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±è¿µµµ ±³¼ö´Â °í·Á´ëÇб³(B. A.)¸¦ Á¹¾÷ÇÏ°í ¼­¿ï´ëÇб³(M. B. A.)¿Í Àå·Îȸ½ÅÇдëÇб³(M. Div.)¸¦ °ÅÃÄ ¹Ì±¹ Princeton½ÅÇб³(Th. M.)¿¡¼­ ¼öÇÐÇÏ¿´À¸¸ç, Union½ÅÇб³(Ph. D.)¿¡¼­ ¹Ú»çÇÐÀ§¸¦ ¹Þ°í, ÇöÀç ¿µ³²½ÅÇдëÇб³¿¡¼­ ¿ª»ç½ÅÇÐ ÀüÀÓ°­»ç·Î ºÀÁ÷ÇÏ°í ÀÖ´Ù.

 

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¿¹·ç»ì·½ ÇÔ¶ô(70³â) ÀÌÈÄ 180³â±îÁö ÁöÁßÇØ ¿¬¾ÈÀÇ °ÅÀÇ ¸ðµç Áß¿äÇÑ Áö¿ª¿¡ º¹À½ÀÌ ÀüÆĵǾú´Ù. 180³â ÀÌÀü¿¡ ºÏ¾ÆÇÁ¸®Ä«ÀÇ Ä«¸£Å¸°í1)¿Í ÀÌÁýÆ®ÀÇ ¾Ë·º»êµå¸®¾Æ2)¿¡ ±³È¸µéÀÌ Á¸ÀçÇÏ¿´´Ù´Â ±â·ÏÀÌ ÀÖ´Ù. 177³â ÀÌÀü¿¡ ¿À´Ã³¯ÀÇ ÇÁ¶û½º Áö¿ªÀ̾ú´ø °í¿ï°ú ¸®¿ë3)¿¡ º¹À½ÀÌ ÀüÆĵǾú´Ù´Â Áõ°Å°¡ ÀÖ´Ù. 185³â±îÁö ¿À´Ã³¯ÀÇ µ¶ÀÏ4)¿¡ ±âµ¶±³ °øµ¿Ã¼µéÀÌ »ý°Ü³µÀ¸¸ç, 200³â°æ ¿µ±¹5)¿¡ ±âµ¶±³°¡ Á¸ÀçÇßÀ½À» ¿ª»ç´Â ¸»ÇØÁÖ°í ÀÖ´Ù.

±³È¸»ç¸¦ ÅëÇؼ­ º¼ ¶§ ¼±±³´Â ±³È¸ÀÇ »ç¿ªÀÇ ÀϺΰ¡ ¾Æ´Ï¶ó ÀüºÎ¿´´Ù. ÀÌ »ç½ÇÀº °í´ë±³È¸¿¡ À־ ´õ¿í ±×·¯ÇÏ¿´´Ù. ±âµ¶±³ÀÇ Çü¼º±â¿¡ ÇØ´çÇß´ø °í´ë±³È¸ÀÇ ½Ã±â¿¡ ±³È¸ÀÇ ¸ðµç Á¦µµ¿Í »îÀº ¼±±³¸¦ Áß½ÉÀ¸·Î Çؼ­ ±¸ÃàµÇ°í ¹ßÀüÇÏ¿´´Ù. µû¶ó¼­ °í´ë±³È¸ÀÇ ¼±±³¸¦ °íÂûÇÔ¿¡ À־ ¡°Áö¸®Àû ÆØ⡱¿¡¸¸ ÃÊÁ¡À» ¸ÂÃ߱⺸´Ù °í´ë±³È¸ÀÇ Á¦µµÀû Á¤ºñ, ½ÅÇÐÀû ÀÛ¾÷, ±×¸®°í ÀüµµÈ°µ¿ µî ±³È¸ÀÇ ¸ðµç »ç¿ªÀ» ¼±±³ÀÇ Â÷¿ø¿¡¼­ ÆľÇÇÏ´Â °ÍÀÌ ´õ ÀûÀýÇÒ °ÍÀÌ´Ù.

±¸Ã¼ÀûÀ¸·Î ¸ÕÀú °í´ë±³È¸6)´Â ¼±±³ÀÇ ¹æ¹ýÀ¸·Î¼­ ½ÅÇÐÈ­ÀÇ ÀÛ¾÷°ú »çȸÀû Âü¿©(Christian presence)¸¦ ÅëÇØ º¹À½ÀÇ È®»êÀ» ²ÒÇÏ¿´´Ù. µÑ°·Î, °í´ë±³È¸´Â ¼±±³ÀÇ Á¶Á÷À¸·Î¼­ Ä«¸®½º¸¶Àû ¿îµ¿(charismatic movement)°ú °èÃþÁú¼­Àû Á¶Á÷(hierarchical structure)À» Çü¼ºÇÏ¿´´Ù. ¸¶Áö¸·À¸·Î, ¼±±³ÀÇ ÈÆ·ÃÀ¸·Î¼­ °í´ë±³È¸´Â ¼¼·Ê¿Í ¼º¸¸ÂùÀ» ÀÌ¿ëÇߴµ¥ À̵éÀ» ÅëÇØ ÁõÀÎÀ¸·Î¼­ÀÇ ±âµ¶±³ÀÎÀÇ ½Å¾ÓÀÇ °­È­¿Í Àç°­È­¸¦ Ãß±¸Çß´Ù. µû¶ó¼­ ÇÊÀÚ´Â °í´ë±³È¸ÀÇ ¼±±³¸¦ Æ÷°ýÀûÀ¸·Î ÀÌÇØÇÔ¿¡ À־ À§ÀÇ ¼¼ °¡Áö Ãø¸é, °ð ¼±±³ÀÇ ¹æ¹ý, ¼±±³ÀÇ Á¶Á÷, ±×¸®°í ¼±±³ÀÇ ÈÆ·ÃÀ» Áß½ÉÀ¸·Î Çؼ­ ±â¼úÇÏ°íÀÚ ÇÑ´Ù.

 

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»çµµÀû ±³ºÎµéÀÇ ½Ã´ë°¡ Áö³ª°í 2¼¼±â º¯Áõ°¡µéÀÇ ½Ã´ë°¡ À̸£¸é ±âµ¶±³´Â ÀÌ¹Ì ÁöÀûÀÎ ÀÛ¾÷¿¡ °ü½ÉÀ» °¡Áö°Ô µÈ´Ù. ¿Ö³ÄÇϸé, ±Þ¼ÓÇÑ ¼ºÀåÀÇ °úÁ¤ ¼Ó¿¡¼­ ±³È¸´Â ¿ÜÀû, ³»Àû µµÀüµé¿¡ Á÷¸éÇÏ°Ô µÇ¾ú±â ¶§¹®ÀÌ´Ù. ±¸Ã¼ÀûÀ¸·Î ±âµ¶±³´Â ÀÚ½ÅÀÇ Á¾±³Àû »ê½Ç(ߧãø)À̾ú´ø À¯´ë±³ ¹× µ¿¹æ¿¡¼­ À¯·¡ÇÑ ¹ÐÀÇÁ¾±³µé(the mystery cults)°ú ¼¼·ÂÀÇ È®»êÀ» À§ÇØ °æÀïÇؾ߸¸ ÇÏ¿´´Ù.7) ÇÑÆí, ±³È¸´Â ¿ÜÀûÀ¸·Î À̹æ Áö¼ºÀεéÀÇ »ç»óÀû Ç̹ڰú Á¤Ä¡°¡µéÀÇ ¹°¸®Àû Ç̹ڿ¡ ´ëóÇؾ߸¸ ÇÏ¿´´Ù. ¸¶Áö¸·À¸·Î, ³»ÀûÀ¸·Î ±³È¸´Â ºÐ¸®ÁÖÀÇ¿Í ÀÌ´ÜÀÇ ¹®Á¦¸¦ ÇØ°áÇؾ߸¸ ÇÏ¿´´Ù. ÀÌ·¯ÇÑ µµÀüµé¿¡ ´ëóÇϱâ À§Çؼ­ °í´ë±³È¸¿¡ ½ÅÇÐÈ­ÀÇ ÀÛ¾÷ÀÌ ¿äûµÇ¾ú´Ù. À̸¦ À§ÇØ ±³È¸´Â öÇеéÀ» ¿ø¿ëÇÏ¿´´Ù.8)

±âµ¶±³´Â ±× ÀÚü¿¡ ÇüÀÌ»óÇÐÀÌ ¾ø¾ú±â ¶§¹®¿¡ öÇÐÀ¸·ÎºÎÅÍ À̸¦ ºô¾î¿Í¾ß¸¸ ÇÏ¿´´Ù. ±³ºÎµéÀº ¿µÈ¥ÀÇ ºñ¹°Áú¼º, Çϳª´ÔÀÇ ÃÊ¿ù¼º, ±×¸®°í ±¸¿øÀÇ Å»¿ª»ç¼º µîÀÇ Ãø¸é¿¡¼­ ±âµ¶±³¿Í ¸Å¿ì À¯»çÇÑ ÇöóÅæÁÖÀǷκÎÅÍ ±× ¹æ¹ý·ÐÀ» ¿ø¿ëÇÏ°Ô µÇ¾ú´Ù. ÇÑÆí À±¸®»ç»óÀ» Á¤¸³Çϱâ À§ÇÏ¿© ±âµ¶±³´Â ½ºÅä¾ÆÁÖÀǷκÎÅÍ ·Î°í½º»ç»ó, ¸¸ÀÎÆòµî»ç»ó, ±×¸®°í ±Ø±â»ç»ó(impassibility) µîÀ» ¹è¿ì°Ô µÇ¾ú´Ù. ´ëºÎºÐÀÇ º¯Áõ°¡µé°ú ±× ÀÌÈÄÀÇ °úÇÐÀû ½ÅÇÐÀÚµéÀº öÇÐÀ» ºÎÀÎÇϱ⺸´Ùµµ ¡°ÂüµÈ öÇÐ(true philosophy)¡±À» Ãß±¸ÇÏ¿´´Ù. ±×µéÀº À̸¦ ±âµ¶±³¿¡¼­ ¹ß°ßÇÒ ¼ö ÀÖ´Ù°í ÁÖÀåÇÏ¿´´Ù. ±âµ¶±³°¡ ÃʱâºÎÅÍ Ã¶ÇÐÈ­ÀÇ °úÁ¤, ȤÀº ¹®È­Àû º¯¿ë(culural adaption)À» Ãß±¸ÇÒ ¼ö¹Û¿¡ ¾ø¾ú´ø ÀÌÀ¯´Â ´ç½Ã ±³È¸ÀÇ ¼±±³ÀÇ Àå(íÞ)ÀÌ ±×¸®½º­·Î¸¶ ¹®¸íÀ̶ó°í ÇÏ´Â °íµµÀÇ ¹®¸í »çȸ¿´±â ¶§¹®ÀÌ´Ù.9) Á¾±³µé°úÀÇ °æÀïÀ¸·ÎºÎÅÍ Ã¶Çеé°úÀÇ °æÀïÀ¸·Î ±âµ¶±³´Â ±× È°µ¿¿µ¿ªÀ» ³ÐÇô°¡¾ß¸¸ ÇÏ¿´´Ù. Á¾±³µéÀ̳ª öÇеéÀÇ ÇüÀÌ»óÇÐÀû ÀÌ¿ø·Ð(metaphysical dualism)À̳ª ¼­¹ÎµéÀÇ ¿î¸í·Ð10)ÀÌ Á¦°øÇÒ ¼ö ¾ø¾ú´ø ¿µ»ýÀÇ È®½Å°ú ¼±Çà¿¡ÀÇ ¿­¸ÁÀ» ±âµ¶±³´Â Á¦°øÇÒ ¼ö ÀÖ¾ú´Ù. ÇÑÆí ±³È¸ÀÇ ¼ºÀå°ú ´õºÒ¾î ±³È¸ÀÇ »çȸÀû ½ÅºÐÀÌ Çâ»óµÇ°Ô µÇ¾ú´Ù. ±³È¸ ³»ºÎ¿¡ ¸¹Àº Áö¼ºÀεéÀÌ Á¸ÀçÇÏ°Ô µÇ¾ú´Âµ¥, ÀÌ »ç½Çµµ ±âµ¶±³°¡ ÁöÀûÀÎ ÀÛ¾÷À» ¼öÇàÇÏ°Ô µÈ ÀÌÀ¯µé °¡¿îµ¥ Çϳª¿´´Ù.

 

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±×¸®½º­·Î¸¶ ¹®¸íÀº °ü¿ë°ú À¶È­¸¦ ÀÌ»óÀ¸·Î »ï¾Ò´Ù. ·Î¸¶Á¦±¹Àº ¿©·¯ À̹ÎÁ·µé·Î ±¸¼ºµÈ »çȸ¿´±â ¶§¹®¿¡ »ç»óÀûÀ¸·Î ´Ù¿øÁÖÀǸ¦ Ç¥¹æÇÏ¿´´Ù. ·Î¸¶ ȲÁ¦µé¿¡°Ô À־ ¸ðµç Á¤Ã¥ÀÇ ÃÖ¿ì¼±Àº Á¦±¹ÀÇ ¿¬ÇÕÀÇ À¯Áö¿¡ ÀÖ¾ú´Ù. ±×·¯³ª Á¦±¹ÀÇ ¸»±â´Â Ž¿å°ú °æÀïÀÇ ½Ã±â·Î º¯¸ðµÇ°í ¸»¾Ò´Ù. ÀÌ·Î ÀÎÇØ ¸¹Àº »çȸÀûÀÎ ¿ª±â´ÉµéÀÌ ¾ç»ê(åÖߧ)µÇ¾ú´Ù. ÇÑÆí ·Î¸¶¹ýÀº °øÆò¼º(equality) ȤÀº Á¤ÀÇ(justice)¸¦ Ư¡À¸·Î ÇÏ¿´´Ù. ±×·¯³ª ±× °øÆò¼ºÀº Áö¹è¿Í ÇÇÁö¹èÀÇ ±¸Á¶¸¦ ÀüÁ¦·Î ÇÏ´Â °øÆò¼ºÀ̾ú´Ù. °á±¹ ÀÌ·¯ÇÑ ¹ýÁ¤½ÅÀº »çȸÀûÀÎ ¸ð¼ø°ú ºÎÁ¶¸®¸¦ ºÎäÁúÇÏ´Â °á°ú¸¦ ³º¾Ò´Ù.

