박형룡과 웨스트민스터 신앙고백서

이상웅(Lee, Sang-Ung) 개혁신학회 2010 개혁논총 Vol.14 No.-

This article aims to investigate Dr. Park's judgement and appropriation of the westminster confession of faith in his works. In the second section, considering his scholarly background we could properly assume that the Westminster Confession of Faith influenced on his thought from his junior high school to the Princeton Theological Seminary. Besides, the Southern Baptist Theological Seminary where he obtained his Ph. D. was under the influence of Old-princeton theology. In the third section, we come to see that in his early works (published from homecoming before the publication of magnum opus) he quoted the Westminster Standards concerning the autority of Bible, church, predestination and the eternal decree and so on. He viewed the Confession as "the most clearly, the most powerful, the most logical and the most precise." Furthermore, he even thought that the calvinistic theology represented in the Westminster Standards is same as the apostolic theology. In the fourth section, we come to know that in his magnum opus, Dogmatic Theology(7 vols. 1964-1973), he regarded the Confession as the standard and guidance of his theological study, but placed a limit on all confession including the Westminster Confession of Faith. In terms of the external knowledge principle in his dogmatic theology - prologomena, he developed his theology by quoting the Confession. Also, it is manifested that he gave many literal quotations about the Confession in terms of doctrine of God (trinity, election and reprobation, and the permissive providence of sin, and so on). In his doctrine of Man(he uniquely called the Doctrine of Man and Sin), he positively appropriated the Confession (free will, original sin, law and covenants). In terms of his doctirne of Christ, we come to see that he gave less quotation and less appropriation of the confession rather than in the other locus. For, he based his doctrine of Christ on Dutch reformed theology through the reading the writings of G. C. Berkouwer and L. Berkof who mainly quoted Confessio Belgica, Heidelberger Katechismus and Canons of Dort. In his doctrine of Salvation, he many times mentioned the Westminster Standards. But, he went so far as resolutely criticize the Dutch reformed tradition such as assurance of salvation that is different from the Confession. In his doctrine of Church, he made clear the distictive reformed doctrine of church against Luteran and Roman Catholic view. Lastly, in his Eschatology, Dr Park as the powerful champion of "historical premillenialism" didn't give many quotations from the Confession. In the fifth section, we examined his late works in relation to the Westminster Confession of Faith. He thought the confession "as second dogmatic standards only to the Word of God." He appealed that the Korean Presbyterian Churches must hold to fast the Confession without any correction. Dr Park didn't equate the Confession with the Bible but firmly believed that the Confession need not to be corrected at all.

청소년의 영적 안녕감에 대한 목회상담적 접근

김남희 ( Nam Hee Kim ),오화철 ( Whachul Oh ) 한국목회상담학회 2015 목회와 상담 Vol.25 No.-

The purpose of this study is to explore adolescents’ spiritual well-being. One can examine the meaning of spiritual well-being as it relates to three components: God, myself and neighbor, connecting psychology with a Christo-pastoral approach. Using the perspective of object relations, a transitional object is the pivotal medium that signifies the religious experience for adolescents. A transitional object is a physical object, not an imaginary object. It should be something tangible that stimulates your senses, and provides some transitional space between oneself and the object. Using this creative transitional dimension, adolescents can formulate spiritual well-being. This research also shows the possibility of restoring spiritual well-being, escaping from the iconic image of God and parents by exploring operational theology and confessed theology. Operational theology can help explore the unconscious dynamic of God’s image in the psyche. Operational theology is a kind of depth psychology. It allows the exploration of authentic feelings about one’s life and religion. However, confessed theology is like a smiling face. An expressive emotion can be very different from that of one’s inner dynamics. In a sense, confessed theology is one’s traditional image of God. We can truly attain psychological and spiritual health by having a close conversation between operational theology and confessed theology. Accordingly, this communication between two different images can help us achieve a liminal moment as a transitional function. This is a transcendence. I believe that transcendental time helps us research parents’ images. I believe teenage runaways can restore the broken relationship by restoring the distorted image of God. We can accomplish spiritual well-being through a spiritual approach and theraplay.

