쯔빙글리와 재세례파는 적인가 동지인가? 아니면 불편한 이웃인가? 쯔빙글리의 스위스 종교개혁 500주년과 경계선상의 종교개혁 전통의 재세례파를 기념하며 = Are Anabaptists and Zwingli the Enemies or Kindreds, or Uncomfortable Neighbors? In Remembrance of Quinquecentennial of Zwingli’s Swiss Protestant Reformation and Anabaptists’ Marginal Reformed Tradition

다국어 초록 (Multilingual Abstract)

In remembrance of the Quinquecentennial of Swiss Protestant Reformation, at the bottom of this paper the question lies: Were Zwingli, the swiss magisterial reformer, and Anabaptists, the radical reformers, enemies or kindreds, or uncomfortable neighbors? In order for a comprehensive answer for the question in this paper, about 120 precedent anabaptist-related studies have been reviewed. Externally, the conflict, which was deeply rooted to their different views on the nation-state, between the mainstream reformers and the anabaptists was sparked over the forms of baptism: infant aspersion baptism and adult (believer’s) immersion baptism. The Anabaptists were born in 1525 in Zurich, Switzerland, in the bosom of Zwingli. The Anabaptist movement has sprung up in various forms such as rationalism, mysticism, spiritualism, revolutionism and so forth. Of course, there are baptist scholars, like Harold S. Bender, who try to separate and cut out spiritualists and revolutionists such as Thomas Müncher from Anabaptist history.
However, it is clear that the Anabaptist movement was a Reformation movement that most thoroughly followed the original vision of Luther and Zwingli and wanted to accomplish it.
Although the impact of the Anabaptist movement that occurred in the 16th century on the church and society was not ignorable, researching on this movement has been somewhat neglected or biased toward two extremes. On the one extreme, it is a negative prejudice (which condemns the Anabaptists as heretical) unilaterally injected by scholars who follow the latter views of Luther, Calvin, and Zwingli. I think it is fortunate that there are recent movements to find the positive side of the Anabaptist movement. On the other extreme, however, within the Anabaptists (or Baptists), efforts have been made to remove from Anabaptist history most of their spiritual ancestors, who were called zealots by the mainstream Reformers. By overly glorifying the activities of the rest of the Anabaptists, who were non-enthusiastic, they do not fully consider the positions and concerns of the mainstream Reformers, such as Luther, Calvin, Zwingli, etc., at the time when they opposed the entire Anabaptists. In the 2000s, a number of balanced precedent studies related to the Anabaptists have already been made in South Korea. However, there is still an unresolved differences in the taxonomical divisions for dozens of Anabaptist groups at the time of the 16th century.
In particular, there have been no studies found in South Korea on the similarity and connection between the Anabaptists’ Spiritual Baptism and today’s Pentecostalism. In this sense, it can be said that this study has its own originality and significance for the development of the church.
Within this context, this research first deals with the Anabaptists as kindreds of the mainstream Reformers, as they started the Reformation together. Then, the “conflict as the enemies” is dealt with between the magisterial Reformers, who rejected adult anabaptism, and the radical Anabaptists, who denied infant baptism.
Next, it deals with the uncomfortable neighbors' relationship found between the moderate Anabaptists, the radical spiritual Baptists and the mainstream Reformers, and between their descendants. Finally, it deals with the Anabaptist movement as a marginal Reformed tradition. It is to clarify that the Anabaptist movement was a group with both Baptist and Pentecostal characteristics today, and these were the Christian communities of the Reformation tradition that took charge of the borderline between the left and right extremes of the Reformation.

