Bible Translators
64-636: Divine Service may refer to: Divine Service (Lutheran) , a term for the Eucharistic liturgy in Lutheran churches Divine Service (Eastern Orthodoxy) , the name of the Byzantine version of the canonical hours See also [ edit ] Divine Office (disambiguation) Divine Worship (disambiguation) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with
128-562: A draft to the General Synod's convention which modified and approved the following order: Introit, Kyrie, Gloria in Excelsis, Collect, Epistle, Gradual with Alleluia (or Tract during Lent), Gospel, Nicene Creed, Sermon, General Prayer, Preface, Sanctus and Benedictus qui Venit, Exhortation to Communicants, Lord's Prayer and Words of Institution, Agnus Dei, Distribution, Collect of Thanksgiving, Nunc Dimittis, Benedicamus Domino, Benediction. In 1887,
192-438: A faith that is without works, a fruitless faith (cf. Matthew 7:17 ), cannot be a justifying faith, because faith is made perfect or completed by works ( James 2 , especially James 2:22 ; see also Romans 4:11 ). Indeed, works are required for justification because "man is justified by works, and not by faith alone" ( James 2:24 ), though the sense of the word justified in this passage is disputed. The writer of James emphasizes
256-446: A person might live from that point on. Neither is it merely a legal declaration that an unrighteous person is righteous. Rather, justification is a living, dynamic, day-to-day reality for the one who follows Christ. The Christian actively pursues a righteous life in the grace and power of God granted to all who continue to believe in Him. "The Holy Spirit effects the vocation, the illumination,
320-523: A preservation of grace and a growth in grace and faith is also held by Lutherans. They do emphasize that righteousness as acceptance by God and sharing in the righteousness of Christ is always complete. At the same time, they state that there can be growth in its effects in Christian living. When they view the good works of Christians as the fruits and signs of justification and not as one's own 'merits', they nevertheless also understand eternal life in accord with
384-556: Is a calque of the German word Gottesdienst (literally "God-service" or "service of God"), the standard German word for worship. As in the English phrase "service of God," the genitive in "Gottesdienst" is arguably ambiguous. It can be read as an objective genitive (service rendered to God) or a subjective genitive (God's "service" to people). While the objective genitive is etymologically more plausible, Lutheran writers frequently highlight
448-475: Is a free gift received through baptism initially, through the faith which works by love in the continuous life and growth of the Christian and through the sacrament of reconciliation if the grace of justification is lost through mortal sin . For the Catholic and Orthodox Christian, justification and sanctification are different ways of speaking of the same reality , rather than positing an actual distinction between
512-725: Is a title given to the Eucharistic liturgy as used in the various Lutheran churches. It has its roots in the Pre-Tridentine Mass as revised by Martin Luther in his Formula missae ("Form of the Mass") of 1523 and his Deutsche Messe ("German Mass") of 1526. It was further developed through the Kirchenordnungen ("church orders") of the sixteenth and seventeenth centuries that followed in Luther's tradition. The term "Divine Service"
576-593: Is applied through faith alone and that rather than being made personally righteous and obedient, which Protestants generally delegate to sanctification as a distinct reality, justification is a forensic declaration of the believer to possess the righteousness and obedience of Christ . Catholics and Orthodox Christians believe that the obedience that flows from faith is the cause of increase in justification; holding justification to be an ontological process of being truly made righteous by union and cooperation with Christ and also believe they are justified by God's grace which
640-485: Is by faith alone – not through good deeds – and is a gift from God through Christ. According to Catholics and Eastern Orthodox we are justified by God's grace which is a free gift but is received through baptism initially, through the faith that works for love in the continuous life of a Christian and through the sacrament of reconciliation if the grace of justification is lost through grave sin . James discusses justification briefly but significantly, declaring that
704-631: Is commonly used among the more traditional Lutheran churches and organizations of the United States and Canada . In denominations heavily influenced by the twentieth century ecumenical and liturgical movements, such as the Evangelical Lutheran Church in America , the terms "Holy Communion" or "the Eucharist" are more frequently used. Other Lutheran rites are also in use, such as those used in
