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From Conflict To Communion. Lutheran Catholic Common Commemoration of The Reformation in 2017
From Conflict To Communion. Lutheran Catholic Common Commemoration of The Reformation in 2017
ReportoftheLutheranRomanCatholicCo
FROMCONFLICTTOCOMMUNION
LutheranCatholicCommon
CommemorationoftheReformationin2017
Contents
Foreword
Introduction
ChapterI
CommemoratingtheReformationinanEcumenicalandGlobalAge
Thecharacterofpreviouscommemorations
Thefirstecumenicalcommemoration
Commemorationinanewglobalandsecularcontext
Newchallengesforthe2017commemoration
ChapterII
NewPerspectivesonMartinLutherandtheReformation
ContributionsofresearchontheMiddleAges
TwentiethcenturyCatholicresearchonLuther
Ecumenicalprojectspreparingthewayforconsensus
Theimportanceofecumenicaldialogues
ChapterIII
AHistoricalSketchoftheLutheranReformationandtheCatholicResponse
Whatdoesreformationmean?
Reformationflashpoint:controversyoverindulgences
Lutherontrial
Failedencounters
ThecondemnationofMartinLuther
TheauthorityofScripture
LutherinWorms
BeginningsoftheReformationmovement
Needforoversight
BringingtheScripturetothepeople
Theologicalattemptstoovercomethereligiousconflict
ChapterIV
BasicThemesofMartinLuthersTheologyinLightoftheLutheranRomanCatholic
Dialogues
Structureofthischapter
MartinLuthersmedievalheritage
Monasticandmysticaltheology
Justification
Eucharist
Ministry
LutheranCatholicdialogueonministry
Scriptureandtradition
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ChapterV
CalledtoCommonCommemoration
Baptism:Thebasisforunityandcommoncommemoration
ChapterVI
FiveEcumenicalImperatives
Abbreviations
LutheranRomanCatholicCommissiononUnity
CommonStatements
PhaseI(19671972)
PhaseII(19731984)
PhaseIII(19861993)
PhaseIV(19952006)
LutheranRomanCatholicCommissiononUnity
Lutherans
Members
Consultant
Staff
RomanCatholics
Members
Consultants
Staff
Foreword
MartinLuthersstrugglewithGoddroveanddefinedhiswholelife.Thequestion,HowcanI
findagraciousGod?plaguedhimconstantly.HefoundthegraciousGodinthegospelof
JesusChrist.TruetheologyandtheknowledgeofGodareinthecrucifiedChrist.
In2017,CatholicandLutheranChristianswillmostfittinglylookbackoneventsthat
occurred500yearsearlierbyputtingthegospelofJesusChristatthecenter.Thegospel
shouldbecelebratedandcommunicatedtothepeopleofourtimesothattheworldmay
believethatGodgivesGodselftohumanbeingsandcallsusintocommunionwithGodself
andGodschurch.Hereinliesthebasisforourjoyinourcommonfaith.
Tothisjoyalsobelongsadiscerning,selfcriticallookatourselves,notonlyinourhistory,
butalsotoday.WeChristianshavecertainlynotalwaysbeenfaithfultothegospelalltoo
oftenwehaveconformedourselvestothethoughtandbehavioralpatternsofthesurrounding
world.Repeatedly,wehavestoodinthewayofthegoodnewsofthemercyofGod.
Bothasindividualsandasacommunityofbelievers,weallconstantlyrequirerepentance
andreformencouragedandledbytheHolySpirit.WhenourLordandMaster,Jesus
Christ,saidRepent,Hecalledfortheentirelifeofbelieverstobeoneofrepentance.Thus
readstheopeningstatementofLuthers95Thesesfrom1517,whichtriggeredthe
Reformationmovement.
Althoughthisthesisisanythingbutselfevidenttoday,weLutheranandCatholicChristians
wanttotakeitseriouslybydirectingourcriticalglancefirstatourselvesandnotateach
other.Wetakeasourguidingrulethedoctrineofjustification,whichexpressesthemessage
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ofthegospelandthereforeconstantlyservestoorientalltheteachingandpracticeofour
churchestoChrist(JointDeclarationontheDoctrineofJustification).
ThetrueunityofthechurchcanonlyexistasunityinthetruthofthegospelofJesusChrist.
Thefactthatthestruggleforthistruthinthesixteenthcenturyledtothelossofunityin
WesternChristendombelongstothedarkpagesofchurchhistory.In2017,wemustconfess
openlythatwehavebeenguiltybeforeChristofdamagingtheunityofthechurch.This
commemorativeyearpresentsuswithtwochallenges:thepurificationandhealingof
memories,andtherestorationofChristianunityinaccordancewiththetruthofthegospelof
JesusChrist(Eph4:46).
Thefollowingtextdescribesawayfromconflicttocommunionawaywhosegoalwe
havenotyetreached.Nevertheless,theLutheranCatholicCommissionforUnityhastaken
seriouslythewordsofPopeJohnXXIII,Thethingsthatuniteusaregreaterthanthosethat
divideus.
WeinviteallChristianstostudythereportofourCommissionbothopenmindedlyand
critically,andtocomewithusalongthewaytoadeepercommunionofallChristians.
KarlheinzDiez EeroHuovinen
AuxiliaryBishopofFulda BishopEmeritusofHelsinki
(onbehalfoftheCatholiccochair) Lutherancochair
Introduction
1.In2017,LutheranandCatholicChristianswillcommemoratetogetherthe500th
anniversaryofthebeginningoftheReformation.LutheransandCatholicstodayenjoya
growthinmutualunderstanding,cooperation,andrespect.Theyhavecometoacknowledge
thatmoreunitesthandividesthem:aboveall,commonfaithintheTriuneGodandthe
revelationinJesusChrist,aswellasrecognitionofthebasictruthsofthedoctrineof
justification.
2.Alreadythe450thanniversaryoftheAugsburgConfessionin1980offeredbothLutherans
andCatholicstheopportunitytodevelopacommonunderstandingofthefoundationaltruths
ofthefaithbypointingtoJesusChristasthelivingcenterofourChristianfaith.(1)Onthe
500thanniversaryofMartinLuthersbirthin1983,theinternationaldialoguebetween
RomanCatholicsandLutheransjointlyaffirmedanumberofLuthersessentialconcerns.
ThecommissionsreportdesignatedhimWitnesstoJesusChristanddeclared,Christians,
whetherProtestantorCatholic,cannotdisregardthepersonandthemessageofthisman.(2)
3.Theupcomingyearof2017challengesCatholicsandLutheranstodiscussindialoguethe
issuesandconsequencesoftheWittenbergReformation,whichcenteredonthepersonand
thoughtofMartinLuther,andtodevelopperspectivesfortheremembranceand
appropriationoftheReformationtoday.Luthersreformingagendaposesaspiritualand
theologicalchallengeforbothcontemporaryCatholicsandLutherans.
ChapterI
CommemoratingtheReformationinan
EcumenicalandGlobalAge
4.Everycommemorationhasitsowncontext.Today,thecontextincludesthreemain
challenges,whichpresentbothopportunitiesandobligations:(1)Itisthefirst
commemorationtotakeplaceduringtheecumenicalage.Therefore,thecommon
commemorationisanoccasiontodeepencommunionbetweenCatholicsandLutherans.(2)
Itisthefirstcommemorationintheageofglobalization.Therefore,thecommon
commemorationmustincorporatetheexperiencesandperspectivesofChristiansfromSouth
andNorth,EastandWest.(3)Itisthefirstcommemorationthatmustdealwiththenecessity
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ofanewevangelizationinatimemarkedbyboththeproliferationofnewreligious
movementsand,atthesametime,thegrowthofsecularizationinmanyplaces.Therefore,the
commoncommemorationhastheopportunityandobligationtobeacommonwitnessof
faith.
Thecharacterofpreviouscommemorations
5.Relativelyearly,31October1517becameasymbolofthesixteenthcenturyProtestant
Reformation.Stilltoday,manyLutheranchurchesremembereachyearon31Octoberthe
eventknownastheReformation.ThecentennialcelebrationsoftheReformationhave
beenlavishandfestive.Theopposingviewpointsofthedifferentconfessionalgroupshave
beenespeciallyvisibleattheseevents.ForLutherans,thesecommemorativedaysand
centennialswereoccasionsfortellingonceagainthestoryofthebeginningofthe
characteristicevangelicalformoftheirchurchinordertojustifytheirdistinctive
existence.ThiswasnaturallytiedtoacritiqueoftheRomanCatholicChurch.Ontheother
side,CatholicstooksuchcommemorativeeventsasopportunitiestoaccuseLutheransofan
unjustifiabledivisionfromthetruechurchandarejectionofthegospelofChrist.
6.Politicalandchurchpoliticalagendasfrequentlyshapedtheseearliercentenary
commemorations.In1617,forexample,theobservanceofthe100thanniversaryhelpedto
stabilizeandrevitalizethecommonReformationidentityofLutheransandReformedattheir
jointcommemorativecelebrations.LutheransandReformeddemonstratedtheirsolidarity
throughstrongpolemicsagainsttheRomanCatholicChurch.Togethertheycelebrated
LutherastheliberatorfromtheRomanyoke.Muchlater,in1917,amidsttheFirstWorld
War,LutherwasportrayedasaGermannationalhero.
Thefirstecumenicalcommemoration
7.Theyear2017willseethefirstcentennialcommemorationoftheReformationtotake
placeduringtheecumenicalage.ItwillalsomarkfiftyyearsofLutheranRomanCatholic
dialogue.Aspartoftheecumenicalmovement,prayingtogether,worshippingtogether,and
servingtheircommunitiestogetherhaveenrichedCatholicsandLutherans.Theyalsoface
political,social,andeconomicchallengestogether.Thespiritualityevidentin
interconfessionalmarriageshasbroughtforthnewinsightsandquestions.Lutheransand
Catholicshavebeenabletoreinterprettheirtheologicaltraditionsandpractices,recognizing
theinfluencestheyhavehadoneachother.Therefore,theylongtocommemorate2017
together.
8.Thesechangesdemandanewapproach.Itisnolongeradequatesimplytorepeatearlier
accountsoftheReformationperiod,whichpresentedLutheranandCatholicperspectives
separatelyandofteninoppositiontooneanother.Historicalremembrancealwaysselects
fromamongagreatabundanceofhistoricalmomentsandassimilatestheselectedelements
intoameaningfulwhole.Becausetheseaccountsofthepastweremostlyoppositional,they
notinfrequentlyintensifiedtheconflictbetweentheconfessionsandsometimesledtoopen
hostility.
9.Thehistoricalremembrancehashadmaterialconsequencesfortherelationshipofthe
confessionstoeachother.Forthisreason,acommonecumenicalremembranceofthe
LutheranReformationisbothsoimportantandatthesametimesodifficult.Eventoday,
manyCatholicsassociatethewordReformationfirstofallwiththedivisionofthechurch,
whilemanyLutheranChristiansassociatethewordReformationchieflywiththe
rediscoveryofthegospel,certaintyoffaithandfreedom.Itwillbenecessarytotakeboth
pointsofdepartureseriouslyinordertorelatethetwoperspectivestoeachotherandbring
themintodialogue.
Commemorationinanewglobalandsecularcontext
10.Inthelastcentury,Christianityhasbecomeincreasinglyglobal.Therearetoday
ChristiansofvariousconfessionsthroughoutthewholeworldthenumberofChristiansin
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theSouthisgrowing,whilethenumberofChristiansintheNorthisshrinking.Thechurches
oftheSoutharecontinuallyassumingagreaterimportancewithinworldwideChristianity.
Thesechurchesdonoteasilyseetheconfessionalconflictsofthesixteenthcenturyastheir
ownconflicts,eveniftheyareconnectedtothechurchesofEuropeandNorthAmerica
throughvariousChristianworldcommunionsandsharewiththemacommondoctrinalbasis.
Withregardtotheyear2017,itwillbeveryimportanttotakeseriouslythecontributions,
questions,andperspectivesofthesechurches.
11.InlandswhereChristianityhasalreadybeenathomeformanycenturies,manypeople
haveleftthechurchesinrecenttimesorhaveforgottentheirecclesialtraditions.Inthese
traditions,churcheshavehandedonfromgenerationtogenerationwhattheyhadreceived
fromtheirencounterwiththeHolyScripture:anunderstandingofGod,humanity,andthe
worldinresponsetotherevelationofGodinJesusChristthewisdomdevelopedoverthe
courseofgenerationsfromtheexperienceoflifelongengagementofChristianswithGod
andthetreasuryofliturgicalforms,hymnsandprayers,catecheticalpractices,anddiaconal
services.Asaresultofthisforgetting,muchofwhatdividedthechurchinthepastis
virtuallyunknowntoday.
12.Ecumenism,however,cannotbaseitselfonforgetfulnessoftradition.Buthow,then,will
thehistoryoftheReformationberememberedin2017?Whatofthatwhichthetwo
confessionsfoughtoverinthesixteenthcenturydeservestobepreserved?Ourfathersand
mothersinthefaithwereconvincedthattherewassomethingworthfightingfor,something
thatwasnecessaryforalifewithGod.Howcantheoftenforgottentraditionsbehandedon
toourcontemporariessoasnottoremainobjectsofantiquarianinterestonly,butrather
supportavibrantChristianexistence?Howcanthetraditionsbepassedoninsuchawaythat
theydonotdignewtrenchesbetweenChristiansofdifferentconfessions?
Newchallengesforthe2017commemoration
13.Overthecenturies,churchandcultureoftenhavebeeninterwoveninthemostintimate
waypossible.Muchthathasbelongedtothelifeofthechurchhas,overthecourseof
centuries,alsofoundaplaceintheculturesofthosecountriesandplaysaroleinthemeven
tothisday,evenattimesindependentlyofthechurches.Thepreparationsfor2017willneed
toidentifythesevariouselementsofthetraditionnowpresentintheculture,tointerpret
them,andtoleadaconversationbetweenchurchandcultureinlightofthesedifferent
aspects.
14.Formorethanahundredyears,Pentecostalandothercharismaticmovementshave
becomeverywidespreadacrosstheglobe.Thesepowerfulmovementshaveputforwardnew
emphasesthathavemademanyoftheoldconfessionalcontroversiesseemobsolete.The
Pentecostalmovementispresentinmanyotherchurchesintheformofthecharismatic
movement,creatingnewcommonalitiesandcommunitiesacrossconfessionalboundaries.
Thus,thismovementopensupnewecumenicalopportunitieswhile,atthesametime,
creatingadditionalchallengesthatwillplayasignificantroleintheobservanceofthe
Reformationin2017.
15.WhilethepreviousReformationanniversariestookplaceinconfessionallyhomogenous
lands,orlandsatleastwhereamajorityofthepopulationwasChristian,todayChristians
liveworldwideinmultireligiousenvironments.Thispluralismposesanewchallengefor
ecumenism,makingecumenismnotsuperfluousbut,onthecontrary,allthemoreurgent,
sincetheanimosityofconfessionaloppositionsharmsChristiancredibility.HowChristians
dealwithdifferencesamongthemselvescanrevealsomethingabouttheirfaithtopeopleof
otherreligions.BecausethequestionofhowtohandleinnerChristianconflictisespecially
acuteontheoccasionofrememberingthebeginningoftheReformation,thisaspectofthe
changedsituationdeservesspecialattentioninourreflectionsontheyear2017.
ChapterII
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NewPerspectivesonMartinLutherandtheReformation
16.Whathappenedinthepastcannotbechanged,butwhatisrememberedofthepastand
howitisrememberedcan,withthepassageoftime,indeedchange.Remembrancemakesthe
pastpresent.Whilethepastitselfisunalterable,thepresenceofthepastinthepresentis
alterable.Inviewof2017,thepointisnottotelladifferenthistory,buttotellthathistory
differently.
17.LutheransandCatholicshavemanyreasonstoretelltheirhistoryinnewways.They
havebeenbroughtclosertogetherthroughfamilyrelations,throughtheirservicetothelarger
worldmission,andthroughtheircommonresistancetotyranniesinmanyplaces.These
deepenedcontactshavechangedmutualperceptions,bringingnewurgencyforecumenical
dialogueandfurtherresearch.Theecumenicalmovementhasalteredtheorientationofthe
churchesperceptionsoftheReformation:ecumenicaltheologianshavedecidednotto
pursuetheirconfessionalselfassertionsattheexpenseoftheirdialoguepartnersbutratherto
searchforthatwhichiscommonwithinthedifferences,evenwithintheoppositions,andthus
worktowardovercomingchurchdividingdifferences.
ContributionsofresearchontheMiddleAges
18.Researchhascontributedmuchtochangingtheperceptionofthepastinanumberof
ways.InthecaseoftheReformation,theseincludetheProtestantaswellastheCatholic
accountsofchurchhistory,whichhavebeenabletocorrectpreviousconfessionaldepictions
ofhistorythroughstrictmethodologicalguidelinesandreflectionontheconditionsoftheir
ownpointsofviewandpresuppositions.OntheCatholicsidethatappliesespeciallytothe
newerresearchonLutherandReformationand,ontheProtestantside,toanalteredpicture
ofmedievaltheologyandtoabroaderandmoredifferentiatedtreatmentofthelateMiddle
Ages.IncurrentdepictionsoftheReformationperiod,thereisalsonewattentiontoavast
numberofnontheologicalfactorspolitical,economic,social,andcultural.Theparadigm
ofconfessionalizationhasmadeimportantcorrectionstoprevioushistoriographyofthe
period.
19.ThelateMiddleAgesarenolongerseenastotaldarkness,asoftenportrayedby
Protestants,noraretheyperceivedasentirelylight,asinolderCatholicdepictions.Thisage
appearstodayasatimeofgreatoppositionsofexternalpietyanddeepinteriorityof
worksorientedtheologyinthesenseofdoutdes(Igiveyousothatyougiveme)and
convictionofonestotaldependenceonthegraceofGodofindifferencetowardreligious
obligations,eventheobligationsofoffice,andseriousreforms,asinsomeofthemonastic
orders.
20.Thechurchwasanythingbutamonolithicentitythecorpuschristianumencompassed
verydiversetheologies,lifestyles,andconceptionsofthechurch.Historianssaythatthe
fifteenthcenturywasanespeciallypioustimeinthechurch.Duringthisperiod,moreand
morelaypeoplereceivedagoodeducationandsowereeagertohearbetterpreachinganda
theologythatwouldhelpthemtoleadChristianlives.Lutherpickeduponsuchstreamsof
theologyandpietyanddevelopedthemfurther.
TwentiethcenturyCatholicresearchonLuther
21.TwentiethcenturyCatholicresearchonLutherbuiltuponaCatholicinterestin
Reformationhistorythatawakenedinthesecondhalfofthenineteenthcentury.These
theologiansfollowedtheeffortsoftheCatholicpopulationintheProtestantdominated
Germanempiretofreethemselvesfromaonesided,antiRoman,Protestanthistoriography.
ThebreakthroughforCatholicscholarshipcamewiththethesisthatLutherovercamewithin
himselfaCatholicismthatwasnotfullyCatholic.Accordingtothisview,thelifeand
teachingofthechurchinthelateMiddleAgesservedmainlyasanegativefoilforthe
ReformationthecrisisinCatholicismmadeLuthersreligiousprotestquiteconvincingto
some.
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22.Inanewway,Lutherwasportrayedasanearnestreligiouspersonandconscientiousman
ofprayer.PainstakinganddetailedhistoricalresearchhasdemonstratedthatCatholic
literatureonLutheroverthepreviousfourcenturiesrightupthroughmodernityhadbeen
significantlyshapedbythecommentariesofJohannesCochaleus,acontemporaryopponent
ofLutherandadvisortoDukeGeorgeofSaxony.CochaleushadcharacterizedLutherasan
apostatizedmonk,adestroyerofChristendom,acorrupterofmorals,andaheretic.The
achievementofthisfirstperiodofcritical,butsympathetic,engagementwithLuthers
characterwasthefreeingofCatholicresearchfromtheonesidedapproachofsuchpolemical
worksonLuther.SoberhistoricalanalysesbyotherCatholictheologiansshowedthatitwas
notthecoreconcernsoftheReformation,suchasthedoctrineofjustification,whichledto
thedivisionofthechurchbut,rather,Lutherscriticismsoftheconditionofthechurchathis
timethatsprangfromtheseconcerns.
23.ThenextstepforCatholicresearchonLutherwastouncoveranalogouscontents
embeddedindifferenttheologicalthoughtstructuresandsystems,carriedoutespeciallybya
systematiccomparisonbetweentheexemplarytheologiansofthetwoconfessions,Thomas
AquinasandMartinLuther.ThisworkallowedtheologianstounderstandLutherstheology
withinitsownframework.Atthesametime,Catholicresearchexaminedthemeaningofthe
doctrineofjustificationwithintheAugsburgConfession.HereLuthersreformingconcerns
couldbesetwithinthebroadercontextofthecompositionoftheLutheranconfessions,with
theresultthattheintentionoftheAugsburgConfessioncouldbeseenasexpressing
fundamentalreformingconcernsaswellaspreservingtheunityofthechurch.
Ecumenicalprojectspreparingthewayforconsensus
24.Theseeffortsleddirectlytotheecumenicalproject,begunin1980byLutheranand
CatholictheologiansinGermanyontheoccasionofthe450thanniversaryofthepresentation
oftheAugsburgConfession,ofaCatholicrecognitionoftheAugsburgConfession.The
extensiveachievementsofalaterecumenicalworkinggroupofProtestantandCatholic
theologians,tracingitsrootsbacktothisprojectofCatholicresearchonLuther,resultedin
thestudyTheCondemnationsoftheReformationEra:DoTheyStillDivide?(3)
25.TheJointDeclarationontheDoctrineofJustification,(4)signedbyboththeLutheran
WorldFederationandtheRomanCatholicChurchin1999,builtonthisgroundworkaswell
asontheworkoftheUSdialogueJustificationbyFaith,(5)andaffirmedaconsensusinthe
basictruthsofthedoctrineofjustificationbetweenLutheransandCatholics.
