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A Study of the History of Justification Doctrine in the Light of Augustine Tradition
Yung Sil Park Presbyterian General Assembly Theological Seminary 2018 CHONGSHIN THEOLOGICAL JOURNAL Vol.23 No.-
Since Martin Luther, the Protestant Church has recognized the importance of “articlus iustificationis” to the church’s theological integrity. The following article critically reviews the doctrine of justification as developed through Christian history. A discussion of justification requires a discussion of righteousness. To a secular concept that had legal and moral nuances, Augustine developed the theological interpretation of righteousness by drawing upon Paul’s letters to the Romans and the Galatians. These were also the primary texts for the Paul-Augustine tradition of justification. Scholars of the New Perspective on Paul claim that righ teousness and justification are not so central to Pauline theology. According to them, Luther’s emphasis on righteousness and justification was a reaction to the Catholic Church and distort Paul’s actual priorities. I would disagree with these New Perspectives; Luther’s efforts were to reclaim what had already been central to the Paul-Augustine tradition. Augustine’s contemporary Pelagius argued that man could be justified apart from the grace of God. Augustine refuted Pelagius, asserting that justification was by faith alone. Although initially condemned by the medieval church, Pelagius’ teachings would reappear in various forms. Luther tried to reclaim the Paul-Augustine tradition of grace, asserting “sola gratias” (man cannot be justified for himself, but only through the grace of God). The Council of Trent was eager to condemn Luther’s teachings, but in doing so, they articulated a doctrine of justification that was unfaithful to the Paul-Augustine tradition of justification by faith alone. Reformers and Jansenism, a reform movement within the Catholic Church, criticized the Tridentine Council for this, but the Council remained the Catholic Church’s position for centuries. Unlike the strict and exclusive nature of the Council of Trent, the Second Vatican Council (1962-1965) aimed to develop more positive, open relations between the Catholic Church and the modern world. About forty years later, the council produced the Joint Declaration on the Doctrine of Justification (JDDJ). According to some conservative Protestant theologians, the JDDJ betrays evangelicalism. At the least, we must critically review JDDJ under the standards put forth by the Paul-Augustine tradition of justification. Keywords: Justification, Augustine, Pelagius, Paul, Luther
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Augustine and His Experience of the Divine "Powers That Be"
Park, Yung-Sil Presbyterian General Assembly Theological Seminary 2006 CHONGSHIN THEOLOGICAL JOURNAL Vol.12 No.1
Augustine developed his theology in response to various life experiences rather than as an abstract conceptual system. To understand Augustine's thought and theology, therefore, his life should be understood first. Close scrutiny of Augustine's spiritual pilgrimage reveals a portrait of a man struggling in search of the truth. This article discusses, first, the main life experiences that were stages on his spiritual journey, which became major influences on his thought. Second, this article will examine how those experiences were, in the end, creatively integrated and developed into Augustine's doctrine of God. Augustine's development is broken down into several different stages according to the various influences upon him: his mother, Monica; Cicero's Hortensius; the schools of Manichaeism, skepticism, and Neo-Platonism; Ambrose and Simplicianus, in Milan; and, finally, the authority and teaching of the Church. Augustine's pilgrimage to Christianity began unconsciously with the influence of his mother. His longing for the truth grew with his reading of Hortensius, and as he struggled for a solution to the problem of evil in Manichean thought. Neo-Platonism helped him to understand the nonphysical Being of God and to gain a sounder understanding of the problem of evil. Nevertheless, Augustine never experienced inner peace in any of his endeavors of reason or intellect. Even Neo-Platonism, which seemed to satisfy his longing for truth, could not grant moral strength. True peace and power came only with his conversion and commitment to Christ and the Church. His pilgrimage was accomplished through his decision to return to his old faith, that is, the religion of his mother. In a strict sense, however, the terminus of his journey was not the same as its commencement. What seemed to be a return to the faith of his childhood was actually the product of a grand synthesis. He painfully confirmed, modified, extended, and integrated his faith according to his own greatly varied experiences. His struggle, and the journey of his life, can be systemized in the paradigm of 'soul and God'. It began as a quest within himself and reached its climax in the discovery of the certainty of God. For him, God is the object of truth's quest, and, indeed, truth itself.
