WASHINGTON — Although Martin Luther likely simply sent his Ninety-Five Theses — his harsh critique of contemporary Catholicism — to the local archbishop instead of dramatically nailing them to the church door in Wittenberg, Germany, the event is commonly regarded as marking the beginning of the Protestant Reformation.
A new document, “From Conflict to Communion: Lutheran-Catholic Commemoration of the Reformation in 2017,” has been released to pave the way for joint observances of Luther’s action by both Lutherans and Catholics, a development that certainly could not have been foreseen in previous centuries.
Signed by Catholic Bishop Karlheinz Diez, auxiliary bishop of Fulda, Germany, acting on behalf of the Catholic co-chairman of the International Lutheran-Roman Catholic Commission on Unity, and Lutheran co-chairman Bishop Eero Huovinen, the bishop emeritus of Helsinki, Finland, “From Conflict to Communion” is the latest fruit of the dialogue between Lutheran and Catholic scholars that has been taking place since shortly after the Second Vatican Council, which put a new emphasis on ecumenism. The report was released in June.
Since the report was signed, Bishop William Kenney, auxiliary bishop of the Diocese of Birmingham, England, has been appointed to lead the Catholic side of the International Lutheran-Roman Catholic Commission on Unity. The commission is meeting this month in Japan to take up the matter of “baptism and growing church communion.”
“From Conflict to Communion” does not gloss over the tragic nature of the 16th-century division of Christianity. “The fact that the struggle for this truth in the 16th century led to the loss of unity in Western Christendom belongs to the dark pages of church history,” it states. “In 2017, we must confess openly that we have been guilty before Christ of damaging the unity of the church.”
The document takes note of new scholarship and presents Martin Luther as a man whose “struggle with God drove and defined his whole life. The question, ‘How can I find a gracious God?’ plagued him constantly.”
The document notes that this will be the first observance of the anniversary of the Reformation in the ecumenical age and also the first in the age of globalization. Thus, the authors of the document state, commemorations must take into consideration the concerns of Christians from all over the world.
Commemoration, Not Celebration
“From Conflict to Communion” makes it clear that the tone of these commemorations should be sober and appropriate rather than celebratory.
“You’ll note that it never uses the word 'celebrate.' That’s intentional. We can engage in repentance and give thanks in certain ways and commemorate together, but the text avoids the word 'celebrate.' And that’s intentional,” said Michael Root, a professor at The Catholic University of America, who specializes in ecumenical theology and eschatology.
Root has a compelling perspective on Catholic-Lutheran dialogue: In 2009, he was appointed a Lutheran scholar on the international commission that produced “From Conflict to Communion,” but, in 2010, he became a Catholic. He is now a Catholic scholar on the national-level dialogue conducted under the auspices of the U.S. Conference of Catholic Bishops.
Root hailed “From Conflict to Communion” as “an important step that shows the commitment of both the Lutheran Church and the Catholic Church at the international level to making the 500th anniversary of the Reformation an ecumenically positive event.”
Catholic-Lutheran commemorations of the Reformation would have been unthinkable in earlier times. “We can now tell the story of the Reformation in a way both sides will recognize as accurate,” Root said. “If you look at the celebrations in 1917, 1817 and 1717, they were anti-ecumenical events, with Lutherans often celebrating it as light after darkness.”
Root noted that the inscription on the famous Reformation monument in Geneva, a hub of for Protestant theologians, is “Post Tenebras Lux” (Light After Darkness).
“This is an attempt to make the 500th anniversary of the Reformation a positive event. And the beginning of that is that we tell the story in a way that both sides recognize as true. That is why most of the text is taken up with telling the story.”
Lutheran Perspective
Rev. Lowell Almen, a former secretary of the Evangelical Lutheran Church in America, who has also participated in the USCCB Lutheran-Catholic dialogue, struck a similarly sober tone.
“In regard to the 500th anniversary of the Lutheran Reformation of the 16th century,” Almen said, “I have some folks speak of ‘celebrating’ that anniversary. That is the wrong verb. Division in the church should never be seen as cause for celebration.”
