faith
is active in love and thus the Christian cannot and should not remain
without works. But whatever in the justified precedes or follows the free
gift of faith is neither the basis of justification nor merits it.
26.According to Lutheran understanding, God justifies sinners in faith alone
(sola fide). In faith they place their trust wholly in their Creator and
Redeemer and thus live in communion with him. God himself effects faith as
he brings forth such trust by his creative word. Because God's act is a new
creation, it affects all dimensions of the person and leads to a life in
hope and love. In the doctrine of "justification by faith alone," a
distinction but not a separation is made between justification itself and
the renewal of one's way of life that necessarily follows from justification
and without which faith does not exist. Thereby the basis is indicated from
which the renewal of life proceeds, for it comes forth from the love of God
imparted to the person in justification. Justification and renewal are
joined in Christ, who is present in faith.
27.The Catholic understanding also sees faith as fundamental in
justification. For without faith, no justification can take place. Persons
are justified through baptism as hearers of the word and believers in it.
The justification of sinners is forgiveness of sins and being made righteous
by justifying grace, which makes us children of God. In justification the
righteous receive from Christ faith, hope, and love and are thereby taken
into communion with him.[14] This new personal relation to God is grounded
totally on God's graciousness and remains constantly dependent on the
salvific and creative working of this gracious God, who remains true to
himself, so that one can rely upon him. Thus justifying grace never becomes
a human possession to which one could appeal over against God. While
Catholic teaching emphasizes the renewal of life by justifying grace, this
renewal in faith, hope, and love is always dependent on God's unfathomable
grace and contributes nothing to justification about which one could boast
before God (Rom 3:27). [See Sources for section 4.3].
4.4 The Justified as Sinner
28.We confess together that in baptism the Holy Spirit unites one with
Christ, justifies, and truly renews the person. But the justified must all
through life constantly look to God's unconditional justifying grace. They
also are continuously exposed to the power of sin still pressing its attacks
(cf. Rom 6:12-14) and are not exempt from a lifelong struggle against the
contradiction to God within the selfish desires of the old Adam (cf. Gal 5:
16; Rom 7:7-10). The justified also must ask God daily for forgiveness as in
the Lord's Prayer (Mt. 6:12; 1 Jn 1:9), are ever again called to conversion
and penance, and are ever again granted forgiveness.
29.Lutherans understand this condition of the Christian as a being "at the
same time righteous and sinner." Believers are totally righteous, in that
God forgives their sins through Word and Sacrament and grants the
righteousness of Christ which they appropriate in faith. In Christ, they are
made just before God. Looking at themselves through the law, however, they
recognize that they remain also totally sinners. Sin still lives in them (1
Jn 1:8; Rom 7:17,20), for they repeatedly turn to false gods and do not love
God with that undivided love which God requires as their Creator (Deut 6:5;
Mt 22:36-40 pr.). This contradiction to God is as such truly sin.
Nevertheless, the enslaving power of sin is broken on the basis of the merit
of Christ. It no longer is a sin that "rules" the Christian for it is
itself "ruled" by Christ with whom the justified are bound in faith. In this
life, then, Christians can in part lead a just life. Despite sin, the
Christian is no longer separated from God, because in the daily return to
baptism, the person who has been born anew by baptism and the Holy Spirit
has this sin forgiven. Thus this sin no longer brings damnation and eternal
death.[15] Thus, when Lutherans say that justified persons are also sinners
and that their opposition to God is truly sin, they do not deny that,
despite this sin, they are not separated from God and that this sin is a "
ruled" sin. In these affirmations, they are in agreement with Roman
Catholics, despite the difference in understanding sin in the justified.
30.Catholics hold that the grace of Jesus Christ imparted in baptism takes
away all that is sin "in the proper sense" and that is "worthy of damnation"
(Rom 8:1).[16] There does, however, remain in the person an inclination (
concupiscence) which comes from sin and presses toward sin. Since, according
to Catholic conviction, human sins always involve a personal element and
since this element is lacking in this inclination, Catholics do not see this
inclination as sin in an authentic sense. They do not thereby deny that
this inclination does not correspond to God's original design for humanity
and that it is objectively in contradiction to God and remains one's enemy
in lifelong struggle. Grateful for deliverance by Christ, they underscore
that this inclination in contradiction to God does not merit the punishment
of eternal death[17] and does not separate the justified person from God.
But when individuals voluntarily separate themselves from God, it is not
enough to return to observing the commandments, for they must receive pardon
and peace in the Sacrament of Reconciliation through the word of
forgiveness imparted to them in virtue of God's reconciling work in Christ.
[See Sources for section 4.4].
4.5 Law and Gospel
31.We confess together that persons are justified by faith in the gospel "
apart from works prescribed by the law" (Rom 3:28). Christ has fulfilled the
law and by his death and resurrection has overcome it as a way to salvation
. We also confess that God's commandments retain their validity for the
justified and that Christ has by his teaching and example expressed God's
will which is a standard for the conduct of the justified also.
32.Lutherans state that the distinction and right ordering of law and gospel
is essential for the understanding of justification. In its theological use
, the law is demand and accusation. Throughout their lives, all persons,
Christians also, in that they are sinners, stand under this accusation which
uncovers their sin so that, in faith in the gospel, they will turn
unreservedly to the mercy of God in Christ, which alone justifies them.
33.Because the law as a way to salvation has been fulfilled and overcome
through the gospel, Catholics can say that Christ is not a lawgiver in the
manner of Moses. When Catholics emphasize that the righteous are bound to
observe God's commandments, they do not thereby deny that through Jesus
Christ God has mercifully promised to his children the grace of eternal life
.[18] [See Sources for section 4.5].
4.6 Assurance of Salvation
34.We confess together that the faithful can rely on the mercy and promises
of God. In spite of their own weakness and the manifold threats to their
faith, on the strength of Christ's death and resurrection they can build on
the effective promise of God's grace in Word and Sacrament and so be sure of
this grace.
35.This was emphasized in a particular way by the Reformers: in the midst of
temptation, believers should not look to themselves but look solely to
Christ and trust only him. In trust in God's promise they are assured of
their salvation, but are never secure looking at themselves.
36.Catholics can share the concern of the Reformers to ground faith in the
objective reality of Christ's promise, to look away from one's own
experience, and to trust in Christ's forgiving word alone (cf. Mt 16:19; 18:
18). With the Second Vatican Council, Catholics state: to have faith is to
entrust oneself totally to God,[19] who liberates us from the darkness of
sin and death and awakens us to eternal life.[20] In this sense, one cannot
believe in God and at the same time consider the divine promise
untrustworthy. No one may doubt God's mercy and Christ's merit. Every person
, however, may be concerned about his salvation when he looks upon his own
weaknesses and shortcomings. Recognizing his own failures, however, the
believer may yet be certain that God intends his salvation. [See Sources for
section 4.6].
