The Joint Declaration of the Doctrine of Justification can be downloaded here: Joint Declaration by the Lutheran World Federation and the Roman Catholic Church (2019)
I. Introduction
In this paper I will summarize the Joint Declaration on the Doctrine of Justification. Then, I will compare its description of the Catholic and Lutheran teachings with the actual doctrinal position of these churches as laid out by the Council of Trent and in the Formula of Concord as well as in the Catechism of the Catholic Church and in Luther's commentary to his translation of the New Testament.
In light of the sources, I will also analyze the validity of the claim that the Declaration presents an important consensus.
The final part will give a short biblical basis for the Protestant doctrine of justification and pastoral implications for the church ministry.
II. Summary of the Joint Declaration on the Doctrine of Justification
Preamble
The Joint Declaration on the Doctrine of Justification is an agreement reached by the Lutheran World Federation and the Roman Catholic Church in 1999. In its preamble the history of the dividing role of this doctrine is summarized (1).
Then, several reports are listed to show the recent developments in the discussion. Furthermore, they show the "high degree of agreement" (4) and the role of this declaration within a long disputation (6).
In paragraph 5, the thesis of the document is given, i.e., to articulate "a consensus on basic truths of the doctrine of justification" and to show that "the remaining differences [...] are no longer the occasion for doctrinal condemnations."
1. Biblical Message of Justification
The good news from John 3:16 is described and explained in the Bible in different ways. While in the OT the gap between human sinfulness and God's holiness is stressed (1.8), the NT focuses on the topics of righteousness and justification. Central here is the justification by God's grace through faith (1.9).
Especially Paul explains this good news which roots in the death and resurrection of Jesus and is given to us through Christ (1.10). It contains forgiveness as well as the termination of the power of sin and death. Again, the declaration states the reformatory solus Christus when it affirms that "all this is from God alone, for Christ's sake, by grace, though faith in 'the gospel of God's Son'" (1.11). Nevertheless, the justified must remain obedient and keep confessing his sins (1.12).
2. The Doctrine of Justification as Ecumenical Problem
Through new theological insights, the partners of this declaration do not any longer see the historical condemnations as valid. In their view, they have reached a "consensus on basic truths concerning the doctrine of justification" (2.13).
3. The Common Understanding of Justification
This consensus leaves enough room for the different interpretations of the two churches (3.14). "We are accepted by God" by grace alone, through faith, and without any merit from our side (3.15). "Through Christ alone we are justified, when we receive this salvation in faith" (3.16).
Furthermore, both sides agree on the importance of the doctrine, whereby Lutherans stress the uniqueness and centrality of this doctrine, while the Catholics emphasize on its connection with other dogmas (3.18).
4. Explicating the Common Understanding of Justification
All humans are sinners and completely depend on God's saving grace to be justified (4.1.19). Catholics see a person's accepting this justification as a cooperation which is a gift of God, not a merit in itself (4.1.20). Lutherans deny that a sinner is able to play an active role in salvation for he "actively oppose[s] God and his saving action" (4.1.21).
Through justification we receive forgiveness of sins and the ability to do works of love (4.2.22). While those two cannot be separated, Lutherans insist that justification is free from any human works. Catholics emphasize that active love always accompanies regeneration, but they do not deny that "justification remains independent of human cooperation" (4.2.24).
Salvation and justification are received through the action of the Holy Spirit in baptism (4.3.25) which results in works of the saved. Lutherans insist on sola fide and see sanctification-although this term is not used in the entire declaration-as a distinct consequence (4.3.26). The Catholic church teaches that one remains dependent on the ongoing justification, although the works that are part of the process do not contribute to justification itself (4.3.27).
Believers remain to be sinners throughout their life. They need daily conversion, penance and forgiveness (4.4.28). Lutherans teach that they are never separated from God and stay justified, despite their sins (4.4.29) while Catholics see a separation from God which is caused voluntarily by sinning and which needs the Sacrament of Reconciliation for forgiveness and to restore the communion (4.4.30).
Although we are justified "apart from works prescribed by the law" (Rom 3:28), God's commandments remain valid (4.5.31) and we have to live according to them.
As believers we can always rely on the promise of God to save us (4.6.34). Especially the Reformers called Christians to look at Jesus and not at the own weakness and fully rely on him, especially in temptations (4.6.35). The Catholic church assures that-not teaching the perseverance of the saints- the believer can "be certain that God intends his salvation" (4.6.36).
The good works of Christians are the fruits of justification and an obligation at the same time (4.7.37). Lutherans see the righteousness of a Christians always as complete (4.7.39) whereas the Catholic teaching understands the works of a believer as adding to one's growth in grace (4.7.38). Nevertheless, both insist that "justification always remains the unmerited gift of grace" (4.7.38).
<5> 5. The Significance and Scope of the Consensus ReachedThe consensus in basic truth builds a foundation that can hold the differences in the understanding of parts of the doctrine (5.40). This means that the teachings presented in this declaration fall neither under the condemnations of the Council of Trent nor under those of the Lutheran Confessions (5.41). Still, those condemnations are to be taken as serious warnings (5.42).
