칼빈과 한국장로교회의 학파별 신론 비교연구 -하나님의 속성과 사역을 중심으로-

조봉근 ( Bong Geun Cho ) 광신대학교 출판부 2013 光神論壇 Vol.22 No.-

Are the Korean Presbyterian churches actually continuing and developing Calvin s theology? Galvin s Theology is the Creed in which every protestant denomination normally accepts as well as being accepted by the Orthodox Conservative Presbyterian Church. These days, all heretics reject Christian Theology of John Calvin (the Attributes & Works of God),and also they do not believe the theory of Creation and Providence. So we cannot find out the real Truth behind their Doctrine of God (the theory of Creation and Providence). Unfortunately, they urges Pantheism, Deism, and Evolutionism rather than Orthodox Doctrine. According to Timothy George⁸⁹, neither Reformer Luther nor Zwingli devoted much attention to the theory of Creation and Providence. Both accepted the Orthodox formulations of the oneness and threeness of God developed by the early church councils, but neither felt compelled to elaborate on this teaching. At the beginning of his career Calvin too followed this pattern. The first edition of the Institutes contained only a meager statement on the theory of Creation and Providence. Chai-Choon Kim of Radical Presbyterian Church of Korea was largely influenced by Karl Barth, Bultmann School and Jurgen Moltmann. Although Minjung Theology of Korea itself boast of originality, on dose inspection, Minjung Theology of Korea is almost identical to Liberation theology derived from South America & Moltmann. And most of liberal theologians who belongs to English Academic School denies the theory of Creation and Providence. Such trend like these prevents and challenges the Apostle’s Orthodox Greed, and I am now trying to compare the writings on the theory of Creation and Providence between John Calvin and Korean theological Scholars. The theory of Creation and Providence were not to be understood as divisions. There was one God who knows Himself and who has revealed Himself as the Father, the Son, and the Holy Spirit. The Trinity was the foundation of salvation for only could one who was truly God redeem those who were utterly lost. In the liturgy of baptism and in the doxology faith in the Trinity was confessed not in order to fully define the being of God but only not to be silent before the mystery of His presence. Dr. Hyung-Neng Park of Conservative Presbyterian Church of Korea was greatly influenced ty Louis Berkhof. Berkhof was not known for being original or speculative but for being very good at organizing and explaining basic theological ideas following in the tradition of John Calvin, Abraham Kuyper and Herman Bavinck. Theologian Wayne Grudem has called Berkhof's Systematic Theology “a great treasure-house of information and analysis, probably the most useful one-volume systematic theology available from any theological perspective.” Berkhof’s writings continue to serve as systematic presentations of Reformed theology. They are organized for use in seminaries and religious education as well as individual reference, though his systematics works are demanding reads. The first edition of the Institutes contained only a meager statement on the theory of Creation and Providence. So, Timothy George⁹⁰ says as follows. “Having derived from Scripture the Triune nature of God, Calvin next described the activity of God in relation to the world in creation and providence. These doctrines, fall under the general rubric of the “Knowledge of God the Creator” in contrast to the “Knowledge of God the Redeemer,” which Calvin discussed in Books II-IV of the Institutes.” Dr. Chai-Ghoon Kim of Korean Radical Presbyterian Church was largely influenced by Karl Barth, Bultmann School and Jurgen Moltmann. Although Minjung Theology of Korea boast of originality, on dose inspection, Minjung Theology of Korea is almost identical to Liberation theology derived from Moltmann. Also, Most of liberal theologians who belongs to English Academic School denies the theory of Creation and Providence. Such trend like these prevents and challenges the jostle s Orthodox Creed, and I am now trying to compare the writings on the theory of Creation and Providence between John Calvin and Korean theological Scholars. Professor Hyung-Nong Park, origin scholar of Hyung-Nong Park’s school was hugely influenced by American scholar, Professor Gresham Machen. Of course, H. N. Park himself in the prefab of his book testified he was influenced by the following scholars; Charles Hedge⁹¹, A. A. Hedge⁹², B. B. Warfield, Dabney, Shedd, H. Smith, Abraham Kuyper, Herman Bavinck, G. Vos, and A. H. Strong. However, when describing the attributes of God, H. N. Park in fact mostly employed the farm of the American scholar, Louis Berkhof.⁹³ Hence evidently we can identify Louis Berkhof was H. N. Park’s biggest influence. In H. N. Fork’s book, “Dogmatic theology Volume Two (Doctrine of God)”, the attributes of God is divided into two groups: ““uncommunicable attributes.” and communicable attributes”. Uncommunicable attributes is divided into four parts:“absoluteness(Self-existence),immutability, infinity and uniquenessfonenessy”⁹⁴ and communicable attributes of divided into five groups: “spiritual discussed in terms of the attributes, intellectual, moral attributes, the attribute of the sovereign, wealthy attribute.”⁹⁵ In inspect to the “Work of God”, within the ‘Eternal Works’, the “Divine Decrees” and ‘Predestination’ are described whereas the ‘Creation’ and the ‘Predestination’ are covered within the “Temporal Works”. Providence when dealing with the Work, “Universal or General(Ordinary) Providence,” as well as “Special Providence” and “Extraordinary Providence(Miracles)” (transitive) are closely covered. However, all of the above explanations that he used were originally taken from Herman Bavinck’s Reformed Dogmatics rather than Louis Berkhof's Systematic Theology, As a former student of Hyung-Nong Park, Professor Bong-Geun Cho of Kwang Shin University has written four books : Reformed Theology, Core of Essential Theology, Biblical Dogmatic Theology and An Outline of Modern Reformed Dogmatics concerning Textbook of Theology. Almost all of which reconfirms Hyung-Nong Park’s theology. On the other hand, Dr. Chul-Won Suh in his “Lecture Notes”, he dealt with the summary, the name of God, the nature of God, the attributes of God, the Trinity and the work of God (intend, scheduled, creation, providence). Especially in the “Doctrine of God”, he dealt with “absolute attribute” (Self-existence, simplicity, infinity, immutability) and analogic 1 attributes”(life, intellect, commitment, love, of, sovereignty). In the “Work of God” he discussed “dealing with intend (expected)” and “Election and Reprobation.” He then discussed the “Election before the downfall(supralapsarianism) and Election after the downfall(infralapsarianism) After that he followed the discussion with the 'theory of creation then refuted against “the opposite theory(dualism, theory of emanation, and evolutionism). He divided “spiritual world” from the “material world” and explained and compared the two. He pointed out the mistakes in “Deism and Pantheism” when dealing with ‘Providence.’ “Special providence(Preservation, Concurrence, Government)” and '"Extraordinary Providence” were discussed with most of the credit going to Cornelius Van Til and reused general scheme from reformed theologians. Professor Moon―Ho Ha of Calvin University of Korea in Seoul, in his book, “Dogmatic Theology, Volume 2: Doctrine of God” he discussed “does God exist?” and “can God be known?”