바울의 칭의론에는 유대교의 율법과 로마제국의 법과 같은 기존법의 기능과 구조로는 하나님의 정의를 수행할 수 없다는 생각이 내재 되어 있다. 바울이 생각한 하나님의 정의(dikaiosyne theou)는 기존의 법체계를 해체하는 지점에서 나타난다. 따라서 유대율법에 의해 수용될 수 없는 이방인과 로마법에 의해 보호받을 수 없는 노예와 여성들과 같은 사회적 약자들을 향한 하나님의 의(義)는, 무법적 정의(justice outside the law)의 성격을 지닌다고 할 수 있다. 하나님의 정의는 법을 준수한 댓가가 아니라, 법을 초월한 하나님의 선물(gift)을 의미한다. 이런 점에서 하나님의 정의는 자격 없는 인간들을 향한 무조건적 환대(unconditional hospitality)를 위한 윤리적 근간이다. 바울이 처음 칭의론을 언급하는 상황이, 바로 이러한 환대의 자리가 파괴된 안디옥 교회의 식탁교제라는 것을 유념할 필요가 있다 (갈 2:11-14). 이 때문에 이방인의 환대문제는 칭의론과 긴밀히 연관되어 있다. 이러한 점에서 환대의 윤리와 타자의 윤리를 강조한 데리다와 레비나스의 철학적 통찰은, 이방인에 대한 혐오와 배제를 부추기는 우리 사회에 새로운 윤리적 성찰을 제공할 수 있다.

The purpose of this paper is to explore the ethical implication of the doctrine of Justification in the lights of Derrida’s ethics of hospitality and the ethical responsibility of Levinas as well. New Perspectives on Paul pointed out that Paul’s Justification could not be understood as a timeless answer to the plights and pains of the introspective conscience of the West. They agree that the justification was designed by Paul to defense the right of Gentile Christians who were a minority in Pauline ekklesia. However, the previous studies overlooked the anti-Roman propaganda implied in Paul’s justification. In recent years, some scholars such as Crossan, Horsely, and Wright have insisted that Paul’s gospel should be aimed against Roman imperial ideology. According to their argument, Paul proclaimed that the Roman Emperor is not lord and savior of all, because Jesus is. On basis of this insight, I try to examine the ethical meaning of the Justification in terms of Derrida’s ethic of hospitality. My argument is that both Derrida and Paul are indispensable guides to a new way of thinking about the doctrine of justification. The central concern of the justification is with the question of justice that must be thought outside of the law on the basis of the gift of God. I suggest that Paul’s thinking about the righteousness of God outside of Mosaic law is clarified by reading Derrida on such themes as justice and law, gift and hospitality. It is important to note that Paul’s justification emerges shortly after saying to the Antioch accident. It shows that the table fellowship is closely related to the purpose of why Paul says the Justification. Through the righteousness of God, Paul emphasizes unconditional hospitality to the Gentile Christians. According to Levinas, Messiah appears with a face of Others. Paul met the Christ in the form of the Other on the road to Damascus. In this respect, Paul’s ethical exhortation can be described as being driven by the responsibility for the others, who is emerged as the gentiles, slaves, and woman. I hope that the ethics of others of Levinas will give a new ethical insight to understand the doctrine of Justification in the ethical problems which Korean society faces today.