wfn.org | The Implications of Justification in the World's Contexts

[FRANK_IMHOFF.parti@ecunet.org (FRANK IMHOFF)]

DOCUMENTATION
The Day of the Reformation
October 31, 1998
Lutherstadt Wittenberg

Introduction
More than 60 theologians from all over the world met from 27-31 October
1998 in Wittenberg, Germany, to discuss "justification in the world's
contexts". The host, the Lutheran World Federation, had urged its member
churches to nominate younger teachers of theology and the LWF Department
for Theology and Studies was responsible for the program.

The consultation should not be regarded as being a continuation of the
discussion on the "Joint Declaration on the Doctrine of Justification"
between the Lutheran World Federation and the Roman Catholic Church but
rather as an attempt to interpret the doctrine anew. The reason for the
meeting was the question regarding the relevance of the doctrine since the
truth of the gospel of justification concerns life and can therefore be
communicated only if is related to today's world.

The "Implications of Justification in the World's Contexts" is the outcome
of a process. An international working group consisting of six,
independent persons had been appointed whose task it was to interpret the
presentations and discussions with the aim of formulating a paper that
reflected the group's observations.

The document was presented in plenary on the last day of the consultation.
It was received with praise and criticism, and members of the group
incorporated the constructive criticism into the final paper. The revised
text was once again submitted to the working group to ensure that the
various critical remarks had been taken into account.

The text before you is a working paper which we are sending to the
Federation's member churches for further reflection on the significance of
"justification today". The consultation would welcome it if the working
paper were brought to the attention of the broader public as the meeting
was not only an intercultural but also an interdisciplinary event.

It is foreseen that the contributions including this working paper be
published. It is only in the context of the papers delivered at the
consultation that the complexity of the concerns raised in this working
paper become fully comprehensible.

To the member churches of the Lutheran World Federation
Brothers and Sisters in Christ,
Greetings in the name of the Father, Son, and Holy Spirit.

Preface

The good news of justification refers to people's experiences and
proclaims clearly that human beings are saved, not by works, but only by
faith, through grace, on the merit of Jesus Christ alone. When we hear
this good news and believe it, as a gift of the Holy Spirit, we receive
Christ, we live in him, and thereby our lives are safeguarded in God. We
do not need to do anything for our salvation, we need never be compelled
to earn any spiritual reward. We are freed from the pressure of the Law by
the Gospel, and thereby can live in freedom and love a more satisfied life
that fulfills the Law in the Spirit of Jesus Christ.

This is the core of the good news expressed in the language of tradition.
The contributions presented to the meeting in Wittenberg tried to
explicate those codes and to identify where justification has its place in
the thinking and feeling of people today. It was questioned whether with
our existential questions we have not reached the same point as Luther
once had. Do we not again raise the question of the meaning, the origin
and the goals that are inherent in all and provide a foundation for our
faltering, threatened life? How do I understand "life in Christ" today?
And, in theological terms, does this not mean that a one-sided
christological focus is overcome by referring to the Trinity? The
following reflections do not set the accent on these questions but focus
on certain implications of justification for a Christian life lived in
freedom.

The good news of justification, heard afresh at the Reformation in the
voice of Martin Luther, meant the consolation of anxious consciences and
the promise of greater dignity for the people of Luther's day. All those
who had been oppressed by a religious system that kept them in fear and
doubt about the purpose of their daily lives and their future were
liberated to live freer and fuller human lives by the rediscovery of grace
in Jesus Christ, the incarnate Word of God the Trinity.

This message pertains to every people, at every time, in every place. But
this message has again become obscured by new popular messages and systems
that burden people's lives with anxiety, self-doubt, purposelessness, and
compulsory self-justification before others. While once it was a religious
system that oppressed, and religious systems may still do so, now huge and
complicated systems of economics, communications, and ideologies collude
to stifle the individual and communal integrity of human beings and the
natural world.

Therefore, in faithfulness to Lutheran Christian witness, we--an assembly
of younger theologians from around the world, who have been discussing
this topic for four days--invite the member churches of the Lutheran World
Federation to consider the following reflections as implications of
justification for our life in today's world.

