구원론 이전의 구원론 -산상수훈의 경우 (A Soteriology of the Sermon on the Mount)

서지정보

· 발행기관 : 한국기독교학회
· 수록지 정보 : 한국기독교신학논총 / 49호 / 47 ~ 66페이지
· 저자명 : 차정식

초록

The Sermon on the Mount(henceforth abbreviated SM), defined as an independent literary unit, shows a multi-layered soteriological conceptuality presented in metaphor rather than doctrinal formula. Quite apart from Jesus' redemptive role, SM seems to endorse Jesus' disciples as already saved since they are allowed to call God as their Father. In order to be accepted as God's children, they are yet to fulfill many things regarding the better dikaiosynē. Free from, or prior to any christological confession, their salvation is contingent upon the ontological state in conjunction with, say, being poor in spirit and making peace. Acting out the divine will reflected in the Torah is not excluded as a soteriological criterion, thus making it parallel with God's righteousness.
However, the righteousness of the Torah interpreted by Jesus in SM has nothing to do with the literal observance of ritual regulations, the merits of self-serving exorcism, and the like. It is a matter of radical choice between good and bad tree, bearing its own fruits. In addition, salvation in SM is both ideal and realistic. It is ideal in that it has an account for the eschatological judgment with the metaphor of gehenna. It also is realistic since it deals with the daily routine concerns such as anger and adultery. That much, it is distanced from any apocalyptic vision of cosmic upheaval. The Kingdom of heavens, a pivotal soteriological concept in SM, is a gift of God to possess by living out as described in macarism(Mt 5:3, 10). God's children should try hard to enter the Kingdom, and compete with one another to be superior to others therein. This much, it is like a human community.
Another interesting feature of soteriology in SM is its relevance with the doctrine of God's creation. As for the space of the Kingdom, SM does not simply dream an idyllic utopia like the Isaian one(Isa 11:6). Rather, it projects the salvation latent in God's creatio continua in the natural universe. In this regard, this land is seriously corrupted, yet potential with the divine hope since it must be the right place for God's will to be done. That is why the salvific grace(i.e. sunshine and rain) come still now to both good and evil, leading us to the salvific dimension of immiatio Dei.

영어초록

The Sermon on the Mount(henceforth abbreviated SM), defined as an independent literary unit, shows a multi-layered soteriological conceptuality presented in metaphor rather than doctrinal formula. Quite apart from Jesus' redemptive role, SM seems to endorse Jesus' disciples as already saved since they are allowed to call God as their Father. In order to be accepted as God's children, they are yet to fulfill many things regarding the better dikaiosynē. Free from, or prior to any christological confession, their salvation is contingent upon the ontological state in conjunction with, say, being poor in spirit and making peace. Acting out the divine will reflected in the Torah is not excluded as a soteriological criterion, thus making it parallel with God's righteousness.
However, the righteousness of the Torah interpreted by Jesus in SM has nothing to do with the literal observance of ritual regulations, the merits of self-serving exorcism, and the like. It is a matter of radical choice between good and bad tree, bearing its own fruits. In addition, salvation in SM is both ideal and realistic. It is ideal in that it has an account for the eschatological judgment with the metaphor of gehenna. It also is realistic since it deals with the daily routine concerns such as anger and adultery. That much, it is distanced from any apocalyptic vision of cosmic upheaval. The Kingdom of heavens, a pivotal soteriological concept in SM, is a gift of God to possess by living out as described in macarism(Mt 5:3, 10). God's children should try hard to enter the Kingdom, and compete with one another to be superior to others therein. This much, it is like a human community.
Another interesting feature of soteriology in SM is its relevance with the doctrine of God's creation. As for the space of the Kingdom, SM does not simply dream an idyllic utopia like the Isaian one(Isa 11:6). Rather, it projects the salvation latent in God's creatio continua in the natural universe. In this regard, this land is seriously corrupted, yet potential with the divine hope since it must be the right place for God's will to be done. That is why the salvific grace(i.e. sunshine and rain) come still now to both good and evil, leading us to the salvific dimension of immiatio Dei.

참고자료

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