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2021/05/08

칭의 교리 justification

Sung Deuk Oak

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[초기 (목회) 선교사의 일상과 "아이고 시원하다"]

다음 지도는 1902년 3월 한 달 간 마페트( S. A. Moffett, 마포삼열) 목사가 순회 전도 여행을 하면서 이제 막 세워지기 시작한 교회들과 미조직 교회들을 방문하고 세례를 주고 학습교인을 받아들이고 사경회를 한 자취를 나타낸다.

당시 지명과 거리를 제대로 알려면 대동여지도를 이용하는 게 최고다. 선교사들도 대동여지도나 여지도를 들고 다녔으므로...

봄과 가을에 이런 여행을 두세 번씩하고(그래서 관리하는 교회가 여러 군에 걸쳐 수십 개에서 나중에는 60~70개 정도), 겨울에는 거주하는 선교지부(station)가 있는 도시(마페트의 경우 평양)에 지내면서 도사경회를 인도하고 시내 교회 목회, 교육 등을 하고, 여름에는 장마와 질병 때문에 사역을 쉬면서 문서 작업 등을 했다.

지도에서 평양을 출발하여 1(순안)--2(순안 북창)--3(순안 자로: 그 바로 옆 자모산성이 바로 임꺽정이 한때 활동하던 본부)--4(숙안 자작: 1903년 한경직 출생지: 그는 어릴 때 마페트의 영향을 받았다)--5(숙천 성내)--6(안주)--7(숙천 사산)--8(영유 버들골) 등을 거쳐 평양으로 돌아온다.

순안북창 사경회에서 마 목사가 칭의 교리를 설명하고 이미 심판을 받고 석방되었다고 하자, 듣고 있던 한 노인은 "아이고, 시원하다"라고 외쳤다. 진리를 깨달은 이의 감격 어린 이 말에 마페트는 희열과 전율을 느꼈다.

안주에서 다시 숙천으로 내려오는 길, 청천강 을 건너는 계곡에는 해동이 되면서 온통 얼음이 떠다니며 서로 부딪혀 깨지고 녹아 내리고 있었다. 길은 온통 진흙탕이었다.

마페트가 이 무렵 심각하게 고민한 것은 선교사로서 한국학 학자가 될 것인가, 전도자로 남을 것인가였다. 성경번역자회 위원으로 두 번이나 임명받았으나, 그는 자신의 사명이 전도와 목회에 있다고 확신하고, 한국 문학과 역사를 공부하면서 문서 작업에 매달려 한국학 학자가 되는 것을 포기하게 된다. (그래서 그는 한국에서 40년 넘게 살았지만 변변한 저서 한 권 없다.)

그는 스스로에게 질문했다. What is my duty? What is my calling in the decidedly limited time? 주어진 이 짦은 시간 안에 꼭 해야 하는 일, 주께서 부르신 나만의 소명은 무엇인가? 다시 생각하는 하루다..

(7년 전 글)

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칭의

위키백과, 우리 모두의 백과사전.

칭의(稱義, 영어: justification, ) 또는 의화(義化, 의롭게 되다)는 웹스터 사전에 따르면 하나님에 의해 의로워진 행위, 과정, 상태(the act, process, or state of being justified by God)이며,[1]인간이 죄의 책임과 처벌로 부터 의롭고 자유롭게 여겨지는(made or accounted just, or free) 하나님의 행위이다.[2] ‘의롭게 됨’ 또는 ‘의롭다고 인정을 받음’을 뜻하며, 기독교 신학에서 속죄을 통해 죄의 용서와 내면적 쇄신과 동시에 죄인들이 의로워졌다고 선언받는 것이다. 개신교에서는 행위없이 의롭다함을 얻는다고 주장한다. 마르틴 루터에 의해서 칭의 개념이 명확하게 되었다.

