공동서신에 나타난 구원과 선한 행실
‘The Salvation and the Good Works’ in the Catholic Epistles
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‘The Salvation and the Good Works’ in the Catholic Epistles Young Sam Chae (Baekseok University) Within the scheme of ‘justification by faith’ in Pauline writings, the project to find the rightful place and significance of 'the good works' has never been an easy task. This paper attempts the same old issue from a different perspective, particularly in light of the Catholic Epistles(CE). Adapting ‘the hermeneutics of the cannonical process’, the recent scholarship of the CE treats the seven letters of the CE as a coherent cannonical and theological unity. Based on this ‘new perspective on the CE’, this paper aims to search and sum up the CE’s ‘assumed’ unified teachings on the salvation and the good works. The letter of James functions as the introduction to the whole CE, presents its own soteriology characterized by the regeneration through the Word of God. For James, to be saved is to be born again through the word of truth(1:18) and accordingly ‘to do good works’ for James means nothing other than to embrace the very implanted word in the regenerated heart(1:21). As to the role of good works, James seems to take up what Paul left unexplored, namely, the critical importance of ‘the works of faith’ for one’s salvation(cf. ‘faith working through love,’ Gal 5:6). The works necessary for salvation is the works ‘of faith’ and thus the faith lacking its works is either a useless or dead one. First Peter, taking a step further, expounds the positive and crucial role of the good works for the new covenant people as the community of priesthood in the world(2:9-10, 12). Their lives with a ‘good conscience’(3:16) is in fact to follow the footsteps of their Shepherd, Jesus the Christ(2:21-25), who suffered as the righteous for the unrighteous and finally was seated on the right hand of God in heaven(3:18-22). For the first letter of Peter, the path led by the good works from the good conscience is indeed the course led by Christ, which explains what the baptism really means. It is for the reborn people of God(3:21), ‘the resident aliens and passengers’(1:1; 2:11), to reach the final destination where Christ is seated in heaven. Second Peter highlights the divine character that is built upon faith and completed by love as its highest virtue(1:5-11). The works of the faith working through the knowledge of God, express itself in the formation the divine character(1:2-3). In Second Peter, the critical importance of the divine character lies in that it equips the church with the effective defense against the destructive delusion of the false teachers(2:1-22). Controling threatening of their false teachings on the Lord’s parousia and the Judgement(3:1-13, 14) and corrupt life patterns, Second Peter presents the divine character as the powerful and effective antidote for the church. Lastly, Johannine letters also depict salvation through the word of life(1:1; 3:9) as James(1:18, 21) and First Peter clearly did(1:22-25). It is quite characteristic that the CE describe the salvation distinctively in terms of God’s living Word. For John, this is made far more clear and central. The Son sent by the Father is none other than the word of life(1:1; 4:9). To be saved is to have communion with the Son through the word of life and truth. Thus, the faith that overcomes the world is the faith that receives the Son, the Word of life and remain in him, that is, the love of the Father. The terms such as koinwni,a and me,nw which involve the concept of the mutual indwelling between God and his new covenant people, explains the source of the love as the sum of the good works. As the critical manifestation of having eternal life, the good works of love is affirmed as the most indispensible sign for the authentic community of God in the new aeon. In sum, the CE representing the probably ‘major’ Apostolic traditions, ‘the pillars of the church’ just as Paul himself puts it(Gal 2:9), emphasizes the word of life as means and the principle both for the regeneration and sanctification(James 1:18, 21; 1 Pet 1:22-25; 1 John 1:1; 3:9). The works that Paul denounces are that ‘of the law’ whatever it involves (cf. Rom 3:21-29; Gal 2:16). However, as James particularly affirms, the CE in general confirms and explores the significance of the works ‘of faith’ for the new covenant community as they complete their faith, fulfill their mission as the community of priesthood, and grow in their divine character to be the holy heirs of the coming new heaven and earth. Especially, the CE’s distinctive descriptions of the salvation as the life from the word and its works find their climax in the Johannine epistles. For John, the salvation is to live the eternal life while remaining in Christ who is the very word of life. The contrast and the battle between the Word and the world is also characteristic not only in John’s letters(2:14-17), but also in James(1:8; 4:1-5), First Peter(1:4; 4:12), Second Peter(1:4; 3:8-14) and Jude(3-4, 17-21) which concludes the theme in the CE. Over all, The CE’s presentation of salvation and works complements what Paul leaves not fully explored, especially the significance of the works ‘of faith.’ Only together with the other Apostolic voices, Paul’s teachings on ‘faith and works’ may appropriately contribute to the ‘Rule of Faith’(regular fidei) for the church, then and now.