4.7 The Good Works of the Justified
37.We confess together that good works - a Christian life lived in faith,
hope and love - follow justification and are its fruits. When the justified
live in Christ and act in the grace they receive, they bring forth, in
biblical terms, good fruit. Since Christians struggle against sin their
entire lives, this consequence of justification is also for them an
obligation they must fulfill. Thus both Jesus and the apostolic Scriptures
admonish Christians to bring forth the works of love.
38.According to Catholic understanding, good works, made possible by grace
and the working of the Holy Spirit, contribute to growth in grace, so that
the righteousness that comes from God is preserved and communion with Christ
is deepened. When Catholics affirm the "meritorious" character of good
works, they wish to say that, according to the biblical witness, a reward in
heaven is promised to these works. Their intention is to emphasize the
responsibility of persons for their actions, not to contest the character of
those works as gifts, or far less to deny that justification always remains
the unmerited gift of grace.
39.The concept of a preservation of grace and a growth in grace and faith is
also held by Lutherans. They do emphasize that righteousness as acceptance
by God and sharing in the righteousness of Christ is always complete. At the
same time, they state that there can be growth in its effects in Christian
living. When they view the good works of Christians as the fruits and signs
of justification and not as one's own "merits", they nevertheless also
understand eternal life in accord with the New Testament as unmerited "
reward" in the sense of the fulfillment of God's promise to the believer. [
See Sources for section 4.7].
5. The Significance and Scope of the Consensus Reached
40.The understanding of the doctrine of justification set forth in this
Declaration shows that a consensus in basic truths of the doctrine of
justification exists between Lutherans and Catholics. In light of this
consensus the remaining differences of language, theological elaboration,
and emphasis in the understanding of justification described in paras. 18 to
39 are acceptable. Therefore the Lutheran and the Catholic explications of
justification are in their difference open to one another and do not destroy
the consensus regarding the basic truths.
41.Thus the doctrinal condemnations of the 16th century, in so far as they
relate to the doctrine of justification, appear in a new light: The teaching
of the Lutheran churches presented in this Declaration does not fall under
the condemnations from the Council of Trent. The condemnations in the
Lutheran Confessions do not apply to the teaching of the Roman Catholic
Church presented in this Declaration.
42.Nothing is thereby taken away from the seriousness of the condemnations
related to the doctrine of justification. Some were not simply pointless.
They remain for us "salutary warnings" to which we must attend in our
teaching and practice.[21]
43.Our consensus in basic truths of the doctrine of justification must come
to influence the life and teachings of our churches. Here it must prove
itself. In this respect, there are still questions of varying importance
which need further clarification. These include, among other topics, the
relationship between the Word of God and church doctrine, as well as
ecclesiology, ecclesial authority, church unity, ministry, the sacraments,
and the relation between justification and social ethics. We are convinced
that the consensus we have reached offers a solid basis for this
clarification. The Lutheran churches and the Roman Catholic Church will
continue to strive together to deepen this common understanding of
justification and to make it bear fruit in the life and teaching of the
churches.
44.We give thanks to the Lord for this decisive step forward on the way to
overcoming the division of the church. We ask the Holy Spirit to lead us
further toward that visible unity which is Christ's will.
APPENDIX
Resources for the Joint Declaration
on the Doctrine of Justification
In parts 3 and 4 of the "Joint Declaration" formulations from different
Lutheran-Catholic dialogues
are referred to. They are the following documents:
"All Under One Christ," Statement on the Augsburg Confession by the Roman
Catholic/Lutheran Joint Commission, 1980, in: Growth in Agreement, edited by
Harding Meyer and Lukas Vischer, New York/Ramsey, Geneva, 1984, 241-247.
Denzinger-Schönmetzer, Enchiridion symbolorum ...32nd to 36th edition (
hereafter: DS).
Denzinger-Hünermann, Enchiridion symbolorum ...since the 37th edition (
hereafter: DH).
Evaluation of the Pontifical Council for Promoting Christian Unity of the
Study Lehrverurteilungen - kirchentrennend?, Vatican, 1992, unpublished
document (hereafter: PCPCU).
Justification by Faith, Lutherans and Catholics in Dialogue VII, Minneapolis
, 1985 (hereafter: USA).
Position Paper of the Joint Committee of the United Evangelical Lutheran
Church of Germany and the LWF German National Committee regarding the
document "The Condemnations of the Reformation Era.Do They Still Divide?" in
VELKD).
The Condemnations of the Reformation Era. Do they Still Divide? Edited by
Karl Lehmann and Wolfhart Pannenberg, Minneapolis, 1990 (hereafter: LV:E)
For 3:The Common Understanding of Justification (paras 17 and 18) (LV:E 68f;
VELKD 95)
- "... a faith centered and forensically conceived picture of justification
is of major importance for Paul and, in a sense, for the Bible as a whole,
although it is by no means the only biblical or Pauline way of representing
God's saving work" (USA, no. 146).
- "Catholics as well as Lutherans can acknowledge the need to test the
practices, structures, and theologies of the church by the extent to which
they help or hinder 'the proclamation of God's free and merciful promises in
Christ Jesus which can be rightly received only through faith' (para. 28)"
(USA, no. 153).
Regarding the "fundamental affirmation" (USA, no. 157; cf. 4) it is said:
- "This affirmation, like the Reformation doctrine of justification by faith
alone, serves as a criterion for judging all church practices, structures,
and traditions precisely because its counterpart is 'Christ alone' (solus
Christus). He alone is to be ultimately trusted as the one mediator through
whom God in the Holy Spirit pours out his saving gifts. All of us in this
dialogue affirm that all Christian teachings, practices, and offices should
so function as to foster 'the obedience of faith' (Rom. 1:5) in God's saving
action in Christ Jesus alone through the Holy Spirit, for the salvation of
the faithful and the praise and honor of the heavenly Father" (USA, no. 160).
- "For that reason, the doctrine of justification - and, above all, its
biblical foundation - will always retain a special function in the church.
That function is continually to remind Christians that we sinners live
solely from the forgiving love of God, which we merely allow to be bestowed
on us, but which we in no way - in however modified a form - 'earn' or are
able to tie down to any preconditions or postconditions. The doctrine of
justification therefore becomes the touchstone for testing at all times
whether a particular interpretation of our relationship to God can claim the
name of 'Christian.' At the same time, it becomes the touchstone for the
church, for testing at all times whether its proclamation and its praxis
correspond to what has been given to it by its Lord" (LV:E 69).
- "An agreement on the fact that the doctrine of justification is
significant not only as one doctrinal component within the whole of our
church's teaching, but also as the touchstone for testing the whole doctrine
and practice of our churches, is - from a Lutheran point of view -
fundamental progress in the ecumenical dialogue between our churches. It
cannot be welcomed enough" (VELKD 95, 20-26; cf. 157).
