칼빈의 우상숭배 이해

이신열(Samuel Y. Lee) 고신대학교 개혁주의학술원 2016 갱신과 부흥 Vol.17 No.1

본 논문은 칼빈이 어떻게 우상숭배를 주로 부정적 관점에서 파악하게 되었는가를 고찰하는 논문이다. 이 주제에 대한 더욱 효과적인 고찰을 위해서 본 논문은 우상숭배에 대한 역사적 배경, 우상숭배와 관련되는 교리적 고찰로서 경건, 신지식, 그리고 예배라는 주제를 먼저 다루었다. 이에 근거해서 우상숭배의 본질에 대해서 살펴 본 후 마지 막으로 우상숭배의 결과를 살펴보았다. 역사적 배경으로는 중세 후기의 영성, 칼빈의 회심, 그리고 니고데모주의의 관점에서 살펴보았 다. 중세는 영성의 가시적 측면을 강조한 시기였는데 이로 인해 성자 숭배와 미사에서 성찬의 왜곡 등의 부정적 결과가 초래되었다. 칼빈은 이렇게 우상숭배와 각종 미신적 행위로 물들어 버린 로마 가톨릭 에서 더 이상 자신의 신앙적 양심을 지킬 수 없었기에 이를 떠날 수밖에 없었던 것이다. 그리고 자신이 니고데모주의의 우상숭배적 위험에 처해 있었기에 프랑스 개신교회를 향한 니고데모주의에 대해서 더욱 예리한 비판을 가했다. 교리적 고찰에 있어서 칼빈은 하나님에 대한 두려움과 사랑으로 구성된 경건은 참된 신지식을 가져오고 이에 근거해서 참된 예배가 가능하다고 밝힌다. 마지막으로 칼빈은 우상숭배의 본질과 결과에 대해서 다룬다. 우상숭배의 본질은 인간의 교만한 생각으로 하나님을 자신의 고안물로 대체하려는 태도, 하나님에 대한 경멸, 그리고 모순성에 놓인 것으로 간주되었다. 칼빈은 우상숭배의 결과를 전적으로 부정적 차원에서 고찰하였는데 이는 구체 적으로 교회의 질서 유지를 위해 필수적인 교회법의 왜곡, 미사에 있어서 성찬의 왜곡, 그리고 성자숭배의 결과로 발생하는 기도에 대한 왜곡을 초래하였다. This article aims to see how Calvin came to mainly view idolatry in negative terms. In order to effectively achieve this purpose, an attempt has been made to briefly review historical background and doctrinal considerations regarding idolatry. Based upon this preliminary consideration, it has been attempted to inquire on Calvin s understanding of the nature and result of idolatry. The historical background has been probed in term of the late Medieval spirituality, the conversion of Calvin and his view on Nicodemism. In the late fifteenth century Roman Catholicism had exhibited a strong tendency to visualize her spirituality in terms of saint worship as well as a distortion of the eucharist in the mass. Calvin could not stay in this church filled with idolatrous and superstitious practices and eventually had left it and joined to the cause of the Reformation. Since he himself was faced with idolatry in the Roman Catholic church, Calvin was able to keenly observe the danger of Nicodemism and to engage with the issues of warning against idolatry. On the issue of doctrinal consideration, Calvin thought piety, which is a combination of love and fear of God in man s heart pro-duces a proper knowledge of God. This knowledge functions as a basis for an acceptable worship to God. Lastly, in Calvin s thought on the nature of idolatry was expressed in human arrogance replacing the living God with human contrivance, contempt for God, and self-contradiction. The results of idolatry are mainly seen in negatve concepts as well. They are expressed in distortion in three different subjects: ecclesiastical law, eucharist in the mass, and prayer arising out of saint worship.

