BIBLE-WORLD

Reform the Reformation!

Ⅰ. Introduction

In general, tradition is understood as historically transmitted material culture, thought and behavior patterns, impressions of people or events, and various groups of symbols, and reform is understood as a rehabilitation of institutions or institutions. In English, reformation is a concept that contains the nuances of'change'. In this paper, we will examine the value judgment of tradition and reform within the framework of religious reform.

Ⅱ. Main subject

In the literal sense of tradition, it means historically inherited material culture, thought and behavior patterns, impressions of people or events, and various symbol groups. Tradition implies subjective re-evaluation of the culture passed down from the past. Therefore, it is not meant to be a simple convention or practice. We develop a good tradition of ancestors. However, in bad traditions, we must boldly escape. The most representative example of the discussion of tradition and reform is the good example of the Reformation against Catholicism. In the midst of the renaissance of the Reformation, Roman Catholics responded to their own changes and held the Trent Council (1545~1563, 19th Ecumenical Council) to pursue reform in their own way. However, the result was only a reactionary decision on the Reformation. Roman Catholics instituted seven sacraments and held religious reforms that were largely tied to form, but they were attacked by Reformedism, but the form remains unchanged even today. It was the Reformed faith that reformed the tradition, but the Reformed faith also changed in the future, and the model of Reformedism in the 16th century also became a tradition when viewed by the theological thoughts afterwards. Therefore, tradition should be viewed as any idea or idea belonging to a constantly changing culture or institution, rather than being determined in any age or region. Therefore, the idea of ​​a desirable tradition that we should have should be not only to successively inherit a good tradition, but also to put it into reality and boldly reform and discard it. In the history of Christianity, recognition of the sacraments was a very important value judgment. Although there were many negative aspects, Roman Catholics established their own traditions of the apostolic era and created rituals, which were seen as a shame in the eyes of the Reformers. In Protestantism, there was a strong perception that it was a practice. In the end, Luther and Zwingli's interpretation of the Lord's Supper also became a struggle for another tradition and reform. Therefore, we can say that we need a more appropriate standard of reference than a divide between tradition and reform. Calvin emphasizes the equality of positions (one position does not dominate another) and the uniqueness (one position does not invade another) in ‘Christianity’. The key to office is in'roles and functions', not in rank. It is also said that the Presbyterian tradition means that a pastor or teacher also selects the right person from among the members of the congregation and entrusts the position. There are, of course, strict selection criteria in this case as well, but it would be the premise that one of the ordinary believers is an ordinary human. Is the modern Korean church keeping this Presbyterian tradition? The reality is that it is not at all. Tradition is criticized and corrected by new reforms. However, the reform is only an effort to return to tradition, the original unmodified tradition. Luther's idea of ​​reform, which turned the 16th century upside down, was actually an effort to return to the tradition of the Early Church. Eventually, his reform theory results in being exploited by real political forces. Reform refers to the reformation of new institutions or institutions. Especially in Christian history, it often means reformation. Reformation was a revolutionary movement of faith that took place in Europe in the 16th century to correct errors and ethical corruption in Roman Catholic doctrine. At that time, the reformers' reform movement was a challenge to put their lives on and challenge, as the phrase “the Bible in one hand and the sword in one hand” means. What they wanted to reform was not to mean a new religion, but to return to the original faith of the early church. The term “reform” in the Reformation should be understood as “recovering the first right thing.”