III. Assessment of the Joint Declaration
Protestant Teaching on Justification
The Protestant teaching is summarized in sola gratia, sola fide, solus Christus. Justification is a free gift of God, without any connection to works on our side, to be received only through faith; it is the work of Christ. As the Formula of Concord says, we "are justified before God and saved alone by faith in Christ, so that Christ alone is our righteousness." 1
Any cooperation in justification is not only unnecessary (4.2.24), but would be impossible (4.1.21) for "the yet unregenerate will of man is not only averse from God, but has become even hostile to God". 2
Sanctification, on the other hand, is clearly to be distinguished from justification (4.3.26). While the latter happens at the beginning of a Christian's life and is complete, the "renewing of man [...] is rightly distinguished from the justification of faith."3 It is a process which is never completed in this life, but it leads to good works as result of justification (4.7.39) for "after that man is justified by faith, then that true and living faith works by love." 4
Although we sin daily, we "are totally righteous, in that God forgives [our sins]" (4.4.29). This, as well, is by grace alone. "For his [Christ's] obedience' sake alone we have by grace the remission of sins."5
Lutherans believe in the perseverance of the saints. Although Christians still sin, "they ought not to doubt either of the righteousness which is imputed to them through faith or concerning their eternal salvation."6
In sum, the Declaration depicts the Lutheran teaching in the right way.
Catholic Teaching on Justification
The Declaration states that Catholics see the consent of a person as a necessary cooperation but "not as an action arising from innate human abilities" (4.1.20). Furthermore, justification is "independent of human cooperation" (4.2.24). The obvious contradiction-is there a cooperation or not-is overlooked!
The Council of Trent teaches that a person must cooperate in justification and "be prepared and disposed by the movement of his own will."7 Any other teaching is condemned.
About the process of sanctification, it is stated that it is ongoing justification for "this justifying grace never becomes a human possession" (4.2.27). The Council of Trent even says about those who see the "works [of sanctification] are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof: let him be anathema."8
For forgiveness, a sinner "must receive pardon and peace in the Sacrament of Reconciliation" (4.4.30). This means that one can only get forgiveness through the Catholic Church and it includes penance, i.e., human works. The Council of Trent condemns the teaching that one "is able indeed to recover the justice which he has lost, but by faith alone without the sacrament of Penance."9
About the assurance of salvation, the Declaration says that "the believer may yet be certain that God intends his salvation" (4.6.36). This is no assurance. The Council of Trent even the clear opposite of the perseverance of the saints and condemns those who say to "have that great gift of perseverance unto the end."10
In sum, the Declaration is not entirely clear about the Catholic teaching on justification, partly misstates the doctrine and partly leaves important details our.
The Consensus
In the light of the different teachings, it is clear that the consensus, which the Declaration claims to have found, is non-existent.
It starts with a fundamental contradiction. In the preamble it says that the condemnations of the churches "are still valid today" (1). But then it states that "in the light of this consensus, the corresponding doctrinal condemnations [...] do not apply to today's partner" (2.13). This is only possible if one party changed its position (which did not happen), or the consensus is no real consensus (which is, sadly, true). The problem is that both churches understand different things by their statements.
"Justification takes place solely by God's grace" (4.1.19) can mean that there are no human works involved (Protestant) or that a person has do be an active part before justification (Catholic). Furthermore, justification is not defined in the same way-it can be an event (Protestant) or a process (Catholic). Is forgiveness a free gift or does the sinner need the church and good works (penance)? In addition, the Catholic Church teaches that "outside the Church there is no salvation."11 This condemns all Protestants despite any consensus.
IV. Biblical Warrant and Pastoral Implications of the Protestant View
Biblical Warrant
"[We] are justified by his grace as a gift, through the redemption that is in Christ Jesus" (Rom 3:24). First, justification means that God declares a person righteous, that he imputes Christ's righteousness to us,12 and establishes a new relationship to him.13
Second, Paul explains grace in verse 28. "We hold that one is justified by faith apart from works of the law." There are no human works involved. The channel through which we receive our righteousness is faith in Christ.
Third, this faith is no work either. In Ephesians 2, Paul describes our situation before our salvation. We "were dead in the trespasses and sins" (v. 1) and "by nature children of wrath" (v. 3). We were unable to turn to God, to repent, to believe. But God did it all for us (Eph 2:4-6), he saved us by grace and made us alive. We could not do anything. "For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast" (Eph 2:8-9).
So, "justification is an instantaneous legal act of God in which he (1) thinks of our sins as forgiven and Christ's righteousness as belonging to us, and (2) declares us to be righteous in his sight."14 Sanctification and good works are the consequence, but not part of justification.
Pastoral Implications
A pastor (shepherd) has two duties: to protect his flock from enemies and other dangers and to nourish them. Both parts relate to sound doctrine and teaching.
