칼빈의 ‘율법의 제3용법’과 이자금지법 해석: 구약 율법의 적용 사례 연구
John Calvin’s Third Use of the Law and His Interpretation of Usury Laws: A Case Study about the Application of the Law
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칼빈은 중세 스콜라주의자들이나 루터와 같은 이전 신학자들과 달리 상업적인 이자를 허용한 첫 번째 기독교 신학자로서 서구 사회에 적잖은 변화를 가져왔다. 최근 연구들은 그가 왜 이자를 허용했는지를 분석하고 있는데, 논자는 구약 율법에 대한 칼빈 자신의 이해에 근거한 성경해석의 결과였다는 점을 새롭게 제시한다. 칼빈은 자신의 ‘율법의 제3용법’ 개념으로 이자금지법을 해석하면서 율법의 궁극적 목표인 사랑을 실천할 수 있다면 이자를 금지한 율법 규정을 문자적으로 지키지 않아도 된다고 주장하며 문자적 준수보다 율법에 담긴 하나님의 뜻을 성도들의 일상에 적용하는 것이 율법의 진정한 정신이라고 강조했다. 칼빈은 자신이 살던 16세기 제네바에서 이자를 주고받는 경제 활동을 통해 산업을 발전시켜 긴박한 가난 문제를 해결할 수 있다면, 이것이 오히려 이자금지법에 담긴 하나님의 의도를 더 정확하게 구현하는 것이라고 보았다. 하나님은 이 법을 통해 가난한 자를 보호하기 원했기 때문이다. 다만 그는 가난한 자들의 생계를 위한 대부에는 이자를 부과해서는 안 된다는 단서조항을 붙였다. 이와 같은 칼빈의 율법 해석을 통해서 우리는 구약의 율법이 오늘 우리의 일상생활과 무관한 것이 아니라 여전히 하나님의 뜻을 전달하고 있음을 발견한다. 율법이 주어졌던 구약 시대와 많이 달라진 오늘날에 율법을 적용하기 위해서는 율법의 본래 정신을 현실에 맞도록 창조적이고 탄력적으로 적용해야 함을 칼빈을 통해 배울 수 있다.
Abstract
This article aims to provide a new way to understand the theological foundation of John Calvin's interpretation of the usury laws in the Mosaic Law. His interpretation of the usury laws was radically different from that of Scholastics and even other Reformers of his days. His challenge against the church tradition that read the usury laws literally provided a significant turning-point to the development of the capitalism of Western Europe. Scholars have researched to find the reason why he was different from others on this issue. Recent studies focused on the idea of equity as his ethical principle in his understanding of usury. Not satisfied with this result, I tried to find a deeper reason and found the more basic theological ground for his revolutionary idea on usury: his idea of "the third use of the Law." This idea means that Mosaic laws, though given for the recognition of our sinfulness, can be used as a moral guide for believers. Calvin argues that the final goal of the Old Testament laws is to love God and neighbor. This idea made him believe that the usury laws could play a positive role in the life of believers. For Calvin, if usury could be used to practice the love of the poor in the 16th century context which was far different from that of the Mosaic Law, this usury should be permitted. Using this interpretive method, Calvin concludes that the usury laws do not mean unserved prohibition but the practice of love, especially for the poor. For this reason, Calvin permitted some kinds of usury practiced in marketplaces, because he experienced positive roles of usury that helped the poor to make profit and relieve from poverty. But he strictly prohibited usury charged to the lending for the life of the poor. The idea of "the third use of the Law" opened Calvin's eyes to see the other aspect of usury that was condemned by the Roman Catholic church. This argument will help Calvin researchers to know a reason why Calvin interpreted the usury laws of the Old Testament in such a revolutionary way.
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