『제인 에어』에 나타난 우상숭배의 양상

이혜영 한국문학과종교학회 2015 문학과종교 Vol.20 No.2

우상숭배 문제는 하나님과 인간의 올바른 관계를 최고의 목적으로 하는 기독교의 핵심 이슈이다. 기독교 문화권이었던 19세기 중반 영국을 대표하는 소설 『제인 에어』에는 여주인공 제인과 중심인물인 로체스터, 존 리버스 등 주요 인물들의 삶을 통해 우상숭배의 다양한 양상이 형상화되어 있다. 우상숭배의 주제는 우선 여주인공 제인의 로체스터에 대한 낭만적이고 열정적인 사랑의 우상숭배적 본질에 대한 인식과 그 포기의 고통, 극복에 대한 사실적인 형상화에서 두드러진다. 로체스터의 경우에는 제인에 대한 그의 영적 의존성의 문제와 극단적 자기중심주의라는 측면에서 인간 스스로가 삶의 주인이 된 또 다른 인간 숭배의 양상이 드러난다. 존 리버스 목사의 사례를 통해서는 목회 사역이나 율법주의, 캘비니즘 등의 신학 체계가 하나님과의 친밀한 관계보다 앞서게 된 기독교인의 삶의 문제점과, 제인과의 관계에서 드러나듯이 목회자가 하나님과의 인격적인 관계에 개입하는 영적 권위의 남용이라는 문제가 탐구된다. 본 연구의 결과, 소설 『제인 에어』는 하나님과 한 영혼의 신성한 관계에 어떤 우상적 존재의 개입도 용납하지 않고 어떤 영적 권위자도 하나님의 대행자로 인정하지 않음으로써 하나님과의 직접적인 인격적 관계를 가장 소중히 여기는 프로테스탄티즘의 기본 진리를 형상화한 훌륭한 기독교 작품이라고 평가된다. The issue of idolatry is indispensable for understanding Christianity which prioritizes the love for God and the right relationship with God. The purpose of this article is to analyze Jane Eyre, the representative novel of the still Christian mid-Victorian period, from the perspective of idolatry. Various aspects of idolatry are explored in Jane Eyre, First, the theme of idolatry is distinct in Jane’s realization of the idolatrous nature of her passionate love for Rochester and in her painful struggle with her own resolution to leave him. Secondly, in Rochester’s case we can identify idolatrous issues in his spiritual dependency on Jane and extreme egocentrism. Third aspect of idolatry in the novel is where John Rivers, the minister, focuses only on outward ministerial work in place of an intimate personal relationship with God and idolizes systems such as legalism and Calvinism. From this study of Jane Eyre it can be concluded that Jane Eyre is a superb Christian novel embodying clear protestantism which emphasizes unmediated and direct relationship with God.