Our justification by grace through Christ is the center of the gospel.15 "If we are to safeguard the truth of the gospel for future generations, we must understand the truth of justification."16 Bavinck even says, "Justification is the doctrine on which the church stands or falls."17 Either we believe in justification by grace alone, through faith alone, and worked by Christ alone;18 or we add our own works to this and big problems arise.
First, we contradict the Bible. The moment we build a teaching that is not based on Scripture we go astray19 and will miss many blessings that God would have for us.
Second, we destroy the doctrine of the perseverance of the saints. If I have to avoid the fatal sin of falling away by my own power, I can never be sure of my salvation-actually, I personally would be quite sure of my damnation.
On the other hand, if I believe in salvation by grace alone, I do not need to have any work to show. I am saved without any own work, eternally. What a relieve. Then, I can truly say, "since we have been justified by faith, we have peace with God through our Lord Jesus Christ" (Rom 5:1).
Third, a logical consequence is that I also need to add my works to receive forgiveness. But every work of penance includes more sin for I am not perfect. On the other hand, I experience a real relief if I believe that "forgiveness is God's gift; it cannot be earned."20
Fourth, I rob Jesus' glory. He did it all. If I think that I can add anything, I take part of the credit. But if I praise him for everything-because I couldn't do anything to get saved, I even was his enemy-then I give him all the glory that he deserves.
So, teaching and protecting this wonderful doctrine leads to a better understanding of the Bible, to a real peace with and in God, and to a greater glory of Christ. All that is left, is to implement and preach it in our churches.
V. Conclusion
In this paper I summarized and analyzed the Joint Declaration of the Doctrine of Justification. In doing so, I compared the findings and statements with the actual teachings of the Catholic Church and the Lutheran Church.
The result is that, first, the Declaration itself contains contradictions, second, it does not contain the consensus it claims to present, and third, the doctrine of the Catholic Church is different from its appearance in the document and very different from the Protestant teaching.
Finally, I presented a short biblical basis for the Protestant position and its most fundamental pastoral implications.
Bibliography
all Bible quotes: The Holy Bible: English Standard Version. Wheaton: Crossway, 2016.
Schaff, Philip. The Evangelical Protestant Creeds. Vol. 3 of The Creeds of Christendom, with a History and Critical Notes, 3rd rev. and enl. ed. New York: Harper & Brothers, 1882.
Schaff, Philip. The Greek and Latin Creeds. Vol. 2 of The Creeds of Christendom, with a History and Critical Notes. New York: Harper & Brothers, 1890.
Catholic Church, Catechism of the Catholic Church, 2nd ed. Vatican: Libreria Editrice Vaticana, 1997.
Luther, Martin. Das Neue Testament mit Einleitung und erklärenden Anmerkungen. Berlin: Wiegandt und Grieben, 1852.
Grudem, Wayne. Systematic Theology: An Introduction to Biblical Doctrine, 2nd ed. Grand Rapids: Zondervan Academic, 2020.
Bavinck, Herman. Holy Spirit, Church, and New Creation. Vol. 4 of Reformed Dogmatics. Edited by John Bolt. Translated by John Vriend. Grand Rapids: Baker Academic, 2008.
Philip Schaff, The Evangelical Protestant Creeds, vol. 3 of The Creeds of Christendom, with a History and Critical Notes, 3rd rev. and enl. ed. (New York: Harper & Brothers, 1882), 114.
Schaff, Protestant Creeds, 108.
Schaff, Protestant Creeds, 117.
Schaff, Protestant Creeds, 118.
Schaff, Protestant Creeds, 116.
Schaff, Protestant Creeds, 117.
Philip Schaff, The Greek and Latin Creeds, vol. 2 of The Creeds of Christendom, with a History and Critical Notes (New York: Harper & Brothers, 1890), 112.
Schaff, Greek and Latin Creeds, 115.
Schaff, Greek and Latin Creeds, 117.
Schaff, Greek and Latin Creeds, 114.
Catholic Church, Catechism of the Catholic Church, 2nd ed. (Vatican: Libreria Editrice Vaticana, 1997), 224.
Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, 2nd ed. (Grand Rapids: Zondervan Academic, 2020), 888. Cf. comment on Rom 3:24 in Martin Luther, Das Neue Testament mit Einleitung und erklärenden Anmerkungen (Berlin: Wiegandt und Grieben, 1852), 23.
Luther, Das Neue Testament, 23.
Grudem, Systematic Theology, 885. Cf. Herman Bavinck, Holy Spirit, Church, and New Creation, vol. 4 of Reformed Dogmatics, ed. John Bolt, trans. John Vriend (Grand Rapids: Baker Academic, 2008), 183-85.
Bavinck, Dogmatics, 190.
Grudem, Systematic Theology, 884.
Bavinck, Dogmatics, 177.
This does not mean that the Father and the Holy Spirit play no role in justification.
Cf. Grudem, Systematic Theology, 8.
Bavinck, Dogmatics, 176.