. In part 2 of “the existence of God” he dealt with the “attributes of God” as well as the :incommunicable attributes (self―existence, immutability, infinity, uniqueness)” and “communicable attribute (spirituality, intellectual attribute, and sovereign moral attributes, attributes, wealthy enemy attribute)” In part 3, within “the Work of God" he explained and discussed almost identically to the statement and works of Prof. Hyimg―Nong Park, Prof. Chul-Won Suh and Prof. Bong-Geun Cho. In particular, Moon-Ho Ha dealt with nature” (universality, confidentiality, Sovereignty, tolerance) similar to the three professors mentioned previously. The theory of Creation and Providence were not to be understood as divisions. There was one God who knows Himself and who has revealed Himself as the Father, the Son, and the Holy Spirit. The Trinity was the foundation of salvation for only could one who was truly God redeem those who were utterly lost. In the liturgy of baptism and in the doxology faith in the Trinity was confessed not in order to fully define the being of God but only not to be silent before the mystery of His presence. Dr. Hyung- Nong Park of Korean Conservative Presbyterian Church was greatly influenced 1,Louis Berkhof. Theology of Hyung―Nong Park was influenced by Louis Berkhof, however on close inspection it was originally derived from Herman Bavinck. So, theology of Herman Bavinck’s summary⁹⁶ is as follows: "The Knowledge of God is the central, Core Dogma, the exclusive content of theology. From the start of its labors dogmatic theology is shrouded in mystery ; it stands before God the incomprehensible One. This knowledge leads to adoration and worship; to know God is to live. Knowing God is possible for us because God is personal, exalted above the earth and yet in fellowship with human beings on earth.”⁹⁷ Profess or Hyung- Nong Park, origin scholar of Hyung-Nong Park’s school was hugely influenced by American scholar Professor Gresham Machen. Of course, H. N. Park himself in the preface of his book testified he was influenced by the following scholars; Charles Hodge⁹⁸, A. A. Hodge⁹⁹, B. B. Warfield, Dabney, Shedd, Smith, Abraham Kuyper, Herman Bavinck and G. Vos, A. H. Strong. However, when describing the attributes of God, H. N. Park in fact mostly employed the form of the American scholar, Louis Berkhof.¹⁰⁰ Hence evidently we can identify Louis Berkhof was H. N. Park’s biggest influence. In H. N. Park’s book, “Dogmatic theology Volume Two(Doctrine of God)”, the attributes of God is divided into 2 aspects: “uncommunicable attribute.” & communicable attribute”. Uncommunicable attribute is divided into 4 parts, “absoluteness(Self―existence), immutability, infinity and uniqueness(oneness)” ¹⁰¹ and communicable attribute of divided into five parts “spiritual discussed in terms of the attributes, intellectual, moral attributes, the attribute of the sovereign, wealthy attribute.”¹⁰² In respect to the ‘"Work of God”, within the 'Eternal Work’,‘Decrees’ and 'Predestination are described whereas the ‘Creation’ and the ‘Providence’ are covered within the “Temporal Work”. Providence when dealing with the Work, “General(Ordinary) Providence,” as well as “Special Providence” and “Extraordinary Providence( Miracles)” (transitive) are closely covered. However, all of the above explanations that he used were originally taken from Herman Bavinck’s Reformed Dogma tics rather than Louis Berkhof’s Systematic Theology. Here, Professor Bong-Geun Cho will looks at the view of Jong-Sung Rhee and kyun-Jin Kim’s belonging to the Radical Denominations of Korean Presbyterian Church. First, Jong-Sung Rhee and his book, ‘"Doctrine of God” moves away from the long traditional view of the Orthodox Church and expresses new creationism as follows: “the creation of the world record at the beginning of the Bible, also teaches the beginning of all things, because many people think that scientific, historical textbooks to teach the world and the origin of the universe and everything in it, the creation of the world record, but it think is or is not the answer for the evolution Moses recorded Genesis objects objectively, scientifically, as modems think eventually climb to find its origins in theory, find that the God was the first cause because to weaken the human record of Genesis Moses himself inspired by the Holy Spirit of God, the revelation that the Genesis record does not he, as well as science did not know to understand or explain scientifically was not interested.”, he claims Genesis was written by human Moses himself, denying it was inspired by fee Holy Spirit. Surprisingly on the other hand, the thoughts of kyun-Jin Kim and Young-Suck Oh's are completely different. First, even though University of Yonsei’s kyun-Jin Kim used Barth' s view mostly, he sided with the conservative Korean Church’ s situation and influence to reinterpret positively about creationism. By saying, “evidence for the creation and recognition of God is the recognition of faith to get through an encounter with Jesus Christ, through His revelation in the God revealed in Jesus Christ, that He is not God, who alone in humans, human with the God who is.” He explained Christologically. However,former Professor Young- Suck Oh of Hanshin University explained creationism with New Sociology in Liberation Theology. ‘Creation’ is nothing but God’s secret will externally expressed. Originally, incident where God himself projected externally what he already possessed was creation only Himself. In other words, creation itself is an revelation event. If we were to put ‘In the beginning, God created the heavens and the earth”. “(Genesis 1:1) in another words, he who is infinite and perfect allowed and is going to achieve the limited and imperfect world of time and space. He has entered this limited situation. We can illustrate this by “Eternal World (World of God Himself) →Work of Creation→ Temporal World(world of creatures).” If this is true, creation ministry serve as a bridge between eternal world and the time world. Meditating on previously mentioned, Divine Decrees and Predestination was a secret only God should have known but Will of His Decrees secret was slowly revealed through Work of Creation. According to Herman Bavinck, he saw is as “intends concept implications within the time of its realization”(Eph. 1:4). When the infinite and imperfect God intentionally expressed his plan and providence in the temporal world, the almighty God revealed his revelation by entering the world of finiteness. This was the only closest strategy he could use to close “a huge gap between infinite and finite.” This case is the incarnation. Therefore, the incarnation(John 1:14) is case of ‘Immanuel’, belonging to the fundamental mysteries of Christianity. So, the New Testament, the creation ministry is the ministry of Jesus Christ(Colossians 1: 16). Logically it is totally impossible transfer from finite to infinite but the paradoxically Almighty God performs the impossible(Matthew 19:24-26). The narrow minded humans could only create the theory of evolution to distrust God s Omnipotence. This is because theory of evolution is a theory that rejects all the biblical evidence that “God created all kinds of creatures himself (Genesis 1:3―31). In fact, there is no literature which recorded stay of 'monkey evolving into a man.” This is merely a groundless imagination. Consequently, followers of* evolution theory greatly modified their weak theory and made New-Darwinism, then eventually changed it to “macro evolution”. The process theologians of modern liberalism also cleverly used the word ‘creation’ along ‘process’ in order to defend the evolution theory and corrected part of “mystery of creation” so as to explain God's creation ministry, comprehensive and rational to humans. However, the logic of the process theologians does not only unbiblical but completely deny the verb(bara =Gen.1:1,21,27) meaning creation of absoluteness, in the original Hebrew Holy Scripture with evil intent. If so, what does God created ‘existence’ from nothing imply to us? Dr Hyung Nong Park was influenced by Professor Charles Hodge of Old Princeton theological Seminary, Hodge strongly refuted evolutionism as follows; "Hodge s critique of Darwinism is part of his Anthropology section in volume 2 of Systematic Theology, This section begins with an explanation of the “Scriptural Doctrine” regarding the origin of mankind. He points out two things from the scriptural account in Genesis; first that man s body was formed by the immediate intervention of God and secondly, that his soul was derived from God. It as one of the subsections under “Anti―Scriptural Theories” that Hodge considers Darwinism.¹⁰³ Hodge acknowledges Darwin s status as a prominent naturalist and for his knowledge and skill in observation and description, as well as his “frankness and fairness.” He states that his theory, however, suffers from the basic defect of attributing “all the infinite diversities and marvelous organisms of plants and animals are due to the operation of unintelligent physical causes.”

