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2-10-1979

Catholics, Lutherans and the

Thomas P. Rausch Loyola Marymount University, [email protected]

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This Article is brought to you for free and open access by the Theological Studies at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in Theological Studies Faculty Works by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. THOMAS P. RAUSCH Catholics, Lutherans and the Through the profession of of the Lutheran churches, the Reformers hoped to create upity among . After their own reforms of Vatican II, Catholics should calmly and prayerfully reexamine the document

Almost 450 years ago, in a Forum for a joint observance of the office of , keeping in mind the torn by religious conflict but not yet 450th anniversary of the Augsburg Con­ concrete possibility of reestablishing divided into separate churches, the Em­ fession in l 980. As 1530 marked the fellowship and ecclesiastical peror Charles V invited the Lutheran beginning of the formal division, why communion. territorial princes and electors to submit could not a year-long program of shared A common concern of those involved a written presentation of their beliefs study and interaction between Lutheran in the dialogue is the creation of a and practices. The Emperor's concern and Roman Catholic lead to a broad, common basis of trust between was the of a religious unity in rediscovery of unity in the one church of the two churches. One concrete proposal his dominions so that he might turn with ? This proposal for an observance was made to the International Lutheran­ a united empire to face the danger of the of the anniversary of the Augsburg Con­ Roman Catholic Working · Group in Turks. The response of the Reformers, fession in the grows out of Rome in 1974. The proposal formulated by in the recent dialogues between Lutherans was that the Roman both German and , was presented and Roman Catholics, the history of recognize the Augsburg Confession as a to the Emperor at Augsburg on , which we should briefly review. of catholic, ecclesial faith. In 1530. This document, known as the other words, the suggestion is that the Confessio Augustana, or Augsburg The Lutheran-Catholic Dialogue Catholic Church recognize it as the Confession, was to become the basic norm of evangelical and as confession of faith of the churches On Feb. 9, 1972, the final report of the a legitimate expression of Christian which would afterward be called Joint Lutheran-Roman Catholic Study truth, and that it express in its own "Lutheran." Commission was published, bringing to manner and idiom the same content of The Confession was intended to be a a close the first stage of the International faith that the Roman Catholic Church presentation of the essentials of Chris­ Lutheran-Roman Catholic Dialogue. confesses. tianity as understood by the Reformers. The report, entitled "The and What would be the advantage of this? In its , the Reformers express the Church," better known as the First, in recognizing the Confession as a their desire to unite the various parties "Malta Report," did not represent a statement of catholic, ecclesial faith, the among themselves and "to put aside formula concordiae, or agreed state­ Roman Catholic Church would help to whatever may not have been rightly in­ ment. It did try to present a methodo­ dispel many Roman Catholic misappre­ terpreted or treated by either side, to logical and theological description of the hensions and illusions concerning· Lu­ have all of us embrace and adhere to a points at issue in the Lutheran-Catholic theranism. These misapprehensions and single, true and live together in dialogue. From this, two questions have illusions are rooted in the polemics of the unity and in one fellowship and church, emerged as important for the continua­ and its aftermath, espe­ even as we are all enlisted under one tion of the dialogue: l) How will the cially some of the exaggerated state­ Christ." So the Reformers also wanted consensus that has been reached be ments of the Reformers in the early, unity. Unfortunately, the polemical received? and 2) What can be said about radical period of the Reformation be­ response formulated by the Roman the­ the unclarity regarding a common doc­ tween the years 1520-25. Such a recogni­ ologians, principally by John Eck and trine of the ministry? tion would also serve as a corrective to Joseph Cochlaus, failed to take advan­ A new international Lutheran-Catho­ the polemical Catholic habit of using tage of the desire for unity expressed in lic task force created in 1973 is attempt­ these extreme positions to characterize the document, and so dissension hard­ ing to address these issues. Therefore, in Lutheranism in succeeding years and ened into between the Roman the light of the ecumenical documents, centuries. To restrict the Lutheran chur­ and "Lutheran" churches. Today, in two tasks confront those in the ­ ches of the Reformation to the state­ the different climate of the post­ an-Catholic dialogue: 1) Consolidate ments of the young Luther is an inad­ Vatican-11 church, a proposal has come what has been attained and create a missible reductionism, begun during the from the Roman Catholic Graymoor broad, common basis of trust; and 2) Reformation by the Catholic theologian Ecumenical Institute and the Lutheran Concretize the discussion regarding the Joseph Cochlaus in his evaluation of the