We now classify all existing theological tendencies as traditions and understand the present and the future direction as reforms. What is doctrinally wrong and wrong must be reformed in the Bible and changed every day. I think that most of our reform thinking is to be tested by the church community, with each Christian establishing his theology and constantly checking whether it is correct in the light of the Bible. Beginners or believers with a low level of faith should be guided by the pastor's guidance, but those who have studied theology to some extent should try to establish the correct theology. Reform from the Christian should be understood as the process of dying and rebirth every day. We are human beings who have already committed crimes in their hearts, both before and after conversion. And it implies the possibility of committing a crime that cannot be done in the future. It must be gradually changed by just dying every day and being born again in Christ every day. On the one hand, the term "radical" is implied in the term reform. We can think of what we need to change to mean that we must change at once. When we think that it is our situation to make a mistake, to repent, and to make a mistake again, it means that we get great enlightenment at any moment through repeated repentance every day. That can be changed'at once'. Reform for the office in the church must first understand the Bible's words in the Word through comments and meditation, and endless study must be done. So the pastor's continued study is important. In addition, the role of elder Chiri is emphasized in the sacrament matters, and it is necessary to judge who will participate in the sacrament and baptism, and the ambition of the elder should be considered important. In fact, even today's churches often do not clearly state who can participate in the sacrament. It should definitely hold the concept. Reformers encouraged and sometimes criticized the lives of believers to establish a healthy church. This ecclesiastical tradition is true even when I read 1 Corinthians. It was clear discipline. In modern churches, this must be strictly enforced. In the end, reform may return to the original church's pure faith. In reality, what can reform mean in the Korean church? Should we reform? The Reformation was their reform in the West. Our church did not reform itself. Of course, we accepted the Protestantism they achieved very later, but we must reform it in our reality. It is necessary to reform the denomination that accepts the Gospel as a relief faith and devotes itself only to the growth of the church, prayer practices that are indistinguishable from faith or superstition.

Ⅲ. Conclusion

Reformation of the 16th century began with pure religious passion, such as Luther and Calvin, and many people were burned or hanged to keep their faith, but most should be regarded as proceeding to serve their own worldly interests. Some see the Protestant movement itself as a Tutonic resistance against the Latins, and it is said that the protests against Rome were driven by economic motives. Perhaps the Reformation was a combination of various factors.

In Roman Catholic history, it seems that from the 7th to 8th centuries, the church's neo-philanthropic passions began to deteriorate and began to decay. The punishment was that the corruption was swollen like a boil. It should be thought that the seeds of the Reformation were sown from the 4th-5th centuries. However, not all of the Middle Ages were corrupt. The representative movement is the Monastery. It should be recalled that Luther was also a monk. Reformers' reforms, such as Luther and Calvin, eventually ended up in the interests of most economic actors. True reforms will be in the minds of each individual believer. In the end, the Reformation of the 16th century was affecting the fields of politics, economy, society, culture, and the family as well as at the time. However, these were simply byproducts. Faith and godliness are all-inclusive, inner reflections that are deep inside. Only one can know who truly reforms corruption and has the right faith. Obviously the reformers went through reforms with a great spirit. We are not just succeeding in their reforms, but finding the basic principles from the legacy and adapting them in our situation.

This post (posting) is a personally copyrighted article (including photos) from the Multilingual Bible Institute. Unauthorized reproduction, distribution, and processing are not allowed, but can be used when specifying the source and URL of the material. This institute is an organization that supports the multilingual Reading the Bible movement for missionary activities and the Bible translation work of unreached minorities. In addition to the Bible Hebrew and Bible Greek classes for reading the Bible, the lectures of classical Latin are available (online and offline available). We also offer English courses through the BIBLE ENGLISH system, which is aimed at children and adults. This post (posting) is translated into four languages: English, Chinese, Japanese, and Korean, and is serviced all over the world, actively supporting the mission of Christian missionaries.

Inquiries about partnerships such as missionary activities: usedslr@gmail.com, YouTube: Multilingual Bible Research Institute