칼빈과 한국장로교회의 학파별 구원론 비교연구 -칭의와 성화를 중심으로-

조봉근 ( Bong Geun Cho ) 광신대학교 출판부 2012 光神論壇 Vol.21 No.-

The Doctrine of Salvation (Soteriology) is very important doctrine amongst all doctrines in Christian Theology. The doctrine of salvation of the Presbyterian Church which come from John Calvin’s thought system is a model doctrine of salvation. This article will analyze and appraise Soteriologies of every sect in the Korean Presbyterian Church by comparing with the standard Calvin’s Soteriology. In particular, logics of justification & sanctification of each School through comparing their books and articles will be considered. Finally, this article will evaluate views on the doctrine of Justification & Sanctification of School of Hyung-Nong Park, School of Yune Sun Park, School of Jong- Sung Rhee, and School of Chai-Choon Kim. In John Calvin s view on 'the relationship between Justification and Regeneration’, John Calvin talks of the relationship between Justification and Regeneration (Sanctification) in Book III of his Institutes of the Christian Religion. Though he does not claim that the two are the same, but also claims that they cannot be separated. Thus, since Calvin saw Justification and Regeneration to be the same but inseparable, we must criticize Osiander who saw Justification and Regeneration as identical. At the time, Osiander said “they that use together the gift of Regeneration and the free forgiveness are one and the same”. Yet, Calvin tells us that Justification and Regeneration cannot be separated but must be distinguished. Calvin telle us ''though the favor or Justification is inseparable with Regeneration but they can be distinguished. Since the fact of the traces of sin within the Righteous are well known through experience, the Justification of the Righteous must be completely distinguished from a reformation into a new life (Romans 6:4). God starts from within his elect this latter point and within them progresses gradually or slowly through a whole lifetime which leaves them in a position to be condemned in trial.” Calvin claimed that Justification was not the ‘Gift of Righteousness' but an ‘Imputation of Righteousness’,and that we only receive the priceless righteousness only through faith(grace) by God’s mercy’,and also that Justification is “God’s proclaiming us as righteous in his grace”. In other words, Calvin tells us that “the actual holiness of life is not to be separated from priceless imputation of righteousness” and that “Christ became for us righteousness, wisdom, holiness and redemption (1Cor 1:30),and at the same time does not sanctify(regenerate) ex calls anyone righteous. These privileges are eternal and are bound by an inseparable band. So he saves those that are enlightened by the wisdom of the Holy Spirit, and those he makes righteous, and also sanctifies.” He also says, “just as Christ cannot be divided into parts, the two things which we experience in him, that is righteousness and sanctification(regeneration) are bound and cannot be separated.” Calvin calls 'the relationship between Justification and Regeneration in one words “we cannot be called righteous without our deeds, but also cannot be called righteous by them. This is bemuse in our participation of Christ which makes us righteous, sanctification is inclusive just as righteousness is.” Furthermore,Galvin in his claim of the union of the Saints to Christ, “therefore the union of the head to the parts of the body, ‘Christ’s living within us has the most important meaning to us. Thus Christ becomes our Lord, He makes us participants of Him within the gifts which he bestows on us. We are not contemplating Him far outside of us so as to allow for the imputation of his righteousness. It is because we are clothed with him and are attached to him. On Soteriology of John Calvin’s Institutes : Sanctification is the Will and Work of God the Holy Spirit. Calvin s Doctrine of Sanctification is centered upon sovereignty of God the Holy Spirit and man cannot pursue virtue without control of God the Holy Spirit and His guidance. The people of God is transfigured by God the Holy Spirit and they have to devote themselves entirely to God in order to be sanctified. Calvinistic thought is that sanctification requires a continual reliance on God to purge man’s depraved heart from sin. Sanctification may be achieved by following the Word and Work of God the Holy Spirit. It is very imp extant for Christians to understand how we be sanctified through God the Holy Spirit. The method used to be include worship and praise, studying the Holy Scripture and the practice of love. It is God's will that any person may pursue sanctification via the church since through worship and praise Christians are cleansed of sins. The man of God is influenced by the Holy Spirit through studying the Holy Scripture. Because the Holy Scriptures are able to make man wise for salvation through faith in Jesus Christ. The practice of love through our sincere prayer is also very important to rid ourselves of unholy desires. Through sincere prayer, Christians are able to preserve their chastity and overcome the dirty desires in order to devote themselves completely to God. The man who has consistently received the control & guidance of the Holy Spirit in Christ, climax of sanctification can finally be reached. There are many controversial points concerning stagnancy of growth of the church which are affected by external and internal influences. External factor of decreasing population is a rapid growth of mundane culture and prosperous economy, but internal factor is the depredation on Christian quality of faith. God permits many different methods to expand the Kingdom of God on earth, however He would like to sanctify them rather than a quantity of His people. Korean Christian has to do the best to realize the life of Gospel in order to reform the depressed Korean Church. It should be also essential to guide the man correctly. If we all the time submit ourselves in accordance with the volition of the Holy Spirit, spiritual change of us will be ultimately realized Sanctification as well as Justification. Anthony A. Hoekema is an American Reformed theologian from Dutch who would not tolerate the easy way to explain Justification & Sanctification and keeps to what is God-centered. In explaining soteriology, Anthony Hoekema is a better theologian than other theologians. According to him, Justification and Sanctification are both in Mystical union with Christ. So, What is meaning Union with Christ of Anthony Hoekema? Interesting, firstly Anthony Hoekema starts the Order of Salvation from Union with Christ in Christ. he defines Union with Christ has its basis in Christ’s redemptive Work.¹²⁵ On Soteriology of Hyung Nong Park’s School : In Dr Hyung Nong Park’s Dogmatic Theology Volume V (Soteriology),he describes the order of Salvation in following terms; “Calling, Regeneration, Conversion, Faith, Justification, Adoption, Sanctification, Perseverance of Saints, Glorification”. In comparison his former student Dr. Chul Won Suh urged the Work of the Holy Spirit as the dimension of redemption only in the historical sense. However, Dr. Bong Geun Cho accepted not only Dr. Ghul Won Suh’s theory, but also agreed with Dr. Hyung Nong Park’s explanations. Dr. Bong Geun Cho does not think it is a matter associated to the order of time, but as the order of Logic. Dr. Cho argues it is not an absolute order(a sequence) but a comparative order for the explanation. He thinks it is quite possible for every reformed scholar to have different logic or different explanations to one another. In his own work, Order of Salvation, it includes the followings, “Union With Christ →"Calling has two things as Internal Calling and External Calling ― then Internal Galling(Effectual Galling) which is similar with Regeneration→and Regeneration is unconscious work of the Holy Spirit in human being, Conversion is conscious work of the Holy Spirit in human being. Conversion has two sides, Faith and repentance. And Justification by faith. What then is faith? Calvin defined it as “a firm and certain knowledge of God's benevolence toward us, founded upon the truth of the freely given promise in Christ, both revealed to our minds and sealed upon our hearts through the Holy spirit”¹²⁶. Indeed, faith is “the principal work of the Holy Spirit,' a supernatural gift that those who would otherwise remain in unbelief receive by grace¹²⁷. Again and again, Calvin reiterated that faith is the unique gift of the Holy Spirit. Relationship with Regeneration and Conversion, both is the same work of the Holy Spirit, Regeneration is unconscious work of the Holy spirit in human being, but Conversion is conscious work of the Holy Spirit in human being. However, within conversion there are two sides; positive side being faith and negative side being repentance. Also “just as it is written: The righteous will live by faith.” : Justification will soon take place by faith. The operation of the Holy Spirit in faith that follows has ‘Justification’ as the first step and adoption as the second step and their relationship is again same as the two side of Coin. If that is the case, we need the following question. How can we explain the developing 'Sanctification, Perseverance, Glorification’ next? Sanctification is specifically the work of this indwelling and directing Holy Spirit. Those three things are the supernatural gifts and steps by the Holy Spirit. They grows up consistently more and more in the ‘baptism with the Holy Spirit’. However Sanctification starts from Regeneration. After Regeneration, Sanctification is gradually going on step by step. And Climax of Sanctification finishes in physical death of Christian who born again. And Sanctification does not only stop, but also does not drop from salvation, this is Perseverance of Saints. Perseverance means the engagement of our persons in the most intense and concentrated devotion to those means which God has ordained for the achievement of his saving purpose. And Physical Resurrection of the Saints is Glorification. Body of Christians is Gbrified in the second coming of Jesus Christ. Glorification is associated and bound up with the coming of Christ in glory. On Soteriology of Jong Sung Rhee’s School: The first ever scholar of Jong Sung Rhee s School was Dr. Jong Sung Rhee him self. Unfortunately, although he wrote a book on Pneumatology, he did not write any books about Soteriology. The reason for this is because he holds two theological positions. He accepted not only the Barthian position but also the Calvinistic position. Even though he stands on both positions he has tendencies to lean towards the Barthian side. This was the cause that prevented him from writing a sound doctrine on Soteriology. However, his former student Dr Seung Yong Hwang of Honam Theological University overcame this problem and wrote about Soteriology in his Systematic Theology (Soteriology) Volume Two. He quoted theological logic from Saved by Grace, a book on by Anthony A. Hoekema as well as Systematic Theology by Louis Berkhof. Professor Hwang described his Soteriological Logic as follows; Order of Salvation (Union with Christ, Calling, Regeneration and Effectual Calling, Conversion, Faith, Justification, Sanctification, Perseverance of the Saints) by Louis Berkhof. Order of Salvation by Dr. Seung Young Hwang s were as follows; ‘Union with Christ, Calling, Regeneration, Repentance, Faith, Justification, Sanctification, Perseverance of the Saints' In Soteriology, faculties of Systematic Theology in fact held different views of theological positions from each other,but incredibly they were able to graciously accept their different views in order to bring their work together. For example, Myung Yong Kim, Chul Ho Youn, and Johan Hyun including Yoon Bae Choi, who are professors of Systematic Theology in Presbyterian College and Theological Seminary, permitted and a lowed other faculties' with different views as well as had understanding for colleagues with different thoughts. However,only Professor. Yoon Bae Choi who had studied Systematic Theology at tradition of Reformed Church in Netherland, wrote an article on Calvinistic Soteriology. He described in detail his Order of Salvation as follows; “Faith,Justification, Sanctification(Repentance, regeneration),Election or Calling, Resurrection and Glorification”. Professor. Choi defined faith as the supernatural grace given to us by the Holy Spirit and it is very important operation by the Holy Spirit. And he also defined Justification as the gracious forgiveness by God to sinners and forgiveness