칼빈과 웨슬리의 基督敎 宗敎에 있어서 中心 眞理의 理解와 一致 연구 = (A) study of John Calvin's and John Wesley's Agreement and Understanding of the Central Truth of the Christian Faith

다국어 초록 (Multilingual Abstract)

This dissertation is a study of Calvin's and Wesley's understanding and an agreement concerning Christianity's central truth.
First, to achieve this goal I investigated the central truth of Dr. Chul-Ha Han's Christian faith because he has major views of Calvin and Wesley for a long time and has emphasized.
Dr. Han emphasize in his theology the living faith of the central truth of Christian epistemology in Western theology through a study of Calvin's and Wesley's theologies. This central truth is described as "justification by faith".
Also, Dr. Han. indicates that Western theology commits a basic error in its methodology. He is criticizies the theology based on an epistemology that does not accept with equall credence the physical and metaphysical realities of the Bible, and he criticizies Western theology that does not use all the biblical data honestly. Therefore, he emphasizies that Christianity's central truth must be treated according to a proper theological methodology based on biblical language.
Furthermore, Dr. Han. insists that mankind's tragedy of is Western theology's impiety and urgies a recovery of Christianity's central truth of salvation based on living faith.
Next, I investigated Christianity's central truth as understood by John Calvin in his “Institutes of the Christian Religion.” The objective Institutes is a description of biblical soteriology, namely, saving faith, repentance, justification, sanctification, and glorification.
But this dissertation concentrate more on the description of soteriology than on an organic relationship between justification and sanctification, faith and justification and the Holy Spirit's works as seen in Calvin's Institutes. For this Calvin's central truth of Calvin, I explained living faith, the organic relationship, and the goal of faith as found in chapters 11-18 (Inst.).
Namely, the Bible's purpose is to achieve the salvation of sinners. This means saving men from the punishment for their sin and the power of sin. Therefore Calvin's the “Instituties” systemize the Bible's central truth of justification and sanctification with concomitant good works by living faith. This means God accomplishes in us His holiness through double grace, granting both justification and sanctification (good works).
In Calvin's theology, the sum of the gospel is “repentance and the forgiveness of sins", consisting of justification and sanctification. In his Institutes, the Bible's central truth includes both repentance and forgiveness of sins, so salvation includes justification and good works by living faith in Jesus Christ. Finally, we are to be led into God's kingdom by Him; this is the goal set for us the Scripture. Therefore, we describe the central truth of Calvin's theology as the forgiveness of sins through sanctification and good works by saving faith.
In the next four chapters, I tried to ascertain truth in Wesley's theology. First of all, Wesley's understanding of this central truth does not differ basically from Calvin's understanding in its structure, form, and contents. In particular, Wesley emphasizes Calvin's central truth from an experiential and pastoral wiewpoint, but Wesley's emphasis on these as pects has caused a lot of Wesleyans to misunderstand his theology as being different from Calvin's theology. In fact, Wesley and Calvin agree essentially concerning the Bible's central truth. Rather than conflicting, Wesley's theology is a basis for understanding Calvin more clearly according to Dr. Han. Namely, Actually, Calvin's theology is the basis for Wesley's theology. In Wesley, the understanding of the Bible's central truth basically begins with prevenient grace. This grace results in regeneration and justification through faith in the gospel involving repentance and faith. Subsequently, the grace becomes the motive for sanctification and good works.
The concept of this central truth in Wesley is generally expressed as “living faith”. Therefore, this “living faith” comprises a characteristic element in Wesley's theology. Also, a peculiarity of Wesley's central truth is the doctrine of perfection sanctification. First this perfection doctrine provides a motive which results in a desire for perfection by means of gradual sanctification in those who have surrendered completely to Jesus Christ.
Second, perfection means that believers are delivered from their evil thoughts and sinful nature. This life is possessed fully by the Holy Spirit. so that the the believer moves toward the goal of sanctification in the love of Christ.
In five chapters, I describe a formal difference and a content agreement concerning the central truth of Calvin and Wesley. Namely, I point out a formal difference from the historical viewpoint which includes both a difference in content in historical emphasis. In other words, my findings emphasizie that Calvin and Wesley are perfect agreement. First of all, these contents indicate an agreement in the third viewpoint: namely, living faith, which emphasizes justification and sanctification. From this viewpoint, Christians aim for a heavenly life as a spiritual religion.
In conclusion, most scholars see difference in the views of Calvin and Wesley concerning predestination and perfection. But that is a shallow perspective. Therefore I insist on emphasizing a common characteristic of faith of these two theologians with a concept called the “reality of faith” Calvin's and Wesley's views of predestination. Second, this dissertation's conclusion emphasizes praxis in the central truth, namely, sanctification and good works. Lastly, this dissertation emphasizies that the Bible's central truth is not a theology of theory but a theology of practice.