86 A merica I rebruary IO, 1979 Confession and one that unfortunately phasis on the voluntary character of Catholic renewed by Vatican II is sometimes practiced by Roman Cath­ fasts and mortifications, a rejection of rather than against the backdrop of the olics even today. A second advantage the idea that monastic vows were equal polemics of the Reformation. What then would be the recognition of a common to or that a monastic life could does the document teach? expression of faith, which could provide earn or the forgiveness of The Augsburg Confession affirms the a basis for a new trust and fellowship , rejection, too, of the practice of ad­ trinitarian theology of the Council of between the churches. mitting to vows men and . women Nicaea, rejecting the contrary . younger than the canonical age. It affirms the reality of original , the Theology of the Confession In addressing the question of episco­ need . for and gratuitous character of pal 'power, it acknowledges that redemption. It acknowledges the Chris­ It is important to emphasize that the have -given power to preach the tology of the early councils, including the Augsburg Confession is explicitly in­ Gospel, forgive and retain sins and to virgin birth. Justification and the for­ tended to be an expression of the faith of administer the , while dis­ giveness of sin cannot he won by our the universal, catholic church on the tinguishing the "temporal authority and own , as Roman Catholics would part of what we now call the Lutheran the sword" given the bishops by human also acknowledge. Rather, justification churches. In presenting "a summary of right for temporal or civil administra­ and forgiveness of sin is merited by the doctrines that are preached and tion. Christ and is ours through faith. taught in our churches," it argues not The most radical change that appears In addition, it affirms that "to obtain only that its tea·ching is grounded on in the Confession is the abolition of the such faith, God instituted the office of Scripture, but also that it "is not con­ requirement of clerical . The Re­ the ministry, that is, provided the trary or opposed to that of the universal formers were as aware as we are today Gospel and the sacraments." The Cath­ Christian church, or even of the Roman that clerical celibacy was a matter of olic concern for the of the Church (in so far as the latter's teaching church discipline. Their concern here sacraments is met in the statement that is reflected in the writings of the was to address the scandal caused by the "the sacraments are efficacious even if Fathers)." failures in the observance of celibacy on the who administer them are The first part of the Confession treats the part of so many priests. They point wicked men." It acknowledges that bap­ of basic faith and doctrine. In the first out that celibacy is a charism in the tism is necessary, that grace is offered 21 articles, it covers the Triune God, sense, a gift of God, not a re­ through it and that even children should origin.al sin, the Son of God, justifica­ quirement of law. be baptized. In regard to the , tion, the office of the ministry, the new For Roman Catholics to recognize the the Reformers assert that "it is taught obedience, the church, baptism, confes­ Confession as a Lutheran expression of among us that the true body and sion, , the use of the sacra­ catholic, ecclesial faith would be also to of Christ are really present in the Supper ments, the regular calling of ministers, acknowledge that the binding norm of our Lord under the forms of bread church usage or ,· civil government, (norma normans) of Lutheran faith an·d and wine and are there distributed and the , freedom of the will, the cause of sin, faith and 'The catholic character of the Augsburg Confession and the cult of the . The second part deals with various abuses in the late emerges clearly. Some questions might be medieval church and with the changes approached differently by Roman Catholics. introduced by the Reformers. In reading the document, one senses that the real For example, a Catholic might wish for concern was not so much church doc­ a clear distinction between justification trine as it was abuses in the church. In­ deed, at the end of the doctrinal section, and the forgiveness of sin, merited by Christ the Reformers state explicitly that "the alone, and , the process dispute and dissension are chiefly con­ through which a person deepens the life of grace cerned with various traditions and abuses." ... by means of .., . and good works' In the seven articles that follow, a Catholic today ·can only wonder at the doctrine is not any single theologian, not received." Confession with private ab­ sorry state of the church in those days, even Luther himself, but the confes­ solution should be maintained and en­ while recognizing at the same time that sional writings of the Lutheran Church, couraged, even though it is neither many of the reforms introduced by the especially the Augsburg Confession. It is necessary nor possible to enumerate all Lutherans have since Vatican II become not to the writings of Luther but to the trespasses and sins. It · is interesting to commonplace in the Roman Catholic Confession that a Lutheran is note that the 's only Church. The Reformers argue for Com­ committed by . As a confes­ specific reference to the Augsburg Con­ munion under both kinds, reform of the sional statement that proposes to be an fession is in relation to confession. In , including vernacular and expression of the faith of the Catholic treating confession, it focuses on repen­ good instruction concerning the sacra­ Church, it is important to read its doc­ tance and faith, while Trent lists three ments, and renewal of confession, an em- trinal presentation in the light of a elements: repentance, confession and

