존 웨슬리의 회심과 모라비안 형제들과의 반율법주의 논쟁에 나타난 루터 수용의 성격

저작시기 2000.01 |등록일 2003.07.10 파일확장자어도비 PDF (pdf) | 36페이지 | 가격 7,100원
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The current debate concerning Aldersgate has focused on the real meaning of John Wesley`s conversion and its place in his whole spiritual life. They can be properly interpreted, when the conversion in the context of a process of his spiritual development before and after Aldersgate is viewed, not as an isolated moment. The Reasons for that are : 1) the difficulties from John Wesley`s own seemingly inconsequent interpretation of the event. 2) the fact that Wesley pursued holiness(sanctification) both before and after Aldersgate. If Aldersgate a decisive turning point in Wesley`s life made, how can be explained the mature Wesley`s emphasis on the gradual growth of faith, sanctification and the christian perfection? How can be understood the theological position of John Wesley in the antinomian conflicts with the Moravians in the "Fatter Lane Society" and his ciritique on M. Luther`s "Kommentar zum Galaterbrief"? What is the real meaning of the influences of a Moravian missionary Peter Bohler for John Wesley`s conversion? What is the reason for his conclusive breaking with N.L. von Zinzendorf and his brethren, by whom he was at first deeply impressed. Is he turned from the Aldersgate -experience, that is, the principle of the reformative justification(die reformatorische Rechtfertigungslehre), that he has received through the preface to the Roman epistle written by M. Luther? How can be explained the continuity and discontinuity of Wesley`s theological position before and after Aldersgate? What ist the relation between "Law" and "Gospel", "justification" and "sanctification" for John Wesley? The purpose of this paper is to answer those questions with consistency and coherently from a standpoint of his M. Luther-reception. John Wesley`s contact with M. Luther was made through the mediation of the german lutheran pietism, to be exact, two different types of lutheran pietism, "the Halle-Pietism(der hallische Pietismus)" and "the Moravian Brethren(das Herrnhutertum)." At first, John Wesley seems to be influenced by the Moravians who him deeply impressed at stormy seas during the journey to North America. Through the contact with a Moravian missionary Peter B6hler after the return to London, John Wesley began to reconsider the salvation only through faith and finally experienced that at Aldersgate. But it must not be identified either with the Moravian understanding of the justification or with that of lutheran orthodoxy. Rather, John Wesley`s conversion and his understanding of faith and justification is similar to those of August Hermann Francke and his Halle-Pietism that stand theologically in sharp contrast to the Moravian Brethren. Through the antinomian conflict with the Moravian Brethren in "Fetter Lane Society", John Wesley recognized clearly the theological distinction between him and the Moravian Brethren that resulted from the different understanding of "Law" (Works) and "Gospel" (Faith). He confirm the validity of "Law` after the justification (conversion) for the growth of faith. He has already attained this conception at Aldersgate that was expressed in his thought of "degrees of faith" and "growth of faith`. For John Wesley are the conversion in the process of his own spiritual development. He made clearer his position on this matter in the theological dispute with Zinzendorf over the relation between justification and sanctification. He emphasized not only the validity of "Law" , but also the growth of faith and the sanctification after justification. Here can one perceive the charateristics of John Wesley`s Luther-reception that is close to the Halle-Pietism.

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