교회 성장과 은사: 존 오웬의 견해를 중심으로

이신열 아신대학교 ACTS 신학연구소 2023 ACTS 신학저널 Vol.56 No.-

This article deals with a relationship between church growth and spiritual gifts in the thought of John Owen. Although he did not directly write on the issue of church growth, it could be derived from his concept of church declension and its preservation & continuation. Church growth is achieved by overcoming spiritual decay caused by sin, and preservation and continuation of church function as the backbone of church growth. One of the most striking features of Owen’s understanding of spiritual gifts is his insistence on its ecclesiastical character. He argued spiritual gifts are necessary in performing ministries in church and lack of them in ministry results in church backsliding as well as her decay. Spiritual gifts are given to church for the purpose of encouraging one another among church members, resulting in growth in the grace of Christ. Here Owen developed an idea, for all the members of church, spiritual gifts are required in promoting the communion of saints. Therefore, it might be confirmed that a prositive relationship between church growth and spiritual gifts was established in the thought of Owen.

근대우주관의 입장에서 살펴본 종교와 과학: 코페르니쿠스(Copernicus)와 케플러(Kepler)를 중심으로

이신열 달구벌기독학술연구회 2005 진리와 학문의 세계 Vol.13 No.3

[개혁신학산책] 칼 바르트(Karl Barth)의 성경관에 대한 비판

이신열 고신대학교 개혁주의학술원 2010 갱신과 부흥 Vol.6 No.1

루터의 창조론에 나타난 과학적 사고: <창세기 강해> 1장을 중심으로

이신열 한국장로교신학회 2019 장로교회와 신학 Vol.15 No.-

벤쟈민 워필드(B. B. Warfield)와 성경의 영감

이신열 한국성서고고학회 2016 성경과 고고학 Vol.- No.88

성화와 하나님의 은혜에 대한 칼빈의 이해

이신열 고신대학교 고신신학연구회 2010 고신신학 Vol.- No.12

Calvin's doctrine of sanctification is a vital portion of his soteriology. In his discussion of salvation, his viewpoint is clearly seen in the title of Book 3 of Institutes, 'the way we receive the grace of Christ'. However, almose all the works dealing with this doctrine have not been mainly studied from his understanding of grace. Most of them starts their discussions from human situation associated with the progress of salvation. This articles is an attempt to investigate and reevaluate this doctrine from the perspective of divine grace. Calvin's understanding of grace can be explained by his concept of the holiness of God. In Calvin's thought there are wrath and judgment of God as he faces human evil arising out of sinfulness. But he refuses to consider divine holiness as one of the attributes of God. On the contrary Calvin understandings it as one of the attitudes of God regarding human. This kind of understanding enables him to see that grace is already included in the concept of holiness. Based upon such concept of holiness, Calvin starts to see sanctification as one's consecration to God. Consecration means to acknowledge self-denial before God knowing one belongs to God. It is possible only when one has faith in God and Christ. The sanctification of Christ shows that He had been cleansed before his actual engagement with the work of propitiatory work of redemption. The sanctification of church cannot be thought apart from both consecration to God and sanctification of Christ. Her holiness cannot be acquired from her own ability alone. It is given to her by the holiness of Christ as the result of his offering himself to God. Thus the sanctification of church is actually realized in the rule of Word and Spirit. Lastly, the role of grace in sanctification is discussed in terms of Word, repentance and human action. First, Word is considered as the instrument of grace even though Calvin prefers to have an expression, "Grace is given in the Word." Second, repentance is totally dependent upon the grace of God. It is not possible by the assisting grace of God as Roman Catholics have argued. Calvin's emphasis is on the adjective 'total' in his explanation of the necessity of divine grace in repentance and sanctification. He praises the excellence of grace in comparison with human weakness. This is the reason why we need to continuously seek his grace in our repentance and thus sanctification. Third, human action cannot be accepted by God apart from his grace. Human actions can have value only it is accompanied by divine grace. The reason, first of all, has everything to do with the fact that all human actions in sanctification are encouraged and made possible by the work of the Holy Spirit. God cannot reject the results of the sanctifying work of his own Spirit. Another reason can be seen in the fact that human actions in sanctification are indeed activities of promoting restoration of the image of God and are glady accepted by him. 칼빈의 성화론은 그의 구원론의 가장 중요한 부분 중의 하나이다. 그는 구원을 논함에 있어서 이를 '그리스도의 은혜를 누리는 방법'이라는 차원에서 접근한다. 그러나 칼빈의 성화론은 지금까지 대부분 그의 은혜에 대한 이해에 근거하여 이루어지지 않았다. 대부분의 경우는 구원의 진보와 관련된 인간의 상황이 성화론 논의의 출발점이었다. 이제 그의 성화론은 하나님의 은혜를 중심으로 새롭게 고찰되어야 한다. 본 논문은 칼빈이 은혜를 이해함에 있어서 하나님의 거룩을 그 정초로 삼았다는 사실에서 출발한다. 이런 이유에서 그의 성화론은 하나님의 거룩 이해에 근거한 은혜로부터 고찰되어야 한다. 칼빈은 하나님의 거룩의 본질에 죄악으로 가득찬 인간을 향항 진노와 심판이 자리잡고 있다고 설명한다. 그러나 그는 거룩을 하나님의 속성이 아니라 그가 인간을 대하시는 태도로서 이해함으로서 그의 거룩에 대한 이해에는 은혜의 측면이 포함되어 있다. 이러한 거룩에 대한 개념을 정초로 칼빈은 성화를 하나님께 드리는 자기 헌신으로 파악하는데 이는 자신이 하나님께 속한 존재이며 하나님과 그리스도에 대한 믿음으로 가능한 것인데 이는 성령을 통해서 이루어진다. 그리스도의 성화는 그가 자신을 하나님께 드리는 사역으로서 먼저 자신을 정결하게 하시므로 온 인류의 죄악을 대속하시게 된 것이다. 하나님께 자신을 드리는 성화와 그리스도의 성화를 통해서 교회의 성화가 이루어진다. 교회의 거룩함은 자신의 것이 아니라 그리스도가 죽음으로 획득하신 거룩함이 부여된 결과이다. 따라서 교회의 성화는 구체적으로 말씀과 성령의 통치를 통해서 이루어진다. 그리고 성화에 있어서 은혜가 어떤 역할을 차지하는 가에 관해서는 다음의 세 가지로 나누어서 고찰하였다. 첫째, 말씀은 하나님의 은혜를 인간에게 가져다 주는 수단에 해당된다. 칼빈은 이를 말씀 안에서 은혜가 주어진다고 표현하기도 한다. 둘째, 로마 가톨릭의 잘못된 가르침에 대항하여 칼빈은 회개는 전적으로 하나님의 은혜에 의해서 가능하다고 주장한다. 하나님의 은혜가 인간이 회개하도록 도우는 차원에 국한되는 것이 아니라 은혜 없이는 회개와 성화가 불가능하다고 밝힌다. 우리가 지속적으로 회개하고 은혜를 간구해야 하는 이유를 설명하면서 칼빈은 하나님의 은혜의 풍성함과 인간의 연약함을 대조하면서 강조한다. 셋째, 인간의 행위는 그 자체로서 결코 하나님께 인정받을 수 없는 것이다. 오직 하나님의 은혜에 의해서만 행위는 수용되고 인정된다. 왜냐하면 성령의 역사로 말미암아 이루어지는 인간의 행위로서의 성화는 바로 하나님 자신의 영의 행위이므로 이를 하나님께서 인정하시지 아니할 수 없으며 이는 또한 하나님의 형상이 회복되도록 만드는 행위이므로 하나님이 기뻐하시는 바이기 때문이다. 따라서 칼빈은 성화에 있어서 이러한 하나님의 은혜가 지속성을 지닌다고 강조하면서 이러한 지속성이 은혜의 성장을 가져온다고 주장한다.