1 성경의 용어들과 의미

2 교파별 해석

2.1 개신교

3 역사적 논의

3.1 종교 개혁이전

3.2 종교 개혁이후

3.3 청교도

3.4 새 관점 논의

3.5 칭의교리 공동선언

4 같이 보기

5 참고문헌

5.1 영어문헌

5.2 독일어

6 국내 문헌

7 각주

8 외부 링크

성경의 용어들과 의미

구약성경에는 칭의(의화)대한 용어는 히츠디크(צדקה, zedaqah)로서 대부분의 경우 어떤 사람의 지위가 율법의 요구와 일치한다고 법적으로 선언하다라는 의미로 사용된다 (출 23:7; 신 25:1; 잠17:15; 사 5:23). 신약성경에는 명사(δικαίωσις)는 동사 디카이오(δικαιόω)의 명사형이다. 어떤사람을 의롭다고 선언하다는 의미이다(마 12:37: 눅 7: 29; 롬 3:4). 의(Righteousness, Justice)는 올바름, 표준에 대한 일치등으로 정의된다. 이 말은 성서적인 용법(用法)은,두 가지의 중요한 점에서 현금의 용법과는 다르다. 즉, 말의 의미의 범위와, 의가 그것에 의해 측량되는 규범에 한정된다. 근대의 용법에서는, 의는 윤리적인 성질에, 윤리적인 표준에의 일치에 한정되어 있다. 그리고 그 표준은 사회 또는 집단의 규범에 의존하며 상대적이다. 하지만, 성서적인 용법에서는 그 표준은, 시종 일관하여, 하나님의 의(義)이지, 사회의 규범은 아니다. 성서적 사고가 상대적인 것이 아니라, 그것이 하나님 중심적인 표준에 의해 지배되어 있는 까닭에, 우리들은 하나님의 의라는데서 시작할 경우에만, 의의 개념을 이해할 수가 있다. 하나님의 의란, 먼저 하나님의 성질인 것으로서, 하나님의 올바름이라든가 신성(神聖)하심의 일이다. 주위의 제국의 신들과는 대조적으로, 이스라엘의 하나님은, 자기 멋대로나 기분내키는 대로 하시지 않고 부당한 요구도 않으시며, 고집세게 행동치 않으시며 그 취급에 있어서 공평하시다. 하나님은 또 그 백성으로부터 올바른 행위를 요구하시고 그 율법에 의해 그들을 심판하실 것이다. 인간의 의는, 이같이 하여, 가장 세찬 규범에 의해 평가되고, 그 최고의 윤리적인 결정에 달한다. 둘째번으로, 하나님의 의는, 하나님의 행위이시고, 하나님께서 세계 중에 그 의를 확립하시는 방법이다. 예언자들은 하나님께서 그 백성을 변명하시고, 그들 위해 의를 수립하신다는 생각을 발전케 하고 있다. 이같이 하여 의의 윤리적 의미에, 구원적인 의미, 즉 하나님께서 그 백성 위해 성취하시는 해방, 혹은 구원이 더해진다. 셋째로, 하나님의 의는 하나님의 행위에서 결과, 즉 그 목적의 성취이다. 이 양상(樣相)은 이 말의 종말론적 성격을 강조하고, 이스라엘의 메시야적 희망 즉 [의가 존재하는] 세계에의 동경의 일부를 형성하고 있다.바울이 복음을 하나님의 의의 계시로서 볼 수 있었던 것은, 그 말의 동적(動的)인 성격에 의하는 것이다. 이스라엘의 메시야로서 예수 그리스도께서 오신 것은, 하나님께서 그 백성 위해 구원을 성취하시는 하나님의 의의 행위이다. 이것은, 윤리적 요구를 늦추는 것을 지시하지않는다. 오히려 그리스도께서 오신 것은, 산상수훈이 보여주고 있는대로 윤리적 감각이 예리해짐을 의미한다. 그것은 하나의 길의 비젼이며 그 길에 의해서만 하나님의 의헤 대한 요구가 만족되는 것이다. 인간은 그 자기 중심성 때문에, 그에게 요구되어 있는 진실한 하나님 예배와 봉사를 성취할 수가 없다. 그는 다할 수 없는 요구에서의 죄책에 의해 고통받고 그 생명의 원천이신 하나님으로부터 소외되는 요구에서의 죄책에 의해 고통받고 그 생명으 원천이신 하나님으로부터 소외되어 있고, 자기 중심성을 스스로 깨쳐버릴 수 없는 때문에, 씩씩하게 사는 의자가 꺾이고 만다. 하나님의 의의 성취는, 다만 하나님께서 그것을 가능케 하기 위해 무엇인가를 해주시는 때만 가능하다. 이 일을 하나님은 예수 그리스도라는 인물에 있어서 의인(의로운자)이라고 교시 되는 것이다. 의는 이처럼 제1의적으로 하나님의 의이고, 하나님이 그 자신의 거룩하심에 적합하도록 인간에게 요구하는 일이며, 하나님께서 그리스도의 신앙을 통하여 주어지는 것이고, 이 행위의 결과, 즉, 이 의를 이웃 사람에의 사랑에 있어서 완성하시는 그리스도 안에 있는 생명이다(-Warren A. Quanbeck:Righteousness). 의로 역된 원어는 수종이나 되는데, 히브리어 명사에 있어서는 [체데크](남성형)와 [체다-카-](여성형)의 2어가 전형적이고, 남성형 117회, 여성형 155회 씌어져 있다. 이 밖에도 [공의]로 많이 역된 [미슈파-트]가 있는데, 이것은 [재판], [판결]등도 의미하는 넓은 의미의 말로서, [의]의 의미에 있어서 상기의 말과 거의 같은 뜻으로 씌어진다. 다만 [미슈파-트]가 경우에 따라서는 [체데크][체다-카-]보다 윤리적인 의미가 승한데 대해, 이것은 법적 의미가 우월하다. 그리스어 명사에 있어서는 [의]로 역된 원어가 [디카이오-마 dikaivwma](dikaioma)가 10회, [디카이오-시스 dikaivwsi"(dikaiosis)가 2회 씌어져 있다. 이것은 한마디로 구약에 있어서의 [의]의 개념의 연장으로 이해되는 것으로서 인간에 대한 하나님의, 또는 이에 기초한 인간과 인간의 관계를 표현한(예켄대 사랑과 같다) 관계개념이다. 이 말은 바울서신에 있어서, 극히 중요한 신학적 개념인데, 기타의 문서에 있어서는 비교적 나오는 수도 적고(34회), 당시의 유대교의 사상적 공유재산과 깊이 관계되어 있다. 칭의(Justify, Justification )는 본래 법률의 용어의 하나로 재판에서 무죄로 인정되는 일을 말한다. 즉 이 말은 법률적으로는 무죄판결을 내리는 일을 의미하고 있는데, 성서에 있어서는, 하나님과의 인격적 관계에 있어서, 죄없는 올바른 자, 의로운자로서의 자격이 주어지는 것을 말한다. 그리스도를 믿는 믿음(신앙)으로 말미암아 의롭다함을 얻는다는 것은, 바울의 복음신앙의 중심이고, 근본원리이다.구약 시대에는, 인간의 의는, 하나님의 의를 나타내는 율법을 준수하는데 있었다. 구약에기록된 이스라엘의 역사는 모두가 율법의 요구를 충족시킬 수 없었던 것을 보여주고 있다.인간은 율법의 요구에 바로 응답하지 못하고, 따라서 율법에 의해서는 구원얻지 못할 뿐더러, 죄의 자각(自覺)이 생길 뿐이다(롬 3:20). 이에 하나님은, 인간을 의롭다 하는 새로운 방법을 취하셨다. 그것은, 은혜로 말미암아, 예수 그리스도의 십자가에 의한 것으로서, 그리스도를 죄 위한 대속제물로 삼으신 것이다. 인간은 다만 이 그리스도를 믿는 신앙에 의해 의롭다 함을 얻는 것이다. 이 구원의 역사(役事)에 의해, 하나님은 그 자신의 의를 관철하시고, 인간도 믿음에 의해 의롭다 함을 얻게 되었다(롬 3:21-26). 신자의 새 생활은, 모두 이 의롭다함을 얻는 은혜에 달려 있는 것이다(롬 5:1-).→의(義). 원어는 구약에서는 동사[차-다크 qd'x:(tsadaq)]의 사역태(hiph 형)의 번역으로서 [의롭다 한다]가 씌어지고, 특히 하나님의 품성에대해(사 50:8,vindicate), 또는 야웨의 종의 구원의 역사에 대해 인용되어 있다(사 53:11,to be accounted righteous). 신약에서는 [디카이오- dikaiovw (dikaioo) 의롭다함]이 수동태(dikaiou'sqai)로 씌어져, [의롭다 함을 얻는다](is justified)로 역되어 있다. 주로 그리스도에 의한 죄사함과 구원을 나타내고(롬 3:28,5:1,9,갈 1:16기타), 특히 수동형으로 나타내고 있는 것은, 구원이 하나님으로부터의 절대적 은혜에 의함인 것을 보여주고 있다.[3]

