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이오갑 국제기독교언어문화연구원 1998 기독교언어문화논집 Vol.2 No.-
In theology, the law does not have any particular meaning itself. The law is signficant only in relation with the Gospel. And the theology is specially interested in the problem of law's offices. In particular, the theology of Reformation deals with the law focusing on its offices, because the justification by faith is essential point in this theology. In reformers, the law is evidently a preliminary problem of Gospel in which the graceful salvation of Jesus Christ is well proclaimed. This article shows Calvin's thought of law among the many reformers. His thought is very interesting, substantial and systematic even though it has certain dangerous points. In contrast to Luther, he accepts the third office of law and insists upon it. He has been criticized by many scholars because he reserves legalism in spite of his intention.
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깔뱅 세계관의 주요 문제 : 신과 상징 그리고 언어를 중심으로
이오갑 국제기독교언어문화연구원 1997 기독교언어문화논집 Vol.1 No.-
O Kab Lee. 1997. Problems of Calvin's Worldview - God, symbol and language. Collected Papers on Christian Language Culture. It is important to know Calvin's worldview, because of its effect on the formation of modern church, man and world. In his worldview, God has a central position and man become the object of work of his salvation. According to Calvin, God is majestic, supreme and transcendent. He is not perceived by the humble sense of man. Neverthless, God, the Creator reveals in his creation. The nature and its things are regarded as to "symbol" which let Him know, in Calvin's expression, "image", "work", "sign","figure" or "mirror"... of God. The symbols are not God Himself. They are only symbols, Therefore man must neither confine God to a symbol, nor imagine Him out of symbol. But man, the sinner fall in these errors. For this reason, God reveals through more sure, direct and clear human language than symbols in the nature, That is the revelation as Word. By the Word, man can obtain the necessary and sufficient knowledge for his own salvation. But man's language or letters which transfer the Word are only symbolic. Although they reveal, they are not God. God is great, and transcends them. Man must heard and understand God onㄴe more again. By this worldview, man becomes those who respect things in this world. For exemple, nature, man, time, money, job... in which can reveal God's will, calling or blessing. And man becomes also those who can relativize them. In this way, the Calvinists in their real figures became both seculary and transcendent. This calvinistic dynamism can explain the success of modern accident world. (Korea Christian University)
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이오갑 한국조직신학회 2017 한국조직신학논총 Vol.49 No.-
This article presents, in three points, the characteristics of the Reformation, especially of Luther, and their contemporary meanings. The first characteristic consists in the perspective on man. For Luther, the man is a sinner and relational being. The sin is neither legal nor moral, but internal and essential. It shows the reality of a man who lives as an egocentric being without God and others. The source of all pains and anxieties of mankind is in his egocentrism. Denying the egocentric self, the man must enter a relation with God and others. Man is very much a relational being. The second characteristic consists in the God’s Grace, explained by the doctrines of ‘justification by faith’ and of ‘theology of the cross.' Without Grace, there is no possibility of salvation. The salvation of sinner depends only on the Grace of God who loves the sinners, not on their act or quality. Such theology of Grace is also offensive and nonsensical to the contemporary men. Grace is strange to those who fall to capitalism. They regard the Grace as a kind of commercial ways for more sales. Contemporary meritocracy or merit system also excludes the Grace. The merit is always necessary. However, when it is emphasized, one cannot turn against the reality in which the pain and frustration of men grow deeper. Third characteristic consists Luther’s doctrine of two govern『ments. Luther reversed the mediaeval concept of Holiness-Secularity, and of Church-State. He considers that they have the same holiness in the order of the divine government, and that they are placed in the tense relation of mutual collaboration and check. The relation between Church and State is not well established even in a con『temporary society. Some churches dream a Christian state by evangelization of the people. They intend to use the state’s power to evangelize people. There are churches that teach that it is sufficient to enter Heaven by faith, whatever is happening to the world. The Church must believe that the God’s Will for mankind is realized by itself and states and that it must achieve the ultimate peace of God in the world with them. 이 글은 종교개혁 특히 루터 사상의 독특성과 현대적 의미를 세 가지로 제시한다. 첫째, 종교개혁의 독특성은 인간이해에 있다. 루터에게서 인간은 죄인이며 또한 관계적 인간이다. ‘죄’는 법적이거나 도덕적인 것만이아니라 무엇보다 존재와 내면의 세계에 관계된다. 그것은 하나님과타자 없이 자기중심적으로 살아가는 인간의 현실을 의미한다. 그런자기중심성 속에 사람들이 겪는 현재의 고통들과 불안의 근원이 있다. 인간은 자기중심적인 자아를 버리고 하나님과의 그리고 이웃과의 관계 속으로 들어가야 한다. 인간은 바로 그런 그 관계 속의 인간이다. 둘째, 종교개혁의 독특성은 칭의론과 십자가의 신학으로 표현되는하나님의 은혜에 있다. 그 하나님의 은혜가 없으면 죄인은 구원받을가능성이 없다. 죄인의 구원은 그들의 자질이나 능력이나 행위나 공로가 아니라 오직 죄인을 사랑하는 하나님의 은혜에 근거할 뿐이다. 그런 은혜의 신학은 현대인들에게도 “어리석은 것”이고 “걸림돌(고전 1:23)”이다. 자본주의에 물든 현대인들에게 “은혜”는 생소하고, 결국은 값을 뽑아내거나 더 많은 구매를 유인하기 위한 미끼로 간주된다. 현대의 성과주의나 실적주의도 은혜를 배척한다. 사람들의 공로나 실적은 언제나 필요하지만, 실적이 강조되는 만큼 사람들의 고통이나 좌절이 깊어가는 현실을 외면해서는 안 된다. 셋째, 루터의 독특성은 그의 두 통치론에 있다. 루터에게서 중세기적 성속과 국가-교회 사이의 개념이 뒤집히고, 그 둘 모두가 하나님의통치와 질서 가운데서 동등한 거룩성을 가진 것으로 간주되면서, 상호 협력과 견제의 긴장 관계 속에 놓이게 되었다. 현대사회에서도 국가와 교회의 관계는 잘 정립되어 있지 않다. 어떤 교회들은 ‘복음화’ 를 통해 그리스도교국가를 꿈꾸거나, 국가의 힘을 빌려 하나님의 뜻이나 복음을 전파하려는 생각을 가지고 있다. 또한 세상이 어떻게 돌아가든, 교회 열심히 다니고 잘 믿어서 천국가면 그만이라고 하기도한다. 교회들은 인류를 향한 하나님의 구원이 자신들을 통해서 그리고 국가들을 통해서 이뤄지는 것임을 믿고, 각자 책임을 다하고 서로도우며 하나님의 평화를 이뤄가야 할 것이다.
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