of sin. He said ‘Sanctification is to repent throughout one’s entire life and a Christian must live a holy(sanctified) life in Christ’ . Unfortunately, Presbyterian College and Theological Seminary does not have a necessary (compulsory) subject on Soteriology in Master Divinity Course. Faculty Group of Presbyterian College and Theological Seminary, which belongs to Tong-hap Denomination, supports World Council of Churches. On Soteriology of Yune Sun Park’ School: Among theologians of the Park Yune Sun’s School¹²⁹, a theologian to have excelled in dealing with the doctrines of Justification and Sanctification is Dr Park Young-Don of Korea Theological Seminary, Cheonan. Park Young-Don says, “occasionally it has been said that the Reformation having attached too much weight on Justification has in comparison overlooked Sanctification. Andrew Murray said that the Reformation rediscovered the doctrine of Justification but sincs it did not develop upon Sanctification it was a half a Reformation. However, such criticism comes from a lack of understanding of Calvinistic theology. Calvin had great interest in Sanctification and has dealt with in depth about the topic, enough to be called “theologian of sanctification”. For Calvin, though the Reformation has Justification as its principle and core doctrine, Justification is not the goal of a Christian Me but is the ground and starting point. Calvin s realistic interest was a godly life towards God. A constant striving for godliness penetrates through his teaching and his life. The main character of Calvin s doctrine of Sanctification was formed in situations of debate with the Roman Cathdic Church. Calvin strictly differentiates Justification and Sanctification and allows for the unstable doctrine of Justification to depend on Sanctification. This was appropriate answer to the error done by the Roman Catholic Church which seriously damaged the conviction of salvation. At the same time he emphasized that these two doctrines were very closely united, which effectively swept off the criticism of the Roman Catholics, that the Reformed Church’s doctrine of Justification weakened the importance of Sanctification and in turn promoted ethical dissoluteness and incidence. Together with this, Calvin blocked at the source the dangers of the doctrine of Justification being abused as a doctrine that incurs non-legalistic confusion. In this way, Calvin differentiated Justification and Sanctification against legalism, and against non-legalism he emphasized their connection, and as a result effectively overcame both extremes, and such strategic arguments farm the recent works an Calvin s Soteriology. Galvin starts his study of Sanctification from a strict Christological viewpoint. According to Galvin, the whole process of Sanctification has its roots in unity with Christ. The pattern of Sanctification is in the imitation of Christ’s death and resurrection by dying to sin and resurrection by righteousness. The driving force of the Sanctification flows from Christ5 s death and resurrection. The ultimate goal of Sanctification is also to have the likeness of Christ's image. Ultimately, Jesus Christ who died and resurrected for us is the origin and the pattern of Sanctification, the Christ who lives in us is the driving force of our Sanctification, and the Christ who is in glory is the goal of our sanctification. That is to say that the beginning and the end, the Alpha and the Omega of sanctification is Jesus Christ. According to Calvin, Sanctification is made up of two sides. That is, Sanctification is gradually proceeded by the daily process of the death of the old-self (mortificatio) and revival into the new- person. The two sides of Sanctification is less in stages but occurs simultaneously, and is intimately connected like the two sides of a coin. ‘Self denial and ‘Taking up ones cross’ is the two sides of death (mortificatio). Calvin emphasized self denial as the core of a Christian life. Without self-denial, we cannot expect revival into a new person, viz. progress in Sanctification. God only rules where there is self-denial, but where there is no self-denial all kinds of sin rule. Self-denial is in gear with the great thesis of Calvinistic theology, ‘Soli Deo Gloria’ . Without the death of the self which is thirsty on vain glory, shouting the slogan ‘Soli Deo Gloria is just empty words. Without self-denial, even the holy slogan 'Soli Deo Gloria can only be misused to skilfully disguise the corrupt desires of the self. Therefore, complete death of the self, it’s destruction is the only solution. The life of the believer in this world is closer to participation of Christ's passion than the participation of his glory. The whole process of sanctification can be seen as a kind of path of endless death wherein we follow the same path of the way of the Cross which our Lord walked. All the life of this world is a continuous battle against death where there are trials and tribulations, it is a life of the Gross. Even if we proceed in our sanctification, we cannot mature above the cross. When we forget this fact we fall into all kinds of pride and fancies of perfectionism. Therefore, there is in the life of a believer moans and groans and cries that come from not being completely free still from the tribulations of sin. Such cries deepens our longing and hope for a eschatological salvation from within a believer. Calvin s doctrine of sanctification which has highlighted the still in sanctification works for an appropriate restraint and correction to the modern church which has inclined towards excessive triumphalism in attaching too much weight to the 'already' element. This is a time, more than ever, for us to listen mere carefully to Calvin's voice that emphasizes the point that we should be denying ourselves and take up our cross to follow our Lord. It is a teaching that is most abhorred and unpopular to this age of self-love in which we live. In our Reformed Church, the thing that is missing the most is denying oneself and following the Lord in taking up one’s Cross. No matter how well we follow Calvin s theology theoretically, if we have no self- denial we cannot be said to truly follow Calvin. When there is no self-denial, even Calvin’ s theology can only be used as a tool to secretly further one’s own glory. Where there is no self-denial, a terrible idolistic sin called self-worship can rampage. Without the death of the self which is thirsty for if s own honor and glory, even the godly slogan 'Soli Deo Gloria is used for the corrupt desires of the self. Therefore, the only way of sanctification is death. Calvin s doctrine of sanctification does not make any compromises in emphasizing this fact. Only the dead can live. Only he who has completely emptied himself can be full of the Holy Spirit. Only such people can save the Church and give to God all the glory.” Furthermore, Dr. ‘Upright Rock’ Park Yane-Sun’s Soteriology (Justification and Sanctification) is summarized in 『Refotmed Dogmatics』 which is a book that has condensed his bible commentaries. According to Dr Park “Justification is a legal term where a criminal is called innocent through a legal proclamation by a court”, and in such a case “the criminal called innocent does not have to have any righteousness for the claim to be valid, and when one believes Jesus Christ, God legally proclaims him one who participates in Christ’s righteousness’ Park also explains that “Since Christ’s righteousness is the fruit born from Christ’s death and resurrection, therefore it is the righteousness of God.” Park also writes in his commentary that true statement “the proclamation of Justification which is bestowed upon believers is given only through faith, and is irrelevant to the persons moral qualifications” is clearly seen in the words of Romans 4:4 “New when a man works, his wages are not credited to him as a gift, but as an obligation. However, to the man who does not work but trusts God who justifies the wicked, his faith is credited as righteousness.” Park continues to say “God does not do this to the believer because he foresees righteous deeds he will do by his own efforts. It is done by God's sovereignty, God does it because he has decided that he will personally make the believer righteous in Christ.” On Soteriology of Chai Choon Kim’s School : The Soteriological viewpoint of Chai-Choon Kim’s School differs basically from that of the Hyung Nong Park’s School. The School of Chai-Choon Kim neither claims Salvation as being exclusively by Jesus Christ nor the inerrancy of the Holy Scripture, because they do not believe that the Holy Scripture is the Word of God. Originally, The School of Chai Choon Kim did neither accept Soteriology of John Galvin nor the inerrancy of the Holy Scripture, because they started from methodology of Karl Barth's theology. Therefore, they have enjoyed hermeneutic methodology of Rudolf Bultmann, Paul Tillich, Jurgen Moltmann, and such theologians. Theologies of Modern Liberal Theologians are very broad. Most Faculty Members of Hanshin University have not only think of the Holy Scripture as a book of religious experience, but they also believe that higher criticism on the Holy Scripture to be right. Dr Bong Rang Park, Chang Shik Lee, and Jae Yong Joo tends to Pluralism of religion and postmodernism. It follows that their Soteriology differs from their Biblical Soteriology. They had already given up Christian Soteriology since 1948. Consequently, they all came to accept salvational doctrines of the World religions. Their doctrines are not original Christian doctrines but are Synthetic doctrines. These doctrines sympathizes with and leads Christianity to World Religions, which will eventually mean no more need for Salvation by Jesus Christ. Actually, Chai-Choon Kim’s view on Doctrine of Justification and Sanctification can be said to be near non-existent. Dr. Chai-Choon Kim was the first to take on Barth’s theology in the history of Korean Presbyterian Church and in his study of the bible, he established Barth's outlook on revelation and effective criticizing method among his students. This led to his students taking on the position of secular level of studying which unfortunately meant they turned their back on the pure gospel of Christianity to take on the side of polytheisme instead. Therefore, not only the importance of Soteriology but also the doctrine of sanctification research declined to be the most weakest religious body. Thus/so-called systematic theology Dr. Bong-Rang Park, non-religious scholar Dr. Kyung-Jae Kim and systematic theology Dr. Young―Suk Oh do not insist on the faith of only Jesus where “Only through believing in Jesus Christ one can be saved”. Therefore, pure Gospel of Christianity can rarely be found from Dr. Ghai-Choon Kim and associates from his school. The originator of his founding school, Dr. Ghai-Choon Kim, did not leave any thesis or written works of any kind relating to soteriology, nor did his students. For example, Dr. Bong-Rang Park, who graduated and taught systematic theology at Han-Shin University for many years, did not leave any clear and distinctive work on Soteriology. Also, Han-Shin University s Korean Theology Research Center lead by Dr. Byung-Moo Ahn was only too busy striving to embrace and translate the following (Karl Barth, J rgen Moltmann, Rudolf Bultmann, Paul Tillich Modern Radical Theologians and higher criticism of the Holy Scripture of Religions- geschichtliche Schule or universalism), but they did not learn Soteriology properly. Even today, most theologians of Ghai-Choon Kim's School and his associates stand on the relativistic side of non-religious scholars. Especially, not only Dr. Kyung-Jae Kim who is developing the theory of Religious Universalism, but also Dr. Young-Suk Oh and Dr. Kyuun-Jin Kim are in the case of those who are enjoying the comfort of the Minjung Theology Category. However, peculiarly Dr. Kyuun-Jin Kim, who has taught systematic theology at Theological College of Yonsei University far a long time, has written in chapter 9 of his book ‘Christian Systematic Theology’ in relative detail of “Faith, Justification, Sanctification and the Grace of God” over a surprising 230 pages. Also, there is an epoch making fact in that Dr. Kyuun-Jin Kim deals with “the relationship between Justification and Sanctification” just like traditional Reformed Theologians, Nevertheless, Dr, Kyuun Jin Kim is approaching the thoughts of Barth than Calvin. On the other hand, Kyuun Jin Kim’s soteriological understanding is almost identical to Dr. Ho―ik Hur’s “Holistic Understanding of Soteriology”.

