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foreword
This
study is a theological endeavour for the continuing progress of the Kingdom of
God in Korea, for which I was called by the Lord. The Korean Church grew miraculously in its first century, but
it is now confronted with the problem of secularization in several respects.
As a dogmatician, I attempt to deal with this crisis through
re-illuminating the Gospel of sanctification, which is the counter-movement of
God. For this purpose I chose to study Karl Barth's doctrine of
sanctification, because, in my judgment, it would be most beneficial for the
Korean Church. It is my sincere
hope that the conservative churches, which constitute the majority of the
Korean churches, would cease their self-imposed isolation and participate in
the theological and ecclesiastical koinonia of the universal Church for
the pleasure of the Lord who is the Head of the una sancta ecclesia
catholica.
God has richly blessed my theological
study by providing many good teachers who shaped my theological structure as
well as its orientation. First of
all, I express my deepest respect and appreciation to Professor A. van Egmond,
my promotor, for his loving, faithful, wise, and cheerful guidance throughout
my doctoral study in the last three years.
With sincere understanding of the Korean Church, he inspired me to take
a contextual approach to Karl Barth. I
learned a great deal from his dogmatics and the greatest teaching is his
methodological principle, which he in turn had learned from his teacher,
Professor G. C. Berkouwer: criticism is to be preceded by understanding.
I extend my appreciation also to Professor M. E. Brinkman, my co-promotor,
for his precise and suggestive advice. His
great interest in my contextual approach and his expertise in Barth studies
and ecumenism provided significant help in my study.
Thanks are due as well to Professor J. A. B. Jongeneel for his careful
reading of chapter 4 and giving some helpful suggestions. Also, I am grateful to Dr. J. A. Montsma, for he instructed
me in the first year and as my referent read this manuscript in the final
stage of my study.
Of the many former teachers of mine, I
like to acknowledge some who have contributed indirectly but profoundly to
this dissertation. Dr. Eui Whan
Kim was my first theological teacher and he planted the Reformed spirit in my
heart. Dr. Bong Ho Son opened my
eyes to Christian philosophy and the Neo-Calvinist vision of the Kingdom of
God. Dr. Jin Tae Lee has
encouraged the venture of my doctoral study with continuing support and been
an example to me of self-denying dedication to the Church.
My appreciation extends also to the professors of Calvin Theological
Seminary. With deep regret for
his recent death I remember the late Dr. John H. Kromminga, who taught me the
greatest lesson of all: the Church of Jesus Christ is one.
Dr. Fred H. Klooster opened my eyes to the theology of Karl Barth and
Dr. Cornelius Plantinga, Jr., inspired me to pursue a creative and sensitive
dogmatics that would be of service for the church.
The Christian koinonia was
indispensable for my study as well as my life.
The fellowship and conversations with the Korean theologians and
pastors in the Netherlands, England, Germany and the other parts of Europe
have significantly contributed to my study.
Also, the Korean communio sanctorum in Amsterdam, Rotterdam,
Paris, Oxford, Hamburg, Prague etc. shared fellowship with me in the Word of
God. The annual conferences of the Korean Students in Europe [KOSTE]
at Köln, Frankfurt, and Wien provided great opportunities for me to
introduce my theological reflections. The
Korean Reformed Theological Fellowship also offered fine dialogues and
reflections. Some portions of
this dissertation, especially its Korean section, have been already presented
to some of the above and received encouraging responses.
Special thanks are presented to Drs. Jerry D. Gort for his loving care,
to Dra. Clara Klein for her kind teaching of Latin, to Mr. Hette Domburg for
the translation of Samenvatting, and also to Drs. Henry Jansen for his
thorough improvement of my English, in spite of the pressure of finalizing his
own dissertation. For the collection of materials I was assisted by many
friends, of whom I will mention a few: Rev. Yong Eui Yang and Rev. Yang Ki Kim
in England, Rev. Dae Yul Kim in America, Dr. Ji Chan Kim and Rev. Yo Han Kim
in Korea. Also, I wish to express
my thanks to the Free University Press, specially to Mr. P. J. Kans and Ms. A.