2. Reviews

Unlike the concept we had superficially known as the Reformation, we found that there were various forms of Reformation and this diversity is reflected in modern theology. The important thing is to understand how these paradigms are connected and connected to the gospel of God. Therefore, it is important how they progressed the reforms, what are the differences and commonalities, and in which attitude we should continue to develop their ideas. First of all, it became possible to learn more closely the commonalities and differences between Lutherans and Calvinism, which are the two major successes of the Reformation. Luther's initial challenge to the Pope's authority was to correct wrong beliefs, and he probably did not want things to grow that way. Subsequently, Luther had to face the Roman Catholics on the one hand and the radicals on the one hand as he went through the Reformation. However, Calvinism seems to have made bolder reforms with the conviction that they were already “scheduled before the creation”. As a result of Luther's overemphasis on "being justified by faith" as he advocated the banner of the Reformation, there was a criticism that he was not interested in the act of love or the holy life, and that he claimed to be saved only by faith. By emphasizing justification and sanctification through holy living at the same time, it emphasized that Protestant theology was never a biased teaching, but a balanced idea. However, this emphasis on sanctification leaves a task to study further theologically because there is a logical disposition from the'predestination theory' he claims. However, it must be regarded as a great contribution that Calvinism relied on the Holy Spirit and boldly reformed and repaired everything with Christian conviction with the conviction that salvation was scheduled. Calvinism gave more theological meaning to reality. In particular, it is necessary to closely examine the enormous influence of the Anabaptist and mysticisms, which are historically classified as minorities, and there are positive aspects that theological thoughts have been enriched through them, but that many hereticals originated from these theories. It should not be overlooked. After all, this selective ability is to extensively explore these good books to cultivate knowledge.​

Reformer of the author Roland Bainton (R.H.Bainton) is a condensed lecture that he taught for decades, and the history of the Reformation is melted. It is certain that it gives an insight into the period, but it is unfortunate that it does not deal with the deepening process and comparison of Lutheranism and Calvinism that are important in this course. Therefore, it was necessary to supplement with other textbooks. Although the results of the conflict between the Lutheran and the Calvinist have historically occurred, Luther's position was to face the corruption of Roman Catholics at the time with bold courage. It may not matter. We must appreciate his excellent eyes and life-saving beliefs that come from the faith of salvation. Calvinism was not only a church and a school, it was a reform movement that spanned all fields of society such as politics, economy, and culture. Particular attention was paid to the equal distribution of wealth to those in economic difficulties, and he emphasized that God-given wealth should be used for the poor. Calvin's “occupational vocation” also seems to be based on this position of active social participation. Calvin talks of'discretion', not determinism or destiny, allowing human freedom and accountability and being in a dialectical relationship with this freedom and accountability. The theory is that the believers are already saved, but they must continue the process of sanctification. This process seems to be preaching the logic of systemic theology, right before death. His Christian compulsion must be clear and prominent in today's theology. Perhaps at that time, it was a novel theological theory at the time, but it quickly established a theological theory clearly and became the theoretical basis for an institutionalized church organization. The Geneva Academy, which he ran, was the cradle of spreading the ideas of Reformation, especially the Reformed Church tradition, to all Europe. Leaders from each European country were educated at the Geneva Academy and returned to their home countries to realize the ideals of the Reformed Church. Through this, the tradition of the Reformed Church gained a definite international status. It is said that one of the outstanding features of the academy was the emphasis on humanities and liberal arts. It would mean that not only special revelation but also general revelation are important.

It is the irony of history that overcomes the corruption of Roman Catholicism and that the newly-formed Reformed theology still suffers from sectarianism. It is the conflict within Christianity that makes the preaching of the gospel still hesitant. It is necessary to consider how to overcome a number of debates that are not unified even within the Orthodox denomination and how to make a voice externally. This question is also skeptical about whether attending church can help with personal faith. What role does the church play in the development of personal faith? However, Christian theology clearly defines “community salvation”. As we can see from the Reformation History, in order to actually reform the modern church, it requires a lot of meditation, learning, and practical life. We who are lacking and sinful must fill in our shortcomings, look back on our conduct, check our qualifications and calling to see if we can do it. In addition, there is a question still unresolved at the theological level. Calvin insists on a'scheduling theory', but also emphasizes a practical'sanctification process'. As the professor explained in the lecture, this is a dialectical logic and does not mean determinism, but this part is difficult to think about. When I read Romans 7:8, I meet the leap of logic again. What kind of link is needed to solve this question? You are saved by the grace of God even though you cannot escape the bondage of sin. It is not completed in the end, but it is explained only by the logic that human efforts should be made to the end. “I can't achieve it, but I have to work hard until I die.” Here, I feel the need to study philosophy and theology more. It is said that Western philosophy is a comment on Plato and modern theology is a comment on Augustine. It means that philosophy and theology cannot go beyond Plato and Augustine, and that their influence is so great, and that there is no philosophy or theology without Plato and Augustine. As I read Reformation, I think I should study Augustine. Amen.

