[신학] 하이델베르크 논제

루터의하이델베르크논제-독일어.pdf

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페르크루이제(Vercruysse)

1-12로 죄에 대한 질문에 대답하면서 인간의 행위와 본질과 가치를 다룸.

13-18 죄를 피한데 있어서 인간의 자유의지의 무능력

19-24 위대한 분리 즉, 영광의 신학자와 십자가의 신학자의 분리로서 이러한 질문의 사이에 있는 근본적인 대조를 다루고 있다.

25-28 전체 움직임의 결과를 선언. 즉, 그리스도 안에 있는 하나님의 사랑이 신자들을 존재에로 이르게 하는 창조적인 행위라는 것이다. 모든 인간적 가능성이 고갈될 때 그리고 인간이 무의 존재가 될 때, 무로부터 창조하는 자가 그의 고유한 일을 한다.
하나님의 인간 구원을 위한 사역은 결국 하나님의 낯선 사역을 통해서 하나님의 고유의 사역이 완성된다는 것이며, 그 과정 가운데 그리스도의 십자가는 인간의 득의의 방법과 내용을 결정한다는 것이다.


철학적인 논제.
29. 자신의 영혼에 대하여 위험을 범함 없이 아리스토텔레스를 인용하여 철학적으로 설명하려는 사람은 먼저 그리스도 안에서 전적으로 어리석게 되어야 한다.

30. 만일 어떤 사람이 미혼이라면 그의 정열의 악을 잘 사용하지 못하는 것과 마찬가지로 누구나 어리석은 자 곧 크리스찬이 되지 않으면 충분히 철학적으로 사색하지 못할 것이다.

31. 아리스토텔레스는 인간의 영혼이 죽을 수밖에 없는 것이라고 믿었기 때문에 그가 세계를 영원하다고 믿은 것은 용이한 일이었다.

32.피조물들의 수만큼 질체적인 형상 (forms substantiales)도 있다는 명제가 수락된 다음에는 그것들이 모두 물질적인 것임을 수락할 필요가 있다.

33. 이 세상에는 필연적으로 되는 것은 아무것도 없다. 그럼에도 불구하고 물질(materie)에서 나오는 것은 역시 필연적으로 자연에 따라 존재하게 된다.

34. 만일 아리스토텔레스가 하나님의 절대적 능력을 인정했다면, 거기에 따라서 물질이 혼자서 저절로 존재할 수는 없다고 주장했을 것이다.

35. 아리스토텔레스에 의하면 활동 면에는 무한한 것이 아무것도 없으나, 힘과 물질면에 있어서 창조된 것들은 모두 다 무한하다.

36. 아리스토텔레스는 자기 자신의 이념보다 실제로 나은 플라톤의 철학이념을 부당하게 비난하고 비웃는다.

37. 물질적인 것들의 매우 정확한 질서가 피타고라스에 의하여 교묘하게 주장되었으나, 플라톤에 의하여 주장된 이념의 상호작용(die emeinschaft der Ideen)은 더 교묘하다.

38. 아리스토텔레스의 논쟁은 그 설전(Luftstreiche)에 있어서 팔메니데스의 단일성에 관한 이념(이것은 크리스찬으로서 용납할 만하다)을 맹렬히 공격한다.

39. 실제로 그렇게 된 것같이 보이는 대로, 만일 아낙사고라스가 무한대로(Infinity)로 형식(Form)에 선행하도록 하였다면 비록 아리스토텔레스가 이것을 인정치 않으려고 했다 할지라도 아낙사고라스는 철학자들 중에서 최고의 철학자였을 것이다.

40. 아리스토텔레스에게는 손실(Beraubung), 물질, 형식, 가동적인 것, 부동적인 것, 추진력, 힘 등이 모두 동일한 것처럼 보인다.

 

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The pertinent theological theses of the debate are:[4]

1. The law of God, the most salutary doctrine of life, cannot advance man on his way to righteousness, but rather hinders him.

2. Much less can human works, which are done over and over again with the aid of natural precepts, so to speak, lead to that end.

