Earticle

본 논문은 이스라엘의 사회사에 나타난 이방인들을 개념적으로 파악하여, 이스라엘이 이방인에 대하여 어떤 수용적 태도를 취했는지를 알려주고 있다. 특별히 이 논문에서 이방인의 전통적 종교에 대하여 성서가 어떤 입장을 취했는지도소개한다.

본 논문은 WCC의 바아르 선언문을 분석함으로써 신학적 종교다원주의의 실체를 밝혔으며, 아브라함의 후손들에 의해 파생된 유대교, 기독교, 이슬람교 간의불화를 극복하기 위한 성서해석을 시도하였다. 아울러 예수 그리스도는 종교 간의 대화에 걸림돌이 아니라 화목제물이라는 사실과, 무엇보다 기독교가 먼저 교리로 무장된 옷을 벗고 영의 기독교로 거듭 태어나지 않으면 신학적 종교다원주의로써는 종교 간의 화해적 대화는 불가능함을 밝혔다

Is Jesus Christ an obstacle, or a peace offering inthe period of religious pluralism?In-Sik Choi, Dr. theol. Professor, Department of TheologySeoul Theological UniversityThe first purpose of this article is to reveal the substance of theologicalreligious pluralism that doubt the identity of modern christianity, thesecond purpose is to urge scholars of the Old Testament to make the rightjudgement in the texts of the Old Testament, and the last purpose is topropose the way of reconciliation among religions. For the first purpose Iintroduced the various theories of scholars, and I analysed the theologicalreligious pluralism that the Baar statement of WCC claims. The Baarstatement rest on the theology of religions by J. Hick and R. Panikkar. Als the Propose for the reconciliation among religions I made anattempt at the biblical interpretation(Genesis, Isaiah 60, Ephesians 2 etc)that can support the pacificatory meeting among the Judaism, Christianityand Islam, and ultimately I suggested that Jesus Christ is not an obstacleof interfaith conversation but a peace offering. Lastly I claimed that thewith doctrine and creed armed Christianity must be reformed firstly as theChristianity of the Soul for the interfaith reconciliation, otherwise it's nevergoing to make the interfaith reconciliation as the theological theory of thereligious pluralism.

본 논문은 이형기와 최덕성의 저작들에 전개된 WCC 신학에 대한 논쟁에 비추어 창세기에 나타난 아브라함 종교의 종교 대화적, 종합적 발전과정을 추적한다. 이 논문의 논지는 “아브라함 종교는 위로부터의 계시뿐만 아니라 옆으로부터의 하나님 계시를 수용하여 발전을 거듭했다”는 것이다. 즉 하나님의 위로부터의계시를 통해 창조된 아브라함의 종교와 신앙은 인근문명권의 타종교들과의 대화,통섭, 접촉을 거치는 동안에 발전을 거듭했다고 본다

Biblical Foundations of WCC-led Inter-faithDialogue and Religious Inclusivism. - A Study of Abraham’s Progressive Understandings of God -Hae Kwon Kim, Ph. D. Professor, Department of Christian StudiesSoongsil UniversityThe present essay explores how Abraham’s understandings of God ElShadday were enriched and made adjustable as he interacted with Canaan’sindigenous peoples on various occasions. The purpose of this studyis first to show to what extent justifiable WCC-led inter- faith dialogueand its religious inclusivism may be and to point out their limitation. Tothis end, the present essay engages Lee Hyungki an ardent advocator ofWCC's inter-faith dialogue and his vehement opponent, Choi Duck Sungin debate. The present essay is inclined to take side with Lee Hungki whenhe argues for WCC-led inter- religious dialogue and mutual learning policy,WCC의 ‘종교간 대화와 종교포용주의’의 성서적 근거 -아브라함의 하나 님 이해 발전 연구 ㅣ- 김회권 9 3based on two grounds: A case of Abraham's progressive understandingsof God clearly shown in the Book of Genesis and the Possibility of God'sbeing known to other peoples and civilizations than Israel via NaturalRevelation. The thesis of the present article is that Abraham’s religion grewmuch mature and was enriched in the course of his multi-faceted contactsand interactions with several indigenous peoples of Canaan. Genesis 12-25 present at least four scenes in which Abraham enriched his previousknowledge of God, widened, and deepened his earlier understandings ofGod when he meaningfully encountered Canaanite peoples such as Mamre,Melchizedek, Beershebaean Canaanites, and the God of the Moriah mount. In each encounter with Canaanite names of God, Abraham gained a moremature understanding of God. The four scenes of Abraham’s renewedunderstanding of God shed some positive light on the WCC-led inter-faithdialogue for making a Christian understanding of God more mature andbalanced. Furthermore, the present essay provides a concise overview ofmajor biblical attestations saying that non-Israelite peoples may be enabledto gain a certain understanding of God, the God of Israel via NaturalRevelation. Based on the foregoing discussion, the present essay concludesthat a close exploration of Abraham’s progressive understandings of Godjustifies the WCC-led inter-faith dialogue and mutual enrichment programvia inter-religious contacts and interactions.