한국기독교장로회 신앙고백의 신학적 기초

최성일 한신대학교 한신신학연구소 2017 신학연구 Vol.54 No.1

Almost all Presbyterian churches in Korea have inherited ‘12 Creeds’ which were adopted by missionaries in 1907 as well as the ‘Westminster Confession of Faith’ which was officially adopted as the standard confession of the Korean Presbyterian churches in 1963. But the Presbyterian Church in the Republic of Korea (PROK) adopted her individual confession of faith in 1972. The PROK declared a new confession according to the Korean circumstances of the time. This Confession consists of an introduction and 7 chapters: 1) Faith in God and the Bible, 2) Creation and the World, 3) Humankind and Sin, 4) Jesus Christ and Redemption, 5) Holy Spirit and Life, 6) Church and Mission, 7) History and the Last Day. The PROK states that she has adopted the Confession in light of the spirit of the Reformation church tradition to newly form a confession of faith based on Scripture. The Confession of the PROK is reflective of the changes in the theological thoughts of Korean Presbyterian churches. The circumstances in which the Chosun Theological College was founded and the direct cause of the departure of the PROK from the PCK can be thought of as the historical and theological background of her Confession, and therefore the theological foundation can be summed up as follows:1) The theological foundation of the Confession of the PROK is based on the Reformation faith tradition. 2) The second foundation is academic freedom. 3) The third is evangelical faith. 4) The fourth is Ecumenical theology. 5) Lastly ‘Missio Dei’ is the heart of the Confession of the PROK.

A Study of the Controversy about Revision of the Westminster Confession of Faith in the Nineteenth-Century Presbyterian Church in U.S.A.

Yosep Kim Presbyterian General Assembly Theological Seminary 2015 CHONGSHIN THEOLOGICAL JOURNAL Vol.20 No.1

The American Presbyterian Church had upheld the authority of the Westminster Confession of Faith as the confessional standard until it faced a serious challenge of revision in the nineteenth-century. This challenge came from the motives of modern theological ideas and the rational worldview of that time. This study aims to manifest the theological motives of the revision of the Westminster Confession by analyzing Charles A. Briggs’ arguments which is based on the theological liberalism concerning some doctrines in the Confession. The response and results of the Briggs’ demand for revision will be reviewed from the perspective of reformed theology. The purpose of this examination is to evaluate the theological motives of those who called for revision of the Westminster Confession. It will be argued that although the confessional standards can be changed and revised in diverse historical situations, the Reformed Church cannot make a sound development with the beneficial heritage of the Reformed tradition without a careful and biblical consideration of the purpose of revision.