America I February JO, 1979 87 satisfaction. But the Augsburg Confes­ the papal office, infallibility and the episcopacy. Cardinal Jan Wille brands, sion is not attempting to enumerate the mariological dogmas of 1854 and 1950. head of the Vatican Secretariat for Pro­ parts of the of ; its But in these matters, Catholic theolo­ moting Christian Unity, has noted two concern is to speak of the inner nature of gians have argued that it would be key issues that have been raised by those repentance, and faith . Fur­ anachronistic to demand of a 16th­ reacting to the Malta Report. thermore, the of the sacrament is a century confession of faith conformity First, since unity in faith is an essential question of church discipline, not of to dogmatic developments of the 19th condition for future unity between the Christian doctrine. Few Roman Catho­ and 20th centuries. For Roman Catho­ Roman Catholic Church and the Luther­ lics today would disagree with the state­ lics, Eucharistic fellowship is possible in an Churches, what constitutes the ment that "those who sin after baptism principle with the Orthodox churches necessary and/ or sufficient content of receive forgiveness of sin whenever they who do not acknowledge the papal agreement needed for this purpose? come to repentance, and dogma of the . In Perhaps here a help can be found in the should not be denied them by the this respect, Cardinal Joseph Ratzinger work of the Anglican-Roman Catholic church." has argued: International Commission (ARCIC). In In the matter of church ministry, the the ARCIC statements, the term "sub­ Confession affirms "that nobody "One who stands on the ground of stantial agreement" was chosen to desig­ should publicly teach or preach or ad­ cannot consider the nate the kind of agreement that would the sacraments in the church forms of the 19th- and 20th-century overcome obstacles to unity. Substantial without a regular call ( vocatus)." papacy as the only possible and neces­ agreement is different from full agree­ The catholic character of the Augs­ sary form for all Christians. One cannot ment. The Canadian Dominican, burg Confession emerges clearly. Some say that what was possible for a thou­ J.M.R. Tillard, who developed the im­ questions might be approached differ­ sand years is not possible today. Rome plications of this concept in a study ently by Roman Catholics. For example, should not demand from the East more paper for ARCIC, points out that sub­ a Catholic might wish for a clear distinc­ on the doctrine of the primacy than was stantial agreement implies a remaining tion between justification and the for­ formulated and taught in the first thou­ "pluralism of doctrine." Thus, the giveness of sin, merited by Christ alone, sand years. On this basis, recognition is ARCIC Windsor Agreement on the and sanctification, the process through possible. The East should not describe Eucharist found "substantial agree­ which a person deepens the life of grace the Western development as heretical." ment" on the doctrine of the real pres­ within himself by means of prayer, ence, in spite of differences that re­ and good works. Others might In today's church, when Lutherans in mained between the two trc!ditions on seek a clear affirmation of the sacra­ dialogue with Roman Catholics have ac­ the quiestion of the adoration of the con­ mental character of ordination, which knowledged the possibility of recogniz­ secrated bread and wine. For many the "Apology" of the Augsburg Confes­ ing a renewed Petrine ministry, what Car­ Anglicans, this practice, so important in sion is willing to acknowledge, although dinal Ratzinger argues in relation to the the Roman Catholic Eucharistic tradi­ tion, was difficult to explain or justify 'First, since unity in faith is an essential on a biblical basis. Here, a not insignifi­ cant degree of difference remained, condition for future unity between the within the context of a substantial agree­ Roman Catholic and the Lutheran Churches, ment on the meaning of the Eucharist. The suggestion in the present case is this: what constitutes the necessary and/ or Given the degree of theological plural­ sufficient content of agreement needed ism within churches today, substantial agreement should be .sufficient between for this purpose? ... The suggestion churches. in the present case is this: Given the degree A second and more significant question of theological pluralism within churches today, for Roman Catholics is the question of the minister of the Eucharist and episco­ substantial agreement should be sufficient' pacy. The Confession defines the only holy Christian church as "the assembly Lutherans in general are reluctant to do Orthodox could also be argued in the case of all believers among whom so. The unwillingness· of the Confession of the Lutherans as far as the more re­ is preached in its purity and the holy to acknowledge the intercessory power cent papal and mariological dogmas are sacraments administered according to of Mary and the saints might disturb concerned. the Gospel." These two requirements some Catholics who experience devotion are sufficient (satis est) for the true uni­ to the saints as a venerable and fruitful Some Remaining Questions ty of the church. Lutherans generally tradition, but this is a question of , maintain that "as Jong as the ordained certainly not an issue that should divide As we noted at the beginning, the crucial ministry is maintained, any form of poli­ the church. question that has emerged in the Luther­ ty wh ich serves the proclamation of the A Roman Catholic might also object an-Roman Catholic dialogue is the ques­ Gospel is acceptable," as the U.S. doc­ that the Confession omits mention of tion of the Eucharistic ministry and the ument, "Lutherans and Catholics in

