19세기 영국의 기독교 사회주의 운동의 사상적 기반 - 창시자 모리스(F.D. Maurice)의 사회개혁론 -
The Intellectual Foundation of the Christian Socialist Movement in the 19th Century Britain - F.D. Maurice's Vision of Social Reform -
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1880년대에서 1940년대까지 영국과 북아메리카에서 일부 개신교 성직자들과 신자들 사이에서 산업사회의 문제를 개선하기 위해 일어난 사회운동이 사회적 기독교(기독교 사회주의) 운동이다. 이 운동은 1840년대에 발생하여 1850년대 중반부터 약화되었다가 1880년대로 오면서 다시 부활한다. 기독교 사회주의 운동의 부활에 대한 기존 관점은 19세기 말 폭넓은 공공의식이 확산되면서 그 영향으로 기독교 사회운동이 일어났다는 것이다. 본 논문은 그러한 기존의 관점을 수정하려는 데 목적이 있다. 기독교 사회주의 운동의 부활에는 그러한 요인이 일부 작용한 것은 사실이지만, 우선적인 요인은 아니었다는 것이다. 이 점은 기독교 사회주의의 부활을 주도한 인물들이 모리스의 종교 사상으로부터 절대적인 영향을 받았음을 분명하게 밝힌 데서 확인되는 부분이기도 하다. 대신 본 논문은 1880년대 기독교 사회주의의 부활은 창시자 모리스의 사상적 유산이 큰 영향을 끼쳤다는 점을 강조하는 데 초점을 맞춘다.
Abstract
During the decade of the 1880s, Social Christianity emerged as a major force in the public life of Britain and North America. The mixture of secular social conscience and Social Christianity were both in Britain and America at this time. The spark that initiated so much concern and activity on behalf of the distressed, labouring masses is still not clear. The altruism of members of the middle and upper classes cannot be discounted. But Social Christianity in Britain and North America was not merely a reflection of generally more enlightened outlook of a portion of the propertied class on the question of the social misery of others. I would disagree with views such as that of Jose Harris, that the revived Christian Socialism of Britain in the 1880s was nothing but a subspecies of a wider revival of public spirit. Those engaged in this Christian Socialist revival declared their indebtedness to the religious thought of the late F. D. Maurice, in particular. It was this religious legacy, rather than any socioeconomic ideas gleaned from the original Christian Socialists, that animated their interest in reforms during 1880s. In that regard Social Christianity did not merely reflect current middle-class tastes. Social Christians were not moved primarily by secular fashions of social thought. Of course, They were not insulated from such influence. There is no doubt that secular humanitarianism in those years stirred the imagination of political reformers. However, as A. M. C. Waterman and Boyd Hilton have demonstrated, there was a mesh of subtle interconnections between social and religious thought through much of the nineteenth century. The religious beliefs on which Social Christianity was based remained important throughout its history. By the 1880s Maurice had become in death an inspiring saint for the next generation of Christian Socialists. This came about inerany ways, from his quotable commentsis on the ethical imperative of dealing compassionately with the social problemnerany waless fortunate as much as from a reverence for his y wofogy. The fundamentalnerany way wofogyme abodern Social Christianity were probably laid by the 1880s. Since Maurice, the Din ne Immanence, Incarnationism, God’s Fatherhorencf Humanity and Brotherhood of Humanity were emerging in Social Christian thought on both sides of the Atlantic. Most of the Socialism current at the time that Maurice and his circle adopted meant opposition to the competitive effects of classical Political Economy. It meant highly localized experiments either in communitarianism or in co-operative production, it implied in some sense that the labouring masses were entitled to education, and it demanded the admission of the people to political management. Maurice’s economic ethicism, like his organic traditionalist doctrine about the state, were a substitute for political action.
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