표제지

목차

I. 서론 10

A. 문제제기 10

B. 연구의 중요성과 논지 14

1. 연구의 중요성 14

2. 논지 18

C. 연구의 방법과 범위 20

II. 칼빈의 구원론에 있어서 예정 교리 이해 분석 21

A. 칼빈의 구원론에 있어서 예정 교리의 위치와 성격 21

1. 칼빈이 이해한 구원론의 구조 21

2. 칼빈이 이해한 예정 교리의 위치와 성격 34

B. 칼빈의 예정론의 발전 과정 및 칼빈의 예정론의 근거 42

1. 칼빈의 예정론 논쟁의 시작 42

2. 1536년판 “기독교강요”에 나타난 예정론 44

3. 교리문답서에 나타난 예정론 48

4. 1539년판 기독교강요에 나타난 예정론 51

5. 피기우스와 볼섹과의 논쟁에서 강화되는 예정론 59

6. 1559년판 기독교강요에 추가된 예정론 77

7. 칼빈의 예정론의 발전과정을 통해서 나타난 예정론의 근거 88

C. 칼빈의 구원론에 있어서 예정교리에 대한 삼위일체적 이해분석 97

1. 칼빈이 이해한 예정의 원인: 하나님의 의지 97

2. 칼빈이 이해한 예정(선택)의 근거: 예수 그리스도 132

3. 칼빈이 이해한 예정의 표징: 성령의 사역 142

III. 웨슬리의 구원론에 있어서 예정 교리 이해 분석 159

A. 웨슬리의 구원론에 있어서 예정 교리의 위치와 성격 159

1. 웨슬리가 이해한 구원론의 구조 159

2. 동방교회와 영국 성공회 신학이 웨슬리에게 미친 영향 169

3. 웨슬리의 예정론(자유의지) 형성 배경 175

4. 1738년 회심 이전의 웨슬리의 예정론(자유의지)의 성격 188

B. 웨슬리의 예정론의 발전과정 및 웨슬리의 예정론의 특징 204

1. 1738년 회심 이후 초기 예정론 논쟁의 배경 204

2. “값없이 주시는 은총”(Free Grace) 설교에 나타난 예정론 206

3. 웨슬리와 칼빈주의자들과의 논쟁에서 나타난 예정론 210

4. 웨슬리문서 “냉정하게 고찰된 예정론(1752)”나타난 예정론 227

5. 허비(James Hervey)와의 논쟁(1755-1766) 236

6. 크리스쳔의 완전(Christian Perfection)논쟁(1745-1770) 240

7. 토플레이드(A. M. Toplady)와의 논쟁(1768-1775) 246

8. 연회 회의록(Conference Minute 1770-1778) 논쟁 249

9. 웨슬리 예정론의 발전과정을 통해서 나타난 웨슬리 예정론의 특징 258

C. 웨슬리의 예정론에 대한 삼위일체적 이해 분석 266

1. 웨슬리가 이해한 삼위일체 하나님 266

2. 웨슬리가 이해한 예정의 원인: 성부 하나님의 예지 269

3. 웨슬리가 이해한 선택의 근거 및 표징: 성자 하나님의 대속적 사역과 칭의 280

4. 웨슬리가 이해한 구원(예정)의 결과: 성령 하나님의 성화 사역 294

IV. 칼빈과 웨슬리의 구원론에 있어서 예정 교리 이해 비교 312

A. 칼빈과 웨슬리의 예정 교리 이해의 차이점 312

1. 칼빈과 웨슬리의 시대적 배경의 차이 312

2. 칼빈의 종합성과 웨슬리의 단일성 318

3. 칼빈과 웨슬리의 예정 교리 이해에 대한 접근 방식의 차이점 324

B. 칼빈과 웨슬리의 예정 교리에 대한 삼위일체적 이해의 공통점 330

1. 예수 그리스도께서 모든 은혜의 기초 330

2. 예정 교리에 대한 중심 진리 구조의 일치 332

3. 칼빈의 예정 교리와 웨슬리의 예정 교리의 상호조화 335

V. 결론 347

A. 칼빈과 웨슬리의 예정 교리에 대한 삼위일체적 이해 요약 및 평가 347

B. 예정 교리의 삼위일체적 이해에 따른 구원 운동의 전망 360

참고문헌 364

ABSTRACT 376

A. Introduction

The 21st century theological world does not maintain at least superficially the salvation by work and not by faith alone after being confused between faith and work just like the Calvinistic situation of reformation in 16th century, nor maintain that faith without work enables salvation after dividing faith and work. But it is different concerning the doctrine of predestination out of soteriology. The doctrine of predestination of Calvin and Wesley allegedly has a theological difference ever incompatible at all. The doctrine of predestination of Calvin is one that the salvation of man is already predestined before eternity, as everything depends on the absolute sovereignty of God, and that of Wesley is one, emphasizing the free will of human being, that God gives all the grace, but whether receiving it or not depends on the resolution of men. However, it is found out, concerning the soteriology of Calvin and Wesley, that the conventional understanding of the doctrine of predestination is quite different from that of Calvin or Wesley himself as well