- "For Lutherans and Catholics, the doctrine of justification has a
different status in the hierarchy of truth; but both sides agree that the
doctrine of justification has its specific function in the fact that it is '
the touchstone for testing at all times whether a particular interpretation
of our relationship to God can claim the name of "Christian". At the same
time it becomes the touchstone for the church, for testing at all times
whether its proclamation and its praxis correspond to what has been given to
it by its Lord' (LV:E 69). The criteriological significance of the doctrine
of justification for sacramentology, ecclesiology and ethical teachings
still deserves to be studied further" (PCPCU 96).
For 4.1:Human Powerlessness and Sin in Relation to Justification (paras 19-
21) (LV:E 42ff; 46; VELKD 77-81; 83f)
- "Those in whom sin reigns can do nothing to merit justification, which is
the free gift of God's grace. Even the beginnings of justification, for
example, repentance, prayer for grace, and desire for forgiveness, must be
God's work in us" (USA, no. 156.3).
- "Both are concerned to make it clear that ... human beings cannot ... cast
a sideways glance at their own endeavors ... But a response is not a 'work.
' The response of faith is itself brought about through the uncoercible word
of promise which comes to human beings from outside themselves. There can
be 'cooperation' only in the sense that in faith the heart is involved, when
the Word touches it and creates faith" (LV:E 46f).
- "Where, however, Lutheran teaching construes the relation of God to his
human creatures in justification with such emphasis on the divine 'monergism
' or the sole efficacy of Christ in such a way, that the person's willing
acceptance of God's grace - which is itself a gift of God - has no essential
role in justification, then the Tridentine canons 4, 5, 6 and 9 still
constitute a notable doctrinal difference on justification" (PCPCU 22).
-"The strict emphasis on the passivity of human beings concerning their
justification never meant, on the Lutheran side, to contest the full
personal participation in believing; rather it meant to exclude any
cooperation in the event of justification itself. Justification is the work
of Christ alone, the work of grace alone" (VELKD 84,3-8).
For 4.2:Justification as Forgiveness of Sins and Making Righteous (paras. 22
-24) (USA, nos. 98-101; LV:E 47ff; VELKD 84ff; cf. also the quotations for 4
.3)
- "By justification we are both declared and made righteous. Justification,
therefore, is not a legal fiction. God, in justifying, effects what he
promises; he forgives sin and makes us truly righteous" (USA, no. 156,5).
- "Protestant theology does not overlook what Catholic doctrine stresses:
the creative and renewing character of God's love; nor does it maintain ..
God's impotence toward a sin which is 'merely' forgiven in justification but
which is not truly abolished in its power to divide the sinner from God" (
LV:E 49).
- "The Lutheran doctrine has never understood the 'crediting of Christ's
justification' as without effect on the life of the faithful, because Christ
's word achieves what it promises. Accordingly the Lutheran doctrine
understands grace as God's favor, but nevertheless as effective power ..'for
where there is forgiveness of sins, there is also life and salvation'" (
VELKD 86,15-23).
- "Catholic doctrine does not overlook what Protestant theology stresses:
the personal character of grace, and its link with the Word; nor does it
maintain ..grace as an objective 'possession' (even if a conferred
possession) on the part of the human being - something over which he can
dispose" (LV:E 49).
For 4.3:Justification by Faith and through Grace (paras.25-27) (USA, nos.
105ff; LV:E 49-53; VELKD 87-90)
- "If we translate from one language to another, then Protestant talk about
justification through faith corresponds to Catholic talk about justification
through grace; and on the other hand, Protestant doctrine understands
substantially under the one word 'faith' what Catholic doctrine (following 1
Cor. 13:13) sums up in the triad of 'faith, hope, and love'" (LV:E 52).
- "We emphasize that faith in the sense of the first commandment always
means love to God and hope in him and is expressed in the love to the
neighbour" (VELKD 89,8-11).
- "Catholics ..teach as do Lutherans, that nothing prior to the free gift of
faith merits justification and that all of God's saving gifts come through
Christ alone" (USA, no. 105).
- "The Reformers ..understood faith as the forgiveness and fellowship with
Christ effected by the word of promise itself .. This is the ground for the
new being, through which the flesh is dead to sin and the new man or woman
in Christ has life (sola fide per Christum). But even if this faith
necessarily makes the human being new, the Christian builds his confidence,
not on his own new life, but solely on God's gracious promise. Acceptance in
Christ is sufficient, if 'faith' is understood as 'trust in the promise' (
fides promissionis)" (LV:E 50).
- Cf. The Council of Trent, Session 6, Chap. 7: "Consequently, in the
process of justification, together with the forgiveness of sins a person
receives, through Jesus Christ into whom he is grafted, all these infused at
the same time: faith, hope and charity" (DH 1530).
- "According to Protestant interpretation, the faith that clings
unconditionally to God's promise in Word and Sacrament is sufficient for
righteousness before God, so that the renewal of the human being, without
which there can be no faith, does not in itself make any contribution to
justification" (LV:E 52).
- "As Lutherans we maintain the distinction between justification and
sanctification, of faith and works, which however implies no separation" (
VELKD 89,6-8).
- "Catholic doctrine knows itself to be at one with the Protestant concern
in emphasizing that the renewal of the human being does not 'contribute' to
justification, and is certainly not a contribution to which he could make
any appeal before God. Nevertheless it feels compelled to stress the renewal
of the human being through justifying grace, for the sake of acknowledging
God's newly creating power; although this renewal in faith, hope, and love
is certainly nothing but a response to God's unfathomable grace" (LV:E 52f).
- "Insofar as the Catholic doctrine stresses that grace is personal and
linked with the Word, that renewal ..is certainly nothing but a response
effected by God's word itself, and that the renewal of the human being does
not contribute to justification, and is certainly not a contribution to
which a person could make any appeal before God, our objection ..no longer
applies" (VELKD 89,12-21).
For 4.4:The Justified as Sinner (paras.28-30) (USA, nos. 102ff; LV:E 44ff;
VELKD 81ff)
- "For however just and holy, they fall from time to time into the sins that
are those of daily existence.
What is more, the Spirit's action does not exempt believers from the
lifelong struggle against sinful tendencies. Concupiscence and other effects
of original and personal sin, according to Catholic doctrine, remain in the
justified, who therefore must pray daily to God for forgiveness" (USA, no.
102).
- "The doctrines laid down at Trent and by the Reformers are at one in
maintaining that original sin, and also the concupiscence that remains, are
in contradiction to God ..object of the lifelong struggle against sin ..[A]
fter baptism, concupiscence in the person justified no longer cuts that
person off from God; in Tridentine language, it is 'no longer sin in the
real sense'; in Lutheran phraseology, it is peccatum regnatum, 'controlled
sin'" (LV:E 46).
