제24주일
62문: 우리의 선행은 왜
하나님 앞에서 의가 될 수 없으며
의의 한 부분이라도 될 수 없습니까?
답: 하나님의 심판대 앞에 설 수 있는 의는
절대적으로 완전해야 하며
모든 면에서
하나님의 율법에 일치해야 합니다.1
그러나 우리가 이 세상에서 행한 최고의 행위라도
모두 불완전하며
죄로 오염되어 있습니다.2
1) 신 27:26 이 율법의 모든 말씀을 실행치 아니하는 자는 저주를 받을 것이라 할 것이요 모든 백성은 아멘 할지니라.
갈 3:10 무릇 율법 행위에 속한 자들은 저주 아래 있나니 기록된 바 누구든지 율법 책에 기록된 대로 온갖 일을 항상 행하지 아니하는 자는 저주 아래 있는 자라 하였음이라.
2) 사 64:6 대저 우리는 다 부정한 자 같아서 우리의 의는 다 더러운 옷 같으며 우리는 다 쇠패(衰敗)함이 잎사귀 같으므로 우리의 죄악이 바람같이 우리를 몰아가나이다.
LORD’S DAY 24
Question 62: But why cannot our good works be the whole or part of our righteousness before God?
Answer: Because that the righteousness, which can be approved of before the tribunal of God, must be
absolutely perfect, and in all respects conformable to the divine law;1 and also, that our best works in this
life are all imperfect and defiled with sin.2
1Gal. 3:10, For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not
in all things which are written in the book of the law to do them.
Deut. 27:26, Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.
2
Isa. 64:6, But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our
iniquities, like the wind, have taken us away.
Because the popular rhetoric in evangelical and even in confessional Protestant circles has frequently been that the medieval (or the Roman communion) taught justification by works and the Reformers taught justification by grace well-meaning but misguided Christians sometimes conclude that so long as, in justification, we assign everything to grace all is well. This is a significant mistake. All is not well. The medieval church and Roman communion following that tradition just salvation and justification by grace and cooperation with grace. In most cases (as represented by Thomas’ account of the sixfold division of grace) supernatural (operating) grace is said to begin the process of sanctification/justification and supernatural (cooperating) grace is said to facilitate its progressive work within us toward sanctification and eventual justification. In Anselm, Bernard, and Thomas, and ultimately in Trent, however, there is an essential component that we must provide: the exercise of the free choice in cooperation with prevenient and assisting grace. We must cooperate. We must do our part.
The magisterial Reformation theologians (Luther, Melanchthon, Zwingli, Bucer, Bullinger, Calvin et al) and their ecclesiastical communions rejected this scheme, soaked in grace as it was, for a variety of reasons. The medievals regarded grace as a medicinal substance with which we are infused (in the sacraments) and which was said to create in us a habitus (habit) and a disposition toward sanctification, obedience, virtue, and condign (inherently worthy) merit unto sanctification and eventual justification. The rejected this scheme because it located the ground of justification within us, because it confused justification and sanctification. They found in Scripture that justification is a definitive act, God’s declaration that a sinner is just. They rejected the doctrine that justification is a process. They found that the ground of justification is located outside of us, in Christ, and that his righteousness is imputed to us and received through faith alone (sola fide). The Protestants concluded that, even though the medieval and Tridentine Roman doctrine talked much of grace, the medieval and Roman doctrine rested on works in two ways. The medieval and Roman view made our cooperation part of the ground and instrument of justification thereby contradicting the biblical teaching that salvation and justification are by grace alone, through faith alone and the works are nothing more or less than the fruit and evidence of salvation and justification.
It was commonly admitted by the medievals that there were two kinds (or in some cases) two aspects of merit. In much popular evangelical Protestant rhetoric this distinction is not known or made. They distinguished between condign merit, that merit formed in us by the action of the grace of the Holy Spirit (and cooperation with grace) such that it meets the terms of justice:
Properly speaking a merit is an action on account of which it is just that the agent should be given something (ST, Supplement, 14.4, resp. dic.)
To the degree, however, that there is, as the Summa says a “duty in the giver” and to the degree an act lacks the perfection or inherent, intrinsic justice but insofar as rewarding it is “fitting” (he cites Anselm) an act has congruent merit (ibid). In the 15th century Gabriel Biel would posit that God had made a covenant: “To those who do what lies within them
2024년 8월 23일 금요 기도회
#goodwork #김지용목사 #belief #heidelbergcatechism #doctrine #믿음 #선행
채널에 가입하여 혜택을 누려보세요.
/ @mercyreformedchurch
Негізгі бет 우리의 선행은 왜 하나님 앞에서 의가 될 수 없으며 의의 한 부분이라도 될 수 없습니까? / 하이델베르크요리문답 62문 설교 / "우리의 의"와 "우리의 죄악"은 동의어입니다.
Пікірлер