바빙크의 성령론적 관점에서 본 인간의 자유
Human Freedom from the Viewpoint of Bavinck’s Pneumatology
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개혁주의 성령론은 서구신학전통의 다양한 성령론들에 비해 상대적으로 잘 발전된 것으로 칼빈을 그리고 개혁주의 신앙고백을 연구한 학자들로부터 대체적으로 인정받고 있다. 하지만, 개혁주의 성령론은 개혁주의 구원론과 관련해 운명론을 초래한다는 중요한 도전에 직면해 있다. 즉. 개혁주의 성령론은 ‘개혁주의 구원론의 예정과 효과적 은혜에 대한 강조가 인간의 자유를 무시하는 불가피한 운명론으로 인도한다는 비판’에 직접적으로 관련된다. 이는 성령의 사역은 중생에서 시작해서 영화로 끝나는 구원의 서정에 대한 개혁신학의 이해에 있어 핵심적인 역할을 하기 때문이다. 이 논문은 헤르만 바빙크의 성령론을 사례연구로 해서 개혁신학에 대한 이러한 도전에 응답한다. 이 연구의 초점은 다음의 질문에 관한 답을 찾는것이다: “바빙크에게 있어서 성령의 사역은 그리스도의 사역과 분명히 구별되는가, 그리고 만약 그렇다면, 그 사역은 구원론에서 어떤 역할을 하는가?” 이 논문은 바빙크가 그리스도의 사역과 성령의 사역을 분명히 구별하고 있고 그가 이 구별성을 사용해서 성령이 그리스도에 의해 획득된 구원을 인간에게 적용시키는 방식은 인간의 자유와 온전히 조화된다는 사실을 드러내고 있음을 보여줄 것이다. 이는 바빙크에 따르면 성령의 사역은 항상 설득적이고 강압적이지 않으며 인간의 자유를 무시하지 않으면서 인간의 본성 안에서 그리고 인간의 본성을 통해 작용하기 때문이다. 이런 맥락에서 이 논문이 수행하는바 성령론적 관점에서 바빙크의 구원론을 면밀히 검토하는 것은 앞에서 언급된 (개혁주의 신학을 향한) 비판에 대응할 수 있는 진입점이될 것이다.
Abstract
Reformed pneumatology is generally recognized by scholars of Calvin and Reformed confessions to be relatively well developed compared to the various pneumatologies of the Western theological traditions. However, it is directly linked to the critique that Reformed soteriology’s accentuation of predestination and effectual grace leads to inevitable fatalism that ignores human freedom. This is because the ministry of the Holy Spirit is crucial in the Reformed understanding of the order of salvation beginning with regeneration and ending with glorification. This paper responds to this challenge against Reformed theology by using the pneumatology of Herman Bavinck as a case study. The point of this study is to grasp the answer to the question: “for Bavinck, is the work of the Holy Spirit clearly distinguishable from the work of Christ, and if so, what role does that work play in soteriology?” This paper will show that Bavinck makes a clear distinction between the ministry of Christ and the ministry of the Holy Spirit and uses this distinction to demonstrate that the Holy Spirit’s way of applying salvation obtained by Christ to humans is fully compatible with human freedom. This is because since the work of the Holy Spirit is always persuasive, not coercive and operates in and through human nature without overriding it. In this respect, the close examination of Bavinck’s soteriology from the viewpoint of his pneumatology that this paper carries out will provide an entry-point to respond to the criticism mentioned earlier.
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