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스트라스부르(Strasbourg)의 종교개혁자 부처의 신학과 그의 인격은 이‘피에타스’(pietas, 경건)라는 말 속에서 놀랄 정도로 새롭게 조명될 수 있다. 경건이 함축하고 있는 신학적 개념은 부처신학과 인격의 핵심 이라고 말해도 지나친 말은 아닐 것이다.4) 일목요연하지 않고, 혼란스럽 고, 장황하기까지 한 부처의 신학적 표현 방법에 대해 종종 가해지는 반대와 비판의 소리는 그의 경건 개념 속에서 어느 정도 설득력을 잃 을 수 있다. 다른 종교개혁자들과 비교해 볼 때, 그들처럼‘피에타스’는 부처의 신학 특징을 형성한다. 비로 이 점에서 우리는 특별히 칼빈을 생각할 수 있다.5) 이 논지는 모험적으로 보일 수 있지만, 우리는 이 논 지의 정당성을 본고를 통해서 충분히 보여줄 수 있을 것이다.


This paper is the study of Martin Bucer’s thought on ‘piety’ (pietas). ‘Piety’ is regarded as the essential expression of Bucer’s spirituality. According to Bucer the faith on God and the love to man are co-related in the ‘piety.’ The faith and the love are inseparably joined together in piety. While the faith is really the vertical dimension of the piety, the love to man which is rooted in the faith, is the horizontal dimension of the piety. These two parts co-exist in dialectical tension in the piety. The piety consists in these two factors. By Bucer ‘pietas’ is the fruit within man of the knowledge of God and the knowledge of self. Piety corresponds to both of the aspects through which God is known: God as Lord and God as Father. True piety demands not only worship, but also love. Piety is reverence informed by love. Piety is essentially filial. While theocentric by nature, Bucer’s concept of piety also implies an outgoing movement towards others. It calls for a relationship of love and right dealings with one’s fellowmen. Piety expresses our relationship to God, in love for our fellowmen. According to Bucer the sign of authentic piety is not found in zeal for an external worship expressed in ceremonies but in the real love for man. Love of neighbour is the outward sign of our love for God. The first table of the law demands of all men the consecration of their entire self to God. From this consecration to God flows our dedication to our fellowmen. The dogmatics and the ethics could not be separable in Bucer’s thought on piety, because the theory and the ‘praxis’ could be inseparable in his thought on piety. Bucer as ‘the spiritual father of J. Calvin’ could be named not only as ‘reformierte Pietist’(W. van’t Spijker) but also as ‘Ethiker’(K. Koch).


This paper is the study of Martin Bucer’s thought on ‘piety’ (pietas). ‘Piety’ is regarded as the essential expression of Bucer’s spirituality. According to Bucer the faith on God and the love to man are co-related in the ‘piety.’ The faith and the love are inseparably joined together in piety. While the faith is really the vertical dimension of the piety, the love to man which is rooted in the faith, is the horizontal dimension of the piety. These two parts co-exist in dialectical tension in the piety. The piety consists in these two factors. By Bucer ‘pietas’ is the fruit within man of the knowledge of God and the knowledge of self. Piety corresponds to both of the aspects through which God is known: God as Lord and God as Father. True piety demands not only worship, but also love. Piety is reverence informed by love. Piety is essentially filial. While theocentric by nature, Bucer’s concept of piety also implies an outgoing movement towards others. It calls for a relationship of love and right dealings with one’s fellowmen. Piety expresses our relationship to God, in love for our fellowmen. According to Bucer the sign of authentic piety is not found in zeal for an external worship expressed in ceremonies but in the real love for man. Love of neighbour is the outward sign of our love for God. The first table of the law demands of all men the consecration of their entire self to God. From this consecration to God flows our dedication to our fellowmen. The dogmatics and the ethics could not be separable in Bucer’s thought on piety, because the theory and the ‘praxis’ could be inseparable in his thought on piety. Bucer as ‘the spiritual father of J. Calvin’ could be named not only as ‘reformierte Pietist’(W. van’t Spijker) but also as ‘Ethiker’(K. Koch).