존 로크의 관용론 재고―1660-70년대 잉글랜드 종교 논쟁의 맥락에서―
Rethinking John Locke’s Religious Toleration―In the Context of Religious Debates in England in the 1660s and 1670s―
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20세기 초에 세상에 공개된 존 로크(John Locke)의 미출간 저술들은 그의 초기 사상, 특히 1660년대에서 70년대에 그가 개진한 종교 관용론을 잘 보여준다는 점에서 남다른 역사적 의미를 갖고 있다. 더욱이 이 저술들은 존 로크가 1660년대 초반 에드워드 백쇼(Edward Bagshaw)의 관용론을, 1670년대에는 사무엘 파커(Samuel Parker)의 종교불관용을 반박하면서 그의 생애 전반에 걸쳐 종교적 관용의 문제를 둘러싼 논쟁에 직간접적으로 참여했음을 알려준다는 점에서 역사적 가치가 높다. 1660년 로크의 『통치소론』은 세속권력이 종교영역의 비본질적 사항에 합법적으로 개입할 수 있음을 주장하여 비국교도에 대한 종교불관용을 주장한다. 그러나 그는 1660년대 후반과 1670년대 사이 『관용론』, 『사무엘 파커에 대하여』, 『세속권력과 교회권력』에서 정치 안정을 위해서 오히려 종교관용을 인정하게 된다. 로크의 견해는 『통치소론』과 『관용론』 저술 사이에서 종교의 ‘비본질적 사항’의 관용 여부를 놓고 차이를 보지만 이러한 차이가 로크의 견해의 본질적인 변화를 보여주지 않는다. 오히려 그는 당시의 정치적 상황을 감안해서 논리적 전개에 변화를 주었다고 생각할 수 있다. 로크의 글 전반을 놓고 볼 때, 그는 ‘양심의 자유’를 최소한 인정해주면서도 세속권위를 여전히 강조하고 있었던 것이다. 오히려 그는 교회와 국가, 종교 영역과 세속권력의 영역을 구분지음으로써 세속권력의 독립적인 안정화를 추구했다는 점에서 일관된 궤적을 그리고 있다.
Abstract
This paper intend to examine the early mind of John Locke in the context of religious debates in seventeenth-century England. In the 1660s and 1670s, Locke wrote Frist Tract on Government (1660), Second Tract on Government (1661), An Essay on Toleration (1667), On Samuel Parker (1670), and Civil and Ecclesiastical Power (1674), from which it is well come into view that he had responded to religious debates in those unsettled times. In Frist and Second Tract on Government, in which he repudiated Edward Bagshaw who was known as the Nonconformist as well as Independent and advocated religious toleration of ‘indifferent things,’ Locke thought that civil authority could regulate and determinate ‘indifferent things’ concerning religion. So he argued that individual do not have ‘the right of religious conscience of individual.’He overturned, however, his previous argument of intolerance on the Nonconformists, and asserted, in An Essay on Toleration, that the civil magistrate did not have the right to impose ‘indifferent things’ over his people. That he chanced his own attitude on the religious toleration seems to draw the clear distinction between Two Tracts and An Essay on Toleration. It would be misleading, however, his political thought did fundamentally change from the authoritarianism to liberalism. For him, it was of great importance to keep the political stability in his own country. Therefore, he used two different tactics in conditions of politics of England; the one to depend the intervention of civil authority in religion, the other to separate civil business from religious one in order to secure the independent practice of authority of the civil magistrate. He assured, in On Samuel Parker, and Civil and Ecclesiastical Power, that the civil authority was not concerned with religion, and religion also could not have the right of intervention with secular interests. However, religion was bound to lose influence and to allow civil magistrate to take care of the church, because his point was actually the safety and peace of secular society.
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