국문 초록 (Abstract)

본고는 스위스 종교개혁 500주년을 기념하며, 그 중심에 있었던 ‘제도권(magisterial) 종교개혁자 쯔빙글리와 극단적(radical) 종교개혁자 재침례파가 과연 서로 적이었는가, 동지였는가, 아니면 불편한 이웃이었는가?’라는 질문에 대해, 국내의 관련 선행연구 약 20편, 해외의 약 100편에 대한 종합적 논평을 바탕으로한 일종의 답변이다. 표면적으로 주류 종교개혁가들과 재침례파사이의 갈등은 국가관과 밀접하게 연관되어 있는 (유아) 세례(洗 禮, aspersion baptism)와 (성인) 침례(浸禮, immersion baptism)를 두고 촉발된 것이었다.
재침례파는 1525년 스위스 취리히의 쯔빙글리 품에서 탄생했다. 재침례파 운동은 합리주의, 신비주의, 영성주의, 혁명주의등의 다양한 형태로 우후죽순처럼 일어났다. 물론, 헤롤드 벤더(Harold S. Bender)처럼, 영성주의자들이나 토마스 뮌처 같은 혁명주의자들을 재침례파 역사로부터 구분하고 도려내려는 노력을하는 침례교 학자들도 있다. 하지만, 분명한 것은 재침례주의운동은 루터와 쯔빙글리가 종교개혁을 일으켰던 초심(original vision)을 가장 철저히 따르면서 그것을 그대로 완수하고자 했던종교개혁 운동이었다는 것이다.
16세기에 발생한 재침례파 운동의 영향이 교회와 사회에 적지 않았음에도, 이 운동에 대한 연구는 다소 소홀했거나 양극단으로 편향된 측면이 없지 않았다. 한 편에서는 루터, 칼빈, 쯔빙글리 등의 후기 견해를 그대로 따르는 학자들로부터 일방적으로주입된 (재침례파를 이단적이라고 정죄하는) 부정적 선입견이다.
근래에 이 입장 내에서 재침례파 운동의 긍정적인 면을 찾아내려는 움직임들이 있음은 그나마 다행이라고 본다. 하지만 재침례파(혹은 침례교) 내부에서는 주류 종교개혁가들로부터 열광주의자들이라고 불렸던 자신들의 영적 조상들 중 대부분을 재침례파 역사로부터 도려내려는 노력을 해왔다. 그리고 비열광주의적이었던 나머지 재침례파들의 활동을 지나치게 미화시킴으로써주류 종교개혁자들(루터, 칼빈, 쯔빙글리 등)이 재침례파 전체를반대한 당시 이들의 입장과 고민을 충분히 고려하지 못한다.
2000년대에 들어 국내에 재세례파(혹은 재침례파)와 관련된균형 있는 선행연구가 이미 적지 않게 이루어졌다. 하지만, (16 세기 당시 수십개의 재침례파 그룹들에 대한) 구분과 비구분 사이에서 아직 좁혀지지 않는 시각차가 보인다. 특별히 재침례파의 성령세례주의와 오늘날의 오순절주의에 대한 유사성과 연결성과 관련하여 다룬 연구는 국내에서 아직 찾아보지 못했다. 이러한 의미에서 본 소고가 교회의 발전을 위한 나름의 독창성과의의가 있다 하겠다.
이러한 정황 속에서, 본 소고는 먼저 종교개혁과 함께 시작된주류 종교개혁자들과 동지로서의 재침례파를 다룬다. 그런 다음, 유아세례를 지지하는 제도적 종교개혁파와 성인침례를 지지하는급진적 재침례파 간의 ‘적으로서의 갈등’을 다룬다. 다음으로, 온건한 재침례파와 급진적 성령세례파, 그리고 주류 종교개혁자들사이에서 그리고 그 후손들 사이에서 발견되는 불편한 이웃으로서의 관계를 다룬다. 마지막으로, 경계선상의 종교개혁 전통으로서의 재침례파 운동을 다룬다. 규명하려는 것은 ‘재침례파 운동은 오늘날의 침례교적 성격과 오순절적 성격을 모두 가진 그룹들이었으며 이들은 종교개혁의 좌측과 우측 극단에서 경계선을 담당했던 종교개혁 전통 기독교 공동체였다....

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125 장수한, "16세기 스위스 및 남부독일 재침례파와 Erasmus의 ‘지상명령’ 이해" 57 : 129-158, 2016