Catholicdevelopments
26.TheSecondVaticanCouncil,respondingtothescriptural,liturgical,andpatristicrevival
oftheprecedingdecades,dealtwithsuchthemesasesteemandreverencefortheHoly
Scriptureinthelifeofthechurch,therediscoveryofthecommonpriesthoodofallthe
baptized,theneedforcontinualpurificationandreformofthechurch,theunderstandingof
churchofficeasservice,andtheimportanceofthefreedomandresponsibilityofhuman
beings,includingtherecognitionofreligiousfreedom.
27.TheCouncilalsoaffirmedelementsofsanctificationandtruthevenoutsidethestructures
oftheRomanCatholicChurch.Itasserted,someandevenverymanyofthesignificant
elementsandendowmentswhichtogethergotobuildupandgivelifetotheChurchitself,
canexistoutsidethevisibleboundariesoftheCatholicChurch,anditnamedtheseelements
thewrittenwordofGodthelifeofgracefaith,hopeandcharity,withtheotherinterior
giftsoftheHolySpirit,andvisibleelementstoo(UR1).(6)TheCouncilalsospokeofthe
manyliturgicalactionsoftheChristianreligionthatareusedbythedividedbrethrenand
said,thesemostcertainlycantrulyengenderalifeofgraceinwaysthatvaryaccordingto
theconditionofeachChurchorCommunity.Theseliturgicalactionsmustberegardedas
capableofgivingaccesstothecommunityofsalvation(UR3).Theacknowledgement
extendednotonlytotheindividualelementsandactionsinthesecommunities,butalsotothe
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dividedchurchesandcommunitiesthemselves.FortheSpiritofChristhasnotrefrained
fromusingthemasmeansofsalvation(UR1.3).
28.InlightoftherenewalofCatholictheologyevidentintheSecondVaticanCouncil,
CatholicstodaycanappreciateMartinLuthersreformingconcernsandregardthemwith
moreopennessthanseemedpossibleearlier.
29.ImplicitrapprochementwithLuthersconcernshasledtoanewevaluationofhis
catholicity,whichtookplaceinthecontextofrecognizingthathisintentionwastoreform,
nottodivide,thechurch.ThisisevidentinthestatementsofJohannesCardinalWillebrands
andPopeJohnPaulII.(7)Therediscoveryofthesetwocentralcharacteristicsofhisperson
andtheologyledtoanewecumenicalunderstandingofLutherasawitnesstothegospel.
30.PopeBenedictalsorecognizedthewaysinwhichthepersonandtheologyofMartin
LutherposeaspiritualandtheologicalchallengetoCatholictheologytodaywhen,in2011,
hevisitedtheAugustinianFriaryinErfurtwhereLutherhadlivedasafriarforaboutsix
years.PopeBenedictcommented,Whatconstantlyexercised[Luther]wasthequestionof
God,thedeeppassionanddrivingforceofhiswholelifesjourney.HowdoIfinda
graciousGod?thisquestionstruckhimintheheartandlayatthefoundationofallhis
theologicalsearchingandinnerstruggle.Forhim,theologywasnomereacademicpursuit,
butthestruggleforoneself,whichinturnwasastruggleforandwithGod.HowdoIfinda
graciousGod?Thefactthatthisquestionwasthedrivingforceofhiswholelifenever
ceasestomakeanimpressiononme.Forwhoisactuallyconcernedaboutthistodayeven
amongChristians?WhatdoesthequestionofGodmeaninourlives?Inourpreaching?Most
peopletoday,evenChristians,setoutfromthepresuppositionthatGodisnotfundamentally
interestedinoursinsandvirtues.(8)
Lutherandevelopments
31.LutheranresearchonLutherandtheReformationalsounderwentconsiderable
development.Theexperiencesoftwoworldwarsbrokedownassumptionsaboutthe
progressofhistoryandtherelationshipbetweenChristianityandWesternculture,whilethe
riseofkerygmatictheologyopenedanewavenueforthinkingaboutLuther.Dialoguewith
historianshelpedtointegratehistoricalandsocialfactorsintodescriptionsofReformation
movements.Lutherantheologiansrecognizedtheentanglementsoftheologicalinsightsand
politicalinterestsnotonlyonthepartofCatholics,butalsoontheirownside.Dialoguewith
Catholictheologianshelpedthemtoovercomeonesidedconfessionalapproachesandto
becomemoreselfcriticalaboutaspectsoftheirowntraditions.
Theimportanceofecumenicaldialogues
32.Thedialoguepartnersarecommittedtothedoctrinesoftheirrespectivechurches,which,
accordingtotheirownconvictions,expressthetruthofthefaith.Thedoctrinesdemonstrate
greatcommonalitiesbutmaydiffer,orevenbeopposed,intheirformulations.Becauseofthe
former,dialogueispossiblebecauseofthelatter,dialogueisnecessary.
33.Dialoguedemonstratesthatthepartnersspeakdifferentlanguagesandunderstandthe
meaningsofwordsdifferentlytheymakedifferentdistinctionsandthinkindifferentthought
forms.However,whatappearstobeanoppositioninexpressionisnotalwaysanopposition
insubstance.Inordertodeterminetheexactrelationshipbetweenrespectivearticlesof
doctrine,textsmustbeinterpretedinthelightofthehistoricalcontextinwhichtheyarose.
Thatallowsonetoseewhereadifferenceoroppositiontrulyexistsandwhereitdoesnot.
34.Ecumenicaldialoguemeansbeingconvertedfrompatternsofthoughtthatarisefromand
emphasizethedifferencesbetweentheconfessions.Instead,indialoguethepartnerslook
firstforwhattheyhaveincommonandonlythenweighthesignificanceoftheirdifferences.
Thesedifferences,however,arenotoverlookedortreatedcasually,forecumenicaldialogue
isthecommonsearchforthetruthoftheChristianfaith.
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ChapterIII
AHistoricalSketchoftheLutheranReformation
andtheCatholicResponse
35.TodayweareabletotellthestoryoftheLutheranReformationtogether.Eventhough
LutheransandCatholicshavedifferentpointsofview,becauseofecumenicaldialoguethey
areabletoovercometraditionalantiProtestantandantiCatholichermeneuticsinorderto
findacommonwayofrememberingpastevents.Thefollowingchapterisnotafull
descriptionoftheentirehistoryandallthedisputedtheologicalpoints.Ithighlightsonly
someofthemostimportanthistoricalsituationsandtheologicalissuesoftheReformationin
thesixteenthcentury.
Whatdoesreformationmean?
36.Inantiquity,theLatinnounreformatioreferredtotheideaofchangingabadpresent
situationbyreturningtothegoodandbettertimesofthepast.IntheMiddleAges,the
conceptofreformatiowasveryoftenusedinthecontextofmonasticreform.Themonastic
ordersengagedinreformationinordertoovercomethedeclineofdisciplineandreligious
lifestyle.OneofthegreatestreformmovementsoriginatedinthetenthcenturyintheAbbey
ofCluny.
37.InthelateMiddleAges,theconceptofthenecessityofreformwasappliedtothewhole
church.ThechurchcouncilsandnearlyeverydietoftheHolyRomanEmpirewere
concernedwithreformatio.TheCouncilofConstance(14141418)regardedthereformof
thechurchinheadandmembersasnecessary.(9)Awidelydisseminatedreformdocument
entitledReformacionkeyserSigmundscalledfortherestorationofrightorderinalmost
everyareaoflife.Attheendofthefifteenthcentury,theideaofreformationalsospreadto
thegovernmentanduniversity.(10)
38.Lutherhimselfseldomusedtheconceptofreformation.InhisExplanationsofthe
NinetyFiveTheses,Lutherstates,Thechurchneedsareformationwhichisnotthework
ofman,namelythepope,orofmanymen,namelythecardinals,bothofwhichthemost
recentcouncilhasdemonstrated,butitistheworkofthewholeworld,indeeditisthework
ofGodalone.However,onlyGodwhohascreatedtimeknowsthetimeforthis
reformation.(11)SometimesLutherusedthewordreformationinordertodescribe
improvementsoforder,forexampleoftheuniversities.InhisreformtreatiseAddresstothe
ChristianNobilityof1520,hecalledforajust,freecouncilthatwouldallowthe
proposalsforreformtobedebated.(12)
39.ThetermReformationcametobeusedasadesignationforthecomplexofhistorical
eventsthat,inthenarrowersense,encompasstheyears1517to1555,thusfromthetimeof
thespreadofMartinLuthersNinetyfiveThesesupuntilthePeaceofAugsburg.The
theologicalandecclesiasticalcontroversythatLutherstheologyhadtriggeredquickly
becameentangledwithpolitics,theeconomy,andculture,duetothesituationatthetime.
WhatisdesignatedbythetermReformationthusreachesfarbeyondwhatLutherhimself
taughtandintended.TheconceptofReformationasadesignationofanentireepoch
comesfromLeopoldvonRankewho,inthenineteenthcentury,popularizedthecustomof
speakingofanageofReformation.
Reformationflashpoint:controversyoverindulgences
40.OnOctober31,1517,LuthersenthisNinetyfiveTheses,titled,Disputationonthe
EfficacyandPowerofIndulgences,asanappendixtoalettertoArchbishopAlbrechtof
Mainz.Inthisletter,Lutherexpressedseriousconcernsaboutpreachingandthepracticeof
indulgencesoccurringundertheresponsibilityoftheArchbishopandurgedhimtomake
changes.Onthesameday,hewroteanotherlettertohisDiocesanBishopHieronymusof
Brandenburg.WhenLuthersenthisthesestoafewcolleaguesandmostlikelypostedthem
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onthedoorofthecastlechurchinWittenberg,hewishedtoinaugurateanacademic
disputationonopenandunresolvedquestionsregardingthetheoryandpracticeof
indulgences.
41.Indulgencesplayedanimportantroleinthepietyofthetime.Anindulgencewas
understoodasaremissionoftemporalpunishmentduetosinswhoseguilthadalreadybeen
forgiven.Christianscouldreceiveanindulgenceundercertainprescribedconditionssuch
asprayer,actsofcharity,andalmsgivingthroughtheactionofthechurch,whichwas
thoughttodispenseandapplythetreasuryofthesatisfactionsofChristandthesaintsto
penitents.
42.InLuthersopinion,thepracticeofindulgencesdamagedChristianspirituality.He
questionedwhetherindulgencescouldfreethepenitentsfrompenaltiesimposedbyGod
whetheranypenaltiesimposedbypriestswouldbetransferredintopurgatorywhetherthe
medicinalandpurifyingpurposeofpenaltiesmeantthatasincerepenitentwouldpreferto
sufferthepenaltiesinsteadofbeingliberatedfromthemandwhetherthemoneygivenfor
indulgencesshouldinsteadbegiventothepoor.Healsowonderedaboutthenatureofthe
treasuryofthechurchoutofwhichthepopeofferedindulgences.
Lutherontrial
43.LuthersNinetyfiveThesesspreadveryswiftlythroughoutGermanyandcauseda
greatsensationwhilealsodoingseriousdamagetotheindulgencecampaigns.Soonitwas
rumoredthatLutherwouldbeaccusedofheresy.AlreadyinDecember1517,theArchbishop
ofMainzhadsenttheNinetyfiveThesestoRometogetherwithsomeadditionalmaterial
foranexaminationofLutherstheology.
44.Lutherwassurprisedbythereactiontohistheses,ashehadnotplannedapublicevent
butratheranacademicdisputation.Hefearedthatthetheseswouldbeeasilymisunderstood
ifreadbyawideraudience.Thus,inlateMarch1518,hepublishedavernacularsermon,
OnIndulgenceandGrace(SermovonAblassundGnade).Itwasanextraordinarily
successfulpamphletthatquicklymadeLutherafigurewellknowntotheGermanpublic.
Lutherrepeatedlyinsistedthat,apartfromthefirstfourpropositions,thetheseswerenothis
owndefinitiveassertionsbutratherpropositionswrittenfordisputation.
45.RomewasconcernedthatLuthersteachingunderminedthedoctrineofthechurchand
theauthorityofthepope.Thus,LutherwascalledtoRomeinordertoanswertothecurial
courtforhistheology.However,upontherequestoftheElectoralPrinceofSaxony,
FredericktheWise,thetrialwastransferredtoGermany,totheImperialDietatAugsburg,
whereCardinalCajetanwasgiventhemandatetointerrogateLuther.Thepapalmandatesaid
thateitherLutherwastorecantor,intheeventthatLutherrefused,theCardinalhadthe
powertobanLutherimmediatelyortoarresthimandbringhimtoRome.Afterthemeeting,
Cajetandraftedastatementforthemagisterium,andthepopepromulgateditsoonafterthe
interrogationinAugsburgwithoutanyresponsetoLuthersarguments.(13)
46.Afundamentalambivalencepersistedthroughoutthewholeprocessleadingupto
Luthersexcommunication.Lutherofferedquestionsfordisputationandputforward
arguments.Heandthepublic,informedthroughmanypamphletsandpublicationsabouthis
positionandtheongoingprocess,expectedanexchangeofarguments.Lutherwaspromised
afairtrial.Nevertheless,althoughhewasassuredthathewouldbeheard,herepeatedly
receivedthemessagethatheeitherhadtorecantorbeproclaimedaheretic.
47.On13October1518,inasolemnprotestatio,Lutherclaimedthathewasinagreement
withtheHolyRomanChurchandthathecouldnotrecantunlesshewereconvincedthathe
waswrong.On22October,heagaininsistedthathethoughtandtaughtwithinthescopeof
theRomanChurchsteaching.
Failedencounters
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48.BeforehisencounterwithLuther,CardinalCajetanhadstudiedtheWittenberg
professorswritingsverycarefullyandhadevenwrittentreatisesonthem.ButCajetan
interpretedLutherwithinhisownconceptualframeworkandthusmisunderstoodhimonthe
assuranceoffaith,evenwhilecorrectlyrepresentingthedetailsofhisposition.Forhispart,
Lutherwasnotfamiliarwiththecardinalstheology,andtheinterrogation,whichallowed
onlyforlimiteddiscussion,pressuredLuthertorecant.Itdidnotprovideanopportunityfor
Luthertounderstandthecardinalsposition.Itisatragedythattwoofthemostoutstanding
theologiansofthesixteenthcenturyencounteredoneanotherinatrialofheresy.
49.Inthefollowingyears,Lutherstheologydevelopedrapidly,givingrisetonewtopicsof
controversy.Theaccusedtheologianworkedtodefendhispositionandtogainalliesinthe
strugglewiththosewhowereabouttodeclarehimaheretic.Manypublicationsbothforand
againstLutherappeared,buttherewasonlyonedisputation,in1519,inLeipzigbetween
AndreasBodensteinvonKarlstadtandLutherontheoneside,andJohannesEck,onthe
other.
ThecondemnationofMartinLuther
50.Meanwhile,inRome,theprocessagainstLuthercontinuedand,eventually,PopeLeoX
decidedtoact.Tofulfillhispastoraloffice,PopeLeoXfeltobligedtoprotectthe
orthodoxfaithfromthosewhotwistandadulteratetheScripturessothattheyareno
longertheGospelofChrist.(14)ThusthepopeissuedthebullExsurgeDomine(15June
1520),whichcondemnedfortyonepropositionsdrawnfromvariouspublicationsbyLuther.
AlthoughtheycanallbefoundinLutherswritingsandarequotedcorrectly,theyaretaken
outoftheirrespectivecontexts.ExsurgeDominedescribesthesepropositionsashereticalor
scandalous,orfalse,oroffensivetopiousears,ordangeroustosimpleminds,orsubversive
tocatholictruth,(15)withoutspecifyingwhichqualificationappliestowhichproposition.
Attheendofthebull,thepopeexpressedfrustrationthatLutherhadfailedtorespondtoany
ofhisoverturesfordiscussion,althoughheremainedhopefulthatLutherwouldexperience
conversionofheartandturnawayfromhiserrors.PopeLeogaveLuthersixtydayseitherto
recanthiserrorsorfaceexcommunication.
51.EckandAleander,whopublicizedExsurgeDomineinGermany,calledforLuthers
workstobeburned.Inresponse,on10December1520,someWittenbergtheologiansburned
somebooks,equivalenttowhatwouldlaterbeknownascanonlawbooks,alongwith
somebooksofLuthersopponents,andLutherputthepapalbullintothefire.Thus,itwas
clearthatLutherwasnotpreparedtorecant.LutherwasexcommunicatedbythebullDecet
RomanumPontificemon3January1521.
TheauthorityofScripture
52.Theconflictconcerningindulgencesquicklydevelopedintoaconflictconcerning
authority.ForLuther,theRomancuriahadlostitsauthoritybyinsistingonlyformallyonits
ownauthorityinsteadofarguingbiblically.Atthebeginningofthestruggle,thetheological
authoritiesofScripture,thechurchfathers,andthecanonicaltraditionrepresentedaunityfor
Luther.Inthecourseoftheconflict,thisunitybrokeapartwhenLutherconcludedthatthe
canonsasinterpretedbyRomanofficialsconflictedwithScripture.FromtheCatholicside,
theargumentwasnotsomuchaboutthesupremacyofScripture,withwhichCatholics
agreed,butrathertheproperinterpretationofScripture.
53.WhenLutherdidnotseeabiblicalbasisinRomesstatements,orthoughtthattheyeven
contradictedthebiblicalmessage,hebegantothinkofthepopeastheAntichrist.Bythis,
admittedlyshocking,accusation,LuthermeantthatthepopedidnotallowChristtosaywhat
ChristwantedtosayandthatthepopehadputhimselfabovetheBibleratherthansubmitting
toitsauthority.Thepopeclaimedthathisofficewasinstitutediuredivino(bydivine
right),whileLuthercouldnotfindbiblicalevidenceforthisclaim.
LutherinWorms
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54.AccordingtothelawsoftheHolyRomanEmpireoftheGermanNation,apersonwho
wasexcommunicatedalsohadtobeputunderimperialban.Nevertheless,themembersof
theDietofWormsrequiredthatanindependentauthorityinterrogateLuther.Thus,Luther
wascalledtoWormsandtheEmperorofferedLuther,nowadeclaredheretic,asafepassage
tothecity.LutherhadexpectedadisputationattheDiet,butwasonlyaskedwhetherhehad
writtencertainbooksonatableinfrontofhim,andwhetherhewaspreparedtorecant.
55.Lutherrespondedtothisinvitationtorecantwiththefamouswords:UnlessIam
convincedbythetestimonyoftheScripturesorbyclearreason(forIdonottrusteitherinthe
popeorincouncilsalone,sinceitiswellknownthattheyhaveoftenerredandcontradicted
themselves),IamboundbytheScripturesIhavequoted,andmyconscienceiscaptivetothe
WordsofGod.IcannotandIwillnotretractanything,sinceitisneithersafenorrighttogo
againstconscience.MayGodhelpme.Amen.(16)
56.Inresponse,EmperorCharlesVdeliveredaremarkablespeechinwhichhesetforthhis
intentions.Theemperornotedthathehaddescendedfromalonglineofsovereignswhohad
hadalwaysconsideredittheirdutytodefendtheCatholicfaithforthesalvationofsouls
andthathehadthesameduty.Theemperorarguedthatasinglefriarerredwhenhisopinion
wasinoppositiontoallofChristianityforthelastthousandyears.(17)
57.TheDietofWormsmadeLutheranoutlawwhohadtobearrestedorevenkilledand
commandedtherulerstosuppresstheLutheranheresybyanymeans.SinceLuthers
argumentwasconvincingtomanyoftheprincesandtowns,theydidnotcarryoutthe
mandate.
BeginningsoftheReformationmovement
58.Luthersunderstandingofthegospelwaspersuasivetoanincreasingnumberofpriests,
monks,andpreacherswhotriedtoincorporatethisunderstandingintotheirpreaching.
Visiblesignsofthechangestakingplacewerethatlaypeoplereceivedcommunionunder
bothspecies,somepriestsandmonksweremarrying,certainrulesoffastingwerenolonger
observed,anddisrespectwasattimesshowntoimagesandrelics.
59.Lutherhadnointentionofestablishinganewchurch,butwaspartofabroadandmany
faceteddesireforreform.Heplayedanincreasinglyactiverole,attemptingtocontributetoa
reformofpracticesanddoctrinesthatseemedtobebasedonhumanauthorityaloneandtobe
intensionwithorcontradictiontotheScriptures.InhistreatiseTotheGermanNobility
(1520),Lutherarguedforthepriesthoodofallbaptizedandthusforanactiveroleofthelaity
inchurchreform.LaypeopleplayedanimportantroleintheReformationmovement,either
asprinces,magistrates,orordinarypeople.
Needforoversight
60.Sincetherewasnocentralplanandnocentralagencyfororganizingthereforms,the
situationdifferedfromtowntotownandvillagetovillage.Aneedarosetoorganizechurch
visitations.Asthisrequiredtheauthorityofprincesormagistrates,thereformersaskedthe
ElectoralPrinceofSaxonytoestablishandauthorizeavisitationcommissionin1527.Its
taskswerenotonlytoevaluatethepreachingandthewholeserviceandlifeoftheministers,
butalsotoensurethattheyreceivedresourcesfortheirpersonalsustenance.
61.Thecommissioninstalledsomethinglikeachurchgovernment.Thesuperintendentswere
chargedwiththetaskofoverseeingtheministersofacertainregionandsupervisingtheir
doctrineandwayoflife.Thecommissionalsoexaminedtheordersofserviceandoversaw
theunityoftheseorders.In1528,aministershandbookwaspublishedthataddressedall
theirmajordoctrinalandpracticalproblems.Itplayedanimportantroleinthehistoryofthe
Lutherandoctrinalconfessions.
BringingtheScripturetothepeople
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62.Luther,togetherwithcolleaguesattheUniversityofWittenberg,translatedtheBibleinto
Germansothatmorepeoplewereabletoreaditforthemselvesand,amongotheruses,to
engageinspiritualandtheologicaldiscernmentfortheirlifeinthechurch.Forthatreason,
Lutheranreformersestablishedschoolsforbothboysandgirlsandmadeseriouseffortsto
convinceparentstosendtheirchildrentoschool.
