Gerðir kirkjuþings - 1995, Blaðsíða 114

exists regarding the faith content of the doctrine of justification. In light of this basic
consensus the remaining differences are compatible with each other: how the under-
standing of justification is explicated, what terminology is employed, where the em-
phasis is placed and what relative weight is assigned to the doctrine of justification.
Seen in this way, the diversity between the Lutheran and Catholic understanding of
justification is mutually open rather than mutually exclusive.
(43) Thus the mutual doctrínal condemnations of the 16th century, in so far as they
relate to the doctrine of justification, appear in a new light. We recogniie that the
Lutheran tear.hing no longer falls under the relevant condemnations from the Council
of Trent, and that the corresponding condemnations in the Lutheran Confessions no
longer apply to the Roman Catholic Church.
(44) Nothing is thereby taken away from the seriousness of the condemnations related
to the doctrine of justification. They did not simply or altogether miss the point.
Where the basic consensus is not adhered to they still apply today. In this respect the
mutual doctrinal condemnations remain 'important as salutary wamings/13
(45) In regard to the application of the doctrine of justification to the sacramentai and
ecclesiological fíeld and the corroboration in this field of the consensus that has been
achieved, there are stíU questions of varying importance which need further clarifica-
tion. The study document 'Church and Justification' (1994) represents a significant
step in the application of the doctrine of justification to ecclesiology and in corrobora-
tion of the achieved consensus. It has confirmed the consensus in the doctrine of
justification for important areas in ecclesiology but has also drawn attention to
questions such as how authority is exercised in the church which need further
dialogue. Something similar is also true of the application and corroboration of the
consensus in sacramental theologyi here too questions of varying importance need
further clarification. Nevertheless those open questions do not again cali into question
the common understanding of justification which has been reached. Lutherans and
Catholics will continue to strive together to deepen this common understanding of
justifícation, to make it bear fruit in the life of the churches and to pursue further its
application to the areas of ecclesiology and the sacraments.
(46) We give thanks to the Lord for this decisive step forward on the way to church
fellowship. We ask the Holy Spirit to lead us further toward that visíble unity which is
the goal of the Lutheran-Roman Catholic dialogue.
13 Ibid. 27.
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