믿음과 신실성(faith and faithfulness)

What is the difference between faith and faithfulness? Faith is belief, assurance of God's word and all that he has done. Faithfulness is living in accord with that truth 

faithfulness는 '충성'이라고 번역했는데, '신실성', '신실함'으로 번역하는 사례가 발생했습니다. faithfulness의 개념은 living in accord with that truth(진리를 따라서 사는 삶)으로 제시하고 있습니다.  Faithfulness is the steadfast belief that God is who he says he is and will do what he says he will do. 충성(신실함)은 하나님이 말씀한 대로 이룰 것에 대한 확고한 신념이다. 

faith(믿음)은 하나님께서 주신 선물입니다. 

너희는 그 은혜에 의하여 믿음으로 말미암아 구원을 받았으니 이것은 너희에게서 난 것이 아니요 하나님의 선물이라(엡 2:8) 

믿음은 바라는 것들의 실상(실체), 보이지 않는 것에 대한 확신입니다. 

This is the fundamental definition of faith. Hebrews 11 defines faith as “the assurance( the substance) of things hoped for, the conviction of things not seen” (Heb 11:1).

Faith and obedience are not antithetical. They belong exactly together. Indeed, very often the word ‘faith’ itself could properly be translated as ‘faithfulness’, which makes the point just as well. —N.T. Wright, What Saint Paul Really Said, p. 160  "믿음과 순종은 상반되는 것이 아닙니다. 그것들은 함께 속해 있습니다. 사실 믿음 이란 단어는 종종 신실함으로 번역될 수 있는 경우가 많은데, 중요한 요점입니다." 

The Greek word pistis can mean, in English translation, both “faith” and “faithfulness”; no one disputes that fact (for the latter, see Rom. 3:3). N.T. Wright, however, takes two steps that cannot be fairly evaluated without understanding how they are integrated into his broader understanding of how the Bible fits together. 피스티스 번역에서 믿음과 신실함으로 번역해도 큰 문제가 없었습니다. 그런데 토마스 라이트 이후로 피스티스 번역에서 심각하게 논란이 발생했습니다. 

First, in the handful of instances where our English translations have “faith in Jesus Christ” or “faith in Christ” or the like (Rom. 3:22, 26; Gal. 2:16; 3:22; Phil. 3:9), expressions in which Christ is the object of our faith, in every instance Wright takes the expression to mean “faithfulness of Jesus Christ” or its equivalent. In other words, what is at issue is the faithfulness that Jesus Christ exercised by being the faithful Israelite, doing His Father’s will and going to the cross, not the faith that Jews and Gentiles alike exercise, with Jesus Himself as faith’s object. At the level of mere grammar, the Greek expression (which does not use prepositions akin to English “in” or “of”) could be read either way. Second, in some instances Wright thinks that when Paul speaks of the “faith” of Christians, he is really talking about their “faithfulness,” more-or-less equivalent to their obedience. What shall we make of these steps? "그리스도의 믿음"과 "그리스도를 믿음"으로... 

First, in defense of Wright, it is important to recognize that he does not deny that human beings must place their faith in Christ. Rather, he argues that in some passages what is at issue is not human faith in Christ but either human faithfulness or the faithfulness of Jesus Christ Himself. Thus Romans 3:22, as he understands it, asserts that the righteousness of God that comes by (either) “faith in Christ” or “the faithfulness of Christ” is in any case for all who believe. DA Carson은 라이트가 그리스도를 믿음을 부정하지 않는다는 것을 제시했다. 그런데 라이트는 인간의 신실성이 아니라, 예수 그리스도의 신실함(충성)을 주장했다. 라이트는 "하나님의 의"가 그리스도를 믿음 혹은 그리스도의 신실성(충성)에서 온다고 했다. 즉 라이트는 그리스도를 믿음을 부정하지 않지만, 그리스도의 신실성을 주장한 것이다. 라이트는 인간의 신실성의 의지하지 않아야 주장해서 신성을 높이는 것처럼 보인다. 

Second, although the theme of Jesus being faithful and obedient to His heavenly Father is quite a strong one in the New Testament (especially in John and Hebrews, but witness also Phil 2:5–11; Gethsemane in the Synoptics), it is far from obvious that the theme is found in the half-dozen “faith/faithfulness of Jesus Christ” passages. The issues, frankly, are complex. A fair reading of the contexts of these passages shows that wherever the verb “to believe” is used, the object is invariably Jesus or the gospel; it would take extraordinar y evidence to hold that the cognate noun “faith” is used in some different way. Wright thinks that the evidence is extraordinary — especially the way he reads the Bible’s storyline. He understands the high point of salvation to turn on God’s “righteousness” (more-or-less God’s “covenant faithfulness”) in sending Jesus to function as the faithful Israelite who goes to the cross and is vindicated by His Father, such that all who are in union with Jesus, Jews and Gentiles alike, are constituted God’s covenant people. The kindest assessment of this understanding of biblical theology — and shouldn’t all of us want to be kind in assessing others? — is that it is not so much wrong as g uilty of putting emphasis in the wrong place. Wright concedes that Christ on the cross deals at some level or other with sin, righteousness, guilt, condemnation, and holiness, but for him these are relatively minor themes compared with the controlling themes of God’s faithfulness to the covenant and of Christ’s obedient faithfulness to His role as the ideal Israelite. In the insightful assessment of Douglas J. Moo, Wright backgrounds what the New Testament foregrounds, and foregrounds what the New Testament backgrounds. 둘째, 예수의 주제가 하늘에 있는 아버지께 신실함과 순종하는 것이라고 했다. 

Third, Wright’s penchant for finding “faithfulness” instead of “faith” seriously misses the point in many Pauline passages. For instance, consider Abraham as described in Romans 4. Many Jewish documents of the time argue that Abraham received many great gifts from God — he became father of many nations, was called the friend of God, had his prayers answered — precisely because he was found to be faithful (for example, Sir. 44:19–20; 1 Macc. 2:52; Jub. 19:8–9). By contrast, when Paul in Romans 4:3 quotes Genesis 15:6 (“Abraham believed God, and it was counted to him as righteousness”), the apostle sees that God justifies the ungodly (Rom. 4:5). In dominant Jewish understanding, God’s justifying of Abraham is entirely appropriate: Abraham deserved it, for he was “faithful.” In Paul’s understanding, God’s justifying of Abraham is in defiance of Abraham’s ungodliness. Small wonder: for Paul, the justification of sinners turns absolutely on Christ crucified. 카슨은 믿음에서 신실성(충성)으로 시도하면서 라이트가 바울서신의 핵심을 놓이고 있다고 비판했다. 카슨은 바울은 십자가에 못 박힌 그리스도께로 인도하고 있다고 규정했는데, 라이트는 하늘에 있는 아버지에게로 지향합니다. 

Mistakes of this sort accumulate in Wright’s reading of Paul until one fears the bishop is leading his flock astray.

[관련사이트]

https://www.thedailyreporter.com/story/opinion/2015/03/15/what-is-difference-between-faith/35003386007/

What is the difference between faith, faithfulness?

https://mattayars.com/fatih-vs-faithfulness/

Faith vs. Faithfulness

https://www.ligonier.org/learn/articles/faith-and-faithfulness

Faith and Faithfulness by D.A. Carson