What Justification could Imply...
In the Context of Global Economics

1.         It would appear that the free market system of neoliberal
economics dominates the world and preaches its own ideology that people
are justified by production, prosperity, and consumption; "the market"
claims to justify and to condemn; consequently nations and peoples are
valued according to the market's terms to which they must conform, thus
being robbed of rightful autonomy and dignity. Further, the market would
pretentiously define happiness while hoping to justify itself by means of
an ideology of perfectionism.

2.         The message of justification, however, insures and assures
that no person's identity and destiny is subject to economic
circumstances. Justification implies that economic systems without
ideological bias can be redirected toward cooperative processes.
Justification places people into a loving relationship with God and
intends loving relations among people through global and local structures
of mutual recognition. Practical life as justified people means that
developing countries cannot be told simply to conform to the free market.
Whether or not it lives up to its potential of generating greater social
justice will depend on how social justice is realized within the market.
What are its spiritual and ethical criteria? The reception of
justification will initiate a deeper dialogue between North and South, as
well as South and South, so that appropriate provisions are made for just
life and trade, such as those envisioned in Jubilee 2000.

3.         Justification frees one from the tyranny of the market, and
impels Christians to care for those who are victims of a market that
plunders natural resources and violates human dignity. Further,
justification implies that we practice a sustainable economy that cares
for the earth and is not merely geared towards maximizing profits for a
minority. Justification especially confutes the "religion of productivity"
and its assumptions of doctrinaire optimism and predestination.
Justification makes clear that God's oikonomia is higher than any other
economy, and it is God's oikonomia by which mercy and justice are
established.

In the Context of Global Communication

4.         The new global systems of communication create a society
bound together by information, with a promise for a worldwide harmonious
community of free and equal human beings. In as far as such systems
genuinely enable communication they conform to the implications of
justification, and should be used by the churches as far as possible to
spread the news of justification. The promise of communication technology,
however, is compromised by the fact that only a minority has access to
these systems. Moreover, this technology enables the dominant West to move
toward a renewed colonization of other cultures, it separates people from
one another and when it comes to information we can no longer distinguish
between facts, opinions, knowledge, or insights. Justification implies
that we oppose the messianic promises of mass communication systems and
that we encourage their practical enhancement of genuine community.

In the Context of Gender Consciousness

5.         God's love is there for all, and God is biased in favor of
love. God cares for each and every individual and their particular
concerns be they material or spiritual. In the context of gender
consciousness, the doctrine of justification draws our attention to the
equal value of women and men. This challenges us to replace stereotyped or
generalized views about the relationship between women and men with a
sensitive understanding of the real conditions of both genders. Moreover
it motivates us to identify, encourage, and train women leaders, so that
all parts of the global community are given a voice and represented in the
church, as well as in society.

6.         Sensitivity borne by justification will properly identify
sin. Sin has often been identified as self-righteousness. While this is
often correct, sin as self-righteousness has not properly reflected the
experience of many women, whose place in a patriarchal society has led to
their belittling themselves. In this situation, women have not been
encouraged to invest in themselves, lest it appear to be "self-righteous."
Justification disallows the trivialization of one's self and challenges
systems that keep people from enjoying the respect and full lives they
deserve as beloved of God. Justification means that we will listen to
women in different contexts in order to proclaim concretely the liberating
love of God.

In the Context of Pluralism

7.         To bring us to and strengthen us in the justifying faith
Christ is present and communicated in the gospel and the sacraments, and
we are obliged further to interpret this with the grammar of faith. Yet,
justification also implies that our righteousness is not inextricably
linked to the codes by which we communicate the faith, but is ensured by
the Christ whom we confess. Since so far we have not entirely understood
Christ, and our faith in Christ as the Savior of all human beings remains
central, we as justified people can remain open-minded towards
understanding other people, religions, and beliefs, accepting them with
Christ's love and opening ourselves to them with loving witness.
Justification can mean that in dialogue with people of other religions we
can be receptive to new insights that conform to and yet transcend our
received understanding without compromising our core convictions.

8.         The message of justification in the pluralistic context holds
that the grace of God in Christ is universal. We who know our
justification are called therefore to practice accepting solidarity as our
mode of witness. Solidarity means deep friendship with and availability
for others. The justified church will relate to hardship in all contexts.
Solidarity with others, particularly the suffering, in a multi-religious
context means that we witness to Christ in suffering with others, instead
of dominating others with our messages or deeds.