- "The question is how to speak of sin with regard to the justified without
limiting the reality of salvation. While Lutherans express this tension with
the term 'controlled sin' (peccatum regnatum) which expresses the teaching
of the Christian as 'being justified and sinner at the same time' (simul
iustus et peccator), Roman Catholics think the reality of salvation can only
be maintained by denying the sinful character of concupiscence. With regard
to this question a considerable rapprochement is reached if LV:E calls the
concupiscence that remains in the justified a 'contradiction to God' and
thus qualifies it as sin" (VELKD 82,29-39).
For 4.5:Law and Gospel (paras. 31-33)
- According to Pauline teaching this topic concerns the Jewish law as means
of salvation. This law was fulfilled and overcome in Christ. This statement
and the consequences from it have to be understood on this basis.
- With reference to Canons 19f of the Council of Trent, the VELKD (89,28-36)
says as follows:
"The ten commandments of course apply to Christians as stated in many places
of the confessions.. If Canon 20 stresses that a person ..is bound to keep
the commandments of God, this canon does not strike to us; if however Canon
20 affirms that faith has salvific power only on condition of keeping the
commandments this applies to us. Concerning the reference of the Canon
regarding the commandments of the church, there is no difference between us
if these commandments are only expressions of the commandments of God;
otherwise it would apply to us."
- The last paragraph is related factually to 4.3, but emphasizes the '
convicting function' of the law which is important to Lutheran thinking.
For 4.6:Assurance of Salvation (paras.34-36) (LV:E 53-56; VELKD 90ff)
- "The question is: How can, and how may, human beings live before God in
spite of their weakness, and with that weakness?" (LV:E 53).
- "The foundation and the point of departure [of the Reformers is] ..the
reliability and sufficiency of God's promise, and the power of Christ's
death and resurrection; human weakness, and the threat to faith and
salvation which that involves" (LV:E 56).
- The Council of Trent also emphasizes that "it is necessary to believe that
sins are not forgiven, nor have they ever been forgiven, save freely by the
divine mercy on account of Christ;" and that we must not doubt "the mercy
of God, the merit of Christ and the power and efficacy of the sacraments; so
it is possible for anyone, while he regards himself and his own weakness
and lack of dispositions, to be anxious and fearful about his own state of
grace" (Council of Trent, Session 6, chapter 9, DH 1534).
- "Luther and his followers go a step farther. They urge that the
uncertainty should not merely be endured. We should avert our eyes from it
and take seriously, practically, and personally the objective efficacy of
the absolution pronounced in the sacrament of penance, which comes 'from
outside.' ..Since Jesus said, 'Whatever you loose on earth shall be loosed
in heaven' (Matt. 16:19), the believer ..would declare Christ to be a liar .
.if he did not rely with a rock-like assurance on the forgiveness of God
uttered in the absolution ..This reliance can itself be subjectively
uncertain - that the assurance of forgiveness is not a security of
forgiveness (securitas); but this must not be turned into yet another
problem, so to speak: the believer should turn his eyes away from it, and
should look only to Christ's word of forgiveness" (LV:E 53f).
- "Today Catholics can appreciate the Reformer's efforts to ground faith in
the objective reality of Christ's promise, 'whatsoever you loose on earth ..
..' and to focus believers on the specific word of absolution from sins. ..
Luther's original concern to teach people to look away from their experience
, and to rely on Christ alone and his word of forgiveness [is not to be
condemned]" (PCPCU 24).
- A mutual condemnation regarding the understanding of the assurance of
salvation "can even less provide grounds for mutual objection today -
particularly if we start from the foundation of a biblically renewed concept
of faith. For a person can certainly lose or renounce faith, and self-
commitment to God and his word of promise. But if he believes in this sense,
he cannot at the same time believe that God is unreliable in his word of
promise. In this sense it is true today also that - in Luther's words -
faith is the assurance of salvation" (LV:E 56).
- With reference to the concept of faith of Vatican II, see Dogmatic
Constitution on Divine Revelation, no. 5: "'The obedience of faith' ..must
be given to God who reveals, an obedience by which man entrusts his whole
self freely to God, offering 'the full submission of intellect and will to
God who reveals,' and freely assenting to the truth revealed by Him."
- "The Lutheran distinction between the certitude (certitudo) of faith which
looks alone to Christ and earthly security (securitas), which is based on
the human being, has not been dealt with clearly enough in the LV. The
question whether a Christian “has believed fully and completely” (LV:E 53)
does not arise for the Lutheran understanding, since faith never reflects
on itself, but depends completely on God, whose grace is bestowed through
word and sacrament, thus from outside (extra nos)" (VELKD 92,2-9).
For 4.7:The Good Works of the Justified (paras.37-39) (LV:E 66ff, VELKD 90ff)
- "But the Council excludes the possibility of earning grace - that is,
justification - (can. 2; DS 1552) and bases the earning or merit of eternal
life on the gift of grace itself, through membership in Christ (can. 32: DS
1582). Good works are 'merits' as a gift. Although the Reformers attack '
Godless trust' in one's own works, the Council explicitly excludes any
notion of a claim or any false security (cap. 16: DS 1548f). It is evident .
.that the Council wishes to establish a link with Augustine, who introduced
the concept of merit, in order to express the responsibility of human beings
, in spite of the 'bestowed' character of good works" (LV:E 66).
- If we understand the language of "cause" in Canon 24 in more personal
terms, as it is done in chapter 16 of the Decree on Justification, where the
idea of communion with Christ is foundational, then we can describe the
Catholic doctrine on merit as it is done in the first sentence of the second
paragraph of 4.7: growth in grace, perseverance in righteousness received
from God and a deeper communion with Christ.
- "Many antitheses could be overcome if the misleading word 'merit' were
simply to be viewed and thought about in connection with the true sense of
the biblical term 'wage' or reward" (LV:E 67).
- "The Lutheran confessions stress that the justified person is responsible
not to lose the grace received but to live in it ..Thus the confessions can
speak of a preservation of grace and a growth in it. If righteousness in
Canon 24 is understood in the sense that it affects human beings, then it
does not strike to us. But if 'righteousness' in Canon 24 refers to the
Christian's acceptance by God, it strikes to us; for this righteousness is
always perfect; compared with it the works of Christians are only 'fruits'
and 'signs'" (VELKD 94,2-14).
- "Concerning Canon 26, we refer to the Apology where eternal life is
described as reward: '..We grant that eternal life is a reward because it is
something that is owed - not because of our merits but because of the
promise'" (VELKD 94,20-24).
[1] The Smalcald Articles, II,1; Book of Concord, 292.
[2] "Rector et judex super omnia genera doctrinarum" Weimar Edition of
Luther's Works (WA), 39,I,205.
[3] It should be noted that some Lutheran churches include only the Augsburg
Confession and Luther's Small Catechism among their binding confessions.