예레미야서의 메시지와 아바드

김래용(Rae-Yong Kim) 연세대학교 신과대학(연합신학대학원) 2017 신학논단 Vol.89 No.-

This essay investigates the functions of Hebrew verb ՙāḇaḏ which occurs thirty seven times in the messages of Jeremiah. For this I analysed languages, syntax, structures and contents of each unit which includes the verb. The messages of the book of Jeremiah are broadly divided into three subjects: ‘the reasons and results of the God’s judgment; the guidelines which cope with the God’s judgment; the restoration after the God’s judgment. In general, the first subject appears in chapters 1-25, the second subject appears in chapters 26-52 except for the book of consolation (Jer. 30-33), and the third subject appears in chapters 30-33. In particular, the verb ՙābad is used as a key word to compose the three subjects. It’s functions are as following: First, ՙāḇaḏ is used as a key word to compose a message of ‘the reasons and results of the God’s judgment.’ In particular, idolatry is emphasized as a reason of the God’s judgment, and here ՙāḇaḏ is used to describe idolatry. In addition, ՙāḇaḏ is used to describe serving both foreigners and foreign gods as the results of the judgment. Accordingly, both idolatry and ՙāḇaḏ are important materials for composition of the message. In particular, the message is emphasized by the forms such as questions and answers, breach of covenant and continual sending of prophets by God. Second, ՙāḇaḏ serves as a key word for composing a message of ‘the guidelines which cope with the God’s judgment.’ A core of the message is that all the people should serve Babylon’s kings. This is pronounced by the prophet Jeremiah and Gedaliah. In particular, the false prophets pronounced that the people should not serve Babylon’s kings. Here, both ՙāḇaḏ and Babylon’s kings are important materials for this message. Third, ՙāḇaḏ serves as a key word for composing a message of ‘the restoration after the God’s judgment.’ A core of the message is that after seventy years, the people will no longer serve Babylon’s kings, rather they will serve YHWH and king David. Here, ՙāḇaḏ is used to emphasize the message. Accordingly, it is sure that ՙāḇaḏ is used as a key word for composition of the messages for the past, present and future. This will help our understanding of key messages and composition of the book of Jeremiah. This essay investigates the functions of Hebrew verb ՙāḇaḏ which occurs thirty seven times in the messages of Jeremiah. For this I analysed languages, syntax, structures and contents of each unit which includes the verb. The messages of the book of Jeremiah are broadly divided into three subjects: ‘the reasons and results of the God’s judgment; the guidelines which cope with the God’s judgment; the restoration after the God’s judgment. In general, the first subject appears in chapters 1-25, the second subject appears in chapters 26-52 except for the book of consolation (Jer. 30-33), and the third subject appears in chapters 30-33. In particular, the verb ՙābad is used as a key word to compose the three subjects. It’s functions are as following: First, ՙāḇaḏ is used as a key word to compose a message of ‘the reasons and results of the God’s judgment.’ In particular, idolatry is emphasized as a reason of the God’s judgment, and here ՙāḇaḏ is used to describe idolatry. In addition, ՙāḇaḏ is used to describe serving both foreigners and foreign gods as the results of the judgment. Accordingly, both idolatry and ՙāḇaḏ are important materials for composition of the message. In particular, the message is emphasized by the forms such as questions and answers, breach of covenant and continual sending of prophets by God. Second, ՙāḇaḏ serves as a key word for composing a message of ‘the guidelines which cope with the God’s judgment.’ A core of the message is that all the people should serve Babylon’s kings. This is pronounced by the prophet Jeremiah and Gedaliah. In particular, the false prophets pronounced that the people should not serve Babylon’s kings. Here, both ՙāḇaḏ and Babylon’s kings are important materials for this message. Third, ՙāḇaḏ serves as a key word for composing a message of ‘the restoration after the God’s judgment.’ A core of the message is that after seventy years, the people will no longer serve Babylon’s kings, rather they will serve YHWH and king David. Here, ՙāḇaḏ is used to emphasize the message. Accordingly, it is sure that ՙāḇaḏ is used as a key word for composition of the messages for the past, present and future. This will help our understanding of key messages and composition of the book of Jeremiah.

신앙성찰과 신학하기 : 한국 기독교 신앙에 대한 종교문화적 분석을 통하여

정재현 연세대학교 신과대학 2008 신학논단 Vol.53 No.-

The purpose of this study is to search for a way in which Christianity in Korea can contribute to Korean society and culture through cross-cultural criticism and interreligious reflection. More concretely, this study places, through reading of the Korean traditional religions and culture, its focus on the reality of Christianity in Korea which shows strong tendencies of narcissism through religious egoism due to the instinctive self-centrism, and of idolatry through power-orientedness in the name of deity. It goes without saying that human existence has natural instinct to adore supernatural power and wish blessing. However, the negative aspect of Korean religious mentality is characterized not by such primordial instinct but by practical egoism as an excessive pursuit of power and materials. And such religious egoism is driven to its extreme form of narcissism, and the power-oriented tendency moves toward idolatry in such a way that Christianity in Korea is mostly characterized by narcissistic idolatry. Here let it be noted that there have been tremendous influences from existing religious culture on the Christianity in Korea. Of course, this is not to say that Christianity is itself not responsible for such phenomena; rather, it is due to the synergistic reaction between cultural remembrances and inflowing religion. On the one hand, religious egoism instigated by Shamanism as underlying religion has formulated the perennial tradition of divineness, thereby flowing from Shamanism to Christianity. On the other hand, Confucianism as reigning religion has expanded authoritarianism and emphasized collectivism in such a way as to interweave them, thereby making Christian churches transformed into fascistic groups. Religious fascism wrapped with voluntary subordination identifies the divine ultimate power by deifying the secular power, thereby falling into idolatry. Through such synergistic reaction with traditional religion and cultural mentalities, Christianity in Korea has come to appear as blind belief of ‘don’t ask.’ However, there would be no living without asking, and if this were the case, there would be no authentic faith at all. In other words, it is not unfaith to ask, but rather it is unfaith not to ask. Thus, we have to reveal that the sameness or identity represented by naming is actually illusion and delusion, and finally idol through realizing that we ourselves are constituted not by identity or sameness but by differences which were concealed by the very named identity. Thus, self-emptying and iconoclasm should be the decisive prognosis for ‘blind belief of don’t ask’ composed of narcissistic idolatry. If this were the wisdom of life taught by all significant religions, Christianity in Korea could contribute to Korean society through searching for it.

