3분법, 2분법, 1분법

[하토브]

지금까지 인간의 구성이 영 혼 육 3가지 요소로 구성되었는가? 혹은 영혼과 육 2가지 요소로 구성되었는가? 의 논의가 있었습니다만, 1분법도 있고 몇 가지 다양한 견해가 있으며 이것 또한 조직신학에서 다루고 잇음을 볼수 있습니다. 다음의 글에서 1분법은 사람이 죽으면 다시 부활하기까지 존재하지 않으며 영혼이란 몸에 존재한다는 주장입니다. 복음주의자들은 이런 주장을 하는 사람이 없습니다만 이런 주장자들이 꽤 있다는 사실도 알아두시면 좋겠습니다.

2-3분법 주장자들중에는 사람이 거듭나기 전에는 혼과 육만 있다가 성령이 오시면서 영이 생긴다는 주장입니다.

또 영은 하나님께 기도하는 통로이고 혼은 인간 세계를 향한 것이라는 구분도 있습니다.

미국에서는 어느 집단과 대화하느냐에 따라 다르지만 대체로 2분법을 주장하는 사람들이 약간 더 많은 듯합니다. 이것은 숫적으로 별문제가 안되지만 침례교나 형제단중에서 이런 주장하는 자들이 있다는 사실은 주목할 일입니다.

혼으로만 고통을 느끼는 것이 아니라, 영으로도 고통을 느낀다는 점을 지적합니다(요한 12:27, 13:21, 시 42:6)

다음의 사이트에 그런 글을 읽어볼 수 있습니다.

“I am fearfully and wonderfully made” (Psalm 139:14).With the these words David worships of his great Creator/God. Our study of the nature of man should also move us to worship our great God and Savior, Jesus Christ.

As Ryrie brought out in his introduction to chapter 32 (Basic Theology), man has a material part with a variety of features such as arteries, veins, brains, muscles, etc. All of us are agreed on this facet of man’s nature. Man also has an immaterial part with a variety of features such as soul, spirit, heart, will, mind, etc. This is where we agree to disagree on the nature of man. This is not a hill we must die on. But we do want to be as accurate and precise as possible when it comes to interpreting the Bible.

There are four positions on the trichotomy/dichotomy debate.

1. Monism, which is a non-conservative view, believes that man is one part. Monism was a reaction to the liberalism of Harry Emerson Fosdick who because of his belief in the immortality of the soul saw no need for a resurrection of the body. Monism taught that because the person is indivisible there is no existence of the soul after death and that the person will not exist after death until the resurrection of the body. This view eliminates the intermediate state of existence between death and resurrection which the Scriptures teach as demonstrated in the next paragraph (Christian Theology, Erickson, pp. 524-525).

Wayne Grudem defines monism on page 473 in his Systematic Theology. “According to monism, the scriptural terms soul and spirit are just other expressions for the ‘person’ himself, or for the person’s ‘life.’ This view has not generally been adopted by evangelical theologians because so many scriptural texts seem clearly to affirm that our souls or spirits live on after our bodies die (see Gen. 35:18; Ps. 31:5; Luke 23:43, 46; Acts 7:59; Phil. 1:23-24; 2 Cor. 5:8; Heb. 12:23; Rev. 6:9; 20:4).” The 2 Cor. 5:8 passage nails it for me: “We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.”

2. Dichotomy which believes that man has two parts This is the general view of Scripture.

3. Trichotomy which says that man is made of three parts. There are particular verses that indicate this view.

Louis Berkhof in his Systematic Theology gives the origin of the trichotomy view on page 191. “The tripartite conception of man originated in Greek philosophy, which conceived of the relation of the body and the spirit of man to each other after the analogy of the mutual relation between the material universe and God. It was thought that, just as the latter could enter into communion with each other only by means of a third or an intermediate being, so the former could enter into mutual vital relationships only by means of a third or intermediate element, namely, the soul.”