장 깔배의 성령론에 관한 한국장로 교신학자들의 논의

조봉근 ( Bong Geun Cho ) 한국복음주의조직신학회 2012 조직신학연구 Vol.17 No.-

깔뱅은 성령의 사역을 그의 『기독교 강요』총 80장에서 전체적으로 다루고 있다. 깔뱅은 『기독교 강요』제1권 성령론적 입장에서 신인식론, 계시론, 성경론을 기술하고 있으며, 그래서 그의 성령론은 그의 ‘성경관’에 잘 나타나 있다. 그는 “성경의 학생”이 되기를 거부하고, “성령의 조명”을 받기를 거부하는 인간은 이미 정죄를 받았다고 말한다. “시력이 약한 사람이 안경 없이는 똑똑히 볼 수없듯이, 우리도 하나님을 찾을 때, 성경의 안내를 받지 않으면, 즉시 혼돈에 빠질 정도로 연약하다.” 고 주장하며, 동시에 성경이 하나님의 말씀인 것을 알 수 있는 최종적 증거는 성령의 내적 증거에 있음을 강조했다. 즉, “하나님의 살아있는 말씀을 발견하고, 그 말씀이 우리 각인에게 선포된 것을 깨달으려면 성령의 감화된 증거가 꼭 있어야 한다.” 고 말한다. 즉, 깔뱅은 믿음에 응답하는 “성령의 내적 증거”를 “성경의 권위”를 발견하는 최고표준으로 보았다. 깔뱅에게 “성령과 성경의 관계”는 불가분리성을 가진다. 그래서 깔뱅은 “우리가 하나님의 사역들을 잘 관찰하는 것은 당연한 일리지만 보다 도 중요한 것은 성경를 경청해야 한다.” 고 말한다. 그러나 깔뱅은 성령과 성경을 그대로 동일시하지 않는다. 그는 성령께서는 성경에 기록된 말씀을 오직 조명할 뿐이지, 성경 위에 여하한 새로운 사실을 첨가하지 않는다고 주장하면서, 성경은 하나님께서 우리 신자들에게 성령의 조명을 베풀어 주시는 은혜의 방편이라고 설명했다. 깔뱅은 그가 주장하고 있는 교리를 성경 자체에서 인용하고 있다. “율법과 예언들은 사람의 뜻을 따라 전달된 것이 아니라, 성령에 의하여 감동된 사람들이 쓴 하나님의 말씀이다.”라고 확신했다. 즉, 깔뱅은 성경이 바로 “성령의 학교”라고 밑었다. 또 ”성경의 저자들은 성령의 도구요, 기관이요, 필사자등이었다.” 라고 말한다. 또 그는 “성경은 하나님의 말씀이 인간의 언어로 계시된 것이라” 주장하면서, “성령께서는 성경 속에서 응변적인 수사법과 더불어 조잡하고 세련되지 못한 문체까지도 동시에 사용하신다.” 고 말한다. “깔뱅의 성령론”에 대한 연구는 조봉근을 비롯한 김재성, 오영석, 이은선, 변종길, 차영배, 이종성, 이수영, 최윤배에 의해서 발표되었고, “깔뱅의 영성”에 대한 연구는 전 숭실대학교 교수인 김영한 박사에 의해서 발표되었다. 깔뱅이 추구했던 성령론은 크게 5가지로 정리할 수 있다. 깔뱅의 성령론은 첫쨰 성경적인 성령의 내적 증거이다. 둘쨰, 기독론 안에서의 구원론적 믿음이다. 셋째, 교회론적 은혜의 방편들(말씀, 성례, 기도)을 강조한다. 넷째, 삼위일체론적 성령이해이다. 다섯째, 종말론적 이웅은혜로서 칭의뿐만 아니라 성화를 똑같이 중요시하여 칭의와 성화를 조하하려고 했다. Does ‘Peneumatology’ have a “dogmatic position” for John Calvin? This question arises because the dogmatic system all reformed theologians generally construct include Introduction, Theology. Anthropology, Harmatology, Christolohy, Soteriolohy, Ecclesiology and Eschatology, but superficially exclude pneumatology. However, if we look at Calvin`s The Institutes of the Christian Religion as a whole, we can see that Pneimatology does not belong to any other category, but Calvin deals with it in detail directly and indirectly in Chapter 80 of The Institutes. Calvin is certainly, as in the words of B.B.Warfield of Princeton Seminary of USA, in reality the greatest theologian of the Holy Spirit. Calvin begins from the first book of The Institutes in writing the doctrine of the Scripture in a Pneumatological perspective, and Calvin`s most important theological standpoint is well apparent in his view of the scripture in his Pneumatolohy. According to Calvin “One who refuses to be a student of the scripture of to be illuminated by the Holy be Known by the illumination of the Holy Spirit and through the help of the Scripture.” (Institutes 1.14.1.) Calvin claims that just like when we become old or weak or through any other ailment our sight becomes poor we need the help of spectacles to see right, we must be guided by the Scripture to find God, otherwise we are so weak that we fall in to confusion. At the same time, Calvin emphasizes that the final evidence that the Scripture is the Word of God is in the internal testimony of the Holy Spirit. In other words Calvin expresses the opinion that “ to find the living Word of God and to know that Word has been personally sent to each man, there needs to be the inspirational testimony of the Holy Spirit.” To put in another way, Calvin saw the “internal testimony of the Holy Spirit” as the best standard in finding “ the authority of the Scripture.” For Calvin, “the relationship between the Scripture and the Holy Spirit” has an inseparable quality. Calvin always studied “the work of the Holy Spirit” within the Scripture, and does not project his own subjective world of experience. This is why he claims that “though it is right for man to investigates the works of God but for a greater good we must listen carefully to the words of the Scripture.” However in one hand he does not agree with identifying the Holy Spirit as the Word of God. He claims that the Holy Spirit only amplifies the written words of the Scripture and does not add new truths on top of the Scripture, and that it is indeed the Word of the Scripture that is the means of God`s grace to the believers in giving the illumination of the Holy Spirit. Calvin quotes the Scripture itself for his claimed doctrine. Calvin is certain that “the law and the prophets are not delivered according the will of man, but are doctrines that were written down through what the Holy Spirit made tell.” This is why Calvin believed the Bible was the school of the Holy Spirit. Also he tells us that “the auhors of the Bible are the tools, organs and transcribers of the Holy Spirit. Also he claims that “the Scripture is the Word of God revealed in human language” and concludes that “that Holy Spirit uses both oratorical rhetorics and crude and unsophisticated literary styles in the Scripture”. In the Korean Presbyterian Church, theologians in like of Kim yung-Han, Kim jae-Sung, Byun Jong-Gil, Oh Young-Suck, Lee Su-Young, Rhee Jong-Sung, Lee Eun-Sun, Cho Bong-Geun, Chah Young-Bae, and Choi Yun-Bae(2010) have presented theses on “Calvin`s Pneumatology”. However, in summary we can categorize the Pneumatology Calvin pursued in 7 titles. Firstly, he concentrated in developing a Pheumatolohy that was thoroughly dependant on the Special Revelation of the Holy Scripture. Secondly, he considered the gift of faith in Christ as the great prerequisite to the Work of the Holy Spirit. Thirdly, he tried to explain in balance the Person of the Holy Spirit within the Trinity. Fourthly, he considered the doctrine of Justification just as important as the doctrine of of Sanctification and devised an agreement of Justification and Sanctification. Fifthly, he writes of the Means of Grace (Word, Sacraments, Prayer)in detail as the Grace of the Holy Spirit continually working in believers in their life with Church (spiritual community). Sixthly, he considered the togetherness with Christ as a perquisite of the Work of the Holy Spirit. Lastly, he saw the Work of the Holy Spirit as dynamic behind the entire Soteriology of man.

조직신학연구 : 칼빈과 한국장로교회의 학파별 해석학과그 방법론에 관한 비교연구

조봉근 ( Bong Geun Cho ) 한국복음주의조직신학회 2015 조직신학연구 Vol.22 No.-

한국장로교회의 학파 중에서, 죽산(竹山)의 해석학과 신학방법은 개혁파 정통신학 전통 안에 있는 다양한 신학적 표현들을 분석하고 종합한 “꽃병 속의 꽃다발 신학방법”이라고 말할 수 있으나, 그는 실제로 칼빈의 해석학과 기독교 유신론적 방법을 채택하고 있다. 정암(正岩)의 해석학(주석)과 방법론은 “계시의존적 해석과 그 사색방법”이다. 이러한 원리가 그의 신구약주석 전체에 면면히 흐르고 있다. 정암(正岩)은 그의 주석들 안에서 화란의 개혁신학자들의 해석원리를 수 없이 인용하면서, 반면에 칼 바르트의 변증법적 해석방법과 초절주의를 신랄하게 비판하였다. 그리고 고려신학원의 유해무는 “그 방법”으로서, “기도와 전도”를 내세우고 있다. 한편, 춘계(春溪)의 해석학적 방법은 정확히 말해서 존 칼빈보다 칼 바르트의 변증법적 해석학적 방법을 따를 뿐만 아니라, 모든 신학과 종교를 포용하는 통전적(holistic) 해석학과 그 방법을 채택하고 있다. 그리고 장공(長空)학파는 바르트의 신학을 넘어서, 실제로 종교사학파의 해석학과 그 방법론 혹은 에벨링의 해석학적 방법론을 추구해 나갔다. 이른바 에른스트 트뢸취와 루돌프 불트만의 신학을 서슴치 않고 받아들였다. 한편, 은혜(恩慧)는 “불트만의 비신화화 해석학의문제점”을 5가지로 분석하고 비판하면서, “성경해석의 기독교 현상학적 접근방법”은 바로 “성경이 말씀하도록 해석자는 자기의 선이해를 반성하면서, 기다려야 하고, 성경이 실존에 맞추어지는 것이 아니라, 실존이 성경의 말씀에 의해 해석되고 밝혀지는 것이라.”고 주장한다. 마지막으로 우리가 기억해야 할 것은 권호덕의『성경해석으로서의 교의학』과 『교의학의 성경해석』이다. One of the schools of the Presbyterian Church of Korea, the School of Hyung Nong Park’s hermeneutics and theological methods could be seen as an analysis and comprehensive variety of theological expressions within the tradition of the traditional reformation theological party referred to as “a bouquet of flowers in a vase theological method.” But in actual fact, he adopted Calvin’s hermeneutics and Christian theistic way. Professor Bong Geun Cho of Kwangshin University and Professor Kil Sung Kim of Chongshin University follow his position. The School of Yune Sun Park’s hermeneutics and methodology is a “revelation dependent(biblical) interpretation and its speculative method” and this principle presents throughout his whole comments on the Old and New Testaments. Professor Yune Sun Park countlessly cites the hermeneutic principle of the Dutch reformed theologian in his comments but sharply critizes Karl Barth’s dialectical hermeneutic method and transcendentalism. Professor Bock Eyun Shin of Hapdong Theological Seminary and Professor Myung Jun Ahn of Pyeongtaek University follow John Calvin’s position. In addition, professor Hae Moo Yoo of the Korea Theological Seminary with “That method”, put forward the “Prayer andMission.” Furthermore, The School of Jong Sung Rhee’s hermeneutic method not only follows Karl Bath’s dialectical hermeneutic method rather than John Calvin’s, but he also adopts Holistic Hermeneutics(Theology) which embraces all theology and other religions. Professor Myung Yong Kim of Presbyterian University and Theological Seminary also follows Holistic (Ohn Theology) Hermeneutics, but Professor Jung Eun Kim, Soo Young Lee and Yun Bae Choi follow John Calvin’s position. The School of Chai Choon Kim is beyond the theology of Barth and actually sought out the Religions-geschichtliche Schule’s hermeneutics or G. Ebeling’s hermeneutics. This so-called Ernst Troeltsch and Rudolf Bultmann’s theology was accepted freely without hesitation. Professor Bong Rang Park and Young Suck Oh of Hanshin University assert Minjung Theology and Professor Kyun Jin Kin of Yonsei University also follows it with Karl Barth, Ernst Troeltsch and Rudolf Bultmann’s theologies. And then Kyun Jin Kin follows method of Paul Tillich and Jurgen Moltmann as well as Karl Barth. Lastly, the School of Yung Han Kim, reformed theologian with open mind always also analysed and criticized the “Problems with Bultmann’s Hermeneutics and Mythology” argues “Christian phenomenological approach’s method of biblical hermeneutics” is “The Holy Scripture is not to adapt an existence, but rather an existence has to be illuminated and interpreted by the Holy Scripture.”