우상숭배와 유가의 제례

이동인(Yi, Dong-In) 동양사회사상학회 2008 사회사상과 문화 Vol.18 No.-

This paper investigates the validity of the idea that considers the Confucian sacrificial rites (toward ancestors) as idolatry. In its basic doctrine Confucianism in far from practicing idolatry. The investigator found three factors that influenced Christians to take Confucian sacrificial rites as idolatry. The factors are ① the biases of the monotheistic religion, ② the arrogance of the Western culture and religion, and ③ lack of understanding of the symbolic meanings of the Confucian rites. It is recommended to consider the Confucian sacrificial rite as a symbolic behavior or performance which is designed to keep the sense of intimacy toward the ancestors, thus fulfilling the adage that we should pay respect toward the dead in the same way as we do toward the alive. 이 논문은 유교의 조상제사를 우상숭배와 동일시하는 관념의 타당성을 검토한 것이다. 본래 유교는 우상숭배를 배척하는 경향이 강했음에도 불구하고 유교의 제사가 우상숭배로 비춰진 것은 ① 유일신교의 편견, ② 서구문화와 서구종교의 우월감, ③ 의례의 상징적 의미배제에 기인한다. 유교의 제사를 ‘돌아가신 이 섬기기를 산 사람 섬기듯이 함’(事死者如事生)을 구현하고 조상과 후손과의 거리를 줄이기 위한 상징적 행위, 또는 퍼포먼스로 보아야 그 본질을 바르게 이해할 수 있다.

연구논문 : 우상숭배와 조상숭배

이동인 ( Dong In Yi ) 충남대학교 유학연구소 2009 儒學硏究 Vol.19 No.-

이 논문은 유교의 조상숭배를 우상숭배로 보는 견해를 비판적으로 검토한 것이다. 유교의 조상숭배는 부모에 대한 극진한 마음 ―효(孝)―의 연장이며 조상제사는 조상과 자손의 거리를 좁히고 자손들이 일체감을 갖기 위한 퍼포먼스이지, 어떤 우상을 숭배하는행위가 아니다. 그럼에도 불구하고 일부 크리스트교도들에게 유교의조상숭배가 우상숭배로 비춰진 것은 ①유일신교의 편견, ②서구문화와 서구종교의 우월감, ③의례의 상징적 의미배제에 기인한다. 유교의 조상숭배와 제사행위에 담겨 있는 상징적 의미를 이해하지 않고는 그 본질을 바르게 이해할 수 있다. This paper contains a critical review about the idea that identifies the Confucian ancestor worship with idolatry. We consider the Confucian ancestor worship as extended filial piety, and Confucian sacrificial rites as performances aiming at shortening the distance between ancestors and offsprings, far from practicing idolatry. The investigator found three factors that influenced Christians to take Confucian ancestor worship as idolatry. Those factors are ①the biases of the monotheistic religions, ②the arrogance of the Western culture and religions, and ③lack of understanding of the symbolic meanings of the Confucian rites. To know the true nature of the Confucian ancestor worship it is necessary to pay full attention to the symbolic meanings involved in them.

