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354 518 Åë°èÄ«¿îÅÍ º¸±â   °ü¸®ÀÚ Á¢¼Ó --+
Name   À̾߱â
Subject   Ä®ºóÀÇ °­¿ä¿¡¼­ ÀÚ½ÅÀ» ¾Æ´ÂÁö½Ä°ú Çϳª´ÔÀ» ¾Æ´Â Áö½Ä °ü°è/¾È¸íÁØ
Ä®ºó¿¡ À־ ÀڽŰú Çϳª´ÔÀ» ¾Æ´Â Áö½Ä¿¡ °üÇÑ 2 °¡ÁöÀÇ ¼ø¼­

1. ÀÚ½ÅÀ» ¾ËÁö ¸øÇÏ°í´Â Çϳª´ÔÀ» ¾ËÁö ¸øÇÑ´Ù.
2. Çϳª´ÔÀ» ¾ËÁö ¸øÇÏ°í´Â ÀÚ½ÅÀ» ¾ËÁö ¸øÇÑ´Ù.
Ä®ºóÀÇ ÀÛÇ° 1539-1554 °­¿ä´Â ¡°Çϳª´Ô¿¡ °üÇÑ Áö½Ä¿¡ °üÇؼ­¡±¿Í ¡°Àΰ£¿¡ °üÇÑ Áö½Ä¿¡ °üÇؼ­¡±¶ó´Â Á¦¸ñÀ¸·Î ºÎÃÆÀ¸³ª, 1559ÆÇ¿¡¼­´Â Çϳª´Ô¿¡ °üÇÑ Áö½Ä°ú ¿ì¸® Àڽſ¡ °üÇÑ Áö½ÄÀº ¼­·Î ¿¬°áµÇ¾î ÀÖÀ¸¸ç, ÀÌ µÑÀÌ ¾î¶»°Ô ¼­·Î ÁÙó·³ ¿¬°áµÇ¾î ÀÖ´ÂÁö¸¦ »ìÇÉ´Ù.

De cognitone de creatoris
Dei notitiam et nostri res esse coniunctas, et quomodo inter se cohaerenat.
(The knowledge of God and that of ourselves are connected. How they are interrelated?)

1559³â ÆÇ¿¡¼­ ÂüµÈ ÁöÇý´Â Dei cognitione et nostri. ¸»ÇÔÀ¸·Î¼­ Çϳª´ÔÀÌ ¸Ç ¾Õ¿¡ ³ª¿ÀÁö¸¸, 1539-41 ÆÇ¿¡¼­´Â cognitione Dei et nostri·Î ¸»ÇÑ´Ù.


µÎ °ü°è¿¡ ´ëÇÑ ¼ø¼­¿¡¼­
¸ÕÀú 1ÀÇ °æ¿ì´Â Ä®ºóÀÌ ¾Ë·º»ê´õ Ŭ·¹¸ÇÆ®ÀÇ ÀÛÇ°¿¡¼­ ¿µÇâÀ» ¹ÞÀº °ÍÀ¸·Î º»´Ù.
±×¸®°í ¾î°Å½ºÆ¾ÀÇ Soliloquies 1, 2, 7,¿¡¼­
Clement of Alexandria, The Instructor, 3,1
Chap. 1.- On the True Beauty
"It is then, as appears, the greatest of all lessons to know one's self. For if one know himself. he will know God; and knowing God, he will be made like God, not by wearing gold or long robes, but by well-doing, and by requiring as few things as possible."

¾î°Å½ºÆ¾ÀÇ ÀÛÇ° Soliloquies 1, 2, 7,¿¡¼­ ¿¡¼­´Â
:³ª´Â Çϳª´Ô°ú ¿µÈ¥À» ¾Ë°í ½Í´Ù¡° ¡±±×°Í »ÓÀΰ¡?¡°-¡±±× ¿Ü¿¡´Â ¾ø´Ù.¡° ±×¸®°í 2,1,1¿¡¼­ ¡±³ª·Î ÇÏ¿©±Ý ³ª ÀÚ½ÅÀ» ¾Ë°Ô ÇÏ½Ã¸ç ¶ÇÇÑ ´ç½Åµµ ¾Ë°Ô ÇϿɼҼ­¡°(LCC, VI. 26, 41).