“We may observe that anniversary and commemorate the insights that emerged from the historic development. Under the guidance of God’s Spirit in the life of the whole church, we can pray that we may learn from the insights of that period but also hope for healing of memories of division and hostility,” said Almen.
“Crucial for understanding the current state of dialogue in the U.S. and internationally,” Almen continued, “is the historic official reception into the lives of our churches of the 'Joint Declaration on the Doctrine of Justification.' That document was signed by representatives of the Vatican and the Lutheran World Federation on Oct. 31, 1999. It represents the official reception in the lives of our churches of the fruit of dialogue on that particular contended doctrine in the 16th century and beyond.”
Almen emphasized, “I hope that pastors and other leaders throughout the congregations and parishes of our churches will discover the document, ‘From Conflict to Communion.’ I also hope that they will use it for study and discussion ecumenically as we look toward constructive reflection leading to various observances in 2017.”
Msgr. Swetland
Msgr. Stuart Swetland, vice president for Catholic identity at Mount St. Mary’s University in Emmitsburg, Md., also praised “From Conflict to Communion.”
“It’s an amazing document — perhaps 'amazing' is too sensational a term, but it’s a substantial document that deserves close study and reflection,” said Msgr. Swetland, who grew up in a Lutheran family and became a Catholic while studying as a Rhodes Scholar at the University of Oxford in England. “This idea that we are going to do a common commemoration of the Reformation is, I think, a huge step towards Christian unity.”
“I find the document to be both historically accurate in trying to explain what happened, but also very positive in the areas where we can move forward and very honest about the areas where we have a lot more work to do,” said Msgr. Swetland. “There is a sobriety to this document and a humility to this document, but there’s also a recognition of the progress we’ve made and a deepening understanding of the mysteries of faith over the years.”
Among the theological issues that remain most difficult for Lutherans and Catholics in dialogue, according to scholars interviewed for this story, are the nature of the church and leadership and authority in the church. The 1999 “Joint Declaration on Justification” is regarded as a landmark in ecumenical dialogue. Justification — or salvation — is generally seen as being at the heart of the dispute between Rome and Luther, but the "Declaration" identified some common ground in this contentious and contested theological point.
Contemporary Problems
While Catholic and Lutheran scholars are talking together about the 16th-century questions that split Christianity, it appears that new 21st-century matters are making things more difficult.
“We’ve had people put sand in the spokes in the bicycle” is how Jesuit Father Jared Wicks, prominent in the USCCB’s Lutheran-Catholic dialogue, puts it. Father Wicks was referring to issues of sexual morality, including homosexuality.
The Evangelical Lutheran Church in America (ELCA) is a dialogue partner in USCCB ecumenical discussions and belongs to the Lutheran World Federation, which represents the Lutheran side in international dialogue with the Catholic Church. The ELCA in 2009 voted to open its ministry to homosexuals in monogamous relationships.
“It is going to be harder and harder for the Roman Catholic Church to find appropriate Lutheran dialogue partners,” said Lutheran scholar Robert Benne, Jordan Trexler professor emeritus and research associate at Roanoke College in Salem, Va. Benne belongs to the more traditional North American Lutheran Church (NALC), which was established in 2010.
Msgr. Swetland said that these issues have not yet been part of the dialogue.
“As a moral theologian,” he said, “I’d say that the document is not talking that much about morality. It deals with systematic theology, both doctrinal and sacramental.” But he suggested that, when these issues are finally addressed, the discussions will “flow” from systemic theology.
Would Luther Approve?
An interesting question might be whether Martin Luther, the Augustinian monk who started the Reformation, would approve of “From Contention to Communion.”
That would depend, said Michael Root, on when it was shown to Luther. The Luther of 1517 might have seen it as proof that his work had led to reform of the Catholic Church, but the later Luther, who was excommunicated in 1521 and embittered by events, might have seen it in a quite different light.
“I think Luther would be delighted by ‘From Conflict to Communion,’” Root said. “If at a crucial early moment Luther could have been shown this text, then the Reformation might have taken a different direction, one that might not have divided Western Christendom. A lot of water has gone under the bridge since 1517, and new issues have been arisen, but that we have come this far is an encouragement to keep the discussion going.”