우상숭배와 유가의 제례

이동인 동양사회사상학회 2008 사회사상과 문화 Vol.18 No.-

This paper investigates the validity of the idea that considers the Confucian sacrificial rites (toward ancestors) as idolatry. In its basic doctrine Confucianism in far from practicing idolatry. The investigator found three factors that influenced Christians to take Confucian sacrificial rites as idolatry. The factors are ①the biases of the monotheistic religion, ②the arrogance of the Western culture and religion, and ③lack of understanding of the symbolic meanings of the Confucian rites. It is recommended to consider the Confucian sacrificial rite as a symbolic behavior or performance which is designed to keep the sense of intimacy toward the ancestors, thus fulfilling the adage that we should pay respect toward the dead in the same way as we do toward the alive. 이 논문은 유교의 조상제사를 우상숭배와 동일시하는 관념의 타당성을 검토한 것이다. 본래 유교는 우상숭배를 배척하는 경향이 강했음에도 불구하고 유교의 제사가 우상숭배로 비춰진 것은 ①유일신교의 편견, ②서구문화와 서구종교의 우월감, ③의례의 상징적 의미배제에 기인한다. 유교의 제사를 ‘돌아가신 이 섬기기를 산 사람 섬기듯이 함’(事死者如事生)을 구현하고 조상과 후손과의 거리를 줄이기 위한 상징적 행위, 또는 퍼포먼스로 보아야 그 본질을 바르게 이해할 수 있다.

팬덤의 우상숭배 연구

쉬자오이(XU, ZHAO YI),최원호(CHOI, WON HO) 한국영상제작기술학회 2021 영상기술연구 Vol.- No.35

With the advent of the era of cultural capitalism, digital technology network-based social media has not only changed our daily lives, but also formed a fandom culture of idolatry. The social media represented by digital technology and capital operation has changed the public culture production and communicational means, Especially in the concept of the whole public culture consumption. The socio-cultural phenomena of idolatry which brought about by the combined effects of Needs, Social Identity, and Interaction Ritual. Now days people are living in the society where there are ubiquitous social media and multi-cultures. The idolatry stem from capital controls and liberal media public, Public is hardly to escape from these influences. Fan culture prosperity, Fan club will along with its growing team spirit and professional awareness. In this regard, the researcher hopes to explore the future value of fandom culture by analyzes the psychological mechanism of fans and idolatry phenomena of the new media era.

연구논문 : 성상(Ikon)은 우상인가? -성상에 대한 교회사적 고찰

이성덕 한국대학선교학회 2007 대학과 선교 Vol.12 No.-

This paper aims to explore the problems with the Icon or Divine Images from the Church-Historical perspective. Since the formation of the Ancient Church, there has been the conflict concerning the Icon or Divine Images. It has originated from the tension between the human natural desire to transform the invisible Divine Being into the visible one, and the danger of an idolatry. The Iconoclasm of the Christian Church has based on the biblical prohibition of Images, especially on the First and Second Commandment of the Decalog in Old Testament. Most of the Fathers of the Ancient Church presented the iconoclastic arguments, whereas John of Damascus advocated the sound use of the Icon or Divine Images without falling into an idolatry. He laid down the theological foundation on the use of Icon of the Byzantine Church. After the fluctuating Iconoclastic Debates in the Medieval Church, the Seventh Ecumenical Council in 787 proclaimed the theological and juridical legitimacy to use the Icon. The decision of the Council followed along the line of the thinking of John of Damascus. This has been the official position of the Eastern Orthodox Church upon the Icon. The Western Church has assumed the critical attitude against this decision. The Reformer also hold an unfavorable opinion of the use of the Icon or Divine Images. Luther evaluate the Icon as a ‘Adiaphora’ which has nothing to do with the Evangelical faith or the Salvation. So he admitted the limited use of the Icon for the educational and faith-evoking purpose. But he strictly warned the user of the Icon not to fall into the Merits-Righteousness. Different from Luther, Zwingli and Calvin entirely rejected the use of all the Icon and Divine Images. They thought of them as idolatry, which can not stand consistent with the true christian faith. It was the damage of the Dignity and Transcendence of God, not the danger of Merits-Righteousness that they were concerned about. The position of the Korean Christian Church upon the Icon or Divine Images has strongly influenced by the conservative western missionaries who rejected all the religious Images and Symbols as a idolatry. Although we can not accept entirely the Icon-theory of the Eastern Orthodox Church, we should reconsider the use of religious Images and Symbols in order to have an easy access to those who live in the age of Image and Visual. On the other hand, it will fertilize the poor Christian Art of the Korean Protestant Church.