교파별 해석

칭의론(의화론, 義化論)에 있어서 로마 가톨릭교회, 동방 정교회, 개신교 각 교파마다 현저한 차이가 있다. 루터교와 칼뱅교에서는 선행 없이 오직 믿음에 의해서만 사람이 칭의된다고 보는 반면에 상대적으로 로마 가톨릭교회와 동방 정교회, 감리교에서는 세례를 통해 현세에서 하느님의 뜻에 맞게 산 후에야(성화) 구원이 완성된다고 본다. 신학 용어로는 가톨릭적 의화를 실효적 의화(justificatio effectiva)라 하고, 개신적 칭의를 법정적 칭의(justificatio forensis)라고 한다.

개신교

칭의는 프로테스탄트 기독교 교리의 근본적인 개념이다(ein Grundbegriff der protestantischen Lehre).[4]칭의는 마르틴 루터가 종교개혁을 일으키게된 핵심적인 신학 주제이며[5][6] 믿음으로 의롭함을 입는 수동태형으로 이신칭의라고 부른다.[7] 기독교 신학에서 칭의란(Justification in Christian theology), 하나님이 죄인의 상태의 인간을 의인의 상태로 옮기는 행위이며, 죄의 상태에서 의의 상태로 옮겨진 인간의 조건이 변화된 것이며, 특별히 프로테스탄트 경우에는 회개한 죄인에게 의인의 상태로 하나님이 무죄를 선언하는 행위(the act of acquittal)이다.[8] 루터는 로마서 1장에 나오는 하나님의 의 개념에서 칭의가 율법의 행위와 공로가 아니라 하나님의 은혜의 선물이라는 것을 어거스틴을 통하여 확신하게 되었다(Aber ich wil bej S. Augustino bleiben, sonderlich aber bej dem herrn Christo, der do hatt das wortt der warheit).[9]

역사적 논의

종교 개혁이전과 종교 개혁이후에 이 용어의 의미는 변화를 해왔다.

종교 개혁이전

초대교회과 중세 스콜라주의의 개념이 포함된다. 로마 가톨릭의 칭의는 일시적인 면보다 과정에 치우친다. 즉, 유아세례를 받게 될 때 칭의가 시작되고, 하느님의 은혜가 주입되어(의로움의 주입) 그들의 삶의 습관과 행위에 변화가 생기며, 마지막의 칭의는 전적으로 수혜자의 행위에 의존된다. 즉, 칭의와 성화가 복합적으로 혼합된 형태로 남게 되어, 행함으로 의롭게 된다는 결론을 갖게 된다. 하지만, 신자의 행위는 결코 완전한 의를 갖지 못하고, 연옥이라는 곳에 가서 심판을 받게 되는 구원의 확신이 결여된 상태를 유지한다.[10]

