로마서 4장에 나타난 아브라함의 믿음

김명일(Myong Il Kim) 고신대학교 개혁주의학술원 2020 갱신과 부흥 Vol.25 No.-

일부 학자들은 로마서 3:22절의 그리스도의 믿음과 로마서 4:3의 아브라함의 믿음을 언약적인 신실성으로 이해한다. 이러한 관점에서, 바울의 초점은 로마서 4장에서 바울의 초점은 아브라함의 믿음보다는 아브라함의 언약적 관점에서 조상이다. 로마서 3:21-4:25에서 바울의 사고의 흐름은 법정적이 아니라 언약적이다. 그리스도의 신실성을 따르는 아브라함의 신실성은 하나님의 언약적인 신실성을 기초로 한다. 하나님의 언약적 신실성을 하나님의 의로 이해한다. 즉, 법정적인 이신칭의는 바울의 논증에서 중요하지 않다. 이신칭의와 관련된 아브라함의 신실성이라는 사고는 종교개혁자들의 솔라 피데에 반대한다. 마틴 루터는 다음과 같이 주장한다. “아브라함은 하나님을 믿었으며, 행위 없는 바로 그 믿음은 하나님 앞에 의로 여겨졌다. 그러므로 이것을 통해서 하나님 앞에 의롭게 된다. 그러므로 이것은 행위를 하는 사람의 문제가 아니라 믿음을 의로 여기는 하나님의 문제이다.” 일부 현대 학자들은 하나님에 대한 아브라함의 신실성을 강조하지만, 바울의 강조점은 하나님을 믿음이다. 필자는 이 소논문에서 로마서 4:3의 아브라함의 믿음은 일부학자들과의 견해와 다르게 이신칭의와 연관된 하나님을 믿는 믿음이라는 것을 밝히려고 한다. 첫째, 아브라함은 예수 그리스도를 믿음으로 의롭게 되는 불경건한 자들의 칭의를 대표한다. 그들의 믿음은 언약적으로 신실한 행위를 포함할 수 있는 아브라함의 신실함과는 다르다. 왜냐하면 불경건한 자들은 모세언약에서 배제되었기 때문이다. 둘째, 로마서 4:3에서 인용된 아브라함의 믿음의 성격은 주 여호와에 대한 믿음이지 언약적 신실성은 아니다. Some scholars contend that faith of Christ in Romans 3:22 and the faith of Abraham in Romans 4:3 are covenantal faithfulness. Paul’s focuses Abraham’s covenantal relationship in Romans 4:3.The flow of Paul’s thought in Romans 3:21-4:25 is covenantal rather than forensic. Abraham’s faithfulness following Christ’ faithfulness is based on God’s covenantal faithfulness, which is God’s righteousness. The forensic justification by faith is not pivotal in Paul’s argument. This thought, Abraham’s faithfulness, concerning justification by faith is opposed to Reformers’ sola fide. Martin Luther asserts, “Abraham believed God, and it, this very believing even without works, was reckoned to him, by God, as righteousness, so that through this he should be righteous before God. And thus it is not a matter of him who works but of God who accepts his faith as righteousness.” Paul’s emphasis is believing in God, while some contemporary scholars emphasize the faithfulness of Abraham. In this article, I will first examine Abraham’s faith in Romans 4:3 against contemporary scholars who assert that this verse refers to Abraham’s faithfulness. First, Abraham represents justification of the ungodly who are justified by their faith in Jesus Christ. Their faith does not correspond to Abraham’s faithfulness in terms of the covenantal relationship, since the ungodly are excluded from the Mosaic covenant. Second, the nature of Abraham’s faith in Genesis 15:6 which is quoted in Romans 4:3 is believing in the Lord rather than his covenantal faithfulness.