7. A. Behold I have prayed to God. R. What then wouldst thou know? A. All these things which I have prayed for. R. Sum them up in brief. A. God and the soul, that is what I desire to know. R. Nothing more? A. Nothing whatever. R. Therefore begin to inquire. But first explain how, if God should be set forth to thee, thou wouldst be able to say, It is enough. A. I know not how He is to be so set forth to me as that I shall say, It is enough: for I believe not that I know anything in such wise as I desire to know God. R. What then are we to do? Dost thou not judge that first thou oughtest to know, what it is to know God sufficiently, so that arriving at that point, thou mayst seek no farther? A. So I judge, indeed: but how that is to be brought about, I see not. For what have I ever understood like to God, so that I could say, As I understand this, so would I fain understand God? R. Not having yet made acquaintance with God, whence hast thou come to know that thou knowest nothing like to God? A. Because if I knew anything like God, I should doubtless love it: but now I love nothing else than God and the soul, neither of which I know. R. Do you then not love your friends? A. Loving them, how can I otherwise than love the soul? R. Do you then love gnats and bugs similarly? A. The animating soul I said I loved, not animals. R. Men are then either not your friends, or you do not love them. For every man is an animal, and you say that you do not love animals. A. Men are my friends, and I love them, not in that they are animals, but in that they are men, that is, in that they are animated by rational souls, which I love even in highwaymen. For I may with good right in any man love reason, even though I rightly hate him, who uses ill that which I love. Therefore I love my friends the more, the more worthily they use their rational soul, or certainly the more earnestly they desire to use it worthily.

Book II.

1. A. Long enough has our work been intermitted, and impatient is Love, nor have tears a measure, unless to Love is given what is loved: wherefore, let us enter upon the Second Book. R. Let us enter upon it. A. Let us believe that God will be present. R. Let us believe indeed, if even this is in our power. A. Our power He Himself is. R. Therefore pray most briefly and perfectly, as much as thou canst. A. God, always the same, let me know myself, let me know Thee. I have prayed. R. Thou who wilt know thyself, knowest thou that thou art? A. I know. R. Whence knowest thou? A. I know not. R. Feelest thou thyself to be simple, or manifold? A. I know not. R. Knowest thou thyself tO be moved? A. I know not. R. Knowest thou thyself to think? A. I know. R. Therefore it is true that thou thinkest. A. True. R. Knowest thou thyself to be immortal? A. I know not. R.


Çϳª´ÔÀ» ¾Ë°í ÀÚ½ÅÀ» ¾Æ´Â °ÍÀÌ ¹Ù·Î ±âµ¶±³±³ °­¿äÀÇ Àüü ÁÖÁ¦ÀÌ´Ù-ÆÄÄ¿, 25. Ä®ºó½ÅÇÐÀÔ¹®.

1536³â °­¿ä´Â  Çϳª´ÔÀ» ¾Æ´Â Áö½ÄÀÌ ¸ÕÀú ½ÃÀÛÇÏ°í ±×¸®°í Àΰ£À» ¾Æ´Â Áö½ÄÀ¸·Î ³Ñ¾î°£´Ù. 1539-41 ÆÇ °­¿ä´Â 1559Æǵµ ÀÌ·¸°Ô ½ÃÀÛÇÑ´Ù. ±×·¯³ª 1559³â ÆÇÀº ¼ø¼­¸¦ µÚÁý¾ú°í, ¾çÀÚÀÇ »óÈ£ ¿¬°ü¿¡ °­Á¶¸¦ µÐ´Ù.