한국장로교회의 성령론 비교연구

조봉근 ( Bong Geun Cho ) 한국개혁신학회 2012 한국개혁신학 Vol.33 No.-

한국장로교회의 각 교단들은 교단이 분열된 이후에, 각기 자유롭게 새로운 신학 사조를 선택하여 나름대로의 특색을 이루어 갔다. 물론, 초기에는 모두 칼빈신학에서 출발하였으나 지금은 서로 상당히 거리가 먼 길을 택하게 되었다. 이것은 비단 ``성령론`` 뿐만 아니라 ``삼위일체론``이나 ``기독론``에서도 존 칼빈보다는 오히려 칼 바르트나 루돌프 불트만과 폴 틸리히, 그리고 유르겐 몰트만를 비롯한 현대주의 신학자들의 신학 사조를 더 좋아하는 경향으로 나가게 되었다. 바로 포용적 통전주의 신학의 입장에 서 있는 장로회신학대학교의 학자들에게서도 진행되고 있다는 사실을 부인하지 못할 것이다. 특히, 기독교장로회의 ``민중신학``은 급기야전 이화여자대학교의 정현경과 같은 ``무당종교가``를 배출하여, 영계를 어지럽히게 되었고, 결국 한국교회가 종교다원주의로 나가게 되었다. 우리는 이와 같이 무속종교의 ``쓴 뿌리`` 사상이 나오게 된 것과 일본제국시대에 우리가 일본 신사를 참배하자.고 총회적으로 가결한 죄를 하나님과 한국교회 앞에 철저하게 통회하고 회개해야 한다. 그리고 아직도 장로교회 안에서, 성령세례를 제2 축복이라고 주장하는 신학사조가 있다는 사실을 깊이 반성해야 한다. 그러나 영적은사론에 있어서는 장로교회도 더 깊이 연구하고 개진해야 할 문제라고 생각된다. 이러한 측면에서, 소위 보수장로교회 안에도 아직 정립되지 못한 채, 혼란을 거듭하고 있는 은사에 대한 무지를 지적하고 싶다. 부디, 한국장로교회가 성령으로 시작하였다가 마지막에 육체로 마치는 결과(갈3:3)가 되지 않기를 소망하면서, 논문을 정리하려고 한다. So far we have seen that the Korean Presbyterian Church`s denominations have each selected new trends of theology and formed unique colors. They all started off with Calvinistic theology naturally, but now they have all drifted off quite a distance away. It cannot be denied that not merely ``Pneumatology`` but even in ``Trinitarianism`` or ``Christology`` many denominations have shown the tendency to prefer Karl Barth, Rudolf Bultmann, Paul Tillich and Jurgen Moltmann than John Calvin. Here I cannot but identify that the freedom of knowledge and choice of theological trend according to one`s free will is inevitable but still feel slightly worried that following such different theology under the title Presbyterianism might be an act of deviation that breaks off from the essence. Especially, the ``Minjung Theology`` of Kichang denomination have ultimately given birth to the Shaman Religioner like Prof. Chung Hyun-Kyung of Ewha Woman`s University who have put the Spiritual world into disorder. Chung Hyun-Kyung, when called among Conservative theological circles by the names ``Witch Theologian`` and ``Shaman Theologian``, have impudently replied that ``the word Shaman to me is the greatest of compliments`` and added, ``I dream of a feminist liberation campaign that is as en- thusiastic as a Shaman.`` As we theologians of Korean Presbyterian Church celebrates the Quincentenary of Calvin`s birth, must bow our heads in penitence neglecting our duties as upright trumpeters of the Gospel, and repent in humble sincerity. I too, as a professor of theology, repent of not having enough ferver in teaching, and of the sins of the Korean Church in revealing it`s bitter roots in the Shaman religion, and the sins of our ancestors who approved through a general assembly of Shintoism Worship during the Japanese Empire. Tonghap Sect in the Korean Presbyterian Church (Presbyterian College and Theological Seminary) divided from the Koryu Presbyterian denomination (Kosin University) because of worship by most other denominations to Japanese Shintoism in 1959. Shintoism means the worship of the Japanese emperor. Tonghap has a number of theologians, two of whom Dr Rhee Jong-Sung and Dr Hyun Johan have written on the Holy Spirit, Pneumatology and many articles. The Holy Spirit in Christian Theology by George S Hendry of USA and The Doctrine of The Holy Spirit by Hendrikus Berkhof of the Netherlands were translated by Dr Hwang Seung-Yong, President of Ho-Nam Theological University in Kwang-Ju city. Although its theology belongs to Barth`s theology, this Tonghap denomination is officially Trinitarian. The Westminster Confession of Faith which it holds as its subordinate standard of faith has been revised in important ways. Kichang (Han Shin University) Sect (Presbyterian Church in ROK) divided from the Tonghap Sect in 1953, because it wanted to accept the documentary hypothesis concerning the Pentateuch suggested by Dr Kim Jae-Joon. Although Tonghap later accepted this documentary hypothesis, in 1953 it opposed the introduction of the theory by Kichang. This de- nomination also has many theologians who belongs to radical theology like Professor Suh Nam-Dong (1918-1984), Dr Suh Kwang-Sun, Dr Ahn Byung-Mu and Dr Chung Hyun-Kyung spoke about ``Hanpu- ri`` at the Assembly of the WCC (Canberra, Australia, 7th-20th February 1991). This, however, was not pneumatology but Shamanism. Professor Chung Hyun-Kyung founded Women`s Theology in Korea. There are many articles like those of Dr Joo Jae-Yong from Han Shin University which are a historical critique of the Revival Movement in the Korean Church. Many books on the history of the Korean Church referring to the Holy Spirit were also written by scholar of Kichang Sect. It is the Liberal Presbyterian Theological University in Ohsan. Hapdong (Chong Shin University) Sect has Dr Suh Chul-Won, Professor Chah Young-Bae and Dr Kwon Sung-Soo who wrote books and articles on the Holy Spirit. But this Sect divided from the Tonghap Sect in 1959 because Tonghap Sect joined WCC. Christian and Holy Spirit written by Dr Max M B Turner was translated by Dr Lee Han- Soo, while Perspectives on Pentecost written by Dr Richard B Gaffin was translated by Dr Kwon Sung-Soo in 1983. Furthermore Dr Lee Han-Soo has written lots of articles while Dr Kim Jung Woo wrote an article, ``New Creation, New Covenant and the Promise of the Holy Spirit in Ezechiel 36:22-32``. Koryu (Kosin University) Sect divided from the Hapdong Sect in 1963. Professor Ann Young-Bok wrote A Right Understanding of The Work of The Holy Spirit in 1987 and followed the position of Professor Chah Young-Bae. Professor N H Gootjes (Koh Je-Soo) from the Netherlands criticized the view of Professor Ann Young-Bok, and there was controversy concerning the uniqueness of the revival at Pentecost at Kosin university, Pusan. The debate still continues, In The Baptism from the Holy Spirit, (a book of 66 pages written in 1987), Professor N H Gootjes, now residing in Canada, debates against Professor Ann Young-Bok and followed the position of Professor Abraham Kuyper. Dr Chung Won-Tae wrote on the work of the Holy Spirit in his book, Fervent Calvinism, in 1984 and followed Martyn Lloyd-Jones as well as John Stott. He also translated Joy Unspeakable Written by Martyn Lloyd-Jones into Korean. Sadly, After his death in 1994, it published the title of The Baptism of the Holy Spirit, in 1986. At that time, two books written or translated by him were strongly criticized by Professor Suh Chul-won at Reformed Theological Seminary. But Professor Suh Chul-Won moved to Chong Shin University a few years later. And Professor Bong Geun Cho of Kwang Shin University also written three Books on the Holy Spirit (Calvinistic Pneumatology, 1985 and What are the Problems concerning the Holy Spirit?, 1991, Dogmatic Theology & Discussion concerning the Holy Spirit, 2010). Dr Bong Geun Cho Consider also the revival teaching of Martyn Lloyd-Johns with the doctrine of Richard Gaffin, but criticizes the Pentecostal/Charismatic Movement. There are four Presbyterian Theological University within this Sect including the Kwang Shin University. Hapdong Shin University have many Conservative Evangelical Scholars, eg. Professor Park Yun-Sun(1950- 1988), Kim Myung-Hyuk, Park Hyung-Yong, Kim Young-Jae and Yu Young-Ki who have written articles on the Holy Spirit which will be dealt with later. But they differ in a three-fold way on the Work of the Holy Spirit. Some scholars followed the position of Abraham Kuyper, but other scholars followed the teaching of Martyn Lloyd- Jones.

