디도서 3 합의 도출 과정

모델에 부여된 관점:Roman Catholic tradition drawing on both Latin AND Eastern Catholic sources — and actually showing the Eastern dimension, not merely promising it: Scripture within Sacred Tradition and the Magisterium (the Catechism, the Latin Fathers, Augustine, Aquinas and the scholastics, the councils) together with the Eastern Catholic churches in communion with Rome and the Greek and Syriac Fathers they share. Sacramental and typological reading. Distinguish teaching shared across the whole Catholic communion from emphases specific to the Latin or to the Eastern Catholic churches.

직접적 의미 — The epistle instructs Titus on pastoring the Cretan church, emphasizing peaceful civic submission and gentleness contrasted with the believers' former corrupted state. Paul anchors this ethical mandate in a dense Christological and pneumatological summary of salvation: God's unmerited kindness manifested to save them through the transformative washing of the Spirit. He concludes by urging the maintenance of good works while mandating the shunning of divisive speculations and factious individuals.

Reception — The Catholic communion reads this chapter, particularly its central verses, as a paramount text for sacramental justification and ecclesiology, integrating both Latin and Eastern emphases. In the Latin tradition, the Council of Trent's Decree on Justification draws directly on these verses to define Baptism as the instrumental cause of justification. It emphasizes that salvation comes not by prior works of righteousness but through the laver of regeneration, resulting in an interior renewal by the Holy Spirit that makes the believer a true heir of eternal life. Thomas Aquinas harmonizes this with the mandate for good works, noting in the Summa Theologica that while works do not precede justification, the justified must necessarily produce them. Among Eastern Catholics and the Greek Fathers, the emphasis falls heavily on the vocabulary of the divine appearance. John Chrysostom's Homilies on Titus exalts the sheer, unmerited philanthropia (love toward mankind) that appeared, reading the washing of regeneration as a radical re-creation of human nature. The Byzantine tradition continually praises God as the Lover of mankind, drawing deeply from this epistle's language. Furthermore, Catholic moral and canonical tradition draws on the pastoral directives regarding factious men to define the treatment of schismatics and heretics. Aquinas relies on these verses in the Summa Theologica to argue that the Church must offer a first and second admonition in charity before excommunicating the obstinate, who are self-condemned by their deliberate rupture of ecclesial unity.

Application — Liturgically, both Latin and Eastern Catholic churches proclaim this chapter during the feasts of Christmas and Epiphany or Theophany, celebrating the visible appearance of God's saving kindness. The text is fundamentally applied in the Church's sacramental catechesis; the Catechism of the Catholic Church uses the exact phrasing of this chapter to formally name Baptism the sacrament of regeneration through water in the word. Pastoral application of the directives regarding factious individuals continues to inform Catholic canon law, establishing the necessity of formal warnings before declaring canonical penalties for obstinate heresy or schism.

언급된 권위자:Council of Trent — Decree on Justification · Thomas Aquinas — Summa Theologica · John Chrysostom — Homilies on Titus · Catechism of the Catholic Church — Catechism of the Catholic Church

모델에 부여된 관점:Eastern Orthodox tradition: Scripture within Holy Tradition and the consensus of the Fathers (patristic consensus). Emphases on theosis, the liturgy, the Septuagint text, apophatic mystery over precise definition, and the seven Ecumenical Councils.

직접적 의미 — In Titus 3, the Apostle instructs his delegate regarding the civic and social conduct of Christians in Crete. Believers are commanded to be submissive to rulers and gentle to all (vv. 1-2), remembering humanity's pre-Christian foolishness and enslavement to passions (v. 3). The core of the chapter is a dense theological summary of salvation (vv. 4-7): God's kindness appeared, saving believers not by their own righteousness but through the washing of regeneration and the Holy Spirit. Titus is urged to confidently insist on these truths to inspire good works (v. 8), while strictly avoiding unprofitable disputes and rejecting obstinate factionalists or heretics after two warnings (vv. 9-11).