±³È¸´Â ¼Ò¸® ¾øÀÌ, ±×¸®°í ´ñ°¡¸¦ ±â´ëÇÏÁö ¾ÊÀ¸¸é¼­ »çȸÀû º´¸®Çö»óµéÀ» Ä¡À¯ÇÏ·Á°í ³ë·ÂÇÏ¿´´Ù.11) ÁÖÁ¾, ³²³à, ³ëÀ¯, ±×¸®°í ºóºÎ¸¦ ±¸ºÐÇÏÁö ¾Ê°í »çȸÀÇ ¸ðµç °èÃþ¿¡ »ç¶ûÀÇ ¼Õ±æÀ» »¸ÃÆ´Ù. ÀÌ·¯ÇÑ »ç¶ûÀÇ ºÀ»ç¸¦ À§ÇØ ÁÖÀÏ ´ë¿¹¹è ¶§¿¡ ±¸Á¦Çå±ÝÀ» °ÅµÎ°ï ÇÏ¿´´Ù. Çå±Ý ÀÌ¿Ü¿¡ ±â¸§, °î½Ä, °è¶õ, Ä¡Áî, °í±â, ¿Ã¸®ºê, »§, ±×¸®°í Æ÷µµÁÖ¸¦ ¼öÁýÇÏ¿´´Ù. ±³È¸ÀÇ ¿¹ÀüÀû ÇÊ¿ä ÀÌ¿ÜÀÇ ¸ðµç ºÎºÐÀº °¡³­ÇÑ ÀÚµé, Æ÷·ÎµÈ ÀÚµé12) ±×¸®°í Á˼öµé¿¡°Ô ³ª´©¾î ÁÖ¾ú´Ù. ±³È¸´Â ¾ÖÂù(agape)À» °è¼ÓÇÏ¿´´Âµ¥, ±× ÀÌÀ¯´Â ¹Ù·Î ±¸Á¦ÀÇ µ¿±â ¶§¹®À̾ú´Ù.13) ±³È¸´Â ±¸Á¦ÀÇ ´ë»óÀ» Â÷º°ÇÏÁö ¾Ê¾ÒÀ¸¸ç ±³ÀεéÀÌ ÀڽŵéÀÇ »çÀ¯Àç»ê±ÇÀ» Çà»çÇÏ·Á°íµµ ÇÏÁö ¾Ê¾Ò´Ù.14) °úºÎµéÀº ±¸Á¦ÀÇ Æ¯º°ÇÑ ´ë»óÀ̾ú´Âµ¥(µõÀü 5£º9 ÂüÁ¶), Á¤È®ÇÑ ±â·ÏÀº ¾øÀ¸³ª ±×µéÀº ¾Æ¸¶ ´ç½Ã ¸¸¿¬ÇÏ°í ÀÖ´ø ¿µ¾Æ À¯±âÀÇ Èñ»ý¹°ÀÌ µÇ¾ú´ø À¯¾ÆµéÀ» ±¸ÃâÇÏ¿© ¾çÀ°ÇÏ´Â ¿ªÇÒÀ» ´ã´çÇßÀ» °ÍÀ¸·Î ÃßÁ¤µÈ´Ù.

±âµ¶±³°¡ ·Î¸¶»çȸ¿¡¼­ °¡³­ÇÑ »ç¶÷µé¿¡°Ô º¹À½À» ÀüÇϱâ À§ÇÑ ¶Ç ÇϳªÀÇ ¹æ¹ýÀº °¡³­ÇÑ »ç¶÷µéÀÇ ÁÖ°ËÀ» ó¸®ÇÏ´Â µ¥ Âü¿©ÇÏ´Â °ÍÀ̾ú´Ù. ·Î¸¶ ´ç±¹Àº ±ØºóÀÚµéÀÇ ÀÚ¹ßÀûÀÎ Á¶Á÷À̾ú´ø Àå·ÊÁ¶ÇÕ(burial collegia)¿¡ ÇÕ¹ýÀûÀÎ ÀÚÀ²±ÇÀ» ºÎ¿©ÇÏ¿´´Ù. ±³È¸°¡ ¹üÁ¦±¹ÀûÀÎ Àå·ÊÁ¶ÇÕ¿¡ Âü¿©ÇÔÀ¸·Î½á ´ëÁßÀÇ È¯½ÉÀ» »ì ¼ö ÀÖ¾ú´Ù. ¿¹ÄÁ´ë, °øµ¿¹¦Áö¸¦ ±¸ÀÔÇÏ¿© ÃÖ¼ÒÇÑÀÇ ºñ¿ëÀ¸·Î °¡³­ÇÑ Àڵ鿡°Ô Á¦°øÇÏ¿´´Ù. ±³È¸´Â Ç̹ÚÀ» ÇÇÇϸ鼭 º¹À½À» ÀüÇϱâ À§ÇÏ¿© ÀÌ¿Í °°Àº ¿ìȸÀûÀÎ ¹æ¹ýÀ» ÀÌ¿ëÇÏÁö ¾ÊÀ» ¼ö ¾ø¾ú´Ù.

±³È¸°¡ ³ë¿¹Á¦µµÀÇ ÆóÁö¸¦ À§ÇÏ¿© Á¶Á÷ÀûÀÎ ÇװŸ¦ ½ÃµµÇÑ ÀûÀº ¾øÀ¸³ª, ±³È¸ ³»ºÎ¿¡¼­ »çȸ ½ÅºÐ»óÀÇ Â÷ÀÌ°¡ ¹®Á¦µÈ ÀûÀº °ÅÀÇ ¾ø¾ú´Ù. ±³È¸ ³»¿¡¼­ ³ë¿¹µéÀº ¡°ÇüÁ¦µé¡±·Î ÁöĪµÇ¾úÀ¸¸ç, ¼ºÁ÷ÀÚ¸¦ ¼±ÃâÇÔ¿¡ À־ ±×µéÀº µ¿µîÇÑ ±Ç¸®¸¦ Çà»çÇÏ¿´´Ù. ±×µé °¡¿îµ¥ ÀϺδ °¨µ¶ÀÌ µÇ±âµµ ÇßÀ¸¸ç,15) ¼ø±³ÀÚÀÇ ¹Ý¿­¿¡ µé±âµµ Çß´Ù.16) ´ç½Ã ¸¹Àº ±âµ¶±³ÀεéÀÌ ÀڽŵéÀÇ ³ë¿¹µéÀ» ÀÚÁøÇؼ­ ¼®¹æÇϱ⵵ ÇÏ¿´À¸¸ç »ó´ç¼öÀÇ ±âµ¶±³ÀεéÀÌ ³ë¿¹µé¿¡°Ô º¹À½À» ÀüÇϱâ À§ÇØ ÀڽŵéÀ» ³ë¿¹µéÀÇ ¸ö°ªÀ¸·Î Á¦°øÇÏ°í ½º½º·Î ³ë¿¹µéÀÌ µÇ±âµµ ÇÏ¿´´Ù.17) °á±¹ ±³È¸´Â ³ë¿¹Á¦µµÀÇ ºØ±«¸¦ À§ÇÑ ¾¾¾ÑÀ» »Ñ¸° ¼ÀÀÌ´Ù.

±âµ¶±³ÀεéÀÌ À̹æÀÎ Áö¼ºÀε鿡°Ô °¡ÇÑ °¡Àå Å« Ãæ°ÝÀº ¾Æ¸¶µµ Á×À½À» ´ëÇÏ´Â ÀÚ¼¼¿´À» °ÍÀÌ´Ù. ÇÑ À̹æÀÎ ÀÇ»ç´Â ±âµ¶±³ÀÇ »ç»óÀûÀÎ ´Ü¼ø¼ºÀ» Á¶¼ÒÇϸ鼭µµ ¼ø±³½Ã¿¡ Á×À½ ¾Õ¿¡ ´ç´çÇÑ ¸ð½À°ú °ÆÁ¤À» Á¦¾îÇÏ´Â ±¤°æÀ» º¸°í °ÝÂùÇÏÁö ¾ÊÀ» ¼ö ¾ø¾ú´Ù.18) ÇÑ À̹æ Áö¼ºÀÎÀº ÀÌ ´Ü¼øÇÏ°íµµ ¹«ÁöÇÑ »ç¶÷µéÀÌ ¡°Ã¶ÇÐÀÚµé°ú °°ÀÌ Á׾´õ¶ó(died like philosophers)¡±°í ÆòÇÏÁö ¾ÊÀ» ¼ö ¾ø¾ú´Ù. Àú½ºÆ¾µµ ±âµ¶±³ÀεéÀÇ ¼ø±³ÀÇ ±¤°æÀ» º¸°í ȸ½ÉÇÏ¿´´Ù°í Áõ¾ðÇÏ°í ÀÖ´Ù.19) ¼ºµµµéÀÇ ¡°Ä§¹¬ÀÇ ¼ø±³¡±´Â ÀÌ¹æ ¼¼°è¸¦ ÇâÇÑ ¡°¿õº¯ÀÇ ¼³±³¡±¿´´ø °ÍÀÌ´Ù.

¿äÄÁ´ë ±âµ¶±³ÀεéÀÇ »çȸÂü¿©(Christian presence)ÀÇ ¹æ¹ýÀº »çȸÀÇ º´¸®Çö»óµé¸¸Å­À̳ª ´Ù¾çÇßÀ¸¸ç, À̵éÀÇ ¼±ÇàÀº ±âµ¶±³°¡ ÂüµÈ Á¾±³, °ð »ý¸íÀÇ Á¾±³ÀÓÀ» ÀÔÁõÇÏ´Â ¹æ¹ýÀ̾ú´Ù. ¼±ÇàÀ» ÅëÇØ ±âµ¶±³ÀεéÀº ±âµ¶±³°¡ »çȸÀûÀ¸·Î À¯ÇØÇÏÁö ¾ÊÀ¸¸ç µµ´öÀûÀ¸·Î °ÇÀüÇÔÀ» Áõ°ÅÇÒ ¼ö ÀÖ¾ú´Ù.20) ½ÇÁ¦·Î ¸¹Àº À̹æÀεéÀº öÇÐÀÚµéÀÇ À§¼±°ú ±âµ¶±³ÀεéÀÇ ¼±ÇàÀ» ºñ±³Çϱ⵵ ÇÏ¿´´Ù. ±×µé¿¡°Ô À־ ¼±ÇàÀÌ ÀÔ¼úÀÇ Áõ°Å¸¦ ´ë½ÅÇÒ ¼ö ¾ø¾úµíÀÌ, ¶ÇÇÑ ÀÔ¼úÀÇ Áõ°Å°¡ ¼±ÇàÀ» ´ë½ÅÇÒ ¼ö ¾ø¾ú´ø °ÍÀÌ´Ù.

 

 

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1. Àº»çÀû °øµ¿Ã¼

 

½Å¾àÀÇ ±³È¸´Â ÀÚ½ÅÀÇ Á¤Ã¼¼ºÀ» Ã漺½º·¯¿î ³²Àº ÀÚµé(the faithful remnants), »õ âÁ¶(the new creation), »õ À̽º¶ó¿¤(the new Israel), ±×¸®½ºµµÀÇ ¸ö(the body of Christ), ±×¸®°í ¼º·ÉÀÇ Àü(the temple of the Holy Spirit) µîÀ¸·Î ÀÌÇØÇÏ¿´´Ù. ´Ù½Ã ¸»ÇØ, ½Å¾àÀÇ ±³È¸´Â ½ÅÀûÀ̸鼭µµ Àΰ£ÀûÀÎ À¯±âü¸¦ ÁöÇâÇ߱⠶§¹®¿¡ °æÁ÷Àû(ÌãòÁîÜ)ÀÎ ÀÔ¹ýÀû Áú¼­(the constitutional order)¿¡ ¹«°ü½ÉÇÏ¿´´Ù. µû¶ó¼­ ½Å¾àÀÇ ±³È¸¿¡´Â ¼±±³¸¦ À§ÇÑ Ä«¸®½º¸¶Àû ¡®±â´Éµé¡¯(»çµµ, ¿¹¾ðÀÚ, ±×¸®°í ±³»ç)°ú ÇàÁ¤À» À§ÇÑ ¡®Á÷Ã¥µé¡¯(°¨µ¶ ȤÀº Àå·Î ±×¸®°í Áý»ç) °¡¿îµ¥ ÀüÀÚ°¡ ´õ Áß¿äÇÏ¿´´Ù.21)

ÃÊÀÚ¿¬ÀûÀÎ Àº»çµéÀ̾ú´ø »çµµ, ¿¹¾ðÀÚ, ±×¸®°í ±³»ç´Â ¼º·É¿¡ ÀÇÇØ, ¾ç½É¿¡ µû¶ó Á÷Á¢ ºÎ¿©µÇ¾ú´Ù. À̵éÀÇ ±â´ÉÀº °³±³È¸¿¡ ÇÑÁ¤µÇÁö ¾Ê¾Ò´Ù. À̵éÀº ¾î´À ±³È¸¿¡ °¡¼­µµ ±× ±³È¸¸¦ ÇâÇÑ Çϳª´ÔÀÇ ¶æÀ» ´ë¾ðÇÏ´Â ¿ªÇÒÀ» ¼öÇàÇÒ ¼ö ÀÖ¾ú´Ù. À̵éÀÌ ¹Ù·Î ¼øȸ ¼±±³»çµéÀ̾ú´Ù. À̵éÀÇ ±ÇÀ§´Â º¸ÆíÀûÀ̾ú´Ù.22) ÀÌ¿¡ ¹ÝÇØ °¨µ¶ ȤÀº Àå·Î¿Í Áý»ç´Â ÇàÁ¤ÀûÀÎ ÇÊ¿ä¿¡ µû¶ó °³±³È¸°¡ ¼±ÃâÇßÀ¸¸ç, µû¶ó¼­ À̵éÀÇ ±ÇÀ§´Â ±¹ÁöÀûÀ̾ú´Ù. ¿äÄÁ´ë, ½Å¾àÀÇ ±³È¸´Â ¿ÜÀû, Á¦µµÀû ¹èŸ¼ºº¸´Ùµµ Àº»ç Áß½ÉÀÇ ¹èŸÁÖÀǸ¦ Ư¡À¸·Î ÇÏ´Â °øµ¿Ã¼¸¦ Çü¼ºÇÔÀ¸·Î½á º¹À½ÀÇ ÀüÆÄ¿¡ Àü³äÇÏ°Ô µÇ¾ú´Ù. ¼±±³´Â »çźÀÇ ¼¼·Â°úÀÇ ½Î¿òÀ¸·Î ÀÌÇصǾúÀ¸¸ç ÀÌ ÅõÀïÀ» ¼öÇàÇÔ¿¡ À־ ¼º·É²²¼­ °³°³ ¼ºµµµé¿¡°Ô Àº»ç¸¦ ºÎ¿©ÇϽô °ÍÀ¸·Î º¸¾Ò´Ù.

