Justicia de Dios, Injusticia, Pecado y Gracia (Rom 2:1-5:21)
The intention of Paul in his letter is to include non-Jews as God’s people, because justice and grace is for all. God’s justice (not righteousness) is God ́s answer to the reality of structural sin, the product of the practices of injustice of both non-Jews and Jews. All peoples are complicit in sin...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | Spanish |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Universidade Metodista de São Paulo
2022
|
| In: |
Revista de interpretação bíblica latino-americana
Year: 2022, Volume: 87, Issue: 2, Pages: 61-79 |
| Standardized Subjects / Keyword chains: | B
Paul Apostle
/ Grace
/ People of God
/ Justice
/ Sacrifice (Religion)
/ Law
/ Embrace
|
| IxTheo Classification: | HC New Testament KAB Church history 30-500; early Christianity |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a The intention of Paul in his letter is to include non-Jews as God’s people, because justice and grace is for all. God’s justice (not righteousness) is God ́s answer to the reality of structural sin, the product of the practices of injustice of both non-Jews and Jews. All peoples are complicit in sin, even Jews who claim to have a law that guides them in their practices of justice. Humanity, according to Paul, has no way out, for there is not a single righteous person who can do good, everyone is subject to sin. However, God, instead of pu- nishing, welcomes humans as righteous by pure grace, this causes them to become doers of justice. God overlooks sins because what God wants is a new creation. Tamez does not emphasize the interpretation of the death of Jesus Christ as a sacrifice that cleanses sins but sees death as a consequence of the practices of justice of Jesus, the Messiah. This is Jesus’ life of faith that justifies, as well as justifies the faith of those who believe, like Abraham, that God has power to bring life out of nothing, that is, faith that another creation is possible. | ||
| 520 | |a La intención de Pablo es su carta es incluir a los no-judíos como pueblo de Dios, pues la justicia y la gracia es para todos los pueblos. La justicia de Dios es la respuesta a la realidad de pecado estructural, producto de las prácticas de injusticia, tanto de no judíos como de judíos. Todos los pueblos son cómplices del pecado, incluso los judíos que alegan tener una ley que les guía en sus prácticas de justicia. La humanidad, según Pablo no tiene salida, pues no hay ni un justo que pueda hacer el bien, todos están sometidos al pecado. Sin embargo, debido a la justicia misericordiosa de Dios, en lugar de castigar, acoge a los humanos como justos por pura gracia, esto hace que estos se transformen en hacedores de justicia. Dios pasa por alto los pecados porque lo que quiere es una nueva creación. Tamez no subraya la interpretación de la muerte de Jesucristo como sacrificio que limpia los pecados, sino ve la muerte como consecuencia de las prácticas de justicia de Jesús, el mesías. Esta es la vida de fe de Jesús que justifica, así como también justifica la fe de quienes creen, como Abraham, que Dios tiene poder para sacar vida de la nada, es decir, la fe en que otra creación es posible. | ||
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