존 칼빈과 윌리암 퍼킨스의 언약사상 : 그 연속과 발전 = Covenant theology of Calvin and Perkins : its continuity and progress

다국어 초록 (Multilingual Abstract)

The main question I intended to address in my research for
Ph.D degree is the continuity and progress of Covenant Theology
between John Calvin the Reformer in Geneva and William Perkins
the Puritan in Cambridge that I named “Calvin-Perkins’ chain”. In
order that my dissertation makes clear their coherence by the
same understanding of the covenantal interpretation of the
Scripture, particularly the Decalogue i.e. the Law as the doctrinal
congruence, and I present Calvin’s influence in Perkins as well as
the origin of Perkins’ covenant theology through their continuity of
the Christological and mutual covenant.
Through this research, even though Perkins’ comprehension of
the Decalogue is based on the exposition of Scripture as well as on
the Reformed traditions clearly along with Augustine. As a result, it
is obvious that Perkins’ covenant theology is a legacy of the
influence of Augustine and Calvin, who understands the Law as the
covenant with God. For this research, I would like to use the
covenant of works concerning God’s grace in the Decalogue on
Perkins’ base.
Following Calvin’s division, if we are able to separate them, we
would not find out their difference neither Sanctification in Calvin,
nor the covenant activism in Perkins. In addition there is the
improved one in Ames along with Calvin and Perkins, particularly
the ecclesiastical application of covenant theology.
Thesis : In Calvin and Perkins, there is the continuity and
progress of Christological and mutual Covenant from Augustune to
Ames by “Calvin-Perkins’ chain”.
Tentative chapter summaries: in Chapter 1, as introduction, it is
necessary to suggest four points, first of all the statement of thesis,
then survey of scholarship, then the methods of this research for
the expected contribution, and lastly debates on this issue.
Particularly, I criticise that the opinion is R.T Kendall’s argument
against Calvin and Calvinist, who insists a negative position between
them in order to disconnect the continuity of the Reformers and the
Puritans, especially the theological relationship between Calvin and
Perkins. Thus in this dissertation, I suggest a coinage,
“Calvin-Perkins’ chain” which means their continuity of
Christological and mutual covenant.
In chapter 2, we research what origin of Calvin’s covenant is
Augustine’s. Even though the real origin Calvin’s covenant is the
Bible, there is the church tradition of covenant theology from
Augustine in him. This chapter shows an inchoate Christological and
mutual covenant in Augustine’s De Civitate Dei , so that it reveals
“Augustine- Calvin chain” as the covenantal coherence.
The chapter 3 is one pole of the thesis “Calvin-Perkins’ chain”,
which displays the covenant theology of Calvin. In this part we are
delighted to survey Calvin’s understanding of the Decalogue in
Calvin’s Commenataries and Christianae Religionis Institutio .
Furthermore, he was granted Christ as the end of the Law, so that
it was possible for him to be justified by faith because the law led
them to Christ and the Law is the new rule to work out our
salvation in Calvin’s 3rd use of the law. Consequently, we find out
the Law is both the covenant of grace to lead us Christ and the
new path to bring to keep itself for Sanctification.
The chapter 4 is another important pole of the thesis
“Calvin-Perkins’ chain”, which reveals the covenant theology of
Perkins in his Armilla Aurea and other works. In works, we search
out the same covenant type with Calvin, which is Christological and
mutual covenant on Perkin’s interpretation of the Decalogue.
Additionally, it is great to analysis Perkins’ through his same
understading about the 3rd use of the Law in order to promote the
believers’ spontaneous reaction to God’s grace. The more to
interpret the doctrine of Sanctification by the covenant theology for
the ungenerated and the generated respectively, the better to
confirm the importance of Perkins’ Christological and mutual
covenant like Calvin.
In chapter 5, I show what Perkins’ covenant theological legacy
among his descendants, William Ames, who worked for Dorts
assembly in Holland and influenced Jonathan Edwards in New
England, respectively. Ames’ covenant theology is particularly the
ecclesiastical emphasis upon the same base with Calvin and Perkin’s
covenant. Even though Ames was an exile in Holland, by his
Medulla Theologiae so he influenced the Synod of Dordt to keep the
covenant theology also known as TULIP as its chairman’s counselor.
Furthermore Ames’ works were used to have a direct effect on the
Reformed theologians to be grown in New England, especially
Jonathan Edwards. Here Ames’ covenant also is able to be called
“Perkins-Ames’ covenant” along with “Calvin-Perkins’ chain”.
In conclusion, the thesis “Calvin-Perkins’ chain” is the
substantial role to liaise the Christological and mutual covenant
theology between Augustine and Ames.