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A Study on Augustine’s Manichean Debate
Park, Yung-Sil Presbyterian General Assembly Theological Seminary 2021 CHONGSHIN THEOLOGICAL JOURNAL Vol.26 No.-
As the Bishop of Hippo, Augustine’s pastoral influence extended beyond his parish. He led the orthodox Church in theological debates against three contemporary heretics. As a convert to and then from Manichaeism, his debate with Manichaens is distinct, for his arguments arose from his personal quest for truth within the pseudo-belief. After reading Cicero’s Hortensius, Augustine turned to Mani, a self-proclaimed apostle of Christ and an apparent intellectual who synthesized teachings from various religions. Augustine lingered in Manichaeism because he could assuage his guilty conscience within its fatalistic, absolute dualism. Augustine left Manichaeism when, from the scientific and critical perspective, he recognized its absurdity and contradictions. Augustine’s well-thought out and organized arguments with Manichaeism took on central doctrines of Manichaeism. This included the nature of good and evil and the origin of evil. He characterized God’s nature as the “Supreme Good” and evil as the absence and corruption of good. Sin originates from the exercise of free will against what is just, but falls within God’s providence.
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박영실(Park Yung Sil) 개혁신학회 2015 개혁논총 Vol.36 No.-
에큐메니칼 맥락에서는 칭의 교리가 별로 중요하지 않게 언급되곤 하지만 칭의 교리는 사실은 개신교의 근본이라 할 수 있다. 루터는 칭의 조항을 “복음의 그말씀”으로 생각해서 교회의 존페의 표지와 같이 여겼던 것이다. 루터의 칭의 교리는 사실상 영적 시련을 의미하는 독일어 안페흐퉁과 함께 추적되어질 수 있다. 이 안페흐퉁이 루터를 에르푸르트에 있는 어거스틴 수도회에 입문하게 했던 것이다. 루터가 자기 이름을 마틴에서 어거스틴으로 개명하지만 수도사 생활 초기에는 그의 신학이 별다른 큰 변화가 보이지 않는다. 루터는 피터 롬바드드의 『문장서』를 교수하기 시작하면서 어거스틴 신학에 몰입하기 시작했다. 그러나 1530년대 후에는 루터는 자신의 신학을 어거스틴의 그것과는 구별하기 시작했다. 루터에 따르면, 그의 신학과 어거스틴 신학이 달라지는 것은 자유의지에 관한 견해 때문이다. 두 사람 다 인간은 자유의지를 가졌다고 생각했다. 그러나 루터가 자유의지에 관한한 다소 결정론적 경향을 보인다면, 어거스틴은 그 자유의지를 훨씬 더 적극적이고 전인적 방식으로 이해했다. 어거스틴은 칭의가 인간의 성격과 의지에 실제적인 내면적인 변화를 이끈다고 믿었다. 그의 칭의는 의롭게 되어져 가는 과정을 부각시킨다. 그러므로 어거스틴에게 있어서는 칭의와 성화가 구별되지 않는다. 그러나 루터는 칭의를 관계적이고 그리스도에 의해서 전가된 것이라 믿는다. 칭의는 하나님에 의해서 되어 진 법적 선언 이상이기 때문에, 하나의 과정인 성화는 칭의와는 구별된다. 다시 말하자면, 루터의 칭의는 믿음에 의해서 되어 지지만, 어거스틴의 칭의는 사랑에 의해서 되어진다. 루터가 젊은 시절에 안페흐퉁과 씨름 했던 것을 감안한다면, 루터에게는 신자는 의인일 뿐아니라 죄인이어야 했다. 그러나 어거스틴에게서는 신자는 하나님과 사람 앞에서 의인이 되는 것이다. Although in the context of ecumenical movements, justification has been treated with less importance, justification and its doctrine are foundational to the Protestant church. As Luther understands it, justification made the difference between a living and dying church. Luther’ s doctrine of justification traces back to his early life and personal struggle with anfechtung, German for spiritual suffering. Anfechtung drove Luther to an Augustine friary in Erfrut. Though Luther changed his name, Martin to Augustine, Augustine's theology was not a big influence during Luther’ s earlier days in the friary. It was only when Luther had to teach using Sentences by Peter Lombard, did Luther immerse himself in Augustine's theology. After the 1530s, however, Luther distinguished his theology from Augustine’ s. According to Luther, the critical distinction between his and Augustine’ s theology starts with their different understanding of free will. Both acknowledged that man had free will. However, while Luther showed deterministic tendency on his free will, Augustine described free will in a more positive and wholistic way. These understandings of free will shaped different doctrines of justification. Augustine believed justification led to immanent changes in character and will. His justification emphasized the process of being righteousness. Thus, for Augustine, there was no differentiation between sanctification and justification. Luther, however, believed justification was relational and imputed through Christ. Because justification was more of a legal proclamation made by God, sanctification, a process, was distinct from justification. In other ways, Luther's justification was by faith and Augustine's justification was by love. To bring this back to Luther’ s early struggles with anfectung, for Luther, a believer was a sinner as well as a righteous man. For Augustine, a believer was a righteous man in front of God and human beings.
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