2016_ 열린교회 _ 산상세미나 5

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1 2016_ 열린교회 _ 산상세미나 1

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3 1) Sanctification may be defined as that gracious and continuous operation of the Holy Spirit, by which He delivers the Justified sinner from the pollution of sin, renews his whole nature in the image of God, and enables him to perform good works. Louis Berkhof, Systematic Theology (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1996), ) he works in us and with us, not against us or without us. John Owen, The Works of John Owen, vol. 6, Of the Mortification of Sin in Believers, ed. William H. Goold (Edinburgh: The Banner of Truth Trust, 1991), 20. 3) James I. Packer, Among God's Giants: The Puritan Vision of the Christian Life (Eastbourne: Kingsway Publications, 1991), 11. 4) Sin doth not only still abide in us, but is still acting, still labouring to bring forth the deeds of the flesh. John Owen, The Works of John Owen, vol. 6, Of the Mortification of Sin in Believers, ed. William H. Goold (Edinburgh: The Banner of Truth Trust, 1991), 10-12; 오웬은죄의본질적특성을 하나님께대한적의 (enmity against God) 라고보았으며, 지극히총체적 (universal to all of God and all of the soul) 이며끈질긴것 (constancy) 이라고설명한다. 이적의는 반감 (aversion) 과 대적 (opposition) 으로나타나며, 속임 (deceit) 과 강압 (force) 이라는무기를사용하면서 광기 (madness) 와 맹렬함 (rage) 을드러낸다. John Owen, The Works of John Owen, vol. 6, Of the Remainders of Indwelling Sin in Believers, ed. William H. Goold (Edinburgh: The Banner of Truth Trust, 1991), , 189, ) 김남준, 존오웬의신학 ( 서울 : 부흥과개혁사, 2008), ) John Owen, The Works of John Owen, vol. 6, Of the Mortification of Sin in Believers, ed. William H. Goold (Edinburgh: The Banner of Truth Trust, 1991), _ 열린교회 _ 산상세미나 3

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5 7) The things in heaven, and things on earth -angels above, and men below- were originally united in the love of God. God's love unto them, whence springs their mutual love between themselves, was a bond of union between them, rendering them one complete family of God in heaven and earth, as it is called, Eph. iii. 15. On the entrance of sin, whereby mankind forfeited their interest in the love of God, and lost all love unto him, or anything for him, this union was utterly dissolved, and mutual enmity came into the place of its principle in love. God is pleased to gather up these divided parts of his family into one -in one head, which is Christ Jesus. And as there is hereby a union established again between angels and the church in love, so their adherence unto the head, the centre, life, and spring of this union, is by love, and no otherwise. It is not faith, but love, that is the bond of this union between Christ and them; and herein no small part of their blessedness and glory in heaven doth consist. John Owen, The Works of John Owen, vol. 1, ΧΡΙΣΤΟΛΟΓΊΑ, ed. William H. Goold (Edinburgh: The Banner of Truth Trust, 1993), ) The conjunction of the same nature that we share with Christ from his incarnation is not nothing, seeing that it is mentioned in the second chapter of the epistle to the Hebrews, where it is written, 'Since therefore the children share in the flesh and blood, he himself likewise partook of the same nature.' But this is not restricted to christians, for Jews, Turks, and everyone included in a census of human beings are joined with Christ in this way. This (conjunction of similarity) takes place when by the help and nurturing of Christ's benefits we are restored in all respects and are made holy and just, and are adorned with divine properties and claim for ourselves the gift of immortality and of eternal glory from the gifts of God. Because of these heavenly gifts which we have acquired by believings, we begin while living here to have that nature developed and we will have it more restored day by day and finally perfected when we reach the blessed resurrection. Hence between the first conjunction, which I call a conjunction of nature and the second, which I will aptly term a conjunction of similarity, I postulate this middle conjunction, which can be called a conjunction of union or of a hidden mystery. By it we are joined to Christ as to a head, and we are flesh of his flesh and bones of his bones since all of us insofar as we have faith are given life in him, are increased, and are joined together with all the other members. The Peter Martyr Library, vol. 5, Life, Letters, and Sermons, ed. John Patrick Donnelly (Kirksville: Thomas Jefferson University Press, 1999), ; Peter Martyr Vermigli, Loci Communes (London: Excudebat Thomas Vautrollerius, 1583), _ 열린교회 _ 산상세미나 5

6 9) John Calvin, Institutes of the Christian Religion, vol. 2, trans. Henry Beveridge (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981), _ 열린교회 _ 산상세미나 6

