누가-행전의 제자도 : 예수와 그의 제자들 사이의 병행을 중심으로 = (The) Discipleship in Luke-Acts : With Special Reference to the Parallels between Jesus and His Disciples

다국어 초록 (Multilingual Abstract)

The purpose of this study is to examine the meaning of the true nature and essence of discipleship in Luke-Acts. Critical scholarship on the Lukan discipleship, until now, has been considerably dominated by historical interests and/or theological concerns tackled within ‘traditional’ historical criticism and especially by the method of redaction criticism. Meanwhile a narrative-critical approach as part of literary criticism has appeared and flourished in biblical studies including Luke-Acts during the last two decades. Though such approaches have produced significant academic fruits, the subject of the Lukan discipleship has been insufficiently dealt with in several reasons. In this sense, this study has an aim to revisit and highlight the essential nature or characteristic of the Lukan discipleship in critically evaluating the past major academic works.
This thesis takes an ‘inter-textual interpretation approach’ to explore the parallels between Jesus and his disciples in Luke-Acts. It will show that Luke consciously or unconsciously predicates the same action, places, words, description, and ill-treatment(passion) of Jesus and his followers. As a result of this analysis, the parallels shown in Luke-Acts would disclose continuity and discontinuity between them. As continuity aspect, on the one hand, Jesus was portrayed as a ideal model of God’s human agent to his disciples to follow/imitate him and then succeed his mission. On the other hand, however, as discontinuity aspect, Jesus was delineated as the single unique Messiah (and the Lord) to be confessed, namely the object of faith. In other words, disciples should accept Jesus as the Lord and Messiah.
Chapter Two set out to examine a background for the Lukan term ‘disciple’ in the Old Testament, Greco-Roman world and first-century Judaism which follows the academic research on the previous major academic works related to my subject in Chapter One. I have argued that the concept itself between the teacher-disciple relationship in Luke-Acts was more or less influenced by the Old Testament background, while the term itself ‘disciple’ was naturally accepted from the teacher-disciple relationship of Greco-Roman world.
Chapter Three has explored the usage of ‘disciple’ and ‘apostle’ in Luke-Acts in examining other co-related terms such as ‘christians’, ‘those who follow the way’, ‘brothers’, ‘witnesses’ and so on. Luke has had freedom to write the usage of varied forms which refer to the concept of ‘disciples’. It shows that Luke has used a term of ‘disciple’ as a general term to denote ‘believers in Christ’ as members of new eschatological community. Therefore, the essential nature of disciples are those who believe in Jesus as the Lord and Messiah.
Chapter Four deal in the textual parallels between Jesus and his disciples in Luke-Acts, such as actions, places, words, description, and ill-treatment(passion). Then, the parallels reveal the continuity and discontinuity between them. The characteristic of continuity signifies that Jesus is modeled to his disciples to follow/imitate him and succeed his mission. By the way, that of discontinuity represents that Jesus is the object of faith, that is, disciples should accept Jesus as the Lord and Messiah.
In last, Chapter Five, as a conclusion, true disciples in Luke-Acts are, above all, portrayed as those who believe in Jesus as the Lord and Messiah, i.e., confessing Jesus as the object of faith. Rightly based on this faith, however, true disciples are also characterized as those who would follow Jesus and imitate him. Therefore to be a true disciple, not only should we believe Jesus as the Lord and Messiah, but also should we follow and imitate Jesus.

목차 (Table of Contents)