½Å¾à½Ã´ë°¡ Áö³ª°£ ÈÄ¿¡µµ ¼øȸ ¼±±³»çµéÀÌ Á¸ÀçÇߴµ¥ À̵éÀº ´ëºÎºÐ Æò½ÅµµµéÀ̾ú´Ù. ±×µéÀº ±³È¸¸¦ ¼¼¿ìÁöµµ ¾Ê¾ÒÀ¸¸ç, ƯÁ¤ ±³È¸¿Í Á÷Á¢ÀûÀÎ °ü°è¸¦ ¸ÎÁöµµ ¾Ê¾Ò´Ù. ±×µéÀÇ ½ÅºÐ°ú ±³À° ¼öÁØÀº ±×´ÙÁö ³ôÁö ¾Ê¾Ò´Ù. ¸¹Àº ±ºÀεé, ³ë¿¹µé, ¾çÅÐ ¹× °¡Á× Á¦Á¶¾÷ÀÚµé, ¼±¿øµé, »óÀεé, ¿©ÇàÀÚµé°ú °°Àº °³ÀεéÀÌ ÁÖ·Î ¼øȸ¼±±³ÀÇ ¹æ¹ýÀ¸·Î º¹À½À» ÀüÇß´ø °ÍÀ¸·Î º¸ÀδÙ.23)

³ªÁß À̹æ Áö¼ºÀÎ Ä̼ö½º(Celsus)°¡ Áõ¾ðÇÏ´Â ¹Ù¿¡ µû¸£¸é, ±âµ¶±³ÀÇ Àüµµ´Â ±³È¸ÀǽÄÀ̳ª ¿¹¹è¸¦ ÅëÇؼ­¶ó±âº¸´Ù ºÎ¾ý, ½ÃÀå, ±×¸®°í »óÁ¡¿¡¼­ ´ëÈ­¸¦ ÅëÇؼ­ ÀÌ·ç¾îÁ³´Ù. ÀÌ ÀÏÀº ¹Ù·Î ¼øȸ ¼±±³»çµé¿¡ ÀÇÇØ ¼öÇàµÇ¾ú´Ù.24) ¿À¸®°Õ(Origen)¿¡ µû¸£¸é À̵éÀº ¡°µµ½Ãµé »Ó¸¸ ¾Æ´Ï¶ó, ½Ã°ñ¿¡µµ µ¹¾Æ´Ù´Ï¸é¼­ Çϳª´ÔÀ» ¿¹¹èÇÏ´Â »ç¶÷µéÀ» ȹµæÇÏ´Â °ÍÀ» ÁÖ¾÷À¸·Î Çϴ¡± ÀÚµéÀ̾ú´Ù.25) °íÆ®Á·ÀÇ ¼±±³»ç¿´´ø ¿ïÇʶó½º(Ulfilas) ÀÌÀü¿¡ ÀÌ¹Ì ¶óƾ¾î¿Í ±×¸®½º¾î¸¦ ±¸»çÇÏ´Â ¼±±³»çµéÀÌ ÀÖ¾ú´Ù. À̵éÀÇ Æ¯Â¡Àº ƯÁ¤ Áö¿ª¿¡ Á¤ÂøÇÏÁö ¾Ê°í º¹À½À» ÀüÇÏ´ø ÀÚµé·Î¼­ »çµµ, ¿¹¾ðÀÚ, ȤÀº ¼±»ýÀ¸·Î ÁöĪµÇ¾ú´Ù.

ÀÌµé °¡¿îµ¥ ÀϺδ 2¼¼±â¿¡ °øµ¿Ã¼¸¦ Çü¼ºÇϱ⵵ ÇßÀ¸¸ç Áö¿ª ´ÜÀ§·Î ÃʽÅÀÚµéÀÇ ½Å¾Ó Áöµµ¸¦ À§ÇØ È°µ¿ÇÏ¿´´Ù. 3¼¼±â¿¡ °¡¼­¾ß À̵éÀÇ ¿ªÇÒÀº °¨µ¶ Áß½ÉÀÇ ±³È¸(episcopal office)¿¡ Èí¼öµÇ¾ú´Ù.

 

2. ±ºÁÖÀû °¨µ¶Á¦

 

±³È¸´Â »õ·Î¿î ¼±±³Àû ¿ä±¸¿¡ ºÎÀÀÇÏ¿© ÀÚ½ÅÀÇ ±¸Á¶¸¦ º¯¸ð½ÃÅ°Áö ¾ÊÀ» ¼ö ¾ø¾ú´Ù. µû¶ó¼­ 1¼¼±â ¸»ºÎÅÍ ±³È¸ ³»ºÎ¿¡ Á¡Â÷ °¨µ¶, Àå·Î, ±×¸®°í Áý»ç¿Í °°Àº ¾È¼ö¹ÞÀº ¼ºÁ÷ÀÚµéÀÌ ´ë´ëÀûÀ¸·Î µîÀåÇÏ°Ô µÇ¾ú´Ù. 3¼¼±â¿¡ ¿Í¼­ ±³È¸´Â ¿ÏÀüÈ÷ ¼ºÁ÷ °èÃþÈ­(clericalization)¸¦ ÀÌ·èÇÏ°Ô µÇ¾ú´Âµ¥, ±× Ư¡ÀÌ ¹Ù·Î 3ÁßÀûÀÎ »ç¿ªÀÇ ±¸Á¶¸¦ °¡Áø ±ºÁÖÀû °¨µ¶Á¦(monarchical episcopacy)¿´´Ù.

±³È¸°¡ ¼±±³¸¦ À§ÇØ ¿ÜºÎ·Î ´«À» µ¹¸®°í ³»ºÎ·Î µé¾î¿Â °³Á¾ÀÚµéÀÇ ½Å¾ÓÀ» ÁöµµÇϱâ À§ÇØ ±³È¸ÀÇ ¿¾ ±¸Á¶¸¦ °³Á¶Çؾ߸¸ ÇÏ¿´´Ù. À¯´ëÀε鸸ÀÌ ¾Æ´Ï¶ó Çï¶óÀεéÀÇ °³Á¾À¸·Î ÀÎÇØ ±³È¸´Â ÀÚ½ÅÀÇ Á¤Ã¼¼ºÀ» À¯ÁöÇÒ ÇÊ¿ä°¡ ÀÖ¾ú´Ù. ±×·¯±â À§ÇØ ÃÖÁ¾ÀûÀÎ ±ÇÀ§¸¦ °¡Áø ´ÜÀÏ Àι°ÀÎ °¨µ¶ÀÌ ±³È¸¸¦ Åë°ýÇÏ°í ±³ÀεéÀ» ÁöµµÇÔÀ¸·Î½á ¿¹¹è¿Í ½Å¾ÓÀÇ ¿¬¼Ó¼ºÀ» È®º¸Çؾ߸¸ ÇÏ¿´´Ù. À̸¦ À§ÇØ µîÀåÇÑ ±ºÁÖÀû °¨µ¶Á¦´Â 3ÁßÀûÀÎ Á÷Ã¥, °ð °¨µ¶Á÷(the episcopate), Àå·ÎÁ÷(the presbyterate), ±×¸®°í Áý»çÁ÷(the diaconate)ÀÇ È®¿¬ÇÑ ±¸ºÐÀ» Ư¡À¸·Î ÇÏ¿´´Ù. Àå·Î­°¨µ¶µé °¡¿îµ¥ ÀÇÀå¿¡ ÇØ´çÇÏ´Â »ç¶÷ÀÌ ±ºÁÖÀû °¨µ¶(a monarchical bishop)À¸·Î ºÎ»óÇÏ°Ô µÇ¾úÀ¸¸ç, Á¡Â÷ °¨µ¶À̶ó´Â ŸÀÌƲÀº ±³È¸¿¡¼­ ÃÖ°íÀÇ ±ÇÇÑÀ» Çà»çÇÏ´ø »ç¶÷¿¡°Ô ÁÖ¾îÁ³´Ù.26)

¼±±³ »ç¿ª(missionary outreach)À» È¿À²ÀûÀ¸·Î ¼öÇàÇϱâ À§ÇØ °í¾ÈµÈ ±ºÁÖÀû °¨µ¶Á¦´Â ÀÌ´Ü°ú ºÐ¸®ÁÖÀÇ¿¡ ´ëóÇϱâ À§Çؼ­µµ À¯¿ëÇÑ ¼ö´ÜÀ̾ú´Ù.27) Àüü·Î¼­ÀÇ °¨µ¶µéÀº »çµµµéÀÇ ÈÄ°èÀÚµé·Î¼­ ±âµ¶±³ ½Å¾ÓÀÇ °ü¸®ÀÚµé(custodians)ÀÌ¿ä, ÀÌÀÇ Çؼ®ÀÚµé(interpreters)·Î ÀÎÁ¤µÇ¾ú´Ù. ÀÌ·¯ÇÑ ±ÇÀ§ ¶§¹®¿¡ ±×µéÀº ÀÌ´Ü°ú ºÐ¸®ÁÖÀÇ¿¡ ´ÜÈ£ÇÏ°Ô ´ëóÇÒ ¼ö ÀÖ¾ú´Ù. ÇÑÆí °³±³È¸ÀûÀ¸·Î ±ºÁÖÀû °¨µ¶µéÀº ±³È¸ ³»¿¡¼­ ÇàÁ¤ÀÇ ¼ö¹ÝÀ¸·Î È°µ¿ÇÏ¿´À¸¸ç, Ÿ±³È¸µé°úÀÇ °ü°è¿¡¼­ ÀÚ½ÅÀÇ ±³È¸µéÀÇ ´ëÇ¥ÀÚ ¿ªÇÒÀ» ¼öÇàÇÏ¿´´Ù.

¿ª»çÀûÀ¸·Î À̱׳ª½Ã¿ì½º(Ignatius)´Â 2¼¼±â ÃÊ ±×ÀÇ Àú¼ú¿¡¼­ ¡°°¨µ¶ÀÌ ¾øÀÌ ¾Æ¹«°Íµµ ÇÏÁö ¸» °Í¡±À» ±Ç°íÇÏ¿´´Ù. ±×¿¡ µû¸£¸é °¨µ¶Àº ±×¸®½ºµµ, ½ÉÁö¾î´Â Çϳª´ÔÀ» ´ë¸®ÇÏ´Â ÀÚ¿´´Ù. µû¶ó¼­ ±³È¸°¡ ¼öÇàÇÏ´ø ¸ðµç »ç¸íµéÀº °¨µ¶ÀÇ Áöµµ¿Í °¨µ¶ ¾Æ·¡ ÀÌ·ç¾îÁö°Ô µÇ¾ú´Ù. ·Î¸¶ÀÇ Å¬·¹¸àÆ®(Clement of Rome)´Â Æò½Åµµ¿Í ¼ºÁ÷ÀÚ »çÀÌÀÇ ±¸ºÐÀ» ´õ¿í °­È­ÇÏ¿´´Ù. ±×´Â ±¸¾àÀÇ Á¦»çÀåÁ÷ÀÇ °³³ä¿¡ ±âÃÊÇÏ¿© »çµµÁ÷ °è½ÂÀÇ ±³¸®(a doctrine of apostolic succession)¸¦ ÁÖÀåÇÏ¿´´Ù. ±×·¯³ª ±ºÁÖÀû °¨µ¶Á¦ÀÇ ¿Ï¼ºÀº ÀÌ·¹´Ï¿ì½º(Irenaeus) ¶§¿¡ ¿Í¼­ ÀÌ·ç¾îÁö°Ô µÇ¾ú´Ù. Ãʱ⠱³È¸´Â ´Ü¼øÈ÷ ¶ó¿À½º(laos, the people)·Î ÁöĪµÇ¾ú´Ù. ÀÌÁ¦´Â °¨µ¶ÀÇ ÀÚ¸®(cathedra episcopi)°¡ ÀÖ´Â °÷ÀÌ ±³È¸·Î ºÒ¸®°Ô µÇ¾ú´Ù.28)

ÁÖº¯ Áö¿ªµéÀÌ ¿¬°è ¿ªÇÒÀ» ÇÒ ¼ö ÀÖ´Â ÁÖ¿ä ¼¾Å͵鿡 ±³È¸¸¦ ¼¼¿ì´ø ¹Ù¿ïÀÇ ¼±±³Àü·« ¶§¹®¿¡ ¿¹·ç»ì·½ÀÇ ¸ê¸Á ÀÌÈÄ¿¡ ¾Èµð¿Á, ¿¡º£¼Ò, °í¸°µµ, ¾Ë·º»êµå¸®¾Æ, ±×¸®°í ·Î¸¶ÀÇ »ó¡ÀûÀÎ Á߿伺ÀÌ ´õÇØ°¬´Ù. ÀÌµé ´ë±³±¸µéÀº ÁÖº¯ Áö¿ªµé¿¡ ´ëÇØ °¡ºÎÀåÀûÀÎ ±ÇÀ§¸¦ Çà»çÇÏ¿´´Ù.29) Àüü·Î¼­ÀÇ ±³È¸´Â ¼±±³ »ç¿ªÀÇ È¿À²È­¿Í ¿ªµ¿È­¸¦ À§ÇØ ´ë±³±¸ Áß½ÉÀ¸·Î ÀÌ¿ôÀÇ ÀÛÀº ±³È¸µéÀ» ¿¬°è½ÃÄÑ ³ª°¬´Âµ¥, ÀÌ´Â °³º° ±³È¸¿¡¼­ ±ºÁÖÀû °¨µ¶Á¦ÀÇ ¹ßÀü°ú ¹ÐÁ¢ÇÑ °ü°è¸¦ °¡Áö°í ÀÖ¾ú´Ù.