Abstract
‘The Salvation and the Good Works’ in the Catholic Epistles Young Sam Chae (Baekseok University) Within the scheme of ‘justification by faith’ in Pauline writings, the project to find the rightful place and significance of 'the good works' has never been an easy task. This paper attempts the same old issue from a different perspective, particularly in light of the Catholic Epistles(CE). Adapting ‘the hermeneutics of the cannonical process’, the recent scholarship of the CE treats the seven letters of the CE as a coherent cannonical and theological unity. Based on this ‘new perspective on the CE’, this paper aims to search and sum up the CE’s ‘assumed’ unified teachings on the salvation and the good works. The letter of James functions as the introduction to the whole CE, presents its own soteriology characterized by the regeneration through the Word of God. For James, to be saved is to be born again through the word of truth(1:18) and accordingly ‘to do good works’ for James means nothing other than to embrace the very implanted word in the regenerated heart(1:21). As to the role of good works, James seems to take up what Paul left unexplored, namely, the critical importance of ‘the works of faith’ for one’s salvation(cf. ‘faith working through love,’ Gal 5:6). The works necessary for salvation is the works ‘of faith’ and thus the faith lacking its works is either a useless or dead one. First Peter, taking a step further, expounds the positive and crucial role of the good works for the new covenant people as the community of priesthood in the world(2:9-10, 12). Their lives with a ‘good conscience’(3:16) is in fact to follow the footsteps of their Shepherd, Jesus the Christ(2:21-25), who suffered as the righteous for the unrighteous and finally was seated on the right hand of God in heaven(3:18-22). For the first letter of Peter, the path led by the good works from the good conscience is indeed the course led by Christ, which explains what the baptism really means. It is for the reborn people of God(3:21), ‘the resident aliens and passengers’(1:1; 2:11), to reach the final destination where Christ is seated in heaven. Second Peter highlights the divine character that is built upon faith and completed by love as its highest virtue(1:5-11). The works of the faith working through the knowledge of God, express itself in the formation the divine character(1:2-3). In Second Peter, the critical importance of the divine character lies in that it equips the church with the effective defense against the destructive delusion of the false teachers(2:1-22). Controling threatening of their false teachings on the Lord’s parousia and the Judgement(3:1-13, 14) and corrupt life patterns, Second Peter presents the divine character as the powerful and effective antidote for the church. Lastly, Johannine letters also depict salvation through the word of life(1:1; 3:9) as James(1:18, 21) and First Peter clearly did(1:22-25). It is quite characteristic that the CE describe the salvation distinctively in terms of God’s living Word. For John, this is made far more clear and central. The Son sent by the Father is none other than the word of life(1:1; 4:9). To be saved is to have communion with the Son through the word of life and truth. Thus, the faith that overcomes the world is the faith that receives the Son, the Word of life and remain in him, that is, the love of the Father. The terms such as koinwni,a and me,nw which involve the concept of the mutual indwelling between God and his new covenant people, explains the source of the love as the sum of the good works. As the critical manifestation of having eternal life, the good works of love is affirmed as the most indispensible sign for the authentic community of God in the new aeon. In sum, the CE representing the probably ‘major’ Apostolic traditions, ‘the pillars of the church’ just as Paul himself puts it(Gal 2:9), emphasizes the word of life as means and the principle both for the regeneration and sanctification(James 1:18, 21; 1 Pet 1:22-25; 1 John 1:1; 3:9). The works that Paul denounces are that ‘of the law’ whatever it involves (cf. Rom 3:21-29; Gal 2:16). However, as James particularly affirms, the CE in general confirms and explores the significance of the works ‘of faith’ for the new covenant community as they complete their faith, fulfill their mission as the community of priesthood, and grow in their divine character to be the holy heirs of the coming new heaven and earth. Especially, the CE’s distinctive descriptions of the salvation as the life from the word and its works find their climax in the Johannine epistles. For John, the salvation is to live the eternal life while remaining in Christ who is the very word of life. The contrast and the battle between the Word and the world is also characteristic not only in John’s letters(2:14-17), but also in James(1:8; 4:1-5), First Peter(1:4; 4:12), Second Peter(1:4; 3:8-14) and Jude(3-4, 17-21) which concludes the theme in the CE. Over all, The CE’s presentation of salvation and works complements what Paul leaves not fully explored, especially the significance of the works ‘of faith.’ Only together with the other Apostolic voices, Paul’s teachings on ‘faith and works’ may appropriately contribute to the ‘Rule of Faith’(regular fidei) for the church, then and now.
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