These texts contain no condemnations about justification in relation to the
Roman Catholic Church.
[4] Report of the Joint Lutheran-Roman Catholic Study Commission, published
in Growth in Agreement (New York; Geneva, 1984), pp. 168-189.
[5] Published by the Lutheran World Federation (Geneva, 1994).
[6] Lutheran and Catholics in Dialogue VII (Minneapolis, 1985).
[7] Minneapolis, 1990.
[8] "Gemeinsame Stellungnahme der Arnoldshainer Konferenz, der Vereinigten
Kirche und des Deutschen Nationalkomitees des Lutherischen Weltbundes zum
Dokument 'Lehrverurteilungen - kirchentrennend?'," Ökumenische
Rundschau 44 (1995): 99-102; See also the position papers which underlie
this resolution, in Lehrverurteilungen im Gespräch, Die ersten
offiziellen Stellungnahmen aus den evangelischen Kirchen in Deutschland (G&#
246;ttingen: Vandenhoeck & Ruprecht, 1993).
[9] The word "church" is used in this Declaration to reflect the self-
understandings of the participating churches, without intending to resolve
all the ecclesiological issues related to this term.
[10] Cf. "Malta Report," paras. 26-30; Justification by Faith, paras. 122-
147. At the request of the US dialogue on justification, the non-Pauline New
Testament texts were addressed in Righteousness in the New Testament, by
John Reumann, with responses by Joseph A. Fitzmyer and Jerome D. Quinn (
Philadelphia; New York:1982), pp. 124-180. The results of this study were
summarized in the dialogue report Justification by Faith in paras. 139-142.
[11] "All Under One Christ," para. 14, in Growth in Agreement, 241-247.
[12] Cf. WA 8:106; American Edition 32:227.
[13] Cf. DS 1528
[14] Cf. DS 1530.
[15] Cf. Apology II:38-45; Book of Concord, 105f.
[16] Cf. DS 1515.
[17] Cf. DS 1515.
[18] Cf. DS 1545.
[19] Cf. DV 5.
[20] Cf. DV 5.
[21] Condemnations of the Reformation Era, 27. | T*****n
发帖数: 2456 | 2 枢机主教Francis George谈论天主教信义宗联合声明： | T*****n
发帖数: 2456 | 3 亚马逊上的科普级别review
It often amazes me that there seems to be an inverse relationship to the
importance of a document and the number of words contained therein. Think of
how few words are in the Lord's Prayer, the 23rd Psalm, the Gettysburg
Address. This book continues in that fashion. In a mere 38 pages of text,
this small booklet represents a major move in ecumenical understanding
between Catholic and Protestant churches.
For hundreds of years, the Lutheran church, the definitive church of the
start of the Reformation, and the Roman Catholic church have looked
suspiciously upon each other in political and theological circles. With the
fall of markedly theocratic states in the West, the overt national/party
political aspects of the division were able to be set aside, so that
dialogue could be undertaken in earnest in theological matters.
The doctrine of Justification is important for Christians -- one of Luther's
primary concerns against the institutional church was its practices with
regard to justification; the Roman Catholic church in many ways tacitly
agreed with many of Luther's criticisms in the developments of the Counter-
Reformation. However, given the personalities and the politics involved (not
the least of which involved the Lutherans and the Catholics describing each
other's institution and leadership in terms of being the antichrist),
dialogue and agreement was hardly possible.
The twentieth century may be remembered as the century in which ages-old
attitudes began to change, and ecumenical action in earnest began to develop
. As stated in the preamble, this document does not describe all that either
the Lutheran or the Roman Catholic churches hold as part of their doctrines
of justification; however, it does cover those areas of common accord. On
the basis of these broad areas, both sides agree that the remaining
differences are no longer grounds for doctrinal condemnations.
The common agreement comes down to this: that by grace alone, and not
through any particular merit earned or created on our part, in faith in
Christ's salvific work. It denies works righteousness without rendering
irrelevant the good works people can and should do; it denies a monopoly on
God's grace by any human being or institution, or the absence of grace from
such.
While the document of the Joint Declaration is new, the sentiments are not;
there is a brief section on sources that show how the principles contained
here come from the longer traditions of the churches, and are not made up by
committee.
This is an important work, worthy of study by Catholics and Protestants as a
beacon of hope for reconciliation among Christians, that they truly may all
be one body in Christ. | T*****n
发帖数: 2456 | 4 我老人家摘录的 DECLARATION一些核心部分：
3. The Common Understanding of Justification
14.The Lutheran churches and the Roman Catholic Church have together
listened to the good news proclaimed in Holy Scripture. This common
listening, together with the theological conversations of recent years, has
led to a shared understanding of justification. This encompasses a consensus
in the basic truths; the differing explications in particular statements
are compatible with it.
15.In faith we together hold the conviction that justification is the work
of the triune God. The Father sent his Son into the world to save sinners.
The foundation and presupposition of justification is the incarnation, death
, and resurrection of Christ. Justification thus means that Christ himself
is our righteousness, in which we share through the Holy Spirit in accord
with the will of the Father. Together we confess: By grace alone, in faith
in Christ's saving work and not because of any merit on our part, we are
accepted by God and receive the Holy Spirit, who renews our hearts while
equipping and calling us to good works.[11]
16.All people are called by God to salvation in Christ. Through Christ alone
are we justified, when we receive this salvation in faith. Faith is itself
God's gift through the Holy Spirit who works through word and sacrament in
the community of believers and who, at the same time, leads believers into
that renewal of life which God will bring to completion in eternal life.
17.We also share the conviction that the message of justification directs us
in a special way towards the heart of the New Testament witness to God's
saving action in Christ: it tells us that as sinners our new life is solely
due to the forgiving and renewing mercy that God imparts as a gift and we
receive in faith, and never can merit in any way.
18.Therefore the doctrine of justification, which takes up this message and
explicates it, is more than just one part of Christian doctrine. It stands
in an essential relation to all truths of faith, which are to be seen as
internally related to each other. It is an indispensable criterion which
constantly serves to orient all the teaching and practice of our churches to
Christ. When Lutherans emphasize the unique significance of this criterion,
they do not deny the interrelation and significance of all truths of faith.
When Catholics see themselves as bound by several criteria, they do not
deny the special function of the message of justification. Lutherans and
Catholics share the goal of confessing Christ in all things, who alone is to
be trusted above all things as the one Mediator (1 Tim 2:5f) through whom
God in the Holy Spirit gives himself and pours out his renewing gifts. [cf.
Sources for section 3].
