마태복음의 폭력과 마태공동체 - 마태공동체의 폭력의 트라우마 헤쳐 나가기 (-The Matthean Community’s ‘Working through’ of Trauma)

서지정보

· 발행기관 : 한국기독교학회
· 수록지 정보 : 한국기독교신학논총 / 62호 / 79 ~ 103페이지
· 저자명 : 김학철

초록

There are contradictory passages about violence in the Gospel of Matthew. Some texts present a loving God and a meek Jesus having mercy on both the good/ righteous and the bad/ unrighteous, but the others portrait a violent God and an abusive Jesus/ the Son of Man treating the bad/unrighteous relentlessly. Traditionally, it is explained that Matthew the Evangelist collected conservatively various traditions and did not try to harmonize their tension (for example, E. M. Wainwright).
In recent years, some scholars have tried to solve the tension: D. C. Allison argued that in the ancient Mediterranean world, a loving god was not inconsistent with a violent god; B. E. Reid suggested that Matthew distinguish between divine violence in the end of time and nonviolent manner of the disciples toward their enemies in the present; W. Carter asserted that Matthew was unconsciously saturated with the Roman ideology of violence; David J. Neville treated the texts that foster violence as less important by the hermeneutic principle of Love.
They, however, tended to emphasize some texts as the proofs for their theories, whereas ignoring the other. For understanding why contradictory passages came to coexist in the Gospel of Matthew and how they functioned in the Matthean community, it is appropriate to use psychological concepts like ‘trauma’ and ‘working through’ that modern historians accepted for their researches on ‘the event of limit’, i.e., Holocaust.
It is the Jewish War (66-70 C.E.) and the intensified Roman domination as the consequence that were the socio-psychological background of the Matthean community. Matthew as a leader and spokesperson of the Matthean Community revealed that the Matthean community suffered trauma from various violence. In the Gospel of Matthew, their trauma recurred in form of ‘eschatological divine vengeance’ and austere warnings against causing oneself or ‘one of these little ones’ to sin. At the same time, however, Matthew struggled to ‘work through’ their trauma holding on to Jesus’ tradition of nonviolence and loving enemies, and building a new symbolic universe, that is the Kingdom of Heaven. Representing themselves not as the victims of violence but as the heavenly family, the Matthean community proclaimed the Kingdom of Heaven and made a great effort to fulfill the righteousness of God.
In sum, this study tried to demonstrate that the concepts of ‘trauma’ and ‘working through’ could explain the reason for the coexistence of the incompatible texts concerning violence and their function in the Matthean community. The ‘Working through’ of the early Christian community may be a good example for the modern Christian suffering from violence but struggling with the trauma in Christian faith.

영어초록

There are contradictory passages about violence in the Gospel of Matthew. Some texts present a loving God and a meek Jesus having mercy on both the good/ righteous and the bad/ unrighteous, but the others portrait a violent God and an abusive Jesus/ the Son of Man treating the bad/unrighteous relentlessly. Traditionally, it is explained that Matthew the Evangelist collected conservatively various traditions and did not try to harmonize their tension (for example, E. M. Wainwright).
In recent years, some scholars have tried to solve the tension: D. C. Allison argued that in the ancient Mediterranean world, a loving god was not inconsistent with a violent god; B. E. Reid suggested that Matthew distinguish between divine violence in the end of time and nonviolent manner of the disciples toward their enemies in the present; W. Carter asserted that Matthew was unconsciously saturated with the Roman ideology of violence; David J. Neville treated the texts that foster violence as less important by the hermeneutic principle of Love.
They, however, tended to emphasize some texts as the proofs for their theories, whereas ignoring the other. For understanding why contradictory passages came to coexist in the Gospel of Matthew and how they functioned in the Matthean community, it is appropriate to use psychological concepts like ‘trauma’ and ‘working through’ that modern historians accepted for their researches on ‘the event of limit’, i.e., Holocaust.
It is the Jewish War (66-70 C.E.) and the intensified Roman domination as the consequence that were the socio-psychological background of the Matthean community. Matthew as a leader and spokesperson of the Matthean Community revealed that the Matthean community suffered trauma from various violence. In the Gospel of Matthew, their trauma recurred in form of ‘eschatological divine vengeance’ and austere warnings against causing oneself or ‘one of these little ones’ to sin. At the same time, however, Matthew struggled to ‘work through’ their trauma holding on to Jesus’ tradition of nonviolence and loving enemies, and building a new symbolic universe, that is the Kingdom of Heaven. Representing themselves not as the victims of violence but as the heavenly family, the Matthean community proclaimed the Kingdom of Heaven and made a great effort to fulfill the righteousness of God.
In sum, this study tried to demonstrate that the concepts of ‘trauma’ and ‘working through’ could explain the reason for the coexistence of the incompatible texts concerning violence and their function in the Matthean community. The ‘Working through’ of the early Christian community may be a good example for the modern Christian suffering from violence but struggling with the trauma in Christian faith.

참고자료

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