Catechismsandhymns
63.InordertoimprovethepoorknowledgeoftheChristianfaithamongministersandlay
people,LutherwrotehisSmallCatechismforageneralaudienceandtheLargeCatechism
forpastorsandwelleducatedlaity.ThecatechismsexplainedtheTenCommandments,the
LordsPrayer,andthecreeds,andincludedsectionsonthesacramentsofHolybaptismand
theHolySupper.TheSmallCatechism,Luthersmostinfluentialbook,greatlyenhancedthe
knowledgeoffaithamongordinarypeople.
64.ThesecatechismswereintendedtohelppeopleliveaChristianlifeandtogainthe
capacityfortheologicalandspiritualdiscernment.Thecatechismsillustratethefactthat,for
thereformers,faithmeantnotonlytrustinginChristandhispromise,butalsoaffirmingthe
propositionalcontentoffaiththatcanandmustbelearned.
65.Topromotelayparticipationintheservices,thereformerswrotehymnsandpublished
hymnbooks.TheseplayedanenduringroleinLutheranspiritualityandbecamepartofthe
treasuredheritageofthewholechurch.
Ministersfortheparishes
66.NowthattheLutheranparisheshadtheScripturesinthevernacular,thecatechism,
hymns,achurchorder,andordersofservice,amajorproblemremained,namelyhowto
provideministersfortheparishes.DuringthefirstyearsoftheReformation,manypriests
andmonksbecameLutheranministers,sothatenoughpastorswereavailable.Butthis
methodofrecruitingministerseventuallyprovedtobeinsufficient.
67.Itisremarkablethatthereformerswaiteduntil1535beforetheyorganizedtheirown
ordinationsinWittenberg.IntheAugsburgConfession(1530),thereformersdeclaredthat
theywerepreparedtoobeythebishopsifthebishopsthemselveswouldallowthepreaching
ofthegospelaccordingtoReformationbeliefs.Sincethisdidnothappen,thereformershad
tochoosebetweenmaintainingthetraditionalwayofordainingpriestsbybishops,thereby
givingupReformationpreaching,orkeepingReformationpreaching,butordainingpastors
byotherpastors.Thereformerschosethesecondsolution,reclaimingatraditionof
interpretingthePastoralEpistlesthatwentbacktoJeromeintheearlychurch.
68.MembersoftheWittenbergtheologicalfaculty,actingonbehalfofthechurch,examined
boththedoctrineandthelivesofthecandidates.OrdinationstookplaceinWittenbergrather
thanintheparishesoftheordinands,sincetheministerswereordainedtotheministryofthe
entirechurch.Theordinationtestimoniesemphasizedtheordinandsdoctrinalagreement
withthecatholicchurch.Theordinationriteconsistedinthelayingonofhandsandprayerto
theHolySpirit.
Theologicalattemptstoovercomethereligiousconflict
69.TheAugsburgConfession(1530)attemptedtosettlethereligiousconflictoftheLutheran
Reformation.Itsfirstpart(articles121)presentsLutheranteachingheldtobeinagreement
withthedoctrineofthecatholicchurch,orfromtheRomanchurch(18)itssecondpart
dealswithchangesthatthereformersinitiatedtocorrectcertainpracticesunderstoodas
misuses(articles2228),givingreasonsforchangingthesepractices.Theendofpart1
reads,Thisisanearlycompletesummaryoftheteachingamongus.Ascanbeseen,thereis
nothingherethatdepartsfromtheScripturesorthecatholicchurch,orfromtheRoman
church,insofaraswecantellfromitswriters.Becausethisisso,thosewhoclaimthatour
peoplearetoberegardedashereticsjudgetooharshly.(19)
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70.TheAugsburgConfessionisastrongtestimonytotheLutheranreformersresolveto
maintaintheunityofthechurchandremainwithinonevisiblechurch.Inexplicitly
presentingthedifferenceasofonlyminorsignificance,itissimilartowhatwetodaywould
calladifferentiatingconsensus.
71.Immediately,someCatholictheologianssawtheneedtorespondtotheAugsburg
ConfessionandquicklyproducedtheConfutationoftheAugsburgConfession.This
ConfutationcloselyfollowedthetextandargumentsoftheConfession.TheConfutationwas
abletoaffirmalongwiththeAugsburgConfessionanumberofcoreChristianteachingssuch
asthedoctrinesoftheTrinity,Christ,andbaptism.TheConfutation,however,rejecteda
numberofLutheranteachingsonthedoctrinesofthechurchandsacramentsonthebasisof
biblicalandpatristictexts.SinceLutheranscouldnotbepersuadedbytheConfutations
arguments,anofficialdialoguewasinitiatedinlateAugust1530inordertoreconcilethe
differencesbetweentheConfessionandtheConfutation.Thisdialogue,however,wasunable
toresolvetheremainingecclesiologicalandsacramentalproblems.
72.AnotherattempttoovercomethereligiousconflictwasthesocalledReligionsgesprche
orColloquies(Speyer/Hagenau[1540],Worms[15401],Regensburg[15411546]).The
Emperororhisbrother,KingFerdinand,convenedtheconversations,whichtookplaceunder
theleadershipofanimperialrepresentative.ThegoalwastopersuadetheLutheranstoreturn
totheconvictionsoftheiropponents.Tactics,intrigues,andpoliticalpressureplayedan
importantroleinthem.
73.Thenegotiatorsachievedaremarkabletextonthedoctrineofjustificationinthe
RegensburgerBuch(1541),buttheconflictconcerningthedoctrineoftheeucharistseemed
tobeinsurmountable.Intheend,bothRomeandLutherrejectedtheresults,leadingtothe
ultimatefailureofthesenegotiations.
ReligiouswarandthePeaceofAugsburg
74.TheSmalcaldWar(15461547)ofEmperorCharlesVagainsttheLutheranterritories
aimedatdefeatingtheprincesandforcingthemtorevokeallchanges.Inthebeginningthe
Emperorwassuccessful.Hewonthewar(20July1547).HistroopsweresooninWittenberg
wheretheEmperorhinderedthesoldiersfromexhumingLuthersbodyandburningit.
75.AttheDietinAugsburg(15471548),theEmperorimposedthesocalledAugsburg
InterimontheLutherans,leadingtoendlessconflictsinLutheranterritories.Thisdocument
explainedjustificationmainlyasgracethatstimulateslove.Itemphasizedsubordination
underthebishopsandthepope.However,italsopermittedthemarriageofpriestsand
communionunderbothspecies.
76.In1552,afteraconspiracyofprinces,anewwaragainsttheEmperorbeganthatforced
himtofleefromAustria.ThisledtoapeacetreatybetweenLutheranprincesandKing
Ferdinand.Thus,theattempttoeradicatetheLutheranheresythroughmilitarymeans
ultimatelyfailed.
77.ThewarendedwiththePeaceofAugsburgin1555.Thistreatywasanattempttofind
waysforpeopleofdifferentreligiousconvictionstolivetogetherinonecountry.Territories
andtownsthatadheredtotheAugsburgConfessionaswellasCatholicterritorieswere
recognizedintheGermanEmpire,butnotpeopleofotherbeliefs,suchastheReformedand
theAnabaptists.Theprincesandmagistrateshadtherighttodeterminethereligionoftheir
subjects.Iftheprincechangedhisreligion,thepeoplelivingintheterritorywouldalsohave
tochangetheirs,exceptintheareaswherebishopswereprinces(geistlicheFrstentmer).
Thesubjectshadtherighttoemigrateiftheydidnotagreewiththereligionoftheprince.
TheCouncilofTrent
78.TheCouncilofTrent(15451563),convenedagenerationafterLuthersreform,began
beforetheSmalcaldWar(15461547)andendedafterthePeaceofAugsburg(1555).The
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bullLaetareJerusalem(19November1544)setthreeordersofbusinessfortheCouncil:
healingoftheconfessionalsplit,reformingthechurch,andestablishingpeacesothata
defenseagainsttheOttomanscouldbeelaborated.
79.TheCouncildecidedthatateachsessiontherewouldbeadogmaticdecree,affirmingthe
faithofthechurch,andadisciplinarydecreehelpingtoreformthechurch.Forthemostpart,
thedogmaticdecreesdidnotpresentacomprehensivetheologicalaccountofthefaith,but
ratherconcentratedonthosedoctrinesdisputedbythereformersinawaythatemphasized
pointsofdifference.
Scriptureandtradition
80.TheCouncil,wishingtopreservethepurityofthegospelpurgedofallerrors,approved
itsdecreeonthesourcesofrevelationon8April1546.Withoutexplicitlynamingit,the
CouncilrejectedtheprincipleofsolascripturabyarguingagainsttheisolationofScripture
fromtradition.TheCouncildecreedthatthegospel,thesourceofthewholetruthof
salvationandruleofconduct,waspreservedinwrittenbooksandunwrittentraditions,
without,however,resolvingtherelationshipbetweenScriptureandtradition.Moreover,it
taughtthattheapostolictraditionsconcerningfaithandmoralswerepreservedinunbroken
sequenceintheCatholicChurch.Scriptureandtraditionweretobeacceptedwithalike
feelingofpietyandreverence.(20)
81.ThedecreepublishedalistofthecanonicalbooksoftheOldandNewTestaments.(21)
TheCouncilinsistedthatthesacredScripturescanneitherbeinterpretedcontrarytothe
teachingofthechurchnorcontrarytotheunanimousteachingoftheFathersofthechurch.
Finally,theCouncildeclaredthattheoldLatinvulgateeditionoftheBiblewasan
authentictextforuseinthechurch.(22)
Justification
82.Regardingjustification,theCouncilexplicitlyrejectedboththePelagiandoctrineof
worksrighteousnessandthedoctrineofjustificationbyfaithalone(solafide),while
understandingfaithprimarilyasassenttorevealeddoctrine.TheCouncilaffirmedthe
ChristologicalbasisofjustificationbyaffirmingthathumanbeingsaregraftedintoChrist
andthatthegraceofChristisnecessaryfortheentireprocessofjustification,althoughthe
processdoesnotexcludedispositionsforgraceorthecollaborationoffreewill.Itdeclared
theessenceofjustificationtobenottheremissionofsinsalone,butalsothesanctification
andrenovationoftheinnermanbysupernaturalcharity.(23)Theformalcauseof
justificationisthejusticeofGod,notthatbywhichHeHimselfisjust,butthatbywhichHe
makesusjust,andthefinalcauseofjustificationisthegloryofGodandofChristandlife
everlasting.(24)Faithwasaffirmedasthebeginning,foundationandrootofjustification.
(25)Thegraceofjustificationcanbelostbymortalsinandnotonlybythelossoffaith,
althoughitcanberegainedthroughthesacramentofpenance.(26)TheCouncilaffirmedthat
eternallifeisagrace,notmerelyareward.(27)
Thesacraments
83.Atitsseventhsession,theCouncilpresentedthesacramentsastheordinarymeansby
whichalltruejusticeeitherbegins,oroncereceivedgainsstrength,or,iflost,is
restored.(28)TheCouncildecreedthatChristinstitutedsevensacramentsanddefinedthem
asefficacioussignscausinggracebytheriteitself(exopereoperato)andnotsimplyby
reasonoftherecipientsfaith.
84.Thedebateoncommunionunderbothspeciesexpressedthedoctrinethatundereither
speciesthewholeandundividedChristisreceived.(29)AftertheconclusionoftheCouncil
(16April1565),thepopeauthorizedthechaliceforthelaityundercertainconditionsfor
severalecclesiasticalprovincesofGermanyandthehereditaryterritoriesoftheHabsburgs.
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85.InresponsetothereformerscritiqueofthesacrificialcharacteroftheMass,theCouncil
affirmedtheMassasapropitiatorysacrificethatmadepresentthesacrificeofthecross.The
Counciltaughtthat,sinceintheMassChristthepriestoffersthesamesacrificialgiftsason
thecross,butinadifferentway,theMassisnotarepetitionoftheonceforallsacrificeof
Calvary.TheCouncildefinedthattheMassmaybeofferedinhonorofthesaintsandforthe
faithful,livinganddead.(30)
86.Thedecreeonholyordersdefinedthesacramentalcharacterofordinationandthe
existenceofanecclesiasticalhierarchybasedondivineordinance.(31)
Pastoralreforms
87.TheCouncilalsoinitiatedpastoralreforms.Itsreformdecreespromotedamoreeffective
proclamationoftheWordofGodthroughtheestablishmentofseminariesforthebetter
trainingofpriestsandthroughtherequirementofpreachingonSundaysandholydays.
Bishopsandpastorswereobligedtoresideintheirdiocesesandparishes.TheCouncil
eliminatedsomeabusesinmattersofjurisdiction,ordination,patronage,benefices,and
indulgencesatthesametimethatitexpandedepiscopalpowers.Bishopswereempoweredto
makevisitationsofexemptparochialbeneficesandoverseethepastoralworkofexempt
ordersandchapters.Itprovidedforprovincialanddiocesansynods.Inorderbetterto
communicatethefaith,theCouncilencouragedtheemergingpracticeofwritingcatechisms,
suchasthoseofPeterofCanisius,andmadeprovisionfortheRomanCatechism.
Consequences
88.TheCouncilofTrent,althoughtoalargeextentaresponsetotheProtestantReformation,
didnotcondemnindividualsorcommunitiesbutspecificdoctrinalpositions.Becausethe
doctrinaldecreesoftheCouncilwerelargelyinresponsetowhatitperceivedtobeProtestant
errors,itshapedapolemicalenvironmentbetweenProtestantsandCatholicsthattendedto
defineCatholicismoverandagainstProtestantism.Inthisapproach,itmirroredmanyofthe
Lutheranconfessionalwritings,whichalsodefinedLutheranpositionsbyopposition.The
decisionsoftheCouncilofTrentlaidthebasisfortheformationofCatholicidentityupto
theSecondVaticanCouncil.
89.BytheendofthethirdgatheringoftheCouncilofTrent,ithadtobesoberly
acknowledgedthattheunityofthechurchintheWesternworldhadbeenshattered.New
churchstructuresdevelopedintheLutheranterritories.ThePeaceofAugsburgof1555at
firstsecuredstablepoliticalrelationships,butitcouldnotpreventthegreatEuropeanconflict
oftheseventeenthcentury,theThirtyYearsWar(16181648).Theestablishmentofsecular
nationstateswithstrongconfessionalisticdelineationsremainedaburdeninheritedfromthe
Reformationperiod.
TheSecondVaticanCouncil
90.WhiletheCouncilofTrentlargelydefinedCatholicrelationswithLutheransforseveral
centuries,itslegacymustnowbeviewedthroughthelensoftheactionsoftheSecond
VaticanCouncil(19621965).ThisCouncilmadeitpossiblefortheCatholicChurchtoenter
theecumenicalmovementandleavebehindthechargedpolemicatmosphereofthepost
Reformationera.TheDogmaticConstitutionontheChurch(LumenGentium),theDecreeon
Ecumenism(UnitatisRedintegratio),theDeclarationonReligiousFreedom(Dignitatis
Humanae),andtheDogmaticConstitutiononDivineRevelation(DeiVerbum)are
foundationaldocumentsforCatholicecumenism.VaticanII,whileaffirmingthattheChurch
ofChristsubsistsintheCatholicChurch,alsoacknowledged,manyelementsof
sanctificationandoftrutharefoundoutsideofitsvisiblestructure.Theseelements,asgifts
belongingtotheChurchofChrist,areforcesimpellingtowardcatholicunity(LG8).There
wasapositiveappreciationofwhatCatholicssharewithotherChristianchurchessuchasthe
creeds,baptism,andtheScriptures.Atheologyofecclesialcommunionaffirmedthat
Catholicsareinareal,ifimperfect,communionwithallwhoconfessJesusChristandare
baptized(UR2).
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ChapterIV
BasicThemesofMartinLuthersTheology
inLightoftheLutheranRomanCatholicDialogues
91.Sincethesixteenthcentury,basicconvictionsofbothMartinLutherandLutheran
theologyhavebeenamatterofcontroversybetweenCatholicsandLutherans.Ecumenical
dialoguesandacademicresearchhaveanalyzedthesecontroversiesandattemptedto
overcomethembyidentifyingthedifferentterminologies,differentthoughtstructures,and
differentconcernsthatdonotnecessarilyexcludeeachother.
92.Inthischapter,CatholicsandLutheransjointlypresentsomeofthemaintheological
affirmationsdevelopedbyMartinLuther.Thiscommondescriptiondoesnotmeanthat
CatholicsagreewitheverythingthatMartinLuthersaidaspresentedhere.Anongoingneed
forecumenicaldialogueandmutualunderstandingremains.Nevertheless,wehavereacheda
stageinourecumenicaljourneythatenablesustogivethiscommonaccount.
93.ItisimportanttodistinguishbetweenLutherstheologyandLutherantheologyand,
aboveall,betweenLutherstheologyandthedoctrineoftheLutheranchurchesasexpressed
intheirconfessionalwritings.Thisdoctrineistheprimaryreferencepointfortheecumenical
dialogues.Still,itappropriateheretoconcentrateonLutherstheologybecauseofthe
anniversarycommemorationof31October1517.
Structureofthischapter
94.ThischapterfocusesononlyfourtopicswithinLutherstheology:justification,eucharist,
ministry,andScriptureandtradition.Becauseoftheirimportanceinthelifeofthechurch,
andonaccountofthecontroversiestheyoccasionedforcenturies,theyhavebeenextensively
treatedintheCatholicLutherandialogues.Thefollowingpresentationharveststheresultsof
thesedialogues.
95.Thediscussionofeachtopicproceedsinthreesteps.Luthersperspectiveoneachofthe
fourtheologicalthemesispresentedfirst,followedbyashortdescriptionofCatholic
concernsregardingthattopic.AsummarythenshowshowLutherstheologyhasbeen
broughtintoconversationwithCatholicdoctrineinecumenicaldialogue.Thissection
highlightswhathasbeenjointlyaffirmedandidentifiesremainingdifferences.
96.Animportanttopicforfurtherdiscussionishowwecandeepenourconvergenceonthose
issueswherewestillhavedifferentemphases,especiallywithrespecttothedoctrineofthe
church.
97.ItisimportanttonotethatnotalldialoguestatementsbetweenLutheransandCatholics
carrythesameweightofconsensus,norhavetheyallbeenequallyreceivedbyCatholicsand
Lutherans.ThehighestlevelofauthoritylieswiththeJointDeclarationontheDoctrineof
Justification,signedbyrepresentativesoftheLutheranWorldFederationandtheRoman
CatholicChurchinAugsburg,Germany,on31October1999andaffirmedbytheWorld
MethodistCouncilin2006.Thesponsoringbodieshavereceivedotherinternationaland
nationaldialoguecommissionreports,butthesereportsvaryintheirimpactonthetheology
andlifeofLutheranandCatholiccommunities.Churchleadersnowsharetheongoing
responsibilityforappreciatingandreceivingtheaccomplishmentsofecumenicaldialogues.
MartinLuthersmedievalheritage
98.MartinLutherwasdeeplyembeddedinthelateMiddleAges.Hecouldbeallatonce
receptiveto,criticallydistantfrom,orintheprocessofmovingbeyonditstheologies.In
1505,hebecameabrotheroftheorderofAugustinianhermitsinErfurtand,in1512,a
professorofsacredtheologyinWittenberg.Inthisposition,hefocusedhistheologicalwork
primarilyontheinterpretationofbiblicalScriptures.ThisemphasisonHolyScripturewas
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fullyinlinewithwhattherulesoftheorderoftheAugustinianHermitsexpectedafriarto
do,namelytostudyandmeditateontheBiblenotonlyforhisownpersonalbenefit,butalso
forthespiritualbenefitofothers.Thechurchfathers,especiallyAugustine,playedavital
roleinthedevelopmentandfinalshapeofLutherstheology.OurtheologyandSt.
Augustinearemakingprogress,(32)hewrotein1517,andintheHeidelbergDisputation
(1518)hereferstoStAugustineasthemostfaithfulinterpreter(33)oftheapostlePaul.
Thus,Lutherwasverydeeplyrootedinthepatristictradition.
Monasticandmysticaltheology
99.WhileLutherhadapredominantlycriticalattitudetowardscholastictheologians,asan
Augustinianhermitfortwentyyears,helived,thought,anddidtheologyinthetraditionof
monastictheology.OneofthemostinfluentialmonastictheologianswasBernardof
Clairvaux,whomLutherhighlyappreciated.LutherswayofinterpretingScriptureasthe
placeofencounterbetweenGodandhumanbeingsshowsclearparallelswithBernards
interpretationofScripture.
100.Lutherwasalsodeeplyrootedinthemysticaltraditionofthelatemedievalperiod.He
foundhelpin,andfeltunderstoodby,theGermansermonsofJohnTauler(d.1361).In
addition,Lutherhimselfpublishedthemysticaltext,Theologiadeutsch(German
Theology,1518),whichhadbeenwrittenbyanunknownauthor.Thistextbecame
widespreadandwellknownthroughLutherspublicationofit.
101.Throughouthiswholelife,Lutherwasverygratefultothesuperiorofhisorder,Johnof
Staupitz,andhisChristcenteredtheology,whichconsoledLutherinhisafflictions.Staupitz
wasarepresentativeofnuptialmysticism.Lutherrepeatedlyacknowledgedhishelpful
influence,saying,Staupitzstartedthisdoctrine(34)andpraisinghimforfirstofallbeing
myfatherinthisdoctrine,andhavinggivenbirth[tome]inChrist.(35)InthelateMiddle
Ages,atheologywasdevelopedforthelaity.Thistheology(Frmmigskeitstheologie)
reflectedupontheChristianlifeinpracticaltermsandwasorientedtothepracticeofpiety.
Lutherwasstimulatedbythistheologytowritetreatisesofhisownforthelaity.Hetookup
manyofthesametopicsbutgavethemhisowndistincttreatment.
