마가복음의 이방성 ―이적 설화를 중심으로

김태성 한국대학선교학회 2011 대학과 선교 Vol.20 No.-

The miracle stories found in the Gospel of Mark are considered to be very important element in understanding the Mark Theology. Above all, Mark made the gentile mission to be his main concern of the gospel through the miracle stories. Mark always had a habit of adding a regional influence to introducing his miracle stories. The Miracle stories include places such as Galilee, Syro-Phoenicia, Decapolis, Gerasene. These geographical locations involved in the miracle stories are all located in gentile areas. Galilee played an important part in the gospel mission. Jesus made his missionary journeys into gentile territories,not including Judea. According to the miracles, all the miracles occurred in gentile territories and in many cases the people related to the miracles were considered gentile. It is notable in the miracle stories that Jesus fed four thousand gentile people. In the composition of those miracle stories, Mark used many special words and expressions strongly visualizing gentile elements,such as ‘four and seven,’ ‘baskets,’ ‘give thanks,’ ‘from afar,’ ‘'dogs’etc. It had become obvious that those words and expressions are closely related with gentile people and the gentile world. In such meanings, they are playing a great role for the gentile gospel mission. The importance placed by Mark upon the gentile mission of the gospel in his composing the miracle stories appears even more remarkable in the gentile mission of gospel. We can see this when Jesus ordered, “Go home to your friends and tell him how much the Lord has done for you”(5:19). This is found in the Exorcism Narrative of Gerasene. Mark on the contrary to the secrecy command at normal times, is obviously quoting Jesus as he is stating the gentile mission of the Gospel at in this miracle story. Even in the still of the storm we can find that Jesus traveled to the gentile world for the mission of gospel. In the story the “other side” through the theme of “crossing.”Seen from such viewpoints, Mark can been seen to have opened the door for the gentile mission of the gospel throughout all the miracle stories.

다메섹 이전 바울과 이방인 -유대적 보편주의 관점에서

김태훈(Tae Hoon Kim) 한국복음주의신약학회 2009 신약연구 Vol.8 No.1

In this article, my task is to prove whether the pre-Damascus Paul had concern in Gentile. Thus it is important to prove how Jews in the first century thought of Gentiles, since the main background of the pre-Damascus Paul's thought was Judaism rather than Hellenism and Paul himself never mentioned Greek nor pagan influences (cf. 2 Cor. 11:22; Phil. 3:4-6; Gal. 1:13-14). There are in the first century various patterns of Jewish universalism, that is, various ways in that Gentiles could be included into the sphere of God's purposes. Especially, there are two representative patterns of Jewish universalism: One is the tradition of an eschatological pilgrimage; the other is that of Gentile proselytism. These two representative patterns of Jewish universalism are founded in many Jewish documents (Pseudepigrapha, Apocrypha, and Qumran Documents). Thus if the main background of the pre-Damascus Paul's thought was Judaism, it is highly likely that Paul was aware of Jewish universalism, namely, that Paul thought that Gentiles could be included into God's people. Some scholars believe that we can see that Paul followed the tradition of an eschatological pilgrimage. According to their view, the collection for Jerusalem and Rom. 15:16 imply the structure of the tradition of an esachatoogical pilgrimage. Some scholars believe that we can see that Paul followed the tradition of Gentile proselytism. According to their view, if Mt. 23:15 shows that Pharisees were engaged in Gentile mission, it is highly likely that Paul as a Pharisee was engaged in Gentile mission, and the fact that the pre-Damascus Paul preached circumcision to Gentiles in Gal. 5:11, also shows that Paul was engaged in Gentile mission. In conclusion, Paul's concern for the Gentiles originated before Damascus event.

