Or click here. . .
That said, it is clear that for all the fuss about agreement on JDDJ, justification remains a hot topic in Rome as much as between Rome and Wittenberg. In particular, one of the corrections to Pope Francis offered by the traditionalists within Rome involves Luther and justification. Here, the words of correction stand in stark contrast to what Rome says about JDDJ and what the Lutherans say (and Paul's pointed words):
Clearly, the issue of justification remains at the heart and center of the Reformation of the past and its present conversation, as well. Faith and works and their connection remain at the core of the debate. Do works contribute or are they only result and sign of that justification? No less than Avery Cardinal Dulles noted that there are two languages used between Rome and Wittenberg to speak of justification but the real question is whether these two languages are actually saying the same thing.The gospel does not teach that all sins will in fact be forgiven, nor that Christ alone experienced the ‘judgment’ or justice of God, leaving only mercy for the rest of mankind. While there is a ‘vicarious suffering’ of our Lord in order to expiate our sins, there is not a ‘vicarious punishment’, for Christ was made “sin for us” (cf. 2 Cor. 5:21) and not a sinner. Out of divine love, and not as the object of God’s wrath, Christ offered the supreme sacrifice of salvation to reconcile us with God, taking upon himself only the consequences of our sins (cf. Gal. 3:13). Hence, so that we may be justified and saved, it is not sufficient to have faith that our sins have been removed by a supposed vicarious punishment; our justification lies in a conformity to our Savior achieved by that faith which works through charity (cf. Gal. 5:6).