Çϳª´Ô¿¡ ´ëÇÑ Áö½ÄÀ» ¸ÕÀú ³íÇÏ´Â °ÍÀÌ ¿ì¸® Àڽſ¡ ´ëÇÑ Áö½ÄÀ» ³íÇÏ´Â °Íº¸´Ù Á¤´çÇÑ ¼ø¼­¶ó°í Ä®ºóÀº ¸»ÇÑ´Ù. ±×·¡¼­ Á¦ 2 ÀÚÀº Çϳª´ÔÀ» ¾È´Ù´Â °ÍÀº ¹«¾ùÀ̸ç, ÀÌ Áö½ÄÀÇ ¸ñÀûÀº ¹«¾ùÀΰ¡·Î ½ÃÀÛÇÑ´Ù.
±×·±µ¥ ¿Ö Ä®ºóÀº 1559³â ÆÇ Ã³À½À» ÀÚ½ÅÀ» ¾ËÁö ¸øÇÏ°í´Â Çϳª´ÔÀ» ¾ËÁö ¸øÇÑ´Ù¶ó°í ½ÃÀÛÇßÀ»±î? ÀÌ ¹®Á¦´Â Ä®ºóÀÌ Àú¼úÇÑ ±ÛÀÇ ¼ø¼­¸¦ µû¶ó ÀÌÇØÇϸé ÀÌÇØ°¡ µÈ´Ù. ¸ÕÀú Ä®ºóÀÌ ÀÚ½ÅÀ» ¾Ëºñ ¸øÇÏ°í´Â Çϳª´ÔÀ» ¾ËÁö ¸øÇÑ´Ù¶ó´Â °ÍÀº ÀÚ½ÅÀÇ ¸»ÀÌ ¾Æ´Ï¶ó ÀÌ¹Ì Å¬·¹¸ÇÆ®³ª ¾î°Å½ºÆ¾ÀÇ »ç»ó¿¡¼­ Èê·¯ ³ª¿Â Çϳª´Ô°ú Àΰ£ÀÇ °ü°è¸¦ Ç¥ÇöÇÑ °ÍÀÓÀ» ¾Ë¾Æ¾ß ÇÑ´Ù. ±×¸®°í ¿©±â¼­ Ä®ºóÀÌ ¸»ÇÏ°íÀÚ ÇÏ´Â Àǵµ´Â Àΰ£ÀÌ Àڽſ¡ ´ëÇÏ¿© »ý°¢Çغ¸´Â ±âȸ¸¦ °®´Â °ÍÀÌ´Ù. Áï Àΰ£ÀÌ ÀÚ½ÅÀÌ ¾î¶² »ç¶÷Àΰ¡¸¦ ¸ÕÀú »ý°¢ÇØ º¸¶ó´Â °ÍÀÌ´Ù. Àΰ£ÀÌ ÂüÀ¸·Î ºñÂüÇÑ »óÅ¿¡ ÀÖÀ¸¸ç, ºÒÇà¿¡ ÀÖ´Â °ÍÀ» ÀǽÄÇÏ¿© Çϳª´ÔÀÇ °üÇÑ Áö½ÄÀ» ÀÚ±ØÇÑ´Ù´Â °ÍÀÌ´Ù. ±×·¯³ª ÁøÁ¤ Çϳª´ÔÀ» ¾ËÁö ¸øÇÏ°í Çϳª´ÔÀ» ÁøÁ¤À» ¾Ë°Ô µÈ´Ù¸é Àڽſ¡ ´ëÇÑ ÂüµÈ Áö½ÄÀ» °®°Ô µÈ´Ù°í ³í¸®¸¦ ¸»ÇÑ´Ù. ¡°ÇÑÆí Àΰ£Àº ºÐ¸íÈ÷ ¸ÕÀú Çϳª´ÔÀÇ ¾ó±¼À» ÀÀ½ÃÇÏ°í ³ª¼­, ´ÙÀ½À¸·Î ÀÚ½ÅÀ» ¼¼¹ÐÇÏ°Ô °ËÅäÇÏÁö ¾Ê´Â ÇÑ, °á´ÜÄÚ Àڽſ¡ ´ëÇÑ ÂüµÈ Áö½Ä¿¡µµ µµ´ÞÇÏÁö ¸øÇÑ´Ù, 1:1,2)¡± Ä®ºóÀº Çϳª´ÔÀ» ¸ÕÀú ¾Ë¾Æ¾ß ÇÏÁö¸¸ Àΰ£Àº ºÎÆÐÇÏ¿© Çϳª´ÔÀ» ¾Ë ¼ö ¾ø´Ù°í ÇÑ´Ù. ±×·¯³ª Çϳª´ÔÀÇ ÀÓÀç°¡ ³ªÅ¸³¯ ¶§ µÎ·Á¿ò°ú ³î¶ó¿òÀ¸·Î ÀÚ½ÅÀÇ ºñõÇÑ »óŸ¦ ¾Ë¸ç ÀÚ½ÅÀÇ ºÎÆÐÇÑ Àΰ£ÀÇ ¸ð½ÀÀ» ¾È´Ù°í ÇÑ´Ù. ±×·¸´Ù¸é Ä®ºóÀÇ ³í¸®´Â Àΰ£ÀÌ ½º½º·Î Çϳª´ÔÀ» ¾Ë ¼ö ¾ø°í ¿ÀÁ÷ Çϳª´ÔÀÌ °è½ÃÇÏ½Ç ¶§ Àΰ£Àº ÀÚ½ÅÀ» ¾Ë ¼ö ÀÖ´Ù°í ¸»ÇÑ´Ù°í º¸¾Æ¾ß ÇÑ´Ù.
±×·¡¼­ Ä®ºóÀº Çϳª´Ô¿¡ ´ëÇÑ Áö½ÄÀ» ¸ÕÀú ³íÇÏ´Â °ÍÀÌ ¿ì¸® Àڽſ¡ ´ëÇÑ Áö½ÄÀ» ³íÇÏ´Â °Íº¸´Ù Á¤´çÇÑ ¼ø¼­¶ó°í ¸»ÇÑ´Ù. ±×·¡¼­ Á¦ 2 ÀåÀº Çϳª´ÔÀ» ¾È´Ù´Â °ÍÀº ¹«¾ùÀ̸ç, ÀÌ Áö½ÄÀÇ ¸ñÀûÀº ¹«¾ùÀΰ¡·Î ½ÃÀÛÇÑ´Ù.