종교 개혁이후

종교 개혁가 마르틴 루터이후 칭의론은 중요한 원리였다. 믿음으로 의롭다함을 얻는 이신칭의를 처음으로 주장하였다. 루터의 사상과 일치한 장 칼뱅은 칭의의 개념을 그리스도와 연합으로 본다. 그의 구원론의 핵심이 바로 그리스도와 연합이다. 종교개혁가 장 칼뱅은 그의 기독교 강요에서 다음과 같이 설명한다. 사람의 행위의 의로부터 제외되어 믿음으로 그리스도의 의를 붙잡을 때 믿음으로 의롭게 되어, 의로 옷 입고 하나님 보시기에 죄인 아니라 의인으로로 나타난다. 이것이 칭의다. 하나님께서 우리가 의로운 것처럼 그분의 총애 속으로 받아 주신다. 따라서 우리는 이 칭의가 죄의 용서와 그리스도의 의로움의 전가로 구성되어 있다고 말한다.[11]

청교도

존 오웬은 칭의의 라틴어인 justificatio 와 justifico 의 의미가 '사람 안에 내재적으로 의롭게 만드는' 것이기 때문에 로마 가톨릭교회에서 칭의와 성화 (기독교)를 혼동하였다고 주장하였다. 즉, 헬라어인 '디카이오수네'를 해석하여 '법정적인'(forensic)의미로, 보다 객관적인 법정에서의 선언적 의미로 재해석하였다. 또한 의의 전가의 의미도 강조하여, '자다크'라는 의로움의 히브리어가 의롭다고 선언하다는 의미임을 주장하였다.[12]

새 관점 논의

칭의에 대한 바울의 새 관점이 영국의 E. P. 샌더스, 톰 라이트, 제임스 던과 같은 학자들에 의해서 새롭게 해석되어 논쟁으로 부각되고 있다. 새 관점(New Perspective)을 주장하는 사람들은 1세기 유대주의에 근거하여 바울의 서신을 해석한다. 종교 개혁가 루터와 칼뱅에 의해 주장된 이신칭의론(믿음으로 구원을 받음)을 비판하고 칭의를 미래의 완성적 종말에 강조를 한다. 구원에 있어서도 칭의의 행위적-종말론적 요소를 새롭게 주장함으로써 전통적인 개신교의 법정적 칭의라는 핵심적인 주장을 새로운 관점으로 해석함으로써 큰 논쟁이 제기되고 있다.

칭의교리 공동선언

로마 가톨릭교회와 루터교는 1986년에 루터교-로마 가톨릭 합동위원회 소위원회를 구성하고, 몇 차례의 모임 끝에 1993년에 칭의(의화) 교리에 관한 문헌의 초안을 준비하기 시작했다. 이후 1994년에 합동선언문 초안을 작성, 1997년에 합동선언문은 완성했으나 내부 합의 등 여러가지 문제로 공식 발표가 연기됐다. 그러던 중 마침내 1999년 10월 31일 독일 아우크스부르그에서 당시 교황청 그리스도인일치촉진위원회 카시디 추기경과 루터교 세계 연맹의 크라우저 회장이 의화 교리에 관한 합동 선언문에 서명했다.[13] 그리고 2006년 7월 23일 세계감리교협의회가 여기에 동참하여 세 교파가 〈가톨릭 교회와 루터교 세계 연맹과 세계감리교협의회의 의화 교리에 관한 공동 선언문〉(Jointed Declaration on the Doctrine of Justification·이하 의화 교리에 관한 공동 선언)에 서명하였다.[14]

같이 보기

속죄

구원 (기독교)

구원론

영원 칭의론

참고문헌

영어문헌

Phillip Edgecumbe Hughes (1982). Faith and Works: Cranmer and Hooker on Justification. Morehouse-Barlow Co.

Robert D. Preus (1997). Justification and Rome. Concordia Academic Press.

Thomas P. Scheck (Author), Joseph T. Lienhard S.J. (Foreword), Origen and the History of Justification: The Legacy of Origen's Commentary on Romans, 2008, University of Notre Dame Press.

Hans Küng, Justification: The Doctrine of Karl Barth and a Catholic Reflection

Tom Wright, Justification: God's Plan and Paul's Vision

독일어

Wenzel Lohff, Christian Walter: Rechtfertigung im neuzeitlichen Lebenszusammenhang. Studien zur Interpretation der Rechtfertigungslehre. Gütersloher Verlagshaus Gerd Mohn, Gütersloh 1974.

Wilfried Härle, Eilert Herms: Rechtfertigung. Das Wirklichkeitsverständnis des christlichen Glaubens. Göttingen 1980 (UTB 1016).

Johannes Brosseder: Reformatorischer Rechtfertigungsglaube und seine Kraft im ökumenischen Gespräch der Gegenwart. Ausgewählte Beiträge zur ökumenischen Theologie aus drei Jahrzehnten Christine Funk e. a. (Hg.), Frankfurt am Main 1999, ISBN 978-3-87476-347-9. (35 Beiträge)

Horst Georg Pöhlmann: Abriß der Dogmatik. Ein Kompendium. Gütersloh, 6. Aufl 2002, Kapitel X, ISBN 3-579-00051-9.

Hans-Martin Barth: Dogmatik. Evangelischer Glaube im Kontext der Weltreligionen. Ein Lehrbuch. Gütersloh 2. Aufl. 2002, S. 528–550;562-577, ISBN 3-579-05325-6.

