육에 깃든 신성과 그 발현의 동태(動態)

김학철(Hak Chol Kim) 연세대학교 신과대학(연합신학대학원) 2014 신학논단 Vol.78 No.-

This work surveys Prof. Suh’s study on the Gospel of John and assesses his academic contribution to the New Testament studies in Korea. His contribution can be summarized in three points. First is his methodology. He introduced a full-fledge sociological methodology to the academic circle of the New Testament studies in Korea and continued to make the best use of it. Especially, he has applied insights from meso-sociology and sociology of knowledge to the study on the Gospel of John, so that he could exquisitely portray the Johannine community’s situation and dynamics underlying the Johannine theological statements. Moreover, he has attempted a socio-psychological study on the Gospel of John. Second is his sociological reconstruction of the Johannine community and its environment. He challenged the normative study of Martyn and Brown and offered an original and creative opinion concerning the origin and the growth of the Johannine community. Furthermore, he traced the inner dynamics and the form of the Johannine community within the Gospel of John. Third is his consistent and structural theology for the Gospel of John which seems to betrays contradiction and paradox. In addition, he embraced the poetry of Ho?lderlin to appreciate the poetic essence of the Johannine theology and thus has expanded the horizon of the literary understanding of the Bible. This work surveys Prof. Suh’s study on the Gospel of John and assesses his academic contribution to the New Testament studies in Korea. His contribution can be summarized in three points. First is his methodology. He introduced a full-fledge sociological methodology to the academic circle of the New Testament studies in Korea and continued to make the best use of it. Especially, he has applied insights from meso-sociology and sociology of knowledge to the study on the Gospel of John, so that he could exquisitely portray the Johannine community’s situation and dynamics underlying the Johannine theological statements. Moreover, he has attempted a socio-psychological study on the Gospel of John. Second is his sociological reconstruction of the Johannine community and its environment. He challenged the normative study of Martyn and Brown and offered an original and creative opinion concerning the origin and the growth of the Johannine community. Furthermore, he traced the inner dynamics and the form of the Johannine community within the Gospel of John. Third is his consistent and structural theology for the Gospel of John which seems to betrays contradiction and paradox. In addition, he embraced the poetry of Ho?lderlin to appreciate the poetic essence of the Johannine theology and thus has expanded the horizon of the literary understanding of the Bible.

마태 공동체의 "땅"과 "하늘" 사이에 "매고 푸는" 권세

김학철(Hak Chol Kim) 한국기독교학회 2007 한국기독교신학논총 Vol.49 No.-

“너희 선생은 세금을 내지 않는가?”

김학철(Hak Chol Kim) 한국신약학회 2006 신약논단 Vol.13 No.3

“그들은 예수를 보고 경배하였다. 그러나 그들은 의심하였다.”

김학철(Hak Chol Kim) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.73 No.-

Matthew 28:17 belongs to ‘the Great Commission’ passage (Mt 28:16-20) in the Gospel of Matthew. Most scholars and Bible versionstranslate the verse, “κα?. ?δ?ντ?? α?τ?ν προσ?κ?νησαν α?τ?·ο? δ? ?δ?στασν” into “and when they saw him [Jesus], they worshiped. But some doubted.” But this study argues that translating “κα? ?δ?ντ?? α?τ?ν α?τ?ν προσ?κ?νησαν α?τ?·ο? δ? ?δ?στασν” into “when they saw Jesus, they worshiped him. But they doubted” can be more corresponding with the literary context of 28:17, other narratives, and theology of the Gospel of Matthew. Major translations try to collect examples of “ο? δ?” in ancient Greek documents for supporting that “ο? δ?” without “ο? μ?ν” can mean some parts of the previous subject. This translation is based on the specific premises of the human emotion that human cannot worship and doubt of the same object at the same time. Matthew the au thor, however, reports that the disciples had both faith and doubt (14:31) and felt both fear and joy (28:8) in the same breath; he knows that the human can have ambivalent emotions simultaneously. Matthew 28:16-20 has similar patterns and themes with other two Matthean texts (14:22-23; 28:8-10). Two texts narrate that when the disciples and women felt fear or had doubts, Jesus appeared to them with his divine authority. By Jesus’ power, they were convinced of his divinity and came to worship Jesus. 28:16-20 is a comparable story with the above two texts. When eleven disciples had doubts on the mountain, Jesus came to them, and he proclaimed his heavenly identity and authority. This scene took place in the setting of worship. In conclusion, translating “ο? δ? ?δ?στασν” into “they doubted” rather than “some doubted” corresponds more with the literary context of 28:17, other texts, and theology of the Gospel of Matthew. Matthew 28:17 belongs to ‘the Great Commission’ passage (Mt 28:16-20) in the Gospel of Matthew. Most scholars and Bible versionstranslate the verse, “κα?. ?δ?ντ?? α?τ?ν προσ?κ?νησαν α?τ?·ο? δ? ?δ?στασν” into “and when they saw him [Jesus], they worshiped. But some doubted.” But this study argues that translating “κα? ?δ?ντ?? α?τ?ν α?τ?ν προσ?κ?νησαν α?τ?·ο? δ? ?δ?στασν” into “when they saw Jesus, they worshiped him. But they doubted” can be more corresponding with the literary context of 28:17, other narratives, and theology of the Gospel of Matthew. Major translations try to collect examples of “ο? δ?” in ancient Greek documents for supporting that “ο? δ?” without “ο? μ?ν” can mean some parts of the previous subject. This translation is based on the specific premises of the human emotion that human cannot worship and doubt of the same object at the same time. Matthew the au thor, however, reports that the disciples had both faith and doubt (14:31) and felt both fear and joy (28:8) in the same breath; he knows that the human can have ambivalent emotions simultaneously. Matthew 28:16-20 has similar patterns and themes with other two Matthean texts (14:22-23; 28:8-10). Two texts narrate that when the disciples and women felt fear or had doubts, Jesus appeared to them with his divine authority. By Jesus’ power, they were convinced of his divinity and came to worship Jesus. 28:16-20 is a comparable story with the above two texts. When eleven disciples had doubts on the mountain, Jesus came to them, and he proclaimed his heavenly identity and authority. This scene took place in the setting of worship. In conclusion, translating “ο? δ? ?δ?στασν” into “they doubted” rather than “some doubted” corresponds more with the literary context of 28:17, other texts, and theology of the Gospel of Matthew.