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#1732845276029768-488: Is it? In the same way, faith by itself, if it is not accompanied by action, is dead. But someone will say, "You have faith; I have deeds." Show me your faith without deeds, and I will show you my faith by what I do. D. James Kennedy explains this verse: James is dealing with people who profess to be Christians, and yet they don't evidence the reality of their faith by their works [deeds]. Over, and over again... people will say they have faith and they don't have works, and James
832-470: Is no need in Eastern theology for any forensic justification. The Orthodox see salvation as a process of theosis , in which the individual is united to Christ and the life of Christ is reproduced within him. Thus, in one sense, justification is an aspect of theosis. However, it is also the case that those who are baptized into the church and experience Chrismation are considered to be cleansed of sin. Hence,
896-409: Is often viewed by Eastern theologians as too highly forensic and they reject it. The Greek term for justification ( δικαίωσις , dikaiōsis ) is not understood by most Eastern theologians to mean simply being pardoned of one's sins. In large part, this de-emphasis on justification is historical. The Eastern church sees humanity as inheriting the disease of sin from Adam, but not his guilt ; hence, there
960-710: Is saying that real faith always produces works as a result... The question is, 'A man may say that he has faith, but will that faith justify him?' If it is just a 'said' faith—no, it won't! It was Paul who developed the term justification in the theology of the church. Justification is a major theme of the epistles to the Romans and to the Galatians in the New Testament, and is also given treatment in many other epistles. In Romans, Paul develops justification by first speaking of God's just wrath at sin ( Romans 1:18–3:20 ). Justification
1024-556: Is superior to the Old Testament sacrifices in that it takes away sin once for all ( Hebrews 10 ). In Hebrews, faith in Jesus' sacrifice includes steadfast perseverance ( Hebrews 10:19–31 , Hebrews 12:1 ). Justification as a concept is mentioned in the works of early Church Fathers , and in the sermons of John Chrysostom , but it is not developed until Augustine 's conflict with Pelagius. Pelagius taught that one became righteous through
1088-491: Is the relationship of justification to sanctification, the process whereby sinners become righteous and are enabled by the Holy Spirit to live lives pleasing to God? Protestants , Catholics , Eastern Orthodox , and Oriental Orthodox Christians together believe that justification is by grace through faith, though they differ on the relationship between faith, obedience, and justification. Protestants believe justification
1152-820: Is then presented as the solution for God's wrath ( Romans 3:21–26 , Romans 5:1 ). One is said to be 'justified by faith apart from works of the Law' ( Romans 3:28 ). Further, Paul writes of sin and justification in terms of two men, Adam and Christ ( Romans 5 ). Through Adam, sin came into the world bringing death; through Jesus, righteousness came into the world, bringing justification unto life ( Romans 5:15–17 ). In this connection, Paul speaks of Adam's sin being 'imputed' or 'accounted' (Greek ελλογειται) and speaks of justification as acting in analogy to sin ( Romans 5:13 ; Romans 5:18 ). In chapter 8, Paul connects justification with predestination and glorification ( Romans 8:30 ). He further states that those who are justified cannot be separated from
1216-702: The Byzantine Rite Lutheran Churches , such as the Ukrainian Lutheran Church and Evangelical Church of the Augsburg Confession in Slovenia . In these Churches, the term " Divine Liturgy " is used. In the parts of North American Lutheranism that use it, the term "Divine Service" supplants more usual English-speaking Lutheran names for the Mass: "The Service" or "The Holy Communion." The term
1280-414: The Ukrainian Lutheran Church and Evangelical Church of the Augsburg Confession in Slovenia . Justification (theology) In Christian theology , justification is the event or process by which sinners are made or declared to be righteous in the sight of God. In the 21st century, there is now substantial agreement on justification by most Christian communions. The collective bodies of most of
1344-542: The World Communion of Reformed Churches , representing 80 million members of Congregational, Presbyterian, Reformed, United, Uniting and Waldensian churches affirmed the Joint Declaration. The Lutheran World Federation represents around 77 million Christians. The Catholic Church represents around 1.4 billion Christians. As of 2022, this tallies to about 1.7 billion people associated with communions that have affirmed
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#17328452760291408-482: The sacraments and the resulting grace of cooperation with God's will ( sanctification )—as an organic whole: one act of reconciliation brought to completeness in glorification . In the Lutheran and Reformed denominational traditions, this righteousness is portrayed as imputed to the inherently ungodly, by grace, through faith in the voluntary sacrifice and resurrection of Christ. The Reformed, Lutheran and Anglican traditions emphasize that "the observance of