Friedrich Hauschildt, Udo Hahn (Hrsg.): Rechtfertigung heute. Warum die zentrale Einsicht Martin Luthers zeitlos aktuell ist. Lutherisches Kirchenamt (VELKD), Hannover 2008, ISBN 978-3-9812446-0-1.

Markus Witte (Hrsg.): Gerechtigkeit, Themen der Theologie 6, UTB 3662, Mohr Siebeck, Tübingen 2012, ISBN 978-3-8252-3662-5.

국내 문헌

앨리스터 맥그래스, 하나님의 칭의론

김용주, 칭의, 루터에게 묻다

존 파이퍼, 칭의 논쟁

앨리스터 맥그래스, 알리스터 맥그래스의 이신칭의

박영돈, 톰 라이트 칭의론 다시 읽기

마이클 호턴, 칭의논쟁

박재은, 칭의, 균형 있게 이해하기

각주

Merriam-Webster Dictioanry

dictionary.com/

디럭스 바이블, "의(義):Righteousness, Justice"

"Rechtfertigungslehre"

E. Wolf, "Die Rechtfertigungslehre als Mitte und Grenze refomatorischer Theologie," EvTh 9 (1949-50), 298-308

Schwaz, "Luthers Rechtfertigungslehre als Eckstin der christlichen Theologie und Kirche"

Justification CHRISTIANITY, Encyclopædia Britannica

“Martin Luther, Augustinian By Richard D. Balge” (PDF). 2017년 9월 7일에 원본 문서 (PDF)에서 보존된 문서. 2017년 9월 7일에 확인함.

Horton, Michael Scott. (2011). 《The Christian faith : a systematic theology for pilgrims on the way》. Grand Rapids, Mich.: Zondervan. 622쪽. ISBN 978-0-310-28604-2.

John Calvin, Institutes of the Christian Religion 3.11.2

Beeke, Joel R., 1952-. 《A Puritan theology : doctrine for life》. Grand Rapids, Michigan. 496쪽. ISBN 978-1-60178-166-6.

칭의교리 공동선언 다시보기

“감리교·루터교·로마 가톨릭 ‘의화 교리 공동선언문’발표”. 한국일보. 2006년 7월 25일. 2017년 9월 5일에 확인함.

외부 링크

칭의연구

Thomas Kothmann: Einig in der Rechtfertigungslehre?. München 1993.

Gemeinsame Erklärung zur Rechtfertigungslehre

Kritischer Aufsatz zur Gemeinsamen Erklärung zur Rechtfertigungslehre von Bernhard Kaiser (PDF-Datei; 299 KiB)

SELK: Kritische Stellungnahme der Selbständigen Evangelisch-Lutherischen Kirche zur Gemeinsamen Erklärung zur Rechtfertigungslehre (PDF; 24 kB)

Hirtenwort von Kardinal Lehmann zur Gemeinsamen Erklärung

Aktuelle Literatur zur Rechtfertigung(slehre)

Fachartikel zur Rechtfertigung im Alten Testament in: Michaela Bauks / Klaus Koenen (Hgg.), Das wissenschaftliche Bibellexikon im Internet (WiBiLex), 2007ff.

[1] - Illustration, welche Präsuppositionen im Spiel sind, wenn christliche Theologen sich mit "Rechtfertigung" beschäftigen.

공동선언 자료

칭의교리에 대한 공동선언과 감리교회, 기독교타임즈

루터교-로마가톨릭 칭의교리 공동선언, 바로 알리기, 기독신문

칭의교리 공동선언 역사 신학적 조명

의화 교리에 관한 공동 선언문

In Christian theology, justification is God's righteous act of removing the condemnation, guilt, and penalty of sin, by grace, while, at the same time, declaring the ungodly to be righteous, through faith in Christ's atoning sacrifice.

The means of justification is an area of significant difference amongst the diverse theories of atonement defended within Roman Catholic, Eastern Orthodox and Protestant theologies.^[1] Justification is often seen as being the theological fault line that divided Roman Catholicism from the Lutheran and Reformed traditions of Protestantism during the Reformation.^[2]

Broadly speaking, Catholic, Methodist and Orthodox Christians distinguish between initial justification, which in their view ordinarily occurs at baptism (as with the Catholicism and Eastern Orthodoxy) or the New Birth (as with Methodism), and final salvation, accomplished after a lifetime of striving to do God's will (sanctification).^[3]^[4]^[5]

In Catholic doctrine, righteousness is "infused", i.e., God "pours" grace into one's soul or, "fills" one with his grace more and more over time; faith as is shown through charity and good works (fides caritate formata) justifies sinners.

In Lutheran and Reformed doctrine, righteousness is imputed (λογίζομαι, "logizomai") to the inherently ungodly, by grace, through faith in the cross of Christ. Reformed Christianity teaches the concept of fiduciary faith, that is, that "faith alone suffices for justification, and that consequently the observance of the moral law is not necessary either as a prerequisite for obtaining justification or as a means for preserving it."^[6] 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.