정의롭고 선한 포도원 주인의 비유

김학철(Kim, Hak Chol) 한국신약학회 2016 신약논단 Vol.23 No.4

이 논문은 마 20:1-16의 비유를 정의와 호혜의 관점에서 조망하여, 비유 속 포도원 주인이 정의롭고 선한 행동을 하고 있으며 따라서 이 비유를 ‘정의롭고 선한 포도원 주인의 비유’로 명명하는 것이 적절하다는 것을 논증한다. 이 논문은 기존의 국내외 연구, 특별히 국내 학자들의 연구를 비판적으로 점검한 후 이 연구가 ‘경제 정의’를 논한 연구의 맥락 속에 위치해 있음을 밝힌다. 그러나 이전의 정의에 관심을 둔 연구들과는 달리 정밀하게 다듬은 해석 전망을 통해 본문을 해석한다. 곧 정의에 대한 아리스토텔레스의 논의와 1세기 진보된 농업 사회에서 발전한 상호 윤리 및 배분에 관계된 ‘호혜’에 대한 논의를 바탕으로 주인의 행동을 분석한다. 비유 속 주인의 비일상적 행동, 곧 그가 포도원 현장에 부재하지 않고 직접 일꾼을 여러 차례 고용하며, 임금 지불을 품꾼들이 알 수 있도록 역순으로 공개적으로 하며, 항의하는 일꾼의 대표자와 논쟁을 통해 자신의 뜻을 선언하는 등의 행동은 주인의 정의와 선함을 드러내는 행동이다. 마태의 예수는 이 비유를 통해 하늘나라는 비유 속 주인처럼 불의한 구조로 짜인 세계에서도 공동체의 복지와 안녕을 위해 정의를 행하고, 사람들 사이에 형성된 부정적 호혜 관계를 새롭게 전환하는 것이 하늘에서 이루어진 뜻을 땅에서도 이루는 일임을 가르친다. This paper argues that the owner in the parable (Mt 20:1-16) acts with justice and goodness toward vineyard laborers, and that it is proper to title him “the just and good vineyard owner.” After presenting the history of interpretation on the parable, this study introduces interdisciplinary discussions on the issue of economic justice and elaborates on its interpretative concepts in the context of ancient Mediterranean society. We employ the notion of justice in Aristotle’s Nicomachean Ethics and reciprocity as a philosophical principle in distributing wealth in the advanced agricultural society of the 1st-century Mediterranean world. From the perspective of justice and reciprocity, the owner’s behavior is unusual in comparison with the contemporary absentee landowners: his presence with laborers, the five occasions of hiring (by the owner), the wage payment in reverse order, and the argument between the owner and the representative of the earliest laborers. The owner’s characteristic actions and words reveal his will to do just and good to his people. The Matthean Jesus teaches what the kingdom of heaven is like by making the owner an exemplar. His disciples must do justice in their unjust societies structured against their neighbors’ welfare and change a negative reciprocity into a positive one.

