Doctoral Degrees (Systematic Theology and Ecclesiology)

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Browsing Doctoral Degrees (Systematic Theology and Ecclesiology) by browse.metadata.advisor "Davis, D. Clair"

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    The imputation of Christ's righteousness to the wicked in the American great awakening and the Korean revivals
    (Stellenbosch : Stellenbosch University, 2005-04) Kang, Paul ChulHong; Theron, P. F.; Davis, D. Clair; Stellenbosch University. Faculty of Theology. Dept. of Systematic Theology and Ecclesiology.
    ENGLISH ABSTRACT: This study considers the doctrine of the forensic imputation of Christ's righteousness in both the Great Awakening and the Korean revivals through the six revivalists from the view of the Reformation doctrine oiforensic justification: Jonathan Edwards, Timothy Dwight, Sun-Ju Kil, Ik-Doo Kim, Yong-Do Lee, and Sung-Bong Lee. The key question is whether they maintain the Reformation doctrine of the forensic imputation of Christ's righteousness, affirming the sola fide-sola gratia language of the Reformers such as Martin Luther and John Calvin. The prime concern facing the six revivalists is the question of the status of humanity and the necessity of Christ's righteousness for forensic justification. It is of the utmost importance to see that justification by faith alone is fully embedded in the understanding of union with Christ. Jonathan Edwards stood firmly against any attempt to shrink God's free grace down to the size of human works in justification, following closely the Reformation doctrine of the forensic imputation of Christ's righteousness. Edwards elucidated Adamic and Christologicalforensic union in terms of divine constitution. He firmly held that through union with Christ Christ's alien righteousness is legally transferred or reckoned to the believers. Timothy Dwight, standing in a quite different tradition, rejected Edwards's notion of justification that justification is an absolute unmerited gift of God, apart from human works. Dwight affirmed neither prevenient grace nor justification in the Reformation terms of solajide, sola gratia, sola scriptura, solus Christus, sola Deo Gloria, a iustitia aliena (an alien righteousness), and a iustitia extra nos (a righteousness apart from us). By stressing the power of the human will, Sun-Ju Kil clearly thought that justification is exclusively an act of human beings. Kil's view of the act of faith alone made all the difference in imputation, connecting the wicked to the righteousness of Christ. Ik-Doo Kim also departed from the Reformation doctrine ofJorensic justification in failing to present the implications of Christ's imputed righteousness. Kim's doctrine of the power of prayer determined his view of justification. Kim's notion of repentance centered on the act of faith through prayer, which made Luther's solajide a human work or accomplishment in the imputation of Christ's righteousness. Yong-Do Lee placed his understanding of the justification of the wicked within the setting of the principle of oneness with Christ, with which he laid the foundation for the double exchange of life in his theology. Lee did not recognize a necessary connection between justification and the free grace of the sovereign God. Although Sung-Bong Lee found considerable depth in the imputation of Christ's righteousness in comparison with the three Korean revivalists, he failed effectively to distinguish between justification and sanctification. Lee's decisive proposal of union with Christ cannot be identified as the Reformation doctrine offorensic imputation. This study suggested that the five revivalists except Jonathan Edwards were unwilling to favor the Reformation doctrine offorensic justification regarding original sin, alien righteousness, union with Christ, and the forensic imputation of Christ's righteousness to the wicked.