In Methodist doctrine, imputed righteousness is received during justification and imparted righteousness is communicated through sanctification.^[7]^[8] Partaking in the means of grace (works of piety and works of mercy) are integral to sanctification,^[9] as is the keeping of the moral law contained in the Ten Commandments.^[10] The desired state is Christian perfection, also known as entire sanctification (the second work of grace),^[11]^[12] described as being "habitually filled with the love of God and neighbor" and as "having the mind of Christ and walking as he walked".^[13]

Yet, in Roman Catholic, Lutheran, and Reformed doctrine, as well in Methodism and Eastern Orthodoxy, anyone who has been justified will produce good works as a product of faith, just as a good tree produces good fruit.

For Lutherans, justification can be lost with the loss of faith; for Catholics, justification can be lost by mortal sin.^[14]^[15] For Methodists (inclusive of the holiness movement), salvation can be lost with the loss of faith or through sinning (cf. conditional security).^[16]^[17] The Reformed tradition generally holds that justification can never truly be lost; for those who have been justified, will certainly persevere to the end by faith.

New Testament[edit]

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 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.

The Joint Declaration on the Doctrine of Justification (JDDJ), signed by both the Lutheran World Federation and the Roman Catholic Church on 31 October 1999, clearly stated that "consensus in basic truths of the doctrine of justification exists between Lutherans and Catholics."^[15] In Roman Catholic and Lutheran doctrines, as expressed under section 4.7 no.37, "we confess together that good works – a Christian life lived in faith, hope and love – follow justification and are its fruits. When the justified live in Christ and act in the grace they receive, they bring forth, in biblical terms, good fruit. Since Christians struggle against sin their entire lives, this consequence of justification is also for them an obligation they must fulfill. Thus both Jesus and the apostolic Scriptures admonish Christians to bring forth the works of love."

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 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 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 the New Testament as unmerited 'reward' in the sense of the fulfillment of God's promise to the believer."

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 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.
— James 2:15–18

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 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!^[18]

Paul[edit]

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 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 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 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).

Other New Testament writers[edit]

The Epistle to the Hebrews also takes up the theme of justification, declaring that Jesus' death 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). James discusses justification briefly but significantly,^[19] declaring that a faith that is without works,^[20] 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.^[21] The writer of James emphasizes 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).^[22] Faith without works is counterfeit. The faith must produce good fruit as a sign lest it become the occasion for self-justification.

2021/05/03

Full text of "The Christ Of The Indian Road"

See other formats

The Christ of the Indian Road

By E. Stanley Jones

The Abingdon Press

New York Cincinnati

E. STANLEY JONES

including the Scandinavian

Printed in the United States of America

First Edition Printed September, 1925

Reprinted October, November, and December, 1925

January, February, March, April, and June, 1926

CONTENTS

CBAPTEB PAGE

Preface 1

Preface to the Sixth Edition 3

Introduction 7

I. The Messenger and the Message 17

II. The Motive and End of Christian Missions 29

III. The Growing Moral and Spiritual Supremacy of Jesus 53

IV. Jesus Comes Through Irregular Channels— Mahatma Gandhi’s Part 67

V. Through the Regular Channels — Some Evangelistic Series 81

VI. The Great Hindrance 101

VII. The Question Hour 123

VIII. Jesus Through Experience 138

IX. What or Whom? 154

X. Christ and the Other Faiths 169

XI. The Concrete Christ 181

XII. The Indian Interpretation of Jesus. . 189

XIII. The Christ of the Indian Road 201

PREFACE

Perhaps a few words of caution may be help-

ful to the reader. To those familiar with India

the title of this volume may lead the reader to

expect the book to be what it is not — an Indian

interpretation of Christ. It is, rather, an attempt

to describe how Christ is becoming naturalized

upon the Indian Road. The Indian interpre-

tation of Christ must be left to later hands.

To those who have no first-hand familiarity

with conditions in India another word of caution

may be given. The author has tried to be scrupu-

lously careful not to overdraw the picture. He

has let non-Christians themselves largely tell the

story of the silent revolution in thought that is

taking place in India. But even so, the American

and English reader must be careful not always

to read into the statements of the non-Christians

the full content of his own thinking. In that

case unwarranted implications may be drawn

from them.

Christian missions have come to a crisis in

India. A new and challenging situation con-

fronts us. If we are to meet it, we must boldly

follow the Christ into what are, to us, untried

PREFACE

paths. In any case Christian missions are but

in their beginnings in India. With adjusted

attitude and spirit they will be needed in the

East for decades and generations to come.

My thanks are due to Dr. David G. Downey,

who, owing to my return to India, has graciously

undertaken to read the proofs and to see the book

through the press.

At the request of the publishers the spoken

style has been retained.

The Author.

Sitapur, U. P., India.

PREFACE TO THE SIXTH EDITION

Some of my readers have observed the absence

from this book of certain notes usual in mission-

ary textbooks. Where, they ask, are the child-

widows, the caste system with its compart-

mentalized and consequently paralyzed life, the

six million sadhus roaming through India find-

ing little and contributing less; is Hinduism

only a philosophical system — is there not a pop-

ular side with its 330,000,000 gods and goddesses,

its endless pilgrimages and rapacious priests at

each stage, its worship of demons and gods of

questionable character; has the purdah system

been abolished ; has the appalling illiteracy

amounting to ninety-three per cent been wiped

out? Have these dark lines hitherto so common

in the picture, faded out? Is it all sweetness

and light?

No, these things are still there. But I have

left them out of the picture for three reasons.