88 America I February JO, 1979 Dialogue IV: Eucharist and Ministry," of the subcommission proposed as a disputed questions within Lutheranism states. But according to Roman Catholic common Lutheran-Catholic declaration will be decided by the Lutheran Church. and Orthodox doctrine, episcopal struc­ that "the Eucharist can only be cele­ So some serious questions remain. ture (what Anglicans call the "historic brated under the direction of the or­ The agreements formulated in ecumeni­ episcopate'') belongs to the essence of dained minister." The Lutheran theolo­ cal dialogues are not instruments of the church and its unity. gians were not able to accept this, diplomacy, reducing issues to an accept­ The issue becomes particularly acute responding: "We cannot say that the able common denominator. Rather, today when the question of the minister Eucharist can only be celebrated · under they seek to discover and express agree­ ment in the essentials of the faith. 'Specifically, the question is raised, Nevertheless, in the Lutheran-Roman Catholic dialogu·e, most of the issues does there exist any authority among the that have divided the churches histori­ Lutheran churches that can make binding cally have already been resolved on a theological level. What is needed now is declarations? ... The Catholic Church for the two churches to rediscover on a will want to ask how these disputed questions grass-roots level the common bond of faith they share. From this perspective, within Lutheranism will be decided' the proposal of the Graymoor Ecumeni­ cal Institute and the Lutheran Forum for of the Eucharist emerges as the crucial the direction of an ordained minister." a year-long joint study of the Augsburg question in the Lutheran-Roman Catho­ In this question of the minister of the Confession, especially on the lic dialogue. In a paper prepared for the Eucharist, there remains substantial dis­ level, could greatly facilitate such a above-mentioned document, "Eucharist agreement between Lutherans and rediscovery. The proposal should be and Ministry,'' the Lutheran scholar Roman Catholics, a disagreement that is welcomed and encouraged. John Reumann analyzed two different rooted in the fact that the Augsburg «Thomas P. Rausch, S. J., assistant approaches to the theology of the minis­ Confession and the Symbolic Books are professor of at Loyola­ try, which appear first in Luther and the interpreted differently among Luther­ Marymount University, is a member of Lutheran Confessions and which have ans. And different interpretations of the the Lutheran-Roman Catholic Commit­ been carried down in a state of tension Confession in a matter so central to tee of the Archdiocese of Los Angeles.» within the . Roman Catholics as the nature of the While generally Eucharistic ministry could argue against enhanced the status and concept of the its recognition by the Roman Catholic ordained ministry as a public office of Church. Perhaps, through prayerful Searching ministry, instituted by God through the study and reflection, this question can for God church, the later movement of be resolved by the International Luther­ stressed the priesthood of all believers. an-Catholic Study Commission and the Cardinal George Basil Hume, O.S.B. Although Reumann does not find this Joint Working Group. Based on the that every hu ­ tension irreducible, the debate continues One further problem remains, as Car­ man being, consciously or uncon­ today within Lutheranism. He notes that dinal Willebrands notes, the question of sciously, is seeking God, Searching some in have argued -that bap­ church authority. Specifically, the ques­ for God draws parallels between the tism really amounts to ordination and tion is raised, does there exist any monastic life and the life of the ordi­ nary Christian. As monks search for have proposed that laymen be author­ authority among the Lutheran churches God in the austerity of the mona­ ized to administer 's Supper, that can make binding declarations? The stery, so too do laypeople as they go while others are increasingly emphasiz­ recent joint statements, such as "The about their everyday work in their ing the Lutheran ministry as a "presby­ Malta Report" and the "Lutheran­ everyday world. teral succession." Catholic Dialogue in the United States,'; Cardinal Hume gives a realistic, The Augsburg Confession speaks of are meant to express the positions of the compassionate analysis of the prob­ lems that~an beset the individual in the ministry as an "office of preaching" churches involved today. But they have his search for God. He is aware that (Predigtaf/flt) and argues that no one not yet been officially acknowledged by one person's approach to his reli­ should publicly preach or teach or ad­ those churches, and hence are not of­ gious life may not work for another, minister the sacraments without a regu­ ficial, binding church documents. Fur­ but-in the spirit of Benedict lar call. Yet Lutherans and Catholics are thermore, unlike the conferences of -Cardinal Hume reminds us that there is a way for all of us. not yet agreed on who is able to cele­ bishops united with the , the Paperbound, $4.95 brate the Eucharist. In his report on the Lutheran World Federation does not International Lutheran-Roman Catholic have the .authority to approve formally Please send check with order, dialogue, published in 1977, Cardinal these documents as church documents. adding 75¢ postage, to MOREHOUSE-BARLOW Therefore, in the interest of recognizing Willebrands points out that at a subcom­ 78 Danbury Road mission meeting of the Joint Lutheran­ the Confession as a binding statement of Wilton, CT 06897 Catholic Working Group on "Eucharist catholic, ecclesial faith, the Catholic and Ministry," the Catholic theologians Church will want to ask how these

America I February 10, 1979 89