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커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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초록· 키워드
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God distinguished human beings from animals and made it possible for them to have personal relations with God by creating him in his image. The human beings who were created in the image of God could be equipped with characters making it possible to lead lives glorifying God by the continuous fellowship with God. However, unfortunately, Adam and Hwar committed ‘the’ sin. From this sin was the original sin formed. The sins which human beings themselves committed have been added to the original sin. The result is that the image of God remains in fallen human beings to the degree that they can be distinguished from animals, but the abundant content above that degree was seriously damaged and the fallen human beings lost a considerable amount of the content of characters necessary for leading the life glorifying God. The depravity of the whole world originates from the sweeping depravity of the image of God. The recovery of the depraved world must begin from the recovery of true human characters.
The way to recover the lost and damaged image of God began to open in Christ. The image of God in the broad sense which had become blurred but still considerably remained in human beings began to be recognized more brightly and acutely in Christ. Even though it is so evidently revealed that human flesh dissipates but human mind does not dissipate and exists eternally, mankind fell into the materialistic reductionism which misunderstood the human mind as a sort of phantom. According to this reductionism, the phantom arises as the result of physical mechanism. However, it disappears when physical mechanism stops. Furthermore, even though there are so many clear evidences, which show that God the Spirit exits, in the mind and in the world, mankind could not pull themselves out of the atheism which maintains that material alone exists and any kinds of creator does not exist and the idolatry which deifies creatures. Against this antagonistic ideologies christians should defend the recognition that human mind exists eternally and God, the Spirit and the personal Creator, exists behind the world of material.
Various modern academic disciplines have tried to let human beings and human societies fell into an aggregate of impersonal beings by explaining away human activities into the results of psychological, sociological and biological mechanisms. However, the theory of ‘image of God’ ascertains clearly that human beings have the ability to choose freely and can be responsible for his own activities. Against the dehumanization of materialistic civilization Christians should defend that human beings can never be reduced to material mechanism, and, even though they became sinners, still have the ability to choose and to take responsibility for his own activities.
Christians should develop consistently the spiritual characters which are distinguished from those of non-christians by the deep meditation on and investigation of the verses of the Scriptures, receiving the full power of the Holy Spirit and being led by the personal guide of the Holy Spirit, and having incessant communion with fellow christians. And they should come to know the Trinitarian God and the Savior who accomplished the salvation work on the cross deeply and broadly. And they should fill their characters with the ‘agape’ which is clearly differentiated from the self-centeredness of gentiles and with abundant virtues and inner qualities followed by ‘agape.’ And they should take the lead in realizing social justice and reforming the deformed social structure, in which the weak are suffering, upon the basis of this consistent characters.
The way to recover the lost and damaged image of God began to open in Christ. The image of God in the broad sense which had become blurred but still considerably remained in human beings began to be recognized more brightly and acutely in Christ. Even though it is so evidently revealed that human flesh dissipates but human mind does not dissipate and exists eternally, mankind fell into the materialistic reductionism which misunderstood the human mind as a sort of phantom. According to this reductionism, the phantom arises as the result of physical mechanism. However, it disappears when physical mechanism stops. Furthermore, even though there are so many clear evidences, which show that God the Spirit exits, in the mind and in the world, mankind could not pull themselves out of the atheism which maintains that material alone exists and any kinds of creator does not exist and the idolatry which deifies creatures. Against this antagonistic ideologies christians should defend the recognition that human mind exists eternally and God, the Spirit and the personal Creator, exists behind the world of material.
Various modern academic disciplines have tried to let human beings and human societies fell into an aggregate of impersonal beings by explaining away human activities into the results of psychological, sociological and biological mechanisms. However, the theory of ‘image of God’ ascertains clearly that human beings have the ability to choose freely and can be responsible for his own activities. Against the dehumanization of materialistic civilization Christians should defend that human beings can never be reduced to material mechanism, and, even though they became sinners, still have the ability to choose and to take responsibility for his own activities.
Christians should develop consistently the spiritual characters which are distinguished from those of non-christians by the deep meditation on and investigation of the verses of the Scriptures, receiving the full power of the Holy Spirit and being led by the personal guide of the Holy Spirit, and having incessant communion with fellow christians. And they should come to know the Trinitarian God and the Savior who accomplished the salvation work on the cross deeply and broadly. And they should fill their characters with the ‘agape’ which is clearly differentiated from the self-centeredness of gentiles and with abundant virtues and inner qualities followed by ‘agape.’ And they should take the lead in realizing social justice and reforming the deformed social structure, in which the weak are suffering, upon the basis of this consistent characters.
목차
들어가는 말
I. 하나님의 형상의 이중적 의미
II. 이중적 형상론에 근거한 그리스도인의 품성의 계발
나가는 말
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UCI(KEPA) : I410-ECN-0101-2016-231-002500487