4. Explicating the Common Understanding of Justification
4.1 Human Powerlessness and Sin in Relation to Justification
19.We confess together that all persons depend completely on the saving
grace of God for their salvation. The freedom they possess in relation to
persons and the things of this world is no freedom in relation to salvation,
for as sinners they stand under God's judgment and are incapable of turning
by themselves to God to seek deliverance, of meriting their justification
before God, or of attaining salvation by their own abilities. Justification
takes place solely by God's grace. Because Catholics and Lutherans confess
this together, it is true to say:
20.When Catholics say that persons "cooperate" in preparing for and
accepting justification by consenting to God's justifying action, they see
such personal consent as itself an effect of grace, not as an action arising
from innate human abilities.
21.According to Lutheran teaching, human beings are incapable of cooperating
in their salvation, because as sinners they actively oppose God and his
saving action. Lutherans do not deny that a person can reject the working of
grace. When they emphasize that a person can only receive (mere passive)
justification, they mean thereby to exclude any possibility of contributing
to one's own justification, but do not deny that believers are fully
involved personally in their faith, which is effected by God's Word. [cf.
Sources for 4.1].
4.2 Justification as Forgiveness of Sins and Making Righteous
22.We confess together that God forgives sin by grace and at the same time
frees human beings from sin's enslaving power and imparts the gift of new
life in Christ. When persons come by faith to share in Christ, God no longer
imputes to them their sin and through the Holy Spirit effects in them an
active love. These two aspects of God's gracious action are not to be
separated, for persons are by faith united with Christ, who in his person is
our righteousness (1 Cor 1:30): both the forgiveness of sin and the saving
presence of God himself. Because Catholics and Lutherans confess this
together, it is true to say that:
23.When Lutherans emphasize that the righteousness of Christ is our
righteousness, their intention is above all to insist that the sinner is
granted righteousness before God in Christ through the declaration of
forgiveness and that only in union with Christ is one's life renewed. When
they stress that God's grace is forgiving love ("the favor of God"[12]),
they do not thereby deny the renewal of the Christian's life. They intend
rather to express that justification remains free from human cooperation and
is not dependent on the life-renewing effects of grace in human beings.
24.When Catholics emphasize the renewal of the interior person through the
reception of grace imparted as a gift to the believer,[13] they wish to
insist that God's forgiving grace always brings with it a gift of new life,
which in the Holy Spirit becomes effective in active love. They do not
thereby deny that God's gift of grace in justification remains independent
of human cooperation. [cf. Sources for section 4.2].
4.7 The Good Works of the Justified
37.We confess together that good works - a Christian life lived in faith,
hope and love - follow justification and are its fruits. When the justified
live in Christ and act in the grace they receive, they bring forth, in
biblical terms, good fruit. Since Christians struggle against sin their
entire lives, this consequence of justification is also for them an
obligation they must fulfill. Thus both Jesus and the apostolic Scriptures
admonish Christians to bring forth the works of love.
38.According to Catholic understanding, good works, made possible by grace
and the working of the Holy Spirit, contribute to growth in grace, so that
the righteousness that comes from God is preserved and communion with Christ
is deepened. When Catholics affirm the "meritorious" character of good
works, they wish to say that, according to the biblical witness, a reward in
heaven is promised to these works. Their intention is to emphasize the
responsibility of persons for their actions, not to contest the character of
those works as gifts, or far less to deny that justification always remains
the unmerited gift of grace.
39.The concept of a preservation of grace and a growth in grace and faith is
also held by Lutherans. They do emphasize that righteousness as acceptance
by God and sharing in the righteousness of Christ is always complete. At the
same time, they state that there can be growth in its effects in Christian
living. When they view the good works of Christians as the fruits and signs
of justification and not as one's own "merits", they nevertheless also
understand eternal life in accord with the New Testament as unmerited "