벨직신앙고백서의 국가론과 네덜란드 독립과정의 상호관계에 대한 연구

안인섭 ( Ahn In-sub ) 한국복음주의신학회 2017 성경과신학 Vol.82 No.-

개혁주의 3대 신앙고백서(Three Forms of Unity) 가운데 하나인 벨직신앙고백서는 드 브레(Guido de Bres, 1522-1567)에 의해 1561년 남부 네덜란드의 도르닉(Doornik, 프랑스어로는 Tournai)에서 작성되어 1571년 엠던 총회 (Reformed Synod at Emden)와 1619년 도르트총회(National Synod of Dort)에서 채택되었다. 지금까지 벨직신앙고백서의 연구 현황을 보면 서양권에서는 1950년대 이전에 의미 있는 연구가 시작되었으나 1950년대 이후 급격히 빈약해 졌지만, 2000년대 들어 네덜란드어권과 영어권을 중심으로 다시 활성화되고 있다. 국내 연구는 주제별 연구들이 2000년대 후반부터 나오고 있다. 벨직신앙고백서에 대한 국제적 연구는 다른 신앙고백서들, 특히 개혁주의 3대신앙고백서 중에서 하이델베르그 신앙고백서나 도르트신경과 비교할 때 벨직신앙고백서에 대한 연구가 상대적으로 적다는 것이다. 향후 벨직신앙고백서와 교부 그리고 종교개혁자들과의 신학적 관계에 대한 연구, 그리고 현대 교회에 필요한 특별한 주제를 선택해서 진행하는 연구가 긴요하다. 본 논문은 특히 벨직신앙고백서의 국가론과 네덜란드 독립에 나타난 교회와 국가론을 비교 연구한다. 남부 네덜란드는 1566년 필립2세의 가혹한 박 해 속에서 칼빈주의를 중심으로 반 스페인 독립운동이 확대되었다. 드 브레는 영국, 독일의 프랑크푸르트, 스위스의 로잔과 스위스(칼빈과 베자 아래서) 등에서 개혁주의자들과 교제하며 신학을 심화시켰고 그것이 벨직신앙고백서의 신학적 토대가 되었다. 드 브레는 1567년 남부 네덜란드 발렌시앙 (Valenciennes)순교하게 된다. 벨직신앙고백서는 36조에서 국가론을 밝히고 있는데 위정자의 신적 권위를 인정하며, 국가는 인간의 타락에 대해 하나님이 은혜로 주신 것이고, 따라서 국가는 법치로 인간의 방종을 막고 질서를 유지해야 한다고 말한다. 이 국가는 권선징악을 위해 무력을 사용할 권위가 있으며 복음 전파와 예배를 보호하는 사명도 있다고 주장한다. 특히 위정자에게 복종하고 세금을 내 며 위정자를 위해 기도하라고 가르치며 그래서 재세례파들의 국가관과는 다르다고 강조한다. 그러나 벨직신앙고백서에는 국가에 대한 저항권에 없는데도 이 고백서를 받은 네덜란드 칼빈주의자들은 스페인에 저항하여 네덜란드 공화국을 수립했다. 이 관계는 세가지로 정리된다. 첫째 종교적 난민으로서 역사적 고난을 통해 칼빈주의적인 민족 정체성이 각성되어 새로운 개혁주의 국가인 네덜란드를 위해 스페인에 저항할 수 있는 길이 열리게 되었다. 이제 그들이 복종해야 할 국가는 스페인이 아니라 네덜란드인 것이다. 둘째 1560-70년대 스페인의 박해를 소재로 하는 소책자, 연극, 그림이 1609년 휴전기 이후 중요한 역할을 했으며, 그것이 칼빈주의자들과 인문주의자들을을 연대해서 반스페인-독립을 지향할 수 있게 했다. 셋째 순수한 교회를 지향했던 네덜란드 칼빈주의자들은 스페인에 저항하여 국가를 수립함으로 국가교회의 성격을 갖게 되었는데 이 양면성의 딜레마가 후에 17세기 심화된 종교개혁(Nadere Reformatie)으로 발전하게 되었다. Belgic Confessions, one of the Three Forms of Unity of the Reformed churches, was authored by Guido de Bres, (1522-1567) at 1561 in Doornik and was drafted by the Reformed Synod at Emden (1517) and the National Synod of Dort. (1619) Prior to 1950s, meaningful works on the Belgic Confession by Western scholars began; followed by rapid decrease. Entering 2000, studies revitalize centered on the Dutch and the English speaking world. More works by Korean scholars are increasing. Compared to the Heidelberg Catechism or the Canons of Dort, international interest on the Belgic Confession is considerably low. For future reference, it is essential for research on Belgic Confession, Church Father, and the theology of the Reformers in relation to the needs of the modern church to continue. This paper is a comparative study on the theory of state in the Belgic Confession and of the relationship between church and state appearing in the independence of the Netherlands. Regardless of the 1566 persecution led by Philip II, centered on Calvinism, the movement for independence from Spain expanded to the southern part of the Netherlands. Through his exchanges with the Reformers from England, Frankfurt (Germany), Lausanne and Geneva (Swiss) under Calvin and Beza, de Bres deepened his theology and this became the theological foundation of the Belgic Confession. De Bres was martyred in 1567. In Article 36 on the civil government, it advises that we recognize the God-given authority of the civil officers. State is God`s ordinance upon a depraved human race; thus, law governs and restrains human lawlessness. This state not only has the right to use the sword for this purpose, but also to protect sacred ministry such as worship and evangelism. Particularly, it teaches that we should be subject to the government, pay taxes, and pray for them. And this view of state is different from that of the Anabaptists. Though there is no mandate for resisting the state in the Belgic Confession, the upholders of this confession, Dutch-Calvinists, had resisted Spain and established the Dutch Republic. Three observation can be made. First, the formation of Calvinistic national identity opened the door for the Reformed republic of the Netherlands to resist the Spaniards. Second, tract, play, pictures of the Spanish persecution in 1560-1570 played an important role during the period of truce in 1609. This is the solidarity between Calvinists-Humanists for the independence from Spain. Third, Dutch Calvinists who aimed for the purity of the church, by resisting Spain, established the state, in turn the state church. This dualistic dilemma will later develop and further Nadere Reformatie (Further Reformation) in the 17th century of the Netherlands.