Reception — Eastern Orthodox theology receives this chapter as a paramount text for sacramentology, pneumatology, and ecclesiology. Verses 4-7 vividly describe salvation as an unmerited gift of mercy actualized through the sacraments. John Chrysostom, in his Homilies on Titus, insists that the washing of regeneration (v. 5) strictly identifies the sacrament of Holy Baptism, noting that it does not merely wash away sins but completely remakes and transforms the human person. Basil the Great relies on the phrase renewing of the Holy Spirit in his treatise On the Holy Spirit to defend the Spirit's full divinity and essential, life-creating action in the economy of salvation. Furthermore, the injunction to reject a heretic after two admonitions (v. 10) forms a biblical cornerstone for Orthodox conciliar tradition. The Ecumenical Councils modeled this exact process, seeking first to correct and admonish false teachers before separating them from the communion of the Church to protect the flock.

Application — The most visible application of Titus 3 in the Eastern Orthodox tradition is deeply liturgical. Verses 4-7 form the core of the appointed Epistle reading for the Divine Liturgy on the Feast of Holy Theophany (the Epiphany or Baptism of Christ). The tradition understands the appearing of God's kindness (v. 4) as directly manifested at the Jordan River, which consequently empowered the waters of baptism to become a washing of regeneration for believers. The rites of Holy Baptism directly invoke the language of regeneration and renewal by the Holy Spirit found in verse 5. Ascetically, Orthodox synergia (cooperation with grace) is anchored in verse 8; the tradition insists that while salvation is initiated purely by God's mercy in baptism, believers who have been justified by grace are strictly obligated to maintain good works.

언급된 권위자:John Chrysostom — Homilies on Titus · Basil the Great — On the Holy Spirit · Orthodox Liturgical Tradition — The Festal Menaion

모델에 부여된 관점:Oriental Orthodox tradition (Coptic, Ethiopian, Armenian, Syriac): Scripture within the tradition of the first three Ecumenical Councils and the miaphysite Fathers (Athanasius, Cyril of Alexandria, Severus of Antioch). Deeply liturgical, ascetic, and typological reading; some of these churches hold wider canons.

직접적 의미 — In its immediate context, this chapter concludes Paul's instructions to Titus, contrasting the former sinful, disobedient state of believers with their new reality brought about by the unmerited grace of God. It sets forth a profound summary of salvation history: the manifestation of God's kindness, salvation not by righteous works but by mercy, the instrumental means of the 'washing of regeneration,' and the pouring out of the Holy Spirit. The chapter concludes with practical directives on maintaining good works, avoiding unprofitable disputes, and executing church discipline by rejecting factious or heretical individuals.

Reception — The Oriental Orthodox tradition receives Titus 3 primarily through its rich Christological, pneumatological, and sacramental language. Verses 4-7 are foundational. Athanasius of Alexandria explicitly connects the 'appearing' of the kindness of God (v. 4) to the Incarnation, wherein the Word enters creation to save it, emphasizing that this salvation is entirely by divine initiative and mercy. Cyril of Alexandria frequently turns to the 'washing of regeneration and renewing of the Holy Spirit' (v. 5) to demonstrate the consubstantial divinity of the Holy Spirit; he argues that only a fully divine Spirit can re-create, renew, and sanctify the marred human image. Furthermore, Severus of Antioch reads the 'washing of regeneration' as establishing the ontological reality of the sacraments—baptism is never viewed as merely symbolic, but as an actual, transfiguring rebirth brought about by the Holy Spirit. On a disciplinary and ecclesiological level, the apostolic command to reject a 'heretical man' after a first and second admonition (v. 10) deeply informed the communion's strict boundaries of fellowship, particularly during the fifth-century Christological controversies, validating the separation from those deemed to have corrupted the orthodox faith.

Application — Liturgically, this chapter is deeply woven into Oriental Orthodox worship. The description of God's 'love toward man' (v. 4) provides the scriptural root for addressing God as 'Philanthropos' (Lover of Mankind), a title invoked pervasively across Coptic, Syriac, and Armenian liturgies. Because of its explicit reference to the 'washing of regeneration,' verses 4-7 are prominently featured in the lectionaries for the Feast of Epiphany (Theophany) and during the rites of Holy Baptism, linking the believer's rebirth directly to the blessing of the baptismal waters. Ascetically, the repeated mandate to 'maintain good works' (v. 8, 14) is read not as a return to works-righteousness, but as the mandatory synergistic cooperation with the grace imparted at baptism, animating both monastic discipline and everyday lay piety.

언급된 권위자:Athanasius of Alexandria — On the Incarnation · Cyril of Alexandria — Dialogues on the Holy Trinity · Severus of Antioch — Cathedral Homilies

모델에 부여된 관점:Anglican tradition (including the Episcopal Church): Scripture read with tradition and reason (Hooker); the Book of Common Prayer and the Thirty-Nine Articles; a comprehensiveness spanning evangelical, anglo-catholic, and broad/progressive readings — name that spectrum where the passage has been read across it.