본 논문은 레위기 18장에 등장한 ‘땅이 토해낸다’는 표현의 의미 해석을 시도하는 주석적 연구다. 18장의 ‘정경적 전개’에 관한 연구를 통해 이 표현이 하나님의 심판으로서 죽음, 추방, 포로됨으로 해석될 수 있는 본문상의 근거를 확인하였고, 18장의 심판 주제는 이스라엘만이 아닌 국제관계의 더 넓은 시각에서 해석되어야 한다는 새로운 해석의 문제를 제안하였다

An Exegetical Study for the Canonical Unfoldingsof Leviticus 18- an interpretation of meaning in the expression; ‘the land vomits.’-Kim, Jin-Myung Th.D. Assistant Professor, Dept. of Old Testament TheologyPresbyterian College and Theological SeminaryThe purpose of this article is to study the meaning of the expression‘vomiting of the land’ in Leviticus 18. This personified expression occursonly in Lev 18 and 20 throughout the whole Bible. What is the meaningof the phrase? This question can be connected with the exegetical issue ofLeviticus 18. The methodology of this article is ‘an exegetical study for thecanonical unfoldings’, and is applied to the study of Leviticus 18, in whichthe expression is shown for the first time in the final text of the Bible. The concept of ‘canonical unfoldings’ can be adapted to the whole chainof works, which are to comment on Lev 18, to compare and analyze theconnected texts in the Bible, and to reinterpret the meaning of the chapter in the context of the whole related texts. Through commenting Lev 18,it made possible for us to see that many concepts, issues and contents ofsins of the Israelites and God's punishment are dealt in Lev 18 (unlawfulsexual relations, idolatry, the Law, defilement of the land/death, expulsion,judgment of God etc.), thus it is not limited to the issue of illicit sexualactivity. A study for the canonical unfolding of Lev 18 in the OT(Lev 20,2 Kings 17:7-18, Ezek 22:1-16, Zech 7:8-14) demonstrates the variouselements of Lev 18, which are illuminated and concentrated in these texts. Also, according to the focus and context of each text in these books, therearise some differences as well. In the reinterpretation of Lev 18, the present writer summarizes thatthe vomiting of the land can be perceived as death, expulsion and exile,based on the concrete textual bases. Through this process, the presentwriter proposes the possibility that the issue of God's punishment in Lev18 should be perceived and interpreted not in the limited perspective ofIsrael, but in the broad perspective of international relations(cf. Ezek 22:1-6).

본 논문은 성서 안에서 ‘발람’이라는 모압인 선지자에 대한 평가는 절대적이며 고정적인 것이 아니라, 여러 외부의 상황변화에 따라 변화했음을 밝히고자 하였다. 모압인 선지자 ‘발람’의 평가는 시대의 변화에 따라 모압과 모압인 선지자발람은 철저하게 부인되고, 단절되어갔음을 규명하고자 하였다.

