칼빈과 루터신학 유사성에 관한 일고一考 - 노예(속박)된 의지와 선택의 자유를 중심으로 -

Abstract

The purpose of this study is to find the theological analogy in Calvin's Institutio Christianae Religionis and Luther's De servo arbitrio(i.e., the bondage of the will) which treats with the free will of the man. Calvin emphasizes the sovereign authority of God redeeming the human being. For example the doctrine Praedestinatio Gemina(i.e., double predestination) of the man is his major theological theme. In correspondence with Calvin’s doctrine, Luther also accentuates the bondage of the will in the saving concept of the man by God from the demon. Both doctrines are in common that both see the man as totally corrupted and both theologians understand the first man, Adam representing the mankind. Due to this fact, as the descendants of Adam, all human beings are sinners (cf., Rom 5:12-21). Calvin and Luther, therefore, think that man’s will has not the ability to choose between good and evil by itself. Calvin rejects the reasonable power, e.g., vis elective (i.e., the power of Election) and the sovereign will of the man insisted by the church fathers Origen (185-254), Jerome (345-419), and Chrysostom (354-407). By adopting Augustine’s notion of the free will of the man, he also refuses De libero arbtrio of St. Anselm of Canterbury(1033-1109): Only the free will of the reborn in gratia specialis i.e., special grace) of the Holy Spirit, areaccepted. This means only the rebirth in the Holy Spirit have the free will to choose between good and evil. In this sense Calvin thinks that the mankind is spiritually blind.(cf., based on John1:4-4,13and Mt16:17)In De servo arbitrio, Luther defines all mankind as the flesh having Impio affect (i.e., undutiful desire). All human beings are consisted in the body, soul, and spirit and are totally corrupted due to the disobedience of the first man, Adam, who stood against the words of God. Luther thinks that no man is capable of doing things he wants, because man’s will and behavior belongs to the prescience and necesssitatem of God. Consequently, both Luther and Calvin describe figuratively that man is like a horse on which back God or the demon is sitting as a cabman. Calvin’s theory is corresponding with Luther’s at the point that Calvin’s predestination is also based on God’s absolute, everlasting resolution as it in Luther’s prescience and necesssitatem of God. In this sense, it is predictable that Calvin’s doctrine of God’s predestination from the horizontal level is a paradigm shift of Luther’s prescience and necesssitatem of God from the vertical level.