Judgment, Last Judgment aforementioned are profitable and when they are not. And it is that whensoever a person hears music and other things, and sees pleasant things, and is conscious of sweet perfumes, oF tastes things that are delicious, or feels soft touches, if his thought and the affection of bis will are at once centred upon God and if that thought of God gives him more pleasure than the movement of sense which causes it, and save fr that be finds no pleasure in the said move- ‘ment this is a sign that be is receiving benefit therefrom and that this thing of sense isa help to his spirit Joha of the Cross, Si, Complete Works, ed. E. Allison Peers, 3 vols, 1934-5; B, W. Trueman Dicken, The Crucible of Love, 1963: B. Allison Peets, Spanish Mysticism, 1924; Spirit of Plame, 1943; Studles of the Spanish Mystics, 2 vais. 1927-20. B.1. TINSLEY Judgment, Last Judgment. see Heaven and Hell; Time and Eternity; Wrath of God. Jung, Carl Gustav C. G. Jung (1875-1961), Swiss psychoanalytic scholar who, while remaining agnostic about the existence of the transcendent, held religion in very hhigh esteem because of its great psychothera- peutic value, and formulated an interpretation of religious symbols and myths in terms of azche- lypes belonging to the collective subconscious JAMES RICHMOND Justice Justice (Latin: justitia, Greek: dikaiosune) is one of the moral virtues. It isa disposition of the soul according to which we have a constant will 10 fender to, and preserve for, every man his due. See also Righteousness. P.S. WATSON Justification 1. General Meaning. Justification is making ot being made just or righteous; showing or being shiown to be in the right (or at least blameless); putting or being put right with God. Both Catho- lie and Protestant teaching is that man is not by nature righteous, but sinful. Hence, he is not in & right but a wrong relation to God, and he cannot pput himself right. He can only be put right by finding pardon and aeceptance with God through God's grace. As to how this comes about, Catho- lic and Protestant views differ 2. Protestont Interpretation. In classical Protest- ant theology, man isjusted by faith alone? (soa fide), oF more precisely, by grace alone through faith alone in Christ alone. The word “alone is meant to exclude all thought of sinful man’s doing or deserving ~all works" and ‘merits of his—as in any way motivating his justiffeation, 1843 Admittediy, to have faith or (o believe is some. thing man does, and itisin a sense condition his justiication; but itis so only inthe way heh holding out one's hand to receive a gift isa ont dition of receiving it. The gospel tels us thors free pardon for our sins and fll acceptance wag God for us on the sole basis of God's ate Chast. To believe this is to confess thet we ate sinners, and that God in is grace accepts evens sinners though we are. Faith is our asceptanne God's pardon and acceptance of us, whereby alone we are pardoned and accepted, that justifed. But the word ‘alone’ is not meant to exchude a human activity. For although Luther, for at ample, maintains that faith alone justies with: out any, even the smallest works, Yet he heartily agrees with St James that ‘faith without works dead! (James 226) Hence he strongly attacks twe mnisintepretations of sola fide. First, there are those who conceive of faith a8 an inward dispost tion, a ‘quality i the heart’, on account of which God will forgive their sins and treat them ey righteous, while they neglect or even refuse to sae God where he may be found, namely in the oat ward means of grace, the word and sacramentsor the gospel. They are in effect turning faith into a hhuman "Work’ and despising the works of Ged ‘Then thore are those who neglect or even reject Jove and good works as the necessary fruit of living faith, Against these, Luther insists that ‘justification isa kid of regeneration to newness of life’ naturally, sinee it means entering into a nw relationship of trust and obedience towards God {see Faith (2)). Hence, while “Taith alone justifies, yet faith is never alone; it is never with, ‘ut lowe and the works of love. Indeed, ‘where there is not love, asither is there faith, but mere bypocrisy’. (See also Simul Justus et Peceator') In Protestantism after Luther, however, jus tification came to be thought of simply asthe Tor iveness or non-imputation of sin, while renewal of life through the Holy Spirit (sanctification) was a quite distinct and even separate git. In conse= 4uenee, the proper relation and proportion be- tween these two aspoots of salvation fas nol always been maintained 3. Catholic Interpretation. In Catholic theology, Justification is not by “faith alone’, but by ‘faith Turnished with love" fides earitate formata). (This is understandable in the light of the Catholic definition of faith (see Faith (1). The Reforiers ‘themselves denied thata man could be justified by that sort of faith ‘alone”,) Faith, however, is the beginning, foundation and root ofall justificwtion’ (Trent, Ses5.vi,cap.vii.); and to the act of faith @ ‘mau is led and dray by the grace of God. That is to say, he is enabled to believe what bas been divinely revealed, particularly the doctrines of redemption and the forgiveness of sins, and thus believing to hope in God and to love’ him, and hhenee to turn his heart in ponitence away from sin. He is then ready for the gift of sanctifying save (see Grace [2]). whereby his sin is not only184, 4 fh oF 10 ble tom. adits ns soe eoatonsy wt so ony in ona tendo netic sh ego HUT gmpe tls wee teas and tu acspinc ae Cale bas of Gas rae th isto conto hat eg inns ce aceon ‘re Faith sour acepanee d"vecptane of tr whet Sones and Eeep ha lene is not mean to exude all ‘or although Luther, Tor ee hat ith alone juts, wh