The Otherized Moabite BalaamYoon Kyung LeeAssistant Professor, Department of Christian StudiesEwha Womans UniversityThis paper begins with a question why the tradition of Balaam hasbeen transitioned from positive or, at least, neutral to negative within theBible. Numbers 22-24, reporting Balaam in a positive or neutral fashion,is dated to the period of the Omri-Ahab dynasty in which the worshipof El, Shaddayin, Shagar, and/or Ashera was permissible and prevalentand also in which Moab was colonized. Afterward, Deuteronomist (e.g. Deut. 23) and Deuteronomistic Historian (e.g. Joshua 24), after Moabwas independent of Israel, were written in both a political and theologicalcontext in which Balaam’s worship of goddess and poly-gods was not to betolerated. Finally, in Numbers 31, a Priestly document, Balaam is depictedas one of the slaughtered along with the Midianite kings. The Post-exilicYehud, of which period was under the Persian Empire, made great effortsto establish an ethnic identity and religious distinction with the centrality ofthe Temple. Over time, in accordance with external issues such as politicaland religious relationship with Moab, the Balaam narrative, tangled withethnicity and religiosity of Moab, had continued to be shifted in terms ofits interpretation. Thus, the Moabite Balaam grew to be gradually rejectedand being Otherized over time throughout the Bible.

구약성서의 이야기가운데는 사람들이 이야기를 주도하여가고 하나님은 사건의 배후에서 일하는 것으로 묘사되는 것들이 많다. 인간이 주역인 이러한 이야기가 하나님의 뜻을 이룬다고 할 때, 사건 발생의 원인자를 어떻게 설명할 것인가?본 연구는 이 질문에 답하기 위해 사무엘상 4장과 9장의 이야기를 신문학비평방법을 적용하되 특히 본문의 공백에 집중하여 읽으면서 이중인과율로 본문을 해석한다.

Dual Causality, Textual Gaps and TheirTheological ImplicationHyo-Myong LimLecturer at Methodist Theological UniversitySouthern Methodist University Ph.DIn the Hebrew narratives God is often portrayed as orchestrating eventsbehind the scenes. When God recedes into the background, humancharacters are granted a wide scope of initiative and the plot itself flows asa series of cause and effect. If God operates behind the scenes and humanactions take up a conspicuous place, how are we going to explain the causeof an event in terms of the roles that the human and the divine charactersplay?To answer the question raised above, I have chosen 1 Samuel 4(thedestruction of the Elides) and 1 Samuel 9(Saul's journey to find lostdonkeys) as texts to be closely examined. The selected texts share twocharacteristics in common, which are critical to this study. Firstly, theplots of the narratives flow according to the principle of causality. Eachmovement in the plot is connected as cause and effect. Secondly, God'simplication in the narrated events is indicated in the prophecies whichare placed before or after the narratives. The downfall of the Elides isannounced before it happens, and God's sending of Saul to Samuel isrevealed at the end of Saul's journey. In reading the texts, I use the newliterary critical approach, paying attention to the plot, characterization,textual gaps, textual ambiguity and indeterminacy. A close examination of the texts reveals that the prominent textual gaps--the ways in which God's will for the Elides and Saul, which is proclaimedin the prophecies, is to be fulfilled, the cause of the war against thePhilistines, and how the donkeys are lost and found--call for the reader'sactive participation in creating the meaning of the story. In filling the gapswith imagination in the reading process, the readers, being aware of theprophecies, are urged to find God's invisible hand in the events. Yet, dueto the causal flow of the narratives and the prominent role of humancharacters, God's power is understood as not coercion but influence or‘seduction’ as seen in Saul's journey toward Samuel. Thus both the divineand the human cause an event(dual causality).

본 논문의 목적은 느헤미야와 신라의 문무왕이 시행한 이자금지와 채무면제사건을 비교하면서 이러한 사건이 왜 일어났는지 그 동기와 목적을 찾아 밝히는것이다. 동시에 구약의 이자금지와 채무 면제법이 시행하기 힘든 이상적인 목표로만 존재하는 것이 아니라 실제로 현실 사회 속에서 시행할 수 있는 법령임을 확인할 것이다.