Gentile의 운동학습 이론에 근거한 태권도 기술체계 분류

최치선 ( Chi Sun Choi ),임태희 ( Tae Hee Lim ) 국기원 2013 국기원태권도연구 Vol.4 No.3

본 연구는 태권도 지도현장에서 대표적으로 사용되고 있는 교육과정을 수집하여 의미를 찾고, Gentile의 2차원적 분류 방법을 활용하여 체계화 하는 것에 목적이 있다. 이러한 목적을 달성하기 위하여 국내외 태권도 기관 및 도장의 교육 과정표와 국기원의 기술 용어집을 수집 및 분석하였다. 분석된 수련 영역 중 기본동작·품새·격파·겨루기 영역을 대상으로 Gentile의 운동학습이론에 근거하여 태권도 기술을 2차원으로 그 순서를 난이도 별로 체계화하였다. 이러한 과정을 거쳐 다음과 같은 결론에 도달하였다. 태권도의 낱기술을 2차원으로 분류하면 폐쇄·개방 운동 기술로 분류할 수 있다. 폐쇄 운동기술은 ‘자세’, ‘이동기술’, ‘1차 기술’로 분류할 수 있고, 개방운동기술은 ‘2차 기술’로 분류할 수 있었다. 그리고 이 기술들을 불연속적·계열적 운동기술과 상대의 유·무, 신체이동의 유·무에 따라 다시 하위 체계로 분류할 수 있었다. 모아서기는 폐쇄운동기술로써 불연속적이고 상대가 없으며 신체이동이 없기 때문에 가장 쉬운 기술로 분류할 수 있었던 반면에, 실전겨루기는 개방 운동기술로써 연속적으로 상대와 신체이동이 있기 때문에 가장 어려운 기술로 분류할 수 있었다. 이와 같은 2차원적 분류 방법의 활용은 태권도 기술을 난이도 별로 체계적으로 배열할 수 있는 장점이 있다. 그리고 태권도 기술의 체계적인 구성은 태권도장에서 교육과정을 만들기 위한 기준으로 활용할 수 있고, 더 나아가 새 품새 제작을 위한 기준으로도 활용할 수 있을 것으로 기대된다. The purpose of this study was to look for a meaningful collection in the field of Taekwondo curriculums and to organize them as leverage of the Gentile`s two-dimensional classification scheme. In order to achieve these objectives, we analyzed the domestic/foreign organizations` and training centers` Taekwondo curriculums and the glossary of Taekwondo technical terms of the Kukkiwon. Analysis of the training areas, the basic techniques, Poomsae (pattern), Kyeokpa (breaking), Kyeorugi (sparring) Taekwondo techniques were organized by the order of difficulty based on the theory of Gentile`s motor learning in two dimensions. Through this process, the following conclusions were reached. Bunch of Taekwondo techniques can be classified into two-dimensional closed and open motor skills. The closed motor skill ‘posture’, ‘transfer skills’, ‘primary skills’ can be classified as, and the open motor skill ‘second skills’ could be classified as. And depending on the discrete and serial skills, and the object`s existence and the body transfer`s existence could be classified as a sub-system. Moaseogi could be classified as the easiest technique because it was a closed and discrete motor skill without any opponent and not to need to move. On the other hand, the sparring can be classified as the most difficult function since it was a open and serial motor skill with a opponent and body transfer. Such use of two-dimensional classification difficulty by the Taekwondo techniques take advantages that can be arranged systematically. Taekwondo and The systematic configuration of Taekwondo could be a basis for creating a course in a institute, and even as the basis for a new Poomsae production is expected.