코로나 시대의 기독교교양학 ― 기독교교양학 강의실에서 무엇을 가르칠 것인가?

김학철(Hak Chol Kim) 한국기독교학회 2022 한국기독교신학논총 Vol.123 No.-

이 논문은 팬데믹과 같은 위기의 시대에 기독교의 자원을 통해 인간과 사회와 문화의 필수적인 지식을 전하고, 비판적이고 성찰적이며 창조적 사고력을 증진하며, 이 둘을 근거로 시민성 교육을 수행하는 목적을 갖는 기독교교양 교과목에서 어떤 내용을 가르칠 수 있는지를 탐구한다. 위기의 시대에 인간의 부정편향과 분노, 혐오, 경멸같은 타인-정죄의 도덕 감정은 강화되고, 선동가들은 이러한 상황을 더 쉽게 악용하여 사회를 파괴와 혼란으로 몰아간다. 이 과정에서 인간의 인지편향과 휴리스틱 사고는 사회적 소수자가 타자화와 희생양으로 폭력적 희생을 당하는 것을 방치하거나 심지어 조장할 수 있다. 기독교 교양학은 언급한 위기 상황 속에 벌어지는 여러 현상 및 사례들을 성서와 기독교 역사 속에서 찾아 그 기원과 성격을 파악한다. 또 성서와 기독교 역사 속에서 타자화와 희생양 만들기를 통해 가해와 피해의 사례와 역동을 제시하고 토론하도록 하여, 성서와 기독교 전통 속에서 치우친 도덕감정과 인지 편향의 균형을 잡는 상징세계를 발견하고 이를 통해 시민의 책임을 성찰하도록 도울 수 있다. This study explores the purpose and content of the Christian liberal arts education in the era of pandemic. In times of crisis, Human negativity bias and other-condemning moral emotions (anger, contempt, and disgust) are intensified, making it easier for propagandists to take advantage of the circumstance, and social minorities are victimized by ‘othering’ and ‘scapegoating.’ The Christian liberal arts education identifies the nature and characteristics of various phenomena and examples caused by social crises throughout the Bible and Christian history. It also analyzes the dynamics of violence in the Christian resources, providing opportunities for reflection on moral emotions and cognitive bias.

성서의 시각적 읽기 - 대학의 교양교육으로서 성서교육 방법론 -

김학철 ( Hak Chol Kim ) 한국대학선교학회 2016 대학과 선교 Vol.31 No.-

이 연구는 대학의 교양교육으로서 성서교육의 목적을 달성하기 위해 “성서의 시각적 읽기”를 제안한다. 성서의 시각적 읽기는 독자이자 감상자인교육 참여자가 성서 본문을 해석하고, 그것과 관련된 성서-이미지와 비교하여 성서 본문의 의미를 재해석하고, 재해석의 결과를 다양한 인문·예술적 방식으로 표현하는 것을 뜻한다. 성서의 시각적 읽기는 세 가지 영역에서 대학의 교양교육으로서 성서 교육에 공헌한다. 첫째, 시각적 읽기는 교육 참여자에게 인류의 고전으로서 성서 본문을 독해하는 능력과 이미지가 담고 있는 정보를 해석하는 `이미지독해 능력`을 향상시킨다. 곧 영상 문화 시대에 필수적인 융·복합적 독해능력을 증진한다. 둘째, 시각적 읽기는 교육 참여자가 종교적·예술적 전망에서 인간 본성에 대해 성찰하도록 돕는다. 인간을 이해하고 더불어 살아가는 태도를 갖추게 한다는 점에서 우리 사회가 요청하는 인성 교육에 기여한다. 셋째, 시각적 읽기는 교육 참여자가 자신이 이해한 바를 인문·예술적 방식으로 표현하도록 격려한다. 이 과정에서 교육 참여자의 기독교 교육에 대한 무관심과 거부감을 자연스럽게 해소하여 선교적 목적 달성에 기여한다. 따라서 성서의 시각적 읽기는 기독교 대학의 선교적 목적을 구현하고, 교양교육의 교육적 필요를 동시에 충족시키는 효과적인 교육 방법론이다. This study aims to suggest “Visual Reading of the Bible” (VRB) for achieving the goals of Bible education as part of a liberal arts education in universities and colleges. In the VRB, the participater as both reader and appreciator interprets the biblical text, compares it with its related biblical images, reinterprets it, and emboidies one`s understanding of the biblical messages in various artistic ways. VRB contributes to Bible education as a liberal arts education in three areas. Firstly, it improves the participator`s ability to interpret the biblical text as an ancient text and informations presented in the form of an image. Secondly, it helps the participator introspect on human nature from a religious and artistic perspective. Thirdly, it encourages the participator to express what one understands in artistic ways. In conclusion, VRB is an effective educational methodology to realize missional goals of Christian universities and colleges and to meet the educational needs of a liberal education.

