2023/12/26

Works righteousness - Wikipedia

Works righteousness - Wikipedia

===

율법주의

위키백과, 우리 모두의 백과사전.

율법주의(Legalism 또는 nomism)는 기독교 신학에서 사용되는 용어로 복음보다 율법(십계명)을 더 중시하는 태도나 전통을 의미한다. 이것은 율법을 지킴으로써 구원을 얻으려는 행위중심의 구원관을 의미한다. 이것은 기독교의 이신칭의에 반대되는 것으로 예수 그리스도께서 바리새인들의 이러한 형태를 비판한 것은 좋은 예이다. 다만 성경과 일반적인 기독교 교리에 따르면, 현재 믿음의 상태가 현재의 삶에서 드러나는 행위로 나타나기 때문에, 죄를 지으려는 욕망이 들거나 죄를 지으면 회개하고, 죄를 짓게 할만한 유혹을 멀리 함으로써 믿음을 지키자는 것은 율법주의가 아니다. 구원파적 신앙관을 가진 신자들이, 믿음이 흔들리지 않도록 죄를 짓게 할만한 것들을 멀리하자는 취지의 주장을 율법주의로 오해하는 경우가 많다. 자신의 행위를 내세우고 그 행위 때문에 자신이 구원 받을 것이라고 생각하는 수준은 돼야 율법주의라고 할 수 있다.



===

Works righteousness

Jump to navigationJump to search

Righteousness by works is a central theological term from the Lutheran doctrine of justification . It represents the view that one can be justified before God if one does good works . [1]

History [ Edit | Edit source code ]

Old Church [ Edit | Edit source code ]

The pre-Augustinian church fathers do not explicitly make justification an object of dogmatic reflection. It is true that they speak (using Pauline terminology) of man being justified by faith, without works, by grace . Nevertheless, they emphasize – often for pastoral reasons – the importance of human actions in achieving salvation . There is hardly any differentiated determination of the relationship between the two statements. [2]

In Augustine , and especially in his late work, the doctrine of justification within the framework of the doctrine of grace becomes the central and historically significant theme. Augustine emphasizes that man becomes righteous through grace alone, namely through the righteousness of God. Man is completely dependent on God's grace because he does not just sin in individual actions, but as a whole human being is under the power of the peccatum originale , that is, under the original sin , which is inherited through the biological context of generation. [2]

Reformation [ edit | Edit source code ]

According to Martin Luther's (also Zwingli and Calvin's ) doctrine of justification, good works follow from faith. [3] [4] They are the fruits of faith. [3] [5] They are not done to obtain or prove justification: "Good pious works never make a good pious man, but a good pious man does good pious works." [3] [6] First the person must be good through faith, then the works can also be good. [3] Based on his Theologia crucis [7], Luther rejected works-based righteousness [8] (e.g. in many sermons) [9] and emphasized justification by the grace of God [10] through faith in the redemptive death and resurrection of Jesus Christ. [11] [12]

Denominations [ Edit | Edit source code ]

The denomination groups with the largest membership [13] , the Catholic Church and the Protestant churches, teach (e.g. through the Joint Declaration on the Doctrine of Justification ) that man is not justified before God on the basis of his good works, but by God's grace .

In Protestant theology, this is summarized in the principles Sola gratia (“by grace alone”) and Sola fide (“through faith alone” [14] ). [10]

The doctrine of predestination of Calvinism represents a further counter-proposal to works-based righteousness. The Reformed theologians Johannes Calvin and Ulrich Zwingli originally represented the strictest form of the doctrine of predestination, i.e. H. the fundamental predestination of every individual person either to bliss (without their own merit) or to damnation (without their own guilt) as “double predestination” [14]

Communities that are often accused of works-righteousness by the Lutheran or Reformed side include: the Quakers , Seventh-day Adventists , Mennonites and Jehovah's Witnesses . [15]

The Orthodox churches have an ambivalent relationship to Luther's teachings. They agree in principle with the Reformation , i.e. i.e. that the Catholic Church was in need of reform, but reject Protestantism, i.e. H. The individualism that developed there, which individualized and subjectivized the question of salvation [16] because “how do I get a merciful God, how do I become righteous before God?”, these were the central questions that had occupied Luther for a long time [17] and him ultimately led to the conclusion that councils can also make mistakes. [18] From the Orthodox point of view, Luther was not a heretic , but neither was he a saint . [19]