『논어(論語)』의 신(信)에 대한 연구 - 주희(朱熹)와 진순(陳淳)의 관점을 중심으로

정지연 ( Jeong Ji-yeon ) 우리한문학회 2017 漢文學報 Vol.36 No.-

The purpose of this paper is to examine the concept Xin (信, faithfulness) in the Analects, focusing on the views of Zhu Xi (朱熹, 1130-1200) and Chen Chun (陳淳, 1483-1544). The notion was divided by them into two categories: faithfulness as part of five constant virtues (wuchang 五常) and faithfulness as the outer manifestation of words or behavior. While the former refers to the ‘substantial principle’ that makes humanity (ren 仁), righteousness (yi 義), propriety (li 禮), and wisdom (zhi 智) as basic human virtues manifest, the latter means the manifestation of the former in words or behavior as in case of loyalty and faithfulness (zhongxin 忠信). Chu Xi and his followers emphasized the transformation of the former into the latter. In this context, loyalty was viewed as essence (ti 體) and faithfulness as its function (yung 用). However, according to their commentaries to the Analects, Zhu Xi and Chen Chun were different in their understanding of faithfulness. While Zhu Xi explained it combining loyalty and faithfulness, Chen Chun defined it as materializing one’s words into action, leaving room for the separation of the two concepts, which is special in the School of Zhu Xi. Their ideas had influenced scholars of Joseon (朝鮮) Korea (1392-1910) and Edo (江戶) Japan (1603-1868). Confucian scholars of Korea in the early Joseon period, including Yim Yeong (林泳, 1649-1696), Gwon Deukki (權得己, 1570-1622), and Yi Jinsang (李震相, 1818-1886), viewed loyalty as essence and faithfulness as its function, considering loyalty and faithfulness as one, following Zhu Xi’s idea. In contrast, Korean scholars of Silhak (實學 Practical Learning) in late Joseon and Literati-Physicians [古學派] in Edo Japan separated loyalty and faithfulness, criticizing Zhu Xi’s idea and supporting Chen Chun’s. Following issues remain for further research for a better understanding of the concept of faithfulness in the Analects: whether was Korean and Japanese scholars’ understanding of the concept developed independently against Zhu Xi’s idea or was it a result of external influence?; and does the notion of faithfulness embrace internal sincerity or does it need to be interpreted in the context of coincidence of word and action?

朱熹의 忠恕觀 硏究

연재흠 한국유교학회 2019 유교사상문화연구 Vol.0 No.78

This paper studies the concept of faithfulness and consideration in Zhu Xi’s philosophy. Zhu Xi distinguished faithfulness and consideration from those of scholars and those of sage. Basically, it can be said that faithfulness is about sincere mind itself without deception and exercising this mind without exception. Meanwhile consideration is about understanding others based on faithfulness and expressing faithfulness. Scholars can not fully exercise faithfulness and consideration because of negative effect of temperament and avidity. However sage can fully exercise faithfulness and consideration because the mind is synchronize with principle of Heaven. In Zhu Xi’s philosophy, faithfulness is substance, consideration is function. Also sincerity is substance and faithfulness is function. According to Zhu Xi’s opinion ‘Sincerity is the host of mind’, it can be assumed that all people have same mind in the status of un-manifested in Mind. Therefore sincerity means the original status/state of mind in Zhu Xi’s philosophy. 주희는 학자로 대표되는 보통 사람의 忠恕와 聖人의 忠恕를 구분하였다. 학자의 충은 자신의 마음을 다하는 것으로, 이때 마음은 선한 마음이며 선행을 실행하려는 잠재적 의지이자 동시에 도리를 파악하고 따르려는 것이라고 할 수 있다. 恕는 이 충을 기준으로 타인을 이해하고 선한 마음을 타인에게 넓혀 나가려는 것이라고 할 수 있다. 이와 같은 학자의 충서를 실현하기 위해서는 후천적이고 인위적인 노력이 반드시 수반되어야 한다. 한편 성인의 마음은 완전한 천리이기 때문에 타인을 이해하려는 노력 없이도 자연스럽게 충서를 실현할 수 있다. 주희가 이러한 구분을 통해 『논어』와 『중용』에서 언급된 충서를 일관되게 이해하고자 하였고, 학자와 성인의 사이에 있어 마음의 상태 내지 정신적 경지의 구분을 중시하며 점진적 수양을 강조하였다. 한편 주희는 보통 사람과 성인이 모두 ‘동일한 마음’을 지니고 있음을 긍정하였으며, 충·서·성 간의 忠體恕用, 誠體忠用의 관계를 주장하였다. 나아가 주희는 誠을 마음의 ‘본래 주인’이라 보았다. 이와 같은 주희의 주장에 따르면, 성인은 물론 보통 사람 역시 마음의 ‘본래 상태’는 誠이라고 할 수 있다. 그러므로 주희의 철학체계 속에서 마음의 본래 상태에는 인식과 관련된 허령불매 뿐만 아니라, 진실하여 거짓됨이 없으며 선행을 실천하고자 하는 선한 의지가 선천적으로 구비 되어 있다고 할 수 있다.