as develops into hindering the establishment of well-balanced soteriology. Calvin explained the relationship between faith and the doctrine of predestination from the viewpoint of Sovereignty of God. It was natural in the situation of the times when Calvin had to refuse the Middle Ages and fight against the Present Age. Wesley also tried to emphasize the superiority of religious experience from the viewpoint, 'the religious experience and the reality are identical', in the situation of some protestant orthodoxy in 18th century when the grace of God was emphasized so much, with faith and work divided, that the doctrine of predestination was misunderstood as a determinism. He, however, was able to discern the both speaking of the free will of human being based on the absolute grace of God. Accordingly Calvin and Wesley are identical in essence in seeking the core truth of Christianity, 'salvation through faith', though they show an external difference in terms of formal logic emphasizing God's grace and religious experience. In other words, Calvin and Wesley seem different in respect of emphasis, but identical in respect of content in essence. The important element of the theology of salvation through faith is the doctrine of predestination. This doctrine of predestination is understood by Calvin as the sovereign election of God, and by Wesley as God's election experienced in the reality of election. God comes close to save men with grace, and Calvin understood the grace of God as irresistible grace and Wesley, as prevenient grace. Calvin used such concepts as double predestination, election and reprobation to explain it, while Wesley understood it as God first persuades men through the prevenient grace, and then men choose whether or not obey it through the freedom of choice. The sovereign election of God by Calvin and God's election experienced in the reality of election by Wesley can be two different aspects of an identical destination in essence.

This thesis reviews comparatively the doctrine of predestination of Calvin and Wesley out of soteriology based on the argument between them and analyzes each doctrine in trinitarian viewpoint, in order to confirm the essential agreement of doctrine of both of them and to establish a correct soteriology for the church and believers.

The most important task of this thesis is to find the difference and the things in common of the doctrine of predestination of Calvin and Wesley. It is not to justify the split of Christian church by pointing out the difference between them, but to seek the unity of Christian church as a catholic church by confirming how the opinion of both of them is identical in essence. The main point of this thesis is to examine how their understanding of the doctrine of predestination is integrated and harmonized between the absolute sovereignty of God and the free will of human being.

