예수의 반 (反) 헬레니즘과 탈식민성
저작시기 2002.01 |등록일 2003.07.10 어도비 PDF (pdf) | 38페이지 | 가격 7,300원
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ㆍ저자명 : 차정식(Jung Sik Cha)
ㆍ저자명 : 차정식(Jung Sik Cha)
영어 초록Jesus was a son of the cultural vortex in which Judaism and Hellenism dramatically encountered and merged in sophisticated ways. Toward two streams of his contemporary thought did Jesus take a highly critical position for different reasons. He was critical about Judaism since it failed in his judgment to actualize the essential teaching of Torah and thus to meet the historical needs of his age. In contrast, he was critical against Hellenism mainly because it was pagan in origin, and destructive in its religic, -political results. From the post-colonial perspective, this essay seeks to investigate how Jesus` anti -Hellenistic attitude was at work in the historical context of his ministry. For this purpose, it is necessary to sort through the related materials in the Gospels and to analyze their anti-Hellenistic traits upon the critical reflection of Jesus` relationship with John the Baptist, his sayings and deeds, and the political aspect of his death. It appears, however, that Jesus` s anti-Hellenism was not a bare slogan but a preliminary political insight for the actualization of his own alternative hope. Inclusive of the hope are the theological understanding of God-father as an imperialistic concept, the macroscopic and microscopic ideas of the Kingdom of God, the table fellowship open to sinners, and the leadership of 12 disciples as a symbolic restoration of Israel. Having been keenly aware of the colonial environment pervasive in the 1st century Palestine, Jesus was critical against the colonizing power of the Roman authority. In turn, such a political understanding provided him with a clear theological ground to reject Hellenism since for him the romanizing move was nothing but another face of Hellenism. Yet, for this social criticism Jesus was not dependent upon his contemporary Judaism at its face value though he was born and grew in the Jewish cultural and religious milieu. The third way he explored was rather an adventurous one, that is, to expand the cultural and theological boundary of Judaism into a potentially universal picture. He incarnated, so to speak, the eschatological hope of national restoration with a post - colonial vision, yet not trapped into the exclusive dogma of Jewish nationalism. Moreover, he set a stepping stone to link his theological legacy with the future task of shepherding people in coping with the dominant colonizing atmosphere. In short, his attention was consistently directed to the way in which he cares for people`s overall concern of life in practical setting, primarily the people like "the lost sheep of Israel," and gradually and perhaps selectively being open to the other people beyond the national boundary.
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