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순은인가, 상응인가? - 찰스 1세의 교회정책과 교회헌법 -

Conformity or COngruity? - The Caroline Eccelsiastical Policy and the Canons -

김중락
영국사학회|2009.12|영국연구 (The Korean Journal of British Studies)|제22호|pp. 23-54|DOI 10.22852/kjbs..22.200912.23

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참고문헌

키워드

통일Uniformity찰스 1세Charles IPresbyterianism장로교윌리엄 로드William Laud화체설성찬식Episcopacy언약파1604년 잉글랜드 교회헌법1634년 아일랜드 교회헌법1636년 스코틀랜드 교회헌법1640년 잉글랜드 교회헌법교회정책제단정책수장권주교제찰스주의The English Canons of 1604The Irish Canons of 1634The Scottish Canons of 1636The English Canons of 1640The CovenantersEcclesiastical PolicyAltar PolicyTheory of TransubstantiationRoyal SupremacyCarolinism
주제분류역사학

초록

잉글랜드, 스코틀랜드 그리고 아일랜드의 공동 왕 찰스 1세는 1630년대 새로운 교회개혁 프로그램을 시작했고, 그 교회정책의 일부로서 각국에 교회헌법을 도입하였다. 1630년대 도입된 세 권의 교회헌법은 찰스가 종교적으로 매우 헌신된 사람이었고, 제단이 있는 교회당, 화체설에 입각한 성찬식, 주교제에 의한 교회조직, 그리고 국왕이 수장인 교회운영 등의 교회관에 집착했음을 보여준다. 그는 세 왕국의 교회 모두 자신이 원하는 모습의 교회로 바꾸어지길 원했다. 그러나 그러한 목표를 향해 가는 데 있어서 세 교회의 상황은 달랐고, 세부 정책의 차이는 이러한 상황의 차이 때문이라고 할 수 있다. 왕국마다 강조된 정책은 조금씩 달랐으나 그의 최종적인 목표는 한 곳이었다. 그 목표를 위해 스코틀랜드 교회는 잉글랜드 교회보다 더 많이 바뀌어야만 했던 것이다. 찰스는 엘리자베스나 제임스 시대의 잉글랜드 국교회를 벗어나 그 자신이 설정한 이상적인 모델의 교회로 두 국교회를 끌어다 맞추려한 것이다. 따라서 찰스의 교회 정책은 어느 한 국교회를 다른 국교회로 일치시키려한 ‘순응(conformity)’이 아니라 두 국교회 모두를 변화시켜 제3의 교회제도에 일치시키려한 ‘상응(congruity)’이었던 것이다.

Abstract

The aim of this research is to examine the nature of Charles I’s ecclesiastical policy in the 1630s by analysing the three books of Canons. Charles introduced three sets of canons in the churches of Ireland, Scotland and England within six yearsarthe Irish Canons of 1634, the Scottish Canons of 1636, and the English Canons of 1640. These three sets of canons give us a comprehensive view of the Caroline ecclesiastical policies in the 1630s. Not only were the canons concerned with discipline but they were also interested to regulate church government, doctrine, worship, rituals and the relationship between church and state. Charles or the Laudian bishops had put almost every single part of their ecclesiastical programme into the new canons. What the Scottish Canons of 1636 and the English Canons of 1640 show is that the Caroline ecclesiastical policy of the 1630s in the two kingdoms ― and certainly in the three kingdoms ― was a single policy. Charles committed himself deeply to the reintroduction of the altar, the Eucharist ceremonies based upon the theory of transubstantiation, Episcopacy, and Royal supremacy in the church, which looked as popish for many contemporaries. From Charles’s point of view all three churches had fallen short of the glory of God. The king wished to bring them into uniformity by introducing the rites and ceremonies which he believed to be essential to decent, beautiful and orderly worship. Had the Scottish practice of religion in the 1630s been the same as that of the English church, the king would still have promoted ecclesiastical reform. His desire was not to see the churches of Ireland and Scotland conform to the Church of England, but to see all three churches remodelled according to his own ecclesiastical vision. Even though each set of Canons placed emphasis on different points, this does not mean that there was a tension between them. They pursued the same rites and ceremonies, the same discipline, the same worship and the same government. It was a flexible method for solving different problems, rather than one aiming at different goals. If the Scottish canons aimed to provide a legal basis for the reformation of worship and church government, the first stage of the goal, the English canons were concerned with the fulfillment of the altar policy, perhaps the final stage. Charles aimed at the British uniformity in religion not by an anglicization, but by a congruity.

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