Duplex cognitio Domini
1559³â ÆÇ¿¡¼­ ÀÌÁßÀû Áö½Ä¿¡ °üÇÑ ³í¸®´Â ±âµ¶±³ °­¿ä¿¡ È帣´Â Áß¿äÇÑ ±×ÀÇ ½ÅÇÐÀü°³ ¹æ¹ý·ÐÀÌ´Ù.
"Çϳª´ÔÀº ¸ÕÀú ¿ìÁÖÀÇ Ã¢Á¶¿Í ¼º°æÀÇ ÀϹßÀúÀÎ ±³ÈÆ¿¡¼­ ÀÚ½ÅÀ» âÁ¶ÁÖ·Î ³ª³ª³Â´Ù. r´ÙÀ½¿Ã ±×¸®½ºµµÀÇ Àΰݾȿ¡¼­ ÀÚ½ÅÀ» ±¸¼ÓÁÖ·Î º¸¿© Á̴ּÙ. ¿©±â¼­ºÎÅÍ Çϳª´Ô¿¡ °üÇÑ ÀÌÁßÀû Áö½ÄÀÌ »ý±â´Âµ¥, ¿ì¸®´Â ÀüÀÚ¸¦ ¸ÕÀú »ý°¢ÇÏ°í, ÈÄÀÚ¸¦ Àû´çÇÑ °÷¿¡¼­ ´Ù·ç°Ô µÉ °ÍÀÌ´Ù¡°(°­¿ä 1, 2.1)



 
Ä®ºóÀÇ ÀÚ¿¬°è½Ã- âÁ¶ÁÖ Çϳª´ÔÀ» ¾Æ´Â Áö½Ä?


