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그래샴 메이천: 칼빈주의 변증가

Gresham Machen: A Calvinistic Apologist

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한국개혁신학회 (Korea Reformed Theology Society)|2015.11|한국개혁신학 (Korea Reformed Theology)|제48권 |pp. 72-101|DOI 10.34271/krts.2015.48..72

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참고문헌

키워드

자유주의ModernismLibertyFundamentalism근본주의Calvinism상식칼빈주의Common sense현대주의그래샴 메이천Grasham Machen

초록

본 논문은 근본주의 신학자로 이해되고 있는 메이천의 신학이 개혁주의 성향을 가졌는지, 메이천 스스로는 자신의 신학적 성향을 어떻게 규정하고 있는지를 그의 저작들에 근거하여 살피고자 한다. 특별히 현대주의 및 자유주의 사상과 맞서는 메이천의 신학 방법론은 성경의 초자연적 성격과 역사적인 성격을 강조한다. 성경의 초자연적 성격은 성령의 초자연적 조명을 요청하고 성경의 역사적인 성격은 인간의 보편적인 감각에도 유효함을 주장한다. 특별히 인간의 보편적인 감각에 대한 메이천의 강조는 구 프린스턴 신학교의 탁월한 신학자들, 핫지와 워필드의 신학적 태도와 연결되어 있다. 성경에 대한 메이천의 이러한 이해를 면밀히 살펴보면 그가 근본주의 신학자로 분류되기 어렵다는 결론에 도달한다. 이러한 결론은 한국교회 초기의 보수진영 신학의 특징을 이해함에 있어서 대단히 중요하다. 이는 초기의 보수적인 한국교회 신학이 그래샴 메이천의 신학과 무관하지 않기 때문이다. 자유주의 신학과의 대결에서 박형룡을 비롯한 보수진영 학자들은 메이천의 신학에 많이 의존했다. 그러나 메이천을 근본주의 신학자로 규정하는 영미권의 이해에 기초하면, 한국교회 초기의 신학적 특징은 근본주의 성향으로 분류되기 쉽다. 그러나 본 논문은 메이천의 신학이 개혁주의 성격이 강하고 메이천 자신도 스스로를 근본주의 신학자가 아니라 칼빈주의 신학자로 규정하고 있음을 주장하며 오늘날 영미권의 메이천 평가에 한계가 있음을 지적한다.

Abstract

This paper deals with whether Machen may be ‘a Calvinist’ both in the content of his theological defense and its methodology. As the pure ministry of God’s Word (purm verbi ministerium), with the pure, suitable ceremony in celebrating the sacraments, was the most principal mark of the true universal church in resisting the sweeping turbidity of the medieval church, belief in the integral truthfulness of the reasonable, and yet supernatural, Bible as the pure Word of God, for Machen, was the decisive mark of the pure church in defending the historic Christian faith. He did not doubt that Calvinism was the ‘true religion in its full purity’ and becoming a Calvinist was becoming a conqueror of the modernized world. For him, to firmly stand in the historic Calvinism or Reformed tradition of the old Princeton thus was the best way for him to defend the Christian faith. For this reason, Machen’s leaving the modernized Princeton in pain and establishing Westminster in hope is viewed as an inevitable process for holding the pure Calvinism. In conclusion, Machen may be called a ‘Calvinist’ apologist at least in light of his preference since he loved himself to be called a ‘Calvinist’ but relatively did not like the terms ‘Fundamentalism’ and ‘Fundamentalist’ as “distasteful.” Notably, this examination of Gresham’s theological character is quite important to understand the theologically conservative character of the 1920s in Korea, a character which Hyung-Nong Park, “Machen of Korea,” led who learned theology from Machen, introduced his theology into the Korean church, and employed his apologetics to solve the theological conflict between the liberal and the conservative circles in Korea.

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관련 논문AI추천

잔 그레스햄 메이천(J. Gresham Machen)의 성경관과 변증이병일한국복음주의조직신학회 · 조직신학연구2020 · 제36권 성경관의 비교 연구: 존 칼빈, 찰스 하지, 존 그레스앰 메이첸을 중심으로홍철한국복음주의신학회 · 성경과 신학2013 · 제66권 Calvin and Calvinism's Biblical Interpretation in Korea천사무엘한국구약학회 · 구약논단2010 · 제16권 제3호레이놀즈의 신학: 칼뱅주의와 성서관을 중심으로천사무엘한국기독교역사학회 · 한국기독교와 역사2010 · 제33호개혁신학의 종교개혁적 성경관: 칼빈의 성경 이해를 중심으로김요섭개혁주의생명신학회 · 생명과말씀2023 · 제35권 제1호구프린스턴 신학의 개혁파 정통주의 인식론 연구조권수한국대학선교학회 · 대학과 선교2018 · 제36호

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