Vermaas, for their willingness to publish my work and their technical
assistance. For their subsidy for
the publication of this work, I sincerely thank to the Vereniging voor
Christelijk Wetenschappelijk Onderwijs and the Haak Bastiaanse Kuneman
Stichting, and also to Drs. P. C. Moleveld, a studentendecan of the
University, for his kind assistance.
My study was supported financially by the
Torch Scholarship in Seoul. And
some occasional help was provided by the Johannes Verkuyl Fond, Los
Angeles Korean Presbyterian Church, Chodae Church in Seoul, and several
individual Christians. The most
support, however, came from my respected father, Hee Do Rhee, who has strongly
supported my study from the beginning to the end with a fatherly love and
discipline. With a great emotion,
I remember my beloved mother who died long ago without seeing this day, for
she said to me: "When you finish your study, I will dance!" My mother-in-law, Kee Bong Im, requires special mention, for
she has ceaselessly prayed for my study with a heartfelt desire for me to
contribute to the Korean Church to which she also has devoted her life as a
leader of Christian women movement. My
late father-in-law, Kyo Wan Kim, would be glad if he could see this work, for
he tried his best to re-unite the divided Korean Presbyterian Church in the
last years of his life. Great
encouragement was continuously provided by my brothers and sisters, including
in-laws, as well as my friends. Most consistent and intimate help has been offered by my
wife, Jung Jin Kim, who shared every joy and worry with me, as the best
companion in this life's journey. Also
my three children, Paul, Esther, and Daniel, have been a continuous source of
joy and comfort during my study.
Finally, I praise my Creator, Redeemer,
and Sanctifier--the triune God the Father, the Son, and the Holy Spirit, for
He created me, redeemed me, and sanctified me.
It is He who called me, empowered me, and taught me to conduct this
study for His Church in Korea. May
God continually bless the Korean Church so that she can overcome
secularization and serve His Kingdom better for the sanctification of the
world in the third millennium!
December
1994
table
of contents
Foreword
/ vi
1.
Secularization as the Context of Sanctification - 1
1.1
The Problem of Secularization - 1
1.1.1
The Secularization of the Churches
- 1
1.1.2
Secularization and the Western Churches
- 3
1.1.3
A Christian Definition of Secularization -
6
1.1.4
The Secularization of the non-Western Churches
- 10
1.2
Modern Secularization
- 11
1.2.1
Political Secularization
- 12
1.2.2
Philosophical Secularization
- 15
1.2.3
Technological Secularization - 18
1.3
Secularization and Sanctification - 23
1.3.1
The Gospel of Sanctification
- 23
1.3.2
Secularization of the Sanctification Doctrine -
24
1.3.3
Secularization Theology and Dietrich Bonhoeffer - 26
1.3.4
Karl Barth and Sanctification - 30
1.4
Previous Approaches - 32
1.4.1
H. W. Tribble(1937) - 32
1.4.2
J. C. Lombard(1957) - 33
1.4.3
O. G. Otterness(1969)
- 37
1.4.4
M. den Dulk(1987) - 41
1.4.5
Concluding Synopsis - 44
1.5
Contextual Approach and Procedure
- 45
2.
Understanding Barth -
50
2.1
Introduction - 50
2.2
Barth's Historical Development - 51
2.2.1
Moderne Theologie und Reichsgottesarbeit (1909)
- 51
Moralism - 52
Psychological Subjectivism -
54
2.2.2
Jesus Christus und die soziale Bewegung (1911)
- 57
Socialism
- 58
2.2.3
Der Römerbrief I (1919) - 62
The Single Sanctification
- 62
Sanctification as Surrender -
63
The Sanctification of the Whole
- 64
2.2.4
Der Römerbrief II (1922) - 65
Invisible Sanctification -
68
The KRISIS of Sanctification -
70
Sanctification as Disturbance -
73
2.2.5 Rechtfertigung
und Heiligung (1927) - 76
Sanctification as Process -
77
Sanctification as Strife-Talk -
78
2.2.6
Ethik (1928/29) - 79
The Sanctifying Word of God -
80
The Ethics of Sanctification -
81
The Reality of Sanctification -
82
2.2.7
Der heilige Geist und das christliche Leben (1930) -
83
Continual Sanctification -
83
Sanctification as Self-Authentication -
85
2.2.8
Political Writings (1933-52) - 87
Political Sanctification -
87
New Obedience -
92
Political Freedom -
97
2.2.9
Summary - 103
2.3
The Structure of Barth's Theology - 108
2.3.1
Dogmatics and Sanctification - 108
2.3.2
The Holy Spirit and Sanctification -
112
2.3.3
Divine Holiness and Sanctification -
116
2.3.4
Divine Command and Sanctification - 118
2.3.5
Human Determination and Sanctification -
123
2.3.6
Human Freedom and Sanctification - 126
2.3.7
Summary - 131
3.