        ÀÚ¿¬°è½Ã´Â ÀÎÁ¤ÇßÀ¸³ª ºÎÁ·ÇÔÀ» ÁöÀûÇÔ, ÀÚ¿¬½ÅÇÐÀº ÀÎÁ¤Ä¡ ¾ÊÀ½. Áß»ýÇÑ     »ç¶÷Àº     ÀÚ¿¬½ÅÇÐÀÌ °¡´ÉÇÔ.

    Ä®ºóÀº Çϳª´Ô²²¼­ Àΰ£¿¡°Ô ÀÚ½ÅÀ» ¾Ë ¼ö ÀÖ´Â Áö°¢°ú Á¾±³ÀÇ ¾¾¸¦ ½É¾ú´Ù°í ÁÖÀå    ÇÑ´Ù. ÀÌ°ÍÀÌ Ä®ºóÀÇ ÀÚ¿¬°è½Ã·ÐÀÌ´Ù.  
    CO 2, 36. Inst. 1, 3. 1.    Dei notitiam hominum mentibus naturaliter esse inditam.     (The knowledge of God has been naturally implanted in the mind of men, Çϳª´Ô    À» ¾Æ´Â Áö½ÄÀÌ Àΰ£ÀÇ ¸¶À½¾È¿¡ ÀÚ¿¬ÀûÀ¸·Î ½É°ÜÁ® ÀÖ´Ù.)

    °è¼ÓÇÏ¿© Ä®ºóÀº Çϳª´Ô²²¼­ ÀÚ¿¬ÀûÀ¸·Î Àΰ£ÀÇ ¸¶À½¿¡(Á¤½Å) Çϳª´ÔÀ» ¾Æ´Â Áö½Ä     Áï ÀÚ¿¬°è½Ã(ÀϹݰè½Ã)À» À¯ÀüÀÚÀÇ ÄÚµå ó·³ ½É¾ú´Ù°í ÁÖÀåÇÑ´Ù.
    
    "Quemdam inesse humanae menti, et quidem naturali instinctu, divinitatis     sensum( There is within the human mind, and indeed by natural instinct, an     awareness of divinity, Çϳª´ÔÀ» ¾Æ´Â °ÍÀº ÀÚ¿¬ÀûÀÎ º»´É¿¡ ÀÇÇؼ­ Àΰ£ÀÇ ¸¶À½    ¾È¿¡ ÀÖ´Ù)
  
    µû¶ó¼­ Àΰ£Àº ÀÌ¹Ì ÀÚ¿¬ÀûÀÎ º»´ÉÀ¸·Î ÀÌ ½ÅÁö½ÄÀ»(ÀÚ¿¬°è½Ã) °®°í ÀÖ´Ù.
    sui numinis intelligentiam universis Deus ipse indidit(God himself has implanted     in all men a certain understanding of his divine majesty.

    ±×·¯¹Ç·Î Ä®ºóÀº ¸»Çϱ⸦ ´©±¸µçÁö Çϳª´ÔÀ» ¸ð¸¥´Ù°í ÇΰèÇÒ ¼ö ¾øµµ·Ï Çϳª´ÔÀÇ     À§¾öÀ» ¾Ë ¼ö ÀÖ´Â ÀÌÇØ·ÂÀ» Á̴ּٰí ÇÑ´Ù.
    Àΰ£ ¸ðµÎ´Â Çϳª´ÔÀÌ °è½Å °Í°ú ±×°¡ ÀڽŵéÀÇ Ã¢Á¶ÀÚÀÓÀ» ¾Ë°ÔµÈ´Ù.    
    unum omnes intelligant Deum esse, et suum esse opificem (men one and all     perceive that there is a God and that he is their Maker)
    
