일(日),「소」중립조약(中立條約) 체결(締結)에 관(關)한 연구(硏究)

서중석 ( Joong Suk Suh ) 慶熙大學校 社會科學硏究院 1975 社會科學硏究 Vol.2 No.-

요한복음에 대한 사회심리학적 해석

서중석(Joong Suk Suh) 한국신약학회 2012 신약논단 Vol.19 No.1

이 논문은 요한복음의 특징을 사회심리학적 전망에서 규명한다. 이를 위해 인지적부조화의 이론을 적용한다. 부조화가 생기면 심리학적으로 불편하기 때문에 사람은 이를 저감하고 조화를 얻으려고 시도한다. 부조화의 저감을 위한 가장 현저한 시도는 선택한 대안의 상대적 매력을 증대시키고, 선택하지 않은 대안의 상대적 매력을 감소시키는 작업이다. 저감된 부조화의 효과를 유지하기 위해서는 지지 그룹의 확보가 필요하다. 요한복음 저자는 유대교 회당으로부터의 출교 경험을 자신의 신학의 기조로 삼는다. 예수와 모세 중 예수를 선택하고 출교를 당한 후, 요한은 인지적 부조화로 인한 불편함을 저감시키기 위해 예수를 확대하고 모세를 축소한다. 요한은 자신의 예수 선택의 정당성을 모세의 정체에 대한 예수 정체(하나님의 아들 및 하나님)의 현격한 우위로 입증한다. 더 나아가 그는 이러한 저감 효과를 유지하기 위해, 자신이 선택한 안을 지지해 줄 지원 그룹을 믿는 자로 설정하고, 이를 확보하기 위해 노력한다. 사물을 이분법적으로 보는 사고(思考)를 포함하여, 요한신학의 여러 특징들은 인지적부조화로 인한 심리적 불편함을 저감시키려는 작업의 일환이다. The present article is designed to explore the characteristics of the Gospel of John in social psychological perspective. It employs a theory of cognitive dissonance created by Leon Festinger. The theory presupposes that the existence of dissonance, being psychologically uncomfortable, will motivate the person to try to reduce the dissonance and achieve consonance. The writer(s) of the Gospel of John regards the historical past event of excommunication from the Jewish synagogue as basis for his theology. John selected Jesus-option of two options of Moses and Jesus, and experienced psychological discomfort. In order to reduce the dissonance he tries to devaluate Moses and the Law, and to elevate Jesus and his identity upward the Son of God and even God. John also makes effort to sustain the reduced effect by securing the supporting groups in terms of believers who already selected Jesus-option or will select it. It is profitable to rearrange the various elements of John"s Gospel in the perspective of social psychology.

예수의 카리스마적 지도력과 마태공동체

서중석(Joong-Suk Suh) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.74 No.-

This article is an inquiry into the distinctive features of the charismatic leadership of Jesus and the situation of the Matthean community. Many studies on the image of Jesus in the first gospel have been concentrated predominantly on teacher or rabbi. It is remarkable how little serious attention has been given to the charismatic image of Jesus portrayed by the Matthean community which produced the gospel. This paper suggests complicated situation of the community and divides inner state of it into three major groups: “practical charismatic group,” “ideal charismatic group,” and “radical charismatic group.” The first one is the group to which Matthew belongs. The practical group practises the charismatic words and activities of the Matthean Jesus, while the radical group adheres only to the charismatic activities without both “Jesus” and practise of his words. The ideal group retains the charismatic spirit and value only in their minds without practising them literally. The practical group criticizes the other two groups and tries to modify their positions. This article is an inquiry into the distinctive features of the charismatic leadership of Jesus and the situation of the Matthean community. Many studies on the image of Jesus in the first gospel have been concentrated predominantly on teacher or rabbi. It is remarkable how little serious attention has been given to the charismatic image of Jesus portrayed by the Matthean community which produced the gospel. This paper suggests complicated situation of the community and divides inner state of it into three major groups: “practical charismatic group,” “ideal charismatic group,” and “radical charismatic group.” The first one is the group to which Matthew belongs. The practical group practises the charismatic words and activities of the Matthean Jesus, while the radical group adheres only to the charismatic activities without both “Jesus” and practise of his words. The ideal group retains the charismatic spirit and value only in their minds without practising them literally. The practical group criticizes the other two groups and tries to modify their positions.

