탈주(脫走)와 회귀(回歸), 그 역설적 공간

이종록(Jong Locke Lee) 한국기독교학회 2009 한국기독교신학논총 Vol.65 No.-

니느웨 상상력: (비인간) 동물 신학 정립을 위한 구약성서 연구

이종록(Lee Jong Lock) 한신대학교 신학사상연구소 2016 신학사상 Vol.0 No.175

이 연구는 비인간 동물에 대한 성서적 연구를 통해, ‘비인간’ 신학을 정립하는데 목적을 둔다. ‘비인간’ 동물 신학을 정립하기 위해서는 먼저 성서를 바르게 읽어야 하며, 그 작업을 위한 성서 독해 방법으로 <생명 해석학>적 방식이 적합하다. 지금까지 신학은 지나치게 인간중심적이었지만, 비인간 존재들도 신학적 대상임이 분명하다. 요나서 3장을 보면, 하나님은 니느웨 공동체가 인간들과 비인간 가축들로 구성되어 있음에 주목하셨고, 인간들과 비인간들이 영적으로 동등한 회개 공동체이며, 신적 구원의 대상임을 명확하게 보여준다. 나는 이러한 사고를 ‘니느웨 상상력’이라고 부른다. 요나서는 하나님이 인간뿐만 아니라 비인간 생명체들에게도 동일한 관심을 갖고 계심을 보여준다. 그리고 나단이 다윗에게 들려준 암양 이야기는 당시 사람들이 비인간들을 가족으로, 즉 인간과 거의 동등하게 대했음을 보여주는 명확한 증거이다. 창세기 2장에 나오는 창조 선학에 큰거해서 보면, 비인간 존재들이 인간을 위해 창조된 것이 아니라 인간과 비인간 존재들이 동등하고 평등하게 신의 영광을 위해 창조된 ‘네페쉬 하이야’들이며, 노아 계약은 비인간 동물들이 인간과 동등하게 하나님과 계약을 맺는 존재들임을 입증한다. 예언서들은 인간보다 비인간 존재들이 훨씬 더 신앙적이고 이성적인 존재라고 평가한다. 인간 동물은 물론이고 비인간 동물들도 동등한 회개의 주체이며, 신적 구원의 대상인가? 그렇다! This study aims to establish a non-human animal theology through biblical studies. In order to establish the nonhuman animal theology properly, first of all, we should read the Bible correctly, in a way that is suitable for the Hermeneutics of Life. Until now, our theology has been too anthropocentric, but now, it became clear that nonhuman beings also are the object of the theological study. Chapter 3 of the book of Jonah clearly shows that Nineveh community consists of humans and non-human animals, and in that community, humans and non-humans are equal in spiritual repentance and the same object of the divine salvation. I call this thought as Nineveh imagination. The book of Jonah shows that God has the same interest to human animals and non-human animals. And the story that Nathan told to David is a clear evidence that in that time, people considered non-human animals as one of their family. They treated non-human animals as same as human. Creation theology in Genesis shows that human beings and non-human beings are the same nephesh hayyah, the living creatures, nonhuman beings are not created for humans, and human beings and non-human beings are equal and created for God s gloty. Noah Covenant demonstrates that non-human animals are the same people of the covenant of God. Prophets evaluated that non-human animals are more faithful and more rational than human animals. Is Human animals and non-human animals also the equal subject of repentance, and the equal subject of divine salvation? Yes!

