디히트리히 본회퍼 목사

바르멘신학선언 (1934)

독일국가교회는 히틀러 치하에서 민족주의, 애국주의, 반유대주의 광풍에 휩쓸렸다. 지식인, 대학교수, 신학자들이 독재자 히틀러를 지지했다. 이 때 신학자 칼 바르트와 히틀러를 암살하려다 발각되어 사형당한 디트리히 본회퍼 등 젊은 신학자들은 교회가 국가에 무비판적으로 종속됨을 반대했다. 바르트가 초안을 만든 “바르멘신학선언”은 한국교회의 신사참배거운동고백서 “장로교인 언약”(1940)에 버금가는 중요한 신학문서이다. 위 두 문서들을 비교분석한 최덕성의 <장로교인 언약과 바르멘신학선언>(2002)를 참고하라.

바르멘신학선언

I항. "내가 곧 길이요 진리요 생명이니 나로 말미암지 않고는 아버지께로 올 자가 없느니라." (요 14 : 6)

"내가 진실로 진실로 너희에게 이르노니 양의 우리에 문으로 들어가지 아니하고 다른 데로 넘어가는 자는 절도며 강도요... 내가 문이니 누구든지 나로 말미암아 들어가면 구원을 얻고"(요 10: 1, 9)

성서에서 증언된 예수 그리스도는 우리가 들어가야 하며 사나 죽으나 신뢰하고 복종해야 할 하나님의 유일한 말씀이다.

우리는 마치 교회가 그 선포의 원천으로서 이 유일한 하나님의 말씀 이외에, 그리고 그와 나란히 다른 사건들, 권세들, 형상들, 및 진리들도 하나님의 계시로서 인정할 수 있고 인정해야 하는 것처럼 가르치는 그릇된 교설(敎說)들을 배격한다.

II항. "예수는 하나님에게서 나와서 우리에게 지혜와 의로움과 거룩함과 구속함이 되셨으니" (고전 1: 30)

예수 그리스도는 우리의 모든 죄를 용서하는 하나님의 판결인 것처럼 또 그와 조금도 다름 없이 우리의 전 생명을 요구하는 하나님의 강력한 주장이기도 하다. 그 분을 통하여 우리는 이 세상에 억매인 불신앙적 예속으로부터 기쁘게 해방되어 그 분의 피조물에게 자유스럽게 감사하면서 봉사하게 된다.

우리는 마치 우리의 삶에 있어서 예수 그리스도가 아닌 다른 主들에게 속하는 영역, 그 분을 통한 칭의와 성화가 필요 없는 영역이 있는 것처럼 가르치는 그릇된 교설(敎說)을 배격한다.

III항. "오직 사랑 안에서 참 된 것을 하여 범사에 그에게까지 자랄지라. 그는 머리니 곧 그리스도라, 그에게서 모든 지체가 성합하여"(엡 4: 15 - 16)

그리스도의 교회는 예수 그리스도가 말씀과 성례전 속에서 성령을 통하여 主로서 현존하며 행동하시는 형제들의 공동체이다. 그리스도의 교회가 은총을 입은 죄인들의 교회로서 죄 많은 세상의 한 복판에서 그 신앙과 순종으로서 그 사실(使臣)과 직제로서 증거해야 할 것은 자신은 오직 그 분의 소유이며 그 분의 오심을 기다리면서 그 분의 위로와 교훈으로 살고 있고 또 살기를 원한다는 사실이다.

우리는 마치 교회가 사신(使臣)과 직제의 형태를 자신의 기호에 혹은 때때로 지배하는 세계관적 정치적인 확신들의 변화에 내 맡겨도 되는 것처럼 가르치는 그릇된 교설(敎說)을 배격한다.

IV. " 이방인의 집권자들이 저희를 임의로 주관하고 그 대인(大人)들이 저희에게 권세를 부리는 줄을 너희가 알거니와 너희 중에는 그렇지 아니 하니 너희 중에 누구든지 크고자 하는 자는 너희를 섬기는 자가 되고"(마 20: 25 - 26)

교회 안의 다양한 직책들은 어떤 직책이 다른 직책들을 지배하기 위하여 있는 것이 아니라 전 공동체에 위탁되고 명령된 봉사를 수행하기 위한 직책이다.

우리는 마치 교회가 이 봉사를 떠나서 통치권을 부여받은 특별한 영도자를 허용하거나 허용하게끔 할 수 있고 또 해도 되는 것처럼 가르치는 그릇된 교설(敎說)을 배격한다.

V. "하나님을 두려워하고 왕을 공경하라"(벧전 2: 17).

성서는 우리에게 말한다. 국가는 하나님의 섭리에 따라 다음과 같은 과제 즉 교회도 속하여 있는 아직 구원 받지 못한 세상에서 인간의 통찰과 능력의 분량에 따라 권력으로서 위협하고 권력을 행사하면서 정의와 평화를 보호할 과제를 지닌다고. 교회는 하나님께 감사하고 그 분을 경외하면서 이러한 그 분의 섭리의 은혜를 인정한다. 교회는 하나님의 나라, 하나님의 계명과 의(義) 그리고 통치자들과 피통치자들의 책임을 상기시킨다. 교회는 하나님께서 만물을 유지하시는 수단인 말씀의 능력을 신뢰하고 이에 복종한다.