목차 (Table of Contents)

• 목차 = 1
• 1. 서론 = 1
• 1.1. 연구의 동기와 목적 = 1
• 1.2. 연구의 방법과 범위 = 3
• 2. 기독교 중심 진리의 재발견 = 6
• 2.1. 한철하에 의해 강조된 기독교 중심 진리 = 6
• 2.2. 한철하의 중심 진리의 개념 = 10
• 2.3. 기독교 세계와 중심 진리 = 14
• 3. 칼빈에 있어서의 중심 진리 = 18
• 3.1. 칼빈의 신학 속에 나타난 기독교 중심 진리의 개념 = 18
• 3.2. 칼빈 신학에 나타난 중심 진리의 기초: 하늘의 심판대 = 21
• 3.3. 중심 진리의 구조 = 24
• 3.4. 중심 진리를 위한 신학적 이해 = 27
• 3.4.1. 믿음의 내용과 이해 = 27
• 3.4.1.1. 믿음과 칭의, 성화의 관계 = 32
• 3.4.2. 칭의(Justification)의 내용과 이해 = 35
• 3.4.3. 성화(Sanctification)의 내용과 이해 = 37
• 3.4.3.1. 칭의와 성화의 관계성 = 40
• 3.4.3.2. 중심진리와 이중 은총(Double Grace) = 45
• 3.4.4. 중심 진리와 성령의 사역 = 51
• 4. 웨슬리에 있어서의 중심 진리 = 56
• 4.1. 웨슬리 신학 속에 나타난 중심 진리의 개념 = 56
• 4.2. 중심 진리의 기초: 죄 인식과 심판의 심각성 = 58
• 4.3. 중심 진리의 구조 = 62
• 4.4. 중심 진리를 위한 신학적 이해 = 64
• 4.4.1. 인간의 타락과 선행은총 = 64
• 4.4.2. 믿음: 회개(Conversion)와 믿음(faith) = 70
• 4.4.3. 칭의(Justification)의 내용과 이해 = 77
• 4.4.3.1. 믿음과 칭의의 관계 = 82
• 4.4.4. 성화(Sanctification)와 완전(Perfection) = 84
• 4.4.5. 중심 진리와 성령의 사역 = 92
• 5. 중심진리에 있어 칼빈과 웨슬리의 신학적 일치와 차이 = 98
• 5.1. 중심 진리의 내용적 일치 = 98
• 5.2. 중심 진리의 일치에 대한 신학적 특징 = 100
• 5.2.1. 칼빈의 구원 얻는 믿음(saving faith) = 100
• 5.2.2. 웨슬리의 살아있는 믿음(living faith) = 103
• 5.2.3. 칭의-성화의 신앙 = 107
• 5.2.4. 심령종교로서 내세중심 신앙 = 112
• 5.3. 접근 방식에 있어 불일치 = 120
• 5.3.1. 칼빈과 웨슬리의 예정론(Predestination) = 121
• 5.3.1.1. 중심 진리로서 예정론의 이해 = 124
• 5.3.2. 칼빈과 웨슬리에 있어서의 완전 = 133
• 6. 결론 = 138
• BIBLIOGRAPHY = 143