목차 (Table of Contents)

• Abstract
• 1장. 서 론 1
• 1.1. 연구방향-기독론적 언약사상의 고리: “칼빈-퍼킨스 체인” 1
• 1.2. 연구동향 6
• 1.3. 연구방법 14
• 1.3.1. 기독록전 언약사상 연속규명을 위한 성경해설에 의한 율법이해 15
• 1.3.2. 언약사상의 상호성규명을 위한 율법제3용법에 대한 통전적 이해 17
• 1.4. “칼빈-퍼킨스” 연속성에 대해 계속되는 논쟁들 19
• 1.4.1. 켄달(R.T.Kendall) vs 헬름(Paul Helm)논쟁 20
• 1.4.2. 맥킨논(M.H.MacKinnon) vs 자렛(David Zaret)논쟁 25
• 1.5. 종합 28
• 2장. “칼빈-퍼킨스” 언약의 근원-아우구스티누스의 언약사상 30
• 2.1. 아우구스티누스 『하나님의도성De Civitate Dei 』에 나타난 언약사상 30
• 2.2. 아우구스티누스 언약사상의 특징: 그리스도 중심의 상호적 언약사상 38
• 2.2.1. 아우구스티누스의 “기독론적 언약사상” 38
• 2.2.2. 아우구스티누스의 “상호적 언약사상” 46
• 2.3. 종합: “아우구스티누스-칼빈” 언약의 연속 50
• 3장. 존 칼빈의 언약사상 52
• 3.1. 칼빈의 언약사상 개념 54
• 3.1.1. 칼빈 언약사상의 역사정황: 재세례파와의 논쟁 57
• 3.1.2. 칼빈 언약사상의 특징: 그리스도 중심의 상호적이며 성화지향 63
• 3.1.3. 칼빈 『주석』들과 『기독교강요Institutio 』에 나타난 언약사상 75
• 3.2. 칼빈의 십계명 주석에 나타난 언약사상 81
• 3.2.1. 십계명의 서문(序文, the preface to the Law)주석 83
• 3.2.2. 십계명의 첫번째 돌판 주석(Commentary) 90
• 3.2.3. 십계명의 두번째 돌판 주석(Commentary) 103
• 3.3. 칼빈의 갈라디아서 주석에 나타난 언약사상 120
• 3.3.1. 갈라디아서 2:15~21 주석(Commentary) 120
• 3.3.2. 갈라디아서 3:15~18 주석(Commentary) 127
• 3.4. 언약으로 본 칼빈의 율법에 대한 제3용법 136
• 3.4.1. 칼빈의 “율법”에 대한 강조 139
• 3.4.2. 칼빈의 “율법의 제3용법” 141
• 3.4.3. 칼빈의 “율법의 제3용법”의 결실 145
• 4장. 윌리암 퍼킨스의 언약사상 147
• 4.1. 퍼킨스의 언약사상 개념 150
• 4.1.1. 퍼킨스 언약사상의 역사정황: 영국교회의 개혁 153
• 4.1.2. 퍼킨스 언약사상의 특징:그리스도 중심의 상호적이며 자발강조 157
• 4.1.3. 퍼킨스의 『황금사슬Armilla Aurea』에 나타난 언약사상 167
• 4.2. 퍼킨스의 십계명 주해에 나타난 언약사상 194
• 4.2.1. 십계명의 서문(序文, the preface to the Law) 주해 194
• 4.2.2. 십계명의 첫번째 돌판 주해(Exposition) 199
• 4.2.3. 십계명의 두번째 돌판 주해(Exposition) 215
• 4.3. 퍼킨스의 갈라디아서 주해에 나타난 언약사상 231
• 4.3.1. 갈라디아서 2:15~16 주해(Exposition) 231
• 4.3.2. 갈라디아서 3:15~18 주해(Exposition) 238
• 4.4. 언약으로 본 퍼킨스의 율법에 대한 제3용법 248
• 4.4.1. 거듭나지 못한 사람들과 관련된 “율법 제3용법” 249
• 4.4.2. 거듭난 사람들과 관련된 “율법 제3용법” 251
• 4.4.3. 퍼킨스의 “율법 제3용법”과 칼빈과의 차이 253
• 5장. “칼빈-퍼킨스” 언약의 영향 - 에임스의 언약사상 257
• 5.1. 에임스의 『신학의정수Medulla Theologiae 』에 나타난 언약사상 262
• 5.2. 에임스 언약사상의 특징: 그리스도 중심의 교회론적 언약 267
• 5.2.1. 그리스도 중심의 은혜언약에 대한 강조와 그 효용 268
• 5.2.2. 그리스도 중심의 은혜언약에 대한 교회론적 적용 273
• 5.3. 에임스 언약사상의 유산: 도르트 신조와 조나단 에드워즈 283
• 5.3.1. 도르트 신조(The Canons of Dordt)의 언약사상 283
• 5.3.2. 조나단 에드워즈(Jonathan Edwards)의 언약사상 292
• 5.4. 종합: “퍼킨스-에임스” 언약의 연속 301
• 6장. 결론:“칼빈-퍼킨스” 언약의 연속과 발전에 대한 정리 303
• 7장. 참고문헌 313
• ※부록(Appendix): 윌리암 퍼킨스 소개-그 생애와 작품들 329