직접적 의미 — The author instructs Titus to remind the Cretan Christians to be peaceable, submissive to civic rulers, and gentle toward all people. This outward civic behavior is grounded in a profound theological contrast between their former sinful state and the unmerited kindness of God. The passage explains that God saved them not by righteous works, but through the washing of regeneration and the renewing of the Holy Spirit. Justified by grace, believers are to devote themselves to good works while avoiding unprofitable controversies, genealogies, and factious individuals who divide the community.

Reception — Titus 3 is historically central to Anglican sacramental theology, functioning as a primary locus for debates regarding baptismal regeneration. Verse 5 ('washing of regeneration') provides the biblical vocabulary for Article 27 of the Thirty-Nine Articles and the Book of Common Prayer's baptismal liturgies, which declare the newly baptized to be regenerate. The breadth of Anglican comprehensiveness is acutely visible in the reception of this single verse. The Anglo-Catholic wing, prominently represented by E.B. Pusey, reads Titus 3:5 as evidence that the sacrament of baptism objectively conveys the new birth and washes away sin. Conversely, the Evangelical tradition, articulated by figures like J.C. Ryle, argues that while Titus 3:5 properly connects the outward sign to the spiritual reality, the inward grace depends on faith, rejecting an automatic, mechanical efficacy. Furthermore, verses 5-8 serve as a foundational text for the Anglican understanding of justification and sanctification; Richard Hooker drew upon such Pauline theology to insist that believers are justified entirely by divine mercy, yet this justification must inherently produce the 'good works' commanded in verse 8. Historically, the injunction to submit to principalities and powers (verse 1) also reinforced the tradition's early emphasis on civil obedience and the Royal Supremacy.

Application — In Anglican liturgical life, Titus 3:4-7 is prominently featured in the lectionary, traditionally serving as an Epistle reading for Christmas Day to emphasize the incarnation as the appearance of God's kindness and love. The chapter's vocabulary permeates baptismal rites across global Anglican prayer books, where the 'washing of regeneration' is enacted and celebrated as the individual's incorporation into the body of Christ. Pastorally, the twin injunctions to 'maintain good works' (verses 8, 14) and to avoid 'foolish questionings' and 'strifes' (verse 9) have frequently been utilized to promote the characteristic Anglican preference for practical piety, common prayer, and social responsibility over rigid, speculative, or divisive theological controversies.

언급된 권위자:E.B. Pusey — Scriptural Views of Holy Baptism (Tract 67) · J.C. Ryle — Knots Untied · Richard Hooker — A Learned Discourse of Justification

모델에 부여된 관점:Lutheran tradition (the Book of Concord): the law–gospel distinction, justification by faith alone, sola scriptura held with the ecumenical creeds, the theology of the cross, and sacramental realism.

직접적 의미 — The author provides Titus with instructions for the Christian community's civic and social conduct, urging subjection to rulers and gentleness toward all. This ethical instruction is immediately grounded in a profound theological contrast: believers were once trapped in foolishness and malice, but were rescued not by their own righteous works, but by the kindness and mercy of God. This salvation is described as being enacted through a 'washing of regeneration and renewing of the Holy Spirit,' resulting in justification by grace. The author concludes by insisting that this faithful saying should propel believers to maintain good works, while commanding Titus to avoid foolish controversies and to reject stubbornly divisive people.

Reception — The Lutheran tradition receives Titus 3:4-7 as a primary, crystalline expression of both justification by grace alone and sacramental realism. Martin Luther famously anchors the theology of Baptism in Titus 3:5-8 in his 'Small Catechism', declaring it the 'washing of regeneration in the Holy Ghost' which proves that water combined with God's word effects real salvation and new birth. Similarly, in the 'Large Catechism', Luther utilizes verse 5 to defend the objective efficacy of the sacrament against those who view it as a mere symbol. Philip Melanchthon, in the 'Apology of the Augsburg Confession', heavily relies on verses 5-7 to establish that justification excludes all human works and merits, resting entirely on God's mercy and the Spirit's renewal. Furthermore, the 'Formula of Concord' relies on verse 8 to clarify the proper place of good works: they are strictly the consequence and fruit of faith, entirely necessary for the benefit of the neighbor, but never the cause of justification.