 

 

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1. ¼¼·Ê

 

±âµ¶±³°¡ ¿ëÀεDZâ ÀÌÀü¿¡ ¼¼·Ê30)´Â ±âµ¶±³ÀεéÀÌ ¼ø±³ÀÚ°¡ µÉ °ÍÀ» ¸Í¼¼ÇÏ´Â ¼­¾à¿¡ ÇØ´çÇÏ¿´´Ù. ¼¼·Ê±³À° ´ë»óÀÚµéÀº ¾î¶°ÇÑ »óȲ¿¡¼­µµ ±×¸®½ºµµ¸¦ Áõ°ÅÇÏ°Ú´Ù´Â °¢¿À·Î ¼¼·Ê¿¡ ÀÓÇÏ¿´´Ù. µû¶ó¼­ ¼¼·Ê±³À°Àº ¸Å¿ì öÀúÇÏ¿´´Ù. ¿Ö³ÄÇϸé ÀÌ´Â ¼ø±³ÀÚ¸¦ ¾ç¼ºÇÏ´Â ÈƷðúÁ¤À̾ú±â ¶§¹®ÀÌ´Ù.31) ÀÌ·¯ÇÑ ¼¼·Ê ÀÌÇØ´Â ÅÍÅø¸®¾ÈÀÌ ¼º·ÊÀüÀ» ÀǹÌÇÏ´ø Çï¶ó¾î ¹Ì½ºÅ׸®¿Â(mysterion)À» ¶óƾ¾î »çÅ©¶ó¸àÅù(sacramentum)À¸·Î ¹ø¿ªÇÑ »ç½Ç¿¡ Àß µå·¯³­´Ù. ·Î¸¶ÀÇ ±º´ë¿¡¼­ ºÎÇÏ°¡ »ó°ü¿¡°Ô ÇàÇÏ´ø Ã漺ÀÇ ¼­¾àÀ» »çÅ©¶ó¸àÅùÀ̶ó°í ÇÏ¿´´Ù. ½ÇÁ¦·Î ¼¼·Ê½Ã¿¡ ÇǼ¼·ÊÀÚµéÀº ¼¼·ÊÀÇ ¼­¾àÀ» ÇØ¾ß ÇÏ¿´´Ù. ¸ÕÀú ¼­ÂÊÀ» ÇâÇÏ¿© »çźÀ» ºÎÀÎÇÏ°í À̾ µ¿ÂÊÀ» ÇâÇÏ¿© »ïÀ§ÀÏü Çϳª´Ô²² Ã漺ÀÇ ¼­¾à(a trinitarian oath)À» ÇØ¾ß ÇÏ¿´´Ù.32) ÀÌ ¿¹ÀüÀº ¿µ¿øÇÑ Ãâ»ý(renatus in aeternum)ÀÇ °ü¹®À̾ú´Ù. ¼¼·Ê´Â À̹湮ȭ °ð »çźÀÇ ±Ç¼¼ ¾Æ·¡ »ì´ø °ú°Å¿ÍÀÇ ´ÜÀýÀ» ¼±¾ðÇÏ°í, ±×¸®½ºµµÀÇ ±º»ç(militia Christi)·Î¼­ ¿µÀûÀÎ ½Î¿ò¿¡ ÀÇ¿¬ÇÏ°Ô ÀÓÇÒ °ÍÀ» °áÀÇÇϴ ǥ½Ã¿´´Ù. ÀÌ´Â ¼ºµµµéÀÌ ¡°»çźÀÇ ¿Õ±¹¡±¿¡¼­ ¡°±×¸®½ºµµÀÇ ¿Õ±¹¡±À¸·Î À̵¿ÇÏ¿´À½À» ÀǹÌÇϸç, ÀÌ ¼º·Ê¸¦ ÅëÇØ ±×µéÀº ÁõÀÎÀ¸·Î¼­ÀÇ »îÀ» À§ÇÑ ÀÚ°Ý°ú ´É·ÂÀ» ºÎ¿©¹Þ¾Ò´Ù. ¿äÄÁ´ë ¼¼·ÊÀǽÄÀº ±×¸®½ºµµ ±º»çÀÇ ÀÓ°ü½ÄÀ̾úÀ¸¸ç, ¼¼·Ê±³À°Àº Á¤¿¹ ±º»ç¸¦ ¾ç¼ºÇϱâ À§ÇÑ °í³­µµ(ÍÈÑñÓø)ÀÇ ÈÆ·ÃÀ̾ú´Ù.

±¸Ã¼ÀûÀ¸·Î ¼¼·Ê±³À° ±â°£Àº ±âµ¶±³ÀûÀÎ ÀΰÝÀÇ ÇÔ¾çÀ» À§ÇÑ ±â°£À̾ú´Ù. ¼¼·Ê±³À° ´ë»ýÀÚµé·Î ÇÏ¿©±Ý ÀÌÀüÀÇ À̹æ dz½À°ú »ç°í¹æ½ÄÀ» ¶³ÃĹö¸®°í ±âµ¶ÀûÀÎ Çൿ¾ç½Ä°ú °¡Ä¡°üÀ» ¸ö¿¡ ¹è°Ô ÇÏ´Â ±â°£À̾ú´Ù. ±×·¯¹Ç·Î ¼¼·Ê±³À° ´ë»óÀÚµéÀ» ¸ðÁýÇÒ ¶§ºÎÅÍ ¾ö°ÝÇÑ ±ÔÄ¢µéÀ» Àû¿ëÇÏ¿´´Ù. ¼¼·Ê±³À°À» À§ÇÑ 1Â÷ Á¤¹Ð°Ë»ç¿¡¼­ ¼¼·Ê±³À° ½ÅûÀÚµéÀÇ ½Åû µ¿±â¸¦ öÀúÇÏ°Ô Ä³¹°¾ú´Ù. ±×µéÀÌ ÇöÀç °¡Áö°í ÀÖ´Â Á÷¾÷µéÀÌ »ìÀÎ(±ºÀÎ, ÀüÂ÷¼ö µî), À½¶õ(Æ÷ÁÖ µî), ±×¸®°í ¿ì»ó¼þ¹è(È­°¡, ÇâÁ¦Á¶¾÷ÀÚ µî)¿Í °ü·ÃµÉ °æ¿ì, À̰͵éÀ» Æ÷±âÇÑ´Ù´Â ÀüÁ¦ ¾Æ·¡ ±×µéÀÌ ¼¼·Ê±³À° ´ë»óÀÚ·Î ¹Þ¾Æµé¿©Á³´Ù. 3³â°£ÀÇ ¼¼·Ê±³À° ±â°£ÀÌ ³¡³­ ÈÄ ºÎÈ°Àý 40ÀÏ Àü¿¡ ÃÖÁ¾ÀûÀ¸·Î ¼¼·Ê ´ë»óÀÚ¸¦ °áÁ¤Çϱâ À§ÇØ 2Â÷ Á¤¹Ð°Ë»ç¸¦ ½Ç½ÃÇÏ¿´´Ù. ±×µéÀÌ 3³â µ¿¾È Çϳª´ÔÀÇ ¸»¾¸À» µû¶ó ¼±ÇàÀ» ½ÇõÇßÀ¸¸ç ±âµµ¿Í ¼º°æ°øºÎ¿¡ ¸ÅÁøÇÏ¿´´ÂÁö¸¦ ÃÖÁ¾ÀûÀ¸·Î ½É»çÇÏ¿´´Ù.33)

 

ÀÌ·¸°Ô ¾î·Á¿î °ü¹®À» °ÅÄ£ ÈÄ ¼¼·Ê¸¦ º£Ç®¾ú±â ¶§¹®¿¡ ¸ñ¾ç¼­(the Shepherd)ÀÇ ÀúÀÚ Ç㸶½º³ª ÅÍÅø¸®¾ÈÀº ¼¼·Ê ÈÄ¿¡ ¹üÇÑ ÁßÁ˵é, ¿¹ÄÁ´ë »ìÀÎ, ¹è±³, ±×¸®°í °£À½°ú °°Àº °ÍµéÀº ÇÑ Â÷·Ê¿¡ ÇÑÇؼ­¸¸ ¿ë¼­µÉ ¼ö ÀÖ´Ù°í »ý°¢ÇÏ¿´´Ù.34) ±×¸®°í ÇÑÆí ¼¼·Ê¸¦ ÅëÇØ ±âµ¶±³ÀεéÀº °ú°ÅÀÇ ÁËÀÇ ¿ë¼­¸¦ üÇèÇϸç,35) »çź¿¡ ½Â¸®ÇϽŠ±×¸®½ºµµÀÇ ºÎÈ°ÀÇ ´É·ÂÀ» ÇöÀçÀûÀ¸·Î ¼ÒÀ¯ÇÏ¸ç ¹Ì·¡ ¿µ»ý¿¡ÀÇ Âü¿©¸¦ È®½ÅÇÏ°Ô µÇ¾ú´Ù. ÀÌ·¯ÇÑ »çÁËÀÇ Ã¼Çè, ºÎÈ°ÀÇ ´É·Â, ±×¸®°í ¿µ»ýÀÇ È®½ÅÀ» ¼ÒÀ¯ÇÑ Àڵ鸸ÀÌ ±×¸®½ºµµÀÇ ÂüµÈ ÁõÀÎÀÌ µÉ ¼ö ÀÖ¾ú´Ù. ±×¸®°í ±×·¯ÇÑ »ç¶÷µéÀÌ À§¿Í °°Àº ¾öû³­ Á˸¦ ¹üÇÒ ¸®°¡ ¾ø´Ù´Â ÀüÁ¦ ¾Æ·¡ Á˸¦ ¾öÇÏ°Ô ´Ù½º·È´ø °ÍÀÌ´Ù. ÀÜÀμº°ú ºÎµµ´ö¼ºÀ» Ư¡À¸·Î ÇÏ´ø Èı⠰íÀü»çȸ(late antiquity)¿¡¼­ ±âµ¶±³ÀεéÀÌ »îÀÇ ¸ð¹üÀ» ÅëÇØ Áõ°ÅÇØ¾ß ÇÏ¿´±â ¶§¹®¿¡ ±³È¸´Â °í¸ÅÇÑ À±¸®¼ºÀ» ¿ä±¸ÇÏ¿´´ø °ÍÀÌ´Ù.36)


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¼º¸¸ÂùÀº ¼¼·Ê¹ÞÀ» ¶§ Çϳª´Ô¿¡°Ô ÇàÇÑ ÃÖÃÊÀÇ ¼­¾àÀ» ÀçÈ®ÀÎÇÏ´Â ¿¹ÀüÀ̾ú´Ù. ±×·¡¼­ µð´ÙÄÉ(Didache)´Â ¼º¸¸ÂùÀ» ¼¼·Ê¹ÞÀº ±³Àε鿡°Ô ÇÑÁ¤ÇÏ¿´´Ù. ¿Ö³ÄÇÏ¸é ±×µé¸¸ÀÌ ¡°µÎ ±æ(two ways)¡±À» ¾Ë°í ÀÖÀ¸¸ç,37) ±âµ¶±³ÀÇ ½Åºñ¸¦ ¼ÒÀ¯ÇÏ°í Àֱ⠶§¹®ÀÌ´Ù. ±³ºÎµé¿¡°Ô À־ ¶±°ú Æ÷µµÁÖ´Â ¡°¿µ»ýÀÇ ¾à¡±ÀÌ¿ä, ÁË¿Í Á×À½À» Á¦°ÅÇÏ´Â ¡°Çص¶Á¦¡±¿´´Ù.38) ¼º¸¸ÂùÀº ¡°ÁøÁ¤ÇÑ Èñ»ý(true sacrifice)À» »ó¡ÇÏ´Â °ÍÀ̾ú´Ù. ±×·¯¸é¼­µµ ±³ºÎµé¿¡°Ô ÀÌ´Â ´Ü¼øÇÑ »ó¡Àº ¾Æ´Ï¾ú´Ù. ÀÌ »ó¡Àº ±¸¿øÀÇ È¿°ú¸¦ ÃÊ·¡ÇÏ´Â °Å·èÇÏ°íµµ ´É·ÂÀÖ´Â »ó¡(sacrum signum)À̾ú´Ù.39) ±×·± Àǹ̿¡¼­ ±³ºÎµéÀº ȭü¼³°ú´Â ´Ù¸¥ ½ÇÀçÀû ÀÓÀç(real presence)¸¦ ¹Ï¾ú´Ù.40) ÀÌ´Â ±âµ¶±³Àε鿡°Ô ±¸¿ø¿¡ ´ëÇÑ °¡½ÃÀûÀÎ È®½ÅÀ» °¡Á®´Ù ÁÖ¾ú´Ù.