9.         Secularity is part of the world's pluralistic character, and
can strengthen freedom and solidarity. But the message of justification
challenges the incessant infringement of human dignity spawned by a
certain mentality of secularism that produces new forms of mercilessness.
Over the last few years the difficulties with justification have become
more critical. People are forced continuously to justify themselves
vis-…-vis others and are therein both accusers and accused. Those who
cannot cope with life's increased demands are obliged constantly to
justify themselves or else lose their raison d'etre. In this situation
justification in Christ means that God frees us from the awful compulsion
to demand and to accuse, and to justify and protect ourselves. God's
justification in Christ encompasses the truth of life that liberates us
from the lies of life. Justified sinners do not need to participate in a
pathological lifestyle that accuses and seeks scapegoats. In the varying
contexts of pluralism, too, God's justified people will strive to
communicate the good news in terms adequate to the context, avoiding
terminology that appears naive in secularity and concepts that are alien
in other religious cultures. Due to the globalization of almost all vital
social processes the modern pressure to justify oneself is increasingly
becoming a common problem.

In the Face of Evil Powers

10.        As we have stated above, numerous new tyrants hold people in
bondage. These are anonymous and "supernatural" powers which are
practically beyond our imagination and control. The socio-economic and
socio-political powers named above may in specific places be recognized as
evil and challenge our resilience. Christians will attempt to translate
into political and economic structures that which Luther called "dikes
against sin," as well as to seek personal care and to provide spiritual
support. In their actions Christians live from the truth in Jesus Christ.
The church as the Body of Christ is realized in a variety of actions and
services whose purpose is to edify and to counteract evil.

In the Context of the Church

11.        The church is a consequence of justification. As a social
entity, the Christian community needs to return daily to its justified
identity as much as any of its individual members. When the church lives
in the certainty of justification, it can risk a prophetic witness and
need not feel obliged to mimic culture's criteria of success. The church
must be aware that it can become corrupted. Christian freedom is also
freedom to accept our guilt. Thus, the justified church can acknowledge
its failures and guilt. It does not need to maintain a chronic defensive
attitude. The justified church can treat all people, including its own
members, with joyful graciousness and allow space in daily and liturgical
life for palpable experiences of grace. The justified church will also be
liberated from the pressure simply "to bring people back to church" and
can take up the concern of how to be a convincing witness. Finally, the
justified church need not justify itself even by reference to its theology
of justification, but can and will expend itself for the communication of
justification through all the world. In this respect, the church can be a
message of justification and a manifestation of grace.

Conclusion: Justification as the call to Apostolic Witness

12.        The Reformation, as with all revitalized witnesses to the
gospel, was not simply about propagating a doctrine. It was about the Holy
Spirit's illumination and strengthening of the human condition, nurture
and cultivation of insight, and motivation of people to share this gift.
The Reformation insight on justification included a discovery that the
gospel connects with the unique contexts of individuals and societies, the
consequences of which include personal and corporate liberation unto full
and responsible selfhood in community. God, and only God, loves the world,
loves us, and accepts us unconditionally, thereby giving us the space for
change and loving action. Faith confesses: No elemental power will prevail
against God's justified people. This manifests itself in our trust in
Jesus Christ. Today we reiterate that God's unconditional love liberates
us to love our neighbor, not to instrumentalize ideologies and to advance
God's justice in ways that are sensitive to individuals and to structures
and do not promote new, unjust relationships. Human rights are central to
the implications of justification since God's unconditional love wants to
be reality in the personal, social and political spheres and it is the
power of our faith in justification which differentiates rather than
mingles divine and human actions, God's love and human responsibility.
Justified people will praise God and serve humankind through worship,
prayer and diaconia. They listen to God's Word and have been called to be
God's coworkers. In fulfilling the apostolic witness they anticipate in
concrete terms that which is promised in the glory of the Triune God. And
even though our efforts to promote and safeguard life will fall short and
it may appear that life's lies will prevail, justification is valid in all
the world's contexts. Justified people will therefore desire eagerly to
participate in God's action. Soli Deo Gloria !

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Lutheran World Information
Assistant Editor, English: Pauline Mumia
E-mail: jbn@lutheranworld.org
http://www.lutheranworld.org/