Application — The tradition applies Titus 3 prominently within the liturgical life of the church, especially in the rite of Holy Baptism, where verses 4-7 are frequently read to declare the objective promise of salvation delivered through the water and the Word. Homiletically, pastors use the sharp contrast between verses 5 and 8 to carefully distinguish law and gospel: the gospel comforts terrified consciences by assuring them that salvation is 'not by works of righteousness,' while the law directs the newly justified to 'maintain good works' for the tangible needs of their neighbors (verse 14). Additionally, verse 1 informs the tradition's instruction on Christian vocation within the civil estate, while verse 10 guides church polity regarding the discipline and removal of persistent false teachers.

언급된 권위자:Martin Luther — Small Catechism · Martin Luther — Large Catechism · Philip Melanchthon — Apology of the Augsburg Confession · Martin Chemnitz, Jacob Andreae, et al. — Formula of Concord

모델에 부여된 관점:Reformed tradition (Calvin; the Westminster Standards; the Heidelberg and Belgic confessions): the sovereignty of God and covenant theology, a redemptive-historical reading of Scripture, and the regulative principle.

직접적 의미 — In this closing chapter, Paul instructs Titus regarding the civic and social duties of Cretan believers, commanding submission to rulers and gentleness toward all (vv. 1-2). He grounds these ethical imperatives in a stark contrast between the believers' former unregenerate state of slavery to passions (v. 3) and the decisive, unmerited intervention of God's saving grace (vv. 4-7). Paul then emphasizes that this gratuitous salvation must inherently result in a life devoted to good works (v. 8). The epistle concludes with instructions to suppress unprofitable controversies (v. 9), directives for exercising discipline against divisive individuals (vv. 10-11), and final logistical commands emphasizing practical fruitfulness (vv. 12-15).

Reception — The Reformed tradition receives Titus 3—particularly verses 4-7—as a crystalline summary of monergistic salvation, the *ordo salutis*, and covenantal sacramentology. John Calvin, in his 'Commentaries on the Epistles to Timothy, Titus, and Philemon', insists that the phrase 'not by works of righteousness which we have done' (v. 5) comprehensively excludes all human merit, whether ceremonial or moral, from the basis of justification. The reference to the 'washing of regeneration' (v. 5) forms a crucial locus for Reformed baptismal theology. Navigating between Rome's baptismal regeneration and Anabaptist memorialism, the 'Heidelberg Catechism' and the 'Belgic Confession' affirm that the physical water is a divine sign and seal of the inward reality accomplished by the Holy Spirit; the sacrament takes its name from the reality it signifies, though the Spirit, not the water, effects the cleansing. The 'Westminster Confession of Faith' draws on verse 1 to establish the Christian's duty to the civil magistrate (WCF 23), and relies heavily on verses 10-11 to mandate church discipline—including excommunication—against heretics and factious persons to preserve the purity of the visible church (WCF 30). Furthermore, the theological sequence from being 'justified by his grace' (v. 7) to being 'careful to maintain good works' (v. 8) perfectly encapsulates the Reformed understanding that works are strictly the fruit of gratitude, never the root of merit.

Application — Reformed pastors preach this chapter to humble congregations by reminding them of their natural depravity (v. 3) and to magnify God's sovereign, monergistic mercy in salvation. Liturgically, verse 5 is frequently invoked in baptismal formulas to explain the covenantal promise sealed by the water. Practically, elderships apply verses 10-11 directly when executing the keys of the kingdom, formally admonishing and eventually excommunicating stubbornly divisive individuals to protect the flock. Believers are continually exhorted to fulfill their vocational duties ('good works for necessary uses,' v. 14) and to exhibit peaceable submission to civil authorities as public evidence of their inward renewal.

언급된 권위자:John Calvin — Commentaries on the Epistles to Timothy, Titus, and Philemon · Heidelberg Catechism — Heidelberg Catechism · Belgic Confession — Belgic Confession · Westminster Assembly — Westminster Confession of Faith

모델에 부여된 관점:Baptist tradition (e.g. the 1689 Second London Confession, the Baptist Faith & Message — note the range): believers' baptism, congregational polity, liberty of conscience, a memorial reading of the ordinances, and strong emphasis on personal conversion and biblical authority.