±³È¸´Â ¼º¸¸ÂùÀ» ¹Ýº¹ÇÔÀ¸·Î½á ½Å¾ÓÀÇ Àç°­È­¸¦ Ãß±¸ÇÏ¿´´Ù. ÀÌ ¿¹½ÄÀ» ÅëÇÏ¿© ±×¸®½ºµµÀÇ Á×À¸½É°ú ºÎÈ°ÇϽÉÀ» »ó±âÇÔÀ¸·Î½á ±³È¸´Â ¼ºµµµé·Î ÇÏ¿©±Ý ½Å¾ÓÀ» ÀçÁ¤ºñÇÏ°Ô ¸¸µé¾ú´Ù. ÁÖ´ÔÀÇ ¸¸ÂùÀ» ÅëÇØ ÁÖ´ÔÀÇ ÀÓÀ縦 °Åµì üÇèÇÏ°í, ÁÖ´Ô°ú ÇϳªµÊÀ» °è¼Ó È®ÀÎÇÔÀ¸·Î½á ÁõÀÎÀÇ »îÀ» °è¼ÓÇÒ ¼ö ÀÖ¾ú´Ù. ±×¸®½ºµµÀÇ ºÎÈ°ÀÇ ´É·ÂÀ» ÇöÀçÀûÀ¸·Î ¼ÒÀ¯ÇÔÀ¸·Î½á ¾î¶°ÇÑ »óȲ¿¡¼­µµ ½Å¾ÓÀ» º¸¼öÇÏ¸ç ¼±ÇàÀ» Áö¼ÓÇÒ ¼ö ÀÖ¾ú´Ù. ´Ù½Ã ¸»ÇØ ¼º¸¸ÂùÀº °è¼ÓµÇ´Â ¡°¿µÀûÀÎ ÀüÀÀ» ¼öÇàÇϱâ À§ÇØ ½ÇźÀ» ÀçÃæÀüÇÏ´Â °úÁ¤À̾ú´Ù. ÀÌ·¸°Ô ÇÔÀ¸·Î½á ¼ºµµµéÀº ¡°¼±±³ÀÇ ´ë¿­¡±, °ð ¡°¼ø±³ÀÇ ´ë¿­¡±¿¡ °è¼Ó Âü¿©ÇÒ ¼ö ÀÖ¾ú´Ù.

 

 

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°í´ë±³È¸ÀÇ ¼±±³¸¦ ´Ü¼øÈ÷ Áö¸®Àû È®À常À¸·Î ÀÌÇØÇÒ ¼ö´Â ¾ø´Ù. ´Ù½Ã ¸»ÇØ ±³È¸ÀÇ ¸ðµç »ç¿ª°ú Á¶Á÷À» ¼±±³ÀÇ Â÷¿ø¿¡¼­ ÀÌÇØÇÏ´Â °ÍÀÌ Áß¿äÇÏ´Ù. µû¶ó¼­ ¸ÕÀú ¼±±³ÀÇ ¹æ¹ýÀ¸·Î¼­ ±³È¸ÀÇ ½ÅÇÐÈ­ÀÇ ÀÛ¾÷°ú »çȸÀû Âü¿©¸¦ °í·ÁÇØ º¸¾Ò´Ù. ±³È¸´Â ³»ÀûÀ¸·Î ÀÌ´Ü ¹× ºÐ¸®ÁÖÀÇ¿¡ ´ëóÇÏ°í, ¿ÜÀûÀ¸·Î »ç»óÀû ¹× Á¤Ä¡Àû Ç̹ڿ¡ ´ëóÇϱâ À§ÇÏ¿© ±âµ¶±³ ½Å¾ÓÀ» ü°èÀûÀ¸·Î ¼³¸íÇÒ ÇÊ¿ä°¡ ÀÖ¾ú´Ù. ÇÑÆí ±³È¸´Â »çȸÀÇ ºÎÁ¶¸®µéÀ» ¼Ò¸®¾øÀÌ Ã³¸®ÇÔÀ¸·Î½á ±× ¿µÇâ·ÂÀ» È®´ë½ÃÄÑ °¥ ¼ö ÀÖ¾ú´Ù. µÑ°·Î, ¼±±³ÀÇ Á¶Á÷À¸·Î¼­ Àº»çÀû °øµ¿Ã¼¿Í ±ºÁÖÀû °¨µ¶Á¦¸¦ »ìÆ캸¾Ò´Ù. Àº»çÀû °øµ¿Ã¼·Î¼­ ±³È¸´Â ¼º·ÉÀÇ ÃÊÀÚ¿¬ÀûÀÎ Àº»ç¸¦ ¼ÒÀ¯ÇÑ Æò½Åµµµé¿¡ ÀÇÇÏ¿© ¼±±³¸¦ ¼öÇàÇÏ¿´´Ù. ³ª¾Æ°¡ ±³È¸´Â °¨µ¶ ÇÑ »ç¶÷ Áß½ÉÀÇ ±¸Á¶¸¦ °­È­ÇÔÀ¸·Î½á ¼±±³ÀÇ »ç¿ªÀ» ÀÏ¿øÀûÀ¸·Î ¼öÇàÇÏ¿´´Ù. ¸¶Áö¸·À¸·Î ¼±±³ÀÇ ÈÆ·ÃÀ¸·Î¼­ ¼¼·Ê¿Í ¼º¸¸ÂùÀ» ´õµë¾î º¸¾Ò´Ù. ¼¼·Ê±³À°À» ÅëÇØ ±×¸®½ºµµÀÇ ±º»ç·Î¼­ ¿µÀûÀÎ ÀüÀï, °ð ¼ø±³ÀÇ ´ë¿­¿¡ Âü¿©Çϱâ À§ÇÏ¿© ¼ºµµµéÀº öÀúÇÏ°Ô ÈÆ·ÃÀ» ¹Þ¾Ò´Ù. ¾Æ¿ï·¯ ¼º¸¸ÂùÀ» ÅëÇÏ¿© ±×¸®½ºµµ¿Í ÇϳªµÊÀ» °è¼Ó È®ÀÎÇÏ¸ç ±×¸®½ºµµÀÇ ÀÓÀ縦 üÇèÇÔÀ¸·Î½á ½Å¾ÓÀÇ Àç°­È­¸¦ ÀÌ·èÇÒ ¼ö ÀÖ¾ú´Ù.

°í´ë±³È¸°¡ ÀÌ·¯ÇÑ µ¶Æ¯ÇÑ ¼±±³ÀÇ ¹æ¹ý, Á¶Á÷, ±×¸®°í ÈÆ·ÃÀ» ÅÃÇÑ ÀÌÀ¯´Â ´ç½Ã ±³È¸°¡ óÇÑ »óȲ°ú °ü·ÃÀÌ ±í´Ù. Ç̹ÚÀ̶ó°í ÇÏ´Â Á¤Ä¡Àû­Á¾±³Àû »óȲ ¾Æ·¡¼­ ±³È¸´Â »ýÁ¸À» µµ¸ðÇØ¾ß ÇÏ¿´À¸¸ç, Èı⠰íÀü»çȸ¶ó°í ÇÏ´Â ¹®È­Àû­»ç»óÀû ¹è°æ ¾Æ·¡¼­ ±× ¿µÇâ·ÂÀ» È®´ëÇØ ³ª°¡¾ß ÇÏ¿´±â ¶§¹®ÀÌ´Ù. °á·ÐÀûÀ¸·Î ÀÌ µÎ °¡Áö »ç½ÇÀ» ¿°µÎ¿¡ µÎ°í °í´ë±³È¸ÀÇ ¼±±³¸¦ ÀÌÇØÇÏ¿©¾ß ÇÒ °ÍÀÌ´Ù.

 

1) 180³â ºÏ¾ÆÇÁ¸®Ä« ´©¹Ìµð¾Æ(Numidia)ÀÇ ½ºÅ³¸®¿ò(Scillium)¿¡ ¼ø±³ÀÇ »ç°ÇÀÌ ÀÖ¾ú´Ù. µû¶ó¼­ 180³â ÀÌÀü¿¡ ÀÌ¹Ì ºÏ¾ÆÇÁ¸®Ä«¿¡ ±âµ¶±³°¡ Á¸ÀçÇÏ¿´À½À» ¾Ë ¼ö ÀÖ´Ù. ÀÌ ¼ø±³ÀÇ ±â·ÏÀÎ Passio sanctorum ScillitanorumÀº ºÏ¾ÆÇÁ¸®Ä« ±âµ¶±³¿¡ °üÇÑ ÃÖÃÊÀÇ ¹®ÇåÀû Áõ°ÅÀÌ´Ù. ÀÌ Áö¿ªÀº Ä«Å縯 ÇÐÀÚµéÀÇ ÁÖÀå°ú ´Þ¸®, ·Î¸¶¿¡ ÀÇÇؼ­°¡ ¾Æ´Ï¶ó ½Ã¸®¾Æ¿¡ ÀÇÇؼ­ º¹À½È­ µÈ °Í °°´Ù. William Telfer, The Office of a Bishop(London: Darton, Longman & Todd, 1962), 101.

2) ¾Ë·º»êµå¸®¾ÆÀÇ Å¬·¹¸àÆ®(Clement of Alexandria)¿Í ¿À¸®°Õ(Origen) ÀÌÀü¿¡ ÀÌ Áö¿ªÀÇ ±âµ¶±³´Â ¸Å¿ì ¹Ì¹ÌÇÏ¿´´ø °Í °°´Ù. ¾Ë·º»êµå¸®¾Æ ÇÐÆÄ(the school of Alexandria)ÀÇ Ã¢½ÃÀÚ¿´´ø ÆÇŸÀÌ´©½º(Pantaenus)¿¡ ´ëÇؼ± °ÅÀÇ ¾Ë·ÁÁø ¹Ù°¡ ¾øÀ¸³ª, ±×´Â ½ºÅä¾ÆÁÖÀÇ(Stoicism)·ÎºÎÅÍ ±âµ¶±³·Î °³Á¾ÇÑ ÈÄ 185³â±îÁö ÀÌ ÇÐÆĸ¦ ¼¼¿î °Í °°´Ù. ÀÌ Áö¿ªÀº ¾Æ¸¶ 2¼¼±â Áß¿± ·Î¸¶±³È¸¿¡ ÀÇÇØ º¹À½È­ µÈ µíÇÏ´Ù. Cf. Henry Chadwick, The Early Church(London: Penguin Books, 1967), 64

3) 177³â ¸¶¸£Å©½º ¾Æ¿ì·¼¸®¿ì½º(Marcus Aurelius) ȲÁ¦ Ä¡ÇÏ¿¡ ¸®¿ë¿¡ Ç̹ÚÀÌ ÀÖ¾ú´Ù. äµåÀ¨, 29.

4) ÀÌ·¹´Ï¿ì½º(Irenaeus), Adversus haereses 1. 10.

5) ÅÍÅø¸®¾È(Tertullian)Àº 200³â°æ ¿µ±¹¿¡ ±âµ¶±³°¡ ÀÖ¾úÀ½À» ¾ð±ÞÇÏ¿´´Ù. ±×ÀÇ Adversus Judaeos 7. 50³â ÈÄ ¿À¸®°ÕÀº ¿µ±¹¿¡ ¸¹Àº ±âµ¶±³ÀεéÀÌ ÀÖ¾ú´Ù°í ±â·ÏÇÏ¿´´Ù. ¾Æ¸¶ 3¼¼±â Áß¿± ÀÌ Áö¿ª¿¡ ±âµ¶±³°¡ »Ñ¸® ³»¸° °Í °°´Ù. äµåÀ¨, 63.

6) ±³È¸»ç¿¡ À־ ½Ã´ë±¸ºÐÀº ÇÐÀڵ鿡 µû¶ó ´Ù¸¦ ¼ö ÀÖÀ¸³ª, °í´ë±³È¸ÀÇ ½Ã±â¸¦ µ¿¹æ¿¡¼­´Â ȲÁ¦ Àú½ºÆ¼´Ï¾È(Justinian) ¶§±îÁö, ¼­¹æ¿¡¼­´Â ±³È² ±×·¹°í¸® 1¼¼(Gregory the Great) ¶§±îÁö·Î º¼ ¼ö ÀÖ´Ù.

7) 2¼¼±â ÈĹݱîÁö ±³È¸´Â À¯´ëÀÎµé °¡¿îµ¥ ȸ½ÉÀÚµé ¾ò±â°¡ ´õ ½¬¿ü´Ù. ±× ÀÌÀ¯´Â À̵éÀÌ ±¸¾à¼º°æÀ» ¾Ë°í ÀÖ¾ú±â ¶§¹®ÀÌ´Ù. ¼ø±³ÀÚ Àú½ºÆ¾(Justin Martyr) ¶§¿¡ ¿Í¼­ ±âµ¶±³´Â À¯´ë±³ ¹®È­¿¡¼­ À̹湮ȭ(gentile culture)·Î ¿Å°Ü°¡°í, Á¾±³µé°úÀÇ °æÀï¿¡¼­ Á¾±³µé ¹× öÇеé°úÀÇ °æÀïÀ¸·Î ÀÌÀü(ì¹ï®)ÇÏ¿´´Ù. E. Glenn Hinson, The Church Triumphant: A Histoy of Christianity up to 1300 (Macon, Ga: Mercer University Press, 1995), 44­45.

