세대주의 전천년설의 환대서양 흐름과 세계기독교의 형성

국문 초록 (Abstract)

세대주의 전천년설은 18세기에 성령론과 삼위일체적 세대론의 해석법으로 존 웨슬리의 신학을 체계화시킨 존 플레쳐에게서 부분적으로 발견되고, 18세 기 말과 19세기 초 영국의 캠브리지 대학과 옥스퍼드 대학의 종말론에 관한 가열찬 담론 가운데 발전되었으며, 성경예언연구를 통해 사도행전적 오순절 현상의 분출을 경험한 어빙의 알버리써클에서, 그리고 19세기 후반 영국, 이 어 북미에서 개최된 일련의 성경예언대회에서 지속적으로 논의되고 확립된 종말론이다. “세대주의의 아버지”라 칭해진 존 다비가 신학적 독창성으로 세 대주의 이론을 창안한 것으로 알려져 있지만, 상기한 영국의 세대이론과 역사 주의 전천년설 및 오순절운동의 교차로 위에서 발전한 신학으로 보아야 할 것이다. 19세기 초 영국에서 구체화된 세대주의 전천년설은 동시대 교회지도 자들의 종말론과 일치하지 않았고 웨스트민스터 신앙고백과의 마찰을 야기하 기도 하였지만, 복음주의 신앙을 관철한 성서적 교회회복운동이었다. 19세기 후반에서 20세기 초반에 이르기까지 북미의 세대주의 전천년설 확산의 결정적 견인차는 일련의 성경예언대회였다. 이는 개혁교회의 피어 선과 브룩스, 침례교회의 고든과 무디의 절대적 지지를 받았고, 더 나아가 급진적 성결운동의 전폭적인 지지를 받으며 에큐메니컬 연합전선을 펼쳤 다. 한국에 세대주의 전천년설이 한 교단의 신학으로 자리 잡았을지라도 그를 산출한 19세기 영미성경예언대회는 장로교와 침례교, 감리교와 성결 운동지도자들을 총망라하는 초교파적 협력을 창출해내었다. 이러한 협력으 로 기독교의 중심축을 성경과 성령 및 다시 오실 그리스도에게로 옮기는 19세기의 에큐메니칼 교회개혁운동이었다. 교회연합의 정신 가운데 추진 된 북미의 성경예언대회는 성경에 절대적 권위를 부여하며, 성령의 현재적 이고 초자연적인 활동을 확신하는 가운데 그리스도의 지상 대명령인 세계 선교에 주력하였는데, 이러한 결합이 세대주의 전천년설을 전세계로 확산 시킨 모판으로 작용하였다. 세계를 교구로 삼은 메소디스트 뿐만 아니라 세계선교를 촉진시킨 19세 기 선교동원가들이 전천년설을 지지하는 성경예언대회의 중심인물이었기 에, 세대주의 전천년설은 학생자원운동의 수로를 따라 남반구로 확산되었 고 세계기독교의 형성에 주요 신학적 토대를 마련하였다. 오늘날 남반구의 주류가 된 오순절운동의 신학적 기초를 마련한 선교와 성령 중심의 종말론 이었다. 기독교기관의 재화축적과 과학기술의 진흥에 어깨를 맞추고자 질 주하던 19세기 교회의 행로에 브레이크를 밟고 다시 인간의 거룩 및 영혼 의 구원에 최고의 가치를 부여하는 일종의 영성운동이라 볼 수 있다. 생명 과 진리의 분여자로서의 예수 그리스도와 거룩한 성령의 초자연적 개입을 긍정하므로 인간의 근본적 성품변화를 유도하고 거룩한 성품으로부터 깨 끗한 사회로의 변화를 유도하는 종교관과 세계관을 강화하였다. 세대주의 전천년설은 세속화되고 교권화된 교회의 성서적 본질을 회복하려는 19세 기의 초교파적 교회개혁운동이었다.

다국어 초록 (Multilingual Abstract)

The nascent idea of dispensational premillennialism emerged in the interpretive framework of trinitarian dispensation suggested by John Fletcher, the great systematizer of John Wesley’s theology in light of pneumatology in the 18th century. Discourses on premillennial eschatology continued in theological dissertations profusely produced by academics of Oxford University and Cambridge University in the late 18th and early 19th centuries. The Premillennial eschatology persisted in the midst of intense study of Biblical prophecies and eschatological anticipation, on which Edward Irving and his coterie in the Albury Circle and the Albury Conference experienced Pentecostal manifestation of the Holy Spirit accompanied by divine healing, tongues, and prophecies, with a groundbreaking incident of the Pentecostal spate, 70 years prior to that of the Azusa Street. The premillennial eschatology laid its solid foundation through the decades-long series of the Bible and Prophecy Conference which alternated between the United Kingdom and the United States in the late nineteenth century. John Nelson Darby, reputed as the “father of dispensationalism,” solidified and developed his dispensational premillennialism on the shoulders of the earlier history of dispensational discourses, historical premillennialism, and Pentecostal outbreaks surrounding Edward Irving and his Albury Circle. The dispensational premillennialism which gained its concrete shape in the British Isles in the nineteenth century was neither entirely identified with the eschatology of the leading ecclesiastical leaders, nor far from the frictions with the patrons of The Westminster Confession of Faith, but it brought in the reformation of the Church with an uncompromising stance of evangelicalism. The driving force of dispensational premillennialism in the North America was a series of Bible and Prophecy Conference, which garnered the support of noted evangelical leaders across denominations including A. T. Pierson, A. J. Gordon, D. L. Moody, and the promoters of the radical Holiness Movement, with a result in notably ecumenical collaboration among church leaders. In this cooperation, they shifted the hub of the Church activities onto the Bible study, with faith in the Holy Spirit and expectation of the coming Christ. As these evangelical luminaries worked together to set the leading tone of the Bible and Prophecy Conference as well as the Student Voluntary Movement for world missions, their eschatology gained wider hearing in the world, especially in the southern hemisphere. The tenets of the Bible and Prophecy Conference reflect what the evangelicals today espouse: Biblicism, conversionism, crucicentrism, and activism. While the churches of the 19th century competed for the aggrandizement of material powers to match the advancement of science and technology, the premillennial eschatology shifted a gear, putting a break on such a rush of the church, toward the restoration of the Biblical nature of the Church, and claimed the sublime value of human spirituality, the imperative of the salvation of souls. Indeed it was a movement of spirituality. The anticipation of the coming Christ highlighted the Church’s imperative and primacy of the holiness in the life of individuals and the Church. The transatlantic currents of dispensational premillennialism in the nineteenth century constituted the reformation of the Church with a purpose of reorienting her pursuits toward the coming Christ and the Holy Spirit.

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