B. The Trinitarian Understanding Analysis of Doctrine of Predestination in the Soteriology of John Calvin

The will of God is found as the cause of predestination in Calvin's doctrine. While his opponents said the priority of God's foreknowledge, Calvin claimed the priority of God's will. He pointed that God's gracious election and God's just reprobation and though he did not deny God's foreknowledge he did as the cause of predestination. The ground of election is Christ. The meaning of the election in Christ is that God decreed to be the members of Christ those whom He elected individually in eternity. Also its meaning is that there is no merit worthy of election in them as its objects. The signs of predestination are related to the works of the Holy Sprit. The decree is carried by the Holy Sprit's going with the elect and not going with the reprobation. The signs of reprobation are exactly the opposite of ones of election. While the effective internal calling is one of election, the non-permission of it is one of reprobation. Faith by the illumination of the Holy Sprit is one of election, on the other hand, distrust by non-illumination of the Holy Sprit is one of reprobation. Calvin, however warned that the signs of predestination should not be used for the absolute standard to others. How to be convinced of election is to grasp the signs of election and to have cognizance of our being elected in Christ through faith. In other words, the ground of the certainty of election is Christ, and it is possible to be convinced by believing through the work of the Holy Sprit that we were grafted as the members of Christ.

In his doctrine of predestination which is related with The Bondage of Will, Calvin emphasized that it is the doctrine of grace, and he believed it firmly from the study of the Bible. Therefore the doctrine is the fountain of comfort to him, not one of uncertainty or chaos. By saying responsibility of man with God's predestination in reprobation and the purpose of election to be holiness of man besides God's glory, he showed that his doctrine of predestination is the one centered with the pastoral concern. In that we should preach to others thinking as if they were all the elect, although we can be convinced of the certainty of our salvation by signs of election his doctrine does not have negative influence on preaching. As we examined Calvin's doctrine of predestination, the cause of predestination is the will of God, and the decree is executed through the works of Jesus Christ and the Holy Sprit. Therefore we may say that Calvin's doctrine of predestination is Trinitarian one, and this means that the works of the Trinity in the decree and the execution of it, which are distinguished without division among the works of the three person of the Trinity, are emphasized.

C. The Trinitarian Understanding Analysis of Doctrine of Predestination in the Soteriology of John Wesley

Following is the conclusion from the trinitarian understanding and analysis of the doctrine of predestination in the soteriology of John Wesley, besides the position and characteristics of the doctrine.

First of all, Wesley emphasizes that the God who took part in human history is the God Creator and at the same time the God who has continuously been experienced in the Christian community after the Resurrection and Ascension. It shows that Wesley focuses on the accident of world creation, the salvation of the world and the concrete providence of God. In other words, Wesley emphasized not only God the Creator, but the God who has continued to love, care and rule the world even after the creation. Such Providence of God appears concretely in the soteriology(the doctrine of predestination) of Wesley. The core of Wesleyan theology is to experience the doctrine of Trinity in existential, concrete and confessional terms, that is, to emphasize Christians' concrete and practical confession of God, Jesus Christ and the Holy Spirit who can be met in the process of salvation.

Each Person of the Trinity God in the doctrine of predestination of Wesley plays a unique role in the process of salvation. God the Father grants prevenient grace that enables recovering the order of creation, that is, recovering the lost image of God. Jesus Christ allows the grace of justification that forgives the sin of men, though sinners, to make them holy. The Holy Spirit enables men to answer responsibly to the grace of God and leads them to receive the grace of sanctification. In Wesleyan theology, the justification is what God works for us through Jesus Christ, while sanctification is what God works within us by the Holy Spirit. Wesley emphasizes that the process of salvation is progressed in the interactive relationship among Persons of the Trinity God. In Wesley, Salvation is God's forgiveness and love for men the sinners, that is, the result of the grace of God. The salvation of men is impossible without the grace of God. The faith as the response to the grace of God is the existential expression of thanksgiving and praising of the forgiveness of God. This faith is also demanded to keep growing to become the perfect Christian. It means that the Christians saved by the grace of God should make efforts to live holy life of forgiveness and love for God and neighbors to recover the image of God.

