Gerðir kirkjuþings - 1995, Qupperneq 116

- 'This affirmation, like the Reformation doctrine of justification by faith aJone, serves
as a criterion for judging all church practices, structures, and traditions precisely
because its counterpart is ’Christ alone’ (so/us Ckristus). He alone is to be ultimately
trusted as the one mediator through whom God in the Holy Spirit pours out his saving
gifts. All of us in thís dialogue affirm that all Christian teachings, practices, and offices
should so function as to foster ’the obedience of faith’ (Rom. 1:5) in God’s saving
action in Christ Jesus alone through the Holy Spirit, for the salvation of the faithful
and the praise and honor of the heaveniy Father' (USA, no. 160).
- 'For that reason, the doctrine of justification - and, above all, its biblical foundation
- wilJ always retain a special function in the church. TJiat function is continually to
remind Christians tliat we sinners Jive solely from the forgiving love of God, which we
merely aJlow to t>e bestowed on us, but which we in no way - in however modified a
form - ’eam’ or are able to tie down to any preconditions or postconditions. The
doctrine of justification therefore becomes the touclistone for testing at aLl times
whether a particuLar interpretation of our relationsliip to God can claim the name of
’Christian.’ At the same time, it b>ecomes the touchstone for the church, for testing at
all times whether its proclamation and its praxis correspond to what Jias been given to
it by its Lord' (LV:E 69).
- 'An agreement on the fact that the doctrine of justification is significant not onJy as
one doctrinal component within the whole of our church’s teacJring, but aiso as the
toucJistone for testing the whole doctrine and practice of our churches, is - from a
Lutheran point of view - fundamental progress in the ecumenicaJ diaJogue between our
churches. It cannot be welcomed enough' (VELKD 95; cf. 157).
- 'For Lutherans and Catholics, the doctrine of justification lias a different status in
the Jiierarchy of truth; but both sides agree tJiat the doctrine of justification Jias its
specific function in the fact that it is ’the touchstone for testing at aJJ times whether a
particular interpretation of our reiationsliip to God can ciaim the name of 'Christian'.
At the same time it becomes the touchstone for the church, for testing at ail times
whether its proclamation and its praxis correspond to wJiat Jias t>een given to it by its
1,/Ord’ (LV:E 69). The criteriological significance of the doctrine of justification for
sacramentology, ecclesiology and etJiicaJ teacJiings stiJJ deserves to t>e studied further'
(PCPCU 96).
To 4.1: Human Powerlessness (paras 18-20)
(LV:E 42ff; 46; VELKD 77-81; 83f)
- 'Those in whom sin reigns can do nothing to merit justification, wJiich is the free gift
of God’s grace. Even the t>eginnings of justification, for example, repentance, prayer
for grace, and desire for forgiveness, must t>e God’s work in us' (USA, no. 156.3).
- 'Both are concemed to make it clear tJiat... human t>eings cannot ... cast a sideways
glance at their owm endeavors ... But a response is not a ’work.’ The response of faith
is itself brought at>out tJirough the uncoercible word of promise wJiich comes to human
t>eings from outside themselves. There can be ’coop>eration’ only in the sense tfiat in
faith the heart is involved, when the Word touches it and creates faith' (LV:E 46f).
111