존 다브넌트(1572-1641)의 언약 신학: 하나님의 언약과 구속의 범위의 관계를 중심으로
John Davenant’s view on the covenant of God in relation to the extent of the atonement
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존 다브넌트의 구속의 범위에 관한 입장은 일부 현대 신학자들에 의해서 아미랄두스 주의의 가설적 보편구원론(hypothetical universalism)의 선구자적 입장(proto-Amyraldianism)을 취하고 있다고 주장되어 왔다. 이 소논문은 아미랄두스 주의의 시조라고 할 수 있는 존 카메론과 다브넌트의 언약 신학을 비교하면서 다브넌트의 입장이 역사적인 문맥으로 볼 때 17세기 정통 개혁파 언약 신학의 발전과정에서 어떤 위치에 있는지, 그리고 과연 17세기 초반 당시의 “가설적 보편구원론자”의 입장과 일치하는지 여부를 연구한다. 다브넌트는 이분론자(dichotomist)의 입장을 견지하고 있었고, 카메론은 삼분론자(trichotomist)의 입장을 가지고 있었다. 다브넌트는 구약 성경과 신약 성경의 연속성을 강조하였다. 다브넌트에게 옛 언약(old covenant)은 은혜 언약에 속해 있는 것이었다. 그러나 카메론은 구약 성경과 신약 성경의 불연속성을 강조하였다. 다브넌트와는 달리, 카메론은 자연 언약과 옛 언약(율법 언약)과 은혜 언약을 구별하였는데, 카메론의 율법 언약은 시내산 언약이 가지고 있는 은혜의 본질인 그리스도를 충분히 부각시키지 못했다. 반면에, 다브넌트는 하나님의 드러내신 뜻이 복음적인 언약에 따라 믿음이라는 조건을 가진 복음이 선포되는 것을 통해 나타나며, 동시에 그분의 비밀스러운 뜻은 하나님의 절대적인 언약에 근거하여 아무런 실패없이 택하신 자들을 구원하신다고 하면서 예정과 언약의 조화를 설명했다. 언약에 관한 카메론의 신학이 17세기 당시에 이단적인 생각은 아니었지만, 다브넌트의 언약 신학이 도르트 신조의 입장에 더 가깝다.
Abstract
This paper examines John Davenant’s view on the covenant of God in relation to the extent of the atonement. Some modern scholars have stated that John Davenant’s position on the extent of the atoning sacrifice of Christ was in line with Amyraldianism. In this paper, Davenant’s view on covenant is compared with John Cameron’s position which greatly influenced Amyraldianism. Davenant, like Cameron, maintained that there was an absolute covenant made between the Father and the Son. There is another covenant, which is conditional, made between God and humanity. For Davenant, there is a twofold covenant in the conditional covenant. One is the covenant of grace and the other is the covenant of nature. Davenant’s notion of the covenant of nature was equivalent to what was later known as the covenant of works. However, Cameron’s view on the conditional covenant was clearly distinct from Davenant’s. Cameron held to a threefold covenant when expounding the conditional covenant. Alongside the covenant of grace and the covenant of nature, he stressed the old (subservient) covenant. Davenant’s dichotomist view emphasied the continuity of the old and new testaments whereas Cameron’s trichotomist stressed the discontinuity between the old and new testaments. For Davenant, the old covenant belongs to the covenant of grace, whereas Cameron distinguished the old covenant from both the covenant of nature and the covenant of grace. Although Cameron’s view on covenant was not heretical, Davenant’s position more firmly stands within the confessionalism of the Canons of Dort.
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