D. A Comparative of The Trinitarian Understanding of Doctrine of Predestination in the Soteriology of John Calvin and John Wesley

In the soteriology of Calvin, the doctrine of predestination is based on the absolute sovereignty of God. It is emphasized that human salvation is possible only by the will of God and any other possibilities are excluded. Here God is the Creator and eternal Ruler and Preserver. This presents the God-oriented Calvinistic viewpoint and seems to ensure the distance between God and men. Premising the absolute sovereignty of God, Calvin developed the idea of predestination of Augustine further to tell the double predestination. He believed based on the Bible that there is predestination for the saved and the abandoned that is the unchangeable and eternal will of God. On the other hand, Calvin emphasizes behavioral sanctification. It is suggested from the fact that the doctrine of predestination is placed in the part of sanctification and Christian life out of the whole context of the Institutes of the Christian Religion. The believer who received righteousness transferred from Christ by faith should behave diligently as the Laws demand because it is the fruit of the elected. Now comparing with Calvin, the British Calvinists in 18th century need to be understood. As already mentioned, the party with whom Wesley had an argument was Calvinist rather than Calvin himself. The contemporary Calvinism with which Wesley had an argument was a little different from Calvin. Maintaining double predestination, Calvin spoke of two-dimensional grace of justification and sanctification and emphasized the teaching of cross. He developed the 3rd use of Laws and emphasized the faith of sanctification designating the role of the laws as the faith of predestination, the practice of the saved and the work of Holy Spirit.

Unlike Calvin, the Calvinists in 18th century had the tendency of antinomianism emphasizing the faith of predestination more than the faith of sanctification. It was because of antinomianism that the dispute of the doctrine of predestination was triggered by Wesley. Wesley, who clarified the transferred righteousness and the assimilated righteousness and emphasized the holiness of mind and life, opposed actively to what harms or injures the holiness. Calvin maintained double predestination, nevertheless the Calvinists, single predestination. Wesley criticized both of double and single predestination. At first, he opposed to the unconditional double predestination and maintained universal redemption, bringing forth a counter-argument to the unconditional election. To escape the hot dispute with Calvinists and to try to find any common ground, he developed the understanding of the conditional election, the prevenient grace and the foreknowledge predestination. However seeing that the emphasis of the completed salvation and perseverance of saints by Calvinism brought the antinomianism harming the holy life of saints, Wesley developed the dispute emphasizing the responsible free will of human toward the perfect Christian. Wesley gave the highest authority to Bible and developed the understanding of predestination. When understanding the predestination based on the gospel, the Sovereignty of God results in Universal Redemption of Christ for all the people harmonizing with other attributes through foreknowledge predestination.

This research and correct understanding suggests a new direction to the church that has been deformed with only head growing. Thank to the doctrine of predestination of them based on the Bible, the church should emphasize the absolute sovereignty of God and work and practice.

E. Conclusion

As mentioned in the introduction, the purpose of the trinitarian understanding and analysis of doctrine of predestination in the soteriology of calvin and wesley, the theme of this study, is to remove the misunderstanding between both parties, to confirm the essential identification of the doctrine of predestination of both parties and to establish correct soteriology for the church and believers. The comparison of both theologies has not intended to make a discrimination between them. It just tried to investigate the difference and the things in common for complement as the theology should serve the church and the religious life of believers, and the theologies of two parties should lead the faith of Korean church, in the past and for the future. This study could establish following three matters.

First of all, we became fully aware of the characteristics and use of the doctrine of predestination we cling to. The doctrine of predestination of Calvin is one with the Trinity God in the center, in which the will of God is the cause of predestination and the predestination is carried out by the work of Christ and Holy Spirit. Calvin gave consequence to the predestination of God and its result when treating them and emphasized the predestination and operation at the same time. Calvin emphasized that his doctrine of predestination is the doctrine of grace relating to bondage of the will and he got such conviction from the Bible. In reprobation, he paralleled the responsibility of men and the predestination of God and included the holiness of men as well as the Glory of God in the purpose of election so as to reveal that his doctrine of predestination concentrated on practical and pastoral interest. Besides, the doctrine of predestination of Calvin works to give Christians the self-identity, 'I am the elect', and to raise their self-esteem.

