This article and its sequel illustrate the thesis that oblivion of the doctrine of justification and liturgical-eucharistic decadence went together in the middle ages. The ensuing contradictions led directly to the Reformation. Luther recovered the doctrine of justification as he tried to answer the question, how do sinners become just in God’s eyes? But his liturgical reforms were inspired by a medieval theology which made it impossible for him to restore the patristic insight into liturgy and the eucharistic mystery. The (...) council of Trent went a long way toward meeting Luther on justification, but did not attempt to do so in its liturgical reforms, which established the framework for the Counter-Reformation. Thus Catholic and Lutheran differences are based on misunderstandings no less than on different doctrinal stresses. (shrink)

Developments among Lutherans and Catholics since the Reformation have had positive as well as negative effects, as secularism has offered the same challenge to both. In their answers to this challenge, both have renovated their reading of the Scriptures and they have taken a new look at their specific traditions. But Catholic spirituality has accented aspects of anthropology and of ecclesiology which Lutherans find particularly hazardous. The ecumenical agreements arrived at over the last twenty years, on baptism, eucharist, ministry, and (...) the Petrine office, have led to a recent agreement on justification. This has overcome in principle the dilemma of the 16th century. It remains to draw its implications for the piety of the faithful as well as for the Church’s life and theology in general. This is the second in a two-part study of justification, the earlier part of which was published in Vol. 1#3. (shrink)

This article and its sequel illustrate the thesis that oblivion of the doctrine of justification and liturgical-eucharistic decadence went together in the middle ages. The ensuing contradictions led directly to the Reformation. Luther recovered the doctrine of justification as he tried to answer the question, how do sinners become just in God’s eyes? But his liturgical reforms were inspired by a medieval theology which made it impossible for him to restore the patristic insight into liturgy and the eucharistic mystery. The (...) council of Trent went a long way toward meeting Luther on justification, but did not attempt to do so in its liturgical reforms, which established the framework for the Counter-Reformation. Thus Catholic and Lutheran differences are based on misunderstandings no less than on different doctrinal stresses. (shrink)

Developments among Lutherans and Catholics since the Reformation have had positive as well as negative effects, as secularism has offered the same challenge to both. In their answers to this challenge, both have renovated their reading of the Scriptures and they have taken a new look at their specific traditions. But Catholic spirituality has accented aspects of anthropology and of ecclesiology which Lutherans find particularly hazardous. The ecumenical agreements arrived at over the last twenty years, on baptism, eucharist, ministry, and (...) the Petrine office, have led to a recent agreement on justification. This has overcome in principle the dilemma of the 16th century. It remains to draw its implications for the piety of the faithful as well as for the Church’s life and theology in general. This is the second in a two-part study of justification, the earlier part of which was published in Vol. 1#3. (shrink)