신명기서의 헤렘 명령 비교

이운령 안양대학교 신학연구소 2023 신학지평 Vol.35 No.-

성경에서 ‘헤렘’ 단어는 구약성경 전반에 걸쳐 고르게 나타나며 구약성 경의 마지막 말라기 4장 6절은 ‘헤렘’이라는 단어로 끝난다. 또한 ‘헤렘’은 신명기나 여호수아서에서 주로 가나안땅에 죄가 관영하였을 때 가나안 족속을 심판의 방법으로 사용되었기 때문에 비윤리적, 폭력적, 비인도적 개념으로 나타나기도 한다. 그렇지만 ‘헤렘’은 그 명령의 시행과정에 있어 서 조금씩 차이가 난다. ‘헤렘’ 명령에 의하여 가나안 성읍 중에 불태워진 경우는 여리고성 (수 6:24), 아이성(수8:19), 하솔 (수11:1) 뿐이었으며 이 성들 중 아이성과 하 솔의 탈취물은 이스라엘이 그들의 양식으로 취하였다. 오히려 헤렘의 명령이 더 강력하게 적용하고 있는 경우는 그 헤렘의 대 상이 이스라엘을 향하였을 때이다. 이스라엘이 우상숭배로 인하여 범죄 하였을 때 가나안 족속에게 행하여진 헤렘보다 더 강력하게 멸절시키라 명령한다. 이는 ‘헤렘’되어 거룩하게 구별 되어진 하나님의 백성들이 우상 숭배로 인하여 ‘헤렘’(멸절) 되어질 것을 경고하고 있다. 그러므로 신명기서의 헤렘 명령들의 본질은 모든 것을 죽이고 폐허를 만드는 목적의 전쟁을 기록하고 있는 것이 아니다. ‘헤렘’의 원인인 우상 숭배로 인하여 하나님을 떠나는 것을 강력하게 예방하고자 하는 것으로 하나님의 것을 자신의 것으로 오용할 때 그것을 파괴시켜서 다시 하나님 께 돌린다는 의미를 가진 헤렘은 이런 목적이 성취된다면 굳이 모든 것을 파괴시킬 필요가 없다. In the Bible, the word Herem appears evenly throughout the Old Testament, and the last Malachi 4:6 of the Old Testament ends with the word Herem. In addition, Herem sometimes seems to be an unethical, violent, and inhumane concept because the Canaanites were used as a method of judgment in Deuteronomy and Joshua when sin was mainly in the land of Canaan. However, 'Herem' varies in the process of implementing the command. Only Jericho Castle, Ai Castle, and Hashol were burned in Canaan by the command Herem, and Israel took the things of Ai castle and Hashol. Rather, This command Herem was applied more strongly to Israel. If Israel idolizes other gods, “Herem will be apply more strongly to Israel than it did to destroy Canaan. This is a warning that if the Israelis, the people of God, who is holily distinguished, idolize other gods, Herem will apply to the Israelites. Therefore, the essence of the “Herem” commands in Deuteronomy is not to record a war aimed at killing and destroying everything, but to strongly prevent leaving God due to idolatry. If this purpose of preventing leaving God is achieved, there is no need to destroy everything Because Herem means that when someone misuses God's possession as his possession, God takes it again by destroying it.