Secondly, the difference between theory of grace of Wesley and the double predestination of Calvin has been understood clearly. Wesley goes together with Calvin in emphasizing the grace of God in salvation. We should never forget that Calvinism contributed a lot to emphasizing the grace of God in salvation. In fact Calvin was establishing his theology when the humanistic movement under the influence of Renaissance was spreading to confront the God-centered religious culture of the Middle Ages. The classical Calvinism opposed strongly to such flow and emphasized the grace of God. The classical Calvinism explained the work of the grace of God with the double predestination based on 5 doctrines. It, however, emphasized as if the salvation is subject to the one-way grace of God and the human being has no responsibility. Wesley could not accept that. Wesley realized that the relationship between the absolute sovereignty of God and the responsibility of men must be to preach the perfect teaching of God. In that respect, Wesley came to have the difference of just a strand of hair to Calvin as to how God works His grace. Wesley understood the work of the grace of God as follows. He contends that the free will once lost at depravity is recovered by the prevenient grace. Therefore present human being has both the perfect free will at the Creation and the freedom to choose the evil. The good and evil depend on how the free will recovered by the prevenient grace shall be used now. At the Creation, God made the will of men only to aim at good, but did not fix the will and it is the same now. Therefore human being is the one who is responsible for his own behavior. Human being does not have to take responsibility to the forced selection. Human being could have the ability of cooperation by the recovered free will. This ability of cooperation refers to the ability both to accept the grace positively and to refuse the grace negatively. The freedom of will plays an important role too in the process of salvation. The accomplishment of salvation is possible only by the grace of God, but there must be the cooperation by free will on the side of human being. In theology, the absolute sovereignty of God and the free will of human being have been recognized as if confronting each other. Wesleyan theology was once denounced as humanistic theology and it was thought to emphasize the freedom and responsibility of men and it even be now. This, however, is caused by total ignorance of Wesleyan theology. Wesley argued that the absolute sovereignty of God and the free will of men are harmonized by the thought of commission of the grace of God. The freedom and responsibility of men that Wesley emphasizes is the freedom given by grace and the freedom that is followed by the responsibility for commission. Wesleyan theology is identical with Calvin in that the sole source of salvation is God and has a Catholic element in that it emphasizes the responsibility of men, that is, the cooperation for commission. The Bible speaks of the absolute sovereignty of God and at the same time of the freedom and responsibility of men. Of course, the freedom and responsibility of men is given by God. These two matters are harmonized by Wesley.

Lastly, how can the absolute sovereignty of God and the free will of human being be integrated and harmonized? Calvinism believes in the absolute sovereignty of God. Everything depends on the absolute sovereignty of God and the salvation of human being is already predestined before eternity. It is the doctrine of predestination. Presbyterianism is established based on the tradition of Calvinistic theology. On the other hand, Arminianism emphasizes the free will of man. They say God gives grace to all the people, but whether accepting it or not depends on the resolution of man. The Methodist and Holiness Church with John Wesley in the center are based on this Arminian theology. The absolute sovereignty of God and the free will of human being is the concept contradictory to each other only when analyzing it logically through reason. It, however, is never a contradictory concept when taking a view of it as a whole with the spiritual viewpoint. In the Holy Spirit, he absolute sovereignty of God and the free will of human being do not conflict each other, but are harmonized. The resolution of men through free will is also included in the infinite grace of God.

We are saved by faith because God gave us grace. This is the truth of grace. The predestination and the theory of free will are integrated and harmonized in the grace and truth. Men are saved by faith. The faith, however, is given by God. It seemed that I resolved to believe in Jesus, but we came to realize after time passed by that it was the very Providence and grace of God. Even our faith is the grace of God at last.

The final accomplishment of salvation in Calvinistic and Wesleyan theology is glorification in the Kingdom of Christ. The soteriology is different, but the goal is the same. Therefore if we extract the absolute love of God for us and the correct understanding of us for God from the two theologies, it is for sure to help solve the current religious disagreements.