유대교, 이방인 그리고 사도 바울 고(故) 학성 한철하 선생님을 추모(追慕)하며

최순봉 ( Choi Soon Bong ) 아세아연합신학대학교 ACTS 신학연구소 2018 ACTS 신학저널 Vol.36 No.-

본 논고는 갈라디아서 1:15-17과 2:7-9 그리고 2:11-14에 대한 주석적 재고이다. 갈라디아서 2:7-8에서 예루살렘 회의가 바울은 “무할례자에게로”, 베드로는 “할례자에게로” 란 사역의 대상을 결정한다. 그리고 갈라디아서 1:15-17에서 바울은 자신의 소명이 이방인에게 복음을 전하는 것으로 말한다. 이 두 본문은 바울의 소명이 이방인/무할례자에게 복음을 전하는 것이다. 하지만 이방인에게 복음/구원을 선포하기 위하여 파송되는 유대인이란 개념은 유대교 문화 속에서 자라고 바리새 교육을 받은 바울에게 매우 불편한 결정이었을 것이다. 바울은 이방인에게 가서 그들을 위한 복음을 선포하는 것을 구약과 유대교의 중요한 개념을 여러 경우에 재해석한다. 갈라디아서에서 바울은 그 중에서 ζηλο□와 관련된 내용을 복음의 진리에 맞추어 재해석(□□□)한다. 그리고 바울은 이방인의 개념을 구약과 유대교로부터 자신의 소명과 연결시키는 신학적 해석을 한다. 이와 함께 바울은 자신의 소명의 실천방법을 갈라디아서 1:17에서 예루살렘, 아라비아 그리고 다메섹과 같은 장소를 언급한다. 이 장소의 언급은 그가 자신의 소명을 주장하는 갈라디아서 1:16의 본문에서도 사용한 문장이다. 실제로 그는 이스라엘이나 예루살렘에 거주하는 이방인에게는 선교한 것은 그의 서신에서 찾아보기 어렵다. 이는 바울이 당시 유대교에서 보는 이방인의 개념을 구체적으로 가졌음을 반증한다. 바울의 선교를 기술함에서 선교의 내용과 함께 자신의 선교여행 경로를 매우 자세히 언급하는 것은 신학적 근거에 따른 의도를 암시한다. The Gentile-Mission in the Second Temple Judaism was unusual. Paul called himself as a Minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God (Rom 15:16). He states also in Galatians 2:7-8 that “I had been entrusted with the gospel to the uncircumcised, just as Cephas had been entrusted with the gospel to the circumcised”. Therefore, it has closely to do with the understanding of his passion of Mission for the Gentiles and the knowing his connotations for his divine calling in the Pauline Epistles. Paul reinterpreted conceptions of “ζηλο□” or “ζηλο□ θεου” and “□□□” as he earned in his Jewish background for Gentile-Mission. Paul himself pursued to archive the conception of the “ζηλωτη□” in Judaism. The description of his Jewish period of “zeal” basically refers to the names Phinehas, Elijah and Makkabar. In this sense, it is very difficult to imagine that Paul, as a Jew, especially a Pharisee, would come to the Goim. Paul was a fanatical Jew under the Jewish character of the typical Second Temple Judaism (Acts 8:1-3; Gal 1:13ff; Phil 3:5f). After converting to Christianity, however, he worked the hermeneutic thinking of the Heilsgeschichte. St. Paul was enthusiastic for his Gentile-Mission and spent all of his life. In Galatians 1:16, Paul defines his gospel as the Revelation from God, which he did not receive from any person directly. Many commentaries focus on 1:16a to emphasize the authority his apostleship. But 16b went unnoticed. It is also implicit that he wishes to have his vocation with geographical and ethical / religious references. Therefore, it is significant that Paul himself could be connoted as to what an apostle he is to the Gentiles. There is one more doubt about his mission to Gentiles. What is the reason for Paul to categorize the Gentiles who carry out his mission? We find a group that the Gentiles do not stay in the land of Israel. It has been Paul’s vocation from the beginning that he has to differentiate between the Gentiles, both geographically and ethically / religiously, in the two Preposions (Gal 1:15-17; 2:11-14). This is very unlikely to make Paul avoid arguing with Cephas and the other people from Jerusalem. There is a suggestive possibility, described by Paul himself, that Paul’s missionary activity in unaccountable Arabia times could probably be proved.