Justification
Luthersunderstandingofjustification
102.LuthergainedoneofhisbasicReformationinsightsfromreflectingonthesacramentof
penance,especiallyinrelationtoMatthew16:18.Inhislatemedievaleducation,hewas
trainedtounderstandthatGodwouldforgiveapersonwhowascontriteforhisorhersinby
performinganactoflovingGodaboveallthings,towhichGodwouldrespondaccordingto
Godscovenant(pactum)bygrantinganewGodsgraceandforgiveness(facientiquodinse
estdeusnondenegatgratiam),(36)sothatthepriestcouldonlydeclarethatGodhadalready
forgiventhepenitentssin.LutherconcludedthatMatthew16saidjusttheopposite,namely
thatthepriestdeclaredthepenitentrighteous,andbythisactonbehalfofGod,thesinner
actuallybecamerighteous.
WordofGodaspromise
103.LutherunderstoodthewordsofGodaswordsthatcreatewhattheysayandashaving
thecharacterofpromise(promissio).Suchawordofpromiseissaidinaparticularplaceand
time,byaparticularperson,andisdirectedtoaparticularperson.Adivinepromiseis
directedtowardapersonsfaith.Faithinturngraspswhatispromisedaspromisedtothe
believerpersonally.Lutherinsistedthatsuchfaithistheonlyappropriateresponsetoaword
ofdivinepromise.Ahumanbeingiscalledtolookawayfromhimorherselfandtolook
onlyatthewordofGodspromiseandtrustfullyinit.SincefaithgroundsusinChrists
promise,itgrantsthebelieverfullassuranceofsalvation.Nottotrustinthiswordwould
makeGodaliaroroneonwhosewordonecouldnotultimatelyrely.Thus,inLuthersview,
unbeliefisthegreatestsinagainstGod.
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104.InadditiontostructuringthedynamicbetweenGodandthepenitentwithinthe
sacramentofpenance,therelationshipofpromiseandtrustalsoshapestherelationship
betweenGodandhumanbeingsintheproclamationoftheWord.Godwishestodealwith
humanbeingsbygivingthemwordsofpromisesacramentsarealsosuchwordsofpromise
thatshowGodssavingwilltowardsthem.Humanbeings,ontheotherhand,shoulddeal
withGodonlybytrustinginhispromises.FaithistotallydependentonGodspromisesit
cannotcreatetheobjectinwhichhumanbeingsputtheirtrust.
105.Nevertheless,trustingGodspromiseisnotamatterofhumandecisionrather,theHoly
Spiritrevealsthispromiseastrustworthyandthuscreatesfaithinaperson.Divinepromise
andhumanbeliefinthatpromisebelongtogether.Bothaspectsneedtobestressed,the
objectivityofthepromiseandthesubjectivityoffaith.AccordingtoLuther,Godnot
onlyrevealsdivinerealitiesasinformationwithwhichtheintellectmustagreeGods
revelationalsoalwayshasasoteriologicalpurposedirectedtowardsthefaithandsalvationof
believerswhoreceivethepromisesthatGodgivesforyouaswordsofGodformeor
forus(prome,pronobis).
106.Godsowninitiativeestablishesasavingrelationtothehumanbeingthussalvation
happensbygrace.Thegiftofgracecanonlybereceived,andsincethisgiftismediatedbya
divinepromise,itcannotbereceivedexceptbyfaith,andnotbyworks.Salvationtakesplace
bygracealone.Nevertheless,Lutherconstantlyemphasizedthatthejustifiedpersonwould
dogoodworksintheSpirit.
ByChristalone
107.Godsloveforhumanbeingsiscentered,rooted,andembodiedinJesusChrist.Thus,
bygracealoneisalwaystobeexplainedbybyChristalone.Lutherdescribesthe
relationshipofhumanpersonswithChristbyusingtheimageofaspiritualmarriage.The
soulisthebrideChrististhebridegroomfaithistheweddingring.Accordingtothelawsof
marriage,thepropertiesofthebridegroom(righteousness)becomethepropertiesofthe
bride,andthepropertiesofthebride(sin)becomethepropertiesofthebridegroom.This
joyfulexchangeistheforgivenessofsinsandsalvation.
108.Theimageshowsthatsomethingexternal,namelyChristsrighteousness,becomes
somethinginternal.Itbecomesthepropertyofthesoul,butonlyinunionwithChristthrough
trustinhispromises,notinseparationfromhim.Lutherinsiststhatourrighteousnessis
totallyexternalbecauseitisChristsrighteousness,butithastobecometotallyinternalby
faithinChrist.Onlyifbothsidesareequallyemphasizedistherealityofsalvationproperly
understood.Lutherstates,ItispreciselyinfaiththatChristispresent.(37)Christisforus
(pronobis)andinus(innobis),andweareinChrist(inChristo).
Significanceofthelaw
109.Lutheralsoperceivedhumanreality,withrespecttothelawinitstheologicalor
spiritualmeaning,fromtheperspectiveofwhatGodrequiresfromus.JesusexpressesGods
willbysaying,YoushalllovetheLordyourGodwithallyourheartandwithallyoursoul
andwithallyourmind(Mt22:37).ThatmeansthatGodscommandmentsarefulfilledonly
bytotaldedicationtoGod.Thisincludesnotonlythewillandthecorrespondingoutward
actions,butalsoallaspectsofthehumansoulandheartsuchasemotions,longing,and
humanstriving,thatis,thoseaspectsandmovementsofthesouleithernotunderthecontrol
ofthewilloronlyindirectlyandpartiallyunderthecontrolofthewillthroughthevirtues.
110.Inthelegalandmoralspheres,thereexistsanoldrule,intuitivelyevident,thatnobody
canbeobligedtodomorethanheorsheisabletodo(ultrapossenemoobligatur).Thus,in
theMiddleAges,manytheologianswereconvincedthatthiscommandmenttoloveGod
mustbelimitedtothewill.Accordingtothisunderstanding,thecommandmenttoloveGod
doesnotrequirethatallmotionsofthesoulshouldbedirectedanddedicatedtoGod.Rather,
itwouldbeenoughthatthewillloves(i.e.,wills)Godaboveall(diligeredeumsuperomnia).
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111.Lutherargued,however,thatthereisadifferencebetweenalegalandamoral
understandingofthelaw,ontheonehand,andatheologicalunderstandingofit,ontheother.
GodhasnotadaptedGodscommandmentstotheconditionsofthefallenhumanbeing.
Instead,theologicallyunderstood,thecommandmenttoloveGodshowsthesituationandthe
miseryofhumanbeings.AsLutherwroteintheDisputationagainstScholasticTheology,
Spirituallythatperson[only]doesnotkill,doesnotdoevil,doesnotbecomeenragedwhen
heneitherbecomesangrynorlusts.(38)Inthisrespect,divinelawisnotprimarilyfulfilled
byexternalactionsoractsorthewillbutbythewholehearteddedicationofthewholeperson
tothewillofGod.
ParticipationinChristsrighteousness
112.Luthersposition,thatGodrequireswholehearteddedicationinfulfillingGodslaw,
explainswhyLutheremphasizedsostronglythatwetotallydependonChrists
righteousness.ChrististheonlypersonwhototallyfulfilledGodswill,andallotherhuman
beingscanonlybecomerighteousinastrict,i.e.,theologicalsense,ifweparticipatein
Christsrighteousness.Thus,ourrighteousnessisexternalinsofarasitisChrists
righteousness,butitmustbecomeourrighteousness,thatis,internal,byfaithinChrists
promise.OnlybyparticipationinChristswholehearteddedicationtoGodcanwebecome
whollyrighteous.
113.Sincethegospelpromisesus,HereisChristandhisSpirit,participationinChrists
righteousnessisneverrealizedwithoutbeingunderthepoweroftheHolySpiritwhorenews
us.Thus,becomingrighteousandbeingrenewedareintimatelyandinseparablyconnected.
LutherdidnotcriticizefellowtheologianssuchasGabrielBielfortoostronganemphasison
thetransformingpowerofgraceonthecontrary,heobjectedthattheydidnotemphasizeit
stronglyenoughasbeingfundamentaltoanyrealchangeinthebeliever.
Lawandgospel
114.AccordingtoLuther,thisrenewalwillnevercometofulfillmentaslongaswelive.
Therefore,anothermodelofexplaininghumansalvation,takenfromtheApostlePaul,
becameimportantforLuther.InRomans4:3,PaulreferstoAbrahaminGenesis15:6
(AbrahambelievedGod,anditwasreckonedtohimasrighteousness)andconcludes,To
onewhowithoutworkstrustshimwhojustifiestheungodly,suchfaithisreckonedas
righteousness(Rom4:5).
115.ThistextfromRomansincorporatestheforensicimageryofsomeoneinacourtroom
beingdeclaredrighteous.IfGoddeclaressomeonerighteous,thischangeshisorhersituation
andcreatesanewreality.Godsjudgmentdoesnotremainoutsidethehumanbeing.
LutheroftenusesthisPaulinemodelinordertoemphasizethatthewholepersonisaccepted
byGodandsaved,eventhoughtheprocessoftheinnerrenewalofthejustifiedintoaperson
whollydedicatedtoGodwillnotcometoanendinthisearthlylife.
116.AsbelieverswhoareintheprocessofbeingrenewedbytheHolySpirit,westilldonot
completelyfulfillthedivinecommandmenttoloveGodwholeheartedlyanddonotmeet
Godsdemand.Thusthelawwillaccuseusandidentifyusassinners.Withrespecttothe
law,theologicallyunderstood,webelievethatwearestillsinners.But,withrespecttothe
gospelthatpromisesusHereisChristsrighteousness,wearerighteousandjustifiedsince
webelieveinthegospelspromise.ThisisLuthersunderstandingoftheChristianbeliever
whoisatthesametimejustifiedandyetasinner(simuliustusetpeccator).
117.Thisisnocontradictionsincewemustdistinguishtworelationsofthebelievertothe
WordofGod:therelationtotheWordofGodasthelawofGodinsofarasitjudgesthe
sinner,andtherelationtotheWordofGodasthegospelofGodinsofarasChristredeems.
Withrespecttothefirstrelationwearesinnerswithrespecttothesecondrelationweare
righteousandjustified.Thislatteristhepredominantrelationship.ThatmeansthatChrist
involvesusinaprocessofcontinuousrenewalaswetrustinhispromisethatweare
eternallysaved.
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118.ThisiswhyLutheremphasizedthefreedomofaChristiansostrongly:thefreedomof
beingacceptedbyGodbygracealoneandbyfaithaloneinChristspromises,thefreedom
fromtheaccusationofthelawbytheforgivenessofsins,andthefreedomtoserveones
neighborspontaneouslywithoutseekingmeritsindoingso.Thejustifiedpersonis,ofcourse,
obligatedtofulfillGodscommandments,andwilldosounderthemotivationoftheHoly
Spirit.AsLutherdeclaredintheSmallCatechism:WearetofearandloveGod,sothat
we,afterwhichfollowhisexplanationsoftheTenCommandments.(39)
Catholicconcernsregardingjustification
119.Eveninthesixteenthcentury,therewasasignificantconvergencebetweenLutheran
andCatholicpositionsconcerningtheneedforGodsmercyandhumansinabilitytoattain
salvationbytheirownefforts.TheCouncilofTrentclearlytaughtthatthesinnercannotbe
justifiedeitherbythelaworbyhumaneffort,anathematizinganyonewhosaidthatmancan
bejustifiedbeforeGodbyhisownworkswhicharedoneeitherbyhisownnaturalpowers,
orthroughtheteachingoftheLaw,andwithoutdivinegracethroughChristJesus.(40)
120.Catholics,however,hadfoundsomeofLutherspositionstroubling.SomeofLuthers
languagecausedCatholicstoworrywhetherhedeniedpersonalresponsibilityforones
actions.ThisexplainswhytheCouncilofTrentemphasizedthehumanpersons
responsibilityandcapacitytocooperatewithGodsgrace.Catholicsstressedthatthejustified
shouldbeinvolvedintheunfoldingofgraceintheirlives.Thus,forthejustified,human
effortscontributetoamoreintensegrowthingraceandcommunionwithGod.
121.Furthermore,accordingtotheCatholicreading,Luthersdoctrineofforensic
imputationseemedtodenythecreativepowerofGodsgracetoovercomesinand
transformthejustified.Catholicswishedtoemphasizenotonlytheforgivenessofsinsbut
alsothesanctificationofthesinner.Thus,insanctificationtheChristianreceivesthatjustice
ofGodwherebyGodmakesusjust.
LutheranCatholicdialogueonjustification
122.Lutherandtheotherreformersunderstoodthedoctrineofthejustificationofsinnersas
thefirstandchiefarticle,(41)theguideandjudgeoverallpartsofChristian
doctrine.(42)Thatiswhyadivisiononthispointwassograveandtheworktoovercome
thisdivisionbecameamatterofhighestpriorityforCatholicLutheranrelations.Inthe
secondhalfofthetwentiethcentury,thiscontroversywasthesubjectofextensive
investigationsbyindividualtheologiansandanumberofnationalandinternational
dialogues.
123.TheresultsoftheseinvestigationsanddialoguesaresummarizedintheJoint
DeclarationontheDoctrineofJustificationandwere,in1999,officiallyreceivedbythe
RomanCatholicChurchandtheLutheranWorldFederation.Thefollowingaccountisbased
onthisDeclaration,whichoffersadifferentiatingconsensuscomprisedofcommon
statementsalongwithdifferentemphasesofeachside,withtheclaimthatthesedifferences
donotinvalidatethecommonalities.Itisthusaconsensusthatdoesnoteliminate
differences,butratherexplicitlyincludesthem.
Bygracealone
124.TogetherCatholicsandLutheransconfess:Bygracealone,infaithinChristssaving
workandnotbecauseofanymeritonourpart,weareacceptedbyGodandreceivetheHoly
Spirit,whorenewsourheartswhileequippingandcallingustogoodworks(JDDJ15).The
phrasebygracealoneisfurtherexplainedinthisway:themessageofjustification...tells
usthatassinnersournewlifeissolelyduetotheforgivingandrenewingmercythatGod
impartsasagiftandwereceiveinfaith,andnevercanmeritinanyway(JDDJ17).(43)
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125.Itiswithinthisframeworkthatthelimitsandthedignityofhumanfreedomcanbe
identified.Thephrasebygracealone,inregardtoahumanbeingsmovementtoward
salvation,isinterpretedinthisway:Weconfesstogetherthatallpersonsdependcompletely
onthesavinggraceofGodfortheirsalvation.Thefreedomtheypossessinrelationto
personsandthethingsofthisworldisnofreedominrelationtosalvation(JDDJ19).
126.WhenLutheransinsistthatapersoncanonlyreceivejustification,theymean,however,
therebytoexcludeanypossibilityofcontributingtoonesownjustification,butdonotdeny
thatbelieversarefullyinvolvedpersonallyintheirfaith,whichiseffectedbyGodsWord
(JDDJ21).
127.WhenCatholicsspeakofpreparationforgraceintermsofcooperation,theymean
therebyapersonalconsentofthehumanbeingthatisitselfaneffectofgrace,notan
actionarisingfrominnatehumanabilities(JDDJ20).Thus,theydonotinvalidatethe
commonexpressionthatsinnersareincapableofturningbythemselvestoGodtoseek
deliverance,ofmeritingtheirjustificationbeforeGod,orofattainingsalvationbytheirown
abilities.JustificationtakesplacesolelybyGodsgrace(JDDJ19).
128.Sincefaithisunderstoodnotonlyasaffirmativeknowledge,butalsoasthetrustofthe
heartthatbasesitselfontheWordofGod,itcanfurtherbesaidjointly:Justificationtakes
placebygracealone(JDnos15and16),byfaithalonethepersonisjustifiedapartfrom
works(Rom3:28,cf.JDno.25)(JDDJ,Annex2C).(44)
129.Whatwasoftentornapartandattributedtooneortheotherconfessionbutnottobothis
nowunderstoodinanorganiccoherence:WhenpersonscomebyfaithtoshareinChrist,
GodnolongerimputestothemtheirsinandthroughtheHolySpiriteffectsinthemanactive
love.ThesetwoaspectsofGodsgraciousactionarenottobeseparated(JDDJ22).
Faithandgoodworks
130.ItisimportantthatLutheransandCatholicshaveacommonviewofhowthecoherence
offaithandworksisseen:believersplacetheirtrustinGodsgraciouspromisebyjustifying
faith,whichincludeshopeinGodandloveforhim.Suchafaithisactiveinloveandthusthe
Christiancannotandshouldnotremainwithoutworks(JDDJ25).Therefore,Lutherans
alsoconfessthecreativepowerofGodsgracewhichaffectsalldimensionsoftheperson
andleadstoalifeinhopeandlove(JDDJ26).Justificationbyfaithaloneandrenewal
mustbedistinguishedbutnotseparated.
131.Atthesametime,whateverinthejustifiedprecedesorfollowsthefreegiftoffaithis
neitherthebasisofjustificationnormeritsit(JDDJ25).Thatiswhythecreativeeffect
CatholicsattributetojustifyinggraceisnotmeanttobeaqualitywithoutrelationtoGod,or
ahumanpossessiontowhichonecouldappealoveragainstGod(JDDJ27).Rather,this
viewtakesintoaccountthatwithinthenewrelationshipwithGodtherighteousare
transformedandmadechildrenofGodwholiveinnewcommunionwithChrist:Thisnew
personalrelationtoGodisgroundedtotallyonGodsgraciousnessandremainsconstantly
dependentonthesalvificandcreativeworkingofthegraciousGod,whoremainstrueto
himself,sothatonecanrelyuponhim(JDDJ27).
132.Tothequestionofgoodworks,CatholicsandLutheransstatetogether:Wealsoconfess
thatGodscommandmentsretaintheirvalidityforthejustified(JDDJ31).Jesushimself,as
wellastheapostolicScriptures,admonish[es]Christianstobringforththeworksoflove
whichfollowjustificationandareitsfruits(JDDJ37).Sothatthebindingclaimofthe
commandmentsmightnotbemisunderstood,itissaid:WhenCatholicsemphasizethatthe
righteousareboundtoobserveGodscommandments,theydonottherebydenythatthrough
JesusChristGodhasmercifullypromisedtohischildrenthegraceofeternallife(JDDJ33).
133.BothLutheransandCatholicscanrecognizethevalueofgoodworksinviewofa
deepeningofthecommunionwithChrist(cf.JDDJ38f.),evenifLutheransemphasizethat
righteousness,asacceptancebyGodandsharingintherighteousnessofChrist,isalways
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complete.Thecontroversialconceptofmeritisexplainedthus:WhenCatholicsaffirmthe
meritoriouscharacterofgoodworks,theywishtosaythat,accordingtothebiblical
witness,arewardinheavenispromisedtotheseworks.Theirintentionistoemphasizethe
responsibilityofpersonsfortheiractions,nottocontestthecharacterofthoseworksasgifts,
orfarlesstodenythatjustificationalwaysremainstheunmeritedgiftofgrace(JDDJ38).
134.Tothemuchdiscussedquestionofthecooperationofhumanbeings,aquotationfrom
theLutheranConfessionsistakenintheAppendixtotheJointDeclarationontheDoctrine
ofJustificationasacommonpositioninthemostremarkableway:TheworkingofGods
gracedoesnotexcludehumanaction:Godeffectseverything,thewillingandthe
achievement,therefore,wearecalledtostrive(cf.Phil2:12ff.).AssoonastheHolySpirit
hasinitiatedhisworkofregenerationandrenewalinusthroughtheWordandtheholy
sacraments,itiscertainthatwecanandmustcooperatebythepoweroftheHoly
Spirit....(45)
Simuliustusetpeccator
135.InthedebateoverthedifferencesinsayingthataChristianissimultaneouslyjustified
andasinner,itwasshownthateachsidedoesnotunderstandexactlythesamethingbythe
wordssin,concupiscence,andrighteousness.Itisnecessarytoconcentratenotonlyon
theformulationbutalsoonthecontentinordertoarriveataconsensus.WithRomans6:12
and2Corinthians5:17,CatholicsandLutheranssaythat,inChristians,sinmustnotand
shouldnotreign.Theyfurtherdeclarewith1John1:810thatChristiansarenotwithoutsin.
TheyspeakofthecontradictiontoGodwithintheselfishdesiresoftheoldAdamalsoin
thejustified,whichmakesalifelongstruggleagainstitnecessary(JDDJ28).
136.ThistendencydoesnotcorrespondtoGodsoriginaldesignforhumanity,anditis
objectivelyincontradictiontoGod(JDDJ30),asCatholicssay.Because,forthem,sinhas
thecharacterofanact,Catholicsdonotspeakhereofsin,whileLutheransseeinthisGod
contradictingtendencyarefusaltogiveoneselfwhollytoGodandthereforecallitsin.But
bothemphasizethatthisGodcontradictingtendencydoesnotdividethejustifiedfromGod.
137.UnderthepresuppositionsofhisowntheologicalsystemandafterstudyingLuthers
writings,CardinalCajetanconcluded,thatLuthersunderstandingoftheassuranceoffaith
impliedestablishinganewchurch.CatholicLutherandialoguehasidentifiedthedifferent
thoughtformsofCajetanandLutherthatledtotheirmutualmisunderstanding.Today,itcan
besaid:CatholicscansharetheconcernoftheReformerstogroundfaithintheobjective
realityofChristspromise,tolookawayfromonesownexperience,andtotrustinChrists
forgivingwordalone(cf.Mt16:1918:18)(JDDJ36).
138.LutheransandCatholicshaveeachcondemnedtheotherconfessionsteachings.