신약성경에서 본 벨하신앙고백서

송영목 한국복음주의신약학회 2023 신약연구 Vol.22 No.1

During the period of Apartheid as an infamous historical fact in South Africa, Belhar Confession was emerged in a small town of Belhar located in the suburb of Cape Town. Belhar Confession is similar to Kairos Document (1985) in that both of them are aimed to against Apartheid and its overarching effects. Korean church and society might get some insights from Belhar Confession in order to heal their division and conflict. Thus, an introduction and an evaluation of this confession, which pursues unity, reconciliation, and God’s justice in opposition to any kind of racism, are implemented. The purpose of this article is to analyze and evaluate the Belhar Confession, which has not yet been evaluated from the perspective of the New Testament in terms of New Testament theology. For this aim, the following 4 steps of studies are taken: (1) The history of Belhar Confession and the discourse analysis on it, (2) the theology of Belhar Confession, (3) an evaluation of unity, reconciliation, and justice as three cores of Belhar Confession in the light of the New Testament, and (4) application of Belhar Confession into the Korean context. In addition, general studies are attempting to converge and expand the horizons between disciplines by mobilizing multidimensional methodologies or through consilience. This study intends to leave a meaningful model and precedent that promotes interdisciplinary research between New Testament theology and systematic theology of confession of faith. 남아프리카공화국의 오욕의 역사인 아파르트헤이트 시대에 등장한 신앙고백은 케이프타운 교외의 벨하(Belhar)에서 작성된 ‘벨하신앙고백서’(Die Belydenis van Belhar)이다. 벨하고백서는 남아공의인종차별을 반대하는 점에서 비슷한 시기에 작성된 카이로스문서(Kairos Document, 1985)와 흡사하다. 모든 종류의 차별에 맞서 일치와 화해 그리고 하나님의 정의를 천명한 벨하고백서가 신약성경의가르침을 어떻게 담아내는지 소개하고 평가한다면, 한국교회와 사회가 분열과 갈등을 치유하는 데 중요한 지침이 될 것이다. 이 글의목적은 아직까지 신약성경의 관점에서 평가된 바 없는 벨하고백서를신약신학으로 분석하고 평가하는 데 있다. (1) 벨하고백서의 역사 그리고 내용에 대한 담론분석, (2) 벨하고백서의 신학, (3) 신약성경에서 본 벨하고백서의 일치, 화해, 그리고 정의 개념에 대한 평가, 그리고 (4) 한국 상황에 적용을 차례로 연구한다. 덧붙여, 일반 학문은다차원적인 방법론을 동원하거나 통섭을 통하여 학제 간의 융합과지평의 확대를 시도하고 있다. 본 연구가 신약신학과 조직신학적인신앙고백연구 사이의 학제 간 연구를 진작시키는 유의미한 모델과선례를 남기기를 의도한다.

