일치 신조

 

• 일치신조
• Formula of Concord
• The Solid Declaration of the Formula of Concord
• The Defense of the Augsburg Confession

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일치 신조 는 1577년에 작성된 루터교의 신앙고백서이다. 원어는 독일어로 쓰여졌으며 라틴어 번역은 1584년에 일치서로 준비되었다. 이 신앙고백서의 선포와 수용은 루터교의 통일과 보존에서 주요한 역할을 한다.

이 부분은 [불안의 개념] 영역본 27쪽 "하나님이 형상의 부재", "시조의 의의 상실"에 대한 일치 신조의 1차 자료이다. Formula of Concord, Part II: Solid Declaration, I, 10

2. Secondly, that it is an entire want or lack of the concreated hereditary righteousness in Paradise, or of God's image, according to which man was originally created in truth, holiness, and righteousness; and at the same time an inability and unfitness for all the things of God, or, as the Latin words read: Desciptio peccati originalis detrahit naturae non renovatae et dona et vim seu facultatem et actus inchoandi et efficiendi spiritualia; that is: The definition of original sin takes away from the unrenewed nature the gifts, the power, and all activity for beginning and effecting anything in spiritual things.

또한 다음을 참고하라. Apology of the Augsburg Confession, II, 15-23.

Neither have we said anything new. The ancient definition understood aright expresses precisely the same thing when it says: "Original sin is the absence of original righteousness" [a lack of the first purity and righteousness in Paradise]. But what is righteousness? Here the scholastics wrangle about dialectic questions; they do not explain what original righteousness is. 16] Now in the Scriptures, righteousness comprises not only the second table of the Decalog [regarding good works in serving our fellow-man], but the first also, which teaches concerning 17] the fear of God, concerning faith, concerning the love of God. Therefore original righteousness was to embrace not only an even temperament of the bodily qualities [perfect health and, in all respects, pure blood, unimpaired powers of the body, as they contend], but also these gifts, namely, a quite certain knowledge of God, fear of God, confidence in God, or certainly 18] the rectitude and power to yield these affections [but the greatest feature in that noble first creature was a bright light in the heart to know God and His work, etc.]. And Scripture testifies to this, when it says, Gen. 1:27, that man was fashioned in the image and likeness of God. What else is this than that there were embodied in man such wisdom and righteousness as apprehended God, and in which God was reflected, i.e., to man there were given the gifts of the knowledge of God, the fear of God, confidence in God, and the like? 19] For thus Irenaeus and Ambrose interpret the likeness to God, the latter of whom not only says many things to this effect, but especially declares: That soul is not, therefore, in the image of God, in which God is not at all times. 20] And Paul shows in the Epistles to the Ephesians 5:9, and Colossians 3:10, that the image of God is the knowledge of God, righteousness, and truth. 21] Nor does Longobard fear to say that original righteousness is the very likeness to God which God implanted in man. 22] We recount the opinions of the ancients, which in no way interfere with Augustine's interpretation of the image.