정교분리의 관점에서 조명한 사무엘 루더포드-토머스 후커의 17세기 교회론 (교회 정부) 논쟁
The 17th Century Rutherford-Hooker Controversy over Church Government from the View of Separation of Church and State
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<국문초록> 이 논문은 사무엘 루더포드와 토머스 후커 사이에 벌어진 교회론 논쟁을 성경과 신학적 관점뿐만 아니라 정교분리의 역사적 정황 안에서 재조명한다. 특히 ‘회중의 치리권’에 관한 그들의 다른 입장을 조명한다. 이 과정에서 왜 정치영역에서 공통으로 발견되는 민주적인 원리--국민의 “근원적 권력”--가 교회 정부 형태에 대해서는 서로 다른 방식으로 적용되면서 둘 사이의 첨예한 대립을 불러일으켰는지에 대해 탐구한다. 루더포드는 국가교회의 정당성을 옹호했다. 그러나 일단 국가교회를 인정한 후에는 국가와 교회 각각의 고유한 영역을 구분 짓는 데에 세심한 주의를 기울였다. 특히 에라스투스주의를 논박하면서 루더포드는 두 왕국론의 입장에서 교회 안의 치리 원리가 세속사회의 그것과는 본질에서 다르다는 사실을 부각했다. 장로들은 구약의 선지자들과 신약의 사도처럼 그리스도에 의해 직접 임명을 받는다. 따라서 그들이 행사하는 치리권은 소위 회중의 “근원적 권세”와는 무관하다. 한편 후커는 국가교회 및 정교일치가 제도화되는 것을 거절했다. 그러나 이와 동시에 교회에 대한 기독교인 관료의 책임을 크게 강조했다. 어떤 의미에서 후커는 소위 국민의 “근원적 권력”을 회중교회 안으로 도입한 것이 아니었다. 오히려 교회 안에서 하나님의 뜻에 따라 행사하는 회중의 치리 원리를 (또 다른 하나님의 통치 영역인) 시민 사회로 확대하여 적용한 것이었다. 경건한 신자들이 하나님의 뜻에 다스린다는 면에서 두 영역 사이에는 분명히 연속성이 존재했다.
Abstract
This paper examines the Rutherford-Hooker dispute from the viewpoints of the separation of church and state as well as its theological and biblical underpinnings. Particularly, it deals with the subject of the congregational right of church discipline. Rutherford argues that "the fountain power" of people--as shown in his Lex Rex (1644)--has nothing to do with the congregational right of self government. According to his "two kingdom theory," the church and the state have their own ruling principles. As for the former, God has directly appointed the elders--as He did for both prophets in the Old Testament and apostles in the New Testament--as the rulers of the church. Hooker, unlike Rutherford, believes that there may be continuity between the "fountain power" of people in the state and that of visible saints in the church. Their differing views can be better understood if we examine their historical context in detail. Rutherford defended national church. Given the legitimacy of national church, however, he emphasizes the separation of church and state--particularly in his polemical engagement with both the Church of England and Erastianism. Hooker denies both national church and Boston's policy to limit suffrage to church members. Given that Hooker accepted the principle of church and state, however, he also emphasized the critical roles of the magistrate for the church. Hooker's position should be understood in the context of New England where Christian magistrates maintained a partnership with the Congregationalists in building up a godly society. The visible saints, Hooker believed, should rule in both church and state according to the will of God.
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