8) ¡°¾ÆÅ×³×¿Í ¿¹·ç»ì·½ÀÌ ¹«½¼ °ü°è°¡ ÀÖ´Ü ¸»Àΰ¡? ¾ÆÄ«µ¥¹Ì¿Í ±³È¸°¡ ¹«½¼ °ü°è°¡ ÀÖ´Ü ¸»Àΰ¡? (Quid ergo Athenis et Hierosolymis? Quid Academiae et Ecclesiae?)¡±¶ó°í ¸»ÇÑ ÅÍÅø¸®¾ðÀÇ ÀÔÀå(De Praescriptione haerecticorum 7)Àº ±× ´ç½Ã ±³ºÎµéÀÇ ÀϹÝÀûÀÎ ÀÔÀåÀÌ ¾Æ´Ï¾ú´Ù. ´Ù¼ö´Â öÇÐÀÇ Æ²À» ºô¾î ±âµ¶±³ ½Å¾ÓÀ» ¼³¸íÇÏ·Á°í ÇÏ¿´´Ù. ¾Ë·º»êµå¸®¾ÆÀÇ Å¬·¹¸àÆ®¿¡ µû¸£¸é öÇÐÀº º¹À½ ÀüÆĸ¦ À§ÇÑ Çϳª´ÔÀÇ ¼·¸®Àû ¿¹ºñ(providential proparation)¿´´Ù. ±×ÀÇ Stromateis 1. 19.

9) ÄܽºÅºÆ¾ ȲÁ¦(Constartine the Great) ÀÌÈÄ ·Î¸¶Á¦±¹Àº ±âµ¶±³ÀÇ º»ÇâÀÌ µÇ¾î¹ö¸° ³ª¸ÓÁö Á¤Ä¡, ¹®È­, ±×¸®°í Á¾±³°¡ ¿¬ÇÕµÈ ·Î¸¶Á¦±¹ÀÇ °³³ä(Romania)ÀÌ µîÀåÇÏ¿´´Ù. ºñ±âµ¶±³ÀεéÀº ¾ß¸¸Àεé(barbarians)ÀÌ¿ä, À̹æÀεé(pagans)À̸ç, ºñ·Î¸¶Àεé·Î ÁöĪµÇ¾ú´Ù. ±×·¯³ª ¾î°Å½ºÆ¾¿¡ µû¸£¸é ·Î¸¶Á¦±¹Àº ¡°Á¾±³Àû Â÷¿ø¡±À» »ó½ÇÇÏ¿´´Ù. ÀÌ´Â ¡°ÀηùÀÇ ±¸¿øÀ» À§ÇÏ¿© Çϳª´ÔÀÌ ¼±ÅÃÇÑ µµ±¸µµ ¾Æ´Ï¸ç, ÀÌÀÇ ½ÇÇöÀ» ¹æÇØÇÏ´Â »çźÀÇ ¹æÇع°µµ ¾Æ´Ï´Ù.¡± ´Ù½Ã ¸»ÇØ ±×´Â ±âµ¶±³ Á¦±¹(imperium Christianum)ÀÇ °³³äÀ» °ÅºÎÇÏ¿´´Ù. Cf. Robert A. Markus, ¡°The RomeEmpire in Early Christian Historiography¡±, The Downside Reviews 81 (Oct. 1963): 347.

10) ÇüÀÌ»óÇÐÀû ÀÌ¿ø·ÐÀº ¿µÁöÁÖÀdzª ÇöóÅæÁÖÀÇ¿¡¼­ º¼ ¼ö ÀÖ´Ù. ¼­¹ÎµéÀÇ ¿î¸í·ÐÀº ·Î¸¶ »ç¶÷µéÀÌ ±×¸®½ºÀÇ ¿î¸í ȤÀº Çà¿îÀÇ ½Å(Tyche)À» ¹Þ¾ÆµéÀÎ µ¥¼­ Àß µå·¯³­´Ù.

11) ±âµ¶±³¿¡¼­´Â »îÀ» º¯È­½ÃÅ°´Â ¼º·É²²¼­ ¿ª»çÇϽŴÙ. ÀÌ°ÍÀÌ ±âµ¶±³°¡ öÇаú À¯´ë±³¿Í ´Ù¸¥ Á¡À̾ú´Ù. °í¸ÅÇÑ À±¸®¼ºÀ¸·Î ½ÃÇöµÇ´Â »ý¸í·ÂÀ¸·Î ±âµ¶±³°¡ ¡°ÂüµÈ öÇС±ÀÓÀ» Áõ¸íÇÏ¿´´Ù. ¶ôźƼ¿ì½º(Lactantius), Divine Institutes 3.26. À̹æÁ¾±³¸¦ ÁøÀÛ½ÃÄÑ ±âµ¶±³¿Í ´ëÇ×ÇÏ°Ô ÇÔÀ¸·Î½á ±âµ¶±³¸¦ °£Á¢ÀûÀ¸·Î Ç̹ÚÇÏ·Á°í Çß´ø ȲÁ¦ ¹è±³ÀÚ Á츮¾È(Julian the Apostate)µµ ±âµ¶±³ÀÇ ¶Ù¾î³­ À±¸®¼ºÀ» ÀÎÁ¤ÇÏÁö ¾ÊÀ» ¼ö ¾ø¾ú´Ù. Èù½¼, 170. ±âµ¶±³ÀÇ ¼±Çà¿¡ °üÇÏ¿©, Didache 1.5; Ç㸶½ºÀÇ the Shepherd Mandate 2.4.6. ÅÍÅø¸®¾ÈÀÇ Áõ¾ð¿¡ °üÇؼ­, äµåÀ¨, 56. äµåÀ¨Àº ±âµ¶±³°¡ ±¸Á¦ ÇàÀ§¿¡ ¿­½ÉÀ̾ú´ø °ÍÀº ºÎºÐÀûÀ¸·Î Àΰ£ÀÇ Á¸¾ö¼ºÀ» °­Á¶ÇÏ´Â ½ºÅä¾ÆÁÖÀÇÀû À±¸®Àû ÀÌ»óÀ» ¹è¿ü±â ¶§¹®ÀÎ °ÍÀ¸·Î º¸¾Ò´Ù.

12) À¯¼¼ºñ¿ì½º(Eusebius)ÀÇ Áõ¾ð¿¡ µû¸£¸é, °í¸°µµÀÇ µð¿À´Ï½Ã¿ì½º(Dionysius of Corinth)´Â ·Î¸¶±³ÀεéÀÌ ¡°Åº±¤¿¡ ÀÖ´Â ÇüÁ¦µé¡±À» Àß µ¹º¼ °ÍÀ» ±ÇÇÏ¿´´Ù. ±×ÀÇ Church History 4.33.10. ±× ´ç½Ã ź±¤ ³ëµ¿¿¡ ÅõÀԵȴٴ °ÍÀº »çÇü¿¡ °¡±î¿î Çü¹úÀ̾ú´Ù. Àú½ºÆ¾Àº Á˼öµéÀÇ ½É¹æÀ» Áý»çÀÇ ÀÏ»óÀûÀÎ Àǹ«µé °¡¿îµ¥ Çϳª·Î ²Å¾Ò´Ù. ±×ÀÇ I Apology 66.

13) ±âµ¶±³ Ãʱ⠾ÖÂùÀº ¼º¸¸Âù°ú µ¿½Ã¿¡ °ÅÇàµÇ¾ú´Ù. Á¡Â÷ ÀÌ µÎ ¿¹ÀüÀº ºÐ¸®µÇ¾ú´Ù. ÀÌ´Â ¸» ±×´ë·Î ±¸Á¦¸¦ À§ÇÑ ½Ä»ç(charjtable meals)¿´À¸¸ç µ¿½Ã¿¡ ±³ÀÎµé »çÀÌÀÇ Ä£±³¸¦ À§ÇÑ ½Ä»ç(fellowship meals)¿´´Ù. ¾ÖÂùÀº Ä«Æ÷Å©¶óƼ¾Æ´©½ºÆÄ(Carpocratians)¿Í °°Àº ºÐÆĵ鿡 ÀÇÇØ ¿À¿ëµÊÀ¸·Î½á ÀÌÀÇ ±â´ÉÀÌ ¾àÈ­µÇ¾ú´Ù. ÀÌ´Â 6¼¼±â±îÁö °è¼ÓµÇ¾ú´Ù. Á¡Â÷ À̹æÀεéÀÇ ¸¸ÂùÀÌ µÇ¾î¹ö·ÈÀ¸¸ç ¿ø·¡ ÀǹÌÇß´ø ¹Ù ±¸Á¦ÀÇ Àǹ̴ »ó½ÇµÇ°í ¸»¾Ò´Ù. ±¸Á¦´Â ÁÖ·Î Áý»çµé°ú ¿©Áý»çµé¿¡ ÀÇÇؼ­ ¼öÇàµÇ¾ú´Ù. ³²ÀÚ Áý»ç¿Í ´Þ¸® ¿©Áý»ç´Â ¼º·ÊÀüÁ÷ ¿ªÇÒÀ» ´ã´çÇÒ ¼ö ¾ø¾ú´Ù.

14) Cf. ·çÅ°¾È(Lucian), Peregrinos 13; Ç㸶½º, The Shepherd Vision 3.6.6.

15) Àü½Â¿¡ ÀÇÇÏ¸é ¿À³×½Ã¸ð(Onesimus)´Â ¿¡º£¼ÒÀÇ °¨µ¶ÀÌ µÇ¾úÀ¸¸ç(À¯¼¼ºñ¿ì½ºÀÇ Church IIistory 3.36.5.), ³ë¿¹¿´´ø Ç㸶½ºÀÇ ÇüÁ¦·Î ÃßÁ¤µÇ´Â Çǿ콺(Pius, d. c. 154)¿Í ³ë¿¹ Ä®¸®½ºÅõ½º(Callistus, 217­22)´Â ·Î¸¶ÀÇ °¨µ¶ÀÌ µÇ¾ú´Ù.

16) ¸®¿ëÀÇ ´ëÇÐ»ì ¶§¿¡ ÀÜÀÎÇÏ°Ô ¼ø±³ ´çÇÑ ³ë¿¹ ¼Ò³à ºí·£µð³ª(Blandina)°¡ ±× º¸±â °¡¿îµ¥ Çϳª¿´´Ù. 202³â Ä«¸£Å¸°í¿¡¼­ ¼ø±³ÇÑ ±âµ¶±³ÀÎµé °¡¿îµ¥ ÇÑ ¸íÀº ¿©ÀÚ ³ë¿¹ Æ縮ŰŸ½º(Felicitas)¿´´Ù. ÀÌ ¼ø±³ÀÇ ±â·ÏÀÌ Passio sanctarum Perpetuae et FelicitatisÀÌ´Ù.

17) ·Î¸¶ÀÇ Å¬·¹¸àÆ®(Clement of Rome)´Â ÀÌ »ç½ÇÀ» Áõ¾ðÇÏ°í ÀÖ´Ù. ±×ÀÇ I Clement 55.2.

18) ¿¹ÄÁ´ë ½ºÅä¾ÆÁÖÀÇÀÚ ¿¡ÇÈÅ×Åõ½º(Epictetus, Diatribai) 4.7.6. Cf. Èù½¼, 50.

19) Àú½ºÆ¾, II Apology 12.

20) Çø®´Ï(Pliny)´Â ȲÁ¦ Æ®¶ó¾á(Trajan)¿¡°Ô º¸³»´Â °ø¹®¿¡¼­ ±âµ¶±³ÀεéÀÌ ¡°°íÁýºÒÅ롱ÀÓÀ» ºñ³­Çϸ鼭µµ ±×µéÀÇ Áýȸ°¡ »çȸÀûÀ¸·Î À¯ÇØÇÏÁö ¾Ê´Ù°í º¸°íÇÏ¿´´Ù. ±×ÀÇ Epistola 10.96.

21) ½Å¾à½Ã´ë¿¡ ÃÊÀÚ¿¬ÀûÀÎ Àº»çµé°ú ÇàÁ¤ÀûÀÎ Àº»çµéÀÌ ÀÖ¾ú´Ù. ½Å¾à¿¡¼­ µ¿ÀÏÇÑ Àι°À» °¨µ¶À̶ó°í ºÎ¸£±âµµ ÇÏ°í Àå·Î¶ó°íµµ ºÒ·¶´Âµ¥, Àå·ÎÀÇ ¿ªÇÒÀ» °­Á¶ÇÒ ¶§ °¨µ¶À¸·Î ȣĪÇÏ¿´´Ù. Cf. µõÀü 3£º27; ºô 1£º1.

22) µð´ÙÄÉ¿¡¼­ ±×µéÀÇ ¿ªÇÒ°ú Àǹ«¿¡ ´ëÇÏ¿© »ó¼¼ÇÏ°Ô ±â¼úÇÏ°í ÀÖ´Ù.

23) Èù½¼, 44.

24) Ä̼ö½ºÀÇ Àú¼ú Against the Christians´Â ÇöÁ¸ÇÏÁö ¾Ê´Â´Ù. ±³ºÎµéÀÇ ÀÛÇ°µé ¼Ó¿¡¼­ °£Á¢ÀûÀ¸·Î ±× ³»¿ëÀ» »ìÆ캼 ¼ö ÀÖ´Ù.

25) ¿À¸®°Õ, Against Celsus 3.9

26) ½Å¾à½Ã´ëÀÇ 2ÁßÀû »ç¿ªÀÇ ±¸Á¶, °ð °¨µ¶­Àå·Î¿Í Áý»ç´Â 1¼¼±â ¸»°ú 2¼¼±â ÃÊ¿¡ °ÉÃÄ 3ÁßÀû ±¸Á¶·Î ¹Ù²î¾ú´Ù. ¶óÀÕDz(J. B. Lightfoot)ÀÇ °¡¼³¿¡ µû¸£¸é °¨µ¶­Àå·ÎÀÇ ±×·ì¿¡¼­ ÇÑ »ç¶÷ÀÌ ºÎ»óÇÏ¿© ÀÇÀå ¿ªÇÒÀ» ÇÏ°Ô µÇ¾ú´Âµ¥ ÀÌ°ÍÀÌ 3ÁßÀû »ç¿ªÀÇ ÀÌ ±¸Á¶´Â ·Î¸¶¿¡¼­ º¸´Ù ¾Èµð¿Á¿¡¼­ ¸ÕÀú »ý°Ü³µ´Ù. ȤÀÚ´Â ¸ñȸ¼­½Åµé¿¡¼­ 3ÁßÀû ±¸Á¶¸¦ º¼ ¼ö ÀÖ´Ù°í ÁÖÀåÇÑ´Ù. Cf. Èù½¼, 60­61.