역대기 역사서에 나타난 이방인 이해

소형근 한국구약학회 2012 구약논단 Vol.18 No.2

The purpose of this study is to understand the gentiles in the Chronicler's Historical Books. Compared to the previous era, members of the Judaean community in the postexilic period lived in the global period. Most of them experienced not only the Babylonian period, but also the Persian, therefore it is obvious that they were generous to gentiles. But on the contrary, they expressed hostility toward the gentiles in order to protect the identity of the Judaean community. In this paper the meaning of the hebrew words(‘ger’, ‘toshab’, ‘zar’, ‘nokri’[or ‘nekar’]), which were mentioned on the Chronicles and Ezra-Nehemiah in relation to the gentiles, are studied. As a result of the study, it is proved that the hebrew words ‘ger’, ‘toshab’, and ‘nokri’ were used in the Chronicles Books, but only 'nokri'(or 'nekar') in Ezra-Nehemiah. The understanding of the gentiles in the Chronicles remains consistent. All gentiles (‘ger’, ‘toshab’, ‘nokri’), who were living in the area of Judah, could be united with the israelite people according to the perspective of the Chronicler. The author of the Chronicles opened the way that all gentiles live in the land of Juda under the ideal of ‘all Israel’. In contrast, the gentile in Ezra-Nehemiah, who observed the Torah, were guaranteed to participate in the Passover festival; they were so called ‘ger’. However, the families of the ‘nokri’(or ‘nekar’), who did not obey the Torah and the law of Sabbath, had to be dissolved. It was because they were regarded as those who threatened the holy community of Judah. This paper argues that all gentiles in Ezra-Nehemiah were not rejected from the community of Judah, since the gentile ‘ger’ were accepted as members of the community. On the other hand, ‘nokri’(or ‘nekar’) were the target of the reform for Ezra and Nehemiah. 이 논문은 역대기 역사서에 나오는 이방인에 대한 새로운 연구다. 이 논문은 에스라-느헤미야서가 이방인에 대해 부정적이라는 기존 주장과는 달리, 이스라엘화 된 이방인 ‘게르’는 유다 공동체에 수용하는 입장을 취하지만, 율법을 파기하는 ‘노크리’(혹은 ‘네카르’)는 가정해체라는 매서운 개혁이 적용되고 있기 때문에, 에스라-느헤미야서에는 이방인에 대해 차별적 처우가 있었음을 이 논문에서 밝히고 있다.

MATTHEW’S COMPOSITIONAL PATTERN AND ITS MISSIONAL IMPLICATION

KIM Tae-Sub(김태섭) 장로회신학대학교 기독교사상과 문화연구원 2016 장신논단 Vol.48 No.3

Matthew’s Compositional Pattern and Its Missional Implication

김태섭 장로회신학대학교 기독교사상과문화연구원 2016 장신논단 Vol.48 No.3

The present research examines Matthew’s compositional pattern which often juxtaposes the motif of Jewish leaders’ rejection and the Gentile mission theme in close proximity, and attempts to unearth a theological implication embedded in their relationship. To this end, redaction-critical and narrative-critical approaches are employed to analyze the relevant passages. As widely recognized by the narrative critics, the rejection motif is found not only in the passion narrative but also throughout the Gospel. There are at least four substantial passages which constitute the axis for the development of the rejection motif in Matthew’s narrative of Jesus’ public life (12:1-16; 15:1-20; 21:1-46; 28:11-15). The same is also true to the Gentile mission theme. While it is made explicit at the end of the Gospel, there are already numerous proleptic passages which signal the forthcoming inclusion of the Gentiles. Thus, when these two pervasive motifs are examined, a pattern is found: where the level of Jewish leaders’ rejection reaches higher (12:1-16; 15:1-20; 21:1-46; 28:11-15), a Gentile mission theme is also found in the ensuing context (12:17-21; 15:21-28; 22:1-14; 28:16-20). Given that the arrangement of the two motifs in close proximity is found repeatedly, such a compositional pattern should be deemed more than accidental. The recurrent juxtaposition of these two themes reveals in fact a theological message: Jewish leaders’ rejection of Jesus results in expansion of the gospel to all nations.

