6月8日の読書会に備えて①

さて読書会も近づいてまいりました。

課題テキストとなっている、Paul in Different Perspectivesを参加予定者はどの程度読んでおられるでしょうか。

当日は参加者各自がアンダーラインしたり、ハイライトしたところを比較しながら、感想やら疑問やらを交換したいと思います。

準備の一旦として小嶋がアンダーラインしたり、ハイライトしたところを紹介します。

先ずはライトが自分の読みを「オーソドキシー」の範囲にあること。それもかなりいい線行っているとおもっていること。しかしそのようなライトの読みである教派では軋轢を引き起こしている、などと聞くのを残念に思っていることなど。（以下はイントロ部分から引用）

...since I think my own reading of Paul represents a historically grounded and theologically accurate and sensitive understanding I naturally hope that other Christians of whatever tradition will find what I say fruitful, and I grieve that anyone should get into trouble in their own denomination, whatever that may be, for embracing a viewpoint which ought at the very least to be within anybody’s limits of orthodoxy.

宗教改革のバックボーンは聖書のテキストをあくまで忠実に読み解釈することと捉えるライトは、ソラ・スクリプトラの原則を単音節や短音節のギリシャ語までおろそかにするべきでないことを主張し。（以下は1. No Syllable Alteredから引用）

Not one syllable must be changed. That is what it means to speak of ‘sola scriptura’ and to mean it.

その実例としてガラテヤ2:16のde

The question which dominates the whole letter [the Galatians] from this point on [2:16] is: who are the true children of Abraham, the single family whom God promised to him? And the answer is: all those who believe in Jesus the Messiah, whose faith is the only badge of membership that counts. All of this flows from taking seriously that little syllable de in 2:16.

原文に忠実な読みが「信仰義認」と「世界大のアブラハムを祖とする神の民」を繋ぐ。（以下は1. No Syllable Alteredの結論部分から引用）

I thus discover that my call, my Reformation call, to be a faithful reader and interpreter of scripture impels me to take seriously the fact, to which many writers in the last two hundred years have called attention, that whenever Paul is talking about justification by faith he is also talking about the coming together of Jews and Gentiles into the single people of God. I did not make this up; it is there in the God-given texts.

パウロにとって『ゴスペル』とは何であり、何でないのか。（以下は2. No Other Lordの第1ポイント部分冒頭から引用）

First, when Paul uses the word 'gospel', that is the very center of what he is referring to: the announcement that Jesus, the crucified Jew from Nazareth, has been raised from the dead by the creator God, and has been exalted as Lord of the world, claiming allegiance from all alike, Jew and Gentile, great and small, from Caesar on his throne to the poorest child of the humblest slave in the farthest corners of the world.

「相対主義」「寛容」の問題について。（以下は2. No Other Lordの第3ポイント部分から引用）

And it was of the very essence of his [Paul] work that he established communities of people who were loyal to Jesus as Messiah and Lord and therefore ceased to take part in the other local cults, state religion, mystery cults and so on that their neighbours continued to patronize. The unity of this new community was therefore central and vital, since division would reflect, again and again, ethnic and cultural differences within the Body of Christ.

Thus, whenever I am asked what I think about the so-called 'other faiths', which I often am, including on radio shows and the like, one of the things I normally say is that Krishna didn't die for me, that Buddha didn't rise again, that Mohammad ruled out as an impossibility what to me is the very centre of my life, that in Jesus Christ the one true God became human and lived, died and rose again for the world's salvation, and for mine. That is what Solus Christus must say when faced with relativism.

パウロ解釈における間違った対立軸としての「法廷的枠組み」と「キリストにある」、それを解決する方法と改革派神学で用いられる「転化される義」の問題。（以下は3. The Glory of Godの第4パラグラフから引用）

Here we arrive at one of the great truths of the gospel, which is that the announcement of Jesus Christ is reckoned to all those who are 'in him'. This is the truth which has been expressed within the Reformed tradition in terms of 'imputed righteousness', often stated in terms of Jesus Christ having fulfilled the moral law and thus having accumulated a 'righteous' status which can be shared with all his people. As with some other theological problems, I regard this as saying a substantially right thing in a substantially wrong way.