기독교는 공적신앙이 될 수 있는가? - 바울신학적 접근
Can Christianity be a Public Faith?: An Approach from Pauline Theology
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기독교는 본질적으로 공적인 성격을 갖고 있지만, 그 구체적 실현에는 언제나 많은 장애가 있었다. 본고는 이러한 한계가 기독교 신앙 자체에 내재한 요소에 기인하고 있으며, 신약의 가장 초기 문서인 바울서신에서 그 연원을 찾아 볼 수 있음을 제안한다. 초기 기독교는 당시의 유사한 집단들이 세속 정치의 한 부분으로 자신을 자리매김한 것과는 분명히 구별되는 자의식을 갖고 있었다. 곧 실현될 그리스도의 통치를 대망하며, 그 질서를 현실 속에서 이미 살아가고 있다는 점에서 기독교의 세계이해는 철저하게 종말론적이었으며, 종말을 앞둔 교회 공동체의 소명을 중심에 놓고 있다는 점에서 교회론적이었다. 이러한 종말론적 비전은 세속권력의 영역과 강력한 긴장을 유지할 수밖에 없었기 때문에, 정치권력과 경제권력의 영역으로부터 독립된 건강한 제 3 섹터로서의 시민사회 창출해 기여할 정신적 자원을 가지고 있는 것이다. 또한 교회론적 강조는 원자화된 시민이 아닌, 공동체를 통해서 참여를 훈련받고 실천하는 장을 제공할 수 있는, 현대 시민사회가 필요로 하는 사회적 자본의 중요한 원천이 될 수 있다.
Abstract
The Christian proclamation was intended as a public event from the outset. The public presentation of the Gospel, however, often suffered precipitous path. The fledgling Jesus movement was encountered serious persecutions when it proceeded to public squares. After her triumph over the Roman Empire, the Christian church failed to properly use the political power in her hands to actualize the divine will onto the earth. This article attempts to clarify that the tension between the public nature of the proclamation and the difficulty of its practical implementation was inherent in the Christian faith from its earliest stage. Based on the historical research, it seeks for the possibility that the inherent tension may open up a way for Biblical engagement in the civic society. The Pauline world-view to subjugate all powers to the cosmic lordship of Christ was destined to be in discordant with the Imperial ideology which presented the Emperor as the ultimate authority of the world. However, it was different from the modern religious politics which aims at actualizing the divine will by means of political power. The Pauline vision is eschatological insofar as it requires a radical submission to the imminent dominion of Christ, and eccelsiological insofar as it considers the church as the major sign that Christ already exercises his lordship in this world. Since this eschatological vision cannot help finding itself in a strong tension with any status quo, socio-economical as well as political, it paradoxically can help to create a space for a third sector robust enough to keep a sound distance from the political and economic powers. Moreover, the Christian emphasis on the eccelsiological dimension can provide with the social capital by means of generating small groups of mutual care and participatory spirit.
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