Therefore,thedifferentiatingconsensusasrepresentedintheJointDeclarationonthe
DoctrineofJustificationcontainsadoubleaspect.Ontheonehand,theDeclarationclaims
thatthemutualrejectionsofCatholicandLutheranteachingasdepictedtheredonotapplyto
theotherconfession.Ontheother,theDeclarationpositivelyaffirmsaconsensusinthebasic
truthsofthedoctrineofjustification:Theunderstandingofthedoctrineofjustificationset
forthinthisDeclarationshowsthataconsensusinbasictruthsofthedoctrineofjustification
existsbetweenLutheransandCatholics(JDDJ40).
139.Inlightofthisconsensustheremainingdifferencesoflanguage,theological
elaboration,andemphasisintheunderstandingofjustificationareacceptable.Thereforethe
LutheranandtheCatholicexplicationsofjustificationareintheirdifferencesopentoone
anotheranddonotdestroytheconsensusregardingthebasictruths(JDDJ40).Thusthe
doctrinalcondemnationsofthesixteenthcentury,insofarastheyrelatetothedoctrineof
justification,appearinanewlight:TheteachingoftheLutheranchurchespresentedinthis
DeclarationdoesnotfallunderthecondemnationsfromtheCouncilofTrent.The
condemnationsintheLutheranConfessionsdonotapplytotheteachingoftheRoman
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CatholicChurchpresentedinthisDeclaration(JDDJ41).Thisisahighlyremarkable
responsetotheconflictsoverthisdoctrinethatlastedfornearlyhalfamillennium.
Eucharist
LuthersunderstandingoftheLordsSupper
140.ForLutheransaswellasCatholicstheLordsSupperisapreciousgiftinwhich
Christiansfindnourishmentandconsolationforthemselves,andwherethechurchisever
anewgatheredandbuiltup.Hencethecontroversiesaboutthesacramentcausepain.
141.LutherunderstoodthesacramentoftheLordsSupperasatestamentum,thepromiseof
someonewhoisabouttodie,asisevidentfromtheLatinversionofthewordsofinstitution.
Atfirst,LutherperceivedChristspromise(testamentum)aspromisinggraceandforgiveness
ofsinsbut,inthedebatewithHuldrychZwingli,heemphasizedhisbeliefthatChristgives
himself,hisbodyandblood,thatarereallypresent.FaithdoesnotmakeChristpresentitis
Christwhogiveshimself,hisbodyandblood,tocommunicants,whetherornottheybelieve
this.Thus,Luthersoppositiontothecontemporarydoctrinewasnotthathedeniedthereal
presenceofJesusChrist,butratherconcernedhowtounderstandthechangeintheLords
Supper.
RealpresenceofChrist
142.TheFourthLateranCouncil(1215)usedtheverbtransubstantiare,whichimpliesa
distinctionbetweensubstanceandaccidents.(46)AlthoughthiswasforLutherapossible
explanationofwhathappensintheLordsSupper,hecouldnotseehowthisphilosophical
explanationcouldbebindingforallChristians.Inanycase,Lutherhimselfstrongly
emphasizedtherealpresenceofChristinthesacrament.
143.LutherunderstoodChristsbodyandbloodtobepresentin,with,andunderthe
speciesofbreadandwine.Thereisanexchangeofproperties(communicatioidiomatum)
betweenChristsbodyandbloodandthebreadandwine.Thiscreatesasacramentalunion
betweenbreadandChristsbody,andthewineandChristsblood.Thisnewtypeofunion,
formedbythesharingofproperties,isanalogoustotheunionofthedivineandhuman
naturesinChrist.Lutheralsocomparedthissacramentaluniontotheunionofironandfirein
afieryiron.
144.Asaconsequenceofhisunderstandingofthewordsofinstitution(Drinkofit,allof
you,Mt26:27),Luthercriticizedthepracticeofforbiddinglaypeopletoreceive
communionunderbothspecies,breadandwine.Hedidnotarguethatlaypeoplewouldthen
onlyreceivehalfofChrist,butaffirmedthattheywouldindeedreceivethewholeorfull
Christineitherspecies.Luther,however,deniedthatthechurchwasentitledtowithdrawthe
speciesofthewinefromthelaitysincethewordsofinstitutionareveryclearaboutthis.
CatholicsremindLutheransthatpastoralreasonsweretheprincipalmotivationfor
introducingthepracticeofcommunionunderonespecies.
145.LutherunderstoodtheLordsSupperalsoasacommunalevent,arealmeal,wherethe
blessedelementsaremeanttobeconsumed,notpreserved,afterthecelebration.Heurged
theconsumptionofalltheelementssothatthequestionaboutthedurationofChrists
presencewouldnotcomeupatall.(47)
Eucharisticsacrifice
146.LuthersmainobjectiontoCatholiceucharisticdoctrinewasdirectedagainstan
understandingoftheMassasasacrifice.Thetheologyoftheeucharistasrealremembrance
(anamnesis,Realgedchtnis),inwhichtheuniqueandonceforallsufficientsacrificeof
Christ(Heb9:110:18)makesitselfpresentfortheparticipationofthefaithful,wasno
longerfullyunderstoodinlatemedievaltimes.Thus,manytookthecelebrationoftheMass
tobeanothersacrificeinadditiontotheonesacrificeofChrist.Accordingtoatheory
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stemmingfromDunsScotus,themultiplicationofMasseswasthoughttoeffecta
multiplicationofgraceandtoapplythisgracetoindividualpersons.ThatiswhyatLuthers
time,forexample,thousandsofprivatemassesweresaideveryyearatthecastlechurchof
Wittenberg.
147.Lutherinsistedthat,accordingtothewordsofinstitution,Christgiveshimselfinthe
LordsSuppertothosewhoreceivehimandthat,asagift,Christcouldonlybereceivedin
faithbutnotoffered.IfChristwereofferedtoGod,theinnerstructureanddirectionofthe
eucharistwouldbeinverted.InLutherseyes,understandingtheeucharistassacrificewould
meanthatitwasagoodworkthatweperformandoffertoGod.Buthearguedthatjustaswe
cannotbebaptizedinplaceofsomeoneelse,wecannotparticipateintheeucharistonbehalf
ofandforthebenefitofsomeoneelse.InsteadofreceivingthemostpreciousgiftthatChrist
himselfisandofferstous,wewouldbeattemptingtooffersomethingtoGod,thereby
transformingadivinegiftintoagoodwork.
148.Nevertheless,LuthercouldseeasacrificialelementintheMass,thesacrificeof
thanksgivingandpraise.Itisindeedasacrificeinthatbygivingthanksaperson
acknowledgesthatheorsheisinneedofthegiftandthathisorhersituationwillchange
onlybyreceivingthegift.Thus,truereceivinginfaithcontainsanactivedimensionthatis
nottobeunderestimated.
Catholicconcernsregardingtheeucharist
149.OntheCatholicside,Luthersrejectionoftheconceptoftransubstantiationraised
doubtswhetherthedoctrineoftherealpresenceofChristhadbeenfullyaffirmedinhis
theology.AlthoughtheCouncilofTrentadmittedthatwecanhardlyexpresswithwordsthe
mannerofhispresenceanddistinguishedthedoctrineoftheconversionofelementsfromits
technicalexplanation,ithoweverdeclared,theholyCatholicChurchhassuitablyand
properlycalledthischangetransubstantiation.(48)Thisconceptseemed,intheCatholic
view,tobethebestguaranteeformaintainingtherealpresenceofJesusChristinthespecies
ofbreadandwineandforassuringthatthefullrealityofJesusChristispresentineachofthe
species.WhenCatholicsinsistonatransformationofthecreatedelementsthemselves,they
wanttohighlightGodscreativepower,whichbringsaboutthenewcreationinthemidstthe
oldcreation.
150.WhiletheCouncilofTrentdefendedthepracticeofadorationoftheBlessedSacrament,
ittookasitsstartingpointthattheprimarypurposeoftheeucharististhecommunionofthe
faithful.TheeucharistwasinstitutedbyChristtobeconsumedasspiritualfood.(49)
151.Asaresultofthelossofanintegrativeconceptofcommemoration,Catholicswere
facedwiththedifficultyofthelackofadequatecategorieswithwhichtoexpressthe
sacrificialcharacteroftheeucharist.Committedtoatraditiongoingbacktopatristictimes,
Catholicsdidnotwanttoabandontheidentificationoftheeucharistasarealsacrificeeven
whiletheystruggledtoaffirmtheidentityofthiseucharisticsacrificewiththeunique
sacrificeofChrist.Therenewalofsacramentalandliturgicaltheologyasarticulatedinthe
SecondVaticanCouncilwasneededtorevitalizetheconceptofcommemoration(anamnesis)
(SC47LG3).
152.Intheirecumenicaldialogue,LutheransandCatholicscouldbothbenefitfrominsights
oftheliturgicalmovementandnewtheologicalinsights.Throughtheretrievalofthenotion
ofanamnesis,bothhavebeenledtoabetterunderstandingofhowthesacramentofthe
eucharistasamemorialeffectivelymakespresenttheeventsofsalvationand,inparticular,
thesacrificeofChrist.CatholicscouldappreciatethemanyformsofChristspresencewithin
theliturgyoftheeucharist,suchashispresenceinhiswordandintheassembly(SC7).In
lightoftheineffabilityofthemysteryofeucharist,Catholicshavelearnedtoreevaluate
diverseexpressionsoffaithintherealpresenceofJesusChristinthesacrament.Lutherans
gainedanewawarenessofthereasonstodealrespectfullywiththeblessedelementsafterthe
celebration.
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LutheranCatholicdialogueontheeucharist
153.ThequestionoftherealityofthepresenceofJesusChristintheLordsSupperisnota
matterofcontroversybetweenCatholicsandLutherans.TheLutheranCatholicdialogueon
theeucharistwasabletostate:TheLutherantraditionaffirmstheCatholictraditionthatthe
consecratedelementsdonotsimplyremainbreadandwinebutratherbythepowerofthe
creativewordaregivenasthebodyandbloodofChrist.InthissenseLutheransalsocould
occasionallyspeak,asdoestheGreektradition,ofachange(Eucharist51).(50)Both
CatholicsandLutheranshaveincommonarejectionofaspatialornaturalmannerof
presence,andarejectionofanunderstandingofthesacramentasonlycommemorativeor
figurative(Eucharist16).(51)
CommonunderstandingoftherealpresenceofChrist
154.LutheransandCatholicscantogetheraffirmtherealpresenceofJesusChristinthe
LordsSupper:IntheSacramentoftheLordsSupperJesusChristtrueGodandtrueman,is
presentwhollyandentirely,inhisBodyandBlood,underthesignsofbreadandwine
(Eucharist16).Thiscommonstatementaffirmsalltheessentialelementsoffaithinthe
eucharisticpresenceofJesusChristwithoutadoptingtheconceptualterminologyof
transubstantiation.ThusCatholicsandLutheransunderstandthattheexaltedLordispresent
intheLordsSupperinthebodyandbloodhegavewithhisdivinityandhishumanity
throughthewordofpromiseinthegiftsofbreadandwineinthepoweroftheHolySpiritfor
receptionthroughthecongregation.(52)
155.TothequestionoftherealpresenceofJesusChristanditstheologicalunderstandingis
joinedthequestionofthedurationofthispresenceandwithitthequestionoftheadoration
ofChristpresentinthesacramentalsoafterthecelebration.Differencesrelatedtothe
durationoftheeucharisticpresenceappearalsoinliturgicalpractice.CatholicandLutheran
ChristianstogetherconfessthattheeucharisticpresenceoftheLordJesusChristisdirected
towardbelievingreception,thatitneverthelessisnotconfinedonlytothemomentof
reception,andthatitdoesnotdependonthefaithofthereceiver,howevercloselyrelatedto
itthismightbe(Eucharist52).
156.ThedocumentTheEucharistrequestedthatLutheransdealrespectfullywiththe
eucharisticelementsthatareleftoverafterthecelebrationoftheSupper.Atthesametime,it
cautionedCatholicstotakecarethatthepracticeofeucharisticadorationdoesnotcontradict
thecommonconvictionaboutthemealcharacteroftheEucharist(Eucharist55).(53)
Convergenceinunderstandingeucharisticsacrifice
157.Withregardtotheissuethatwasofthegreatestimportanceforthereformers,the
eucharisticsacrifice,theCatholicLutherandialoguestatedasabasicprinciple:Catholic
andLutheranChristianstogetherrecognizethatintheLordsSupperJesusChristispresent
astheCrucifiedwhodiedforoursinsandwhoroseagainforourjustification,astheonce
forallsacrificeforthesinsoftheworld.Thissacrificecanbeneithercontinued,nor
repeated,norreplaced,norcomplementedbutratheritcanandshouldbecomeevereffective
anewinthemidstofthecongregation.Therearedifferentinterpretationsamongusregarding
thenatureandextentofthiseffectiveness(Eucharist56).
158.Theconceptofanamnesishashelpedtoresolvethecontroversialquestionofhowone
setstheonceforallsufficientsacrificeofJesusChristinrightrelationshiptotheLords
Supper:ThroughtheremembranceinworshipofGodssavingacts,theseactsthemselves
becomepresentinthepoweroftheSpirit,andthecelebratingcongregationislinkedwiththe
menandwomenwhoearlierexperiencedthesavingactsthemselves.Thisisthesensein
whichChristscommandattheLordsSupperismeant:intheproclamation,inhisown
words,ofhissavingdeath,andintherepetitionofhisownactsattheSupper,the
remembrancecomesintobeinginwhichJesuswordandsavingworkthemselvesbecome
present.(54)
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159.Thedecisiveachievementwastoovercometheseparationofsacrificium(thesacrifice
ofJesusChrist)fromsacramentum(thesacrament).IfJesusChristisreallypresentinthe
LordsSupper,thenhislife,suffering,death,andresurrectionarealsotrulypresenttogether
withhisbody,sothattheLordsSupperisthetruemakingpresentoftheeventonthe
cross.(55)Notonlytheeffectoftheeventonthecrossbutalsotheeventitselfispresentin
theLordsSupperwithoutthemealbeingarepetitionorcompletionofthecrossevent.The
oneeventispresentinasacramentalmodality.Theliturgicalformoftheholymealmust,
however,excludeeverythingthatcouldgivetheimpressionofrepetitionorcompletionofthe
sacrificeonthecross.IftheunderstandingoftheLordsSupperasarealremembranceis
consistentlytakenseriously,thedifferencesinunderstandingtheeucharisticsacrificeare
tolerableforCatholicsandLutherans.
Communioninbothkindsandtheofficeofeucharisticministry
160.SincethetimeoftheReformation,receptionofthecupbythelaityhasbeena
characteristicpracticeofLutheranworshipservices.Thus,foralongtimethispractice
visiblydistinguishedtheLutheranLordsSupperfromtheCatholicpracticeofoffering
communiontothelaityonlyunderthespeciesofbread.Todaytheprinciplecanbestated:
CatholicsandLutheransareatoneintheconvictionthatbreadandwinebelongtothe
completeformoftheEucharist(Eucharist64).Nevertheless,differencesremaininthe
practiceoftheLordsSupper.
161.Sincethequestionofthepresidencyoftheeucharisticcelebrationisecumenicallyof
greatimportance,thenecessityofachurchappointedministerisasignificantcommonality
identifiedbythedialogue:CatholicandLutheranChristiansareoftheconvictionthatthe
celebrationoftheEucharistinvolvestheleadershipofaministerappointedbythechurch
(Eucharist65).Nevertheless,CatholicsandLutheransstillunderstandtheofficeofministry
differently.
Ministry
Luthersunderstandingofthecommonpriesthoodofthebaptizedandordainedoffice
162.IntheNewTestament,thewordhiereus(priestLatin,sacerdos)didnotdesignatean
officeintheChristiancongregation,eventhoughPauldescribeshisapostolicministryasthat
ofapriest(Rom15:16).Christisthehighpriest.Lutherunderstandstherelationshipofthe
believerstoChristasajoyfulexchange,inwhichthebelievertakespartintheproperties
ofChrist,andthusalsoinhispriesthood.NowjustasChristbyhisbirthrightobtainedthese
twoprerogatives,soheimpartstothemandsharesthemwitheveryonewhobelievesinhim
accordingtothelawoftheabovementionedmarriage,accordingtowhichthewifeowns
whateverbelongstothehusband.HenceallofuswhobelieveinChristarepriestsandkings
inChrist,as1Peter2[:9]says:Youareachosenrace,Godsownpeople,aroyalpriesthood,
apriestlykingdom.(56)[W]eareallconsecratedprieststhroughbaptism.(57)
163.EventhoughinLuthersunderstandingallChristiansarepriests,hedoesnotregard
themallasministers.ItistruethatallChristiansarepriests,butnotallarepastors.Fortobe
apastoronemustbenotonlyaChristianandapriestbutmusthaveanofficeandafieldof
workcommittedtohim.Thiscallandcommandmakepastorsandpreachers.(58)
164.LutherstheologicalnotionthatallChristiansarepriestscontradictedtheorderingof
societythathadbecomewidespreadintheMiddleAges.AccordingtoGratian,therewere
twotypesofChristians,clericsandthelaity.(59)Withhisdoctrineofthecommon
priesthood,Lutherintendedtoabolishthebasisforthisdivision.WhataChristianisasa
priestarisesfromparticipationinthepriesthoodofChrist.Heorshebringstheconcernsof
thepeopleinprayerbeforeGodandtheconcernsofGodtoothersthroughthetransmission
ofthegospel.
165.Lutherunderstoodtheofficeoftheordainedtobeapublicserviceforthewholechurch.
Pastorsareministri(servants).Thisofficeisnotincompetitionwiththecommonpriesthood
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ofallthebaptizedbut,rather,itservesthemsothatallChristianpeoplecanbeprieststoone
another.
Divineinstitutionoftheministry
166.Formorethan150years,oneofthedebatesinLutherantheologyhasbeenwhetherthe
ordainedministrydependsondivineinstitutionorhumandelegation.However,Luther
speaksoftheofficeofpastor,whichGodhasestablished,whichmustruleoverthe
congregationwithsermonsandsacraments.(60)LutherseesthisofficerootedinChrists
sufferinganddeath:Ihope,indeed,thatbelievers,thosewhowanttobecalledChristians,
knowverywellthatthespiritualestatehasbeenestablishedandinstitutedbyGod,notwith
goldorsilverbutwiththepreciousbloodandbitterdeathofhisonlySon,ourLordJesus
Christ[1Pet1:1819].Fromhiswoundsindeedflowthesacraments[]Hepaiddearlythat
menmighteverywherehavethisofficeofpreaching,baptizing,loosing,binding,givingthe
sacrament,comforting,warning,andexhortingwithGodsword,andwhateverelsebelongs
tothepastoraloffice[...]TheestateIamthinkingofisratheronewhichhastheofficeof
preachingandtheserviceofthewordandsacramentsandwhichimpartstheSpiritand
salvation.(61)Clearly,then,forLuther,Godhasestablishedtheofficeofminister.
167.Noone,Lutherbelieved,canestablishhimselfintheofficeonemustbecalledtoit.
Startingin1535,ordinationswereperformedinWittenberg.Theytookplaceafteran
examinationofthedoctrineandlifeofthecandidatesandiftherehadbeenacalltoa
congregation.Buttheordinationwasnotcarriedoutinthecallingcongregationbutcentrally
inWittenberg,sinceordinationwasordinationtotheserviceofthewholechurch.
168.Theordinationswereperformedwithprayerandthelayingonofhands.Asthe
introductoryprayerthatGodwouldsendworkerstoharvestthecrop(Mt9:38)andthe
prayerfortheHolySpiritbothmadeclear,Godistheonewhoinrealityisactiveinthe
ordination.Inordination,thecallofGodembracesthewholeperson.Withtrustthatthe
prayerwillbeansweredbyGod,thechargetogoforthtookplacewiththewordsof1Peter
5:24.(62)Inoneoftheordinationformulasitsays:Theofficeofthechurchisforall
churchesaverygreatandimportantthinganditisgivenandmaintainedbyGodalone.(63)
169.BecauseLuthersdefinitionofasacramentwasstricterthanwascommonduringthe
MiddleAges,andbecauseheperceivedtheCatholicsacramentofholyordersaschiefly
servingthepracticeofthesacrificeoftheMass,heceasedtoviewordinationasasacrament.
Melanchthon,however,statedintheApologytotheAugsburgConfession:Butifordination
isunderstoodwithreferencetotheministryoftheWord,wehavenoobjectiontocalling
ordinationasacrament.FortheministryoftheWordhasthecommandofGodandhas
magnificentpromiseslikeRomans1[:16]:thegospelisthepowerofGodforsalvationto
everyonewhohasfaith.Likewise,Isaiah55[:11],soshallmywordbethatgoesoutfrom
mymouthitshallnotreturntomeempty,butitshallaccomplishthatwhichIpurpose.If
ordinationisunderstoodinthisway,wewillnotobjecttocallingthelayingonofhandsasa
sacrament.Forthechurchhasthemandatetoappointministers,whichoughttopleaseus
greatlybecauseweknowthatGodapprovesthisministryandispresentinit.(64)
Officeofthebishop
170.Becausethebishopsrefusedtoordaincandidateswhoweresympathetictothe
Reformation,thereformerspracticedordinationbypresbyters(pastors).InArticle28,the
AugsburgConfessioncomplainsaboutthebishopsrefusaltoordain.Thisforcedthe
reformerstochoosebetweenretainingordinationbybishopsorbeingfaithfultowhatthey
understoodtobethetruthofthegospel.