우리는 마치 국가가 그 특별한 위임을 넘어서서 인간 생활의 유일하고 전적인 조직이 되고 그래서 교회의 사명까지도 성취해야 하고 또 그렇게 할 수 있는 것처럼 가르치는 그릇된 교설(敎說)을 배격한다. 또 우리는 교회가 그 특별한 위임을 넘어서서 국가적 형태, 국가적 과제 및 국가의 위엄을 취하고 그리하여 자신이 유일한 국가의 기관이 되어야 하고 또 그렇게 할 수 있는 것처럼 가르치는 그릇된 교설(敎說)을 배격한다.

VI. "볼지어다, 내가 세상 끝 날 까지 너희와 항상 함께 있으리라."(마 28:20) "하나님의 말씀은 매이지 아니하리라"(딤후 2: 9)

교회의 자유의 근거이기도 한 이 교회의 위임은 그리스도 대신에 그리고 설교와 성례전을 통하여 그 분의 말씀과 사역에 봉사하면서 모든 백성에게 값없는 은총의 복음을 전하는 데에 있다.

우리는 마치 교회가 인간을 스스로 높이면서 주님의 말씀과 사역을 인간들의 임의로 선택한 소원과 목적 그리고 계획에 이용할 수 있는 것처럼 가르치는 그릇된 교설(敎說)을 배격한다.

Theological Declaration of Barmen

I. An Appeal to the Evangelical Congregations and Christians in Germany

The Confessional Synod of the German Evangelical Church met in Barmen, May 29-31, 1934. Here representatives from all the German Confessional Churches met with one accord in a confession of the one Lord of the one, holy, apostolic Church. In fidelity to their Confession of Faith, members of Lutheran, Reformed, and United Churches sought a common message for the need and temptation of the Church in our day. With gratitude to God they are convinced that they have been given a common word to utter. It was not their intention to found a new Church or to form a union. For nothing was farther from their minds than the abolition of the confessional status of our Churches. Their intention was, rather, to withstand in faith and unanimity the destruction of the Confession of Faith, and thus of the Evangelical Church in Germany. In opposition to attempts to establish the unity of the German Evangelical Church by means of false doctrine, by the use of force and insincere practices, the Confessional Synod insists that the unity of the Evangelical Churches in Germany can come only from the Word of God in faith through the Holy Spirit. Thus alone is the Church renewed.

Therefore the Confessional Synod calls upon the congregations to range themselves behind it in prayer, and steadfastly to gather around those pastors and teachers who are loyal to the Confessions.

Be not deceived by loose talk, as if we meant to oppose the unity of the German nation! Do not listen to the seducers who pervert our intentions, as if we wanted to break up the unity of the German Evangelical Church or to forsake the Confessions of the Fathers!

Try the spirits whether they are of God! Prove also the words of the Confessional Synod of the German Evangelical Church to see whether they agree with Holy Scripture and with the Confessions of the Fathers. If you find that we are speaking contrary to Scripture, then do not listen to us! But if you find that we are taking our stand upon Scripture, then let no fear or temptation keep you from treading with us the path of faith and obedience to the Word of God, in order that God's people be of one mind upon earth and that we in faith experience what he himself has said: "I will never leave you, nor forsake you." Therefore, "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom."

II. Theological Declaration Concerning the Present Situation of the German Evangelical Church

According to the opening words of its constitution of July 11, 1933, the German Evangelical Church is a federation of Confessional Churches that grew our of the Reformation and that enjoy equal rights. The theological basis for the unification of these Churches is laid down in Article 1 and Article 2(1) of the constitution of the German Evangelical Church that was recognized by the Reich Government on July 14, 1933:

Article 1. The inviolable foundation of the German Evangelical Church is the gospel of Jesus Christ as it is attested for us in Holy Scripture and brought to light again in the Confessions of the Reformation. The full powers that the Church needs for its mission are hereby determined and limited.

Article 2 (1). The German Evangelical Church is divided into member Churches Landeskirchen).

We, the representatives of Lutheran, Reformed, and United Churches, of free synods, Church assemblies, and parish organizations united in the Confessional Synod of the German Evangelical Church, declare that we stand together on the ground of the German Evangelical Church as a federation of German Confessional Churches. We are bound together by the confession of the one Lord of the one, holy, catholic, and apostolic Church.