    Ä®ºóÀº ¿©±â¿¡¼­ ´õ³ª°¡¼­ ¼¼°èÁ¾±³ÀÇ ±Ù¿ø¿¡ ´ëÇÏ¿© ³íÇÑ´Ù. Çϳª´Ô²²¼­´Â ¸ðµç ¹é    ¼ºµé¿¡°Ô Á¾±³ÀÇ ¾¾¸¦ ÁÖ¾ú±â ¶§¹®¿¡ ¼¼°è°¡ Á¸ÀçÇÑ ³¯ºÎÅÍ Á¾±³°¡ ÀÖ°Ô µÇ¾ú´Ù°í     ÇÑ´Ù.(religionis semen retinent , to retain some seed of religion).

    µû¶ó¼­ Á¾±³¼ºÀÌ ¾ø´Â ÀÚ´Â ¾Æ¹«µµ ¾ø°í ½ÉÁö¾î ±×°ÍÀ» ºÎÀÎÇÑ´Ù°í Çصµ ±×°ÍÀÌ ¾ø    ¾îÁöÁö ¾Ê´Â´Ù°í ¸»ÇÑ´Ù.
    in eo tacita quaedam confessio est,  inscriptum omnium cordibus divinitatis     sensum (there lies in this a tacit confession of a sense of deity inscribed in the     hearts of all, ¸ðµç Àΰ£ÀÇ ¸¶À½ ¾È¿¡ »õ°ÜÁø Çϳª´ÔÀ» ¾Æ´Â °Í¿¡ ´ëÇÑ ¹«¾ðÀÇ °í¹é    ÀÌ ÀÌ ¾È¿¡ ÀÖ´Ù.)

    ±×·¯³ª Àΰ£ ¼Ó¿¡ ÀÖ´Â Çϳª´ÔÀÇ ÀϹݰè½Ã(ÀÚ¿¬°è½Ã)´Â ÁË·Î ÀÎÇÏ¿© ¿À¿°µÇ¾ú±â ¶§    ¹®¿¡ Ưº°°è½ÃÀÎ ¼º°æÀÌ ÇÊ¿äÇÏ°Ô µÇ¾ú´Ù°í °­Á¶ÇÑ´Ù. Inst 1, 4. 1, ½ÃÆí 14:1, 53:1    ¿¡¼­ "¾î¸®¼®Àº ÀÚ´Â ±× ¸¶À½¿¡ Çϳª´ÔÀÌ ¾ø´Ù Çϵµ´Ù." ±×µéÀº ÀÚ¿¬ÀÇ ºûÀ» ²¨ ¹ö    ·È´Ù.(suffocata naturae luce, by extinguishing the light of nature) ¾ÇÀÎÀº Çϳª    ´ÔÀ» ºÎÀÎÇÏ´Â ÀÚµéÀÌ´Ù.

    Ä®ºóÀÇ ÀüÅë¿¡ ¼­ ÀÖ´Â WCF 1Àå 1ÀýÀº ÀÚ¿¬ÀÇ ºû(the light of nature)Àº ºñ·Ï Çϳª    ´ÔÀÇ ¼±°ú ÁöÇý, ±Ç´ÉÀ» ³ªÅ¸³²À» ¸»ÇÏÁö¸¸ ¼º°æÀÇ Çʿ伺À» ¸»ÇÑ´Ù.

    Although the light of nature. . . . do so far manifest the goodness, wisdom and     power of God, (Latin Confessio Fidei,  Quanquam naturae lumen...... manifestant)
    as to leave men inexcusable; yet they are not sufficient to give that knowledge     of God, and of his will, wich is necessary unto salvation. . . . which maketh the     Holy Scripture to be most necessary.

¼º°æÀ» ÅëÇØ ¾Ë ¼ö Àִ âÁ¶ÁÖ Çϳª´Ô Áö½Ä


°Ô½Ã¹°À» À̸ÞÀÏ·Î º¸³»±â ÇÁ¸°Æ®Ãâ·ÂÀ» À§ÇÑ È­¸éº¸±â
DATE: 2004.04.19 - 03:16

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