Judgment, Last Judgment
aforementioned are profitable and when they
are not. And it is that whensoever a person
hears music and other things, and sees pleasant
things, and is conscious of sweet perfumes, oF
tastes things that are delicious, or feels soft
touches, if his thought and the affection of bis
will are at once centred upon God and if that
thought of God gives him more pleasure than
the movement of sense which causes it, and save
fr that be finds no pleasure in the said move-
‘ment this is a sign that be is receiving benefit
therefrom and that this thing of sense isa help
to his spirit
Joha of the Cross, Si, Complete Works, ed. E.
Allison Peers, 3 vols, 1934-5; B, W. Trueman
Dicken, The Crucible of Love, 1963: B. Allison
Peets, Spanish Mysticism, 1924; Spirit of Plame,
1943; Studles of the Spanish Mystics, 2 vais.
1927-20.
B.1. TINSLEY
Judgment, Last Judgment. see
Heaven and Hell; Time and
Eternity; Wrath of God.
Jung, Carl Gustav
C. G. Jung (1875-1961), Swiss psychoanalytic
scholar who, while remaining agnostic about the
existence of the transcendent, held religion in very
hhigh esteem because of its great psychothera-
peutic value, and formulated an interpretation of
religious symbols and myths in terms of azche-
lypes belonging to the collective subconscious
JAMES RICHMOND
Justice
Justice (Latin: justitia, Greek: dikaiosune) is one
of the moral virtues. It isa disposition of the soul
according to which we have a constant will 10
fender to, and preserve for, every man his due.
See also Righteousness.
P.S. WATSON
Justification
1. General Meaning. Justification is making ot
being made just or righteous; showing or being
shiown to be in the right (or at least blameless);
putting or being put right with God. Both Catho-
lie and Protestant teaching is that man is not by
nature righteous, but sinful. Hence, he is not in &
right but a wrong relation to God, and he cannot
pput himself right. He can only be put right by
finding pardon and aeceptance with God through
God's grace. As to how this comes about, Catho-
lic and Protestant views differ
2. Protestont Interpretation. In classical Protest-
ant theology, man isjusted by faith alone? (soa
fide), oF more precisely, by grace alone through
faith alone in Christ alone. The word “alone is
meant to exclude all thought of sinful man’s
doing or deserving ~all works" and ‘merits of
his—as in any way motivating his justiffeation,
1843
Admittediy, to have faith or (o believe is some.
thing man does, and itisin a sense condition
his justiication; but itis so only inthe way heh
holding out one's hand to receive a gift isa ont
dition of receiving it. The gospel tels us thors
free pardon for our sins and fll acceptance wag
God for us on the sole basis of God's ate
Chast. To believe this is to confess thet we ate
sinners, and that God in is grace accepts evens
sinners though we are. Faith is our asceptanne
God's pardon and acceptance of us, whereby
alone we are pardoned and accepted, that
justifed.
