문학과 종교의 관계에 대한 학제적 연구

저작시기 1998.01 |등록일 2003.07.10 파일확장자어도비 PDF (pdf) | 34페이지 | 가격 6,900원
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발행기관 : 한국문학과종교학회 수록지정보 : 문학과종교 / 3권 / 63 ~ 96 페이지
저자명 : 이준학(Joon Hak Rhee)

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God punished Adam and Eve for their crime of eating the fruit of the tree of knowledge forbidden, pronouncing that in pains and travail Eve shall bring forth her children. and in the sweat of his face shall Adam eat bread. In the real human life, however, it is true that these two penalties, labour and childbirth, have changed to the inevitable conditions for the happiness of human life. Though women suffer from childbirth, how are we delighted and happy for the birth of a new life? We feel pity for the women who are unable to suffer from bringing forth a child. To sweat for bread, that is, having a job for work has become a great hope for all the people in the age of IMF. How long do we prepare for a job and how happy are we when we succeed in finding it? In Book X of Paradise Lost, Adam declared that $quot; with labour I must earn/ My bread: what harm? Idleness had been worse$quot; and throughout the whole body of Milton`s poetry David Daiches $quot;find again and again images of agricultural labour as symbols of satisfaction. What we can imagine here is the abstruseness of God`s great Providence beyond our understanding. Didn`t He presuppose the contents of the punishment, labour and childbirth, would result in the prerequisite condition for the happiness of men in the future, though He sentenced men firmly to the penalty appropriate for their wrong doing in that situation of Eden? Isn`t it true that we could only shut our mouth as Job who determined to reason with Jehovah for His persecution against him but couldn`t answer at all for the questions of God and was hammered into submission? In a sense, we can say that God, by not condemning men to death for their disobedience unlike He first decreed, revealed His inevitable love for men, and at the same time ascribed not only happiness but also suffering resulting from the realization of their free will to themselves. If we accept this assumption, the question for the misery of the world and the existential suffering of men must be asked not to God but to men themselves. For, as Michael explained in Paradise Lost to Adam, the disease and suffering that men endure are the destiny of the world caused by the challenge of men against God. They are the reality of our existence and the products of the unredeemable situation of human existence.

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