직접적 의미 — In this chapter, Paul instructs Titus on the civic and social conduct expected of Christians in Crete. Believers are to be submissive to rulers and peaceable toward all people, remembering that they too were once foolish and enslaved to passions. Paul contrasts this past state with the present reality of salvation, which is grounded entirely in the kindness and mercy of God. He details that this salvation occurs not by human works of righteousness, but through the 'washing of regeneration and renewing of the Holy Spirit,' leading to justification by grace. Paul charges Titus to insist on these core gospel truths so that believers will devote themselves to good works, while commanding him to avoid foolish controversies and to reject factious individuals after two warnings.

Reception — Within the Baptist tradition, Titus 3 is a crucial text for soteriology, ecclesiology, and the theology of the ordinances. The phrase 'washing of regeneration' (verse 5) requires specific attention in Baptist reception due to the tradition's absolute rejection of baptismal regeneration. Theologians like John Gill have historically argued that verse 5 refers exclusively to the internal, spiritual cleansing and renewing work of the Holy Spirit, not to the physical ordinance of water baptism. While water baptism may serve as the outward memorial sign of this reality, Baptists adamantly deny that the water itself regenerates, emphasizing that the text links regeneration directly to the Holy Spirit. Furthermore, verses 4-7 are frequently cited as a classic summary of evangelical conversion—a hallmark of Baptist preaching—highlighting that justification is by grace alone, completely apart from human works. Verse 10, which instructs Titus to reject a factious man, is received as foundational for Baptist congregational polity and church discipline. Theologians such as J.L. Dagg interpret this as a mandate for the local, gathered congregation to protect its purity and peace by formally excluding unrepentant, divisive members.

Application — Baptists apply this chapter heavily in evangelistic preaching and church governance. Verses 3-7 are frequently used to emphasize the necessity of personal conversion, contrasting the lost state of humanity with the transformative mercy of God. Pastors preach these verses to assure believers of salvation by grace alone while simultaneously urging them, according to verse 8, to be exemplary citizens and zealous for good works. The instruction in verse 10 is applied practically in church congregational meetings; when an individual causes persistent division or promotes heresy, the church leadership issues warnings, and if the individual remains obstinate, the congregation votes to remove them from membership to preserve the unity of the body.

언급된 권위자:John Gill — Exposition of the Old and New Testaments · Charles Spurgeon — Metropolitan Tabernacle Pulpit · J.L. Dagg — Manual of Church Order

모델에 부여된 관점:Wesleyan-Holiness tradition: prevenient grace and free response, sanctification and entire sanctification / Christian perfection, the Wesleyan quadrilateral (Scripture primary, with tradition, reason, and experience), and warm-hearted practical piety.

직접적 의미 — Paul instructs Titus to remind the believers on Crete to be subject to governing authorities and to exhibit gentle, non-combative behavior toward all people (vv. 1-2). He contrasts their present calling with their past lives of foolishness, disobedience, and malice (v. 3). The turning point is the appearance of God's kindness and love, which saves them not by human works of righteousness, but according to divine mercy through the 'washing of regeneration' and the 'renewing of the Holy Spirit' (vv. 4-6). This results in justification by grace and the hope of eternal life (v. 7). Because of this faithful saying, believers are commanded to devote themselves to good works, while avoiding foolish controversies and rejecting divisive individuals after warnings (vv. 8-11). The chapter concludes with personal travel instructions and a final exhortation to meet urgent needs through good works (vv. 12-15).

Reception — In the Wesleyan-Holiness tradition, Titus 3:4-8 stands as a pivotal text for outlining the *ordo salutis* (order of salvation) and the essential relationship between free grace and human action. John Wesley, in his *Explanatory Notes Upon the New Testament*, utilized verses 5 and 7 to distinguish clearly between justification and the new birth (regeneration). Justification is understood as what God does for humanity ('justified by his grace,' v. 7), while regeneration is the inward work God performs within humanity ('washing of regeneration,' v. 5). Wesley understood the 'renewing of the Holy Spirit' (v. 5) as the inauguration of sanctification, an ongoing process that alters the frame of the human soul. Furthermore, this passage is viewed as exemplifying the Wesleyan synthesis of grace and practical piety. The tradition firmly grounds salvation in God's unmerited mercy (v. 5), completely rejecting works-righteousness, yet places equal weight on the consequent mandate to 'maintain good works' (vv. 8, 14). This dynamic refutes antinomianism by insisting that genuine faith must naturally produce holy living. Early Methodist theologian Richard Watson, in his *Theological Institutes*, also drew upon verse 5 to argue that regeneration is not merely a change in external covenantal status, but a substantive, inward renewal effected directly by the Holy Spirit.

