존 번연(John Bunyan,1628-1688) 칭의론의 제 특징에 관한 고찰
A Study on the Characteristics of the Doctrine of Justification of John Bunyan(1628-1688)
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본소고는영국의청교도존번연의칭의론의특징을다루고있다. 죄의유 혹의 가공할 만한 위협에 직면했던 번연이 루터와 칼빈의 칭의론을 통해 새 로운 삶과 평화를 얻게 되었고 자신의 모든 작품 속에 이 사상을 심도있게 다루었다. 번연은 당대 영국에서 매우 흥기하였던 광교회주의자들과 퀘이커 교도들 그리고 신율법주의자들, 도덕폐기론자들과 수많은 칭의론 논쟁을 펼 치게 되었다. 번연은 영국 국교회 광교회주의자들의 칭의론 문제점은 종교 적 합리주의에 입각한 인간중심적이며 자신의 노력을 통해 얻는 행위적인 면을 강조하는 점이라고 하였으며, 퀘이커파의 문제점은 칭의론을 내적인 빛, 양심의 빛을 통해 의롭게 된다고 주장하는 점으로서, 이들은 칭의와 성 화를 구별하지 못하는 거짓된 위선자들이라고 비난하였다. 당시 존 이톤을 비롯하여 토비아스 크리스프 등 도덕폐기론자들의 문제점은 칭의와 성화를 구별하지 못하고 그리스도의 의를 통해 칭의된 신자는 죽는 순간까지 죄악 과의 사투를 감당해야 할 시대적 사명이 있다고 주장하였다. 이러한 죄와의 싸움에는 성령께서 시여하시는 은혜의 수단들을 활용해야 하는데, 도덕폐기 론자들은 이를 거부하였다고 비판하였다. 번연의 칭의론 특징은 청교도 신학의 핵심사상인 연합신학적 칭의론이다. 그는 행위언약과 은혜언약을 상호 비교 대조하면서, 그리스도의 의의 전가 를 통한 칭의론을 주장하였다. 그는 리차드 박스터의 오해를 불식시키며, 율 법은 칭의적 죄인이 칭의를 받는 과정 속에서 매우 필요한 원리이며 율법은 그리스도인의 삶의 안내자로서 매우 유용하다고 반박하였다. 번연의 칭의론 의 특징 중 하나는 기존 개혁주의자들보다 더욱 기독론 중심의 칭의론을 펼 쳐가고 있다는 점이다. 삼위일체 중 그리스도의 의의 전가가 구원적 죄인의 칭의론의 핵심이 된다는 사실을 강조하고 있다. 번연의 칭의론은 기존의 인 식론적 칭의론을 벗어나서 보다 목회적이며 실제적이며 현장적인 역동적 칭 의론을 주창하였다.
Abstract
This study is intended to analyze the characteristics of the doctrine of Justification of John Bunyan, who was the final runner of England Puritan Theology. He was handed down the Protestant doctrine of Justification formed by M. Luther and J. Calvin, the pioneer of the Reformation. Bunyan got to grips with a daunting threaten of sins and temptations in his early ages but found his peaceful grace and new life by the doctrine of Luther’s and Calvin’s and discussed in depth the doctrine in his complete writings. In his whole life, Bunyan stood for the defense of Christ’s imputed free Justification, unlike Antinomians. He also condemned the Quaker, such as William Penn, for affirming that Sanctification is antecedent to Justification. Bunyan strongly condemned Quakers that they did not put their faith in the historical Jesus, but believed in the “Inner Light” of the Spirit. Even though Richard Baxter called Bunyan an Antinomian, Bunyan was not an Antimonian. He struck a balance between Arminianism and Antinomianism by emphasizing both free grace and Christian responsibility. For him, law-keeping is a response of gratitude by one who has already been saved. In his theological thought, faith and good works go hand in hand. Bunyan emphasized the incarnate Mediator of the Covenant of Grace, who alone can justify. For Bunyan, Christ fulfilled the law both actively and passively. In Christ’s passive obedience, the penalty of sin is paid, and in His active obedience, he fulfilled all the demands of the law, by loving God and His people as Himself. In particular, for Bunyan, to know the doctrine of Justification is not only to apprehend it by cognitive conception but to understand it experientially, personally, vitally, found in his writing as a hallmark of his thought.
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