칼빈의 경건개념과 교회개혁 = Calvin's View of Piety and It's Relation to Church Reform

다국어 초록 (Multilingual Abstract)

The aim of this article is to ascertain the relation between the meaning of Calvin's view of piety(pietas) and its implications and applications in church reform. As Calvin's theology could be said is “his piety described in length,” piety is a major theme in his work. And he is determined to confine theology within the limits of piety. Calvin says, the whole life of Christians ought to be a sort of practice of godliness. According to Calvin, the goal of life as well as of the entire Christian life, is the glory of God. That God may be glorified in us, the goal of piety, is even extended to encompass the entire purpose of our creation. Thus, it is be fitting that Calvin's Institutes was regarded as summa pietatis rather than summa theologiae by the author himself. As such, his works strove to provide a theological guide to believers, in order to promote their piety by reading his book. However, it is to note that the influence that Calvin would have regarded as most important was as a purifier of the Christian religion and a reformer of the church for his day. In this sense, it is natural and inevitable to examine the interrelation between Calvin's view of piety and its impact upon his church reforming efforts. The applications of piety and church reform were not only of important in Calvin's contemporary times, but also are relevant in our times. Additionally, throughout church history, piety has often been in close connection to church reform, as Augustinian piety gave an impulse to humanistic Catholicism, Catholic Reform, and Calvin's church reform movement. First of all, we need to understand Calvin's view of piety in the context of the doctrine of justification. Calvin regards justification as a central doctrine of the Christian faith, calling it “the principal hinge of by which religion is supported,” the soil out of which the Christian life develops, and the substance of piety. Christian life is not only possible because of Christ's redemptive work but also because of our bond with Him. Christ is of no use until the Holy Spirit binds us to Him. It is only as a result of the union with Christ, the close bond and relationship with the living Christ, that a Christian life becomes possible. According to Calvin, we grasp by faith Christ's righteousness, by which alone we are reconciled to God. Yet we cannot grasp this without at the same time grasping sanctification also. Justification and sanctification are inseparable, Calvin says. In the union with Christ, we principally receive a double grace, namely, the benefits of justification and sanctification. Thus, the basis of our justification and ordo salutis is in Christ. Through this union with Christ, the righteousness for us is conveyed in us, and the objective aspect of his redemptive work goes with the subjective aspect of our application. Through the union with Christ, the unilateral dimension of “redemption accomplished” by Christ can be combined with the bilateral dimension of “redemption applied” in our life. Benjamin B. Warfield, who called Calvin as “the theologian of the Holy Spirit,” understood that the essential work of the Holy Spirit is to apply the benefits of Christ's redemptive work in the lives of believers through the union with Christ. For Calvin, renewal through the Holy Spirit, together with redemption through Christ, constitutes the foundations of the Christian life, which have impacts on the reformation of the church as well. Through union with Christ, we can have a historical basis of our redemption and a spiritual vitality for our Christian life.

목차 (Table of Contents)

• 1 들어가는 말
• 2 칼빈의 경건개념과 교회개혁의 연관성에 대한 역사적 배경
• 3 칼빈의 경건개념에 대한 구원론적 탐구
• 4 칼빈의 교회론과 경건
• 5 칼빈의 경건개념과 교회개혁으로의 적용
• 6 나가는 말: 한국교회의 경건회복과 교회개혁을 위한 제언

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