Register correspondent Charlotte Hays writes from Washington.
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As a Lutheran I find reading the vitriol posted by faithful Catholics interesting to say the least. Finding ways to be closer can’t be bad, can it? Lutherans understand that there will always be a “Catholic Interpretation” of any agreement (See the Justification Agreement commentary) or, just after agreeing that we are saved by faith alone, the Pope issues something new about indulgences and the new ways one can “earn” a get out of purgatory card. Luther did not want to leave the church. He was kicked out and had a bounty put on his head—nice! He did not want the new body named after him.
As for the Pope and his authority and infallibility, my understanding is that he (they) have only claimed infallibility once or twice since this doctrine was accepted into church teaching. Am I wrong. I find it interesting as well that Peter, your first pope was not infallible when he was teaching the need for circumcision as a requirement for salvation. Paul corrected him. How did that happen to a pope?
You see, there are many many issues that divide us but many that can and should unite us. Let’s all pray for the latter choice.
While there is much that is good in this document, paragraph 222 completely abandons historical reality. The basic thrust of 222 is that Lutheranism has its origin in Pentecost, rather than in Luther. It goes on to state that Luther and co. merely provided Lutheranism with its “particular form.” I’ve actually never met a Lutheran who believed that, and I wonder if it is a functioning doctrine within modern Lutheranism. It is a matter of HISTORICAL RECORD, not faith, that Lutheranism originated with Martin Luther. Maybe 222 should have been worded differently?
Does Nancy D. recognize that by indirectly advocating a rejection of the teachings of the Second Ecumenical Council of the Vatican in regards to ecumenism and subsequent papal teachings on the same subject, she is thereby sowing seeds of division within the Catholic Church? Why condemn Protestants while, through your words, you yourself would tear the Body of Christ asunder?
I also wonder if Mr. Mershon has specific criticisms of the document or if he is just against the concept of ecumenism in and of itself. Surely, he is aware that Cardinal Ratzinger/Pope Emeritus Benedict has long been an enthusiastic advocate of ecumenism, especially with Lutherans.
I think some of you missed the “Five Ecumenical Imperatives” section, and most importantly “begin from the perspective of unity and not from the point of view of division.” Also, “(Catholics and Lutherans) repeatedly violated the eighth commandment, which prohibits bearing false witness against one’s neighbor. Even if the opponents were sometimes intellectually fair to one another, their willingness to hear the other and to take his concerns seriously was insufficient.”
Am also reading with interest “The Hope of Eternal Life” from 2010 - Common Statement of the Eleventh Round of the U.S. Lutheran-Catholic Dialogue.
Tony,
I certainly agree with your views on the doctrines taught by Luther. They have no basis in traditional Christianity and certainly none in a clear reading of Scripture. He even abrogated many of his beliefs in his terror tactics against the Anabaptists. What I don’t see is the problem you have with the Church and State working together. It was this alliance that kept the Muslims at bay. It was this alliance which created the greatest advances in Science ever known in Europe. It was this alliance that that helped Europe reach the highest form of civilization it had ever known. In trying to understand the milieu of the day one would be on much sounder ground in reading Erasmus rather than Luther. Luther was a barbarian. Erasmus was a civilized Catholic humanist.
I’m quite sure that the best way to promote union is to promote truth. It will not do for us to be all united together by yielding to one another’s mistake - C.H. Spurgeon
We must be careful to remember that the ecumenical work done between Roman Catholics and Lutherans is not an attempt at organic unity. Lutherans have no desire to be Roman Catholics, and vive versa. What we are looking at is an approach to Christian fellowship that sees beyond our differences and celebrates the fact that in Jesus Christ we are called to a unity and witness that surpasses human understanding and institution. I commend the work. I do not need the Roman Church’s approval, of my faith, my theology, or my ministry, but I gladly accept the partnership! May Jesus Christ be praised!!!
The “ecclesial communities” that accept the teachings of the Church, including Vatican II, can be reunited with the Church. The ones who cut themselves off from the Church remain cut off.
Luther would think it evidence of us accepting his heresy? That’s not a good sign.
