초록 close

칼빈에게서 섭리는 단지 교회에만 해당되는 것이 아니라 더 넓게는 우주 자연 전체에, 그리고 더 좁게는 신자들 개개인의 삶에 직 결되는 것이기도 했다. 그는 신자들이 그런 하나님의 섭리를 알고 그 섭리에 따라 살아야 한다는 것을 매우 강조했다. 심지어는“하나님의 섭리를 모르는 것이 가장 절망적인 비참이고, 그 진리를 아는 것이 바로 최상의 축복”이라고까지 할 정도로 섭리를 중요한 것으로 여겼고, 신자들을 무엇보다도 섭리 신앙으로 인도하기를 원했다. 그렇다면 칼빈의 섭리론은 구체적으로 무엇인가? 즉 이 논문은 칼빈 에게 나타난 섭리의 내용은 무엇이며, 또한 그것은 어떤 성격, 어떤 효 과를 갖는가? 그리고 그것이 오늘날의 그리스도인들에게는 어떤 의미 를 가지는가? 하는 점들을 밝혀보고자 한다.


For Calvin, the providence means God’s m a n u t e n e n t i a and c o nservatio of the world that God has created. Besides it has a concept of the r e c t i o and the g o u v e r n a t i o because God rules and governs the world. Therefore the providence is not different from the c r e a t i o continua. God’s creation is not terminated once for all, but continued and recreated. For Calvin, the creation is not limited in the first six days. In this perspective, Calvin’s concept of the providence can solve the conflict between Natural Science(e.g., theory of the evolution) and the Christianism(e.g., theory of the creation). The appearance of the spices and it’s disappearance, creation, transition, evolution etc. can be considered as God’s acts for renewing or recreating all things today. According to Calvin, the providence is differed from three kinds, that is, general providence, special providence, and the more special providence for the Church and the believers. The third providence is forgotten by the scholors since De Payer advocated it. But Calvin plainly stated it in the Contre la secte des libertins and Institution (I, 17/1). R. Stauffer also have rejected it because of the absence in the Sermons of Calvin. But it appears in his Sermons conceptually and subsistantly, particularly on The Acts of the Apostles. Moreover, the providence of Calvin is connected to the context of the Reformation. For him, it is sure that it is the very important concern to conserve the life of the Reformed Churches and believers. Therefore the third providence, that is the more special for the believers, is the major cause of his providence. It can’t be buried in the special providence about the maintenance and conservation of the mankind. It is important that Calvin himself has told it in his many writings.


For Calvin, the providence means God’s m a n u t e n e n t i a and c o nservatio of the world that God has created. Besides it has a concept of the r e c t i o and the g o u v e r n a t i o because God rules and governs the world. Therefore the providence is not different from the c r e a t i o continua. God’s creation is not terminated once for all, but continued and recreated. For Calvin, the creation is not limited in the first six days. In this perspective, Calvin’s concept of the providence can solve the conflict between Natural Science(e.g., theory of the evolution) and the Christianism(e.g., theory of the creation). The appearance of the spices and it’s disappearance, creation, transition, evolution etc. can be considered as God’s acts for renewing or recreating all things today. According to Calvin, the providence is differed from three kinds, that is, general providence, special providence, and the more special providence for the Church and the believers. The third providence is forgotten by the scholors since De Payer advocated it. But Calvin plainly stated it in the Contre la secte des libertins and Institution (I, 17/1). R. Stauffer also have rejected it because of the absence in the Sermons of Calvin. But it appears in his Sermons conceptually and subsistantly, particularly on The Acts of the Apostles. Moreover, the providence of Calvin is connected to the context of the Reformation. For him, it is sure that it is the very important concern to conserve the life of the Reformed Churches and believers. Therefore the third providence, that is the more special for the believers, is the major cause of his providence. It can’t be buried in the special providence about the maintenance and conservation of the mankind. It is important that Calvin himself has told it in his many writings.