First. India is aggrieved, and I think rightly

so, that Christian missionaries in order to arouse

the West to missionary activity have too often

emphasized the dark side of the picture. What

they have said has been true, but the picture has

not been a true one. This overemphasis on the

one side has often created either pity or con-

PREFACE

tempt in the minds of the hearers. In modern

jargon a superiority complex has resulted. I

do not believe a superiority complex to be the

proper spring for missionary activity.

Eastern travelers in America, picking and

choosing their facts, can make out a very dark

picture of our civilization — the slums of our

cities, the lynchings, divorce statistics, crime

statistics unparalleled in other cities of the

world, and so on. They have, in fact, done so.

As Americans we have resented it as being an

untrue picture. Then as Christians we should

do unto others as we would that others should

do unto us.

Second. Indians themselves are now alive to

these evils and are combating them. The impact

of Christian ideals upon the situation has

created a conscience in regard to these things

and we can trust India to right them as she is,

in fact, now doing. The fact is that racial lines

are so drawn that India will probably deal more

drastically with her evils if she does it from

within than if we foreigners were always insist-

ing upon it. As a Turkish lawyer said to us

regarding the reforms in Turkey, “The things

which we have done in four years no outside

power or government could have made us do.

We are surprised at it ourselves.” The secret

was that they did it.

Third. I have tried to lay the foundations for

PREFACE

Christian missions deeper than upon particular

evils found in a particular race. Taken at their

very best, pagan men and systems in East or

West need Christ. I have said to India very

frankly: “I do not make a special drive upon

you because you are the neediest people of our

race, but because you are a member of our race.

I am convinced that the only kind of a world

worth having is a world patterned after the mind

and spirit of Jesus. I am therefore making a

drive upon the world as it is, in behalf of the

world as it ought to be, and as you are a part of

that world I come to you. But I would not be

here an hour if I did not know that ten others

were doing in the land from which I come what

I am trying to do here. We are all in the same

deep need. Christ, I believe, can supply that

need.”

Another word should be added in regard to

another seeming lack of emphasis. I have not

emphasized the mass movement among the low

castes because this book has been the story

growing out of my own sphere of work. My

work has been more connected with that mass

movement in mind described in these pages than

with the mass movement among the low castes.

In spite of its obvious weaknesses and dangers

I am deeply grateful for and rejoice in this lat-

ter mass movement in which there is a turning

of these dumb millions to Christ. In spite of

PREFACE

statements to the contrary, this movement is

going on with unabated force. Since my return

to India a friend showed a petition signed with

thumb impressions by eighteen thousand of

these people who desired to come into the Chris-

tian Church. But my emphasis has been upon

what I knew best growing out of experience.

A further word concerning the attitudes I

find on my return after an absence of nearly two

years from India. I find India even more open

and responsive than when I left. The mass

movement in mind goes on in silent but un-

abated vigor. As the physical atmosphere be-

comes saturated with moisture and heavy to the

point of precipitation so the spiritual atmos-

phere of India is becoming saturated with

Christ’s thoughts and ideals and is heavy to the

point of precipitation into Christian forms and

expression. As to when that will take place

depends upon how much Christlikeness we can

put into the situation. As the leading Arya

Samajist in India recently said to the writer,

“Everything depends upon * the Christian

Church.” It does.

The Authob.

INTRODUCTION

Clearing the Issues

When the early evangelists of the Good News

were sent out on their own, they returned

and told Jesus “what they had done and what

they had taught.” This evangelist must add a

third to what he has done and what he has

taught — what he has learned. It will not be

primarily an account of what has been done

through him, but what has been done to him.

Running through it all will be the perhaps un-

conscious testimony of how, while speaking to

India, I was led along to a simplification of my

task and message and faith — and I trust of my

life.

Recently at the close of an address a friend

remarked, “He has probably done some good to

India, but India has certainly done a great deal

for him.” India has. In my sharing with her

what has been a gift to me I found that I had less

than I thought I had — and more.

I thought my task was more complex than I

now see it to be; not less difficult but less com-

plex. When I first went to India I was trying

to hold a very long line — a line that stretched

clear from Genesis to Revelation, on to Western

INTRODUCTION

Civilization and to the Western Christian

Church. I found myself bobbing up and down

that line fighting behind Moses and David and

Jesus and Paul and Western Civilization and

the Christian Church. I was worried. There

was no well-defined issue. I found the battle

almost invariably being pitched at one of these

three places: the Old Testament, or Western Civ-

ilization, or the Christian Church. I had the ill-

defined but instinctive feeling that the heart of

the matter was being left out. Then I saw that I

could, and should, shorten my line, that I could

take my stand at Christ and before that non-

Christian world refuse to know anything save!

Jesus Christ and him crucified. The sheer storm

and stress of things had driven me to a place

that I could hold. Then I saw that there isj

where I should have been all the time. I saw !

that the gospel lies in the person of J esus, that

he himself is the Good News, that my one task

was to live and to present him. My task was!

simplified.

But it was not only simplified — it was vital-

ized. I found that when I was at the place of

Jesus I was every moment upon the vital. Here !

at this place all the questions in heaven and earth

were being settled. He Avas the one question

that settled all others.