1472-508: The worship of other protestants , which has been viewed as focusing more on the faithful bringing praise and thanksgiving to God. In the Lutheran Church of Finland the term Mass (in Finnish: ”Messu”) is still used. The Lutheran liturgy currently used in the United States traces its development back to the work of Beale M. Schmucker , George Wenner and Edward Horn. Their work took place in
1536-401: The 'meritorious' character of good works, they wish to say that, according to the biblical witness, a reward in heaven is promised to these works. Their intention is to emphasize the responsibility of persons for their actions, not to contest the character of those works as gifts, or far less to deny that justification always remains the unmerited gift of grace", in comparison with "the concept of
1600-652: The + body and blood of your Son may be filled with heavenly peace and joy, and receiving the forgiveness of sin, may be + sanctified in soul and body, and have our portion with all your saints. People: Amen. Pastor: As often as we eat this bread and drink this cup, we proclaim the Lord's death until He comes. People: Amen. Come, Lord Jesus. Pastor: O Lord Jesus Christ, only Son of the Father, in giving us Your body and blood to eat and to drink, You lead us to remember and confess Your holy cross and passion, Your blessed death, Your rest in
1664-401: The Catholic tradition of " et...et... " (i.e., "both ... and ...") that righteousness was both imputed and infused (he suggested the term "adhered".) Eastern Christianity, including both Eastern Orthodoxy and Oriental Orthodoxy , tends to not have a strong emphasis on justification as compared to Catholicism or Protestantism , seeing it as part of the concept of " theosis "; justification
1728-519: The Christian Life" that "Faith alone makes us righteous before God" but further added that "such faith cannot remain idle, but must break forth in gratitude toward God and in all sorts of works of brotherly love toward others." Pilgram Marpeck similarly wrote that the sinner was justified by faith and also that, "If God...liberates him (the sinner) from the bonds, cords, and power of the devil, and if Christ lives in him again through His Holy Spirit, he
1792-654: The Distressed Christians" that salvation was not in "works, words or sacraments" but are found only in Christ. In 1539 he wrote the qualities of this faith; " true evangelical faith... cannot lay dormant; but manifests itself in all righteousness and works of love; it... clothes the naked; feeds the hungry; consoles the afflicted; shelters the miserable; aids and consoles all the oppressed; returns good for evil; serves those that injure it; prays for those that persecute it." Balthasar Hubmaier wrote in "Eighteen Thesis Concerning
1856-586: The Holy Spirit as well as through the sacraments. This has the effect of combating sin in the individual's life, causing him to become more righteous both in heart and in action. If one falls into mortal sin he loses his justification and it can be gained back through the sacrament of confession . At the Resurrection those believers who died in a state of grace but with some venial sins will have been purged of these excessive creaturely attachments. As part of
1920-651: The Jewish belief that faith and deeds go together. However, in James, it is possible that justification is referring to how believers are to behave as believers, not how an unbeliever becomes a believer (i.e., salvation). Faith without works is counterfeit. The faith must produce good fruit as a sign lest it become the occasion for self-justification . Suppose a brother or sister is without clothes and daily food. If one of you says to him, "Go, I wish you well; keep warm and well fed", but does nothing about his physical needs, what good
1984-520: The Joint Declaration, or 75% of all Christians worldwide. Other Lutherans, especially Confessional Lutherans , maintain that this agreement fails to properly define the meaning of faith, sin, and other essential terms and thus do not support the Lutheran World Federation's agreement. Likewise, some Catholics affirming real and serious differences between the decrees of the Council of Trent and
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2048-455: The Law , a rejection sparked apparently by a controversy concerning the necessity of circumcision for salvation ( Galatians 2:16 , Galatians 5:4 ; see also Romans 5:1–12 and Council of Jerusalem ). He also adds that the only thing that counts is the "faith [which] works by love"( Galatians 5:6 ). The Epistle to the Hebrews also takes up the theme of justification, declaring that Jesus' death
2112-533: The Lutheran doctrine of justification is rejected. Rather than a forensic justification that only gives a legal change of one's status before God, Anabaptists teach that "justification begun a dynamic process by which the believer partook of the nature of Christ and was so enabled to live increasingly like Jesus." Orthodox theology similarly teaches that "Salvation is accomplished by grace in response to faith. But that faith cannot be passive; it must express itself…by feeding, clothing, visiting and otherwise caring for