Prohibition of Interest and Debt Relief in the Eraof Nehemiah and King MunmuJoong Ho Chong, Ph.D. Professor, Department of Christian StudiesKeimyung UniversityIn Ancient Israel there existed the laws which prohibits charging interestand commands debt relief(Exod 22:24-26; Lev 25:35-38; Deut 23:20-21),and also the law which orders the remission of debt after 7 years(Deut15:1-3). Debates have existed as to whether these startling enactments,which had a power to freeze economic relations instantly, were actuallyenforced, and whether these were realistic measures or not. This article compares the cases of Nehemiah(Neh 5:1-13) with thoseof King Munmu of the ancient Shilla dynasty, who had implemented suchlaws. This article seeks to unveil the motivation and purpose lying behindthese institutions. The motivation lying behind prohibition of interest-charge and debtrelief can be summarized as follows. 1) Relief measures sought to savedebt slaves, who, after having taken out loans because of poverty andstarvation, fell into slavery. Natural disasters rendered them unable topay back their debts. 2) The monarch sought to weaken the power of thepolitical rivals and on the other hand to increase the power of the throneor ruling leadership by implementing the law of prohibiting interest andthe law of debt relief. 3) Prohibition of interest and debt relief signaled‘brotherly love’and served as a mechanism of social unification. Further,these laws served as a method by which the poor could be helped whilepreserving their honor and dignity. Therefore, while on surface level prohibition of interest and debt reliefmade little economic sense, in terms of political perspective and socialunity, these laws not only were realistic but also served a purpose, that isto cure previous economic illnesses and produce a healthier economy. Theunderstanding that such treatment was necessary to prevent communitybreakdown spurred members to enact such institutions. Also, the implementation of such laws was be made possible by thelimited enactment in certain sectors, which is analogous to a partial andlimited treatment of a particular disease, rather than all-out enactmentthroughout the entire economy. Therefore, we can conclude thatprohibition of interest and debt relief are realistic policies, capable ofbeing implemented according to need.

본 논문은 19세기말 라일에 의해서 제시된 구약정경형성의 표준이론을 최근학자들의 견해에 따라 비판적으로 검토하면서 기원후 1세기말까지는 오늘날과 같은 형태의 구약정경이 확정되지 않았고, 경전에 대한 개념이나 범위가 유대 종파마다 달랐다는 것을 제시한다. 이러한 주장은 사해사본의 발견 이후 연구된 결과들에 주로 의존한다.

Reconsidering the Process of Making the OldTestament Canon:Focusing on its Standard TheorySamuel Cheon, Ph.D. Professor, Department of Christian StudiesHannam UniversityThe purpose of this study is to reconsider the process of forming theOld Testament. To do so, it critically reviews the so-called ‘the standardtheory of the Old Testament canonization,’ which was suggested by H. E. Ryle in the late 19th century, considering the recent scholarly views of theHebrew Bible's formation. Ryle's theory of its canonization, which is stillbeing taught in theological schools, was very influential in the field of thetheological education until the 1960s. However, having studied the DeadSea Scrolls discovered in the 1947-1956, scholars seriously challenged thetheory as well as the insistence which the formation of the Hebrew canonwas completed in Jamnia Council in which Jewish rabbis met in 90 C.E. This study firstly considers the theory of Jewish Jamnia Council, whichwas suggested by the Jewish scholar H. Graetz in the 19th century, andsuggests that the Old Testament which we have as the present form wasnot completed at best until the first century. We cannot find any evidenceof the argument in any Jewish and Christian literature. Secondly, there isno evidence that the canonization of the Torah and the Prophets werecompleted in the second century B.C.E. The Dead Sea Scrolls shows thatthe Jewish sects had different opinions among them about the conceptand limit of the Prophetic Books. Thirdly, there is no evidence that theearly Christianity did receive the completed Hebrew canon from the Jewishcommunity. Rather it used the Septuagint as their Scripture, without havingstrict concept of canon.