Even as a lifelong Catholic, looking at the abuses of the church in collusion with governments during Luther’s time, it is completely understandable to me why the Reformation happened when it did. Though my chief complaint would be that the church was working with governments to silence its critics with violence and tyranny, in addition to the sale of indulgences. However, I don’t buy into faith alone, instant salvation, once saved-always saved, the authority of written scripture alone (a doctrine not found in the bible), and the disestablishment of sacraments. In my mind, Luther was able to identify the problems, but didn’t have all the right solutions. His new philosophy - one not shared by the early Church Fathers - presented a whole new set of problems.
To anyone who has deeply studied Christian history and the Reformation and what Luther did to Christ’s Holy Catholic Church, this “document” is offensive and disgusting. ALL the Catholics who took part in it should be SHAMED!
There is only ONE Church that Jesus Christ created, His Holy Catholic Church and what Luther did was the DEVIL’s work in trying to destroy it. Luther has led untold number of people away from the TRUE faith, away from the Sacraments and for that, I am sure there is a very special punishment for him - something about millstones around necks comes to mind.
There are at least two very small Ecclesial Communities, both quite small, did what you suggested, Unreformed Catholic, yet found the door into the Catholic Church closed, barred, and locked. Sad. Is the Catholic Church really interested in bringing many theologically former Lutherans, and their clergy, into the Church.
There are at least two Lutheran Ecclesial communities, both quite small, did what you suggested, Unreformed Catholic, yet found the door into the Catholic Church closed barred, and locked. Sad.
I’m sorry, but this document is a travesty. Luther was a deeply troubled man, and I hope he found peace with God in eternity. But he divided the seamless garment of Our Lord’s Church, allied himself with forces that destroyed Church institutions, properties, Monasteries and convents,etc. He blasphemed the Most Holy Sacrifice of the Mass and held many traditions of the Church in utter contempt. For Catholics to turn their back on their own past in order to “foster unity” is madness. The Church is already unified. It’s called the One, Holy, Catholic and Apostolic Church, as it began on Calvary when Our Lord’s side was pierced and the veil of the temple was rent in two; as it was formed on the day of Pentecost when the Holy Ghost gave the first Pope, Simon Peter, the grace to speak his first infallible proclamation; and and as it was handed down to us from that day and still exists, the same faith, the same sacraments and the same communion with the Roman Pontiff.
If Lutherans and other Protestants want Church unity, I suggest they submit themselves to the Holy Catholic Church, which remains the one Ark of Salvation.
Let’s hope Lutherans take this opportunity to embrace Luther’s devotion to the Blessed Mother and his belief in the necessity of auricular confession.
However, they should also take the opportunity to learn the truth about all the damage caused by a paranoid, schizophrenic, anti-Semitic, alcoholic German monk who refused to control his libido.
Judging by the Lutherans I have known over the years, there is a long, long, way to go.
The thing to remember is that Lutherans speak of the original start of the life of grace as “justification,” and admit that to go on to what they call “sanctification” you need fidelity—that you have to practice your faith. Otherwise, as James said, “Faith without works is dead.”
Catholics admit that works divorced from faith is also dead, but insist that faith has to be lived in order to result in “justification,” in the original sense of the word—“the act of being made just, or righteous”.
Both sides agree that it’s all the result of God’s grace, and that grace has to be accepted by the believer in order to work.
and the document has absolutely no authoritative magisterial value—just like the Joint Declaration that was issued a few years ago—and which then Cardinal Ratzinger subsequently affirmed as having no magisterial value.
The Council of Trent’s authority stands.
How can there be ” Christians of different confessions”, when there is only One Christ, One Word of God?
This document is not rooted in The Catholic Faith as it denies the Filioque, the fact that there Is only One Christ, and thus there can only be One Spirit Of Love Between The Father and The Son. The denial of the Filioque is the source of all heresies.
One need only read the first ten pages of the document to recognize the error that will continue to beget more error. It is that which divides us that will continue to keep us from being in communion. There Is only One Word of God. Christ Was baptized into His One, Holy, Catholic, and Apostolic Church, and promised to be with us until the end of The Age.