See also [ Edit | Edit source code ]

Literature [ Edit | Edit source code ]

See: Doctrine of justification

Individual evidence [ Edit | Edit source code ]

  1. ↑ Work-based righteousness. In: Duden . Dudenverlag, 2019, accessed on November 24, 2019 : "Meaning - view according to which people are justified before God through good works"
  2. ↑ Jump up to:a b Christiane Tietz:  Justification - II. History of Dogma . In: Religion in the past and present (RGG). 4th edition. Volume 4, Mohr-Siebeck, Tübingen 2001, column 103.
  3. ↑ Jump up to:a b c d Wolf Krötke:  Good Works - II. Dogmatic . In: Religion in the past and present (RGG). 4th edition. Volume 3, Mohr-Siebeck, Tübingen 2000, column 1344.
  4. ↑ “cf. On Good Works, 1520, WA 6, 202-276"
  5. ↑ “cf. CA 6, BSLK 60“
  6. ↑ “WA 7, 32.5-6”
  7. ↑ Reinhold Bernhardt / David Willis-Watkins: Theologia crucis . In: EKL Evangelical Church Lexicon . 3. Edition. tape 4 . Vandenhoeck & Ruprecht , Göttingen 1996, ISBN 3-525-50141-2 , p. 734 .
  8. ↑ Matthias Quarter: Martin Luther and righteousness by works. In: Rundfunk.evangelisch.de. Joint work of Evangelical Journalism (GEP) gGmbH, June 4, 2016, accessed on November 24, 2019 : “Luther described the other thing, i.e. good deeds alone and talking about them as much as possible, as works-righteousness, today one could also say as “self-righteousness” . With this, the reformer describes the human desire to achieve a privileged relationship with God through one's own merits. For Luther, it is works-based righteousness when one hopes to compensate for guilty behavior through charitable gifts. Luther was sure that none of this matters before God; what counts before God is faith and no sacrifice, no matter how great, and certainly no impressive behavior.”
  9. ↑ A. Niebergall:  Sermon . In: Religion in the past and present (RGG). 3. Edition. Volume 5, Mohr-Siebeck, Tübingen 1961, column 522. “More important than the form, however, is the content of his preaching: the iustificatio de fide is the sole subject of the sermon. Luther explains this principle in his sermons with a brilliant monotony. Almost every text is understood as a rejection of righteousness by works and thus of the papacy, and at the same time, in connection with the entire scope of Scripture, especially the NT , as a promise of God's grace that forgives sins and thus affects and transforms the existence of the listener. It is always Christ as “ Deus praedicatus ” that the sermon is about.”
  10. ↑ Jump up to:a b Joachim Schäfer: Doctrine of justification. In: Ecumenical lexicon of saints . October 21, 2018, accessed on November 24, 2019 : “In 1513, Martin Luther recognized while reading Romans that justification comes from faith alone, from grace alone – sola fide, sola gratia. The doctrine of justification became the central creed of the Reformation, the article by which the church stands or falls: Man remains a sinful being, but through the gift of grace God makes him righteous for Christ's sake ( Simul justus et peccator , at the same time just and sinner). . The Augsburg Confession and the Formula of Concord validly established this understanding.”
  11. ↑ Ingolf U. Dalferth: Faith . In: EKL Evangelical Church Lexicon . 3. Edition. tape 2 . Vandenhoeck & Ruprecht , Göttingen 1989, ISBN 3-525-50132-3 , 3. Systematic-theological – 3.4.3. Luther, S. 196 .
  12. ↑ Christian Gremmels: Work . In: EKL Evangelical Church Lexicon . 3. Edition. tape 1 . Vandenhoeck & Ruprecht , Göttingen 1986, ISBN 3-525-50128-5 , p. 239 : “Whatever you do, work at it with all your heart, as for the Lord and not for men” (Col 3:23). Faith in the resurrection brings about the relativization and de-demonization of the work that “is not in vain in the Lord” (1 Cor. 15:58). Although Paul says of himself that he worked more than others (1 Cor 15:10), he "does not think of looking for the reason, the justification... of his life in this work... His salvation comes from God , reveals itself beyond performance." Work is "work, but not the righteousness of man's work" (JM Lochman, 115).
  13. ↑ Christianity from a religious studies perspective. In: REMID. Religious Studies Media and Information Service e. V., May 27, 2019, accessed on December 5, 2019 .