녹스의 개혁파 신학사상 형성과 특성 : 『제네바 예배서』 를 중심으로

이은선 ( Eun Seon Lee ) 한국개혁신학회 2013 한국개혁신학 Vol.37 No.-

Knox`s reformed theology began to be formed through the meeting with George Wishart. He knew the First Helvetic Confession through him. He decided the Roman Catholic Mass as a idolatry through this Confession. He already attacked the Mass as a idolatry from 1547 when he began to preach in St Andrews. He held the position that anything not warranted by the Scriptures must be removed from the worship. He required a radical reform than the Book of Common Prayer in the process of Edward VI`s reformation according to his reformed theology. He supported the spiritual presence at the Lord`s Supper in 1550 attacking the Mass as a idolatry. He inserted the black rubic in the Second Book of Common Prayer in 1552 that the kneeling at the Communion does not mean the worship. After the exile to the continent, he developed his reformed theology meeting with John Calvin and Heinrich Bullinger. His reformed theology was deeply developed by the struggling with the supporters of the Second Book of Common Prayer. Richard Cox wanted to have the face of an English Church. But Knox desired English Church to have the face of Christ. His reformed theology was manifested in the Form of Prayers and Ministration of Sacraments which he made with his colleagues in Frankfurt. In the Genevan Order which was published in 1556 at Geneva after he returned from there, he already explained three marks of Church such as the proclamation of the Gospel. the ministration of Sacraments, and the Disciple in the confession. Pastor, Elder, and Deacon were elected annually. The consistory which consisted of pastor and elders sustained the order of the church with the discipline. The congregation assembly for the study of the Scriptures was developed into the origin of Scottish Presbytery. And the Genevan Order is not the liturgy but the directory of the worship. 녹스의 개혁파 신학 사상은 조지 위샤트와의 만남을 통해 형성되기 시작 하였다. 그는 위샤트를 통해 제일헤베틱 신앙고백서를 접하게 되었고, 이 신앙고백서를 통해 로마가톨릭교회의 예배인 미사를 우상숭배로 규정하게 되었다. 그러므로 그는 1547년 세인트 앤드류스 성에서 설교할 때부터 이미 미사를 우상숭배라고 공격하였고, 예배에서 성경 말씀에 근거가 없는 것은 분명하게 제거해야 한다는 입장을 가지고 있었다. 이러한 개혁사상을 가지고 있었던 그는 영국의 에드워드 6세의 종교개혁 과정에서도 성찬식에서 영국교회의 공기도서보다 좀 더 급진적인 개혁을 요구하였다. 1550년에 이미 미사는 우상숭배라고 공격하면서 성찬의 영적 임재설을 지지하였고, 제2공기도서의 개정에서 성찬식에서 무릎 꿇는 것이 숭배를 의미하지 않는다는 내용을 명기하는 결과를 가져왔다. 그는 대륙으로 망명한 후에 칼뱅과 불링거 등을 만나면서 개혁사상을 더욱 발전시켜 나갔다. 이러한 그의 개혁사상은 칼뱅의 권유로 1554년 프랑크푸르트에 있던 영국 피난민 교회로 가서 만들었던 예배서에서 잘 드러난다. 메리 여왕이 즉위한 후에 대륙으로 망명했던 영국인들은 스트라스부르그와 취리히를 중심으로 제2공기도서 사용을 주장하는 사람들과 프랑크푸르트를 중심으로 제2공기도서를 개정하여 제네바를 모델로 개혁을 추진하려는 사람들이 있었다. 전자는 국교회 고위성직자들이었고, 후자는 평신도들이 중심이었다. 이러한 견해 차이로 갈등을 빚는 과정에서 녹스를 중심으로 개혁을 원하는 사람들이 작성했던 것이 제네바 예배서였다. 그러나 이들의 견해 차이는 1555년 3월에 영국교회의 얼굴을 가지기 원했던 콕스와 그리스도의 얼굴을 가지기 원하는 녹스의 정면충돌을 가져왔으며, 녹스는 1555년 3월 26일 그곳을 떠났다. 녹스 지지자들이 제네바에 형성한 교회가 1556년에 출판한 이 예배서에서 그는 이미 교회의 3대 표지로서 말씀, 성찬, 그리고 권징을 제시하고 있다. 목사, 장로, 집사는 매년 선출했으며, 그와 함께 목사 장로에 의한 당회(consistory)가 권징을 하여 교회의 질서를 유지하도록 하였다. 그리고 매주 성경연구모임을 가졌는데, 이것은 후에 스코틀랜드 교회의 노회의 기원이 되었다. 이러한 그의 개혁사상의 특징은 종교개혁기에 스코틀랜드 교회로 계승되었다. 그리고 이러한 예배서는 예전이 아니라 예배의 안내서였다.