27) Çϸ£³«¿¡ µû¸£¸é Á¤°æ(canon), ½ÅÁ¶(creed), ±×¸®°í °¨µ¶Á¦(cpiscopate)¸¦ ÀÌ¿ëÇÏ¿© °í´ë ±³È¸°¡ ÀÌ´ÜÀ» ÁöÁöÇÒ ¼ö ÀÖ¾ú´Ù°í ÇÑ´Ù. Cf. Èù½¼, 69.

28) ¿ª»çÀûÀ¸·Î ·Î¸¶ °¨µ¶ ½ºÅ×¹Ý(Stephen, 254­67)Àº ¸¶Åº¹À½ 16Àå 18Àý(the Patrine text)À» ÀÌ¿ëÇÏ¿© ·Î¸¶±³±¸ ȤÀº Ä«Å縯 ±³È¸ÀÇ ¿ìÀ§¼ºÀ» ÁÖÀåÇÏ¿´´ø ÃÖÃÊÀÇ Àι°À̾ú´Ù. ºÏ¾ÆÇÁ¸®Ä«ÀÇ ½ÃÇÁ¸®¾È(Cyprian)Àº ±×ÀÇ ÀÔÀå¿¡ ¹Ý´ëÇÏ¿© ¡°¿ì¸®µé °¡¿îµ¥ ´©±¸µµ °¨µ¶µéÀÇ °¨µ¶À¸·Î ±º¸²Çؼ­´Â ¾ÈµÈ´Ù¡±°í ÁÖÀåÇÏ¿´´Ù. ±×ÀÇ Epistola 67. 5. ±×¿¡ µû¸£¸é ·Î¸¶ÀÇ °¨µ¶Àº µ¿ÀÏÇÑ °¨µ¶µé °¡¿îµ¥ ù ¹ø°ÀÏ »ÓÀÌ´Ù(primes inter pares). ½ºµ¥¹ÝÀÇ ÁÖÀåÀº °á±¹ °¨µ¶µéÀÇ ¸®½ºÆ®¸¦ º¯Á¶½ÃÅ°´Â °á°ú¸¦ ³º¾Ò´Ù. 4°³ÀÇ ·Î¸¶°¨µ¶ÀÇ ¸ñ·ÏÀÌ Á¸ÀçÇÏ¿´´Âµ¥, Çì°Ô½ÃǪ½º(Hegesippus), ÀÌ·¹´Ï¿ì½º, ±×¸®°í À¯¼¼ºñ¿ì½ºÀÇ ¸ñ·Ï¿¡´Â º£µå·Î¿Í ¹Ù¿ïÀÌ ·Î¸¶±³È¸ÀÇ °øµ¿ ¼³¸³ÀÚ·Î ±â¼úÇϸ鼭 ¸®´©½º(Linus)¸¦ ÃÖÃÊÀÇ °¨µ¶À¸·Î ¾ð±ÞÇÏ¿´´Ù. ±×·¯³ª 354³â¿¡ ±â·ÏµÈ ¸®º£¸®¿ì½º(Liberius)ÀÇ ¸ñ·ÏÀº º£µå·Î°¡ ÃÖÃÊÀÇ °¨µ¶À¸·Î µîÀåÇÏ°í ¹Ù¿ïÀº ±â·Ï¿¡¼­ ºüÁ®ÀÖ´Ù. J. G. Davis, The Making of the Church(London: Skeffington & Son, 1960), 55­56. ¾î°Å½ºÆ¾ ÀÌÀüÀÇ ±³ºÎµéÀº ´ëü·Î ¡°Ä«Å縯(catholic)À̶õ °³³äÀ» ½ÅÇÐÀûÀ¸·Î ¡°Á¤ÅëÀû(orthodox)¡±À̶õ Àǹ̷ΠÀÌÇØÇÏ¿´´Ù. ±×¿¡°Ô ¿Í¼­ ÀÌ´Â ½Å¾ÓÀÇ ³»¿ë»óÀÇ ¡°Á¤Å뼺¡±»Ó¸¸ ¾Æ´Ï¶ó ±³È¸ÀÇ Áö¸®Àû, ½Ã°£Àû, ¿¬Àå, °ð ¡°º¸Æí¼º¡±ÀÇ Àǹ̷Π»ç¿ëµÇ¾ú´Ù. Cf. ±×ÀÇ De vera religione 5.9; 7.12.

29) 325³â ´ÏÄÉ¾Æ È¸ÀÇ(the Council of Nicaea)¿¡¼­ ·Î¸¶, ¾Ë·º»êµå¸®¾Æ, ¾Èµð¿Á, Å°¸£Å¸°í, ±×¸®°í ¿¹·ç»ì·½(ÀÇ) ´ë±³±¸°¡ ÀÎÁ¤µÇ¾ú´Ù. ±×·¯³ª 381³â ÄܽºÅºÆ¼³ëÇà ȸÀÇ(the Council of Constantinople)¿¡¼­ »õ ·Î¸¶ ÄܽºÅºÆ¼³ëÇÃÀÌ ·Î¸¶ ´ÙÀ½ÀÇ À§»óÀ» ÀÎÁ¤¹Þ°Ô µÇ¾ú´Ù. ÀÌ´Â ¾Ë·º»êµå¸®¾Æ ±³±¸»Ó¸¸ ¾Æ´Ï¶ó ·Î¸¶ ±³±¸ÀÇ ºÒ¸¸À» ÃÊ·¡ÇÏ¿´À¸¸ç ÀÌ À§»óÀÇ º¯È­´Â ÀÌÈÄÀÇ ½ÅÇÐÀû ³íÀï¿¡ ¿µÇâÀ» ¹ÌÃÆ´Ù.

30) °í´ë±³È¸¿¡¼­ ¼¼·Ê´Â ¿øÁË¿Í ÀÚ¹üÁ˸¦ ¿ë¼­ÇÏ´Â ¿¹ÀüÀ̱⠶§¹®¿¡ ¼¼·Ê ¹ÞÁö ¾Ê°í´Â ±¸¿øÀ» ¹ÞÀ» ¼ö ¾ø´Ù°í º¸¾Ò´Ù. ¼¼·Ê¸¦ ´ë½ÅÇÒ ¼ö ÀÖ´Â °ÍÀº ÇÇÀÇ ¼¼·Ê(lavacrum sanguinis) °ð, ¼ø±³»ÓÀ̾ú´Ù. 13¼¼±â ½ºÄݶóÁÖÀÇÀÚµé(Schoolmen)Àº ¼º·ÊÀüÀÇ È¿°ú¿Í °ü·ÃÇÏ¿© ¼ºÁ÷ÀÚÀÇ µµ´öÀûÀÎ ÀÚÁúÀ» Áß½ÃÇß´ø ½ÃÇÁ¸®¾ÈÀÇ ÀÔÀåÀ» ÀÎÈ¿·Ð(ìÑüùÖå, ex opere operantis)À¸·Î ¼º·ÊÀü ÀÚüÀÇ °´°üÀû ´É·ÂÀ» Áß½ÃÇß´ø ½ºµ¥¹ÝÀÇ ÀÔÀåÀ» »çÈ¿·Ð(ÞÀüùÖå, ex opere operato)À¸·Î ¿ä¾àÇÏ¿´´Ù. ±×·¸°Ô ±¸ºÐÇÑ ÀÌÀ¯´Â 7 ¼º·ÊÀü ÀÌ¿Ü¿¡ ±¸¿øÀÇ ¼ö´ÜÀÌ ¾øÀ½À» °­Á¶Çϱâ À§ÇÔÀ̾ú´Ù.

31) 202³â Ä«¸£Å¸°í¿¡¼­ ¼ø±³ ´çÇÑ ÆÛÆäÅõ¾Æ(Perpetua)¿Í ±×³àÀÇ ¿©Á¾ Æ縮ŰŸ½º´Â ¼¼·Ê±³À° ´ë»óÀÚµéÀ̾ú´Ù.

32) ÄܽºÅºÆ¾¿¡ ÀÇÇØ ¼ÒÁýµÈ ¾Ë½ºÈ¸ÀÇ(the Council of Arles, 314)¿Í ´ÏÄÉ¾Æ È¸ÀÇ´Â 3À§1üÀÇ À̸§À¸·Î ½ÃÇàµÈ ¸ðµç ¼¼·Ê(À̴ܵéÀÇ ¼¼·Ê¿Í ºÐ¸®ÁÖÀÇÀÚµéÀÇ ¼¼·Ê¸¦ Æ÷ÇÔ)¸¦ ÀÎÁ¤ÇÏ¿´´Ù. ´Ù½Ã ¸»ÇØ Àç¼¼·Ê(rebaptism)¸¦ Á¤ÁËÇÏ¿´´Ù. Á¤±³È¸µµ Àç¼¼·Ê¸¦ ºÎÀÎÇÏ¿´À¸¸ç Æ®·»Æ® ȸÀÇ(the Council of Trent, 1547)µµ À̸¦ ¾î°Å½ºÆ¾Àº 3À§ 1ü Çϳª´ÔÀÇ À̸§À¸·Î ½ÃÇàµÈ ¼¼·Ê´Â Çϳª´ÔÀÇ ¼¼·ÊÀ̹ǷΠ¾îµð¿¡¼­, ´©°¡, ¾ðÁ¦ º£Ç®Áö¶óµµ À¯È¿ÇÏ´Ù°í º¸¾Ò´Ù. µû¶ó¼­ ºÐ¸®ÁÖÀÇÀÚµéÀÇ ¼¼·Ê¿Í ¹è±³ÇÑ ÀûÀÌ ÀÖ´Â º¸ÆíÀû ±³È¸ÀÇ °¨µ¶ÀÇ ¼¼·Êµµ Ç×»ó À¯È¿ÇÏ´Ù. 3À§ 1ü Çϳª´ÔÀÇ À̸§À¸·Î ½ÃÇàµÈ ¼¼·Ê´Â Àΰ£ÀÇ ¼¼·Ê°¡ ¾Æ´Ï¶ó Çϳª´ÔÀÇ ¼¼·ÊÀ̱⠶§¹®¿¡ Àΰ£ ´ë¸®ÀÎÀÇ ÁË°¡ ±× ¼º·ÊÀÇ Á¸Àç ÀÚü¸¦ ÇØÄ¡Áö´Â ¸øÇÏ¿´´Ù. Cf. ±×ÀÇ De baptismo contra Donatistas 4.15.24; Epistola 88­89. ±³È¸´Â Ãʱ⿡ ±×¸®½ºµµÀÇ À̸§À¸·Î¸¸ ¼¼·Ê¸¦ º£Ç®¾úÀ¸³ª ¾ó¸¶ ÈÄ¿¡´Â 3À§1ü Çϳª´ÔÀÇ À̸§À¸·Î ¼¼·Ê¸¦ º£Ç®±â ½ÃÀÛÇÏ¿´´Ù.

33) °í´ë±³È¸ÀÇ ¼¼·Ê±³À°ÀÇ ÀýÂ÷´Â 217³â Àú¼úµÈ ·Î¸¶ÀÇ È÷Æú¸®Åõ½º(Hippolytus)ÀÇ the Apostolic Tradition¿¡¼­ Àß ³ªÅ¸³­´Ù. ±×´Â µ¿½Ã´ë »ç¶÷À̾ú´ø ÅÍÅø¸®¾È°ú ¸¶Âù°¡Áö·Î ¾ö°ÝÁÖÀÇÀÚ(rigorist)¿´´Ù. µû¶ó¼­ ±×ÀÇ Ã¥¿¡ ±â¼úµÈ ³»¿ë ±×´ë·Î 2¼¼±â ¸» ȤÀº 3¼¼±â ÃÊ¿¡ ·Î¸¶±³È¸°¡ ½ÃÇàÇÏ¿´´ÂÁö ¿©ºÎ´Â ¾Ë ¼ö ¾ø´Ù.

34) ¾Èµð¿ÁÀÇ °¨µ¶ µ¥¿Àºô·Î(Theophilus)´Â ±âµ¶±³ÀεéÀÌ ÇÇÇØ¾ß ÇÒ ÁËÀÇ ¸ñ·ÏµéÀ» ´õ ±¸Ã¼ÀûÀ¸·Î ³ª¿­ÇÏ¿´´Ù. ±×ÀÇ To Autolycus 2.34.

35) ¼­¹æ±³ºÎµéÀº ´ëü·Î ¼¼·Ê¸¦ ÁËÀÇ ¿ë¼­¸¦ À§ÇÑ °ÍÀ¸·Î º¸¾Ò´Ù. ±×·¯³ª Àú½ºÆ¾ ÀÌ·¡ µ¿¹æ±³ºÎµéÀº À̸¦ Çϳª´ÔÀÇ °è½Ã¸¦ ±ú´Ý°Ô ÇØ ÁÖ´Â Áö¼ºÀÇ È¸º¹(illumination ȤÀº enlightenment)ÀÇ °úÁ¤À¸·Î º¸¾Ò´Ù. Cf. Àú½ºÆ¾, I Apology 61. 12f. 65.1.