칼빈과 한국자로교회의 학파별 성경(聖經觀)관에 대한 비교연구

조봉근 ( Bong Geun Cho ) 한국복음주의조직신학회 2012 조직신학연구 Vol.16 No.-

칼빈과 한국장로교회의 교파별 기독론 비교연구

조봉근 ( Bong Geun Cho ) 한국복음주의조직신학회 2010 조직신학연구 Vol.13 No.-

한국복음주의조직신학회 20년사 회고록

조봉근 ( Bong Geun Cho ) 한국복음주의조직신학회 2017 조직신학연구 Vol.27 No.-

The staffs of STKETS has changed ten times over 20 years. Years bring Wisdom. So, STKETS has been getting better, and Reformed Theology would get better biblically. For two Decades, Our Journal of Theological Society has published 26 volumes including over 150 articles. Some articles were not on Christian Dogmatics, but most of them were on Christian Dogmatics of a very good quality. Systematic Theology is Christian Dogmatics. In other words, it is the study of Christian Doctrine. This is because it shows the way in which the 66 books of the Old and New Testament Bible is explained in a unified systematic way. For example, when we are asking a question like “What is Christian love,” we can answer by just looking at the letters and the Gospel according to apostle John, but as the letters of Paul (Corinthians and Romans etc.) also talk of love, that cannot be an answer for the whole Bible. Therefore, when Systematic Theology looks at the Bible, it prevents an answer that looks partially into the Bible. So, it is an effort to look at the Bible as a whole, and coherently. As a result we have today Christian doctrines and creeds. The layman will not be able to judge easily. So in such as case, since both arguments have quoted the Bible, it is the case of which is the better interpretation. When we read from Genesis to Revelations, we will face many of these problems. When theologians read these seemingly differing verses and texts and interpret it to make a single teaching, we call them ‘Doctrine ’ or ‘Dogma ’. If the layman understand and accept these Christian Doctrines which the theologian as arranged after long time praying and meditating, and then reads the Bible, he will receive God’s favor all the more. This is because the orthodox doctrines that we have now are the result of years of prayer and expert study. In 1 Corinthians 13:9~10, Paul says “We know in part, and we prophesy in part, but when the whole comes, the part will be abolished”. Peter in 2 Peter 3:16 said “All these letters wrote about all these things, but among them are things difficult to understand, and the ignorant man and weak men will try to solve them along with other books and lead to death by himself.” In other words, if we interpret the Bible in a self-centered or partial way we may fall into heresy, so we must be aware. It is like a blind man who touches parts of an elephant and makes claims of this and that about the elephant. When we look at one verse of the bible and to think that it is the general teaching of the whole bible is foolish indeed. We should always read the Bible in its entirety, and read thoroughly the differing passages and compare them in content and find a doctrine that is in accord. Also we should think of the context in which the books of the Bible were written and take an attitude of trying to discover what teachings and aspects the author is trying to emphasize. Only then can we not fall in the intricate temptations of the heretics and keep our upright faiths firm. In another words, Systematic Theology is nothing but a study of ‘Christian Doctrine,’ and being so is not a exclusive possession of individual theologians. It is a compulsory subject of study not just for church staff, but also for the lay Christian. In easier terms, Christian doctrines are creeds which can be seen as the framework of a believer. Therefore, the reformers, when they first taught in churches, used as textbooks ‘Confessions of faith’ and ‘Catechism ’. The Christian Gospel doesn’t teach, like other religions do, about morals of personal relations or man-centered ethics, but ultimately teaches what we need to know for our body and spirit to be saved. This is the characteristic of the revealed religion, and it is the reason why we claim that only Christianity is a religion of Salvation. God has sent us his only Son Jesus Christ as the great gift to the world. God has also given us the great work of Gospel in Paul to universalize Christianity. Paul wrote thirteen-or-so epistles to explain Christianity’s doctrine of salvation, and by reading them we have been able to receive God’s favor. Another gift God has given to the reformed church is John Calvin. He is the reformer who wrote ‘Institutes of the Christian Religion’ and many commentaries on the books of the old and new testaments. Of the books Calvin wrote the ‘Institutes ’ are the most famous. This is because the ‘Institutes ’ has become the model for the system of the doctrine of salvation of Christianity. At first, Calvin wrote the ‘Institutes ’ not to provide a ‘textbook of systematic theology’ but as a “way of reading the Bible” to be used by everyone, including the lay Christian. Calvin presents two methods as “ways to read the Bible,” and they are the methods of “the Bible and prayer.” Calvin always used the illumination of the new testament when reading the old testament, and in the same way when reading the new testament he compared it with the prophesies of the old testament. In another words, he interpreted the Bible by the Bible , and he interpreted the Bible through prayer . This is because he first thought of being brought to realization by the Holy Spirit, to be enlightened by the author of the bible, which was the Holy Spirit. He also believed that just like we cannot pray without the help of the Holy Spirit, we cannot understand the truths of the bible without the guidance of the Holy Spirit. Calvin was a scholar who had mastery over learning, in an age of humanism that was overflowing with rationalism, and was proficient in the classical and biblical languages, and was very learned in philosophy and the cultures. However, Calvin, when interpreting difficult passages of the bible, never explained it by the rational thinking or philosophical logic, but interpreted it by comparing it with other passages. This is what Calvin calls pure ‘biblical testimony.’ Also, by distinguishing the meaning of a verse by looking at the parallel counterparts, he “received the inner testimony of the Holy Spirit”(James 1:5) by prayer. However, we should not misunderstand about the inner testimony of the Holy Spirit, in that it is nothing more that the modest attitude of rediscovering the original meaning of the Bible itself. That is to say that it is not a allegorical spiritual interpretation which goes away from the text of the Bible, like those of the Gnostics, Mystics and the Anabaptists. Also, when studying the Bible, he accepted that we should use our God-given reason, but unlike the liberals and the radicals he refused that we could use our natural reason (the reason totally corrupted since Adam) as it is, but claimed that we should use the “reason of one born again by the Holy Spirit” and the ‘feelings of one born again by the Holy Spirit.’ Here, when discussing the methodology of Calvin’s theology, we must confirm that we have ‘cold reason ’ and ‘hot emotions .’ In other words, if we are to understand properly the secrets of special revelation, we must have a “a cold head and a burning heart .” Yet, since both the reason and the emotions have both been corrupted in Adam, we must find in Christ the “born-again-of-the-Holy-Spirit reason and emotions” to meditate the Bible, and only then can we really know and experience the true meanings behind the texts of the Bible. Calvin, when interpreting the Bible as the Word of God, never used the secular methods of Higher-criticism or Historical-criticism like the liberal theologians of the west. He received it with the Authority of God’s Word and adored it and meditated on it with a pious and clean heart(Matthew 5:8), and a modest attitude(Philippians 2:3-11). Not only that, he did not overlook the Orthodox Doctrines of the Church Fathers, especially those of Augustine, and were deeply aware of them and refers to them. Calvin only studied the Bible to give glory to God only, and always revered God, and speculated only in the Bible -centered and Revelation -dependent way. Thus he never spoke indiscriminately away from the Bible, and never wrote seceding from the Word of God. If his piety thoughts towards God are an attitude of belief in His righteousness, loving God the Father and studying the Bible as a child of redemption can be called an attitude of absolute trust in God’s love. This is because a believer who reads and studies the Bible with a sense of the presence of God can always fight off the temptations of sins.