I still believed in the Old Testament as being

the highest revelation of God given to the world

before Jesus’ coming; I would inwardly feed

upon it as Jesus did. But the issue was further

on. A Jain lawyer, a brilliant writer against

Christianity, arose in one of my meetings and

asked me a long list of questions regarding

things in the Old Testament. I replied, “My

brother, I think I can answer your questions,

but I do not feel called on to do so. I defined

Christianity as Christ. If you have any objec-

tions to make against him, I am ready to hear

them and answer them if I can.” He replied,

“Who gave you this authority to make this dis-

tinction? What church council gave you this

authority?” I replied that my own Master gave

it to me — that I was not following a church

council, but trying to follow him, and he himself

had said : “Ye have heard it said of old time, . . .

but I say unto you,” so I was simply following

his lead, for he made his own word final even in

Scripture. I Avas bringing the battle up from

that incomplete stage of Revelation to the final

— to Jesus. Revelation was progressive, cul-

minating in him. Why should I, then, pitch my

battle at an imperfect stage Avhen the perfect

was here in him? My lawyer friend saw with

dismay that a great many of his books written

against Christianity had gone into ashes by my

definition. They were beside the point. But the

lawyer was not to blame for missing the point.

Had we not often by our waitings and by our

INTRODUCTION

attitudes led him to believe that we did make the

issue there?

Our confusion was Peter’s confusion which

the Father’s voice and the vision of Jesus clari-

fied. On the Mount of Transfiguration, Moses,

representing the law, and Elijah the prophets,

talked with Jesus, the New Revelation. The Jew-

ish heart of Peter wanted to keep all three, and

put them on the same level — he wanted to build

three tabernacles for them. A voice from the

cloud spoke, “This is my beloved Son ; hear him”

— the law and the prophets are fulfilled in him ;

hear him. And when they lifted up their eyes

they saw no man save Jesus only. He filled their

horizon. He must fill ours.

Again, have we not often in the past led India

and the non-Christian world to think that our

type of civilization in the West is the issue?

Before the Great War was not Western greatness

often preached as a reason for the East becoming

Christian? This was a false trail and led us

into many embarrassments, calling for endless

apologies and explanations.

There is little to be wondered at that India

hesitates about our civilization — great and beau-

tiful on certain sides and weak and ugly on

others. While some of the contacts of the West

with the East have been in terms of beautiful

self-sacrifice and loving service, some of them

have been ugly and un-Christian. But that we

are not more Christian in the West is under-

standable when we remember in what manner

much of our Christianity was propagated in

Europe. Many of the evils which now afflict

the West came in with it. While it is true that

many of the first missionaries to the European

tribes were men of rare saintliness and self-sac-

rifice, nevertheless Christianity was not always

propagated by saintliness and self-sacrifice.

Take three illustrations that may show why

three great un-Christian things lie back in our

civilizations.

All Russia became Christian with Vladimir

the Emperor. He desired to become a Christian,

but hesitated, for, as being beneath his dignity,

he would not be baptized by the local clergy.

He wanted the Patriarch of Constantinople to

perform the ceremony — that would give the de-

sired dignity. But to ask him to come to do it

would be receiving a bounty at the hands of an-

other. He decided that the only thing consonant

with his honor would be to conquer Constan-

tinople and compel the Patriarch to baptize him.

He would then stand as dictator and not as

suppliant That was actually carried out. Con-

stantinople was captured and the Patriarch

forced to baptize him. Thus Russia became

Christian! Is it to be wondered at that dom-

ination still continues in the West in spite of

Christianity? It came in with it.

INTRODUCTION

Another. The Saxons, a warring tribe of

Europe, were practically compelled by Charle-

magne to become Christians. They consented on

one condition. That condition would only be

known at the time of their baptism. When these

warriors were put under the water as a symbol

that their old life was dead, they went under-

all except their right arms. They held them out,

lifted above their heads. These were their fight-

ing arms. They were never Christianized! Is

it to be wondered at that war continues in the

West in spite of Christianity? It came in

with it.

Another. The Mayflower that carried the Pil-

grim Fathers to religious liberty in America

went on her next trip for a load of slaves. The

good ship “Jesus” was in the slave trade for our

fathers. Is it to be wondered at that race and

color 'prejudice still exists in the West in spite

of Christianity? It came in with it.

The East feels that these things are still there.

But standing amid the shadows of Western civ-

ilization, India has seen a Figure who has

greatly attracted her. She has hesitated in re

gard to any allegiance to him, for India has

thought that if she took one she would have to

take both — Christ and Western civilization went

together. Now it is dawning upon the mind of

India that she can have one without the other—

Christ without Western civilization. That dawn-

ing revelation is of tremendous significance to

them — and to us.

“Do you mean to say,” said a Hindu lawyer

in one of my meetings about seven years ago,

“that you are not here to wipe out our civiliza-

tion and replace it with your own? Do you

mean that your message is Christ without any

implications that we must accept Western civ-

ilization? I have hated Christianity, but if

Christianity is Christ, I do not see how we In-

dians can hate it.” I could assure him that my

message was that and only that. But this was

seven years ago. That matter has now become

clarified, more or less. It has become clear that

we are not there to implant Western civilization.

They may take as little or as much from West-

ern civilization as they like — and there is much

that is tremendously worth while — but we do

not make it the issue. The fact is that if we do

not make it the issue, they will probably take

2021/05/08

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Contents

New Testament[edit]

Paul[edit]

Other New Testament writers[edit]

2021/05/03

Full text of "The Christ Of The Indian Road"