Application — The Wesleyan tradition applies Titus 3 as a blueprint for warm-hearted practical piety and holistic Christian living. Believers are encouraged to reflect humbly on their own past failings (v. 3) to cultivate a gentle, peaceable spirit toward others (v. 2). Congregations pray for the continual, sanctifying 'renewing of the Holy Spirit' (v. 5) to transform their inward affections. The repeated apostolic command to 'maintain good works for necessary uses' (v. 14) is applied as a direct call to social action, charity, and societal reform. Engaging in acts of mercy and caring for the vulnerable are not viewed as means to earn salvation, but as the necessary, profitable fruit of a regenerated life (v. 8). Additionally, church leaders rely on verses 9-11 to prioritize transformational discipleship over fruitless theological disputes, guarding the community from divisive factiousness.

언급된 권위자:John Wesley — Explanatory Notes Upon the New Testament · John Wesley — Explanatory Notes Upon the New Testament · Richard Watson — Theological Institutes

모델에 부여된 관점:Anabaptist tradition (Mennonite, Amish, Brethren, Hutterite): a Jesus-centered reading with the Sermon on the Mount as normative, believers' baptism, nonviolence and nonresistance, simple living, communal discernment, and the church as a visible community distinct from worldly power.

직접적 의미 — In this closing chapter, Paul instructs Titus on the behavior of believers in secular society. He commands them to be subject to rulers and authorities, peaceable, and gentle, contrasting this new life with their former state of malice and disobedience. He grounds this transformation in the kindness and mercy of God, who saved them through the washing of regeneration and the renewal of the Holy Spirit. Paul insists that this theological truth must lead to practical good works. He warns Titus to avoid unprofitable controversies and gives clear procedural instructions for church purity: a factious or heretical person is to be warned twice and then rejected. The letter closes with instructions for travel and a final exhortation to meet urgent needs through good works.

Reception — The Anabaptist and Mennonite traditions read Titus 3 as a crucial blueprint for the visible church living as a minority community in a fallen world. Verses 1 and 2 ground the tradition's two-kingdoms theology and peace witness: Christians are to be obedient subjects to the civil magistrate and entirely nonviolent ('gentle, shewing all meekness'), eschewing the coercion of the state. Verses 4-7 are central to Anabaptist soteriology and sacramentology. Against the prevailing Magisterial Protestant and Catholic views of the time, leaders like Menno Simons argued that the 'washing of regeneration' (v. 5) does not justify infant baptism. Instead, it refers to believers' baptism—the outward sign of an inward spiritual renewal that has already taken place by faith. The repeated emphasis on 'good works' (vv. 8, 14) is read through the lens of Nachfolge (discipleship), insisting that true faith must be visibly active in a transformed life. Finally, verses 10-11 serve as a primary biblical foundation for the doctrine of church discipline (the ban or Meidung). Alongside Matthew 18, this passage outlines the procedure for separating from those who cause schism or persist in unrepentant sin, ensuring the church remains a pure, voluntary, and distinct community.

Application — Anabaptist communities apply this chapter by practicing a visible separation from worldly power while remaining respectful subjects of the state; they pay taxes and obey laws (v. 1) but refuse military service and political violence (v. 2). Believers' baptism is administered only to those who can testify to the renewing work of the Holy Spirit (v. 5). The mandate to maintain good works (vv. 8, 14) is institutionalized in strong traditions of mutual aid, disaster relief, and simple living. When conflict or false teaching arises in the congregation, the community actively practices church discipline: a factious member is confronted and warned communally, and if they remain unrepentant, they are excommunicated (the ban) to prompt their repentance and protect the church's witness (v. 10). The strictness of the subsequent avoidance (shunning) varies today among Amish, conservative, and mainstream Mennonite groups.

언급된 권위자:Menno Simons — Foundation of Christian Doctrine · Dordrecht Confession — Dordrecht Confession of Faith · Dirk Philips — Enchiridion

모델에 부여된 관점:Classical Trinitarian Pentecostal tradition (Assemblies of God, Church of God, and kindred bodies): the present continuation of the gifts of the Spirit, baptism in the Holy Spirit, divine healing, and expectancy of God's present action, read within Nicene Trinitarian faith. Do NOT attribute Word-of-Faith / prosperity or later neo-charismatic distinctives to classical Pentecostalism generally.