매체 환경 변화와 성서 번역

김학철(Hak Chol Kim) 연세대학교 신과대학(연합신학대학원) 2017 신학논단 Vol.87 No.-

This paper aims to discuss how to correlate the ever-changing contemporary media environment with the Bible translation and to offer some suggestions for such translation. Since the biblical texts emerged from the oral culture era, some major English translations seek to convey both their meaning and beauty at the same time in view of the orality of the Bible. As for the Korean translations of the Bible, the translations with emphasis on the so-called ‘formal equivalence’ have been welcomed. However, such translations fail to fully represent the oral culture of the Bible and the beauty of its orality. For a new translation, it is necessary to consider the characteristics of both the orality in the biblical period and the media that have been transformed within the computer-mediated communication environment and the visual culture at the present day. The characteristics of the contemporary media call for a so-called ‘communicative translation’ that pursues the quality such as recipient/reader-centeredness, orientation toward the effects which the culture and the thought of the original have on the recipients/readers, possibility of the original’s ‘sacrifice,’ effectiveness, readability and brevity, bias for the target language, non-recurrence, ephemerality, and familiarity. In consideration of the contemporary media characteristics discussed hitherto, this thesis argues for the biblical translation that encourages synaesthetic imaginations on the basis of sound biblical exegeses, that can communicate with other artistic languages, that offers textual forms giving due consideration to the internet and the computer environments, and that considers the ‘link’ connecting with other arts, knowledge, and information as laying its groundwork. This paper aims to discuss how to correlate the ever-changing contemporary media environment with the Bible translation and to offer some suggestions for such translation. Since the biblical texts emerged from the oral culture era, some major English translations seek to convey both their meaning and beauty at the same time in view of the orality of the Bible. As for the Korean translations of the Bible, the translations with emphasis on the so-called ‘formal equivalence’ have been welcomed. However, such translations fail to fully represent the oral culture of the Bible and the beauty of its orality. For a new translation, it is necessary to consider the characteristics of both the orality in the biblical period and the media that have been transformed within the computer-mediated communication environment and the visual culture at the present day. The characteristics of the contemporary media call for a so-called ‘communicative translation’ that pursues the quality such as recipient/reader-centeredness, orientation toward the effects which the culture and the thought of the original have on the recipients/readers, possibility of the original’s ‘sacrifice,’ effectiveness, readability and brevity, bias for the target language, non-recurrence, ephemerality, and familiarity. In consideration of the contemporary media characteristics discussed hitherto, this thesis argues for the biblical translation that encourages synaesthetic imaginations on the basis of sound biblical exegeses, that can communicate with other artistic languages, that offers textual forms giving due consideration to the internet and the computer environments, and that considers the ‘link’ connecting with other arts, knowledge, and information as laying its groundwork.

마태복음의 폭력과 마태공동체

김학철(Hak Chol Kim) 한국기독교학회 2009 한국기독교신학논총 Vol.62 No.-

앤디 워홀과 그의 예술의 신학적 해석

김학철(Hak Chol Kim) 한국기독교학회 2011 한국기독교신학논총 Vol.77 No.-

This study aims to explore Andy Warhol and his art from a standpoint of the biblical theology. Andy Warhol and his art have been considered as the ``mirror`` reflecting the condition and reality of the post-capitalism in which modern people manage to live, cultural logics are formed, and Christianity and the art relate to each other. The most outstanding feature of Warhol`s art is repetition. By repeating familiar images(e.g., soup cans, coca-cola bottles, celebrities, and so on), he tries to remove the boundary not only between the popular art and the fine art but also between the everyday life and the transcendent, so that his audience can believe that there is nothing behind the surface. Warhol`s art suggests that people like mass-produced things and want to be a repeating ``machine`` without the passion of dream bringing them beyond the everyday life. However, there is another aspect of Warhol and his art that has been overlooked; he was born a byzantine Catholic, who used to go to church for prayer every day and to make numerous religious paintings. His personal religious life and paintings including works on death and disaster indicate that the human cannot help searching for the transcendent meaning of life beyond what the surface represents. Warhol was a secret Christian in the modern art world, and he seemed to be only a simple believer unrelated to the Christian art world. But this study argues that both Christianity and Warhol`s art can enrich each other. On one hand, the messages of the Ecclesiastes and the Song of Solomon, that is, the vanity of the human life and the enjoyment in the vanity of life can be impressively encapsulated in Warhol`s art. On the other hand, the modern art that is eager to express the transcendent but does not know how may consult the message of Christianity concerning what lies beyond the surface, that is, the ``spiritual.``