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      로마서 4:1-8의 우리의 조상 아브라함 = Our Forefather Abraham in Romans 4:1-8

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      https://www.riss.kr/link?id=A103998361

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      다국어 초록 (Multilingual Abstract)

      How does the figure of Abraham in Romans 4 function in Paul's exposition of the gospel? This study seeks to clarify the discussion of Romans 4 by re-examining the passage of Romans 4:1-8 which introduces Abraham into paul's argument and offering a new proposal for translating the Greek text.
      Much of the difficulty of determining the relation of Romans 4 to the larger context of Paul’s argument is a result of the notorious unclarity of the sentence(Rom 4:1) which introduces Abraham into Paul’s Discussion. This study has suggested that the preoccupation has prevented commentators on Romans from recognizing a much more satisfactory way of reading Rom 4:1. If we understand VAbraa.m not as the subject but as the direct object of the infinitive eu`rhke,nai, whose subject would then be understood as the “we” of the immediately preceding evrou/men, we could translate the verse in the following way: “What then shall we say? Have we found Abraham (to be) our forefather according to the flesh?”
      We have arrived at a reading of the whole of Romans 4:1-8 which differs slightly but significantly from traditional ways of understanding the function of the figure of Abraham in Paul’s argument. The crucial issue in the passage is not how Abraham got himself justified but rather whose father he is and in what way his children are related to him. The central thrust of Paul’s argument is to affirm that Abraham is the father of Jews and Gentiles alike and that Jews and Gentiles alike are included vicariously in the blessing pronounced upon him by God, a blessing which is specifically said to apply to all the nations.
      Abraham’s faith/obedience which has soteriological consequences for those who know him as father ought to be understood not primarily as a paradigm for the faith of Christian believers but first of all as a prefiuguration of the faith of Jesus Christ. Abraham serves for Paul not just as an exemplar of Christian believing but also as a typological foreshadowing of Christ.
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      How does the figure of Abraham in Romans 4 function in Paul's exposition of the gospel? This study seeks to clarify the discussion of Romans 4 by re-examining the passage of Romans 4:1-8 which introduces Abraham into paul's argument and offering a new...

      How does the figure of Abraham in Romans 4 function in Paul's exposition of the gospel? This study seeks to clarify the discussion of Romans 4 by re-examining the passage of Romans 4:1-8 which introduces Abraham into paul's argument and offering a new proposal for translating the Greek text.
      Much of the difficulty of determining the relation of Romans 4 to the larger context of Paul’s argument is a result of the notorious unclarity of the sentence(Rom 4:1) which introduces Abraham into Paul’s Discussion. This study has suggested that the preoccupation has prevented commentators on Romans from recognizing a much more satisfactory way of reading Rom 4:1. If we understand VAbraa.m not as the subject but as the direct object of the infinitive eu`rhke,nai, whose subject would then be understood as the “we” of the immediately preceding evrou/men, we could translate the verse in the following way: “What then shall we say? Have we found Abraham (to be) our forefather according to the flesh?”
      We have arrived at a reading of the whole of Romans 4:1-8 which differs slightly but significantly from traditional ways of understanding the function of the figure of Abraham in Paul’s argument. The crucial issue in the passage is not how Abraham got himself justified but rather whose father he is and in what way his children are related to him. The central thrust of Paul’s argument is to affirm that Abraham is the father of Jews and Gentiles alike and that Jews and Gentiles alike are included vicariously in the blessing pronounced upon him by God, a blessing which is specifically said to apply to all the nations.
      Abraham’s faith/obedience which has soteriological consequences for those who know him as father ought to be understood not primarily as a paradigm for the faith of Christian believers but first of all as a prefiuguration of the faith of Jesus Christ. Abraham serves for Paul not just as an exemplar of Christian believing but also as a typological foreshadowing of Christ.

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      참고문헌 (Reference)