벤자민 워필드(Benjamin B. Warfield)의 완전주의(perfectionism) 비판에 대한 고찰

이신열 천안대학교 2005 진리논단 Vol.- No.10

오순절 및 은사주의 운동의 설교에 드러난 말씀과 성령의 관계에 대한 개혁주의적 비판

이신열 개혁신학회 2007 개혁논총 Vol.6 No.-

This article has attempted to shed a light on the relationship between Word and Spirit as revealed in the preaching of Pentecostal and Charismatic authors. The starting point of this essay is the doctrine of 'the baptism in the Holy Spirit', from which the role of Spirit and Word has been explored. It seems that most authors have tendency to emphasize the freedom of the Spirit at the expense of the Word in their composition of preaching. The Pentecostal Movement, in comparison with the Charismatic Movement, generally shows a stronger tendency to fundamentalistic attitude toward the Word of God, while the latter exhibits varied attitudes. In determining the relationship between Word and Spirit, a decisive factor seems to be how effectively the Word has been realized in our reality. Therefore, the Spirit occupies an upper hand in determining the relationship in these movements as a whole. A restorationist motif, claiming what was written in the Scripture must happen again by the work and the power of the Spirit in our time, seems to be an apparent yet decisive factor in deciding this relationship. In other words, the work of the Spirit overrides the power inherent in Word itself. The Reformed perspective, on the other hand, has consistently emphasized the balance between the two by showing Word always works by and with Spirit. 'By Spirit' means the power of the Word is the source of its effectiveness while 'with Spirit' implies the two cannot be separated in their work. This article has attempted to shed a light on the relationship between Word and Spirit as revealed in the preaching of Pentecostal and Charismatic authors. The starting point of this essay is the doctrine of 'the baptism in the Holy Spirit', from which the role of Spirit and Word has been explored. It seems that most authors have tendency to emphasize the freedom of the Spirit at the expense of the Word in their composition of preaching. The Pentecostal Movement, in comparison with the Charismatic Movement, generally shows a stronger tendency to fundamentalistic attitude toward the Word of God, while the latter exhibits varied attitudes. In determining the relationship between Word and Spirit, a decisive factor seems to be how effectively the Word has been realized in our reality. Therefore, the Spirit occupies an upper hand in determining the relationship in these movements as a whole. A restorationist motif, claiming what was written in the Scripture must happen again by the work and the power of the Spirit in our time, seems to be an apparent yet decisive factor in deciding this relationship. In other words, the work of the Spirit overrides the power inherent in Word itself. The Reformed perspective, on the other hand, has consistently emphasized the balance between the two by showing Word always works by and with Spirit. 'By Spirit' means the power of the Word is the source of its effectiveness while 'with Spirit' implies the two cannot be separated in their work.

고전적 오순절 운동에서의 기독론과 성령론과의 관계

이신열 천안대학교 - 기념논문집 Vol.30 No.1

칼빈의 성령론적 성경 이해

이신열 한국성서고고학회 2016 성경과 고고학 Vol.- No.87