'피스티스 크리스투'(P i s, t i j C r i s t o u /), 어떻게 이해할 것인가?
How To Interpret P i s, t i j C r i s t o u /? －With a Contextual Study of “Faith” and “Righteousness” in Galatians 2:15-21, 3:1-29 and 5:2-6
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This article attempts a contextural approach to the Pi,stij Cristou/and ekv pi,stewj constructions in Galatians to explore the meaning of the Pauline phrase Pi,stij Cristou/, which is one of the most perplexing debates in recent NT scholarship. The issue at stake is whether pi,stij Cristou/ should be interpreted as an objective genitive, i.e.,“faith in Christ”, or as a subjective genitive, i.e., “faith (faithfulness)of Christ.” Because the problem cannot be settled by grammar alone,this paper focuses on the role of pi,stij within the dika-construction of Galatians 2:15-21, 3:1-28, and 5:2-6 to determine the meaning of pis, tij Cristou/. The article gives its special attention on whether pis, tij,when it is employed with the dikaiosun, h terminology, functions as an instrument to attain God's righteousness or whether it functions as an instrument to disclose God's righteousness. Through a contextual and exegetical investigation of 2:15-21, 3:1-29 and 5:2-6, the article argues that the phrase pis, tij Cristou/functions as the means to attain God's righteousness, not to disclose it. The flow of Paul's argument from Galatians 2:15-3:29 is on how God's salvation in Jesus Christ has been given to us without the works of the law (“about soteriology”) rather than what Jesus Christ has done for our salvation (“about christology”). The major issue in the earliest Christian communities including the Galatian churches was not of Christology, but of soteriology, although both are indissolubly connected. Christology was the accepted common ground for all Christian Churches, while soteriology referring to whether salvation/righteousness was given through “only faith” or “the works of the law” was debated among the Antioch, the Jerusalem, and the Galatian Churches. Supporting from both syntactical and contextual investigation,the article concludes, the phrase pis, tij Cristou/ should be taken as an objective referring to faith in Christ rather than as an subjective.
Abstract
This article attempts a contextural approach to the Pi,stij Cristou/and ekv pi,stewj constructions in Galatians to explore the meaning of the Pauline phrase Pi,stij Cristou/, which is one of the most perplexing debates in recent NT scholarship. The issue at stake is whether pi,stij Cristou/ should be interpreted as an objective genitive, i.e.,“faith in Christ”, or as a subjective genitive, i.e., “faith (faithfulness)of Christ.” Because the problem cannot be settled by grammar alone,this paper focuses on the role of pi,stij within the dika-construction of Galatians 2:15-21, 3:1-28, and 5:2-6 to determine the meaning of pis, tij Cristou/. The article gives its special attention on whether pis, tij,when it is employed with the dikaiosun, h terminology, functions as an instrument to attain God's righteousness or whether it functions as an instrument to disclose God's righteousness. Through a contextual and exegetical investigation of 2:15-21, 3:1-29 and 5:2-6, the article argues that the phrase pis, tij Cristou/functions as the means to attain God's righteousness, not to disclose it. The flow of Paul's argument from Galatians 2:15-3:29 is on how God's salvation in Jesus Christ has been given to us without the works of the law (“about soteriology”) rather than what Jesus Christ has done for our salvation (“about christology”). The major issue in the earliest Christian communities including the Galatian churches was not of Christology, but of soteriology, although both are indissolubly connected. Christology was the accepted common ground for all Christian Churches, while soteriology referring to whether salvation/righteousness was given through “only faith” or “the works of the law” was debated among the Antioch, the Jerusalem, and the Galatian Churches. Supporting from both syntactical and contextual investigation,the article concludes, the phrase pis, tij Cristou/ should be taken as an objective referring to faith in Christ rather than as an subjective.
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