171.Thereformerswereabletopracticepresbyteralordinationbecausetheyhadlearned
fromPeterLombardsSentencesthatthecanonsofthechurchrecognizedonlytwo
sacramentalordersamongthemajororders,thediaconateandthepresbyterate,andthat,
accordingtothewidespreadunderstandingoftheMiddleAges,theconsecrationofbishops
impartednosacramentalcharacterofitsown.65Thereformersexplicitlyreferredtoaletter
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byJerome,whowasconvincedthat,accordingtotheNewTestament,theofficesofpresbyter
andbishopwerethesamewiththeexceptionthatthebishophadtherighttoordain.Asthe
reformersnoted,thislettertoEvangelushadbeenreceivedintotheDecretumGratiani.(66)
172.Lutherandthereformersemphasizedthatthereisonlyoneordainedministry,anoffice
ofthepublicproclamationofthegospelandadministrationofthesacraments,whichareby
theirverynaturepublicevents.Nevertheless,fromthebeginningtherewasadifferentiation
intheoffice.Fromthefirstvisitations,theofficeofsuperintendentdeveloped,whichhadthe
specialtaskofoversightoverthepastors.PhilipMelanchthonwrotein1535:Becauseinthe
churchrulersarenecessary,whowillexamineandordainthosewhoarecalledtoecclesial
office,churchlawobservesandexercisesoversightupontheteachingofthepriests.Andif
therewerenobishops,onewouldneverthelesshavetocreatethem.(67)
Catholicconcernsregardingthecommonpriesthoodandordination
173.Thedignityandresponsibilityofallthebaptizedinandforthelifeofthechurchwere
notadequatelyemphasizedinthelatemedievalperiod.NotuntiltheSecondVaticanCouncil
didthemagisteriumpresentatheologyofthechurchasthepeopleofGodandaffirmthe
trueequalityofallwithregardtothedignityandactioncommontoallthefaithful
concerningthebuildingupofthebodyofChrist(LG32).
174.Withinthisframework,theCouncildevelopedthenotionofthepriesthoodofthe
baptizedandaddresseditsrelationshiptotheministerialpriesthood.InCatholictheology,the
ordainedministerissacramentallyempoweredtoactinthenameofChristaswellasinthe
nameofthechurch.
175.Catholictheologyisconvincedthattheofficeofbishopmakesanindispensible
contributiontotheunityofthechurch.Catholicsraisethequestionofhow,withoutthe
episcopaloffice,churchunitycanbemaintainedintimesofconflict.Theyhavealsobeen
concernedthatLuthersparticulardoctrineofthecommonpriesthooddidnotadequately
maintainthechurchshierarchicalstructures,whichareseenasdivinelyinstituted.
LutheranCatholicdialogueonministry
176.CatholicLutherandialoguehasidentifiednumerouscommonalitiesaswellas
differencesinthetheologyandinstitutionalformofordainedoffices,amongthemthe
ordinationofwomen,nowpracticedbymanyLutheranchurches.Oneoftheremaining
questionsiswhethertheCatholicChurchcanrecognizetheministryoftheLutheran
churches.TogetherLutheransandCatholicscanworkouttherelationshipbetweenthe
responsibilityfortheproclamationoftheWordandtheadministrationofthesacramentsand
theofficeofthoseordainedforthiswork.Togethertheycandevelopthedistinctionsamong
suchtasksasepiskopandlocalandmoreregionaloffices.
Commonunderstandingsoftheministry
Priesthoodofthebaptized
177.Thequestionarisesofhowthespecificityofthetasksoftheordainedarerightlysetin
relationshipwiththeuniversalpriesthoodofallbaptizedbelievers.ThestudydocumentThe
ApostolicityoftheChurchstates,CatholicsandLutheransareinagreementthatallthe
baptizedwhobelieveinChristshareinthepriesthoodofChristandarethuscommissioned
toproclaimthemightyactsofhimwhocalledyououtofdarknessintohismarvelouslight
(1Pet2:9).Hencenomemberlacksaparttoplayinthemissionofthewholebody(ApC
273).
Divinesourceoftheministry
178.Inunderstandingtheordainedoffice,thereisacommonconvictionaboutitsdivine
source:CatholicsandLutheransaffirmtogetherthatGodinstitutedtheministryandthatit
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isnecessaryforthebeingofthechurch,sincethewordofGodanditspublicproclamationin
wordandsacramentarenecessaryforfaithinJesusChristtoariseandbepreservedand
togetherwiththisforthechurchtocomeintobeingandbepreservedasbelieverswhomake
upthebodyofChristintheunityoffaith(ApC276).
MinistryofWordandsacrament
179.TheApostolicityoftheChurchidentifiesthefundamentaltaskofordainedministersfor
bothLutheransandCatholicsastheproclamationofthegospel:Ordainedministershavea
specialtaskwithinthemissionofthechurchasawhole(ApC274).ForbothCatholicsand
Lutheransthefundamentaldutyandintentionofordainedministryispublicserviceofthe
wordofGod,thegospelofJesusChrist,whichtheTriuneGodhascommissionedthechurch
toproclaimtoalltheworld.Everyofficeandeveryofficeholdermustbemeasuredagainst
thisobligation(ApC274).
180.ThisemphasisontheministerialtaskofproclaimingthegospeliscommontoCatholics
andLutherans(cf.ApC247,255,257,274).Catholicslocatetheoriginofpriestlyministryin
theproclamationofthegospel.TheDecreeonPriests(PresbyterorumOrdinis)states,The
peopleofGodisformedintooneinthefirstplacebythewordofthelivingGod,whichis
quiterightlyexpectedfromthemouthofpriests.Forsincenobodycanbesavedwhohasnot
firstbelieved,itisthefirsttaskofpriestsascoworkersofthebishopstopreachthegospelof
Godtoall(PO4,citedinApC247).Catholicsalsodeclarethatitisthetaskofordained
ministerstogatherthepeopleofGodtogetherbythewordofGodandtoproclaimthistoall
sothattheymaybelieve(ApC274).Similarly,theLutheranunderstandingisthatthe
ministryhasitsbasisandcriterioninthetaskofcommunicatingthegospeltothewhole
congregationinsuchacompellingwaythatassuranceoffaithisawakenedandmade
possible(ApC255).
181.LutheransandCatholicsalsoagreeontheresponsibilityofordainedleadershipforthe
administrationofthesacraments.Lutheranssay,Thegospelbestowsonthosewhopreside
overthechurchesthecommissiontoproclaimthegospel,forgivesins,andadministerthe
sacraments(ApC274).(68)Catholicsalsodeclarethatpriestsarecommissionedto
administerthesacraments,whichtheyconsidertobeboundupwiththeEucharistand
directedtowarditasthesourceandsummitofallthepreachingoftheGospel(PO5,cited
inApC274.)
182.TheApostolicityoftheChurchfurthercomments,Itisworthnotingthesimilarity
betweenthedescriptionsoftheministerialfunctionsofpresbytersandofbishops.Thesame
patternofthethreefoldofficepreaching,liturgy,leadershipisusedforbishopsand
presbyters,andintheconcretelifeofthechurchpreciselythelattercarryouttheordinary
exerciseofthesefunctionsthroughwhichthechurchisbuiltup,whilethebishopshave
oversightoverteachingandcareforthecommunionamonglocalcommunities.Howeverthe
presbytersexercisetheirministryinsubordinationtothebishopsandincommunionwith
them(ApC248).
Ordinationrite
183.Withrespecttoinductionintothisspecialoffice,thereexiststhefollowing
commonality:Inductionintothisministrytakesplacebyordination,inwhichaChristianis
calledandcommissioned,byprayerandthelayingonofhands,fortheministryofpublic
preachingofthegospelinwordandsacrament.ThatprayerisapleafortheHolySpiritand
theSpiritsgifts,madeinthecertaintythatitwillbeheard(ApC277).
Localandregionalministry
184.LutheransandCatholicscansaytogetherthatthedifferentiationoftheofficeintoa
morelocalandamoreregionalofficearisesofnecessityoutoftheintentionandtaskofthe
ministrytobeaministryofunityinfaith(ApC279).InLutheranchurches,thetaskof
episkopisperceivedinvariousforms.Thosewhoexercisesupracongregationalministry
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aredesignatedinsomeplacesbytitlesotherthanbishop,suchas,ephorus,church
president,superintendent,orsynodalpastor.Lutheransunderstandthattheministryof
episkopisalsoexercisednotonlyindividuallybutalsoinsuchotherforms,assynods,in
whichbothordainedandnonordainedmembersparticipatetogether.(69)
Apostolicity
185.EventhoughCatholicsandLutheransperceivetheirministerialstructurestotransmit
theapostolicityofthechurchdifferently,theyagree,fidelitytotheapostolicgospelhas
priorityintheinterplayoftraditio,successioandcommunio(ApC291).Theybothagree,
thechurchisapostoliconthebasisoffidelitytotheapostolicgospel(ApC292).This
agreementhasconsequencesforRomanCatholicrecognitionthatindividualswhoexercise
theofficeofsupervisionwhichintheRomanCatholicChurchisperformedbybishopsalso
bearaspecialresponsibilityfortheapostolicityofdoctrineintheirchurchesandtherefore
cannotbeexcludedfromthecircleofthosewhoseconsensusisaccordingtotheCatholic
viewthesignofapostolicityofdoctrine(ApC291).
Servicetothechurchuniversal
186.LutheransandCatholicsagreethattheministryservesthechurchuniversal.Lutherans
presupposethatthecongregationassembledforworshipstandsinanessentialrelationtothe
universalchurchandthatthisrelationisintrinsictotheworshippingcongregation,not
somethingaddedtoit(ApC285).EventhoughRomanCatholicbishopsexercisetheir
pastoralgovernmentovertheportionofthePeopleofGodcommittedtotheircare,andnot
overotherchurchesnorovertheuniversalChurch,eachbishopisobligedtobesolicitous
forthewholechurch(LG23).TheBishopofRomebyvirtueofhisofficeispastorofthe
wholeChurch(LG22).
Differencesinunderstandingtheministry
Theepiscopacy
187.Significantdifferenceswithregardtotheunderstandingofministryinthechurch
remain.TheApostolicityoftheChurchacknowledgesthatforCatholicstheepiscopateisthe
fullformofordainedministryandthereforethepointofdepartureforthetheological
interpretationofchurchministry.ThedocumentcitesLumenGentium21:Theholysynod
teaches,moreover,thatthefullnessoftheSacramentofOrdersisconferredbyEpiscopal
consecration[which]confers,togetherwiththeofficeofsanctifying,theofficesalsoof
teachingandruling,which,however,oftheirverynaturecanbeexercisedonlyin
hierarchicalcommunionwiththeheadandthemembersofthecollege(citedinApC243).
188.TheSecondVaticanCouncilreaffirmeditsunderstandingthatbishopshavebydivine
institutiontakentheplaceoftheapostlesaspastorsofthechurchinsuchwisethatwhoever
hearsthemhearsChristandwhoeverrejectsthemrejectsChristandhimwhosentChrist
(LG20).Nevertheless,itisCatholicdoctrinethatanindividualbishopisnotinapostolic
successionbyhisbeingpartofahistoricallyverifiableanduninterruptedchainofimposition
ofhandsthroughhispredecessorstooneoftheapostles,butinsteadthatisincommunion
withthewholeorderofbishopswhichasawholesucceedstheapostoliccollegeandits
mission(ApC291).
189.Thisperspectiveonministry,whichbeginswiththeepiscopacy,representsashiftfrom
theCouncilofTrentsfocusonthepriesthoodandunderlinestheimportanceofthethemeof
apostolicsuccession,eventhoughLumenGentiumstressedtheministerialaspectofthis
successionwithoutdenyingthedoctrinal,missionary,andexistentialdimensionsofapostolic
succession(ApC240).Forthisreason,Catholicsidentifythelocalchurchwiththediocese,
consideringtheessentialelementsofthechurchtobeword,sacrament,andapostolic
ministryinthepersonofthebishop(ApC284).
Priesthood
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190.CatholicsdifferfromLutheransintheirinterpretationofthesacramentalidentityofa
priestandtherelationshipofthesacramentalpriesthoodtothepriesthoodofChrist.They
affirmthatpriestsaremadesharersinaspecialwayinChristspriesthoodand,bycarrying
outsacredfunctions,actasministersofhimwhothroughhisSpiritcontinuallyexerciseshis
priestlyroleforourbenefitintheliturgy(PO5).
Fullnessofsacramentalsign
191.ForCatholics,Lutheranordinationslackafullnessofsacramentalsign.InCatholic
doctrine,thepracticeanddoctrineofapostolicsuccessionintheepiscopateis,togetherwith
thethreefoldministry,partofthecompletestructureofthechurch.Thissuccessionis
realizedinacorporatemannerasbishopsaretakenintothecollegeofCatholicbishopsand
therebyhavethepowertoordain.ThereforeitisalsoCatholicdoctrinethatinLutheran
churchesthesacramentalsignofordinationisnotfullypresentbecausethosewhoordaindo
notactincommunionwiththeCatholicepiscopalcollege.ThereforetheSecondVatican
Councilspeaksofadefectussacramentiordinis(UR22)inthesechurches(ApC283).(70)
Worldwideministry
192.Finally,CatholicsandLutheransdifferinboththeofficesandauthorityofministryand
leadershipbeyondtheregionallevel.ForCatholics,theRomanPontiffhasfull,supreme,
anduniversalpoweroverthechurch(LG22).Thecollegeofbishopsalsoexercises
supremeandfullpowerovertheuniversalchurchtogetherwithitsheadtheRomanPontiff,
andneverwithoutthishead(LG22).TheApostolicityoftheChurchnotesvariousviews
amongLutheransregardingthecompetencyofleadershipbodiesabovethelevelofthe
individualchurchesandthebindingforceoftheirdecisions(ApC287).
Considerations
193.Indialogueithasoftenbeennotedthattherelationshipofbishopsandpresbytersatthe
beginningofthesixteenthcenturywasnotunderstoodasitwaslaterbytheSecondVatican
Council.PresbyteralordinationatthetimeoftheReformationshouldthereforebeconsidered
withreferencetotheconditionsofthatperiod.ItisalsosignificantthatthetasksofCatholic
andLutheranofficeholdershavebroadlycorrespondedtooneanother.
194.Inthecourseofhistory,theLutheranministerialofficehasbeenabletofulfillitstaskof
keepingthechurchinthetruthsothatnearlyfivehundredyearsafterthebeginningofthe
ReformationitwaspossibletodeclareaCatholicLutheranconsensusonthebasictruthsof
thedoctrineofjustification.If,accordingtothejudgmentoftheSecondVaticanCouncil,the
HolySpiritusesecclesialcommunitiesasmeansofsalvation,itcouldseemthatthiswork
oftheSpiritwouldhaveimplicationsforsomemutualrecognitionofministry.Thus,the
officeofministrypresentsbothconsiderableobstaclestocommonunderstandingandalso
hopefulperspectivesforrapprochement.(71)
Scriptureandtradition
LuthersunderstandingofScripture,itsinterpretation,andhumantraditions
195.ThecontroversythatbrokeoutinconnectionwiththespreadofLuthersNinetyfive
Thesesonindulgencesveryquicklyraisedthequestionofwhichauthoritiesonecancall
uponatatimeofstruggle.ThepapalcourttheologianSylvesterPrieriasarguedinhisfirst
answertoLuthersthesesonindulgences:Whoeverdoesnotholdtotheteachingofthe
RomanchurchandthepopeasaninfallibleruleoffaithfromwhichtheHolyScripturealso
derivesitspowerandauthority:heisaheretic.(72)AndJohnEckrepliedtoLuther:The
Scriptureisnotauthenticwithouttheauthorityofthechurch.(73)Theconflictveryquickly
wentfrombeingacontroversyaboutdoctrinalquestions(therightunderstandingof
indulgences,penance,andabsolution)toaquestionofauthorityinthechurch.Incasesof
conflictbetweendifferentauthorities,LuthercouldregardonlyScriptureastheultimate
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judgebecauseithadshownitselftobeanefficaciousandpowerfulauthority,whileother
authoritiesmerelydrewtheirpowerfromit.
196.LutherregardedScriptureasthefirstprinciple(primumprincipium)(74)onwhichall
theologicalstatementsmustdirectlyorindirectlybegrounded.Asaprofessor,preacher,
counselor,andconversationpartner,hepracticedtheologyasaconsistentandcomplex
interpretationofScripture.HewasconvincedthatChristiansandtheologiansshouldnotonly
adheretoScripturebutliveandremaininit.HecalleditthematrixofGodinwhichhe
conceivesus,bearsusandgivesusbirth.(75)
197.Therightwaytostudytheologyis,accordingtoLuther,athreestepprocessoforatio
[prayer],meditatio[meditation],tentatio[afflictionortesting].(76)AskingtheHolySpiritto
betheteacher,oneshouldreadScriptureinthepresenceofGod,inprayer,andwhile
meditatingonthewordsoftheBible,beattentivetothesituationsinlifethatoftenseemto
contradictwhatisfoundthere.Throughthisprocess,Scriptureprovesitsauthorityby
overcomingthoseafflictions.AsLuthersaid,NotethatthestrengthoftheScriptureisthis,
thatitisnotchangedintotheonewhostudiesit,butthatittransformsonewholovesitinto
itselfanditsstrength.(77)Inthisexperientialcontextitbecomesobviousthatapersonnot
onlyinterpretsScripturebutisalsointerpretedbyit,andthisiswhatprovesitspowerand
authority.
198.ScriptureisthewitnesstoGodsrevelationthusatheologianshouldcarefullyfollow
thewayinwhichGodsrevelationisexpressedinthebiblicalbooks(modusloquendi
scripturae).Otherwise,Godsrevelationwouldnotbetakenfullyintoaccount.Themanifold
voicesofScriptureareintegratedintoawholebytheirreferencetoJesusChrist:Take
ChristoutoftheScriptures,andwhatelsewillyoufindinthem?(78)Thuswhatinculcates
Christ(wasChristumtreibet)isthestandardinaddressingtheproblemofthecanonicity
andthelimitsofthecanon.ItisastandarddevelopedfromScriptureitselfandinafewcases
appliedcriticallytoparticularbooks,liketheletterofJames.
199.Lutherhimselfonlyrarelyusedtheexpressionsolascriptura.Hischiefconcernwas
thatnothingcouldclaimahigherauthoritythanScripture,andheturnedwiththegreatest
severityagainstanyoneandanythingthatalteredordisplacedthestatementsofScripture.
ButevenwhenheassertedtheauthorityofScripturealone,hedidnotreadScripturealone
butwithreferencetoparticularcontextsandinrelationtotheChristologicalandtrinitarian
confessionsoftheearlychurch,whichforhimexpressedtheintentionandmeaningof
Scripture.HecontinuedtolearnScripturethroughtheSmallandLargeCatechisms,whichhe
regardedasshortsummariesofScripture,andpracticedhisinterpretationwithreferenceto
thechurchfathers,especiallyAugustine.Healsomadeintensiveuseofotherearlier
interpretationsanddrewonalltheavailabletoolsofhumanistphilology.Hecarriedouthis
interpretationoftheScriptureindirectdebatewiththetheologicalconceptionsofhistime
andthoseofearliergenerations.HisreadingoftheBiblewasexperiencebasedandpracticed
consistentlywithinthecommunityofbelievers.
200.AccordingtoLuther,HolyScripturedoesnotopposealltraditionbutonlysocalled
humantraditions.Ofthemhesays,Wecensurethedoctrinesofmennotbecausemenhave
spokenthem,butbecausetheyareliesandblasphemiesagainsttheScriptures.Andthe
Scriptures,althoughtheytooarewrittenbymen,areneitherofmennorfrommenbutfrom
God.(79)Whenevaluatinganotherauthority,thedecisivequestionforLutherwaswhether
thisauthorityobscuresScriptureorbringshomeitsmessageandsomakesitmeaningfulina
particularcontext.Duetoitsexternalclarity,Scripturesmeaningcanbeidentifieddueto
thepoweroftheHolySpirit,Scripturecanconvincethehumanheartofitstruth,theinner
clarityofScripture.Inthissense,Scriptureisitsowninterpreter.
CatholicconcernsregardingScripture,traditions,andauthority
201.Atatimewhennewquestionsconcerningthediscernmentoftraditionsandthe
authoritytointerprettheScripturearose,theCouncilofTrentaswellastheologiansofthe
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timetriedtogiveabalancedanswer.TheCatholicexperiencewasthatecclesiallifeis
enrichedanddeterminedbydiversefactorsnotreducibletoScripturealone.Trentheldup
Scriptureandnonwrittenapostolictraditionsastwomeansofhandingonthegospel.This
requiresdistinguishingapostolictraditionsfromchurchtraditions,whicharevaluable,but
secondaryandalterable.Catholicswerealsoconcernedaboutthepotentialdangerof
doctrinalconclusionsdrawnfromprivateinterpretationsofScripture.Inlightofthis,the
CouncilofTrentassertedthatscripturalinterpretationwastobeguidedbytheteaching
authorityofthechurch.
202.CatholicteacherslikeMelchiorCanodevelopedtheinsightthatassessingtheauthority
ofchurchteachingiscomplex.Canodevelopedasystemoftenloci,orsourcesoftheology,
treatingsuccessivelytheauthorityofScripture,oraltradition,theCatholicChurch,the
councils,thechurchfathers,thescholastictheologians,thevalueofnature,reasonas
manifestedinscience,theauthorityofphilosophers,andtheauthorityofhistory.Finally,he
examinestheuseandapplicationoftheseloci,orsources,inscholasticdebateortheological
polemics.(80)
203.Duringthefollowingcenturies,however,therewasatendencytoisolatethe
magisteriumasabindinginterpretativeauthorityfromothertheologicalloci.Ecclesiastical
traditionswereattimesconfusedwithapostolictraditionsandtherebytreatedasequivalent
materialsourcesfortheChristianfaith.Therewasalsoareluctancetorecognizethe
possibilityofcriticizingecclesiasticaltraditions.ThetheologyofVaticanII,onthewhole,
hasamorebalancedviewofdifferentauthoritiesinthechurchandtherelationshipbetween
Scriptureandtradition.InDV10,amagisterialtextaffirmsforthefirsttimethattheteaching
officeofthechurchisnotabovetheWordofGodbutstandsatitsservice.
204.TheroleoftheHolyScriptureinthelifeofthechurchisstronglyemphasizedwhenthe
SecondVaticanCouncilsays,theforceandpowerinthewordofGodissogreatthatit
standsasthesupportandenergyoftheChurch,thestrengthoffaithforhersons,thefoodof
thesoul,thepureandeverlastingsourceofspirituallife(DV21).(81)Therefore,thefaithful
areadmonishedtopracticethereadingoftheScripture,inwhichGodspeakstothem,
accompaniedbyprayer(DV25).