[Geneva Reformed Church: Calvinism] ​

Calvinism originated in Geneva, a French-speaking Switzerland, stinging in terms of using external means for religion, rejecting images, and limiting use of music. The concept of the Divine Community was understood on a larger scale, and the understanding of the Eucharist as a channel of spiritual communion was similar to that of the Lutheran, and the Calvinist psalmist was not so different from the Lutheran chant. And the Anabaptist ecclesiastical view of the church as a community of confident believers, and their attitude of demanding strict governance to be more pronounced, had a significant impact on Calvinism. Calvinism was active. This is because the Calvinists had the necessity to act and the capacity to act. This was different from the case of Lutherana, where religious tensions were released as they enjoyed a stable position after the Augsburg gunpowder in 1555, and the Anabaptists who were in a hurry to survive because they were pushed to the edge of Europe. Calvinism combined the previous ideas and made independent claims. His Institutes of the Christian Religion for centuries played a role in a significant part of Protestantism as did the Sentences of Petrus Lombardus in the Catholic world. Even Thomas Aquinas' Summa cannot be compared to this because it is too verbose and complicated. His handwriting was concise, comprehensive and clear. Calvin's Christian compulsion describes theology, anthropology, and ecclesiology, which explains why Calvinism is bound to be the most active denomination. The driving force of Calvinism stems from the optimism of God, despite the pessimism of man. Calvin's view of humanity is as dark as that of the Lutheran or Anabaptist, and even more destructive. He describes humans as fallen beings. Although there is no compelling reason for a Christless world to be like a pig cage, it can never be a paradise. The Anabaptist derived the logic that the church must inevitably come out of the world from a similar analysis, and Luther only allowed sneaky participation. However, Calvin is adamantly calling for action within the social sphere.

In his courage, optimism called'scheduling theory' was in place. The great verse of the Bible for Luther was "Your sins are forgiven." The great verse from the Bible for Calvin said, “If God is for us, who will be against us? Luther used it to emphasize the miracle of apology, and Calvin understood it as a source of conviction in the robustness of the divine plan. As a result, the Christian compulsion puts God's sovereignty prior to this. Rejected people's expectations of the Lord's prompt return and put off the final tribulation as an unclear future, Luther was eager to expect the end of the phases to come before his death, and rebaptists often set a date. However, Calvin replaced the Lord's great and imminent day with the dream of a divine community to be realized on earth, the establishment of which is done through humans, the chosen people, the tools of God's choosing, the Israelites failed to keep the great commandments and God Instead, he chose a new Israeli Christian society, but the church was also disorganized, and now only a small number of chosen groups, or evangelists, were called, and once again the question of how to discern the chosen ones again. Luther did not pretend to know this: Muncher said he knew by the spirit, Zwingli said he knew by faith, and the Anabaptists said they could know by life. He didn't want to build a church with only wheat, like that, and he accepted Zwingli's and Anabaptist standards, and he added a third criterion (participation in the Sacraments), which brought him closer to Luther and even the Catholic side. The sacrament, as Calvin thinks, is a spiritual communion with Christ and an expression of communion with Christ and believers, as in Luther's case.The main purpose of man is not to save himself or to confirm his salvation. It's about glorifying God, anyway, whether humans have already been saved or forsaken, it's of no use to worry about it, because for Calvin the doctrine of choice was an indescribable consolation, because it eliminated any anxiety. and It is because it frees humans from their worries and makes them devote all their energy to the indomitable service for God the Sovereign.​

