공공신학자로서 아브라함 카이퍼의 명암: 칼빈주의 강연을 중심으로
Securing Abraham Kuyper as a Public Theologian: Focusing on his Lectures on Calvinism
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이 소논문은 아브라함 카이퍼의 칼빈주의 강연을 공공신학의 카테고리에 비추어 살펴본다. 비록 카이퍼가 스스로를 공공신학자로 지칭하지 않을지라도, 그의 대표적 저서, 『칼빈주의 강연』은 카이퍼가 최근 학문적 의미에서 공공신학자임을 보여준다. 그러나 칼빈주의를 기존의 교리서술 방식, 즉 로치(loci)가 아닌 세계관으로서 소개할 때 카이퍼의 명암도함께 살펴본다. 몇몇 신학자들(예를 들어, 로널드 띠먼, 맥스 스택하우스, 윌리엄 플래처)은 공공신학을 정치, 학문, 예술 등과 같은 공적 영역에서 활동할 수 있는 신학적 근거를 제시하는 것으로 여긴다. 카이퍼의 자체 저술이나 그에관한 최근 연구도 카이퍼가 기독교 신학과 교리를 공적인 활동에 얼마나잘 적용했는지를 명확히 보여준다. “모든 삶의 영역에 하나님의 주권”으로 대표되는 칼빈주의 삶의 체계 아래, 카이퍼는 공적 영역들에 참여할 수있는 신학적 근거들(예를 들어, 예정, 일반은총, 영역주권)을 제공한다. 그는 그 신학적 근거들을 공리적 원칙들로 재구성하는데, 칼빈주의자들의공적 참여에 구체적인 방향성을 끌어내도록 돕기 위함이다. 그러나, 최근 학문적 의미에서 공공신학에 걸맞은 칼빈주의를 구축함에 있어서, 카이퍼는 신적 주권을 칼빈주의의 중심교리로 간주하고 칼빈주의 교리들을 공리적 원칙으로 재구성하는데, 이는 기존의 고전적 교리서술방식이 아니다. 카이퍼가 삶의 체계로서 칼빈주의를 구축하는 방식이 그의 레이든 스승인 스홀튼의 방식과 유사함을 보여준다.
Abstract
The purpose of this study is to consider Abraham Kuyper’s Lectures on Calvinism in terms of the current public-theological debate. Although he never described himself in this exact term, his Lectures on Calvinism, the broad manifesto of his ideas demonstrates that he is a public theologian in the current academic sense. Describing Calvinism in terms of not theological loci, but worldview, however, Kuyper is criticized by his own standard, the antithesis to modernism. Some scholars (e.g., Ronald Thiemann, Max L. Stackhouse, William C. Placher) consider public theology to be the task of providing theological grounding for activity in the public sphere, including politics, science, art, and so forth. In this sense, Kuyper’s own corpus of writing and recent scholarship on Kuyper show clearly his application of Christian doctrine and theology to public life. Under the Calvinist life system, represented by the expression of “God’s sovereignty over all spheres of life,” Kuyper provides theological principles (e.g., predestination, common grace, and sphere sovereignty) for engaging in public spheres. He reformulates them into axiomatic principles, from which concrete directives for Calvinist public engagement are to be deduced. Seeking to construct Calvinism as public theology in the current academic sense, however, Kuyper considers divine sovereignty as Calvinism’s central dogma and reformulates Calvinist doctrines into axiomatic principles which are not a species of classical dogmatics. This clearly shows that Kuyper’s method of constructing Calvinism as a life system is similar to that of his Leiden teacher, Scholten.
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