2176-623: The New Testament as unmerited 'reward' in the sense of the fulfillment of God's promise to the believer." In July 2006 the World Methodist Council , representing 70 million Wesleyan Christians, including The United Methodist Church , "signed on" to (or affirmed) the Joint Declaration on Justification between Roman Catholics and the Lutheran World Federation. In 2016, the Anglican Consultative Committee, representing 85 million Anglicans, issued resolution 16.17 In 2017,
2240-546: The Orthodox concept of justification cannot be reconciled to Protestant concepts, while it is in partial agreement with some Roman Catholic concepts. In the words of one Orthodox Bishop: Justification is a word used in the Scriptures to mean that in Christ we are forgiven and actually made righteous in our living. Justification is not a once-for-all, instantaneous pronouncement guaranteeing eternal salvation, regardless of how wickedly
2304-517: The ambiguity and emphasize the subjective genitive. This is felt to reflect the belief, based on Lutheran doctrine regarding justification , that the main actor in the Divine Service is God himself and not man, and that in the most important aspect of evangelical worship God is the subject and we are the objects: that the Word and Sacrament are gifts that God gives to his people in their worship. Although
2368-501: The atonement, through faith and the sacraments. The Catholic Church teaches that "faith without works is dead" and that works perfect faith. In Catholic theology, all are born in a state of original sin , meaning that the sinful nature of Adam is inherited by all. Following Augustine, the Catholic Church asserts that people are unable to make themselves righteous; instead, they require justification. Catholic theology holds that
2432-757: The basis for every major Lutheran hymnal and worship book into the late twentieth century. Pastor: If we say we have no sin, we deceive ourselves, and the truth is not in us. Congregation: But if we confess our sins, God who is faithful and just will forgive our sins and cleanse us from all unrighteousness. (moment of silence for personal examination) Pastor: Let us then confess our sins to God our Father. All: Most merciful God, we confess that we are by nature sinful and unclean. We have sinned against you in thought, word, and deed, by what we have done and by what we have left undone. We have not loved You with our whole heart; we have not loved our neighbors as ourselves. We justly deserve Your present and eternal punishment. For
2496-703: The call to imitate Christ by excusing anti-Christian behavior generally, and justifying violence towards fellow Christians in particular. True fide , it was argued, takes Christ both as savior and example. That is, faith is directed not just to the soteriological work of Christ's death, but also towards his exemplary human life. Faith accepts that because Christ's earthly life pleased God, it is normative for proper human experience. Consequently, early Anabaptism expected an affirmative answer to two basic questions: 1) "Do you believe that Christ bore your sins?" and 2) "Do you believe that Jesus' human life, which pleased God, should be copied?" Menno Simons wrote in his "Confession of
2560-555: The context of a wider North American confessional revival . Between 1876 and 1883, various Lutheran synods expressed an interest in creating a common worship service. This led to the creation of a Joint Committee in 1884 which included representatives of the General Synod and General Council , the two dominant pan-Lutheran groups. This committee appointed Schmucker, Wenner and Horn who began their work in April 1884. A year later, they brought
2624-517: The conversion, the justification, the rebirth in Baptism and the sanctification in the Church..." Anabaptist theology emphasizes a "faith that works"; Anabaptists teach that "justification [began] a dynamic process by which the believer partook of the nature of Christ and was so enabled to live increasingly like Jesus." Anabaptist cleric David Griffin writes: For early Anabaptists, sola fide muted
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2688-521: The desire thereof, men obtain of God, through faith alone, the grace of justification;-though all (the sacraments) are not indeed necessary for every individual; let him be anathema (excommunicated)." Anglican John Henry Newman 's 1838 Lectures on the Doctrine of Justification (re-issued as a Catholic in 1879) sought to align the Protestant and Catholic understanding of Justification, writing in terms of
2752-400: The doctrine of justification exists between Lutherans and Catholics." The declaration states that several theological views on justification held by Lutherans and Catholics, though not apparently similar to each other, are in fact explaining the same "basic truths of the doctrine of justification" at different angles. An example can be cited from section 4.7 no. 38–39, "when Catholics affirm