[Free Spirits]

Reformation in the 16th century took another form different from the Lutheran, Reformed, and Baptist types, characterized by mysticism and rationalism. The numbers weren't very large, but their importance was that they led to ideas that were incredibly popular in later generations. Both the mysticism and rationalism supported by these free spirits were rooted in the Christian tradition and proved to be a great achievement and derailment. If you see mysticism as simply a warm personal experience of faith, it is indispensable to vital Christianity. However, if mysticism is viewed from a more professional point of view as a type of religion whose divinity and humanity are aimed at unity, the possibility of strengthening and jeopardizing Christianity coexists. The concept of human participation in divinity can be found in II Peter, and the apostle Paul favorably quotes a pagan poet who said that we are living and maneuvering by him. Guillaume Postel began studying the Hebrew language with a desire to find out the secret of the mysterious knowledge of the ancient Eastern vision. Along the way, he discovered the Gospel of James in awe and learned Arabic, Syriac, and Aramaic. The Renaissance faith, which seeks the unification of all truths and the ultimate harmony of all faiths, made him determined to achieve unity in all religions. Those who pursued mysticism were often suspected of heresy at the time, but because of the enormous influence they had on the future, they occupy a position that cannot be ignored in theology. Poland became a stronghold for groups of diverse combinations of anti-trinitarianism and rebaptism. The movement that took place in Nara became known as Sojini by the name of Faustus Sochinus or Sogenie. Apparently the favor of the Polish Queen Bona Sforza, who was from Italy, facilitated the migration of Italians. Even though the Liberal Democrats left little in the form of organized movements, they nevertheless left their mark on other Protestant groups in critical inquiry, mystical piety, and freedom of faith. The era of Enlightenment was clearly taking their place, though they hardly recognized them as their ideological predecessors. 

참여만을 허용하였다. 그러나 칼빈은 사회 영역내에서 활동하도록 단호하게 요청하고 있다.

This post (posting) is a personally copyrighted article (including photos) from the Multilingual Bible Institute. Unauthorized reproduction, distribution, and processing are not allowed, but can be used when specifying the source and URL of the material. This institute is an organization that supports the multilingual Reading the Bible movement for missionary activities and the Bible translation work of unreached minorities. In addition to the Bible Hebrew and Bible Greek classes for reading the Bible, the lectures of classical Latin are available (online and offline available). We also offer English courses through the BIBLE ENGLISH system, which is aimed at children and adults. This post (posting) is translated into four languages: English, Chinese, Japanese, and Korean, and is serviced all over the world, actively supporting the mission of Christian missionaries.

Inquiries about partnerships such as missionary activities: usedslr@gmail.com, YouTube: Multilingual Bible Research Institute

Hong Chi-mo/Lee ​​Hun-young (Christian Digest)
​
1. Content summary

Reformation in the 16th century occurred in the late Middle Ages and in the midst of great turmoil in each field. The Renaissance expressed a passion for classical antiquity rather than Christian antiquity, and nationalism that emerged at the same time weakened the Holy Roman Empire and weakened the pope's priesthood system. Reformation was, above all, a revival of religion. The target of Martin Luther's attack was limited to the Pope's priesthood system, and his efforts were to restore the church in the early Middle Ages. In that case, the original form of the church to be restored should have been in St. Augustine or even in the Pauline Epistles and the Gospels. Here, his fundamental tone was the restoration of pristine Christianity. Reformation was a reformer of the Christian state. But the church was exploding in all its contradictions during the Middle Ages. Among them, the indulgences were the culmination of church corruption. The surplus merit was stored in God's treasure house, and the Pope was the logic that he could freely transfer it to those who could not pay for his sins. The church was exploiting the people by all means.