7 자연인의본성은아담의타락과관련하여다음과같은결과를물려받았다. 이것이원죄이며, 옛사람이라고일컫는옛본성의뿌리이다. 원죄는죄책과오염으로이루어지며, 인간들이짓는온갖더러운실행죄들의원천이된다. (1) 죄책이인류의대표자로서아담이지은죄에대한인류의책임이라면, (2) 오염은타락한인간안에물려받은죄된본성이다. 오염 (corruption) 은우리의본성과관련하여서는선천성을, 우리의행위와관련하여서는전적인부패성을지니게되었다. 이것은다시둘로구분된다. 1 전적인타락 : 이는인간의본성전체가남김없이타락하여하나님을사랑하고그분의뜻에순종하려는의지가없음을뜻한다. 2 전적인무능 : 이는인간이비록하나님의뜻에순종하려고마음을먹는다할지라도의지가그렇게할수없음을뜻한다. 첫째는바로죄책과오염으로구성되는원죄이고, 둘째는그부패한본성때문에실제로짓게되는실행죄 (actual sin) 입니다. 인간은원죄의뿌리와거기서부터자라나는실행죄로말미암아끊임없이자신을죄의영향아래속박하는존재가되었습니다. 그리고그죄로말미암는영혼의죽음의질병으로인하여끊임없는악과고통을경험하며살아갈수밖에없는절망적인존재가되었습니다. 김남준, 구원과하나님의계획 ( 서울 : 부흥과개혁사, 2004), For just as the end of the old man is death, so the end of the new man is eternal life. That one, you see, is the man of sin, this one the man of justice. About these, however, there is no doubt at all that one person can act out one of them, that is the old and earthly man, throughout the 2016_ 열린교회 _ 산상세미나 7

8 whole of this life, while nobody can act out the new and heavenly man in this life except together with the old man. This is because he is not only bound to start from him but also has to continue with him until this visible death, though with the old man wearing out along the way, the new getting fitter every day. Augustine, The Works of Saint Augustine, vol. 8, True Religion, trans. Edmund Hill (New York: New City Press, 2005), 62; Vt enim finis ueteris hominis mors est, sic finis noui hominis uita aeterna. Ille namque homo peccati est, iste iustitiae. Sicut autem isti ambo nullo dubitante ita sunt, ut unum eorum, id est ueterem atque terrenum possit in hac tota uita unus homo agere, nouum uero et caelestem nemo in hac uita possit nisi cum uetere, nam et ab ipso incipiat necesse est et usque ad uisibilem mortem cum illo quamuis eo deficiente se proficiente perduret." Avrelivs Avgvstinvs, Corpvs Christianorum Series Latina XXXII: Avrelii Avgvstini Opera, Pars IV, 1, De Vera Religione (Tvrnholti: Typographi Brepols Editores Pontificii, 1996), 219. John Owen, The Works of John Owen, vol. 6, Of the Mortification of Sin in Believers, ed. William H. Goold (Edinburgh: The Banner of Truth Trust, 1991), 22. "Exercise and success are the two main cherishers of grace in the heart; when it is suffered to lie still it withers and decays: the things of it are ready to die, Rev. iii. 2; and sin gets ground towards the hardening of the heart, Heb. iii. 13. This is that which I intend: by the omission of his duty grace withers, lust flourisheth, and the frame of the heart grows worse and worse; and the Lord knows what desperate and fearful issues it hath had with many. Where sin, through the neglect of mortification, gets a considerable victory, it breaks the bones of the soul, Ps. xxxi. 10, li. 8." John Owen, The Works of John Owen, vol. 6, Of the Mortification of Sin in Believers, ed. William H. Goold (Edinburgh: The Banner of Truth Trust, 1991), 13. 청교도코튼매더 (Cotton Mather) 는회심의경험이철저히은혜의수단들에참여하는것과관련된다는점을강조함으로써인간의의무와책임을강조하였다. 그러면서도그는이러한은혜의수단의사용을통하여회심하는것조차도은혜의과정이기때문에인간이자신의공로를자랑할수없다고못박는다. 이것은단지비중생자들의경우만아니라신자들의회심, 정확히말하면회심의갱신경험에있어서도마찬가지이다. 그러므로자기깨어짐을갈망하는신자는철저히은혜의수단으로부터이러한경험이올것을믿으며성실히, 열렬하게믿음으로참여하여야한다. 코튼매더가제시한대표적인은혜의수단들은자기성찰 (self-examination), 묵상, 기도, 성경연구, 청교도설교자들이설교하는예배참석 (attendance upon the Puritan preaching service) 이었으며, 이보다조금하위의것 (a lesser degree) 으로서성례에참여함, 가족들과의경건의시간, 그리고기타의경건훈련등이있다. James L. Breed, Sanctification in the Theology of Cotton Mather 2016_ 열린교회 _ 산상세미나 8

9 ΧΡΙΣΤΟΛΟΓΊΑ (Ph.D. diss., Aquinas Institutes of Theology, 1980), _ 열린교회 _ 산상세미나 9