회당과 초대교회의 구성원에 대한 연구 (A Study of the Synagogue and the Early Church membership)

서지정보

· 발행기관 : 한국개혁신학회
· 수록지 정보 : 한국개혁신학 / 26권 / 141 ~ 163페이지
· 저자명 : 이일호

초록

There were many Gentiles throughout the Roman world in the Second Temple period in the Jewish synagogue-worship with a pure and attractive monotheistic religion. We may focus on the references to "proselytes" found in Luke-Acts and the contemporary accounts. Recently the existence of the God-fearers has been debated. There is conflict of opinion between scholars on the proselytes and "God-fearers" in regard to whether or not the "God-fearers" were a Lukan invention and an evangelist's theological programme. In the Second Temple period Judaism shows a demographic shift-'dramatic population changes among the Jews in the Judea and the Diaspora are attributed partially to the great number of proselytes.' Proselytes are mentioned four times in the New Testament: once in Matthew 23:15, and three times in Acts 2: 11; 6: 5; 13: 43. Due to the open nature of Judaism during the second Temple period, many Gentiles attached themselves to Jewish communities as full converts, or proselytes. Other groups known as "God-fearers" were distinguished as being on the fringes of the Jewish religion. Both were phenomena of the synagogue movement, particularly in the Diaspora. According to Luke, "the proselyte" is a Gentile who converts to Judaism through circumcision. In the first century the members of the synagogue in Pisidian Antioch were a mixed audience, composed of both Jews and Gentile sympathizers such as Cornelius, "God-fearer" refers to a Gentile who participates in Judaism. "God-fearers" are traditionally defined as Gentiles who had not converted completely to Judaism, but had joined the Jewish worship on the Sabbath, from which they acquired some knowledge of the Old Testament. A definition of "God-fearer" is a pious Gentile who is also a fringe member of Jewish society. The "pious Gentile" is a very old concept within Jewish tradition. Josephus' terminology is remarkably similar to one of Luke's expressions for the "God-fearers". Both Philo and Josephus were acquainted with the concept of proselytism and, on the whole, show a favourable attitude towards proselytes. They support Luke's depiction of the "God-fearers" in the synagogues, in their descriptions of the synagogue. Rabbinic literature and inscriptions also make mention of the proselytes.
Kraabel challenges the traditional understanding of "God-fearers" and argues that it is a 'serious misreading of the evidence'. However, Feldman, Hemer and McKnight offer the reasonable response to Kraabel's argument on the silence of archaeological evidence. Today we disagree with the claim that the "God-fearers" in Luke-Acts are obscure historical term. The presence of "God-fearers" in Judaism may indicate some form of missionary activity on the part of Jews but to what kind extent it is impossible to tell. Kirsopp Lake says "In the Diaspora there was a rather wide circle of Gentiles who were interested in the teaching and practice of the Synagogue." They were called proselytes and "God-fearers" and "God worshippers." In the New Testament, Paul makes a distinction between "God-fearers" and proselytes when he declares that every man who is circumcised is obligated to obey the whole law. The fact of their existence is certain, but as to their exact number or what exactly distinguished a proselyte from a "God-fearer" is less known. Therefore we may conclude that Luke can hardly be said to have invented their existence in the synagogues in Luke-Acts.

영어초록

There were many Gentiles throughout the Roman world in the Second Temple period in the Jewish synagogue-worship with a pure and attractive monotheistic religion. We may focus on the references to "proselytes" found in Luke-Acts and the contemporary accounts. Recently the existence of the God-fearers has been debated. There is conflict of opinion between scholars on the proselytes and "God-fearers" in regard to whether or not the "God-fearers" were a Lukan invention and an evangelist's theological programme. In the Second Temple period Judaism shows a demographic shift-'dramatic population changes among the Jews in the Judea and the Diaspora are attributed partially to the great number of proselytes.' Proselytes are mentioned four times in the New Testament: once in Matthew 23:15, and three times in Acts 2: 11; 6: 5; 13: 43. Due to the open nature of Judaism during the second Temple period, many Gentiles attached themselves to Jewish communities as full converts, or proselytes. Other groups known as "God-fearers" were distinguished as being on the fringes of the Jewish religion. Both were phenomena of the synagogue movement, particularly in the Diaspora. According to Luke, "the proselyte" is a Gentile who converts to Judaism through circumcision. In the first century the members of the synagogue in Pisidian Antioch were a mixed audience, composed of both Jews and Gentile sympathizers such as Cornelius, "God-fearer" refers to a Gentile who participates in Judaism. "God-fearers" are traditionally defined as Gentiles who had not converted completely to Judaism, but had joined the Jewish worship on the Sabbath, from which they acquired some knowledge of the Old Testament. A definition of "God-fearer" is a pious Gentile who is also a fringe member of Jewish society. The "pious Gentile" is a very old concept within Jewish tradition. Josephus' terminology is remarkably similar to one of Luke's expressions for the "God-fearers". Both Philo and Josephus were acquainted with the concept of proselytism and, on the whole, show a favourable attitude towards proselytes. They support Luke's depiction of the "God-fearers" in the synagogues, in their descriptions of the synagogue. Rabbinic literature and inscriptions also make mention of the proselytes.
Kraabel challenges the traditional understanding of "God-fearers" and argues that it is a 'serious misreading of the evidence'. However, Feldman, Hemer and McKnight offer the reasonable response to Kraabel's argument on the silence of archaeological evidence. Today we disagree with the claim that the "God-fearers" in Luke-Acts are obscure historical term. The presence of "God-fearers" in Judaism may indicate some form of missionary activity on the part of Jews but to what kind extent it is impossible to tell. Kirsopp Lake says "In the Diaspora there was a rather wide circle of Gentiles who were interested in the teaching and practice of the Synagogue." They were called proselytes and "God-fearers" and "God worshippers." In the New Testament, Paul makes a distinction between "God-fearers" and proselytes when he declares that every man who is circumcised is obligated to obey the whole law. The fact of their existence is certain, but as to their exact number or what exactly distinguished a proselyte from a "God-fearer" is less known. Therefore we may conclude that Luke can hardly be said to have invented their existence in the synagogues in Luke-Acts.

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