웨스트민스터 신앙고백서에 나타난 성경적 상담 원리

전형준(Jun, Hyung-Joon) 개혁신학회 2010 개혁논총 Vol.14 No.-

The objective of this research is to verify that the principles of biblical counseling presented at CCEF―whose members consist of professors at Westminster Theological Seminary―accords with theological creed described in the Westminster Confession of Faith. To do so, an argument is made that the contemporary Christian counseling depends on principles of humanitarian psychology, which needs to be converted to biblical counseling based on reformed theology. Through the analysis, a counseling standard was established based on the ideas of reformed theology. The following describes the research findings. Firstly, the principle "A human being is created in form of the God" stems from Chapter 4, Verse 1 and 2 of the Westminster Confession of Faith. The second principle "A human being is a degraded existence from committing a sin" is based on Chapter 6 Verse 1 through 4 of the Westminster Confession of Faith. The third principle "A human being's problem is that of a mind" is reflected in Chapter 4 Verse 2 and Chapter 10 Verse 1 of the Westminster Confession of Faith. Next principle "A main counseling tool is a bible" comes from Chapter 1 Verse 1 through 4 of the Westminster Confession of Faith. The fifth principle "A model of counseling is Jesus Christ" is based on Chapter 8 Verse 1 and 2 of the Westminster Confession of Faith. Sixthly, the principle "A human being is a suffering creature" stems from Chapter 6 Verse 5 and 6 of the Westminster Confession of Faith. Lastly, the principle "A true transformation of a human being can be done by Holy Spirit's work" is based on Chapter 13 Verse 1 through 3 and Chapter 10 Verse 2 of the Westminster Confession of Faith. All studies including psychology need to be reinterpreted through a biblical perspective. Today's Christian counseling also needs to be reshaped into biblical counseling that focuses on reformed theology. The reason is that a sinful man can only recover the God's features and has a holy experience of becoming more like Jesus Christ through the God's words and Holy Spirit's work.

`ACTS 신학공관(共觀)`에서 본 찰스 브릭스(Charles Augustus Briggs)의 웨스트민스터 신앙고백서 개정 시도(1889~1893년)에 관한 고찰