현대개혁교회의 위기와 경건교육: 한국장로교회를 중심으로

조봉근(Cho, Bong Geun) 개혁신학회 2019 개혁논총 Vol.48 No.-

첫째, 현대개혁교회의 위기는 올바른 성경관을 점점 잃어가고 있다는데 있다. 칼빈의 경건은 하나님의 말씀인 성경 안에서의 경건훈련을 말한다. 칼빈은 진리의 말씀을 올바로 전파하여, 구원의 복음에서 떠난 사람들을 하나님의 면전에 서게 하며, 선포되어진 말씀안에서그들이하나님을만나고“, 오직하나님께 영광”(Soli Deo Gloria)을 돌리기 위해 살아가도록 교육했고, 그는 말씀선포를 경청하는 회중에게, 예배드리면서 모두“하나님 앞에서”(Coram Deo)의 의식을, 철저히 가지도록 교육했다. 결국 칼빈은“구원론적 믿음”을 가지도록 교육했다. 그는‘믿음’은“성령의 역사를 통해서, 우리의 심령 속에 주어지는 것이며, 바로 우리가 그리스도를 영접하는 은혜의 방편(성경)의 선언을 그저 머리로 옳다고 표시하는 정도의 껍데기형의 역사적 믿음으로는 구원받을 수 있는 충분한 믿음의 근거가 되지 못하고, 성령을 통하여 우리의 심령을 인(印)치시고, 또우리의마음에분명히계시된것이라”고말한다. 즉“, 그리스도 안에서 아낌없이 베풀어 주신 약속의 진리 위에 기초를 세운 바, 우리를 향하신 하나님의 자비(헤세드)를 알게 되는 확고부동하고 명확한 지식이 바로 믿음이다.”라고 정의한다. 그래서 그는“믿음은 성령의 독특한 은사(恩賜)”라고 말한다. 실로, 믿음은“성령의 주요한 사역”이며, 불신앙 속에 머물던 자들이“성령의 은혜로 말미암아 받는 초자연적 은사”이다. 둘째, 한국장로교회는 거의 대부분의 교회들이 성찬식을 1년에 2-3번 시행하고 있으나, 칼빈은“성 찬”을 매월 시행함으로 경건생활을 바르게 인도했다. 셋째, 칼빈은“경건한찬송”(시편찬송)을 부르도록 가르쳤다. 칼빈은 종교개혁 당시 가톨릭 의전과 행사들을 보전하는 것에 대해서 맹렬히 반대하여, 성경에 없는 가사에 의해서 노래하는것을금지시켰고‘, 시편찬송’을아주중요하게여겼다. 그는규칙적인 박자와 운이 있는 시편 번역에다가, 새로 작곡한 선율 또는 대중음악의 곡 조나 평성가(Plain song)의 선율을 붙이지 않았다. 넷째, 칼빈은“올바른 경건”을 가르쳤다. 그는“기도는 은혜의 방편이며, 성령의 역사라.”고 확신했으며, 『기독교강요』(1559년)에서, 기도를“믿음의 주요한 실천과 하나님의 은혜를 날마다 받는 방편”이라고 하면서, 날마다 시간마다의 삶 속에서 하나님을 의지하는영적주목을강조했다. 그는“기도생활”속에서“, 진정한회개”를가르쳤는데, 그에게“회개는 하나님께 대하여 우리의 삶을 진정으로 전환(轉換)하는것이며, 우리의육욕과옛사람의욕심을제어하고‘, 영(靈)의부활’을이룬다.”는 것이다. 그에게, 회개(悔改)는 회심(回心)과 거의 유사한 말이며, 회개는“우리들 자신에게서 떠나서, 하나님께로 돌아가며, 우리가 가지고 있던 옛 마음을 파괴시키고, 새 마음을 심어 놓는다.”는 의미이다. 요컨대,“ 회개의 적극적 측면은 오직 회심의 첫 순간에만 제한되지 않고, 그리스도인의 전 생애에 걸쳐서 지속되어야 하는데, 왜냐하면 그리스도인은 전 생애를 통해서, 영적 삶이 변화되고 성장되기 때문이라”는 것이다. 그는 전 생애를 통하여, 지속 적인 회개의 필요성과“은혜 안에서의 점진적인 성장과정”과 지속적‘성화’(聖化)의 삶을 강조한다. 그는 우리가 그리스도의 형상에로 점점 향상될 수 있지만“, 우리가이세상에서는더이상의회개가필요없는완성의수준에도달되지 않는다.”고 말한다. 이와 같이 칼빈의 경건신학은 결국 경건한 삶으로 나타났다. First of all, the Korean Presbyterian Church is gradually losing the right View of the Holy Scripture. Calvin preached the truth to those who had left the Gospel of Salvation and he proclaimed “the Word of God” which they are able to meet God in the Presence of God. He made them to live for “only Glory of God”(Soli Deo Gloria) to those who so listened to the proclamation of the Word that is conscious of the Presence of God(Coram Deo) while Worshipping. Calvin educated those to have the “Soteriological Faith.” He said ‘faith’ is given to our souls through “the Work of the Holy Spirit” and that is “the means of grace” in which we receive Christ. Also, “it is not sufficient to be saved with just the shell of a historical belief, where the Bible s declaration is merely thought to be right in our heads.” It is “through the Holy Spirit our spirit is sealed, and so the revelation is in our hearts.” In other words, he defines faith to be “a firm and clear knowledge of the foundation of the truth of promise which has been laid down in Christ, and the knowledge of God’s mercy toward us.” And the “Faith is the gift of the Holy Spirit.” Indeed, faith is “the principal ministry of the Holy Spirit” and is the “supernatural gift through the Holy Spirit” for those who have stayed in disbelief. Secondly, Calvin correctly guided the holy life by practicing “Communion Service”(the Sacrament) every month. Thirdly, Calvin taught how to sing a “pious hymn.” Calvin was fiercely opposed to preserving Roman Catholic formalities and practices during the time of the Reformation, forbidding all words, not from the Bible, to be sung. So Calvin regarded “Psalms Hymns” to be the most important. The translated “Psalms Hymns” contained regular beat and rhythm and did not add new melodies or follow the popular melodies or plain songs and added new rhythms. Fourthly, Calvin taught about the “right Piety.” He was convinced, “Prayer is the means of grace, the work of the Holy Spirit.” In the Institutes (1559), he called it “a major practice of faith and a means of receiving God’s grace.” He emphasized the spiritual tension of relying on God in his daily life. And Calvin taught about the “true repentance.” To Calvin, “repentance is the real conversion of our lives to God, controlling our carnal desires and the greed of the old self, and forming the resurrection of the Spirit.” Calvin believed, repentance is a word that is very similar to conversion, and repentance means “to leave ourselves and return to God, destroying our old minds we had, and plant new minds.” Therefore, the positive aspect of repentance is not limited only to the first moment of conversion, but must continue throughout the Christian life. Calvin showed through his entire life the need for sustained repentance and “progressive process in grace” and the persistent “Sanctification.” Although we may progress more and more closer to the Image of Christ, “we do not reach a level of perfection in this world that does not require any more repentance.” The pious Theology of Calvin has consequentially presented as a pious life.

칼빈과 한국장로교회의 학파별 예정론에 대한 비교연구

조봉근 ( Bong Geun Cho ) 한국복음주의조직신학회 2014 조직신학연구 Vol.21 No.-

사실, 예정론은 우리에게 3가지 이상의 유익을 준다. 그 유익은 모두 예정론을 성경적으로 믿을 때에 얻어질 수 있는 것인데, 칼빈에 의하면, “하나님은 각 사람이 어떻게 될 것인지에 대해서 그가 원하신 바를 친히 그의 영원한 작정으로 말미암아 결정하셨는데, 우리는 하나님의 영원한 작정(God’s Eternal Decree)을 가리켜 예정이라고 말한다.” 이 예정론은 우주 모든 만물의 근원을 하나님께 돌려 하나님만이 ‘영광’을 받으시게 하고, 그런 하나님 앞에서 인간이 참된 “겸손”을 가지게 하며, 만물을 맹목적으로 지으신 것이 아니고, “사랑”으로 지으신 하나님의 주권 앞에서 확실한 “소망”을 가지게 한다. 예정론이 주는 교훈은 만물의 창조와 종말까지 이른다. 즉, 예정론이 포함하고 있는 인식의 범위는 태초(영원)와 종말까지라고 해야 한다. 그런데, 어떻게 예정이 포함하고 있는 범위와 그 유익이 부분적일 수 있는가? 실제로, 예정론이 주는 교훈은 과연 광범위하다. 또, 그 영향은 우리가 하나님을 아는 지식에까지 영향을 주어, 창조주 하나님과 구속주 예수 그리스도를 아는 지식에까지 영향을 준다. 그리고 그 지식은 창조주 하나님으로부터는 우리가 만물의 근원되신 하나님을 알게 하고, 내 생명의 주인이 되신 하나님 앞에서 겸손을 알게 하며, 사랑으로 세상을 창조하신 완전한 하나님의 계획으로 인하여, 확실한 소망을 준다. 그리고 또 그 지식은 구속주 예수 그리스도로부터는 만물의 근원되신 하나님으로부터 기인한 영적 은혜의 근원을 지니신 왕적 그리스도를 알게 하고, 모든 생명의 근원되신 하나님 앞에서 스스로 낮아지셔서 자신이 제사장 되어 자신을 제물로 드리신 제사장적 그리스도를 알게 하고, 하나의 실수와 우연도 없이 만물과 생명을 창조하신 하나님의 능력과 사랑을 이 세상에 선포하신 소망의 그리스도를 알게 한다. 이렇듯 하나님의 영원한 작정과 예정을 아는 지식은 하나님 아버지와 그 아들 예수 그리스도를 아는 지식에 큰 영향을 주고 있다. 더욱이세상의 모든 근원이 창조주 아버지이시고, 모든 성경이 그 아들 예수 그리스도에 대해서 증거하고 있으므로, 요컨대, 예정론이 주는 그 영향은 모든 교리에 펴져 있는 것이다. In fact, Predestinationism is beneficial to give us three or more. Predestinationism all those benefits can be obtained when you believe in biblical it, according to Calvin, “How can God be for each person whether he won about what you intend to himself because of his eternal decision, we intend to God`s Eternal Decree, point will, says, “This Predestinationism the universe all things, the source of God returns only God ‘honored’ to receive it, and that God humans are the true ‘humility’ to have, and all things blindly made, it is not as ‘love’ in front of the sovereignty of God who made sure ‘hope’ to have the. A lesson Predestinationism all things leads to the creation and annihilation. In other words, recognize that contain Predestinationism the beginning of the range (eternity) and it should be up to the end. However, what will be contained in the current range and that there may be partially beneficial? In fact, extensive Predestinationism A lesson indeed. In addition, the impact of our influence extends the knowledge of God, the Creator and Redeemer, Jesus Christ, God extends the knowledge of influence.And the knowledge of God the Creator is the source of all things, we became aware of God, and became the master of my life, to know humility before God, and the love of the Creator of the world due to complete God`s plan, gives a certain hope. And also from the knowledge of the Redeemer, Jesus Christ became the source of all things originate from God, the source of spiritual grace of Christ to know Him and became the source of all life, God lowered himself to the place and have their own priests to sacrifice Let me know the new priestly Christ, without a single mistake and accident and life, the Creator of all things, the power of God and the love of Christ into the world to proclaim hope you know. As such aims and the eternal will of God, the knowledge of God the Father and the Son, Jesus Christ, has a big influence on the knowledge. Moreover, my father and my Creator, the source of all the world, that the Bible is all about Jesus Christ, the Son of evidence because, in short, is that Predestinationism inflate the influence of the doctrine of the will of all.