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교회사 속에 나타난 그리스도의 능동적 순종 교리: 초대교회부터 종교개혁기까지 주요 신학자들을 중심으로

The Doctrine of Christ’s Active Obedience in Church History: Focusing on Major Theologians from the Early Church to the Reformation

우병훈
개혁주의학술원 (Korean Institute for Reformed Studies)|2022.03|갱신과 부흥 (Journal of Korean Institute for Reformed Studies)|제29호|pp. 7-70|DOI 10.36365/kukirs.2022..29.7

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참고문헌

키워드

justification그리스도Christ아우구스티누스AugustineCalvin칭의칼빈능동적 순종우르시누스active obedienceUrsinus

초록

그리스도의 능동적 순종 교리의 핵심적 요소들은 교부시대부터 중세와 종교개혁기까지 신학의 역사 속에서 면면히 이어져 내려왔다. 교부들 중에서는 이레나이우스, 아타나시우스, 아우구스티누스가 그것을 가르쳤다. 특히 아우구스티누스는 갈 4:4-5에 근거하여 그리스도께서 율법 아래 갇힌 자들을 구원하시려고 율법 아래 들어오셨고 율법의 성취자가 되셨다고 주장한다. 중세에는 그리스도의 능동적 순종 교리가 공로사상에 의해 왜곡되긴 했지만 안셀무스, 베르나르두스, 토마스 아퀴나스와 같은 신학자들에 의해 표현되었다. 종교개혁기 신학자들이 제시한 그리스도의 능동적 순종에 대한 가르침은 교부들의 사상보다 구체적이면서, 중세 신학보다 더 성경적이었다. 루터는 대(大) 『갈라디아서 주석』의 갈 4:5에 대한 설명에서 루터는 그리스도의 능동적 순종 교리를 가르친다. 칼빈은 롬 3:22와 3:31에 대한 주석에서 율법을 온전히 순종하신 그리스도의 의가 우리에게 전가된다고 주장한다. 칼빈은 『기독교강요』, 2.12.3, 3.11.23에서 그리스도의 능동적 순종 교리를 칭의와 연결하여 가르친다. 우르시누스가 쓴 『하이델베르크 교리문답해설』의 제60문답 해설은 그리스도의 능동적 순종 교리에 대한 아주 분명한 표현이 나타나는 부분이다. 그리스도의 능동적 순종 교리는 17세기에 주류 개혁신학자들에 의해서 분명한 형태로 제시되었다. 따라서 이 교리는 교회의 역사 속에서 주요한 신학자들의 작품에서 발견되는 것을 알 수 있다.

Abstract

The essential elements of the doctrine of Christ’s active obedience have been passed down through the history of theology from the patristic period to the Middle Ages and the Reformation. Among the church fathers it was taught by Irenaeus, Athanasius, and Augustine. In particular, Augustine asserts, based on Galatians 4:4-5, that Christ came under the law to save those imprisoned under the law and completed the fulfillment of the law. In the Middle Ages, although the doctrine of Christ’s active obedience was distorted by the idea of ​​merit, it was expressed by theologians such as Anselm, Bernard, and Thomas Aquinas. The teaching on the active obedience of Christ presented by the theologians of the Reformation period was more specific than that of the church fathers, and more biblical than that of medieval theologians. Luther teaches the doctrine of the active obedience of Christ in his explanation of Galatians 4:5 in his 1535 Commentary on Galatians. In his commentary on Romans 3:22 and 3:31, Calvin asserts that the righteousness of Christ, who completely obeyed the law, is imputed to us. He also teaches the doctrine of Christ’s active obedience in connection with justification in Institutes 2.12.3 and 3.11.23. The commentary on Q. 60 of the Heidelberg Catechism, written by Ursinus, is a very clear expression of the doctrine of Christ’s active obedience. The doctrine of Christ’s active obedience was formulated in lucid terms by mainstream Reformed theologians in the 17th century. Thus, this doctrine is found in the work of major theologians throughout church history.

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