This material is a reproduction of the Joint
Declaration referenced in, "The One World Church Is
Coming Together" in the May-June 1998 issue of FOUNDATION. It is
provided for reference and documentation purposes (it is not copyrighted).
JOINT DECLARATION ON THE DOCTRINE OF
JUSTIFICATION
[between the Roman Catholic Church and the Lutheran World
Federation]
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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 Confessions3 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 Church9 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.
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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" (John 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 (Psalm 51:1-5;
Daniel 9:5f.; Ecclesiastes/Qoheleth 8:9f.; Ezra 9:6f.) and human disobedience (Genesis
3:1-19; Nehemiah 9:16f., 26) as well as of God's "righteousness" (Isaiah 46:13;
51:5-8; 56:1 [cf. 53:11]; Jeremiah 9:24) and "judgment" (Ecclesiastes/Qoheleth
12:14; Psalm 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 (5:1-3; 10:37-38), 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" (Galatians 5:1-13; cf. Romans 6:7), "reconciled
to God" (2 Corinthians 5:18-2 1; cf. Romans 5:1 1), "peace with God"
(Romans 5:1), "new creation" (2 Corinthians 5:17), "alive to God in Christ
Jesus" (Romans 6:11, 23), or "sanctified in Christ Jesus" (cf. I
Corinthians 1:2; 1:31; 2 Corinthians 1:1). Chief among these is the
"justification" of sinful human beings by God's grace through faith (Romans
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" (Romans 1: 1617) and that
grants "justification" (Romans 3:21-31). He proclaims Christ as "our
righteousness" (I Corinthians 1: 30), applying to the risen Lord what Jeremiah
proclaimed about God himself (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" (Romans 4:25). All human beings are in
need of God's righteousness, "since all have sinned and fall short of the glory of
God" (Romans 2:23; cf. Romans 1: 18-3:22; 11:32; Galatians 3:22). In Galatians (3:6)
and Romans (4:3-9), Paul understands Abraham's faith (Genesis 15:6) as faith in the God
who justifies the sinner 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 (Habakkuk 2:4; cf. Galatians 3:1
1; Romans 1: 17). In Paul's letters, God's righteousness is also power for those who have
faith (Romans 1: 17; 2 Corinthians 5:21). In Christ he makes it their righteousness (2
Corinthians 5:21). Justification becomes ours through Christ Jesus "whom God put
forward as a sacrifice of atonement by his blood, effective through faith" (Romans
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" (Ephesians 2:8-9).
11. Justification is the forgiveness of sins (cf. Romans 3:23-25; Acts
13:39; Luke 18:14), liberation from the dominating power of sin and death (Romans 5:12-21)
and from the curse of the law (Galatians 3:10-14). It is acceptance into communion with
God: already now, but then fully in God's coming kingdom (Romans 5:1-2). It unites with
Christ and with his death and resurrection (Romans 6:5). It occurs in the reception of the
Holy Spirit in Baptism and incorporation into the one body (Romans 8:1-2, 9-1 1; I
Corinthians 12:12-13). All this is from God alone, for Christ's sake, by grace, through
faith in "the Gospel of God's Son" (Romans 1: 1-3).
12. The justified live by faith that comes from the Word of Christ
(Romans10:17) and is active through love (Galatians 5:6), the fruit of the Spirit
(Galatians 5:22). But since the justified are assailed from within and without by powers
and desires (Romans 8:35-39; Galatians 5:16-2 1) and fall into sin (I John 1: 8, 1 0),
they must constantly hear God's promises anew, confess their sins (I John 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" (Philippians 2:12-13). But the good news
remains: "there is now no condemnation for those who are in Christ Jesus"
(Romans 8: 1), and in whom Christ lives (Galatians 2:20). Christ's "act of
righteousness leads to justification and life for all" (Romans 5:18).
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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, who is to be trusted above all things as the one Mediator
(I Timothy 2:5-6) through whom God in the Holy Spirit gives himself and pours out his
renewing gifts [cf. Sources, section 3].
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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.
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 (I Corinthians 1: 30): both the forgiveness of sin and
the saving presence of God himself. Because Catholics and Lutherans confess this together,
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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, 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 (Romans 3:27). [See Sources, section 4.3.] [Click Here
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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. Romans 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. Galatians 5:16; Romans 7:7- 10). The justified also must ask
God daily for forgiveness as in the Lord's Prayer (Matthew 6:12; 1 John 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 (I John 1:8; Romans 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 (Deuteronomy 6:5; Matthew 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" (Romans 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 sin always involves 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 death17 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, 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" (Romans 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, 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. [Click
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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. Matthew 16:19; 18:18). With the Second Vatican
Council, Catholics state: to have faith is to entrust oneself totally to God,19
who liberates us from the darkness of sin and death and 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, 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, section 4.7.]
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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 paragraphs 18 to 39 are acceptable. Therefore
the Lutheran and the Catholic explications of justification are in their difference open
to one another and do not destroy the consensus regarding basic truths.
41. Thus the doctrinal condemnations of the 16th century, in so far as
they relate to the doctrine of justification, appear in a new light: The teaching of the
Lutheran churches presented in this 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, authority in the church, ministry, the
sacraments, and the relation between justification and social ethics. We are convinced
that the consensus we have reached offers a solid basis for this clarification. The
Lutheran churches and the Roman Catholic Church will continue to strive together to deepen
this common understanding of justification and to make it bear fruit in the life and
teaching of the churches.
44. We give thanks to the Lord for this decisive step forward on the way
to overcoming the division of the church. We ask the Holy Spirit to lead us further toward
that visible unity which is Christ's will.
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Footnotes:
1. The Smalcald Articles,II,I;Book of Concord,292.
2. "Rector et judex super omnia genera doctrinarum," Weimar
Edition of Luther's Works (WA), 39,1, 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), pages 168-189.
5. Published by the Lutheran World Federation (Geneva, 1994).
6. Lutherans 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 'Lehrverurteilungenkirchentrennend?'," Okumenische Rundschau 44 (1995):
99-102; including the position papers which underlie this resolution, cf.
Lehrverurteilungen im Gesprach, Die ersten offiziellen Stellungnahmen aus den
evangelischen Kitchen in Deutschland (Gottingen: 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," paragraphs 26-30; "Justification
by Faith," paragraphs l22-147. At the request of the U.S. 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), pages 124-180. The results of this study were summarized in the dialogue
report "Justification by Faith" in paragraphs 139-143.
11. "All Under One Christ," paragraph 14, in Growth in
Agreement, pages 241-247.
12. Cf. Luther's Works, American Edition 32:227; Weimar Edition 8:106.
13. Cf. Denzinger-Schönmetzer, Enchiridion Symbolorum 1528.
14. Cf. Denzinger-Schönmetzer, Enchiridion Symbolorum 1530.
15. Cf. Apology 11:38-45; Book of Concord, 105f.
16. Cf. Denzinger-Schönmetzer, Enchiridion Symbolorum 1515.
17. Cf. Denzinger-Schönmetzer, Enchiridion Symbolorum 1515.
18. Cf. Denzinger-Schönmetzer, Enchiridion Symbolorum 1545.
19. Cf. Dei Verbum 5.
20. Cf. Dei Verbum 4.
21. Condemnations of the Reformation Era, 27.
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