The Catholic Church has always taught that the purpose of ecumenism is conversion to the True Church, Christ’s One, Holy, Catholic, and Apostolic Church, which is why we know that the ecumenism of Vatican II that did not seek communion, but rather respect for division, is a false ecumenism from the start.
“I Give you a new commandment, Love one another as I Have Loved you.” Jesus The Christ
Love Is desiring Salvation for your beloved, including those men and women who suffer with a disordered same-sex sexual attraction, and have the inherent Right, like all sinners, to overcome their disordered inclination and become transformed through God’s Grace and Mercy. Our call to Holiness, is a call to Love one another in communion with The True God, according to The Word of Love.
Weeeeellll….we DO say that if the average person tends to think in terms of decades, that Rome instead thinks in terms of centuries. We’ve seen 14 years pass on since the document on Justification. But the average human person lives maybe 65-90 years or so. I guess this means that, should I eventually marry and raise a family, my kids likely will be approaching their 90’s before we Catholics reach communion with the Lutherans. Or, my grandkids will likely be middle-aged at least.
Outside that, I see other difficulties with this sort of announcement. Chief among them, I see this sort of endeavor as being closer to a political question than something else.
Various questions regarding faith had come about prior to the Reformation Era, some of them received whole volumes of debate. Unfortunately, Martin Luther and many others took the route of ultimately rejecting the Pope’s authority as the final arbiter in these matters. In other words, we may resolve this or that dispute that arose through the course of the Reformation Era, but that won’t really solve anything.
We already HAVE as much communion amongst Catholics as we do because we have a Holy Father who’s judgements on faith and morals to the world are said to be infallible.
We don’t have communion with our Protestant brethren in part because..they don’t agree with the Pope’s status as the binding authority.
Until the Church’s leaders and their contemporaries in other traditions admit to that, until other churches recognize the Pope’s authority..I don’t believe we CAN expect to see unity.
We simply can’t have two authorities (or more) who can tell us what’s right and what’s not.
As this article also hints, the various factions of Lutherans will need to agree to the merits of this statement. It doesn’t precisely mention the “I WON’T do the Novus Ordo!” crowd, but they’ll need to agree to this too.
Otherwise, whatever unity we might achieve by this process will be desperately thin.
It is, naturally, extremely difficult for those unused to bowing to authority, a final ariber (the magisterium) to give up their custom-made interpretations of scriptura.
I left my ELCA Lutheran congregation this year and am preparing to be received into full Catholic communion. I have a deep love for the whole church and pray earnestly for unity in the name of our Lord.
As a Catholic, I welcome the joint issuance of this document as I see it as a step to perhaps a more deeper understanding of the issues involved which will in time hopefully see the existing division dissolved.
I recall the very warm reception that Pope Benedict received on his visit to Erfurt, Germany during his pastoral visit to the country of his homeland.
Let us hope that the spirit of fraternity and mutual respect prevails and that the Spirit will move both sides to ultimate reconciliation!
I look forward to reading this. I was a Lutheran pastor for 30 years and am now a Catholic lay woman. I have always thought of being part of the “one, holy, catholic, and apostolic church” as being at the core of my life, and I am grateful that the dialogue continues. (Like Dr. Root, I left the ELCA in 2010.) May the grace and mercy and truth of God hold us in his care.
Lutheranism is a heresy and Luther a heretic. Remember, there is no sin in calling a heretic a heretic. Lutherans have been cheated of the fullness of Divine Faith and should be encouraged to return home.
As a protestant who has landed in the Lutheran church, I have been “on the road to Rome.” This Lutheran/Catholic dialogue is encouraging, and I am glad it is centered on historical accuracy. My own information about Luther came from the popular movie “Luther,” and I have had to dedicate serious time and effort to more fully understand this complicated man. While his heart may have desired closer communion with Christ, the fruit of his life was division of the body of Christ. From my perspective, ecumenical dialogue must involve the willingness of protestants to see this division as a sin against the call of Christ that we “be as one.” I pray that this document and further discussions will be fully rooted in Catholic catechism that traces the teachings of Christ and his faithful disciples back to Christ, the apostles, the cross and the conferring of the keys of the kingdom to Peter.
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