성화와의 관계성 측면에서 바라본 토마스 굳윈(1600-1680)의 칭의론
Justification and Its Relationship with Sanctification in Thomas Goodwin
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본 연구의 목적은 현재 제기되고 있는 전통적인 칭의 개념, 특히 전통적인 개혁파 칭의 개념에 대한 비판 중에서 개혁파 칭의론이 전통적으로 칭의와 성화를 분리시켰으며, 칭의의 법정적 측면만 언급하지 관계적 측면에는 침묵한다는 비판에 대하여 17세기 잉글랜드의 대표적인 개혁파 청교도인 토마스 굳윈의 칭의론을 통하여 논박하는 것이다. 굳윈은 칼빈을 비롯한 개혁주의 진영의 종교개혁자들이 가졌던 칭의의 개념을 충실히 계승하면서 동시에 시대적 상황과 요청에 따라 그들에게 씨앗의 형태로 남아 있던 개념을 더욱 날카롭고 정교하게 만들었다. 칭의와 성화는 은혜언약의 축복으로 주어지는 것인데, 칼빈과 마찬가지로 굳윈도 이 두 축복의 기초는 그리스도와의 연합임을 분명히 한다. 그리고 그는 연합개념과 믿음 교리를 통해서 칭의와 성화가 결코 분리되지 않으며, 서로 불가분의 관계를 맺고 있다는 사실을 설명하였다. 그리스도께서 “우리 밖에서” 이루신 의는 믿음으로 말미암는 그리스도와의 연합을 통해서 신자에게 적용된다. 특별히 완전히 거룩하신 그리스도와의 연합을 통해서 칭의가 완성되면서, 동시에 이를 통해 얻게 되는 그리스도의 완전한 거룩은 법정적인 의미가 포함되어 있어서 칭의와 성화의 연결고리를 제공한다. 뿐만 아니라 굳윈은 칭의를 단회적이면서도 지속적으로 갱신되는 것이라고 하는데, 이는 믿음으로 말미암아 가능한 것으로서 믿음이 신자의 삶 전체에 역사하며, 그 믿음에는 성화를 일으키는 능력이 있음을 밝힘으로 이 믿음으로 말미암아 칭의와 성화가 서로 연결될 수 밖에 없음을 증명한다. 더 나아가 그는 칭의가 본질적으로 법정적인 사건이지만, 화해와 양자와 같은 관계적 축복이 칭의에서 나오는 열매임을 보여준다.
Abstract
The goal of this study is to refute some modern arguments that the traditional Reformed doctrine of justification have sharply separated justification and sanctification by adopting the concept of the ordo salutis instead of focusing on the doctrine of the union with Christ and that the traditional Reformed concept of judicial justification excluded from justification its relational aspect. For this purpose, as a case study, the theology of Thomas Goodwin, a representative Reformed Puritan in the seventeenth-century England, will be examined with an attention to the inseparable relationship between justification and sanctification. On the one hand Goodwin succeeded to the Reformers' essential concepts included in their doctrine of justification; on the other hand, he developed the doctrine according to the various demands of his time by elaborating on some seminal concepts embedded in their doctrine of justification. As did Calvin, so Goodwin also teaches that the foundation of these two blessings is our mystical union with Christ and affirms that this union can only be made possible by faith alone though its origin is in eternity. With the concepts of the union with Christ and of faith, he shows that justification and sanctification are inseparable. The righteousness Christ made extra nos will be able to be applied to individual believers by their union with Christ through faith. The unon with pefectly holy Christ's human nature is the last element that completes justification and at the same time His perfect holiness shared with the believer includes judicial meaning and plays the role of a connecting link between justification and sanctification. Moreover, Goodwin does not hesitate to say that justification is a once-for-all event, but he ironically sees justification as continuing by being renewed every moment. This renewal of justification may be valid on the presupposition of the continual existence of faith in the believer. Thus, given that faith works throughout the whole life of the believer since justification and that this faith has an inherent power to bring about sanctification, Goodwin proves that justification and sanctification is inseparably connected with each other. Finally, he makes it clear that justification is primarily a judicial event, but from which flow such relational fruits as reconciliation and adoption.
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