We publicly declare before all evangelical Churches in Germany that what they hold in common in this Confession is grievously imperiled, and with it the unity of the German Evangelical Church. It is threatened by the teaching methods and actions of the ruling Church party of the "German Christians" and of the Church administration carried on by them. These have become more and more apparent during the first year of the existence of the German Evangelical Church. This threat consists in the fact that the theological basis, in which the German Evangelical Church is united, has been continually and systematically thwarted and rendered ineffective by alien principles, on the part of the leaders and spokesmen of the "German Christians" as well as on the part of the Church administration. When these principles are held to be valid, then, according to all the Confessions in force among us, the Church ceases to be the Church and th German Evangelical Church, as a federation of Confessional Churches, becomes intrinsically impossible.

As members of Lutheran, Reformed, and United Churches we may and must speak with one voice in this matter today. Precisely because we want to be and to remain faithful to our various Confessions, we may not keep silent, since we believe that we have been given a common message to utter in a time of common need and temptation. We commend to God what this may mean for the intrrelations of the Confessional Churches.

In view of the errors of the "German Christians" of the present Reich Church government which are devastating the Church and also therefore breaking up the unity of the German Evangelical Church, we confess the following evangelical truths:

1. "I am the way, and the truth, and the life; no one comes to the Father, but by me." (John 14.6). "Truly, truly, I say to you, he who does not enter the sheepfold by the door, but climbs in by another way, that man is a thief and a robber .... I am the door; if anyone enters by me, he will be saved." (John 10:1, 9.)

Jesus Christ, as he is attested for us in Holy Scripture, is the one Word of God which we have to hear and which we have to trust and obey in life and in death.

We reiect the false doctrine, as though the church could and would have to acknowledge as a source of its proclamation, apart from and besides this one Word of God, still other events and powers, figures and truths, as God's revelation.

2. "Christ Jesus, whom God has made our wisdom, our righteousness and sanctification and redemption." (1 Cor. 1:30.)

As Jesus Christ is God's assurance of the forgiveness of all our sins, so, in the same way and with the same seriousness he is also God's mighty claim upon our whole life. Through him befalls us a joyful deliverance from the godless fetters of this world for a free, grateful service to his creatures.

We reiect the false doctrine, as though there were areas of our life in which we would not belong to Jesus Christ, but to other lords--areas in which we would not need justification and sanctification through him.

3. "Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body [is] joined and knit together." (Eph. 4:15,16.)

The Christian Church is the congregation of the brethren in which Jesus Christ acts presently as the Lord in Word and sacrament through the Holy Spirit. As the Church of pardoned sinners, it has to testify in the midst of a sinful world, with its faith as with its obedience, with its message as with its order, that it is solely his property, and that it lives and wants to live solely from his comfort and from his direction in the expectation of his appearance.

We reject the false doctrine, as though the Church were permitted to abandon the form of its message and order to its own pleasure or to changes in prevailing ideological and political convictions.

4. "You know that the rulers of the Gentiles lord it over them, and their great men excercise authority over them. It shall not be so among you; but whoever would be great among you must be your srvant." (Matt. 20:25,26.)

The various offices in the Church do not establish a dominion of some over the others; on the contrary, they are for the excercise of the ministry entrusted to and enjoined upon the whole congregation.

We reject the false doctrine, as though the Church, apart from this ministry, could and were permitted to give itself, or allow to be given to it, special leaders vested with ruling powers.

5. "Fear God. Honor the emperor." (1 Peter 2:17.)Scripture tells us that, in the as yet unredeemed world in which the Church also exists, the State has by divine appointment the task of providing for justice and peace. [It fulfills this task] by means of the threat and exercise of force, according to the measure of human judgment and human ability. The Church acknowledges the benefit of this divine appointment in gratitude and reverence before him. It calls to mind the Kingdom of God, God's commandment and righteousness, and thereby the responsibility both of rulers and of the ruled. It trusts and obeys the power of the Word by which God upholds all things.

We reject the false doctrine, as though the State, over and beyond its special commision, should and could become the single and totalitarian order of human life, thus fulfilling the Church's vocation as well.

We reject the false doctrine, as though the Church, over and beyond its special commission, should and could appropriate the characteristics, the tasks, and the dignity of the State, thus itself becoming an organ of the State.

6. "Lo, I am with you always, to the close of the age." (Matt. 28:20.) "The word of God is not fettered." (2 Tim. 2:9.)

The Church's commission, upon which its freedom is founded, consists in delivering the message of th free grace of God to all people in Christ's stead, and therefore in the ministry of his own Word and work through sermon and sacrament.

We reject the false doctrine, as though the Church in human arrogance could place the Word and work of the Lord in the service of any arbitrarily chosen desires, purposes, and plans.

The Confessional Synod of the German Evangelical Church declares that it sees in the acknowledgment of these truths and in the rejection of these errors the indispensable theological basis of the German Evangelical Church as a federation of Confessional Churches. It invites all who are able to accept its declaration to be mindful of these theological principles in their decisions in Church politics. It entreats all whom it concerns to return to the unity of faith, love, and hope.

Text from Arthur C. Cochrane, The Church's Confession Under Hitler (Philadelphia: Westminster Press, 1962), pp. 237-242.