십일조로 이루는 샬롬 - 신 26:12-15를 중심으로: 십일조로 이루는 샬롬

이종록(Lee Jong-Locke) 한신대학교 신학사상연구소 2006 신학사상 Vol.0 No.132

  신명기 법전은 이스라엘 백성들이 그때까지 지방성소에 바쳤던 모든 예물들을 그 이후로는 중앙성소에만 바치도록 규정한다. 그리고 드리는 예물들을 사회적으로 어려운 사람들과 함께 나누게 하는데, 여러 예물들 가운데서 특히 십일조가 그런 역할을 담당했다. 이런 점에서 십일조는 고대 이스라엘 사회에서 샬롬을 실현하는 중요한 방편이었다.   신명기에서 십일조에 대해 이야기하는 본문은 12장, 14장, 그리고 26장인데, 14장과 26장은 12장과 달리 "셋째 해에 드리는 십일조"를 언급한다. 그런데 이것은 신명기 내에서도 특별한 규정일 뿐만 아니라, 구약성서 다른 곳에서는 찾아볼 수 없는 규정이라는 점에서 독특성을 갖는다.   In the book of Deuteronomy, we can find the phrases about the tithe in ch. 12, 14, and 26. Ch. 12 is different from ch. 14 and 26 which say about the tithe of the third year. This rule about the tithe of the third year is very special, because we can not meet this rule except in the book of Deuteronomy. The ancient Israelites collected the third year tithes and stored them at their local temples in order to help the helpless living in their cities. As we know, during the reformation of the king Hezekiah and the king Josiah, the ancient Israelites dislike and destroy their local shrine. Therefore, this is very dangerous for the Israelites to collect their tithes at their local shrines in order to help the helpless. This rule may make the system of the central shrine as powerless. But in spite of this dangerous result, they kept the rule.   The book of Deuteronomy tells about the ancient Israelites who wanted to realize shalom through the offerings, especially the tithes. The ancient Israelites made the official organizations for excercise their thoughts in the Deuteronomic Code, in order to distribute their offerings to the Levites and the poor through the whole country.

제국주의의 무덤

이종록(Lee, Jong-Locke) 한국종교학회 2004 宗敎硏究 Vol.36 No.-

하우와, 그대는 생명의 어머니

이종록(Lee, Jong-Lock) 한국종교학회 2004 宗敎硏究 Vol.35 No.-

탈(脫)세속화시대와 기독교 보수주의

이종록(Jong Locke Lee) 한국종교학회 2005 宗敎硏究 Vol.39 No.-

갈등과 대립, 그리고 죽음

이종록(Lee Jong Locke) 한국종교학회 2009 宗敎硏究 Vol.55 No.-

공포극과 예언

이종록(Lee, Jong-Lock) 한국종교학회 2010 宗敎硏究 Vol.59 No.-

This thesis is to study on horror by the divine vision in chapter 1 verses 15-21 of the book of Ezekiel. God addresses his will and plan for the future of Israel to his prophets by showing the scenes that will occur sooner or later as the form of play. God makes a plan of that play and directs it as a producer of play. Ezekiel experienced the divine vision by the form of play and the content of that play is very fearful. The horror by the divine vision appears more definitely in chapter 9. Therefore we call it the horror play. I consult the art theory of Martin Heidegger and other philosophers in order to clarify the meaning of the prophecy as horror play. Ezekiel might be seized with the panic by seeing that horror play directed by God in chapter 1 and chapter 9. Then, it is very problematic that the horror play in chapter 1 and chapter 9 of the book of Ezekiel is not the simple play. The play God plans and directs will be reproduced really in the life of the Israelites and the tragedy of that play will actually occur without fail. Therefore, readers of the book of Ezekiel cannot do anything but being frightened. The fear is amplified more and more during reading and imagining the tragic scenes. Horror play should give dread to spectators. And because fear has strong contagiousness, it is easily spreaded and amplified. But the horror play God plans and directs makes only one person, Ezekiel, horrified and does not make fear spread at all. The content of that play is the divine judgment for the Israelites but the Israelites are unconcerned with that play and does not feel any fear. They are not afraid of their tragic future by the divine judgment. Then, it is very strange that God does not intend that effect on them and even does not want it. God calls them the rebellious people and he thinks that they have no chance to be redeemed from the tragic judgment. And God never shows any pity to them. He will judge them without any mercy as the cruel scene in the book of Ezekiel. Thus, the divine play becomes the real horror play in their lives than any other plays.