36) ¾î°Å½ºÆ¾¿¡ µû¸£¸é ±³È¸´Â ¡°ÈÆ·ÃÀÇ Áý(disciplinae domus)¡±Àε¥ ¿©±â¿¡¼­ ±âµ¶±³ÀεéÀº ½º½ÂÀ̽Š±×¸®½ºµµ·ÎºÎÅÍ ¾î¶»°Ô ¹Ù·Î »ì °ÍÀΰ¡(bene vivere)¸¦ ¹è¿î´Ù. ±×ÀÇ Sermo de disciplina Christiana 1.1.

37) Ç㸶½ºÀÇ the Shepherd´Â ºû°ú ±¸¿øÀÇ ±æ ±×¸®°í ¾îµÒ°ú Á×À½ÀÇ ±æÀ» À̾߱â ÇÏ¿´´Ù. ÀÌ µÎ ±æµéÀº À̹æÀεé°ú ±âµ¶±³ÀεéÀÇ À±¸®°üÀÇ Â÷ÀÌ¿¡¼­µµ Àß µå·¯³­´Ù°í º¸¾Ò´Ù.

38) À̱׳ª½Ã¿ì½º, Ephesus 20.2.

39) °í´ë±³È¸ÀÇ ¼º·ÊÀü ÀÌÇØ´Â »ó¡ÀÌ·Ð(sign theory), ±¸Ã¼ÀûÀ¸·Î ¼º·ÊÀüÀû »ó¡ÁÖÀÇ(sacramental symbolism)¿¡ ±âÃÊÇÏ°í ÀÖ¾ú´Ù. ¹ÏÀ½À¸·Î ÀÎÇØ ¿ì¸®ÀÇ °¨°¢¿¡ ÀÇÇØ ÀÎÁöµÇ´Â °¡½ÃÀû ¼º·ÊÀü(sacramentum)ÀÌ ¼º·ÊÀüÀÇ È¿°ú(res sacrmenti) °ð ±¸¿ø ȤÀº ÀºÃÑÀ» °¡Á®¿Â´Ù. Edward J. Kilmartin, Christian Liturgy: Theology and Practice, vol. 1, Systematic Theology of Liturgy (Kansas City, Mo: Sheed and Ward, 1988), 3. °Å·èÇÑ °Í(±¸¿ø ȤÀº ÀºÃÑ)À» »ó¡ÇÏ´Â °ÍÀº ¸ðµÎ »çÅ©¶ó¸àÅùÀ̹ǷΠ±³ºÎµé¿¡ µû¸£¸é ¼º·ÊÀüÀÌ ¹«¼öÈ÷ ¸¹À» ¼ö ÀÖ´Ù.

40) ±³ºÎµéÀº ȭü¼³(transubstantiation) º¸´Ùµµ ¿ä¼Òº¯È­¼³(transelementization)À» ¹Ï¾ú´Ù. Áý·ÊÀÚÀÇ ±âµµ¿Í ¸»¾¸ÀÌ °¡ÇØÁø ÈÄ ¶±°ú Æ÷µµÁÖ´Â º¯È­µÈ ¶±°ú Æ÷µÎÁÖ°¡ µÈ´Ù. ±×·¯³ª ±×°ÍÀÌ ¿ª»çÀû ¿¹¼ö ±×¸®½ºµµÀÇ ÇÇ¿Í »ì·Î º¯ÇÏ´Â °ÍÀº ¾Æ´Ï´Ù. ¼º·ÊÀüÀÇ È¿°ú¿Í °ü·ÃÇÏ¿© 3À§ 1ü Çϳª´ÔÀÇ À̸§À» ¾ð±ÞÇÏ´Â °Í(verbum fidei)ÀÌ Áß¿äÇÏ¿´´Ù. °ð ±³ºÎµé¿¡ µû¸£¸é Çϳª´ÔÀÇ ¸»¾¸ÀÇ ¼±Æ÷ ¾øÀÌ ¶±°ú Æ÷µµÁÖ´Â ¼º·ÊÀüÀÌ µÇÁö ¸øÇÑ´Ù. ¿¹ÄÁ´ë ¾î°Å½ºÆ¾Àº ¡°Accedit verbum ad elementum, et fit sacramentum, etiam ipsum tamquam visible verbum¡±À̶ó°í ÇÏ¿´´Ù. ±×ÀÇ Tractatus in Joannis Evangelium 80.3. Ä®ºó°ú ·çÅ͵µ ÀÌ ±¸ÀýÀ» ±×´ë·Î ÀοëÇÏ¿´´Ù.

 

Mission in the Early Church :

Its Method, Organization, and Training

Kim, Young Do


I. Introduction

After the fall of Jerusalem (70) through the year 180, almost all the important Mediterranean areas such as Rome in Italy, Antioch in Syria, Carthage in North Africa, and Alexandria in Egypt had been evangelized. By 200 North European countries such as France and England had been (in part) Christianized.

Judging from the viewpoint of church history, missions were not merely a part of the ministry of the church but ministry itself. This was true of the early church. During that period both order and life revolved around missions. In delineating the notion of missions in the early church, therefore, it is appropriate to investigate the efforts of the institutionalization of its structure, theologization of the content of its faith, and witness in the face of persecution rather than to examine its mere geographical expansion.

II. The Method of Missions

1. The Intellectualization of Christian Faith

Initially, due to the expectation of the immanent parousia of Jesus Christ the early church was indifferent in institutionalizing its structure and theologizing its faith. From the period of the Apologists, however, on the verge of the challenges from within and without the church embarked on the hierarchicalization of its structure and metaphysicalization of its cause. Internally the church had to cope with heresies and schisms; externally it had to deal with the pagan intellectualsꆯ accusations and politiciansꆯ persecutions. In response to those challenges, the church attempted to make its faith more intelligible.

To articulate the Christian faith the church fathers borrowed their metaphysics from Platonism. In terms of the concept of the immaterial attribute of God, His transcendence, and the supramundane nature of salvation, Christianity ran parallel with philosophy. On the other hand, the early church introduced ethical thinking from Stoicism. Particularly, the thought of the Logos, the idea of cosmopolitanism, and the notion of impassibility or apatheia in Stoicism affected Christian ethical thought. The majority of the church fathers attempted to explain Christian faith through the help of philosophies though they did not compromise that faith. For Clement of Alexandria philosophy was Godꆯs providential preparation for the spread of the Gospel. Tertullianꆯs position of ꆰChrist against culture¸ö was a minority view.

The reason for the early churchꆯs cultural adaptation was that the historical milieu in which it had to launch missions was Graeco-Roman culture. In the course of its rapid growth, the transition from the churchꆯs competition with religions such as Judaism and the mystery cults to its competition with other religions and philosophies was inevitable. Christianity, with an unswerving conviction of eternal life and a strong zeal for holy life, could outdo Gnosticismꆯs and Platonismꆯs metaphysical dualism and the Roman hoi polloiꆯs fatalism of the Greek Tyche. Justin Martyr inaugurated a new era of cultural adaptation.

2. Christian Presence

The later period of the Roman Empire was encapsulated into the era of competition and hatred. The Roman pluralism, long cherished by the emperors and characterized by harmony or homonia, boiled down to a racial and cultural particularism. The Roman law, marked by equality and justice, presupposed the status quo of the ruling and the ruled. Accordingly, social malfunctions were engendered.

The early church intended to cure these social maladies. It collected relief offerings and food to help the needy. The agape meal was designed to feed the poor. The church did not discriminate among people in helping them. Moreover, it participated in the pan-Roman burial collegia. It purchased burial grounds and dispensed them to the poor. Christians believed in spiritual equality and thus slaves like Callistus were able to be elected the bishop of Rome. Many of them became martyrs. Some Christians emancipated their own slaves and paid ransom for their release. Furthermore, some Christians deliberately became slaves for the purpose of evangelizing them.

Through noble virtues and good conduct the early church could prove that Christianity was a living religion of high morality; unlike pagansꆯ accusations, it was socially innocuous and morally sound. Furthermore, Christiansꆯ noble behavior could drive a decisive wedge between the living religion and hypocritical philosophies. In short, in witnessing to Christ in the pagan world the early church took up indirect methods of evading persecution.

III. The Organization of Missions

1. Charismatic Movement

The understanding of the church in the New Testament was that it was marked by the new creation, the new Israel... and so forth. In other words, it paid little attention to constitutional order. Accordingly, the charismatic functions (ꆰapostles, prophets, and teachers¸ö) were more crucial than the administrative offices (ꆰbishops or presbyters and deacons¸ö).

The apostles, prophets, and teachers, the gifts of which were given by the Holy Spirit, amounted to itinerant missionaries. Their authority was not confined to a certain church; they could proclaim the will of God in any church. In contrast, bishops or presbyters and deacons were chosen by local churches in response to their administrative needs. And thus their authority was not universal but local. The church in the New Testament implemented the responsibility of mission on the ground of charismatic exclusivism rather than institutional exclusiveness.

Even after the period of the New Testament itinerant missionaries were in action. They, most of whom were laypeople, executed itinerant missions in the form of travelers, traders, soldiers, and sailors. They did not establish churches nor did they have close relations with the episcopal church. In the early church the Word of God spread more rapidly through their conversations in the kitchen and market than through liturgical worship in the church. In the third century they were incorporated into the episcopal office.

2. The Monarchical Episcopate

Toward the end of the first century, ordained clergy such as bishops, presbyters, and deacons came into existence on a large scale. In the third century the early church accomplished a full-fledged clericalization, the cardinal characteristic of which was the system of monarchical episcopacy. It was marked by a radical distinction between the episcopate, the presbyterate, and the diaconate. Initially this structure was advocated by Ignatius and later completed by Irenaeus.

According to monarchical episcopacy the monarchical bishop took hold of the whole power in the church. This kind of centralized power was inevitable because in response to the influx of gentiles to the church the early church had to maintain the continuity of faith inherited from the Apostles. Moreover, accusations and persecutions from without and schisms as well as heresies from within accelerated the solidification of the structure. The monarchical bishop was conceived to be the custodian of faith and the executive of administration. As a consequence, where the cathedra episcopi was, there was the church.

In accordance with Paulꆯs policy of establishing churches in the regions which could serve as hubs to interconnect the churches in remote areas, in a later time Antioch, Ephesus, Corinth, Alexandria, and Rome gained prominence. The churches in these areas exerted a patriarchal authority over the churches adjacent. This patriarchal system had a intimate relationship with the development of monarchical episcopacy in the individual churches.

IV. The Training of Missions

1. Baptism

Before the ꆰCopernican revolution¸ö of Constantine the rite of baptism was tantamount to a Christiansꆯ vow of martyrdom on the verge of persecution. This understanding of baptism in the early church was well presented in Tertullianꆯs rendering of Greek mysterion into Latin sacramentum, a vow of allegiance to their seniors among the Roman military. In other words, to be resolute in witnessing under any circumstances, the catechumens needed a period of long and hard instruction or the catechumenate. It was a formation period during which the catechumens eradicated pagan customs and an unchristian way of thinking and clothed themselves with a Christian life style. After the first scrutinies the candidates were accepted as trainees.

Through the second scrutinies, after three years of the catechumenate, the final candidates were selected. After forty days of intensified instructions, they were baptized. Overall, for the West baptism was for the remission of both original sin and actual sins; for the East it was the recovery of the intellectual faculty of understanding divine Revelation. Through baptism they moved from the kingdom of Satan to the Kingdom of Christ. Accordingly it was a rite for eternal rebirth(renatus in aeternum). At the moment of immersion the catechumens had to take a trinitarian oath, renouncing Satan. As the militiae Christi they were equipped with power and authority to win in spiritual warfare or evangelism. Since Christians were baptized after the rigorous procedure of the catechumenate, rigorists such as Hermas and Tertullian asserted that grave sins, such as idolatry, murder, and adultery could be forgiven only once after baptism.

Since these Christians had to witness in the period of late antiquity, an era of brutality as well as immorality and in a pagan society of superstition and polytheism, the early church required noble morality and spiritual power. Through the formation of a Christian life style in the catechumenate and through empowerment of the Holy Spirit in the sacrament of baptism, the catechumens were able to be supplied with weapons against evil powers.

2. The Lordꆯs Supper

The Communion was a rite through which Christians reconfirmed the initial oaths they had taken in the sacrament of baptism. Accordingly, the Didache limited this rite to baptized Christians because only they knew the way of life and the way of death.

For the church fathers bread and wine were the ꆰmedicine of life¸ö and the ꆰantidote¸ö against death and sin. The Lordꆯs Supper symbolized the ꆰtrue sacrifice.¸ö In other words, for them the sacrament was not just a mere religious symbol but a powerful and holy symbol(sacrum signum) which generated salvation.

Through the reiteration of the Lordꆯs Supper the early church reinforced its faith. The rite reminded them of the death and resurrection of Jesus Christ. In other words, the sacrament enabled them to experience His presence and to become one with Him. It made the reality of salvation available at hand. In short, it recharged ChristiansÕ spiritual ammunition so that they could continue to take part in spiritual warfare or the battle for souls.


V. Conclusions

The notion of mission in the early church cannot be fully explained through an examination of its geographical expansion. It is important to understand its concept of missions through an investigation of its order as well as its life. Moreover, the churchꆯs social and cultural background should be taken into consideration because the church had grown in dialogue with it and in confrontation with it.

The reason for the early churchꆯs employment of its particular method of missions, origination of missions, and training of missions had a close bearing upon its historical milieu: the internal problems of heresies and schisms and the external problems of accusations and persecutions. Furthermore, the churchꆯs intellectual background of late antiquity helped the church to crystallize the content of its faith.


YOUNG DO KIM is Full-time Lecturer of Historical Theology at Youngnam College and Theological Seminary. He is a graduate of Korea University (B.A.), Seoul National University (M.B.A.), Presbyterian College and Theological Seminary (M.Div.), Princeton Theological Seminary (Th.M.), and Union Theological Seminary in Virginia (Ph.D.).

 

 

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