• 목차
• 1. 서론 = 1
• 1.1. 누가-행전의 ‘제자도’(discipleship)에 관한 연구 동향 = 1
• 1.1.1. C. H. Talbert = 2
• 1.1.2. J. A. Fitzmyer = 4
• 1.1.3. D. M. Sweetland = 7
• 1.1.4. R. N. Longenecker = 12
• 1.1.5. 김경진 = 14
• 1.1.6. Klassen-Wiebe = 18
• 1.1.7. 요약 = 21
• 1.1.7.1. 누가-행전 연구의 공통적인 가정 = 22
• 1.1.7.2. 누가-행전 제자도에 대한 연구 경향 = 23
• 1.2. 연구목적 = 25
• 1.2.1. 문제제기 = 25
• 1.2.2. 논지 = 27
• 1.3. 연구방법 = 28
• 1.3.1. 연구범위 = 28
• 1.3.2. 연구방법 = 29
• 2. ‘제자’(disciple)에 대한 배경 이해 = 31
• 2.1. 용어의 정의 = 31
• 2.2. ‘제자’에 대한 배경 이해 = 32
• 2.2.1. 구약의 제자 = 33
• 2.2.2. 헬라-로마 세계의 제자 = 37
• 2.2.3. 1세기 유대교의 제자 = 41
• 2.3. 결론 = 47
• 3. 누가-행전에 등장하는 제자들 = 49
• 3.1. ‘제자’(maqhthv")와 ‘사도’(ajpovstolo")의 용례 = 49
• 3.1.1. maqhthv"의 용례 = 49
• 3.1.2. ajpovstolo"의 용례 = 52
• 3.1.3. maqhthv"와 ajpovstolo"를 사용하는 누가의 의도 = 53
• 3.2. 누가-행전에서 제자를 의미하는 어휘군 = 54
• 3.2.1. ajdelfov" = 54
• 3.2.2. Cristianov" = 55
• 3.2.3. oiJ pisteuvonte" = 56
• 3.2.4. a{gio" = 56
• 3.2.5. th'" oJdou' o[nte" = 56
• 3.2.6. mavrtu" = 57
• 3.3. 결론 = 57
• 4. 누가-행전에 나타나는 예수와 그의 제자들 사이의 병행 연구 = 59
• 4.1. 행위 = 60
• 4.1.1. 행위의 병행 = 60
• 4.1.1.1. 세례 = 61
• 4.1.1.2. 복음/선교 여행 = 62
• 4.1.1.3. 기도 = 63
• 4.1.1.4. 표적과 기사 = 64
• 4.1.1.5. 떡을 뗌 = 65
• 4.1.2. 행위의 연속성과 불연속성 = 65
• 4.1.2.1. 세례 = 66
• 4.1.2.1.1. 누가복음 3장 21-22절의 주석 = 67
• 4.1.2.1.2. 사도행전 2장 1-4절의 주석 = 72
• 4.1.2.1.3. 요약 = 75
• 4.1.2.2. 기도 = 77
• 4.1.2.2.1. 기도를 통해 드러나는 연속성 = 78
• 4.1.2.2.2. 기도를 통해 드러나는 불연속성 = 80
• 4.1.2.2.3. 요약 = 81
• 4.1.2.3. 결론 = 82
• 4.2. 장소 = 85
• 4.2.1. 장소의 병행 = 85
• 4.2.1.1. 예루살렘 = 85
• 4.2.1.2. 성전 = 88
• 4.2.1.3. 사마리아 = 90
• 4.2.2. 연속성과 불연속성 - 성전을 중심으로 = 91
• 4.2.2.1. 누가복음 2장 41-52절의 주석 = 92
• 4.2.2.2. 성전을 통해 드러나는 연속성 = 96
• 4.2.2.3. 성전을 통해 드러나는 불연속성 = 97
• 4.2.2.4. 결론 = 98
• 4.3. 선포와 메시지 = 99
• 4.3.1. 선포와 메시지의 병행 = 99
• 4.3.1.1. 메시지의 내용 = 100
• 4.3.1.1.1. 회개 = 100
• 4.3.1.1.2. 하나님의 나라 = 101
• 4.3.1.1.3. 성경 = 102
• 4.3.1.2. 선포에 관련된 용어들 = 104
• 4.3.1.2.1. didavskw = 105
• 4.3.1.2.2. eujaggelivzomai = 106
• 4.3.1.2.3. khruvssw, kataggevllw = 107
• 4.3.1.2.4. lalevw = 108
• 4.3.2. 연속성과 불연속성 - 하나님 나라를 중심으로 = 108
• 4.3.2.1. 누가-행전 안에서의 하나님의 나라 = 109
• 4.3.2.2. 하나님 나라를 통해 드러나는 연속성 = 113
• 4.3.2.3. 하나님 나라를 통해 드러나는 불연속성 = 114
• 4.3.2.4. 결론 = 115
• 4.4. 예수와 제자들에 관한 동일한 묘사 = 118
• 4.4.1. 예수와 제자들에 관한 동일한 묘사의 병행 = 118
• 4.4.1.1. 성령과 지혜의 충만 = 118
• 4.4.1.2. 권능 = 119
• 4.4.1.3. 은혜 = 120
• 4.4.1.4. 기쁨 = 120
• 4.4.1.5. ~해야만 한다 = 121
• 4.4.1.6. 발 아래 = 122
• 4.4.1.7. 두려움 = 122
• 4.4.1.8. 선지자 = 122
• 4.4.2. 연속성과 불연속성 = 124
• 4.4.2.1. 권능 = 125
• 4.4.2.1.1. 권능을 통해 드러나는 연속성 = 125
• 4.4.2.1.2. 권능을 통해 드러나는 불연속성 = 126
• 4.4.2.2. 선지자 = 127
• 4.4.2.2.1. 선지자를 통해 드러나는 연속성 = 127
• 4.4.2.2.2. 선지자를 통해 드러나는 불연속성 = 128
• 4.4.2.3. 결론 = 129
• 4.5. 수난 = 130
• 4.5.1. 수난의 병행 = 130
• 4.5.1.1. 대적자 = 130
• 4.5.1.2. ejfivsthmi = 131
• 4.5.1.3. paradivdwmi = 131
• 4.5.1.4. ejpibavllw = 132
• 4.5.1.5. a[gw = 133
• 4.5.1.6. devrw = 134
• 4.5.1.7. ejkbavllw = 134
• 4.5.1.8. ajpoluvw = 135
• 4.5.1.9. ajnairevw, ajpokteivnw = 135
• 4.5.1.10. 무죄함 = 136
• 4.5.2. 연속성과 불연속성 = 137
• 4.5.2.1. 예수의 수난과 죽음의 의미 = 138
• 4.5.2.2. 제자들의 수난과 죽음의 의미 = 142
• 4.5.2.3. 결론 = 143
• 5. 결론 = 145
• 5.1. 요약 = 145
• 5.2. 병행을 통해 드러나는 제자도의 의미 = 149
• 5.3. 현대적인 적용 = 150
• 참고문헌 = 152
• ABSTRACT = 157