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- 저자 : 박균상 (검색결과 3 건)
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개혁주의 구원론의 관점에서 본 성도의 부활을 통한 영화에 관한 연구
박균상 아세아연합신학대학교 대학원 2013 국내석사
The aim of the thesis is to emphasize for the sake of today's believers that the essence of faith is to put our hope in the new heavens and the new earth not on the world, by studying concretely and systematically how the glorification of saints takes place. The final goal of Christianity is to complete human salvation. The completion of human salvation is completed by resurrection after human death followed by the second coming of Christ. Man can be saved only by the imputation of Jesus Christ's righteousness. According to Ordo Salutis, completion of human salvation is realized by work of God, the Trinity. Then, through what process is the glorification completed? It is accomplished only through the bodily resurrection of saints. When Christ comes again, the living will stand changed and the dead resurrected before the judgment seat of Christ. The resurrection of the righteous, which is based on and guaranteed by Christ's resurrection, is to let them enjoy the glorification for ever in the new heavens and the new earth. In contrast, the resurrection of the wicked is to be judged. Their bodies and spirits will be united to be punished. We should understand the resurrection of the wicked as the result of the work of God's justice to verify the power and righteousness of Jesus Christ. The bodily resurrection of the saints does not mean that the resurrection body is identical with the one they had before resurrection as Scholar philosophy had argued. The resurrection body is identical in the essence. The resurrection body will be the perfect one in God's image just as Christ's resurrection body, which is immortal, imperishable, spiritual, and glorified. The saints who have the resurrection body are in perfect holiness and can have fellowship with the Trinity God. The fellowship means that the saints worship God perfectly and participate in God's reign by having blessed fellowship with Christ as the citizens of God's kingdom. Christians who have sure hope in glorification, which is the completion of salvation, are not bound to the life on earth as the hope for the blessed future life after resurrection does not allow us to put our hope in the earthly life. Nevertheless, the hope for the future gives great hope and vision for the earthly life because the source of the hope starts from Jesus Christ and the earthly life now, which is the prelude of the life we will enjoy in the kingdom of heaven. The saints who hope for glorification will see God as God of love not as God of justice. And they will follow Jesus forever because our salvation is completed by Christ's complete work of atonement. The saved saints obey the great commandment by Jesus Christ bearing the holy burden for the lost souls. This burden demands us to live a biblical life. The saints who hope for the new heavens and the new earth will gain an insight into the great plan of the Lord, with infinite hope despite in the world full of despair and frustration. The realization of the heavenly hope will arouse infinite hope in the present suffering and make us go forward to the new dimension of life, awakened to eternal meaning revealed through the present life.
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개혁주의 신학에서의 칭의 교리 연구 : 마르틴 부처와 조나단 에드워즈를 중심으로
박균상 아세아연합신학대학교 2017 국내박사
ABSTRACT This thesis is aimed at studying on the doctrine of justification in the light of Reformed theology. Unbiblical life of believers who are assured of their justification lead us to take re-consideration of whether the traditional doctrine of justification is authentic. Furthermore, the lack of Christ-like life style in believers and the modern churches including Korean churches lead several theologians to argue whether the traditional doctrine of justification has any theological defective. In response to this kind of significant theological issue, this thesis has purposely and comparatively selected two Reformed theologians - Martin Bucer and Jonathan Edwards. Martin Bucer contributed to the original conceptualization of justification in the light of the Calvinistic Reformed theology (instead of the Lutheran theology) in the beginning of the Reformation in sixteenth century, and Jonathan Edwards had remarkably elaborated the concept of justification in the eighteenth-century. The centrality of thesis is on this comparative studies, because it leads us to see how the profile of the doctrine of justification of the Reformed theology has changed from the sixteenth-century Reformation to the eighteenth-century in America. Firstly, I studied on how the doctrine of justification of Martin Bucer has been directly influenced by the legal justification of Martin Luther and indirectly by Thomas Aquinas and Erasmus. In this respect, I also dealt with Martin Bucer’commentary of the Epistle of Paul to the Romans in a sense that it is significant in understanding his doctrine of justification. This studies has then showed us that he did not differentiate the doctrine of justification from the doctrine of sanctification. Instead, his doctrine is characterized double justification which combined with sanctification, on which it contains good deeds and stresses itself. In particular, his double justification harmonized both Pauline justification and Jamesic justification on which both are seen distinguished, and well applied pneumatologically. Futhermore, the good deed and righteousness of God are well harmonized in a spectrum as justification and Bucer interpreted dynamically the righteousness of God to link the Law not like other Reformed theologies. Secondly, I studied on the doctrine of justification of Jonathan Edwards. The fact that I underscore is that Edwards clearly distinguished justification and sanctification, whereas Martin Bucer combined them as we have seen. However, Edwards closely followed in the footsteps of John Calvin who distinguishes justification and sanctification but not separates. I also dealt with the background of the doctrine of justification of Jonathan Edwards as anti-theses against to the Enlightenment of John Loch, antinomianism and Arminianism. I more specifically studied on how Edwards related justification to sanctification; he argued that the faith of justification of believers must bring them to the dynamic and actual process of sanctification with the result of the manifestation of the Christ-centered life style in their real and daily life. Therefore this studied has convincingly showed us that the lack of Christ-like life style in believers and modern churches including Korean churches does not attribute to any defects of the original and traditional doctrine of justification of the Reformed theologians in the sixteenth century. On the contrary, this studies cleary argues that the proper understanding and acceptance of the sixteenth-century Reformed doctrine of justification would bring us to the transformational sanctification with the result of Christ-likeness life style, as salt and light to the world, of believers and modern churches including Korean churches.
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