reward" in the sense of the fulfillment of God's promise to the believer. [
See Sources for section 4.7]. | T*****n
发帖数: 2456 | 5 最后贴一段，送给只读中文的民科，哈哈
http://www.chinacath.org/book/html/131/7773.html
称义
chēngyì
JUSTIFICATION
参阅： 150成义 445基督教 218改革教会 589路德会 455救恩 457救恩神学 93正义
(一)概念说明：这是圣经中一极其重要的神学概念；常见的形式，无论是名词「称义」
(justification)，动词主动「上主所称为义的(人)」(to justify)或动词被动「被称
为义的人」(to be justified)等，经常均属法庭上的用语，指法官(审判者)的宣判无
罪(申廿五1)。上主常被喻为人类的审判者(咏九4；卅三5；耶十一20)；祂的审判是公
义的，「审判全地的主，岂不行公义吗？」(创十八25)是因为上主是全然公义的(诗一
四五17)在祂没有不公平的作为(申卅二4；索三5)。倘若上主降怒在恶人身上是祂的不
义的话，上主又怎能审判世界呢？(罗三5～6)。然而，上主虽是公义的，祂恨罪恶，惩
罚人的罪行，但却宽恕接纳那些乐意以信心回应祂的罪人(咏卅二1～5；路十八9～14；
宗十48；若壹一9)。
(二)圣经：
旧约：「义」字在旧约圣经中是一很重要有关于「约」的专用语；义者正也，意即立约
的双方维持着正常良好的关系。上主与以色列民的关系是建立在约的基础上，上主说：
「我要以你们为我的百姓，我也要作你们的上帝(天主) (参 30)」(出六7；申廿九14)
。上主与子民的正常良好的关系以立约的方式表达出来。当以色列民背弃了上主的约而
去事奉别神时，他们就是不义；他们破坏了与上主良好的关系而偏向别神所行一切的恶
(申廿九25～16；卅一16～18)。然而在立约的过程中上主是完全的自动者，他把自己所
拣选，所拯救的百姓，藉着立约的举动，把他们带进与他特殊的关系─ 亦即上主与子
民之关系。「称义」一词意味着此项关系之建立。人不能为此关系之建立做什么，也不
能靠自己的作为在上主面前被称为义人(咏一四三2；伯廿五4)，因为称义不是凭着人的
行为(依五七12；六四6)，而是上主白白的赏赐(咏卅二1～2)。
新约：
1)这旧约中所显示「称义」的概念，在新约中更显而易见，尤其是保禄在罗马书和加拉
达书中所论述的，可说已发展出一比较有系统的有关称义的教义。整个基督福音的基本
信息可以保禄一震憾性的宣告作为开始：上帝已经称那些相信耶稣的罪人(不虔不义的
人)为义了(罗四5；三26)。这简直是一件不可思议的事；公义的上帝恨恶一切的罪(罗
一18)，又怎能称不义的罪人为义？这宣称上帝显然违背了祂是公义的作为，福音启示
了「祂是公义」的真谛；上帝设立耶稣为神人的中保，藉着祂的牺牲，所流的宝血，不
仅称相信接受耶稣的人为义，上帝自己也以此显为义(罗三25～26)。福音指明一条罪人
得以称义，且可避免冒犯上主神圣公义的道路(罗三21～26)。
2)依保禄的论点，上帝称罪人为义的公正基础在于，上帝的律法对那些相信耶稣的人所
作的要求已全然获得满足；律法的要求并无更改，它的效力并无中止，但耶稣基督代替
他们成全了律法。耶稣的顺服以致于死(斐二8)，为他们担负了罪的刑罚(迦三13)，成
了赎罪祭(罗三25)。基于耶稣的顺服，上帝不再计较那些相信耶稣的人所犯的罪，反而
算他们的为义(罗四2～8，5～9)，意即称义是上帝白白的赏赐(罗一17；三21～22；五
17；九30；十3～10)。
3)对保禄而言，称义是指上帝宣判罪人为义而建立正常关系之声明：「有上帝称他们为
义了，谁能定他们的罪呢？」(罗八33～34)。称义和定罪刚好相反；正如定罪是一种宣
判的声明，称义也当以此视之，两者均属法庭上的声明。称义的法庭概念也足以从格后
五21的话得见：「上帝使那不知罪的替我们成为罪；好叫我们在祂里面成为上帝的义。
」这经文指出耶稣在某一意义上是罪人的同时，祂也是一位不知罪的人。祂是完全无罪
的人，为担负人类的罪，在法庭上被宣判为罪人，好让他们藉着祂在上帝面前被称为义
。这意味着在基督里的人如今站在义人的地位上与上帝维持着正常良好的关系。被宣判
为义的人虽非伦理上的完全人，但亦非似是而非的义人。诚如基督的确为人的罪被宣判
为罪人，承受罪人应得的刑罚，人也因着祂的救赎的确蒙受上帝的饶恕，被祂称为义人
，建立与上帝和好的关系(罗五1)。信友之所以蒙上帝算为义或称为义，是因着祂的爱
，与他们的行为无关(罗五8，9；三28；四6)。基督福音的信息宣示，相信耶稣的人是
蒙上帝的恩典，因基督耶稣的救赎，而白白地被称为义的人(罗三24)。
4)保禄后时期的教会，由于逐渐步入信仰内在化危机的缘故，无需人为努力的法庭概念
「称义」，就不再为人所重视。反过来强调的是，信仰的外在表现；就有「若有人说，
自己有信心，却没有行为，有什么益处呢？这信心能救他吗？」、「信心若没有行为就
是死的」(雅二14～17)等语出现。
(三)简史：
到了教父时期，保禄称义的教义就被蒙上一层阴影，变成模糊不清。着名的教父圣奥斯
定(Augustine, 354-430)虽曾一度重申保禄的立场，但他终究把称义的立即性的法庭概
念和成圣的终生性追求的生活合并在一起，称义不再是一单纯的宣告声明，而成了实质
上与信徒灵命之成长有关的概念。这合并的看法启开了中世纪天主教会所坚持的立场，
可以神学大师圣多玛斯(Thomas Aquinas,约1225-1274)的立场作为代表：多玛斯认为称
义是受恩的媒介(the means of grace),藉着称义上帝注入人的心灵中，促长灵命成长
的超然品德，诚如爱以及其它的美德(这就是所谓的「成义」)，然而称义的恩宠必须以
严守圣礼典(圣体圣事)(参 584)而继续加以栽培。由此可见，称义不再是一简单宣判而
获得的身份或地位，但却是一情况中所产生的结果。
由马丁路德(M. Luther, 1483-1546)所开始的十六世纪宗教改革运动(参 273)，也可说
是从他发现保禄的因信称义的教义而发展出来的。路德主张称义是一种宣判而被算(
imputed, forensic)为义的声明，而非被灌注(注入) (infused)义德的超然作为。他发
现保禄所阐明的福音是，在称义的声明中，基督的义藉着信友的相信而被算为他们的义
，使他们在上帝面前无可指责，虽然事实上他们仍是罪人。上帝称罪人为义是出自祂的
爱和恩宠，藉着基督救赎的工作而作成的。因此被算或称为义的声明，与信靠基督代赎
的死息息相关；这是信者被宣判为义的客观理由。爱又是公义的上帝并没有忽视人的罪
；基督藉着十字架的死为人付出了罪的惩罚，也藉着相信祂，人们可享有那仅属于祂的
义。
十六、七世纪的改革者，诸如梅朗东(Ph. Melanchton, 1497-1560)，加尔文(J.
Calvin, 1509-1564)、卫斯理(J.Wesley, 1703-1791)等皆跟着路德标榜因信称义的道
理。
自从宗教改革时期以来，「称义」的教义成了天主教和基督教所争议的神学主题；天主
教的立场着重于强调，从领受恩宠而有的义行，而基督教则宣扬因信称义的福音。到了
廿世纪末双方更能以开朗的心胸进行对话，藉着双方神学委员的努力，已经达到基本的
共识，解除以往不必要的误解。虽然天主教(成义)和基督教(称义)两传统对「to be
justified」作了不同的强调和主张，两者均接受罪人是藉着上帝(天主)的恩典，藉着
相信主耶稣基督而得称(成)为「义人」。
参考书目:
Barth, K. Church Dogmatics, vol. 1, 2. 1956.
Berkouwer, G.C. Faith and Justification. 1954.
Calvin, J. Institutes of Christian Religion. vol. 3. 1960. 11-18
Hodge, C. Systematic Theology, vol. 3. 1873. 114-212.
Jeremias, J. The Central Message of The New Testament. 1965.
Kaesemann, E. "The Righteousness of God in Paul." New Testament Question
of Today. 1969. 168-182.
Kueng, H. Justification: The Doctrine of Karl Barth and a Catholic
Reflection. 1964.
Morris, L. The Apostolic Preaching of the Cross. 1955.
Ritschl, A. Critical History of the Christian Doctrine of Justification
and Reconciliation. 1900. | T*****n
发帖数: 2456 | | J*******g
发帖数: 8775 | 7 粗略的看了一下。很好啊，天主教跟新教在最重要的问题上和解了，当初
justification by faith是两者最大的分歧。不过天主教当时似乎真的很乱，也怪不得
大家都要退出。上帝也借这个机会让圣经的真理更加显明了。不过现在误会一点一点都
解除了。
谢谢分享！
chief
.
【在 T*****n 的大作中提到】
: JOINT DECLARATIONON THE DOCTRINE OF JUSTIFICATION
: by the Lutheran World Federation and the Catholic Church
: Preamble
: 1.The doctrine of justification was of central importance for the Lutheran
: Reformation of the sixteenth century. It was held to be the "first and chief
: article"[1] and at the same time the "ruler and judge over all other
: Christian doctrines."[2] The doctrine of justification was particularly
: asserted and defended in its Reformation shape and special valuation over
: against the Roman Catholic Church and theology of that time, which in turn
: asserted and defended a doctrine of justification of a different character.
| d****a
发帖数: 655 | 8 不太理解。如果说天主教的结构是金字塔形的，有教宗可以代替天主教发言。那么谁能
代替路德宗发表这份宣言呢。天主教有教宗可以约束和达成统一，路德宗有由谁能约束
从而保证宣言的效力呢....
chief
.