Luther and Calvin’s Exegesis of the Obedience of Faith in Romans: Considering the New Perspective’s Covenantal Faithfulness

김명일(Myong Il Kim) 고신대학교 개혁주의학술원 2021 갱신과 부흥 Vol.27 No.-

NPP (바울에 관한 새관점) 학자들의 영향으로 개혁주의의 신학이 오해되는 경향이 있다. 톰 라이트는 종교개혁가들이 칭의에서 법정적인 측면만 강조한다고 이해한다. 라이트의 견해에 따르면, 로마서 1:5의 ‘믿음’은 하나님의 언약적인 신실하심에 반응하는 인간의 신실성이다. 로마서 1:5의 ‘믿음의 순종’은 동격을 나타내는 속격이기 때문에, 순종은 언약적인 신실성을 의미한다. 믿음은 예수 그리스도를 믿는 믿음이 아니라 하나님의 백성의 경계를 다시 그린다. 바울의 믿음은 유대인의 우월성과 다른 언약적인 공동체에 소속되는 것을 이끈다고 이해한다. 그러나 종교개혁가들은 믿음과 행위를 날카롭게 구분한다고 주장한다. 그러나 종교개혁가들은 법정적인 칭의만을 강조할 뿐만 아니라 칭의에서 언약적인 측면을 강조하고 있다. 톰 라이트는 로마서 1:5와 16:26에 등장하는 “믿음의 순종”의 개념에서 동격적인 속격 구조로 믿음은 인간의 신실성이며 순종은 의로운 행위로 이해한다. 즉 그의 이해는 언약적이지만 행위를 포함하는 성격이다. 루터의 믿음과 순종의 이해는 중세의 신학자인 아퀴나스와 반대되는 주장으로 믿음과 행위의 날카로운 구분을 짓는다. 이에 반해 칼빈은 행위로 얻어지는 칭의는 거부하지만 “믿음의 순종”에서 톰 라이트의 주장과는 다르게 믿음이 언약적임을 제시한다. 칼빈은 믿음과 행위를 날카롭게 대조시키지만 순종을 믿음으로 제시한다. 이 대조의 해결을 성령으로 제시하면서 성령을 통한 순종을 강조한다. 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.

영한문학번역 평가에 있어서 충실성 연구

김명균 ( Myung Kyun Kim ),심용보 ( Young Bo Shim ) 대구가톨릭대학교 인문과학연구소 2011 인문과학연구 Vol.0 No.16

The aim of this paper is to look into the literature translation works and to investigate how faithfulness in translating Thomas Hardy`s Tess of the D`urbervilles is fulfilled. This paper is to reconsider the notion of faithfulness in literary translation criticism, which has been, along with the notion of readability, the major standard of evaluating the quality of translated texts. There has been heated debate between literal translation and free translation with regard to fidelity to the source text. Much of western translation theory from Cicero to the twentieth century centered on the recurring debates as to whether translations should be faithful or readable. As for the subject of analysis we chose four Korean translations of Thomas Hardy`s Tess of the D`urbervilles, which is famous for its main character`s tragic factors. These translated texts are examined for their treatment of faithfulness. Faithfulness is to deliver SL message to TT readers without omission or addition, without distortion by translator. This paper shows examples of translated texts including unqualified translation in faithfulness and qualified translation in faithfulness. As a result of the analysis of this paper, literature translation should faithfully realize the value of SL literary work in the TL text.

번역본을 읽는 대상 독자를 위한 충실성 연구 : 토머스 하디의『Tess of the D'urbervilles』를 중심으로

김명균 한국외국어대학교 통번역연구소 2013 통번역학연구 Vol.17 No.1

This study aims to look into the literature translation works of Thomas Hardy's Tess of the D'urbervilles and find out how faithfulness in translation is fulfilled. Faithfulness in literature translation is one of main issues by which we evaluate a translated work. As the object of analysis, we chose seven Korean translations of Thomas Hardy's Tess of the D'urbervilles, which is famous for its main character's tragic factors. This study is to reconsider the notion of faithfulness for target readers in literature translation. Much of western translation theory centered on the recurring debates as to whether translations should be faithful. This paper also analyzed the cases of explanation by footnote for faithfulness of meaning for the target readers in literary translation. With these translation strategies, translators add information in the translated texts to enhance the understanding of the target readers in TT. These translated texts are examined for their treatment of faithfulness in literature translation. In conclusion, this study points out that faithfulness is to deliver SL message to TT readers without omission or distortion by translators. We can acquire the unique emotions and the spirit of ST through faithful translation. Therefore, translators should add relevant information to enhance the understanding of the target readers in translated text

