This article is about the theological concept. The means of justification is an area of significant difference between Catholicism, Orthodoxy and Protestantism, even within the latter. In Catholic doctrine, real forgiveness of sin exists, while the Protestant doctrine sin is doctrine of original sin pdf “covered” and not imputed. Protestants believe faith without works and devoid of charity can justify man.
For Lutherans justification can be lost with the loss of faith, for Catholics justification can be lost by mortal sin. His righteousness becomes theirs, and his death becomes an offering to God in their place, to pay for all of their sins. 31 October 1999, clearly stated that “consensus in basic truths of the doctrine of justification exists between Lutherans and Catholics. When the justified live in Christ and act in the grace they receive, they bring forth, in biblical terms, good fruit. Since Christians struggle against sin their entire lives, this consequence of justification is also for them an obligation they must fulfill. Thus both Jesus and the apostolic Scriptures admonish Christians to bring forth the works of love.
The declaration states that several theological views on justification held by Lutherans and Catholics, though not apparently similar to each other, are in fact explaining the same “basic truths of the doctrine of justification” at different angles. An example can be cited from section 4. 38-39, “when Catholics affirm the ‘meritorious’ character of good works, they wish to say that, according to the biblical witness, a reward in heaven is promised to these works. Their intention is to emphasize the responsibility of persons for their actions, not to contest the character of those works as gifts, or far less to deny that justification always remains the unmerited gift of grace”, in comparison with “the concept of a preservation of grace and a growth in grace and faith is also held by Lutherans. They do emphasize that righteousness as acceptance by God and sharing in the righteousness of Christ is always complete. At the same time, they state that there can be growth in its effects in Christian living. When they view the good works of Christians as the fruits and signs of justification and not as one’s own ‘merits’, they nevertheless also understand eternal life in accord with the New Testament as unmerited ‘reward’ in the sense of the fulfillment of God’s promise to the believer.