2816-536: The efficacy of the Lord's Supper in creating life-saving faith in Christ." The Benedicamus Domino is sung: Celebrant: "Let us bless the Lord." People: Thanks be to God. The predominant rite used by the Lutheran Churches is a Western one based on the Formula Missae ("Form of the Mass") although other Lutheran liturgies are also in use, such as those used in the Byzantine Rite Lutheran Churches , such as
2880-460: The exertion of one's will to follow the example of Jesus' life. Over against this, Augustine taught that we are justified by God, as a work of his grace. Augustine took great pains in his anti- Pelagian works to refute the notion that our works could serve as the proper basis for our justification. Following an appeal from Augustine, Pope Innocent I condemned Pelagius. The accused heretic wrote an appeal of his own, declaring his innocence, which
2944-573: The following Final Judgment , the saved individual's works will then be evaluated for their reward. In the Council of Trent , which Catholics believe to be infallible, the Catholic Church declared in the VII session in canon IV (countering the view that sacraments are superfluous and therefore to be eschewed as unnecessary) that, "If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without
3008-415: The largest Christian denominations, including Catholic , Lutheran , Reformed , Anglican and Methodist , have affirmed a 1999 Lutheran–Catholic Joint Declaration on the Doctrine of Justification that details this consensus, noting different "distinctive emphases" that individual communions consider essential to state. Historically, the difference in theories on the means of justification has often been
3072-671: The loss of faith or through sinning (cf. conditional security ). The Reformed tradition generally holds that justification can never truly be lost: for those who have been justified by grace, will certainly persevere through faith until the return of Christ himself. Jesus used the idea of ransom, or redemption when referring to his work on earth ( Matthew 20:28 ; Mark 10:45 ). Christ's death and resurrection (triumph over Satan and death) provide justification for believers before God. His righteousness becomes theirs, and his death becomes an offering to God in their place, to pay for all of their sins. According to Protestants this justification
3136-478: The loss of faith. Lutherans affirm that mortal sin can destroy faith; for Catholics and Orthodox Christians, justification can also be lost by committing a mortal sin. Anabaptists teach that Christians can apostatize, resulting in a loss of salvation, through disobedience to God and indulgence in sin; for Methodists along with other groups belonging to the Holiness Movement , salvation also can be lost with
3200-430: The love of Christ ( Romans 8:33–39 ). Several of these passages are central in the debate between Roman Catholics, and the various streams of Protestantism (while there is broad agreement on justification by faith, there is no complete doctrinal uniformity on justification among all Protestant denominations), who can understand them in quite different ways. In Galatians, Paul emphatically rejects justification by works of
3264-436: The moral law is not necessary either as a prerequisite for obtaining justification or as a means for preserving it." Therefore, a righteousness from God is viewed as being credited to the sinner's account through faith alone , apart from works , being based solely on the "blood of Christ". Growth in personal holiness is considered distinct from justification, belonging rather to sanctification . In Anabaptist Christianity ,
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#17328452760293328-481: The name of the Father and of the Son and of the Holy Spirit. . All: Amen. Pastor: You are indeed holy, almighty and merciful God; you are most holy, and great is the majesty of your glory. You so loved the world that you gave your only Son, that whoever believes in him may not perish but have eternal life. Having come into the world, he fulfilled for us your holy will and accomplished our salvation. Our Lord Jesus Christ, on
3392-968: The night when He was betrayed, took bread, and when he had given thanks, he broke it and gave it to his disciples and said, 'Take; eat; this is my body, given for you. This do in remembrance of me.' In the same way, also, He took the cup after supper, and when He had given thanks, He gave it to them saying, 'Drink of it all of you. This cup is the New Testament in My Blood, shed for you for the forgiveness of sins. This do as often as you drink it, in remembrance of Me.' Remembering, therefore, his salutary command, his life-giving Passion and death, his glorious resurrection and ascension, and his promise to come again, we give thanks to you, Lord God Almighty, not as we ought, but as we are able; and we implore you mercifully to accept our praise and thanksgiving, and, with your Word and Holy Spirit, to bless us, your servants, and these your own gifts of bread and wine; that we and all who share in