【在 T*****n 的大作中提到】
: JOINT DECLARATIONON THE DOCTRINE OF JUSTIFICATION
: by the Lutheran World Federation and the Catholic Church
: Preamble
: 1.The doctrine of justification was of central importance for the Lutheran
: Reformation of the sixteenth century. It was held to be the "first and chief
: article"[1] and at the same time the "ruler and judge over all other
: Christian doctrines."[2] The doctrine of justification was particularly
: asserted and defended in its Reformation shape and special valuation over
: against the Roman Catholic Church and theology of that time, which in turn
: asserted and defended a doctrine of justification of a different character.
| T*****n
发帖数: 2456 | 9 你这是个好问题啊，很有洞察力的问题。路德宗是比较传统的新教派别，也有全球性的
组织。wiki上说了，和梵蒂冈签署这项声明的是Lutheran World Federation，另外
Confessional Lutherans,[2] such as the International Lutheran Council and
the Confessional Evangelical Lutheran Conference, reject the Declaration.
不过LWF应该比Confessional Lutherans传统，派头也比后者大。
The LWF now has 142 member church bodies in 79 countries representing 70.3
million of the world's 73.9 million Lutherans.
While the term "Confessional Lutheran" is generally used among the more
conservative churches found in groupings such as the International Lutheran
Council and the Confessional Evangelical Lutheran Conference, churches of
the larger Lutheran World Federation subscribe to the Book of Concord as an
exposition of faith, in so far as (quatenus) it agrees with the Bible。
【在 d****a 的大作中提到】
: 不太理解。如果说天主教的结构是金字塔形的，有教宗可以代替天主教发言。那么谁能
: 代替路德宗发表这份宣言呢。天主教有教宗可以约束和达成统一，路德宗有由谁能约束
: 从而保证宣言的效力呢....
:
: chief
: .
| T*****n
发帖数: 2456 | 10 主要是太腐败，政治方面的问题。神学方面，我不觉得天主教有问题。
今天，在路德宗的故乡德国，在加尔文宗曾经的大本营日内瓦，天主教人数都明显超过
了新教人数。
【在 J*******g 的大作中提到】
: 粗略的看了一下。很好啊，天主教跟新教在最重要的问题上和解了，当初
: justification by faith是两者最大的分歧。不过天主教当时似乎真的很乱，也怪不得
: 大家都要退出。上帝也借这个机会让圣经的真理更加显明了。不过现在误会一点一点都
: 解除了。
: 谢谢分享！
:
: chief
: .
| | | J*******g
发帖数: 8775 | 11 这就是说明人在做事的时候如果没有遵照圣经的教导让圣灵引导我们，就很容易出问题
。因为不管是我们自身的罪恶的欲望还是撒旦都可能会随时把人引向邪路。
集权很容易产生腐败，这是历史的教训。
而且这种腐败会从下至上，或从上至下蔓延（参考中国的腐败），作为一个宗教组织，
本该是帮大家抵制身上的罪，但自己无法抵御罪的诱惑，是对福音的传播的很大的障碍
。新教教会，由于各种限制可能在神学上不如天主教那么人多势众，但更好管理，可以
做到比较的单纯的崇拜神。而且每个人都熟读圣经还是有好处的。
天主教鼓励信徒读圣经么？
【在 T*****n 的大作中提到】
: 主要是太腐败，政治方面的问题。神学方面，我不觉得天主教有问题。
: 今天，在路德宗的故乡德国，在加尔文宗曾经的大本营日内瓦，天主教人数都明显超过
: 了新教人数。
| l****n
发帖数: 302 | 12 新教全球总共有多少人？虽然路德是新教鼻祖，但路德宗能代表新教吗？
还有声明里面的这句话“it denies a monopoly on God's grace by any human being
or institution”是明确反对教宗和主教凌驾于基督徒（泛基督徒概念）之上的吗？ | J*******g
发帖数: 8775 | 13 路德算是宗教改革的第一人，新教教会太多，估计这种声明更多是个姿态。还是不错的。
being
【在 l****n 的大作中提到】
: 新教全球总共有多少人？虽然路德是新教鼻祖，但路德宗能代表新教吗？
: 还有声明里面的这句话“it denies a monopoly on God's grace by any human being
: or institution”是明确反对教宗和主教凌驾于基督徒（泛基督徒概念）之上的吗？
| l****n
发帖数: 302 | 14 我的理解是：
宗教的原意是让人脱离丑恶的第一人生，在第二人生里面寻找安慰和心灵的避难所。
但人的罪性把恶事也带到宗教本身里面去了，让宗教不再是避难所，变成了第一人生的
延伸，结果人盼望的那个第二人生不再存在，纷争由此产生。
有些问题故意用皇帝新装的方式问出来，其实也是在唤回人对神的那么一点点仅存的敬
畏。教会的发展到现在，运作上和第一人生里面的政党，集团，帮派已经没有本质区别
，实质是人对神完全没有了敬畏，只在形式上还维持宗教的样式。如果还这样下去，人
心连避难所也找不到的时候，就天下大乱了。现在的神学思想不知道达成共识的有哪些
，但我个人感觉互相谴责远多于互相包容，这么一点圣经最简单的教训都做不到，这其
实很可怕。 | T*****n
发帖数: 2456 | 15 你如果对你思考的问题真的感兴趣的话，建议你好好读读教会史作为参考再下结论不迟
。历史上的教会有过多少次的危机，包括罗马帝国的灭亡、蛮族入侵、千禧年的混乱、
各种腐败、多个教皇并立、宗教分裂和战争、理性主义和科学主义的冲击，最后是如何
摆脱危机，走向新的发展，这是非常能让人得到启发的。
这里就有一本比较通俗简单的教会史
http://www.chinacath.org/book/html/187/content.html
【在 l****n 的大作中提到】
: 我的理解是：
: 宗教的原意是让人脱离丑恶的第一人生，在第二人生里面寻找安慰和心灵的避难所。
: 但人的罪性把恶事也带到宗教本身里面去了，让宗教不再是避难所，变成了第一人生的
: 延伸，结果人盼望的那个第二人生不再存在，纷争由此产生。
: 有些问题故意用皇帝新装的方式问出来，其实也是在唤回人对神的那么一点点仅存的敬
: 畏。教会的发展到现在，运作上和第一人生里面的政党，集团，帮派已经没有本质区别
: ，实质是人对神完全没有了敬畏，只在形式上还维持宗教的样式。如果还这样下去，人
: 心连避难所也找不到的时候，就天下大乱了。现在的神学思想不知道达成共识的有哪些
: ，但我个人感觉互相谴责远多于互相包容，这么一点圣经最简单的教训都做不到，这其
: 实很可怕。
|
|