로마서에 나타난 바울의 선교사상 연구

Chil-Sung Kim 한국선교신학회 2016 선교신학 Vol.43 No.-

본 연구는 로마서에 나타난 모든 이스라엘의 구원 문제에 관한 사도바울의 선교적 이해 연구를 목적으로 한다. 바울 서신 중 하나인 로마서는 모든 이스라엘의 구원에 관한 논쟁점을 우리에게 제공한다. 예를 들어 로마서 1장부터 8장에서 바울은 모든 사람들이 그리스도 안에서 예수 그리스도를 믿음으로 의인이 됨을 강조한다. 그러나 9장부 터 11장에서는 모든 이스라엘의 구원 문제에 관해서 예수 그리스도 혹은 믿음에 관한 내용을 더 이상 다루지 않고 있다. 오히려 바울은 하나님의 언약과 “하나님의 은사와 부르심에는 후회하심이 없느니라” (롬 11:29)라는 부분을 강조하고 있다. 이런 점에서 많은 학자들은 바울이 모든 이스라엘 사람들이 예수 그리스도를 믿음으로가 아닌 하나님의 신비스러운 어떤 방법으로 구원을 받게 된다는 사실을 믿은 것은 아닌가 하는 의문을 가지고 있다. 바울에게 있어서 그 신비스러운 방법이란 예를 들어 예수 그리스도를 믿는 이방인들의 숫자가 어떤 기준에 도달하면 하나님께서 이스라엘을 구원하시는 것과 같은 방식이 다. 그래서 바울은 이방인들의 구원과 이스라엘의 궁극적인 구원을 항상 연결시켰다. 한 사람의 유대인으로서 바울은 모든 이스라엘을 구원하고자 하시는 하나님의 신비스러운 계획에 참여하기 위해서 이방 인의 사도가 된 것이다. 이것은 “기독교인들은 유대인들을 반드시 전도 해야만 하는가?” 그리고 “우리는 로마서 9-11장을 유대인들과 이방인 들 모두에게 설교 할 수 있는가?” 하는 선교적 질문들로 우리를 이끈다. This study aims to investigate Paul’s missiological understanding mainly about God’s salvific plan for all Israel in Romans. Among Pauline epistles Romans gives us a controversial issue in terms of God’s salvation of all Israel. For example, the first eight chapters of Romans (1-8) emphasized justification by faith in Jesus Christ by highlighting all could be saved in Christ Jesus. However, the remaining chapters (9-11) did not deal with Jesus Christ or faith considering the salvation of all Israel. Rather, Paul not only stressed God’s covenant but also confirmed that “God’s gifts and his call are irrevocable” (Rom. 11:29). In this respect, many scholars wonder whether Paul believed that all Jews could be saved not by faith in Jesus Christ but by God’s mystical salvific way. For Paul, the more Gentiles believe in Jesus, the sooner the Jews will be saved. Thus, Paul always linked the salvation of Gentiles with the ultimate salvation of Jews. As a Jew, in order to participate in God’s mystical salvation plan for all Israel, Paul wanted to become a Gentile apostle. This idea leads us the following missiological questions such as “Must Christians try to evangelize Jewish people?” and “Can we preach Romans 9-11 for both Jews and Gentiles?”

