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Compared to Martin Luther, and even further to St. Augustine of Hippo and St. Paul whose experiences of conversion have still been acknowledged as true and authentic ones to be 'born again', John Calvin's own 'sudden conversion (subita conversio)' remains questionable as to whether it is sheerly spiritual one or essentially rather intellectual one or both. Calvin's sudden change of intellectual stance since his conversion has influenced not only his own theology as via Calvini but also the Calvinistic tradition in general, particularly in terms of religious education.
This article attempts to analyse some intellectual traits of Calvin's theology in style and contents as to whether the reformed theology of Calvin as the Biblical Evangelist should be understood as a clear detachment from both his own calibre of humanism and even scholasticism on which the Young Calvin must have studied. Undoubtedly Calvin's conversion is first of all an existential experience of being 'born again', but more importantly is an initial step toward progressive and self-conscious 'accommodation' of his own academic stocks, which is to function for such a typical reform programme of Calvinistic education and policy, i.e., 'magisterial reformation'.
Based on Calvin's own sources, his theology is to be approached hermeneutically by focusing on two metaphors, i.e. labyrinth and abyss, both of which represent intellectual and spiritual character of religious minds in such a transitive period of the Renaissance and the Reformation. In quest of the continuity between Calvin the Humanist and Calvin the reformed educator, his own theology may well be characterized to be a systemic accommodatio of previous intellectual ways rather than the systematized and standardized theology, i.e., Calvinism.
This article attempts to analyse some intellectual traits of Calvin's theology in style and contents as to whether the reformed theology of Calvin as the Biblical Evangelist should be understood as a clear detachment from both his own calibre of humanism and even scholasticism on which the Young Calvin must have studied. Undoubtedly Calvin's conversion is first of all an existential experience of being 'born again', but more importantly is an initial step toward progressive and self-conscious 'accommodation' of his own academic stocks, which is to function for such a typical reform programme of Calvinistic education and policy, i.e., 'magisterial reformation'.
Based on Calvin's own sources, his theology is to be approached hermeneutically by focusing on two metaphors, i.e. labyrinth and abyss, both of which represent intellectual and spiritual character of religious minds in such a transitive period of the Renaissance and the Reformation. In quest of the continuity between Calvin the Humanist and Calvin the reformed educator, his own theology may well be characterized to be a systemic accommodatio of previous intellectual ways rather than the systematized and standardized theology, i.e., Calvinism.
목차
Abstract
Ⅰ. 들어가는 말
Ⅱ. 성서적 복음주의로의 전향
Ⅱ. 칼뱅의 정신 및 신학사상에 있어서의 ‘미궁(labyrinth)’과 ‘심연(abyss)’
Ⅲ. 인간의 ‘마음’에 대한 칼뱅의 이중적 이해
Ⅳ. ‘힘’에 대한 이해
Ⅴ. 맺는 말
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UCI(KEPA) : I410-ECN-0101-2013-230-000247595