신종철 ( Shin Jong Cheol ) 아세아연합신학대학교 신학연구소 2017 ACTS 신학저널 Vol.32 No.-

본 논문은 `ACTS 신학공관(共觀)`에서 본 찰스 브릭스의 웨스트민스터 신앙고백 개정시도에 관한 고찰이다. 브릭스는 1889년부터 1893년까지 미국 북장로교에서 있었던 웨스트민스터 신앙고백 개정을 하자고 주장하는데 앞장선 인물이다. 현대 과학과 성경 고등비평을 자신의 신학적 입장으로 고수했던 브릭스는 정통주의의 산물인 웨스트민스터 신앙고백 개정을 요구할 수밖에 없었다. 그는 웨스트민스터 신앙고백 개정이유에 대하여 8가지를 언급하고 있다. 첫째, 신앙고백서에 성경에 일치하지 않는 비본질적이며 불필요한 조항이 많다. 둘째, 신앙고백이 각 나라에서 전폭적인 지지를 받지 못하고 있다. 셋째, 신앙고백이 과거의 산물이다. 넷째, 신앙고백이 현재의 신학과 부합되지 않는데 특히 웨스트민스터 신앙고백서 제1장 `성경에 대하여`와 제11장 `칭의에 대하여`에 대한 문제점을 언급한다. 다섯째 신앙고백의 신학이 약하고 불충분하다. 여섯째, 신앙고백서의 `성령론`과 `결혼과 이혼에 관한 진술`에 문제가 있기에 개정이 필요하다. 일곱 번째, 신앙고백의 가장 큰 난제로 `효과적인 부르심` 언급하는데 특히 이곳에서 유아와 이교도들의 구원문제에 대한 신앙고백의 진술이 잘못되었다. 마지막으로 신앙고백서에 대한 서약부분은 의미가 있는 것이 아니라고 주장한다. 이 같은 브릭스의 주장들을 통해서 발견할 수 있는 것은 `포용적 교회주의`이다. 이러한 “포용적 교회주의”는 브릭스로 하여금 그가 어릴 적부터 배웠던 구학파의 신학사상을 거부하게 했고, 마침내 이단자로 가게 했다. 더욱이 ACTS 신학공관에 통해 본 브릭스의 웨스트민스터 신앙고백 개정 시도는 “기독교가 아닌 전혀 다른 종교”가 무엇인가를 보여 주고 있다. 그것은 이성과 현대 과학을 신봉하여 성경을 정확 무오한 하나님의 말씀으로 고백하지 않는 인본주의적 자유주의였다. 브릭스처럼 “이성”과 “관용”이라는 이름하에 하나님의 말씀을 거부하고 정통신학을 무시하게 되면 오늘날의 “종교다원주의”와 “혼합주의” 또한 “동성애” 같은 문제들은 얼마든지 진리로 정당화 될 수 있다. 그러므로 우리는 사명감을 가지고 `ACTS 신학공관`을 더욱더 고취시켜 나가는 일에 최선을 다해야 한다. This article is a study of Charles Briggs`s attempt of the revision of Westminster Confession of Faith. Charles Briggs was one of the leading persons who insisted the amendment of the Westminster Confession between 1889 and 1893 in The Presbyterian Church in the United States of America. Briggs, who adhered to modern science and biblical higher criticism as his theological stance, had to request the Revision of Westminster Confession viewing it as a product of orthodoxy. The reasons why he thought the confession should be amended are as the following: First, the Confession is speculative, Second, the Confession does not receive full worldwide support. Third, the Confession is a product of the past, Fourth, the Confession is in disaccord with today`s theology. He particularly pointed out chapter eleven `of justification` and chapter one `of the Holy Scripture` of The Westminster Confession of Faith. Fifth, theology of the Confession is weak and inadequate. Sixth, the biggest problem of the Confession, he thought, is `of Effective calling.` He insisted that the Confession`s teaching about the salvation of infants and heathen is wrong. What can be found through the case of Briggs is `Broad Churchism`. Because broad churchism, the Westminster Confession of Faith was revised eventually in 1903. We should get lessons from the Briggs case. In the light of the `ACTS Theological Synoptic Movement,` Briggs` attempt of the revision of Westminster Confession of Faith shows what a totally new religion was. It was a humanism, not a Christianity, because it does not accept the Bible as the word of God, infallible and accurate. If reason and tolerance are too much emphasized and the importance of the word of God is comparatively weakened in theology, the issues like “homosexuality” and “religious pluralism” may win the minds of the people. This is why we should adhere to the `ACTS Theological Synoptic Movement` orthodoxy.

대한예수교장로회(통합)의 〈통전적 신학〉적 정체성과 〈온신학〉의 과제

김도훈(KIM Do-Hoon) 장로회신학대학교 기독교사상과 문화연구원 2016 장신논단 Vol.48 No.1