Barth's Doctrine of Sanctification -
133
3.1 Introduction -
133
3.1.1
The Doctrine of Reconciliation - 133
The Centrality of the Versöhnungslehre -
133
The Method of Loci -
136
3.1.2
Vocation and Sanctification - 139
The Problem of Christological Structure -
140
The Teleological Perspective -
141
How and What -
143
3.1.3
Justification and Sanctification - 147
Two Aspects of One Reconciliation -
147
Distinction and Order -
151
3.1.4
The Christological Foundation - 154
Exaltation of Humanity -
154
The Royal Man -
157
The Transition of the Holy Spirit - 161
3.1.5
The Hamartiological Presupposition -
162
Sloth as the Counter-movement of
Sanctification - 163
3.2
The Structure of Barth's Doctrine of Sanctification -
166
3.2.1
Teleological Cycle of Sanctification -
166
3.2.2 The
Sanctification of Christ - 168
Where is a Holy Man? -
169
Jesus Christ as the Mitte of
Sanctification - 171
3.2.3
The Sanctification of the Covenant Community -
174
The Transition to the Subjective
Sanctification - 174
The Direction of the Holy Spirit -
176
Disturbance, Limit, and Lifting-Up -
177
The Parable of the Eddy -
181
3.2.4
The Sanctification of the World - 182
Mission and Sanctification -
183
The Problem of Universalism -
184
The Universal Expansion of the Covenant
Community - 186
3.3
Four Forms of Sanctification - 187
3.3.1
The Call To Discipleship - 187
Following Jesus -
188
Self-Denial -
190
Participating in the Revolution of God -
192
3.3.2
The Awakening To Conversion - 194
The Conversion of the Whole Man -
195
The Old Man and the New Man -
197
3.3.3
The Praise of Works - 198
Radical Claimlessness -
200
Universal Integration -
201
3.3.4
The Dignity of the Cross - 202
His Cross and Our Cross -
203
Cross and Sanctification -
204
The Meaning of the Cross -
206
3.4
The Effects of Sanctification - 210
3.4.1
The Sanctification of the Church - 212
3.4.2
The Sanctification of the Individual Christian -
217
3.5
Concluding Reflection - 220
4.
A Contextual Analysis of the Korean Church -
228
4.1
Introduction - 228
4.2
Pre-understandings of Sanctification in the Traditional Religions -
230
4.2.1
Hananim - 232
4.2.2
Shamanism - 236
4.2.3
Taoism - 237
4.2.4
Buddhism - 240
4.2.5
Confucianism - 243
4.3
Three Types of the Doctrine of Sanctification in Korean Church -
248
4.3.1
Disciplinary Sanctification - 248
4.3.2
Fatalistic Sanctification - 251
4.3.3
Mystical Sanctification - 252
4.4 Political
Secularization - 254
4.4.1
Confucianism - 254
4.4.2
Imperialism - 256
4.4.3
Shintoism - 264
4.4.4
Communism - 268
4.4.5
Christian Government - 270
4.4.6
Military Dictatorship - 271
4.4.7
Nationalism - 275
4.5
Moral Secularization - 276
4.5.1
Materialism - 277
4.5.2
Quantitativism - 278
4.5.3
Separatism - 279
4.5.4
Libertinism - 281
5.
Karl Barth and the Korean Church -
282
5.1
Misunderstanding Barth - 282
5.2
The Contextual Application of Barth's Doctrine of Sanctification -
290
5.3
Toward the Sanctification of the World in the Third Millennium -
295
Samenvatting -
297
Abbreviations -
305
Bibliography -
306
Index
of Authors - 321