Bucer’s Doctrine of Predestination
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This article analyzes Bucer’s doctrine of predestination in relation to the key theological themes according to each person of the Trinity. This study then analyzes the key terms in Bucer’s doctrine of predestination and argues that he holds the view of double predestination. Finally it is argued that Bucer underlines the theological implications of God’s pre-destination not only for his ecclesiology but also for the other themes in his theology. Contrary to the Anabaptists or spiritualists’ ideas, Bucer places God’s predestination chronologically and logically in the first place in ‘ordo salutis.’ For Bucer it is most important that the foundation of predestina-tion is nothing but God’s benevolence by virtue of Christ’s merit. There is no place for human merit or response for predestination. Whenever Bucer speaks of ‘praescientia Dei’, he never thinks of human reaction as a condition of predestination, because all things and events are always in the present of God. Bucer is the first Reformer to assert the doctrine of double predesti-nation. The predestination of God is an event a priori made by God’s will and decision. Election springs from the love of God, is founded upon Christ, and is realized by the Holy Spirit. Therefore it is of the Trinity. God calls his people together into the one body of Christ through his Word and Spirit. This body is the Church. Bucer distinguishes the invisible Church ‘coram Deo’ from the visible ‘coram hominibus’. This is an epistemological distinction, but is not based upon Platonic dualism.
Abstract
This article analyzes Bucer’s doctrine of predestination in relation to the key theological themes according to each person of the Trinity. This study then analyzes the key terms in Bucer’s doctrine of predestination and argues that he holds the view of double predestination. Finally it is argued that Bucer underlines the theological implications of God’s pre-destination not only for his ecclesiology but also for the other themes in his theology. Contrary to the Anabaptists or spiritualists’ ideas, Bucer places God’s predestination chronologically and logically in the first place in ‘ordo salutis.’ For Bucer it is most important that the foundation of predestina-tion is nothing but God’s benevolence by virtue of Christ’s merit. There is no place for human merit or response for predestination. Whenever Bucer speaks of ‘praescientia Dei’, he never thinks of human reaction as a condition of predestination, because all things and events are always in the present of God. Bucer is the first Reformer to assert the doctrine of double predesti-nation. The predestination of God is an event a priori made by God’s will and decision. Election springs from the love of God, is founded upon Christ, and is realized by the Holy Spirit. Therefore it is of the Trinity. God calls his people together into the one body of Christ through his Word and Spirit. This body is the Church. Bucer distinguishes the invisible Church ‘coram Deo’ from the visible ‘coram hominibus’. This is an epistemological distinction, but is not based upon Platonic dualism.
참고문헌 (46)
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