Luther and Calvin’s Exegesis of the Obedience of Faith in Romans: Considering the New Perspective’s Covenantal Faithfulness
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The New Perspective on Paul has distorted the understanding of Reformed Theology in current New Testament scholarship. N. T. Wright argues that the Reformers concentrate only on the forensic idea of faith. In Wright’s view, ‘faith’ in Romans 1:5 is human faithfulness that answers to God’s covenantal faithfulness. Because ‘the obedience of faith’ in Romans 1:5 is a genitive of apposition, obedience denotes covenantal faithfulness. The faith redraws the boundaries which marked out the people of God rather than faith in Jesus Christ. Paul’s understanding of faith then leads to remaking the covenant community apart from Jewish superiority. As a result, he sees a sharp Reformational antithesis between ‘faith’ and ‘works.’ However, the Reformers did not concentrate only on the forensic characteristics of justification but also on its covenantal characteristics. Wright understands the obedience of faith in Romans 1:5 and 16:26 as an appositional genitive. He argues this faith refers to human faithfulness and understands obedience as righteous conduct or works. He argues that while it is covenantal, the faithfulness does include the concept of works. Luther, however, insisted on an antithesis between ‘faith’ and ‘works’ in opposition to Aquinas’ idea of faith. However, although Calvin similarly rejected justification by works, he did present faith as covenantal, in contrast with Wright’s argument. While, crucially, Calvin shows the contrast between faith and works for justification, he contradictorily presents the obedience as faith. While Calvin presents the Spirit as the solution to this inconsistency, he emphasizes the obedience through the Spirit.
Abstract
The New Perspective on Paul has distorted the understanding of Reformed Theology in current New Testament scholarship. N. T. Wright argues that the Reformers concentrate only on the forensic idea of faith. In Wright’s view, ‘faith’ in Romans 1:5 is human faithfulness that answers to God’s covenantal faithfulness. Because ‘the obedience of faith’ in Romans 1:5 is a genitive of apposition, obedience denotes covenantal faithfulness. The faith redraws the boundaries which marked out the people of God rather than faith in Jesus Christ. Paul’s understanding of faith then leads to remaking the covenant community apart from Jewish superiority. As a result, he sees a sharp Reformational antithesis between ‘faith’ and ‘works.’ However, the Reformers did not concentrate only on the forensic characteristics of justification but also on its covenantal characteristics. Wright understands the obedience of faith in Romans 1:5 and 16:26 as an appositional genitive. He argues this faith refers to human faithfulness and understands obedience as righteous conduct or works. He argues that while it is covenantal, the faithfulness does include the concept of works. Luther, however, insisted on an antithesis between ‘faith’ and ‘works’ in opposition to Aquinas’ idea of faith. However, although Calvin similarly rejected justification by works, he did present faith as covenantal, in contrast with Wright’s argument. While, crucially, Calvin shows the contrast between faith and works for justification, he contradictorily presents the obedience as faith. While Calvin presents the Spirit as the solution to this inconsistency, he emphasizes the obedience through the Spirit.
참고문헌 (27)
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