직접적 의미 — In Titus 3, the author instructs believers to demonstrate good citizenship, obedience to authorities, and gentle conduct toward all people (vv. 1-2), contrasting this with their former lives of foolishness, disobedience, and malice (v. 3). The basis for this transformation is not human righteousness, but the kindness and mercy of God the Savior (vv. 4-5). Salvation is accomplished through the 'washing of regeneration and renewing by the Holy Spirit' (v. 5), whom God poured out richly through Jesus Christ (v. 6), so that believers might be justified by grace and become heirs of eternal life (v. 7). The chapter concludes by urging believers to maintain good works and to avoid unprofitable, factious disputes and genealogies, instructing Titus to reject divisive individuals after two warnings (vv. 8-11) before closing with travel plans and greetings (vv. 12-15).

Reception — Classical Trinitarian Pentecostalism receives Titus 3:4-7 as a premier summary of Pauline pneumatology and Trinitarian soteriology. The passage perfectly encapsulates the tradition's commitment to Nicene orthodoxy—identifying the distinct yet unified saving actions of God the Father, Jesus Christ the Savior, and the Holy Spirit. Pentecostal theologians pay special attention to verses 5 and 6. The 'washing of regeneration' (v. 5) is universally understood as the new birth (salvation). However, the subsequent phrase 'renewing of the Holy Ghost' which is 'shed on us abundantly' (v. 6) links directly to Pentecostal theology regarding the Baptism in the Holy Spirit. While early Pentecostals sometimes debated whether this passage described one unified event or two distinct experiences, the mature consensus distinguishes the theological facets: regeneration initiates the believer's life, but the language of the Spirit being 'poured out' (Greek 'ekcheo') intentionally echoes the prophetic promise of Joel and the historical reality of the Day of Pentecost. Thus, scholars like Stanley M. Horton argue that verse 6 encompasses the charismatic, empowering outpouring of the Spirit. Gordon Fee further emphasizes that the modifier 'richly' or 'abundantly' points to the deeply experiential nature of the Spirit's presence. Good works (v. 8, 14) are viewed not as prerequisites for salvation, but as the necessary fruit of this abundant pneumatic life.

Application — Pentecostals apply Titus 3 by holding together the unmerited grace of regeneration and the urgent expectation of the Spirit's ongoing, abundant outpouring. Pastors frequently preach verses 4-7 to assure congregants that salvation is entirely by God's mercy, not human effort (v. 5), while simultaneously urging believers to seek the Spirit who is poured out 'abundantly' (v. 6) for spiritual renewal and empowerment. The ethical instructions of the chapter are applied as the practical result of being Spirit-filled: believers are called to be model citizens (v. 1), to treat others with meekness (v. 2), and to aggressively 'maintain good works' (v. 8). Additionally, the warnings against 'foolish questions' and 'contentions' (v. 9) are applied as a mandate to preserve church unity in the Spirit, prioritizing experiential and missional living over barren theological disputes.

언급된 권위자:Stanley M. Horton — What the Bible Says About the Holy Spirit · Gordon Fee — God's Empowering Presence · French L. Arrington — Christian Doctrine: A Pentecostal Perspective

모델에 부여된 관점:Seventh-day Adventist tradition: the seventh-day Sabbath, the great-controversy theme, conditional immortality, sanctuary theology, and a historicist reading of prophecy.

직접적 의미 — Paul concludes his epistle to Titus by instructing believers to be good citizens, submitting to authorities and living peaceably with all people. He contrasts their new life with their former foolish and disobedient behavior. This transformation is grounded entirely in the kindness and love of God, who saves not by human works of righteousness, but according to His mercy through the washing of regeneration and the renewing of the Holy Spirit. Having been justified by grace, believers become heirs with the hope of eternal life. Paul insists that those who believe must maintain good works, while deliberately avoiding unprofitable controversies, genealogies, and disputes about the law. Finally, he provides instructions on dealing with divisive individuals and shares final greetings.