205.EcumenicaldialoguehelpsLutheransandCatholicsarriveatamoredifferentiatedview
ofthedistinctpointsofreferenceandauthoritieswhichplayaroleintheprocessofrealizing
whattheChristianfaithmeansandhowitshouldshapethelifeofthechurch.
TheCatholicLutherandialogueonScriptureandtradition
206.AsaconsequenceofthebiblicalrenewalthatinspiredtheDogmaticConstitutionDei
VerbumoftheSecondVaticanCouncil,anewecumenicalunderstandingoftheroleand
significanceoftheHolyScripturehasbecomepossible.Astheecumenicaldocument
ApostolicityoftheChurchstates,Catholicdoctrine,thus,doesnotholdwhatReformation
theologyfearsandwantsatallcoststoavoid,namely,aderivationofscripturalauthorityas
canonicalandbindingfromtheauthorityofthechurchshierarchywhichmakesknownthe
canon(ApC400).
207.Indialogue,Catholicshaveemphasizedconvictionsheldincommonwiththe
Reformation,suchastheefficacyoftheSpiritinspiredbiblicaltextinconveyingrevealed
truththatformsmindsandhearts,asaffirmedin2Tim.3:17andstatedbyVaticanII(DV21
25)(ApC409).Catholicsadd,thisefficacyhasbeenoperativeinthechurchovertime,not
onlyinindividualbelieversbutaswellintheecclesialtradition,bothinhighleveldoctrinal
expressionssuchastheruleoffaith,creeds,andconciliarteaching,andintheprincipal
structuresofpublicworship...Scripturehasmadeitselfpresentinthetradition,whichis
thereforeabletoplayanessentialhermeneuticalrole.VaticanIIdoesnotsaythatthe
traditiongivesrisetonewtruthsbeyondScripture,butthatitconveyscertaintyabout
revelationattestedbyScripture(ApC410).
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208.AfruitofecumenicaldialogueforLutherantheologyisitsopennesstotheCatholic
convictionthattheefficacyoftheScriptureisatworknotonlyinindividuals,butalsointhe
churchasawhole.EvidenceforthisliesintheroleoftheLutheranConfessionsinthe
Lutheranchurches.
Scriptureandtradition
209.Today,theroleandsignificanceoftheHolyScriptureandtraditionaretherefore
understooddifferentlyintheRomanCatholicChurchthantheywerebyLutherstheological
opponents.RegardingthequestionoftheauthenticinterpretationofScripture,Catholicshave
explained,WhenCatholicdoctrineholdsthatthejudgmentofthechurchhasarolein
authenticinterpretationofScripture,itdoesnotattributetothechurchsmagisteriuma
monopolyoverinterpretation,whichadherentsoftheReformationrightlyfearandreject.
BeforetheReformation,majorfigureshadindicatedtheecclesialpluralityofinterpreters
WhenVaticanIIspeaksofthechurchhavinganultimatejudgment(DV12)itclearly
eschewsamonopolisticclaimthatthemagisteriumisthesoleorganofinterpretation,which
isconfirmedbothbythecenturyoldofficialpromotionofCatholicbiblicalstudiesandthe
recognitioninDV12oftheroleofexegesisinthematuringofmagisterialteaching(ApC
407).
210.Thus,LutheransandCatholicsareablejointlytoconclude,Thereforeregarding
Scriptureandtradition,LutheransandCatholicsareinsuchanextensiveagreementthattheir
differentemphasesdonotofthemselvesrequiremaintainingthepresentdivisionofthe
churches.Inthisarea,thereisunityinreconcileddiversity(ApC448).(82)
Lookingahead:Thegospelandthechurch
211.InadditiontogivingCatholicsabetterunderstandingofMartinLutherstheology,
ecumenicaldialogue,togetherwithhistoricalandtheologicalresearch,givesbothLutherans
andCatholicsabettermutualunderstandingofeachothersdoctrines,theirmajorpointsof
agreement,andissuesstillneedingongoingconversation.TheChurchhasbeenanimportant
topicinthesediscussions.
212.ThenatureoftheChurchwasadisputedtopicatthetimeoftheReformation.The
primaryissuewastherelationshipbetweenGodssalvificactionandthechurch,whichboth
receivesandcommunicatesGodsgraceinWordandsacrament.Therelationshipbetween
thegospelandthechurchwasthethemeofthefirstphaseoftheinternationalLutheran
RomanCatholicdialogue.BecauseofthisMaltareport,aswellasmanyothersubsequent
ecumenicaldocuments,itispossibletodaytounderstandbettertheLutheranandtheCatholic
positionsandtoidentifyboththecommonunderstandingsandtheissuesthatrequirefurther
consideration.
ThechurchintheLutherantradition
213.IntheLutherantradition,thechurchisunderstoodastheassemblyofsaintsinwhich
gospelistaughtpurelyandthesacramentsareadministeredrightly(CAVII).Thismeans
thatthespirituallifeiscenteredinthelocalcongregationgatheredaroundpulpitandaltar.
Thisincludesthedimensionoftheuniversalchurchsinceeachindividualcongregationis
connectedtotheothersbypurepreachingandrightcelebrationofthesacraments,forwhich
theministryinthechurchisestablished.OneshouldkeepinmindthatLutherinhisLarge
CatechismcalledthechurchthemotherthatbegetsandbearseveryChristianthroughthe
WordofGodwhichtheHolySpiritrevealsandproclaims.TheHolySpiritwillremain
withtheholycommunity[Gemeine]orChristianpeopleuntiltheLastDay.Throughithe
fetchesustoChrist,usingittoteachandpreachtheWord.(83)
ThechurchintheCatholictradition
214.TheteachingoftheSecondVaticanCouncilinLumenGentiumisessentialtothe
Catholicunderstandingofthechurch.Thecouncilfathersexplainedtheroleofthechurch
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withinsalvationhistoryintermsofsacramentality:ThechurchisinChristlikeasacrament
orasasignandinstrumentbothofaverycloselyknitunionwithGodandoftheunityofthe
wholehumanrace(LG1).
215.Abasicconceptforexplainingthissacramentalunderstandingofthechurchrecursin
thenotionofMysteryandaffirmstheinseparablerelationbetweenthevisibleandinvisible
aspectsofthechurch.Thecouncilfatherstaught:Christ,theoneMediator,establishedand
continuallysustainshereonearthHisholyChurch,thecommunityoffaith,hopeandcharity,
asanentitywithvisibledelineationthroughwhichHecommunicatedtruthandgracetoall.
But,thesocietystructuredwithhierarchicalorgansandtheMysticalBodyofChrist,arenot
tobeconsideredastworealities,norarethevisibleassemblyandthespiritualcommunity,
northeearthlyChurchandtheChurchenrichedwithheavenlythingsrathertheyformone
complexrealitywhichcoalescesfromadivineandahumanelement(LG8).
Towardsconsensus
216.IntheLutheranCatholicconversationsaclearconsensushasemergedthatthedoctrine
ofjustificationandthedoctrineofthechurchbelongtogether.Thiscommonunderstandingis
statedinthedocumentChurchandJustification:CatholicsandLutheranstogethertestifyto
thesalvationthatisbestowedonlyinChristandbygracealoneandisreceivedinfaith.They
reciteincommonthecreed,confessingoneholycatholicandapostolicChurch.Boththe
justificationofsinnersandtheChurcharefundamentalarticlesoffaith(Churchand
Justification,4).
217.ChurchandJustificationalsostates:Strictlyandproperlyspeaking,wedonotbelieve
injustificationandintheChurch,butintheFather,whohasmercyonusandwhogathersus
intheChurchashispeopleandinChristwhojustifiesusandwhosebodytheChurchisand
intheHolySpiritwhosanctifiesusanddwellsintheChurch.Ourfaithencompasses
justificationandtheChurchasworkofthetriuneGodwhichcanbeproperlyacceptedonly
infaithinhim(ChurchandJustification,5).
218.AlthoughthedocumentsChurchandJustificationandApostolicityoftheChurchmade
significantcontributionstoanumberofunresolvedissuesbetweenCatholicsandLutherans,
furtherecumenicalconversationisstillneededon:therelationbetweenthevisibilityand
invisibilityofthechurch,therelationbetweentheuniversalandlocalchurch,thechurchas
sacrament,thenecessityofsacramentalordinationinthelifeofthechurch,andthe
sacramentalcharacterofepiscopalconsecration.Futurediscussionmusttakeintoaccountthe
significantworkalreadydoneintheseandotherimportantdocuments.Thistaskissourgent
sinceCatholicsandLutheranshaveneverceasedtoconfesstogetherthefaithintheone,
holy,catholic,andapostolicchurch.
ChapterV
CalledtoCommonCommemoration
Baptism:Thebasisforunityandcommoncommemoration
219.ThechurchisthebodyofChrist.AsthereisonlyoneChrist,soalsohehasonlyone
body.Throughbaptism,humanbeingsaremademembersofthisbody.
220.TheSecondVaticanCouncilteachesthatpeoplewhoarebaptizedandbelieveinChrist
butdonotbelongtotheRomanCatholicchurchhavebeenjustifiedbyfaithinBaptism
[and]aremembersofChristsbodyandhavearighttobecalledChristian,andsoare
correctlyacceptedasbrothersbythechildrenoftheCatholicChurch(UR1.3).(84)
LutheranChristianssaythesameoftheirCatholicfellowChristians.
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221.SinceCatholicsandLutheransareboundtooneanotherinthebodyofChristas
membersofit,thenitistrueofthemwhatPaulsaysin1Corinthians12:26:Ifonemember
suffers,allsuffertogetherifonememberishonored,allrejoicetogether.Whataffectsone
memberofthebodyalsoaffectsalltheothers.Forthisreason,whenLutheranChristians
remembertheeventsthatledtotheparticularformationoftheirchurches,theydonotwish
todosowithouttheirCatholicfellowChristians.Inrememberingwitheachotherthe
beginningoftheReformation,theyaretakingtheirbaptismseriously.
222.BecausetheybelievethattheybelongtotheonebodyofChrist,Lutheransemphasize
thattheirchurchdidnotoriginatewiththeReformationorcomeintoexistenceonly500
yearsago.Rather,theyareconvincedthattheLutheranchurcheshavetheirorigininthe
Pentecosteventandtheproclamationoftheapostles.Theirchurchesobtainedtheirparticular
form,however,throughtheteachingandeffortsofthereformers.Thereformershadno
desiretofoundanewchurch,andaccordingtotheirownunderstanding,theydidnotdoso.
Theywantedtoreformthechurch,andtheymanagedtodosowithintheirfieldofinfluence,
albeitwitherrorsandmissteps.
Preparingforcommemoration
223.Asmembersofonebody,CatholicsandLutheransremembertogethertheeventsofthe
Reformationthatledtotherealitythatthereaftertheylivedindividedcommunitieseven
thoughtheystillbelongedtoonebody.Thatisanimpossiblepossibilityandthesourceof
greatpain.Becausetheybelongtoonebody,CatholicsandLutheransstruggleinthefaceof
theirdivisiontowardthefullcatholicityofthechurch.Thisstrugglehastwosides:the
recognitionofwhatiscommonandjoinsthemtogether,andtherecognitionofwhatdivides.
Thefirstisreasonforgratitudeandjoythesecondisreasonforpainandlament.
224.In2017,whenLutheranChristianscelebratetheanniversaryofthebeginningofthe
Reformation,theyarenottherebycelebratingthedivisionoftheWesternchurch.Noone
whoistheologicallyresponsiblecancelebratethedivisionofChristiansfromoneanother.
Sharedjoyinthegospel
225.LutheransarethankfulintheirheartsforwhatLutherandtheotherreformersmade
accessibletothem:theunderstandingofthegospelofJesusChristandfaithinhimthe
insightintothemysteryoftheTriuneGodwhogivesGodselftoushumanbeingsoutof
graceandwhocanbereceivedonlyinfulltrustinthedivinepromiseinthefreedomand
certaintythatthegospelcreatesinthelovethatcomesfromandisawakenedbyfaith,andin
thehopeinlifeanddeaththatfaithbringswithitandinthelivingcontactwiththeHoly
Scripture,thecatechisms,andhymnsthatdrawfaithintolife.Remembranceandpresent
commemorationwilladdadditionalreasonstobethankfultothislist.Thisgratitudeiswhat
makesLutheranChristianswanttocelebratein2017.
226.LutheransalsorealizethatwhattheyarethankingGodforisnotagiftthattheycan
claimonlyforthemselves.TheywanttosharethisgiftwithallotherChristians.Forthis
reasontheyinviteallChristianstocelebratewiththem.Asthepreviouschapterhasshown,
CatholicsandLutheranshavesomuchofthefaithincommonthattheycanandinfact
shouldbethankfultogether,especiallyonthedayofcommemorationoftheReformation.
227.ThistakesupanimpulsethattheSecondVaticanCouncilexpressed:Catholicsmust
gladlyacknowledgeandesteemthetrulyChristianendowmentsfromourcommonheritage
whicharetobefoundamongourseparatedbrethren.Itisrightandsalutarytorecognizethe
richesofChristandvirtuousworksinthelivesofotherswhoarebearingwitnesstoChrist,
sometimeseventothesheddingoftheirblood.ForGodisalwayswonderfulinHisworks
andworthyofallpraise(UR1.4).
Reasonstoregretandlament
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228.Asthecommemorationin2017bringsjoyandgratitudetoexpression,somustitalso
allowroomforbothLutheransandCatholicstoexperiencethepainoverfailuresand
trespasses,guiltandsininthepersonsandeventsthatarebeingremembered.
229.Onthisoccasion,Lutheranswillalsoremembertheviciousanddegradingstatements
thatMartinLuthermadeagainsttheJews.Theyareashamedofthemanddeeplydeplore
them.Lutheranshavecometorecognizewithadeepsenseofregretthepersecutionof
AnabaptistsbyLutheranauthoritiesandthefactthatMartinLutherandPhilipMelanchthon
theologicallysupportedthispersecution.TheydeploreLuthersviolentattacksagainstthe
peasantsduringthePeasantsWar.TheawarenessofthedarksidesofLutherandthe
ReformationhaspromptedacriticalandselfcriticalattitudeofLutherantheologianstowards
LutherandtheWittenbergReformation.EventhoughtheyagreeinpartwithLuthers
criticismofthepapacy,neverthelessLutheranstodayrejectLuthersidentificationofthe
popewiththeAntichrist.
Prayerforunity
230.BecauseJesusChristbeforehisdeathprayedtotheFatherthattheymaybeone,itis
clearthatadivisionofthebodyofChristisopposedtothewilloftheLord.Itcontradicts
alsotheexpressapostolicadmonitionthatwehearinEphesians4:36:beeagertomaintain
theunityoftheSpiritinthebondofpeace.ThereisonebodyandoneSpiritjustasyou
werecalledtotheonehopethatbelongstoyourcalloneLord,onefaith,onebaptism,one
GodandFatherofall,whoisoverallandthroughallandinall.Thedivisionofthebodyof
ChristisopposedtothewillofGod.
Evaluatingthepast
231.WhenCatholicsandLutheransremembertogetherthetheologicalcontroversiesandthe
eventsofthesixteenthcenturyfromthisperspective,theymustconsiderthecircumstancesof
thesixteenthcentury.LutheransandCatholicscannotbeblamedforeverythingthat
transpiredsincesomeeventsinthesixteenthcenturywerebeyondtheircontrol.Inthe
sixteenthcentury,theologicalconvictionsandpowerpoliticswerefrequentlyinterwoven
withoneanother.Manypoliticiansoftenusedgenuinetheologicalideastoattaintheirends,
whilemanytheologianspromotedtheirtheologicaljudgmentsbypoliticalmeans.Inthis
complexarenaofnumerousfactors,itisdifficulttoascriberesponsibilityfortheeffectsof
specificactionstoindividualpersonsandtonamethemastheguiltyparties.
232.Sixteenthcenturydivisionswererootedindifferentunderstandingsofthetruthofthe
Christianfaithandwereparticularlycontentioussincesalvationwasseentobeatstake.On
bothsides,personsheldtheologicalconvictionsthattheycouldnotabandon.Onemustnot
blamesomeoneforfollowinghisorherconsciencewhenitisformedbytheWordofGod
andhasreacheditsjudgmentsafterseriousdeliberationwithothers.
233.Howtheologianspresentedtheirtheologicalconvictionsinthebattleforpublicopinion
isquiteanothermatter.Inthesixteenthcentury,CatholicsandLutheransfrequentlynotonly
misunderstoodbutalsoexaggeratedandcaricaturedtheiropponentsinordertomakethem
lookridiculous.Theyrepeatedlyviolatedtheeighthcommandment,whichprohibitsbearing
falsewitnessagainstonesneighbor.Eveniftheopponentsweresometimesintellectuallyfair
tooneanother,theirwillingnesstoheartheotherandtotakehisconcernsseriouslywas
insufficient.Thecontroversialistswantedtorefuteandovercometheiropponents,often
deliberatelyexacerbatingconflictsratherthanseekingsolutionsbylookingforwhatthey
heldincommon.Prejudicesandmisunderstandingsplayedagreatroleinthecharacterization
oftheotherside.Oppositionswereconstructedandhandeddowntothenextgeneration.
Herebothsideshaveeveryreasontoregretandlamentthewayinwhichtheyconducted
theirdebates.BothLutheransandCatholicsbeartheguiltthatneedstobeopenlyconfessed
intheremembranceoftheeventsof500yearsago.
Catholicconfessionofsinsagainstunity
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234.AlreadyinhismessagetotheimperialdietinNurembergon25November1522,Pope
HadrianVIcomplainedofabusesandtrespasses,sinsanderrorsinsofaraschurchauthorities
hadcommittedthem.Muchlater,duringthelastcentury,PopePaulVI,inhisopeningspeech
atthesecondsessionoftheSecondVaticanCouncil,askedpardonfromGodandthedivided
brethrenoftheEast.ThisgestureofthepopefoundexpressionintheCouncilitself,above
allintheDecreeonEcumenism85andintheDeclarationonRelationshipoftheChurchto
NonChristianReligions(NostraAcetate).(86)
235.InaLentensermon,DayofPardon,PopeJohnPaulIIsimilarlyacknowledgedguilt
andofferedprayersforforgivenessaspartoftheobservanceofthe2000HolyYear.(87)He
wasthefirstnotsimplytorepeattheregretofhispredecessorsPaulVIandthecouncil
fathersregardingthepainfulmemories,butactuallytodosomethingaboutit.Healsorelated
therequestforforgivenesstotheofficeofbishopofRome.InhisencyclicalUtUnumSint,
healludestohisvisittotheWorldCouncilofChurchesinGenevaon12June1984,
admitting,theCatholicconvictionthatintheministryofthebishopofRomeshehas
preservedinfidelitytotheApostolicTraditionandfaithoftheFathers,thevisiblesignand
guarantorofunityconstitutesadifficultyformostotherChristians,whosememoryismarked
bycertainpainfulrecollections.Hethenadded,Asfarasweareresponsibleforthese,I
joinwithmypredecessorPaulVIinaskingforgiveness.(88)
Lutheranconfessionofsinsagainstunity
236.AtitsfifthAssemblyinEvianin1970,theLutheranWorldFederationdeclaredin
responsetoadeeplymovingpresentationbyJanCardinalWillebrandsthatweasLutheran
Christiansandcongregations[are]preparedtoacknowledgethatthejudgmentofthe
ReformersupontheRomanCatholicChurchanditstheologywasnotentirelyfreeof
polemicaldistortions,whichinparthavebeenperpetuatedtothepresentday.Wearetruly
sorryfortheoffenseandmisunderstandingwhichthesepolemicelementshavecausedour
RomanCatholicbrethren.WerememberwithgratitudethestatementofPopePaulVItothe
SecondVaticanCouncilinwhichhecommunicateshispleaforforgivenessforanyoffense
causedbytheRomanCatholicChurch.AswetogetherwithallChristiansprayfor
forgivenessintheprayerourLordhastaughtus,letusstriveforclear,honest,andcharitable
languageinallourconversations.(89)
237.LutheransalsoconfessedtheirwrongdoingswithrespecttootherChristiantraditions.
AtitseleventhAssemblyinStuttgartin2010,theLutheranWorldFederationdeclaredthat
LutheransarefilledwithadeepsenseofregretandpainoverthepersecutionofAnabaptists
byLutheranauthoritiesandespeciallyoverthefactthatLutheranreformerstheologically
supportedthispersecution.Thus,theLutheranWorldFederationwishestoexpress
publiclyitsdeepregretandsorrow.TrustinginGodwhoinJesusChristwasreconcilingthe
worldtohimself,weaskforforgivenessfromGodandfromourMennonitesistersand
brothersfortheharmthatourforbearsinthesixteenthcenturycommittedtoAnabaptists,
forforgettingorignoringthispersecutionintheinterveningcenturies,andforall
inappropriate,misleadingandhurtfulportraitsofAnabaptistsandMennonitesmadeby
Lutheranauthors,inbothpopularandscholarlyforms,tothepresentday.(90)
ChapterVI
FiveEcumenicalImperatives
238.CatholicsandLutheransrealizethattheyandthecommunitiesinwhichtheyliveout
theirfaithbelongtotheonebodyofChrist.TheawarenessisdawningonLutheransand
Catholicsthatthestruggleofthesixteenthcenturyisover.Thereasonsformutually
condemningeachothersfaithhavefallenbythewayside.Thus,LutheransandCatholics
identifyfiveimperativesastheycommemorate2017together.
239.LutheransandCatholicsareinvitedtothinkfromtheperspectiveoftheunityofChrists
bodyandtoseekwhateverwillbringthisunitytoexpressionandservethecommunityofthe
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bodyofChrist.ThroughbaptismtheyrecognizeeachothermutuallyasChristians.This
orientationrequiresacontinualconversionofheart.