3. Although the works of man always appear attractive and good, they are nevertheless likely to be mortal sins.

4. Although the works of God always seem unattractive and appear evil, they are nevertheless really eternal merits.

5. The works of men are thus not mortal sins (we speak of works that apparently are good), as though they were crimes.

6. The works of God (those he does through man) are thus not merits, as though they were sinless.

7. The works of the righteous would be mortal sins if they would not be feared as mortal sins by the righteous themselves out of pious fear of God.

8. By so much more are the works of man mortal sins when they are done without fear and in unadulterated, evil self-security.

9. To say that works without Christ are dead, but not mortal, appears to constitute a perilous surrender of the fear of God.

10. Indeed, it is very difficult to see how a work can be dead and at the same time not a harmful and mortal sin.

11. Arrogance cannot be avoided or true hope be present unless the judgment of condemnation is feared in every work.

12. In the sight of God sins are then truly venial when they are feared by men to be mortal.

13. Free will, after the fall, exists in name only, and as long as it does what it is able to do, it commits a mortal sin.

14. Free will, after the fall, has power to do good only in a passive capacity, but it can do evil in an active capacity.

15. Nor could the free will endure in a state of innocence, much less do good, in an active capacity, but only in a passive capacity.

16. The person who believes that he can obtain grace by doing what is in him adds sin to sin so that he becomes doubly guilty.

17. Nor does speaking in this manner give cause for despair, but for arousing the desire to humble oneself and seek the grace of Christ.

18. It is certain that man must utterly despair of his own ability before he is prepared to receive the grace of Christ.

19. That person does not deserve to be called a theologian who looks upon the invisible things of God as though they were clearly perceptible in those things that have actually happened.

20. He deserves to be called a theologian, however, who comprehends the visible and manifest things of God seen through suffering and the cross.

21. A theologian of glory calls evil good and good evil. A theologian of the cross calls the things what it actually is.

22. That wisdom that sees the invisible things of God in works as perceived by man is completely puffed up, blinded, and hardened.

23. The law brings the wrath of God, kills, reviles, accuses, judges, and condemns everything that is not in Christ.

24. Yet that wisdom is not of itself evil, nor is the law to be evaded; but without the theology of the cross man misuses the best in the worst manner.

25. He is not righteous who does much, but he who, without work, believes much in Christ.

26. The law says "Do this", and it is never done. Grace says, "believe in this" and everything is already done.

27. Actually one should call the work of Christ an acting work and our work an accomplished work, and thus an accomplished work pleasing to God by the grace of the acting work.

28. The love of God does not find, but creates, what is pleasing to it. The love of man comes into being through what is pleasing to it.

Philosophical Theses

29. He who wishes to philosophize by using Aristotle without danger to his soul must first become thoroughly foolish in Christ.

30. Just as a person does not use the evil of passion well unless he is a married man, so no person philosophizes well unless he is a fool, that is, a Christian.

31. It was easy for Aristotle to believe that the world was eternal since he believed that the human soul was mortal.

32. After the proposition that there are as many material forms as there are created things has been accepted, it was necessary to accept that they are all material.

33. Nothing in the world becomes something of necessity; nevertheless, that which comes forth from matter, again by necessity, comes into being according to nature.

34. If Aristotle would have recognized the absolute power of God, he would accordingly have maintained that it was impossible for matter to exist of itself alone.

35. According to Aristotle, nothing is infinite with respect to action, yet with respect to power and matter, as many things as have been created are infinite.

36. Aristotle wrongly finds fault with and derides the ideas of Plato, which actually are better than his own.

37. The mathematical order of material things is ingeniously maintained by Pythagoras, but more ingenious is the interaction of ideas maintained by Plato.

38. The disputation of Aristotle lashes out at Parmenides’ idea of oneness (if a Christian will pardon this) in a battle of air.

39. If Anaxagoras posited infinity as to form, as it seems he did, he was the best of the philosophers, even if Aristotle was unwilling to acknowledge this.

40. To Aristotle, privation, matter, form, movable, immovable, impulse, power, etc. seem to be the same.