사도행전에 나타난 선교학적 주제들의 고찰

홍기영(Hong Ki-young) 한국선교신학회 2010 선교신학 Vol.23 No.-

The Acts of the Apostles historically and geographically demonstrates how churches were planted from Jerusalem to the ends of the earth through the Gospel message which the apostles were called to preach. The apostles witnessed Jesus Christ as their personal Saviour and Lord who was crucified and resurrected by the power of the Holy Spirit in accordance with God's will. This study attempts to point out some missiological themes revealed in Acts and to apply them in mission studies and on the mission fields. First, Acts demonstrates that the Gospel message was preached and the churches were planted in various countries through out Asia and Europe by the power of the Holy Spirit. Both dimensions of "seeing" and "hearing" the Gospel message were rarely illustrated apart from the work of the Holy Spirit. The apostles Peter and Paul, as well as laity like Stephen and Phillip who were filled with the Holy Spirit, courageously preached the Gospel message. As a result, the Gospel message was finally communicated to Rome, the end of the world at that time. Second, Acts seeks universality in terms of Gentile missions. The Gospel message whose essence is the crucifixion and resurrection of our Lord Jesus Christ is the salvific message which is able to save all humans whether they are Jew or Gentile. The apostle Peter realized the significance of Gentile missions through the vision of meal and the apostle Paul through the Lord's voice on the way to the city of Damascus. The Gospel message was communicated across races, cultures, languages, and lands. Third, Acts confirms that Gentiles did not have to become culturally Jewish to be saved. In other words, they did not need to be circumcised to become a Christian. What they needed to do to be saved was to repent of their sins and to accept Jesus Christ as their personal Savior and Lord. Acts solidifies the principle of justification by faith. Further, Acts maintains that people can become Christians in their own culture. Fourth, Acts shows that the apostle Paul preached the Gospel message in the city of Athens. At that time, Athens was an open city and the center of philosophy and religion. Paul contextualized the Gospel message of Jesus Christ in the city. For example, he cited Greek poems when he preached the Gospel message to the Greeks in the meeting of the Areopagus so that the Greeks could easily understand the Gospel message. Consequently, some Greeks became Christians. However, Paul attempted critical contextualization. Fifth, Acts reveals that the Apostle Paul carried out urban missions throughout Asia and Europe. Paul chose central cities in various areas in accordance with the guidance of the Holy Spirit and reached the different people groups in the central cities. The people in the cities would be more open than the people in the rural areas to the Gospel message of Christianity. Acts reveals that urban evangelism was more effective. Sixth, Acts is regarded as a historical book of the church. The early churches planted by some apostles experienced considerable growth numerically, geographically, and spiritually. Church growth demonstrated in Acts is biblically healthy and has balanced growth. The essence of church growth is to make Christlike disciples in every nation and to make them responsible members of the church. The apostle Paul not only planted churches but he also nurtured believers as Christlike disciples. As a result, churches became indigenized in different cultures. Evangelism and missions are God's strong desire. God not only seeks sinners but also finds them. He sent His only begotten Son to the world and let Him die on the cross to save the lost.

누가의 신학주제에 대한 선교적 해석: 누가복음과 사도행전을 중심으로

김은수 한국선교신학회 2019 선교신학 Vol.55 No.-

누가는 바울과 함께 풍부한 어휘력을 구사하는 저술가로서 신약성 경의 25% 분량에 해당하는 누가복음과 사도행전을 다음과 같은 관점에서 기록했다. 그는 예수의 탄생에서 시작하여 예수의 사역과 사도들의 행적을 기록하면서 다른 복음서에 비해 이방인과 가난한 자를 위한 선교사역을 부각시켰다. 당시 유대인들의 이방인 적대감과 그리스도인에 대한 핍박이 심해지는 상황에서 가난한 자들과 소외되던 여인들, 사마리아인들에 대한 예수의 사역을 강조함으로써 누가는 유대인과 이방인 선교를 연결하는 보편적 선교를 강조했다. 또한 예수의 부활과 승천 후에도 그리스도는 성령으로 여전히 그들과 함께 하심으로 하나님의 선교가 계속됨을 말했다. 누가는 다른 복음서들 보다 성령을 강조했고, 이것은 사도행전에서 더욱 부각된다. 우리는 누가의 저술에서 이방인과 가난한 자를 위한 선교 그리고 성령 하나님의 선교(missio Dei)의 주제에 대한 선교적 해석을 하게 될 것이다. This study aims to analyze Luke’s theological subject. Luke, a writer with a rich vocabulary, like Paul, recorded Luke and the Acts. He recorded Jesus’ ministry and the acts of His apostles from the birth of Jesus, emphasizing the mission work for the Gentiles and the poor, unlike the other Gospels. By emphasizing Jesus’ ministry to the poor, the alienated women, the Samaritans under the persecution of the Gentiles, and the Christians under persecution from the Jews at that time, Luke emphasized a universal mission connecting the Jew and the Gentile. Also, after His resurrection and ascension, Christ continued God’s mission by being with the believers as the Holy Spirit. Luke emphasized the Holy Spirit more than any other Gospel, and this is more evident in the Acts of the apostles. Luke emphasizes the mission to the Gentile and the poor as well as and the theme of the Holy Spirit’s mission(missio Dei) in his writings.