[Luther's Faith]

Catholic interpreters argue that the Reformation was an extension, not a correction, of the late Middle Ages. Because the reformers removed the discipline instead of resurrecting it, for example, replacing the concubinage of the clergy with the marriage of the clergy. Other Catholic historians regarded Protestantism as an honest attempt to eradicate greed and lust, but saw the enthusiasm as a result of disobedience to the church. It is true that Luther always insisted that philosophy cannot be a measure of faith, but that the Reformation did not start with the disregard of the philosophy and reason of post-Scholarism. The target of his attack was not that of the Catholic Church in the Middle Ages, but that the Catholic Church itself was the target of his attack as a disease to the gospel. In his judgment, the Catholic Church considered God's dignity and holiness too low and overestimated human values ​​and potential. The church used alternating fears and hopes so that believers would not be overly content with too much satisfaction or use of the means of grace. After portraying hell with a gruesome color that despaired, purgatory was often introduced to alleviate it. Purgatory is the middle layer between heaven and hell, and was a place to continue purifying in preparation for entering paradise. Luther, in view of his own failures, is incapable of dealing with crimes individually and because of the very nature of the human nature itself, which requires fundamental reconstruction. Because it is a thing, we have come to the conclusion that there is no good thing that can never be overflowed or diverted to another.

The late Scholastic theologians Luther studied for theology claimed that God is a law to him. Human destiny is indeterminate, and God's decisions cannot be overtaken. No one can be sure that they are saved. Man's fate is predestined for good or evil, but man cannot know the direction. Nothing he can do makes a difference. Condemned people are condemned no matter what they do. Those who are saved are saved no matter what they do. Luther knew why he had a feeling of being abandoned. God is innocent, but humans are ugly. God is strong, but humans are weak. The answer is that he was sinless for us as an innocent person, and thus identified himself as sinful enough to have a sense of unity with human beings, to deal with all of our sins and experience alienation from God with human beings. . Luther was immersed in the Bible and experienced the meaning of God's forgiveness miracles more than any of those who had come to the world for a thousand years, and claimed that faith and trust, only this is necessary. That's why Luther degraded reason so much and that reason was understood as a measure of the human mind.

[Luther's Reform]

Luther fought one type of Catholic theology, Augustine, and another, Thomasism. Thomas Aquinas ultimately assumed that everything was up to God, but he insisted that humans can contribute to his salvation with the power God has given him. There is room for human reason to intervene.

Luther denied the infallibility of the Pope and the church council. In the case of the merit saving theory, Luther was forced to deny the canon law because it was included in the canon law. This attack on authority was further reinforced by the acceptance of two destructive ideas of eschatology and predestination from the later medieval sects. The pope was called the Antichrist and was criticized. Another idea is that the true church is made up of only those who are predestined, which is only threatening when there is a way to determine who the predestined person is. He took the position that he could not talk about it except that he had to be persecuted and concealed in the world.

Luther's reforms, which began by accusing Catholic corruption, gradually leaned toward rigid Biblicalism. The ultimate authority for him was the Word of God, which meant God's self-revelation through the incarnation, the cross, and the resurrection in Christ. This revelation was not temporally constrained by Jesus' historical life, for Christ is everlasting and always present in the hearts of men. But the best Hyunhyeon was through the incarnation. In the Mass, Luther persistently claimed that this was not a sacrifice. The original language of the Eucharist is eucharist, which means gratitude, and the original intention remains. Luther denied constitutionalism, denied that the bread and wine transformed into the body and blood of God, but did not deny the actual and physical presence. Since the Middle Ages, the number of sacraments has been set to seven: marriage, new, servant, confirmation, confession, mass, and baptism. Luther was reduced to two things: the sacrament and baptism, which was to be an external sign of the invisible grace ordained by Christ and was for Christians only. Luther said that the state should not be interfered with by the church within its own sphere. His ideal was a parallel between the church and the state, which in the Middle Ages was supported by the German emperors against the Popes and defended by Dante's fluent brush strokes. His feasibility has not been proven. Luther was going in the direction of Emperor Popeism.