But the word ‘alone’ is not meant to exchude a
human activity. For although Luther, for at
ample, maintains that faith alone justies with:
out any, even the smallest works, Yet he heartily
agrees with St James that ‘faith without works
dead! (James 226) Hence he strongly attacks twe
mnisintepretations of sola fide. First, there are
those who conceive of faith a8 an inward dispost
tion, a ‘quality i the heart’, on account of which
God will forgive their sins and treat them ey
righteous, while they neglect or even refuse to sae
God where he may be found, namely in the oat
ward means of grace, the word and sacramentsor
the gospel. They are in effect turning faith into a
hhuman "Work’ and despising the works of Ged
‘Then thore are those who neglect or even reject
Jove and good works as the necessary fruit of
living faith, Against these, Luther insists that
‘justification isa kid of regeneration to newness
of life’ naturally, sinee it means entering into a
nw relationship of trust and obedience towards
God {see Faith (2)). Hence, while “Taith alone
justifies, yet faith is never alone; it is never with,
‘ut lowe and the works of love. Indeed, ‘where
there is not love, asither is there faith, but mere
bypocrisy’. (See also Simul Justus et Peceator')
In Protestantism after Luther, however, jus
tification came to be thought of simply asthe Tor
iveness or non-imputation of sin, while renewal
of life through the Holy Spirit (sanctification) was
a quite distinct and even separate git. In conse=
4uenee, the proper relation and proportion be-
tween these two aspoots of salvation fas nol
always been maintained
3. Catholic Interpretation. In Catholic theology,
Justification is not by “faith alone’, but by ‘faith
Turnished with love" fides earitate formata). (This
is understandable in the light of the Catholic
definition of faith (see Faith (1). The Reforiers
‘themselves denied thata man could be justified by
that sort of faith ‘alone”,) Faith, however, is the
beginning, foundation and root ofall justificwtion’
(Trent, Ses5.vi,cap.vii.); and to the act of faith @
‘mau is led and dray by the grace of God. That is
to say, he is enabled to believe what bas been
divinely revealed, particularly the doctrines of
redemption and the forgiveness of sins, and thus
believing to hope in God and to love’ him, and
hhenee to turn his heart in ponitence away from
sin. He is then ready for the gift of sanctifying
save (see Grace [2]). whereby his sin is not only184, 4
fh oF 10 ble tom.
adits ns soe eoatonsy
wt so ony in ona
tendo netic sh ego
HUT gmpe tls wee
teas and tu acspinc ae
Cale bas of Gas rae
th isto conto hat eg
inns ce aceon
‘re Faith sour acepanee
d"vecptane of tr whet
Sones and Eeep ha
lene is not mean to exude all
‘or although Luther, Tor ee
hat ith alone juts, wh
anallest works yet fie hearty
tha Flt without works
Hence he sronaly attacks two
of sole fie irs, there ce
of ith as an inward dispose
eat on account of whch
their sins and teat them as
1 glct or ven elas sec
be found! aamely, i the on
«, the wo and seeranonts oF
in fleet turing eth ints
Usspaing the works of God
‘ce tho nefleet of oven rej
sas the necessary fet of
SSE these, Lather inns thet
nu of eeneruton to neyness,
Since it eens eotring into
trust and obedience towacds
D. Henee, while ith lose
never alone tis never with
‘orks of love. Indood, whee
sir isthe faith, but mete
> Simul Jun ef Peccator
afer Luther, however, js:
thought of simply a te for.
>utation of sin, while renewal
{oly Spirit cancuestion) was
‘even Separate i Income:
‘elation and proportion be
specs of salvation bis not
tation. In Catholic theology,
2y Tite alone, but bya
(ides carat format. This
1 the light of the Catholic
‘2c lth [I The Reformers
vataman coud be jostifed by
fone!) Fath, However, he
nani otal jusifention’
vis)sand to the a0 of faith x
by the grace of God. Thais
Lo haiowe what fas been
"uriutary Ihe doeteince of
forgiveness of sins, end thus
1 Ged and to love him, ant
satin peniince avay Gon
17 forthe git of sintiying
‘whereby his in fs 20! only
185
fonpiven but purged awny, so that be ig made
sceeptble to Gog. This its inapactodintally
through baptism and:feterwares tos, itean
te restored trough the sacrament of peraace
(@.) Baptism and pentnoe are justifying ser
tenis, which do not presuppose like the other
sscraments that the recipient iin a sate a race,
Both presuppose fit, however, anim theca of
infant apts, the faith of che Chuzeh deputies
for thatthe infantInfacta sand in need ofthe
justifying gilt of ssncilying grace no few then
ful 20 have los tt through committing
tort si, for no ones bora witht, ong fo
having beta Jos to all marking through Alan's
fill Ithas, however, Deon eeved through Chsst
‘ad i avalabse now to raea through the Church
dad its serement
The necessily for justifying faith to be ‘Tr
sshed with love is explained onthe grourd that,
hile Goc certainly forgives the peditent sae,
eos not and cannot accept him end enter it
alow yh hin ta ie sinful stat, Hei
tbinkabie thatthe Holy One shou countenance
‘he unholy, oF the Righteous One the uncght
cous, Henoe in jstifying the cine, God makes
him justo rightous. He does nc snip impute
Fighisouscoss to bim, allowing him to remain
Sin, ft he impart it. He gives fim te fove
hich she fulfiZing of the lam. and which thers-
fore makes hin acceptable 'e God,
G. Auten, The Fath of the Civitan Church, nd
ti, 1961; R.E. Davssand R. Newtou Flew ed
The Cathoicty of Procession, 1950; Hans
Kitng,Jusjicaron, 1964; 6. W. H. Lesage, e.