  14. ↑ Jump up to:a b G. Gloege:  Dualism . In: Religion in the past and present (RGG). 3. Edition. Volume 2, Mohr-Siebeck, Tübingen 1958, Col. 275. “The reformers' new understanding of Paul and Augustine revived dualistic motives, stronger in Luther (the great "exclusivae": faith alone, etc.) than in Calvin. After all, these serve to interpret the freedom and liveliness of God. Thus with Luther the distinctions between Deus absconditus and Deus revelatus , law and gospel..., the two "kingdoms" (regiment), with Calvin the double predestination . However, the boundary to dualism ( Flacius ' doctrine of original sin) was clearly maintained.”
  15. ↑ Michael Utsch : The Jehovah's Witnesses - assessment. (pdf) In: Compact information - Jehovah's Witnesses. Evangelical Central Office for World View Questions (EZW), July 2017, accessed on December 2, 2019 : “Jehovah's Witnesses impress with their personal commitment, their restlessness and their often credible demeanor. But this is only one side. Behind its facade, this community quickly reveals itself to be a restrictive organization that expects blind obedience from its followers and has no room for critical questions, objections or concerns. The average active Jehovah's Witness devotes about 17 hours of his or her free time to missionary work each month. In addition, there are several hours per week for training, church services and volunteer work at the local community center. If you keep in mind that every Jehovah's Witness must meticulously document in the "sermon service report" at the end of each month how many hours were spent in the field service, in disseminating literature, in attending Bible studies, in reading the Watchtower or in visiting services, one can imagine the internal pressure that each member is under. The Watchtower Society created a closed ideological system that assigns each individual their place. What’s more: survival of the end of the world is only promised to one’s own followers, who have to prove themselves through ongoing participation in the promotional activities for the religious community.”
  16. ↑ Marios Begzos: Luther in the light of orthodox theology. (pdf) In: 14th Heidelberg Ecumenical Forum. Ruprecht-Karls-Universität Heidelberg , July 18, 2008, accessed on December 6, 2019 : “The most important identifying mark of Protestantism is individualism . The view of faith as a private matter, the individualization of the question of salvation, subjectivism and individualism are fundamental characteristics of Protestantism.”
  17. ↑ Justification by faith alone. In: Faith & Spirituality – What is Protestant? – Theological differences – justification by faith alone. Evangelical Regional Church in Baden, accessed on December 6, 2019 : “How do I get a merciful God? How do I become righteous before God?” – this is the question that preoccupied Martin Luther for so long. For him it was a very personal and existential question. He asked himself not out of purely philosophical and theological interest - but out of fear. For fear of not being able to stand before God in the Last Judgment - and of being condemned by him to eternal damnation. For fear that all his good works, his self-castigations, even his life as a monk would not be enough to make God gracious.”
  18. ↑ Johannes R. Nothaas: Scripture or Church? In: Orthodoxy in Germany. Thomas Brodehl, accessed on December 6, 2019 : “Martin Luther adopted this view of the church. When, after the dispute over the pastoral abuse of indulgences, he had a public dispute with the representative of the church, Dr. Eck, who was invited to Leipzig in 1519, he uttered the sentence that was revolutionary for theology of the time: 'Even councils can make mistakes'.”
  19. ↑ Marios Begzos: Luther in the light of orthodox theology. (pdf) In: 14th Heidelberg Ecumenical Forum. Ruprecht-Karls-Universität Heidelberg , July 18, 2008, accessed on December 6, 2019 : “If we now have to close our train of thought on the assessment of Luther from the perspective of orthodox theology today, we are still a short, albeit preliminary and in every Fall owes a personal answer to the question posed at the beginning: Who is Luther for Orthodoxy? The answers given continue to present an ambivalent picture. The organizers of an ecumenical symposium expressed this ambivalence extremely aptly almost twenty-five years ago. The volume of the symposium's text is entitled: 'Neither heretic nor saint. – Luther's significance for ecumenical dialogue.' (Tutzing July 3-5, 1981: Regensburg 1982). An orthodox theologian today would easily be able to subscribe to a similar formulation about Luther. Neither heretic nor saint.”
Posted by at