의롭게 됨과 Pi,stij Cristou/

최흥식(Hung Sik Choi) 한국기독교학회 2012 한국기독교신학논총 Vol.79 No.-

The aim of this article is to investigate the meaning and theological significance of dikaiou/sqai evk pi,stewj Cristou/ in Galatians. The word dikaiou/sqai means "to be set in right relationship with God as God`s people" (i.e. to become members of the people of God). In consideration of the character of pi,stij as an objectified eschatological and apocalyptic event(3:23-25), it probably refers not to the Christian`s act of belief in Christ but to Christ`s faithfulness. Since evk pi,stewj in 3:24 refers to "the faithfulness of Christ," then, evk pi,stewj in 3:8 and 5:5 probably also means the faithfulness of Christ. In light of the fact that the unqualified pi,stij references in 3:23-25 and 5:5-6 refer to "the faithfulness of Christ," all the pi,stij occurrences in Galatians(pi,stij VIhsou/ Cristou/, evk pi,stewj - Gal 2:16; 3:8, 24; 5:5) which emerge in the context of justification probably denote "the faithfulness of Christ." Pi,stij Cristou/ encapsulates the subject of Christ`s obedient and self-giving death on the cross. Justification by the faithfulness of Christ is in line with Paul`s teaching of justification by Christ`s blood (Rom 5:9), the righteous act of Jesus Christ (Rom 5:18), and the obedience of Jesus Christ (5:19). Christians` belief in Christ is the existential ground for their righteousness before God. The faithfulness of Christ is the objective ground for their right relationship with God. Paul`s doctrine of justification is both anthropological and Christological.

신의칙 위반의 법리

김영호(Yung-Ho Kim) 한국기업법학회 2009 企業法硏究 Vol.23 No.4

It should be known the fact that the good faith doctrine may play not only a role of behavior norm but also a test norm according to the fact relationship. In case of behavior norm, it applies to the performing party when they perform their duty in good faith. And also they should pay a duty of care from the good faith doctrine in performing their duties. In case that the plaintiff exercise their rights, they should observe the good faith doctrine. In that case they have to use the good faith doctrine as a test norm. Through analyzing of good faith cases and related cases, we have already made a set of some conceptual characteristics of good faith. For example, l)good faith character(that is composed of honesty and fairness). 2)non-expectation possibility, 3) social acceptance possibility, 4)justice or equity and etc. Violation of good faith doctrine has been categorized and systemized according to the type of the conceptual characteristics of good faith. By using of newly categorized violation type of the good faith doctrine, a new system of legal theory on the application rule of the good faith doctrine was made in this paper. (1) An application type of adopting the [faithfulness (honesty and fairness)] as a standard of judging whether the good faith doctrine was violated or not : this type of violation rule applies to the contract performing or exercising the rights. (2) The second type of adopting the [non-expectation possibility] : this type of violation rule applies to the changed circumstances which is different from that of the foriginal contract. (3) The third type of adopting the [social acceptance possibility] : this type of violation rule applies to the abuse of rights or exercising of reclaim for damages. (4) The fourth type of adopting the [justice or equity] : this type of violation rule applies to the interpretation of contracts or statutes. In this paper the legal theory on the violation of good faith doctrine is categorized and systemized in aspect of the conceptual substance of good faith doctrine.

Comparative faithfulness: evidence from compensatory lengthening in Bantu

Gwanhi Yun(윤관희) 한국음운론학회 2006 음성·음운·형태론 연구 Vol.12 No.2

  This paper provides alternative analysis of compensatory lengthening which involves counterbleeding opacity with respect to moraic projection. I suggest that with minimal specification of prosodic structures, the source of surface opacity can be located by appropriate ranking of two types of faithfulness constraints (i.e. Faith (new) and Faith (old)). Moraic or/and syllabic structures are projected into an extended fully faithful candidate (EFFC), while Faith (new)-mora selects the optimal candidate which is faithful to the EFFC. The advantage of this proposed analysis is to avoid “enriched input” (Sprouse 1997) and “too rich” output (Goldrick 2000), making input and output representations minimal.

재번역의 충실성과 번역윤리 -『ノルウェ一の森』재번역을 중심으로-

박미정 한국일본어문학회 2018 日本語文學 Vol.78 No.-

The lack of faithfulness intranslation has been repeated in various interpretations and debates. In this paper, we will analyze what re-translators think of faithfulness, and how their faithfulness is reflected in retranslation, focusing on the re-translations of Haruki's Norwegian Forest. This is the primary research purpose of this paper. The second purpose of the study is to describe what good and ethical translation is, based on the results of the first analysis. To do this, we first compare and analyze retranslations with Berman’s negative analysis framework, and then try to ascertain how each translator conceived of faithfulness. Last, we will describe faithfulness from the perspective of Berman's translation ethics.