3456-535: The normative Lutheran documents collected in the 1580 Book of Concord equally reject the 1999 " JDDJ " as fatally flawed. Christian traditions answer questions about the nature, function and meaning of justification quite differently. These issues include: Is justification an event occurring instantaneously or is it as an ongoing process? Is justification effected by divine action alone ( monergism ), by divine and human action together ( synergism ) or by human action? Is justification permanent or can it be lost? What
3520-498: The sacrament of baptism, which is closely connected to faith, "purifies, justifies and sanctifies" the sinner; in this sacrament, the sinner is "freed from sin". This is termed initial justification or "being cleansed of sin", the entrance into the Christian life. Catholics use Mark 16:16, John 3:5, Acts 2:38, and 1 Peter 3:21 to support this view in justification by baptism. As the individual then progresses in his Christian life, he continues to receive God's grace both directly through
3584-498: The sake of Your Son, Jesus Christ, have mercy on us. Forgive us, renew us, and lead us, so that we may delight in Your will and walk in Your ways to the glory of your Holy Name. Amen. Pastor: Almighty God in His mercy has given His Son to die for you and for His sake forgives you all your sins. As a called and ordained servant of Christ, and by His authority, I therefore forgive you all your sins in
3648-528: The term Mass was used by early Lutherans (the Augsburg Confession states that "we do not abolish the Mass but religiously keep and defend it" ) and Luther's two chief orders of worship are entitled " Formula Missae " and " Deutsche Messe "—such use has decreased in English usage except among Evangelical Catholics and " High Church Lutherans ". Also, Lutherans have historically used the terms "Gottesdienst" or "The Service" to distinguish their Service from
3712-637: The theological fault line that divided Roman Catholicism, Eastern Orthodox , Oriental Orthodox from the Lutheran, Anglican and Reformed traditions of Protestantism during the Reformation . Catholic doctrine characteristically portrays this righteousness as infused , i.e., God "pours" grace into one's soul or, "fills" one with his grace more and more over time; faith—shown through charity and good works—justifies sinners ( fides caritate formata .) Broadly speaking, Catholics have spoken of justification—which in their view initially occurs at baptism , partaking of
3776-648: The three men presented their final draft to the Joint Committee. This final draft used the King James Version language and Anglican ( Book of Common Prayer ) translations of the Kyrie, Gloria, Creeds, Prefaces, Lord's Prayer, and Collects. It also included the Nunc Dimittis as an option. The final draft, with minor edits, was approved by the various synods in 1888 and has become known as The Common Service and formed
3840-537: The title Divine Service . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Divine_Service&oldid=976506634 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Divine Service (Lutheran) Theologians The Divine Service ( German : Gottesdienst )
3904-406: The tomb, Your resurrection from the dead, Your ascension into heaven, and Your coming for the final judgment. In dismissing the communicants, the pastor commonly says, "The body and blood of our Lord strengthen and preserve you steadfast in the true faith to life everlasting." The communicants may say "Amen". Silent prayer is appropriate after being dismissed. "The Dismissal reassures communicants of
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#17328452760293968-428: The two. To Catholics, justification is "a translation, from that state wherein man is born a child of the first Adam, to the state of grace, and of the adoption of the sons of God, through the second Adam, Jesus Christ, our Savior", including the transforming of a sinner from the state of unrighteousness to the state of holiness. This transformation is made possible by accessing the merit of Christ , made available in
4032-504: The “least” of Jesus’ brethren (Mt 25)." In Catholic, Orthodox, and Protestant theology, anyone who has been justified will produce good works as a product of faith, as a result of God's grace in sanctification. Notable exceptions to the idea that sanctification and good works always accompany justification are found in Free Grace Theology held by many Independent Baptist churches. For Lutherans, justification can be lost with
4096-497: Was duly accepted by Innocent's successor, Pope Zosimus . However, the Council of Carthage (418) again renounced Pelagius with papal approval. In 1999, Roman Catholics and most Lutherans as represented by most of the Lutheran councils worldwide that agreed with the Joint Declaration on the Doctrine of Justification (JDDJ), believe that they have found much agreement on the subject of justification: "consensus in basic truths of
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