C. I. Scofield helped popularized this view beginning in 1909 in his Study Bible on page 1270.

4. Modified trichotomy/dichotomy view states that man has two parts with three functions.

Here are my responses to the arguments that favor trichotomy. First, I will state the argument in favor of trichotomy and then I will give my response in favor of dichotomy.

1. “Man is in three parts because he is made in the image of God who is a divine Trinity.”

This was the view of Franz Delitzsch in his A System of Biblical Psychology (Grand Rapids: Baker, 1966). Delitzsch compared the difference between soul and spirit to the distinctions between the persons of the Trinity. The persons of the Trinity, like soul and spirit, are distinct but not in essence (page 117).

Delitzsch , quoted Martin Luther, who likened the three parts of the believer to the three parts of the OT tabernacle. “To adduce a parallel to this from Scripture, Moses made a tabernacle with three distinct compartments (Ex. 26:33-34, 27:9). The first was called the holy of holies, since God dwelt there, and there was no light therein. The second was the holy place within which stood a candlestick with seven branches and lamps. The third was called the atrium or court; and it was under the open heaven, in the light of the sun. In the same figure a Christian man is depicted. His spirit is the holy of holies, God’s dwelling-place, in dim faith, without light. For he believes what he does not see, nor feels, nor apprehends. His soul is the holy place, whose seven lights represent the various powers of understanding, the perception and knowledge of material and visible things. His body is the atrium or court, which is manifest to every man, so that all can see what he does and how he lives” (Delitzsch, pp. 460-462). There is really no NT grounds for making the tabernacle a type or picture of the believer’s person.

Ryrie’s response to the Trinity analogy on the top of page 196, in his first edition of Basic Theology, is well said. “Certainly the Persons of the Trinity are equal, though the parts of man are not. To which Person of the Trinity would the body correspond?”

2. “The unsaved do not have a spirit. This was lost at the fall and is restored at conversion.”

Dr. Bowman asks and answers this question; “Does the unsaved person have a spirit? All flesh have a spirit (Numbers 16:22; 1 Cor. 2:11).” “And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and will you be wroth with all the congregation”(Numbers 16:22)? Wayne Grudem states, “Of course, our ‘spirits are alive’ to God after regeneration (Rom. 8:10), but that is simply because we as whole persons are affected by regeneration. It is not just that our spirits were dead before—we were dead to God in trespasses and sins.” Read the rest of his arguments on page 701 of his Systematic Theology.

3. “The spirit is the God conscious aspect of man that enables man to worship God and the soul is self conscious aspect of man that is synonymous with the mind.”

Scofield makes this distinction, “Because man is ‘spirit’ he is capable of God-consciousness, and of communication with God (Job 32:8; Psa. 18:28; Prov. 20:27); because he is ‘soul’ he has self-consciousness (Psa. 13:2; 42:5, 6, 11); because he is ‘body’ he has, through his senses, world-consciousness” (The Scofield Study Bible, page 1270.

Man’s nature cannot be compartmentalized this neatly. The spirit of man thinks, not just the soul. “They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine” (Isaiah 29:24). The soul of man worships or has a God-consciousness, not just the spirit. “”Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Mt. 22:37).

These two terms, soul and spirit, are used interchangeably throughout Scripture.

Again Scofield fails to see the interchangeably of these two words, “In Scripture use, the distinction between spirit and soul may be traced. Briefly, that distinction is that the spirit is that part of man which ‘knows’ (1 Cor. 2:11), his mind; the soul is the seat of the affections, desires, and so the emotions, and of the active will, the self. ‘My soul is exceeding sorrowful; (Mt. 26:38; see also Mt. 11:29; and John 12:27)” (page 1270).

For trouble feelings: Not only does the soul feel but also the spirit of man. In the OT (Gen. 41:8 and Ps. 42:6); in the NT (John 12:27 “My soul is troubled” and John 13:21 “He was troubled in spirit”)

For expressing praise: Luke 1:46 and 47 where you have OT parallelism where the same thought is expressed with similar words. The soul can worship the Lord.