Thefirstimperative:CatholicsandLutheransshouldalwaysbeginfromtheperspectiveof
unityandnotfromthepointofviewofdivisioninordertostrengthenwhatisheldin
commoneventhoughthedifferencesaremoreeasilyseenandexperienced.
240.TheCatholicandLutheranconfessionshaveinthecourseofhistorydefinedthemselves
againstoneanotherandsufferedtheonesidednessthathaspersisteduntiltodaywhenthey
grapplewithcertainproblems,suchasthatofauthority.Sincetheproblemsoriginatedfrom
theconflictwithoneanother,theycanonlybesolvedoratleastaddressedthroughcommon
effortstodeepenandstrengthentheircommunion.CatholicsandLutheransneedeachothers
experience,encouragement,andcritique.
Thesecondimperative:LutheransandCatholicsmustletthemselvescontinuouslybe
transformedbytheencounterwiththeotherandbythemutualwitnessoffaith.
241.CatholicsandLutheranshavethroughdialoguelearnedagreatdealandcometo
appreciatethefactthatcommunionamongthemcanhavedifferentformsanddegrees.With
respectto2017,theyshouldrenewtheireffortwithgratitudeforwhathasalreadybeen
accomplished,withpatienceandperseverancesincetheroadmaybelongerthanexpected,
witheagernessthatdoesnotallowforbeingsatisfiedwiththepresentsituation,withlovefor
oneanotherevenintimesofdisagreementandconflict,withfaithintheHolySpirit,with
hopethattheSpiritwillfulfillJesusprayertotheFather,andwithearnestprayerthatthis
mayhappen.
Thethirdimperative:CatholicsandLutheransshouldagaincommitthemselvestoseek
visibleunity,toelaboratetogetherwhatthismeansinconcretesteps,andtostrive
repeatedlytowardthisgoal.
242.CatholicsandLutheranshavethetaskofdisclosingafreshtofellowmembersthe
understandingofthegospelandtheChristianfaithaswellaspreviouschurchtraditions.
Theirchallengeistopreventthisrereadingoftraditionfromfallingbackintotheold
confessionaloppositions.
Thefourthimperative:LutheransandCatholicsshouldjointlyrediscoverthepowerofthe
gospelofJesusChristforourtime.
243.Ecumenicalengagementfortheunityofthechurchdoesnotserveonlythechurchbut
alsotheworldsothattheworldmaybelieve.Themissionarytaskofecumenismwillbecome
greaterthemorepluralisticoursocietiesbecomewithrespecttoreligion.Hereagaina
rethinkingandmetanoiaarerequired.
Thefifthimperative:CatholicsandLutheransshouldwitnesstogethertothemercyofGod
inproclamationandservicetotheworld.
244.TheecumenicaljourneyenablesLutheransandCatholicstoappreciatetogetherMartin
LuthersinsightintoandspiritualexperienceofthegospeloftherighteousnessofGod,
whichisalsoGodsmercy.IntheprefacetohisLatinworks(1545),henotedthatbythe
mercyofGod,meditatingdayandnight,hegainednewunderstandingofRomans1:17:
hereIfeltthatIwasaltogetherbornagainandhadenteredparadiseitselfthroughopen
gates.ThereuponatotallyotherfaceoftheentireScriptureshoweditselftomeLaterI
readAugustinesTheSpiritandtheLetter,wherecontrarytohopeIfoundthathe,too,
interpretedGodsrighteousnessinasimilarway,astherighteousnesswithwhichGod
clothesuswhenhejustifiesus.(91)
245.ThebeginningsoftheReformationwillberightlyrememberedwhenLutheransand
CatholicsheartogetherthegospelofJesusChristandallowthemselvestobecalledanew
intocommunitywiththeLord.Thentheywillbeunitedinacommonmissionwhichthe
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JointDeclarationontheDoctrineofJustificationdescribes:LutheransandCatholicsshare
thegoalofconfessingChristinallthings,whoaloneistobetrustedaboveallthingsasthe
oneMediator(1Tim.2:5f)throughwhomGodintheHolySpiritgiveshimselfandpoursout
hisrenewinggifts(JDDJ18).
Abbreviations
AAS ActaApostolicaeSedis
TheApostolicityoftheChurch:StudyDocumentoftheLutheranRoman
ApC
CatholicCommissiononUnity(2006)
Apol. ApologyoftheAugsburgConfession(1530)
AS SmalcaldArticles(1537)
BC TheBookofConcord:TheConfessionsoftheEvangelicalLutheranChurch
DieBekenntnisschriftenderevangelischlutherischenKirche(Gttingen,1930
BSLK
10thed.1986)
CA AugsburgConfession
can. Canon
VaticanII:DecreeonthePastoralOfficeofBishopsintheChurch,Christus
CD
Dominus
H.DenzingerandP.Hnermann(eds),Enchiridionsymbolorumdefinitionumet
DH
declarationumderebusfideietmorum(Freiburg,2001)
DV VaticanII:DogmaticConstitutionDeiVerbum
Epit Epitome(FormulaofConcord)
TheEucharist:FinalReportoftheJointRomanCatholicLutheranCommission
Eucharist
(1978)
FC FormulaofConcord(1577)
JDDJ JointDeclarationontheDoctrineofJustification(1999)
LC M.Luther,LargeCatechism(1529)
LG VaticanII:DogmaticConstitutionontheChurch,LumenGentium
LuthersWorks,AmericanEdition,ed.J.PelikanandH.T.Lehmann,54vols
LW
(PhiladelphiaandSt.Louis,19551986)
LWF TheLutheranWorldFederation
Ministry MinistryintheChurch,LutheranRomanCatholicConversation,1981
PO VaticanII:DecreeontheMinistryandLifeofPriests,PresbyterorumOrdinis
SC VaticanII:ConstitutionontheSacredLiturgy,SacrosanctumConcilium
SmC M.Luther,SmallCatechism(1529)
ThomasAquinas,SummaTheologiae,Latin/Engl.,Blackfriars(LondonandNew
STh
York,1963)
UR VaticanII:DecreeonEcumenism,UnitatisRedintegratio
WA M.Luther,Werke(Weimar,1883ff.)(WeimarerAusgabe)
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LutheranRomanCatholicCommissiononUnityCommonStatements
PhaseI(19671972)
TheGospelandtheChurch(MaltaReport1972)
PhaseII(19731984)
TheEucharist(1978)
AllUnderOneChrist(1980)
WaystoCommunity(1980)
TheMinistryintheChurch(1981)
MartinLutherWitnesstoChrist(1983)
FacingUnityModels,FormsandPhasesofCatholicLutheranChurchFellowship(1984)
PhaseIII(19861993)
ChurchandJustification(1993)
PhaseIV(19952006)
TheApostolicityoftheChurch(2006)
JointDeclarationontheDoctrineofJustificationsignedbyrepresentativesoftheCatholic
ChurchandtheLutheranWorldFederation,31October1999.
LutheranRomanCatholicCommissiononUnity
Lutherans:
Members
BishopemeritusDr.EeroHuovinen(CoChair),Finland
Rev.Prof.DrWandaDeifelt,Brazil
DrSandraGintere,Latvia
Prof.DrTuridKarlsenSeim,Norway
Rev.DrFidonR.Mwombeki,Tanzania
Prof.DrFriederikeNssel,Germany
Prof.DrMichaelRoot,USA(2009)
Rev.Prof.DrHiroshiAugustineSuzuki,Japan
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Rev.Prof.DrRonaldF.Thiemann,USA(2010)
Consultant
Rev.Prof.DrTheodorDieter,InstituteforEcumenicalResearch,Strasbourg
Staff
(TheLutheranWorldFederation)
Prof.DrKathrynL.Johnson,CoSecretary
RomanCatholics:
Members
BishopProf.DrGerhardLudwigMller(CoChair),Germany(20092012)
BishopProf.DrKurtKoch,Switzerland(2009)
AuxiliaryBishopProf.DrKarlheinzDiez,Germany(2012)
Rev.Prof.DrMichelFdou,S.J.,France
Rev.Prof.DrAngeloMaffeis,Italy
Prof.DrThomasSding,Germany
Prof.DrChristianD.Washburn,USA
Prof.DrSusanK.Wood,SCL,USA
Consultants
Prof.DrEvaMariaFaber,Switzerland
Prof.DrWolfgangThnissen,JohannAdamMhlerInstitutfrkumenik,Germany
Staff
(PontificalCouncilforPromotingChristianUnity)
Mons.DrMatthiasTrk,CoSecretary
1.RomanCatholic/LutheranJointCommission,AllUnderOneChrist:Statementonthe
AugsburgConfession1980,inHardingMeyerandLucasVisher(eds),Growthin
AgreementI:ReportsandAgreedStatementsofEcumenicalConversationsonaWorld
Level,19721982(Geneva:WorldCouncilofChurches,1984),24147.
2.RomanCatholic/LutheranJointCommission,MartinLuther:WitnesstoJesusChristI.1,
inJeffreyGros,FSC,HardingMeyerandWilliamG.Rusch(eds),GrowthinAgreementII:
ReportsandAgreedStatementsofEcumenicalConversationsonaWorldLevel,19821998
(Geneva:WCCPublications,2000),438.
3.KarlLehmannandWolfhartPannenberg(eds),CondemnationsoftheReformationEra:
DoTheyStillDivide?tr.MargaretKohl(Minneapolis,MN:Fortress,1990).
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4.TheLutheranWorldFederationandtheRomanCatholicChurch,JointDeclarationonthe
DoctrineofJustification(GrandRapids,Michigan/Cambridge,U.K.:WilliamB.Eerdmans,
2000).OriginallypublishedasGemeinsameErklrungzurRechtfertigungslehre(Frankfurt
amMain:VerlagOttoLembeck/Paderborn:BonifatiusVerlag,1999).
5.H.GeorgeAnderson,T.AustinMurphy,JosephA.Burgess(eds),JustificationbyFaith,
LutheransandCatholicsinDialogueVII(Minneapolis,MN:AugsburgPublishingHouse,
1985).
6.UnitatisRedintegratio=UR.
7.JanWillebrands,Lecturetothe5thAssemblyoftheLutheranWorldFederation,onJuly
15,1970,inLaDocumentationCatholique(6September1970),766JohnPaulII,Letter
toCardinalWillebrandsfortheFifthCentenaryoftheBirthofMartinLuther,in
InformationService,no.52(1983/II),8384.
8.BenedictXVI,Address,MeetingwiththeCounciloftheEvangelicalChurchin
Germany,September23,2011,at
www.vatican.va/holy_father/benedict_xvi/speeches/2011/september/documents/hf_ben
xvi_spe_20110923_evangelicalchurcherfurt_en.htmltranslationaltered.
9.CouncilofConstance,session3,26March1415.
10.SeeTheLutheranWorldFederationandPontificalCouncilforPromotingChristian
Unity,TheApostolicityoftheChurch:StudyDocumentoftheLutheranRomanCatholic
CommissiononUnity(Minneapolis,MN:LutheranUniversityPress,2006),92,n.8.[=ApC].
11.MartinLuther,ExplanationsoftheNinetyFiveTheses,tr.CarlW.Folkemer,in
HelmutT.LehmannandJaroslavPelikan(eds),LuthersWorks,AmericanEdition,55vols,
(PhiladelphiaandSt.Louis,19551986),31:250.(=LW)WA1,62,2731.
12.Luther,TotheChristianNobilityoftheGermanNationconcerningtheReformofthe
ChristianEstate,tr.CharlesM.Jacobs,rev.JamesAtkinson,inLW44:127WA6,407,1.
13.LeoX,Cumpostquam,9November1518,DH1448,cf.1467and2641.
14.PeterFabischandErwinIserloh(eds),ExsurgeDomineinDokumentezurCausaLutheri
(15171521),vol.2(Mnster:Aschendorffsche,1991),366ExsurgeDomine,DH1467
1472,alsoatwww.ewtn.com/library/papaldoc/l10exdom.htm.
15.Ibid.,368.
16.Luther,LutherattheDietofWorms,tr.RogerA.Hornsby,inLW32:1123.For
WordsinplaceofWord,seeWA8,838,7foromissionofIcannotdootherwise,hereI
stand(cf.WA8,838,9),see113,n.2:ThesewordsaregiveninGermanintheLatintext
uponwhichthistranslationisbased,butthereisgoodevidencethatLutherdidnotsay
them.
17.FritzReuter(ed.),DerReichstagzuWormsvon1521:ReichspolitikundLuthersache,
vol.2(KlnandWien:Bhlau,1981),22629seealsoLW32,11415,n.9.
18.TheAugsburgConfession,Latintext,inRobertKolbandTimothyJ.Wengert(eds),
TheBookofConcord:TheConfessionsoftheEvangelicalLutheranChurch(Minneapolis,
MN:Fortress,2000),59.
19.Ibid.29.
20.CouncilofTrent,FourthSession,8April1546,DecreeConcerningtheCanonical
Scriptures.
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21.Ibid.22Ibid.,DecreeConcerningtheEditionandUseoftheSacredBooks.
23.CouncilofTrent,SixthSession,13,January1547,chapterVII.
24.Ibid.
25.Ibid.,chapterVIII.
26.Ibid.,chapterXIV.
27.Ibid.,chapterXVI.
28.CouncilofTrent,SeventhSession,3March1547,Foreword.
29.CouncilofTrent,TwentyfirstSession,16July1562,chapterIII,can.2.
30.CouncilofTrent,TwentysecondSession,17September1562,chapterII,can.3.
31CouncilofTrent,TwentythirdSession,15July1563,chaptersIIIandIV.
32.Luther,LettertoJohnLang,Wittenberg,May18,1517,tr.GottfriedKrodel,inLW
48:44WAB199,8.
33.Luther,HeidelbergDisputation,tr.HaroldJ.Grimm,inLW31:39WA1353,14.
34.WATR1245,12.
35.Luther,LettertoElectorJohnFrederick,March25,1545,quotedinHeikoObermann,
Luther:ManbetweenGodandtheDevil,tr.EileenWalliserSchwarzbart(NewHaven&
London:YaleUniversityPress,1989),152WAB11,67,7fWAB11,67,7f.
36.Godwillnotdenyhisgracetotheonewhoisdoingwhatisinhim..
37.WA40/II229,15.
38.Luther,DisputationagainstScholasticTheology(1517),tr.HaroldJ.Grimm,LW
31:13WA1,227,1718.
39.Luther,TheSmallCatechism,inBC,35154.
40.CouncilofTrent,SixthSession,13January1547,can.1.
41.Luther,SmalcaldArticles,inBC,301.
42.WA39/1,23,205.
43.TheLutheranWorldFederationandtheRomanCatholicChurch,JointDeclarationon
theDoctrineofJustification(GrandRapids,MI.,Cambridge:Eerdmans,2000)[=JDDJ].
44.Ibid.,OfficialCommonStatementbytheLutheranWorldFederationandtheRoman
CatholicChurch,43ff.
45.JDDJ,Annex2C,quotingTheFormulaofConcord,SolidDeclaration,II.64f.,inBC,
556.
46.TheFourthLateranGeneralCouncil,SymbolofLateran(1215),DH802.
47.LutherhadinstructedtheLutheranpastorSimonWolferinusnottomixleftover
consecratedeucharisticelementswithconsecratedones.Luthertoldhimtodowhatwedo
here[i.e.,inWittenberg],namely,toeatanddrinktheremainsoftheSacramentwiththe
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communicantssothatitisnotnecessarytoraisethescandalousanddangerousquestions
aboutwhentheactionoftheSacramentends(LuthersWerkeWeimarerAusgabe,
Briefweschel,X:348f.).
48.CouncilofTrent,ThirteenthSession,11October1551,ChapterIV.49Ibid.,ChapterII.
50Cf.ApologyoftheAugsburgConfessionX,inBC18485.51GrowthinAgreementI,
190214.
52CouncilofTrent,op.cit.(note23),citingtheCondemnationsoftheReformationEra.53
TheEnglishtranslationconfusesthissentencerefertotheGermanoriginal,inH.Meyer,H.
J.UrbanandL.Vischer(eds),Dokumentewachsenderbereinstimmung:SmtlicheBerichte
undKonsenstexteinterkonfessionellerGesprcheaufWeltebene19311982(Paderborn:
BonifatiusandFrankfurt:Lembeck,1983),287.
54.CondemnationsoftheReformationEra,3.II.1.2,86.
55.Ibid.,3.II.1.4,88.
56.Luther,FreedomofaChristian,tr.W.A.Lambert,rev.HaroldJ.Grimm,inLW
31:354WA727,1721.
57.Luther,ChristianNobility,inLW44:127WA6407,22f.
58.Luther,Psalm82,tr.C.M.Jacobs,inLW13:65WA31/1211,1720.
59.Gratian,Decr.2.12.1.7.
60.Luther,TotheChristianNobility,tr.C.M.Jacobs,rev.J.Atkinson,inLW44,WA6
441,24f.
61.Luther,ASermononKeepingChildreninSchool,tr.CharlesM.Jacobs,rev.RobertC.
Schulz,inLW46:21920WA30/2526,34527,1421528,18f.,2527.
62.SeetheWittenbergerOrdinationszeugnisse,inWABr12,44785.
63.WA38423,2125.
64ApologyXIII,OntheNumberandUseoftheSacraments7,inBC,220.
65PeterLombard,Sent.IV,dist.24,cap.12.
66PhilippMelanchthonquotedJeromesletterinhisDepotestateetprimatupapae
tractatus,inBC,340.SeealsoWA2230,179Jerome,Letter146toEvangelus,inJ.P.
Migne(ed.),PatrologiaLatinaXXII(Paris,1845),119295DecretumGratiani,pars1,
dist.93,inE.Friedberg(ed.),CorpusIurisCanonici(Graz,1955),32729.
67.Melanchthon,Consiliumdemoderandiscontroversiisreligionis,inC.G.Bretschneider
(ed.),CorpusReformatorum,vol.II(Halle:C.A.Schwetschke,1895),745f.1535).
68.CitingMelanchthon,TreatiseonthePowerandPrimacyofthePope,BC,340:BSLK,
489,3035.
69.In2007,theLWFCounciladoptedEpiscopalMinistrywithintheApostolicityofthe
Church:TheLundStatementofbytheLutheranWorldFederationACommunionof
Churches.Whilenotintendedtobeamagisterialdocument,thetextseekstoclarifyfor
theLutheranCommunionanumberofquestionsconcerningepiskop,withattentionbothto
Lutherantraditionandtothefruitsofecumenicalengagements.See
www.lutheranworld.org/lwf/index.php/affirmshistoricstatementonepiscopalministry.html.
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70.SeeRandallLeeandJeffreyGros,FSC(eds),TheChurchasKoinoniaofSalvation:Its
StructuresandMinistries(Washington,D.C.:UnitedStatesConferenceofCatholicBishops,
2005),4950,107109.
71.ThesequestionshavealsobeenexploredbythekumenischerArbeitskreis
evangelischerundkatholischerTheologentheirworkhasbeencollectedinDaskirchliche
AmtinapostolischerNachfolge,3vols(Freiburg:HerderandGttingen:Vandenhoeck&
Ruprecht,2004,2006,2008).
72.SylvesterPrierias,Dialoguedepotestatepapae,inP.FabischandE.Iserloh(eds),
DokumentezurCausaLutheri(15171521),vol.I,(Mnster:Aschendorff,1988),55.
73.JohnEck,EnchiridionlocorumcommuniumadversusLutherumetalioshostesecclesiae
(15251543),inP.Fraenkel(ed.),CorpusCatholicorum34(Mnster:Ascendorff,1979),
27.
74.SeeWA797,1698,16.
75.WA10/1,1232,1314.
76.Luther,PrefacetotheWittenbergeditionofLuthersGermanwritings(1539),tr.
RobertR.Heitner,inLW34:285WA50559,5660,16.
77.Luther,FirstLecturesonthePsalms,tr.HerbertJ.A.Bouman,inLW10:332WA3
397,911).
78.Luther,BondageoftheWill,tr.PhilipS.WatsonwithBenjaminDrewery,inLW33:26
WA18606,29.
79.WA10/292,47.
80.MelchiorCano,Delocistheologis,Book1,chap.3(Migne,Theologiaecursus
computus1[Paris,1837]),col.82.
81.www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat
ii_const_19651118_deiverbum_en.html.
82.TheseissuesalsohavebeenexploredinGermanybythekumenischerArbeitskreis
evangelischerundkatholischerTheologentheirworkisavailableinW.PannenbergandTh.
Schneider(eds),VerbindlichesZeugnis,3vols(Freiburg:HerderandGttingen:
Vandenhoeck&Ruprecht,1992,1995,1998).
83.Luther,LargeCatechism,inBC,43638(translationaltered)BSLK665,36667,
4246.
84.www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat
ii_decree_19641121_unitatisredintegratio_en.html.
85.SowehumblybegpardonofGodandofourseparatedbrethren,justasweforgivethem
thattrespassagainstus(UR7).
86.Furthermore,inherrejectionofeverypersecutionagainstanyman,theChurch,mindful
ofthepatrimonysheshareswiththeJewsandmovednotbypoliticalreasonsbutbythe
Gospelsspirituallove,decrieshatred,persecutions,displaysofantiSemitism,directed
againstJewsatanytimeandbyanyone(NA4).
87.JohnPaulII,DayofPardon,12March2000,at
www.vatican.va/holy_father/john_paul_ii/homilies/2000/documents/hf_jp
ii_hom_20000312_pardon_en.html.
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88.JohnPaulII,UtUnumSint,25May1995,88.
89.JanWillebrands,Lecturetothe5thAssemblyoftheLutheranWorldFederation,on15
July1970,inLaDocumentationCatholique(6September1970),766.
90.ActionontheLegacyofLutheranPersecutionofAnabaptists,atwww.lwf
assembly.org/uploads/media/Mennonite_StatementEN_04.pdf.
91Luther,PrefacetotheCompleteEditionofLuthersLatinWritings,tr.LewisW.Spitz,
Sr.,inLW34:337WA54186,3.810.1618.
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