Reception — Seventh-day Adventists read Titus 3 through the lens of their historical emphasis on righteousness by faith. Following the 1888 Minneapolis General Conference, Adventist theologians and Ellen G. White have frequently cited Titus 3:5 to counter accusations of legalism, asserting unequivocally that salvation is 'not by works of righteousness which we have done' but entirely by God's mercy. In alignment with the Adventist doctrine of conditional immortality, the 'hope of eternal life' (v. 7) is understood not as the present possession of an immortal soul, but as a promised inheritance to be fully realized at the Second Coming and the resurrection. Furthermore, the 'washing of regeneration' (v. 5) is closely associated with the new birth and believer's baptism by immersion. At the same time, the tradition emphasizes verses 8 and 14 to demonstrate that genuine justification inevitably leads to a sanctified life of obedience and 'good works,' thus harmonizing law and grace. The warning against 'foolish questions' and 'strivings about the law' (v. 9) has historically been invoked to counsel against speculative theology and extreme positions within the church.

Application — Adventists apply Titus 3 by holding evangelistic and discipleship series that balance the assurance of salvation by grace with the call to practical, commandment-keeping living. The passage is utilized in baptismal counseling to explain the internal transformation wrought by the Holy Spirit. Members are urged to be peaceful and respectful citizens. Additionally, church leadership and pastors apply the injunctions against foolish controversies and factious individuals in church discipline and pastoral care, cautioning members against creating factions over minor, speculative theological points or conspiracy theories that distract from the core mission of the gospel.

언급된 권위자:Ellen G. White — Faith and Works · Francis D. Nichol (ed.) — Seventh-day Adventist Bible Commentary, Volume 7 · Ellen G. White — Testimonies for the Church

모델에 부여된 관점:Restoration Movement tradition (Churches of Christ, Christian Churches — formally non-creedal): restore New Testament Christianity, 'speak where the Bible speaks and be silent where it is silent,' reading by direct command, apostolic example, and necessary inference; baptism by immersion for the remission of sins; the weekly Lord's Supper.

직접적 의미 — The author directs Titus to remind believers to submit to civil authorities, avoid quarreling, and show gentleness to everyone. This peaceable conduct is rooted in the memory of their own past foolishness and disobedience, which was overcome only when God's kindness appeared. The text states that God saved believers not by any righteous works they had done themselves, but according to His mercy, through a 'washing of regeneration' and renewal by the Holy Spirit. Grounded in this justification by grace, believers are to maintain good works. Titus is further commanded to avoid foolish controversies, genealogies, and disputes about the law, which are unprofitable. He is instructed to reject a factious or sectarian person after a first and second warning, knowing such a person is self-condemned. The letter closes with brief travel logistics and final greetings.

Reception — Titus 3 is a paramount text in the Restoration Movement, primarily because of verse 5, which the tradition regards as a definitive prooftext for baptismal regeneration. Alexander Campbell, in 'Christian Baptism: With Its Antecedents and Consequents', argued extensively that the 'washing of regeneration' refers explicitly to the ordinance of water baptism by immersion. The tradition sharply distinguishes this from 'works of righteousness which we did ourselves,' reading the text to mean that baptism is not a meritorious human work that earns salvation, but rather the God-ordained mechanism through which divine mercy and justification are applied to the sinner. In this reading, the 'washing' constitutes the new birth, while the 'renewing of the Holy Spirit' refers to the subsequent indwelling presence of the Spirit given to the baptized believer. The instruction to reject a 'factious' or 'heretical' man (verses 10-11) deeply informs the tradition's ecclesiology and practice of church discipline. David Lipscomb, in 'A Commentary on the New Testament Epistles', emphasized that a factious person is one who disrupts Christian unity by forming sects or stubbornly forcing personal opinions upon the congregation. Because the Restoration Movement views local congregational autonomy and visible unity as paramount, this apostolic command to withdraw fellowship after two warnings is treated as a binding rule for maintaining the purity and peace of the local church.

Application — Ministers in Churches of Christ frequently cite Titus 3:5 during evangelistic sermons and gospel invitations to demonstrate that baptism is essential for salvation, carefully using the passage to defuse the common Protestant objection that baptism is an unscriptural 'work.' By contrasting human works with the 'washing of regeneration,' evangelists urge hearers to submit to immersion to receive God's grace. Elders use verses 10-11 as a procedural mandate for church discipline, formally withdrawing fellowship from individuals who persistently cause division or bind unscriptural opinions, viewing this withdrawal as necessary to protect the flock.

언급된 권위자:Alexander Campbell — Christian Baptism: With Its Antecedents and Consequents · David Lipscomb — A Commentary on the New Testament Epistles: First and Second Timothy, Titus and Philemon