For death: Gen. 35:18 (soul departs); Acts 7:59 (spirit departs). Scripture never says that “the soul and spirit departed.” Wayne Grudem elaborates on this point. “If soul and spirit were separate and distinct things, we would expect that such language would be affirmed somewhere, if only to assure the reader that no essential part of the person is left behind. Yet we find no such language: the biblical authors do not seem to care whether they say that the soul departs or the spirit departs at death, for both seem to mean the same thing” (page. 474).

For persons in heaven: Heb. 12:23 (spirits); Rev. 6:9 (souls).

Both terms are ascribed to animals: souls in Gen. 1:24; spirit in Ecc. 3:21; Rev. 16:3.

The highest duties of Christians are demanded of the soul, not just the spirit: Mark 12:30; Luke 1:46, 47.

The whole man is referred to as body and soul (Mt. 10:28) and body and spirit (1 Cor. 5:3). Grudem asks a question that needs to be answered by trichotomists, “What can the spirit do that the soul cannot do? What can the soul do that the spirit cannot

do?” (page 477).

http://drtimwhite.com/2009/03/28/man-two-or-three-parts/

[하토브]

2분법 주장자들은 영과 혼을 동일시합니다. 다음의 글은 그것을 주장합니다.

Not only do the OT texts, but passages in which Jesus, Paul and Mary speak, equate the spirit with the soul. Even though at first glance 1 Thessalonians 5:23 and Hebrews 4:12 appear to support trichotomy, based on context and to be consistent with the rest of Scripture, it is better to interpret these verses from a dichotomist perspective. Paul encouraged the believer to pursue the image of Christ in his total being, not merely certain parts
http://www.shepherdsfellowship.org/pulpit/Posts.aspx?ID=4415

[마라나타]

저는 영어를 잘모르기 때문에 위에 글 내용을 이해하지 못하고 있습니다......그러므로 사람의 구성원이 ... 2분 설인가 ......3분설인가...이 문제를 성도들이 바르게 구분해야 필요가 있습니다....그래야 사람들의 영 혼 몸의 대한 성경적 구원관이 바르게 정립됩니다....이부분을 놓고 회원들간에 성경을 근거로 하여 한번 교제가 되어 지기를 구하는 바입니다.

[고헌]

영과 혼이 우리 눈에 보이질 않으니 논란이 자꾸 생기는 것 같습니다..영과 혼이 나누어져 있는 것은 사실입니다..말이 다르고(영, 혼) 우리의 영적인(spiritual) 인식(자각)도 그러하니까요..그러나 영과 혼은 언간히 붙어 있는 개념이기도 합니다..서로 너무나 긴밀한 연관 관계에 있다는 것이지요..영이 거듭나면, 혼이 그 거듭난 영의 영향을 (직접) 받게 되는데 믿음의 분량이 클수록, 말씀에 순종할수록, 믿음안에서 더욱 자랄수록 더 긴밀하고도 큰 영향을 받게 되는 것이지요..말로 표현하는 것도 쉽지가 않네요^^

[하토브]

위의 글은 그냥 대충 참고하시면서, 이 영혼육에 관한 이야기에는 심지어 단일체 이론도 있다는 것과 우리가 어렴풋이만 짐작할 수 있던, 구원얻기 전에는 2분법이고 구원얻은 후에야 영이 생긴다는 이론도 있다는 것 등, 몇가지 가능성들이 있음을 대략 이해하는 계기로 삼으면 좋겠습니다. 살아있는 동안에는 3분법이 뚜렷해보이는데, 죽은 이후에는 영이나 혼이나 별 차이가 없는 듯 해보입니다. 이런 여러가지 상황이 있으므로, 이것으로 상대방이 구원얻었는지 못얻었는지 알아보는 리트머스 시험지로 사용하지 않았으면 좋겠습니다.ㅎㅎㅎㅎㅎ