사순절을 비판하는 칼빈 마 4:1, 눅 4:1

 

칼빈은 40일 금식을 사순절과 연결시킨 로마 카톨릭의 미신적 행위라고 비판한다.

 

첫째, 40일 금식에 대한 그리스도의 모범은 따르라는 성경의 말씀이 아니다.  -- 성경을 문자적으로 일반화시켜서 적용하는 것은 무리다.

 

둘째, 그리스도의 모범을 따른다면, 그리스도께서는 일생에 한 번 40일 금식을 하셨지, 매년하신 것이 아니다.  -- 그리스도의 모범을 따른다면 일생에 한 번만 시행해야 가장 정확한 모범이 된다. 즉 성경을 문자적으로 지킨 것도 아니며, 그리스도의 모범을 따른 것도 아닌 인위적으로 만든 허례인 것이다.

 

셋째, 형식적으로 그리스도의 모범을 따른다고 하는 것은 그리스도에 대한 모욕이다.

 

넷째, 하나님께서 자신의 아들에게 금식을 명령하실 때에는 큰 기적을 원하셨기 때문이다.

 

그러나 칼빈은 금식의 목적에 합당한 일반적인 금식에 대해서는 권장한다.

 

Such also was the design of the fasting: for Christ abstained from eating and drinking, not to give an example of temperance, but to acquire greater authority, by being separated from the ordinary condition of men, and coming forth, as an angel from heaven, not as a man from the earth. For what, pray, would have been that virtue of abstinence, in not tasting food, for which he had no more appetite than if he had not been clothed with flesh? ( ³⁰⁴    “Car, je vous prie, quelle virtu d' abstinence y-eust-il eue a, ne taster point de viande, veu qu'il n'avoit nulle faim qui le pressast? Car il est certain, et les Evangelistes le donnent a entendre assez clairement, qu'il s'est passe de manger tout ainsi que s'il n'eust point este revestu de notre chair.” — “For what virtue of abstinence, pray, was there in not tasting food, since he had no hunger that pressed him? For it is certain, and the Evangelists give us plainly enough to understand, that he had left off eating as completely as if he had not been clothed with our flesh.” ) It is mere folly, therefore, to appoint a forty days’ fast, (as it is called,) in imitation of Christ. There is no more reason why we should follow the example of Christ in this matter, than there formerly was for the holy Prophets, and other Fathers under the law, to imitate the fast of Moses. But we are aware, that none of them thought of doing so; with the single exception of Elijah, who was employed by God in restoring the law, and who, for nearly the same reason with Moses, was kept in the mount fasting.

Those who fast daily, during all the forty days, pretend that they are imitators of Christ. But how? They stuff their belly so completely at dinner, that, when the hour of supper arrives, they have no difficulty in abstaining from food. What resemblance do they bear to the Son of God? The ancients practiced greater moderation: but even they had nothing that approached to Christ’s fasting, any more, in fact, than the abstinence of men approaches to the condition of angels, who do not eat at all. Besides, neither Christ nor Moses observed a solemn fast every year; but both of them observed it only once during their whole life. I wish we could say that they had only amused themselves, like apes, by such fooleries. It was a wicked and abominable mockery of Christ, to attempt, by this contrivance of fasting, to conform themselves to him as their model. (³⁰⁵   “En ce qu'ils se sont essayez par leur jeusne, forge a leur fantasie, de se mettre du rang de Christ, et se mesurer a luy.” — “In having attempted, by their fast, forged according to their fancy, to place themselves in the same rank with Christ, and to vie with him.”)  To believe that such fasting is a meritorious work, and that it is a part of godliness and of the worship of God, is a very base superstition.

But above all, it is an intolerable outrage on God, whose extraordinary miracle they throw into the shade; secondly, on Christ, whose distinctive badge they steal from him, that they may clothe themselves with his spoils; thirdly, on the Gospel, which loses not a little of its authority, if this fasting of Christ is not acknowledged to be his seal. God exhibited a singular miracle, when he relieved his Son from the necessity of eating and when they attempt the same thing by their own power, what is it but a mad and daring ambition to be equal with God? Christ’s fasting was a distinctive badge of the divine glory: and is it not to defraud him of his glory, and to reduce him to the ordinary rank of men, when mortals freely mix themselves with him as his companions? God appointed Christ’s fasting to seal the Gospel: and do those who apply it to a different purpose abate nothing from the dignity of the Gospel? Away, then, with that ridiculous imitation, (³⁰⁶   “χαχοζηλία.” — “Ceste singerie et imitation contrefaite;” — “that apishness and counterfeit imitation.”)   which overturns the purpose of God, and the whole order of his works. Let it be observed, that I do not speak of fastings in general, the practice of which I could wish were more general among us, provided it were pure.