      1 최종상, "이방인의 사도가 쓴 로마서: 바울의 사도적 자기인식과 그것이 로마서의 구원론 논쟁에 미친 영향" 아가페 174-192, 2003

      2 이한수, "언약신학에서 본 복음과 율법" 생명의 말씀사 222-, 2003

      3 김세윤, "바울신학과 새관점: 바울복음의 기원에 대한 재고" 두란노 113-, 2002

      4 전경연, "로마서신학" 대한기독교서회 105-111, 1999

      5 이한수, "로마서 I: 1-8장 주석" 이레서원 368-371, 2002

      6 Cranfield, "‘The Works of the Law’ in the Epistle to the Romans" 43 : 97-, 1991

      7 H. W. Heidland, "logi,zomai ktl)" Eerdmans 292-, 1964

      8 H. W. Heidland, "logi,zomai ktl" Eerdmans 290-292, 1964

      9 U. Wilckens, "Zu Ro¨mer 3:21-4:25, Antwort an G. Klein" 24 : 586-610, 1964

      10 John T. Robinson, "Wrestling with Romans" SCM Press 51-, 1994

      1 최종상, "이방인의 사도가 쓴 로마서: 바울의 사도적 자기인식과 그것이 로마서의 구원론 논쟁에 미친 영향" 아가페 174-192, 2003

      2 이한수, "언약신학에서 본 복음과 율법" 생명의 말씀사 222-, 2003

      3 김세윤, "바울신학과 새관점: 바울복음의 기원에 대한 재고" 두란노 113-, 2002

      4 전경연, "로마서신학" 대한기독교서회 105-111, 1999

      5 이한수, "로마서 I: 1-8장 주석" 이레서원 368-371, 2002

      6 Cranfield, "‘The Works of the Law’ in the Epistle to the Romans" 43 : 97-, 1991

      7 H. W. Heidland, "logi,zomai ktl)" Eerdmans 292-, 1964

      8 H. W. Heidland, "logi,zomai ktl" Eerdmans 290-292, 1964

      9 U. Wilckens, "Zu Ro¨mer 3:21-4:25, Antwort an G. Klein" 24 : 586-610, 1964

      10 John T. Robinson, "Wrestling with Romans" SCM Press 51-, 1994

      11 R. Bultmann, "Theology of the New Testament" Scribner 242-243, 1951

      12 H. Boers, "Theology Out of Ghetto: A New Testament Exegetical Study concerning Religious Exclusiveness" Brill 86-, 1971

      13 J. D. G. Dunn, "The Theology of Paul the Apostle" Eerd- mans 364-, 1998

      14 N. Elliott, "The Rhetoric of Romans: Arguments Constraint and Strategy and Paul's Dialogue with Judaism" JSOT Press 207-208, 1990

      15 J. Gager, "The Origins of Anti-Semitism: Attitudes toward Judaism in Pagan and Christian Antiquity" Oxford University Press 250-252, 1983

      16 Roy A. Harrisville III, "The Figure of Abraham in the Epistles of St. Paul: In the Footsteps of Abraham" Mellen Research University Press 22-, 1992

      17 D. Moo, "The Epistle to the Romans" Eerdmans 263-, 1996

      18 C. K. Barret, "The Epistle to the Romans" Harper 89-, 1957

      19 G. Klein, "Ro¨mer 4 und die Idee der Heilsgeschichte" 23 : 424-447, 1963

      20 J. D. G. Dunn, "Romans1-8" Word Books 195-241, 1988

      21 N. T. Wright, "Romans and the Theology of Paul in: Pauline Theology" Fortress 41-, 1995

      22 A. J. Guerra, "Romans 4 as Apologetic Theology" 81 : 265-, 1988

      23 D. Moo, "Romans 1-8" Moody 264-, 1991

      24 B. S. J. Byrne, "Romans" Liturgical Press 149-150, 1996

      25 T. R. Schreiner, "Romans" Baker 219-, 1998

      26 Stephen Westerholm, "Perspectives Old and New on Paul: The “Lutheran” Paul and His Critics" Eerdmans 280-, 2004

      27 Stephen Westerholm, "Perspectives Old and New On Paul: The “Lutheran” Paul and His Critics" Eerdmans 308-309, 2004

      28 E. P. Sanders, "Paul, the Law, and the People of Israel" Fortress 33-35, 1983

      29 F. Watson, "Paul, Judaism, and the Gentiles: A Sociological Approach" Cambridge University Press 133-135, 1986

      30 K. L. Yinger, "Paul, Judaism, and Judgment according to Deeds" Cambridge University Press 182-, 1999

      31 J. Ziesler, "Paul's Letter to the Romans" SCM Press 121-, 1989

      32 L. Gaston, "Paul and the Torah" University of British Columbia Press 122-123, 1987

      33 H. Ra¨isa¨nen, "Paul and the Law" Mohr 170-171, 1983

      34 Christopher D. Stanley, "Paul and the Language of Scripture: Citation Technique in the Pauline Epistles and Contemporary Literature" Cambridge University Press 111-112, 1992

      35 W. Dumbrell, "Justification in Paul: A Covenantal Perspective" 51 : 98-, 1992

      36 G. N. Davies, "Faith and Obedience in Romans: A Study in Romans 1-4" Sheffield Academic Press 147-, 1990

      37 E. Ka¨semann, "Commentary on Romans" Eerdmans 105-, 1980

      38 Cranford, "Abraham in Romans 4: The Father of All Who Believe" 41 : 76-78, 1995

      39 R. B. Hays, "A Reconsideration of Rom 4:1" 27 (27): 79-, 1985

      40 C. Bryan, "A Preface to Romans: Notes on the Epistle in Its Literary and Cultural Setting" Oxford University Press 115-119, 2000

      41 C. E. B. Cranfield, "A Critical and Exegetical Commentary on the Epistle to the Romans" T. & T. Clark 224-229, 1975

      42 William Sanday, "A Critical and Exegetical Commentary on the Epistle to the Romans" T & T Clark 98-99, 1902

      43 R. B. Hays, "'Have We Found Abraham to be Our Forefather according to the Flesh?' A Reconsideration of Rom 4:1" 27 : 76-98, 1985

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