anallest works yet fie hearty tha Flt without works Hence he sronaly attacks two of sole fie irs, there ce of ith as an inward dispose eat on account of whch their sins and teat them as 1 glct or ven elas sec be found! aamely, i the on «, the wo and seeranonts oF in fleet turing eth ints Usspaing the works of God ‘ce tho nefleet of oven rej sas the necessary fet of SSE these, Lather inns thet nu of eeneruton to neyness, Since it eens eotring into trust and obedience towacds D. Henee, while ith lose never alone tis never with ‘orks of love. Indood, whee sir isthe faith, but mete > Simul Jun ef Peccator afer Luther, however, js: thought of simply a te for. >utation of sin, while renewal {oly Spirit cancuestion) was ‘even Separate i Income: ‘elation and proportion be specs of salvation bis not tation. In Catholic theology, 2y Tite alone, but bya (ides carat format. This 1 the light of the Catholic ‘2c lth [I The Reformers vataman coud be jostifed by fone!) Fath, However, he nani otal jusifention’ vis)sand to the a0 of faith x by the grace of God. Thais Lo haiowe what fas been "uriutary Ihe doeteince of forgiveness of sins, end thus 1 Ged and to love him, ant satin peniince avay Gon 17 forthe git of sintiying ‘whereby his in fs 20! only 185 fonpiven but purged awny, so that be ig made sceeptble to Gog. This its inapactodintally through baptism and:feterwares tos, itean te restored trough the sacrament of peraace (@.) Baptism and pentnoe are justifying ser tenis, which do not presuppose like the other sscraments that the recipient iin a sate a race, Both presuppose fit, however, anim theca of infant apts, the faith of che Chuzeh deputies for thatthe infantInfacta sand in need ofthe justifying gilt of ssncilying grace no few then ful 20 have los tt through committing tort si, for no ones bora witht, ong fo having beta Jos to all marking through Alan's fill Ithas, however, Deon eeved through Chsst ‘ad i avalabse now to raea through the Church dad its serement The necessily for justifying faith to be ‘Tr sshed with love is explained onthe grourd that, hile Goc certainly forgives the peditent sae, eos not and cannot accept him end enter it alow yh hin ta ie sinful stat, Hei tbinkabie thatthe Holy One shou countenance ‘he unholy, oF the Righteous One the uncght cous, Henoe in jstifying the cine, God makes him justo rightous. He does nc snip impute Fighisouscoss to bim, allowing him to remain Sin, ft he impart it. He gives fim te fove hich she fulfiZing of the lam. and which thers- fore makes hin acceptable 'e God, G. Auten, The Fath of the Civitan Church, nd ti, 1961; R.E. Davssand R. Newtou Flew ed The Cathoicty of Procession, 1950; Hans Kitng,Jusjicaron, 1964; 6. W. H. Lesage, e. The Doctrine of Jasfiation by Puih, 1s G. Suith ed, The Teaching ofthe Cathal Church, 2 vols, 1948; V. Taylor Rorgheness and Recon: iiton, 19525 B.S, Watson, The Concept of Graze, 1960 Kaftan, Julius Wilhelm Martin Jules Kaftan (1848-1925), German. Ritsclian ‘tematic theologian, although lke Ritch! be: lang his theelogteal system with “yalue jade ‘ments’ (German: Werthurthele), proce to base “being judgments (Sets hil) upon thee, ‘That is, he was tho mow consevatie. of the ‘Ritselian theologians, atiempung fo work out the ondolgict anc netphysial plications ofa borally-based Tath. See Hiarach, A, Yon lerrmana, W.; Liberal Protestantiny Ritshl A lus Kaftan, The Tah ofthe Chitin Religion, 2vols.. 2, 1884, Kairos ‘An important word inthe Geek wi means the Appointed tie nthe purpose of God? (ee Mark 115, “be Aavos is Falls, Paal TWich (q7) Kerygmatic Thoology tas givan it prominence in bis theology, in which appears to mean those exes or taraing-points 'm history which demand specie essential ds. ccsiob while he opportunity i til present; the soning of the Chrst Ie the unigus example af Suck fair Kant, Immanuel Jmmanuel Kant (1724-1804), German piloso psc. See icra Protestant; Metapyses, Keble. John ‘Keble (1992-1866) cari te high church erad- tion ofthe Caroline Divines (a) into the nine teenth century and, through the inlivence wich he exercised in Oxford he 1820s end 18308 upon JH. Newman (a) and RH. Froude: may be reckoned to be Uh cher begetter and, by bis onsiatet tenacity after Newman's conversion to the Church of Rome, the ausing father, with Pusey, of the Oxford Movement (qx). He pro- vill the occasion for ze beginning othe move meat by bis measured attack othe Erastian'sm ofthe government in 1833, bt hit gresest per sonal contributions to English eligien were his volume of verse, The Crdsion Voor (1823) hich invested te Prayer Book with @ new romantic appeal dh example of his ow holiness and the ‘encouragement which be gave to the revival of relgieu orders inthe Chareh of Engiad G.Battscombe, Jo Keble; stud nitions, 1963, Kenosis, Kenotic Christology. see Christology (5) Kerygma This is a Greek word meaning ‘the thing preaches preclamation,Ieocess eight ims in ‘he nr, twee of the proclamation of loath ‘Tie remaining sic occurrences refer to the apostle proclamation of to dealt and resureston of Jesus Chrst (aor Alan. Richardson, Preach, THRE; C. ¥, Dose, The Apostle Preaching. 1936), in reat theological diasion the tere has been given wide currency by R. Bultmaan ‘who distinguishes betwen kerygmia and myth (Gee Demythologiing) Much of the procla tion of the apostes i rparded by Bultenn ar ‘nth, une 2eece Re has proposed aa existent serygma which difers masked from the spostor ls peeching and the histone Chita fuh; his ‘erpgma is, 10 Tact, another gospel not the his lorie gospel of tht resurrection ef Jesus Christ from the dead. Mush confusion i cased by i. vesting Wr words with new pallosophical mean ings. Sar Keryema aad Miho. He W. Berch, 1953; 1968 Kerygmatic Theology. see Jesus ‘of History (8).