The Doctrine of Jasfiation by Puih, 1s G.
Suith ed, The Teaching ofthe Cathal Church, 2
vols, 1948; V. Taylor Rorgheness and Recon:
iiton, 19525 B.S, Watson, The Concept of
Graze, 1960
Kaftan, Julius Wilhelm Martin
Jules Kaftan (1848-1925), German. Ritsclian
‘tematic theologian, although lke Ritch! be:
lang his theelogteal system with “yalue jade
‘ments’ (German: Werthurthele), proce to
base “being judgments (Sets hil) upon thee,
‘That is, he was tho mow consevatie. of the
‘Ritselian theologians, atiempung fo work out
the ondolgict anc netphysial plications ofa
borally-based Tath. See Hiarach, A, Yon
lerrmana, W.; Liberal Protestantiny Ritshl A
lus Kaftan, The Tah ofthe Chitin Religion,
2vols.. 2, 1884,
Kairos
‘An important word inthe Geek wi means the
Appointed tie nthe purpose of God? (ee Mark
115, “be Aavos is Falls, Paal TWich (q7)
Kerygmatic Thoology
tas givan it prominence in bis theology, in which
appears to mean those exes or taraing-points
'm history which demand specie essential ds.
ccsiob while he opportunity i til present; the
soning of the Chrst Ie the unigus example af
Suck fair
Kant, Immanuel
Jmmanuel Kant (1724-1804), German piloso
psc. See icra Protestant; Metapyses,
Keble. John
‘Keble (1992-1866) cari te high church erad-
tion ofthe Caroline Divines (a) into the nine
teenth century and, through the inlivence wich
he exercised in Oxford he 1820s end 18308
upon JH. Newman (a) and RH. Froude: may
be reckoned to be Uh cher begetter and, by bis
onsiatet tenacity after Newman's conversion to
the Church of Rome, the ausing father, with
Pusey, of the Oxford Movement (qx). He pro-
vill the occasion for ze beginning othe move
meat by bis measured attack othe Erastian'sm
ofthe government in 1833, bt hit gresest per
sonal contributions to English eligien were his
volume of verse, The Crdsion Voor (1823) hich
invested te Prayer Book with @ new romantic
appeal dh example of his ow holiness and the
‘encouragement which be gave to the revival of
relgieu orders inthe Chareh of Engiad
G.Battscombe, Jo Keble; stud nitions,
1963,
Kenosis, Kenotic Christology.
see Christology (5)
Kerygma
This is a Greek word meaning ‘the thing
preaches preclamation,Ieocess eight ims in
‘he nr, twee of the proclamation of loath ‘Tie
remaining sic occurrences refer to the apostle
proclamation of to dealt and resureston of
Jesus Chrst (aor Alan. Richardson, Preach,
THRE; C. ¥, Dose, The Apostle Preaching.
1936), in reat theological diasion the tere
has been given wide currency by R. Bultmaan
‘who distinguishes betwen kerygmia and myth
(Gee Demythologiing) Much of the procla
tion of the apostes i rparded by Bultenn ar
‘nth, une 2eece Re has proposed aa existent
serygma which difers masked from the spostor
ls peeching and the histone Chita fuh; his
‘erpgma is, 10 Tact, another gospel not the his
lorie gospel of tht resurrection ef Jesus Christ
from the dead. Mush confusion i cased by i.
vesting Wr words with new pallosophical mean
ings. Sar Keryema aad Miho. He W. Berch,
1953; 1968
Kerygmatic Theology. see Jesus
‘of History (8).