무명옷에 고무신,보리밥에 된장국 -서서평의 비제국주의적 정신이 갖는 시대적 의미에 대한 연구

이종록 ( Jong Lock Lee ) 한국사회역사학회 2015 담론 201 Vol.18 No.4

이 논문은 서서평(Elizabeth Johanna Shepping, 1880-1934) 선교사에게서 나타나는 비제국주의적인 자세를 당시에 만연했던 사회 진화론, 그리고 그로인한 선교사들의 우월의식과 비교하면서, 서서평의 비제국주의적 사고가 갖는 시대적 의미를 드러내는 데 목적을 둔다. 1912년에 조선에 와서 1934년까지 선교사역을 헌신적으로 하다가, 조선 땅에 묻힌 서서평은 다른 선교사들과 비교해볼 때, 매우 독특한 선교사였음이 분명하다. 서서평은 당시 시대 사조라 할 수 있는 “사회 진화론+문명화 사명” 논리에 빠지지 않았으며, 대다수 선교사들이 누리는 특권적인 삶을 살면서 우월의식에 사로 잡히지도 않았다. 상당수 선교사들이 더 많은 부를 축적하기 위해서, 선교 사역과 국익 확대를 동일선 상에 두고, 상행위를 주선하거나 직접 상행위를 하는 게 비일비재했음에도 불구하고, 서서평은 그런 일을 전혀 하지 않았다. 조선인들을 신뢰하지 않던 선교사들과는 달리, 서서평은 조선 여성 지도자들을 양성하고 그들로 하여금 일을 맡아서 할 수 있게 했다. 그는 조선인들과 다르게 살려고 하지 않았다. 무명옷에 고무신을 신고, 보리밥에 된장국을 먹으면서, 조선에 동화되어 조선인들과 동일한 삶을 살려고 했으며, 조선인으로서, 조선을 위해서 살려고 했다. 그랬기 때문에 서서평은 다른 선교사들과는 차원이 다른 삶, 제국주의 시대에서 비제국주의적 삶을 살았던 것이다. The purpose of this study is to verify the meaning of the non-imperialism of E.J. Shepping who served as an American missionary in Korea, 1912-1934. She was a very characteristic missionary in contrast to the other missionaries who served in Korea. While the most part of missionaries in her times showed the attitude of imperialism, we can not find any aspect of imperialism from Shepping. Imperialism was founded on the social Darwinism. According to the law of the survival, it is natural that the stronger country preys upon the weaker one. The stronger country rules the weaker one in the name of the civilizing mission with a superiority complex and enjoys their privilege. Most of missionaries who were thrown into the social Darwinism would not conceal their consciousness of superiority. They dwelled in the western style houses on the hill apart from the common Korean villages. But Shepping gave up all of her privileges and wanted to be assimilated with Koreans, to live with common Koreans, and enjoyed the same life of Koreans. Maybe she considered herself as a Korean. She wared the Korean clothes and Korean shoes of the working classes. She ate the Korean food, barley and bean paste soup. Shepping spent all of her possession and even her life for Koreans. Thus, she died in severe poverty and hunger. But many missionaries engaged in business in addition to gospel preaching. They believed that the Gospel of Jesus Christ goes side by side with the trade of wealth of their country. They imported various merchandise from their countries and sold them to be wealthy. Underwood called a millionaire missionary. Most of missionaries, especially women missionaries, tried to give freedom to the Korean women who had lived a pitiable life under patriarchism without their own names. Missionaries believed that the Gospel of Jesus Christ gave them freedom. However, because they did not trust the Korean women, they did not want to train the competent Koreans. They did not want to hand over their position to Korean women. But Shepping would not follow their way. She went the different way from them. Therefore, she became the most special and precious missionary who served in Korea.

에스겔, 디지털의 원조

이종록(Lee Jong Locke) 한국종교학회 2006 宗敎硏究 Vol.44 No.-