요한복음의 심판과 요한공동체의 상황

서중석(Suh, Joong Suk) 한국신약학회 2009 신약논단 Vol.16 No.4

요한공동체의 기원과 성장

서중석(Joong Suk Suh) 연세대학교 신과대학(연합신학대학원) 1989 신학논단 Vol.18 No.-

예수의 부활과 요한공동체

서중석(Joong Suk Suh) 한국기독교학회 2012 한국기독교신학논총 Vol.82 No.-

This study explores the resurrection of Jesus in the Gospel of John, and attempts to reconstruct the inner context of the Johannine community reflected in the texts of Jesus` resurrection. The resurrection of the Johannine Jesus does not lead to his glory and ascension in contrast with the texts of Jesus` resurrection in the Synoptic Gospels and other Pauline epistles. The Johannine Jesus maintains his divine glory in his earthly life and reveals his glory and ``lifting up`` even on the cross. The resurrection of Jesus is interpreted as the fulfillment of his promise in the farewell discourse that he will come again, that is, parousia. The resurrected Jesus comes to his disciples and abides with and in them. It means that the disciples are enjoying the eschatological blessings: inter-abiding between God, Jesus, and disciples, joy, peace, life, forgiveness of sins, the coming of the Holy Spirit-Paraclete, and so on. Especially, the Holy Spirit- Paraclete sent by Jesus is the way to the resurrected Jesus, whereby the disciples can experience the presence of Jesus. The so-called realized eschatology in the Gospel of John is not an answer to the delay of Jesus` parousia but a theological explanation for the eschatological blessings that they have already experienced. While the realized eschatology is dominant, there are also texts supporting traditional apocalyptic eschatology in the Gospel of John. Those texts maintain that eschatological events including the resurrection of the righteous have not been fulfilled yet but will take place at the end of the age. The tension between the realized eschatology and the traditional apocalyptic eschatology reflects two conflicting groups within the Johannine community. One is the dominant “non- apocalyptic eschatological group” positing the realized eschatology, whereas the other the “apocalyptic eschatological group” holding onto the traditional eschatology. The former, to which the writer of the Gospel belongs, embraces the latter`s opinions in part as well as tries to correct its inappropriate eschatology. This strategy is employed by the former to prevent divisions within the Johannine community.

누가의 예수와 세 번째 종의 비유

서중석(Joong Suk Suh) 한국기독교학회 2005 한국기독교신학논총 Vol.38 No.-

요한의 예수와 영원한 생명

서중석(Joong Suk Suh) 한국기독교학회 2004 한국기독교신학논총 Vol.34 No.-

The `eternal life` in the Gospel of John is a major theme comparable to the `kingdom of God` in the synoptic gospels. Recent studies on the Johannine eternal life have been examined predominantly from individualistic, spiritualistic, and theological perspectives. It is surprising, even remarkable, how little serious attention has been given to the theme from a sociological perspective. This article explores some characteristics of the eternal life in relation to the Johannine Jesus and the Johannine community. with a particular attention to its sociological implications. It has been suggested that the eternal life is an answer to the indefinite delay of Jesus` parousia. But the eternal life is closely related to deaths of beloved` ones by which questions about Jesus` absence and his power to give a life were raised. In that context, the Johannine community proclaims that Jesus, who is equal to God the Father, is the source of the eternal life. Jesus. though incarnated logos in flesh, grants his life his own people with authority which only belongs to God the Creator. and declares the presence of the eternal life in die form of "I -Am" sayings. The attainment of the eternal life. however. is not without conditions. Only those who love Jesus and obey his new commandment can receive eternal life and thereby become the children of God. Jesus` new commandment is `love one another,` which does not mean `love your enemies` or `love the world` : rather. it means "love the `friends` within the Johannine community." The purpose of this commandment then is to preserve and enlarge the community itself . The Johannine Jesus, as a grain of wheat, dies and bears much fruit. Again the meaning of Jesus` death is related to preserving and enlarging the Johannine community than to `to bringing abundant missionary fait` or `death for the world.` The Johannine Jesus calls his followers to the same death as his own. Hence. a disciple of Jesus is instructed to hate his/her life (psuche) in this world and preserve it `for eternal life.` Abiding alone, like a grain of wheat not willing to die. is loving his/her life in this world. precluding his her own chance for eternal life. In contrast, one who is willing to die for `much fruit` keeps one` s psuche for the eternal life in mode of `much fruit.` No individual can escape from death. However. a disciple who lays down one`s life for keeping and enlarging the Johannine community will acquire the honor from God as well as the eternal life in mode of `much fruit,` through the continuing existence of the community. That is. laying down one` s life for the Johannine community is the realization of the eternal life. Thus, an individual in the community is to understand him herself as a "collective individual." In the context of the outer persecution and inner factions. John understands the life as an organic system. For the Johannine community. death does not mean a complete extinction of life; rather, it means a way to gain God` s life and honor. In the socially constructed world provided by John the members of the Johannine community becomes winners with Jesus in this hostile world.

마태의 예수와 세례 요한

서중석(Joong Suk Suh) 한국기독교학회 2006 한국기독교신학논총 Vol.43 No.-

요한공동체의 형태

서중석(Joong-Suk Suh) 연세대학교 신과대학(연합신학대학원) 2010 신학논단 Vol.62 No.-

Unlike W. Carter, who maintains in his recent work that John’s Gospel should be read in context of the Roman Empire and denies both spiritual and sectarian interpretations of it, the sectarian understandings of the Gospel do not conflict with the interpretation focusing on resistance to the Roman Empire. Rather, the sectarian perspective is helpful to un-derstand the Johannine community which resisted the outer world including the Roman Empire. The sectarian feature is clearly reflected in John’s texts about the Spirit. The present article characterizes the Johannine community in three categories: the sectarian community of the Spirit, the worshipping com-munity ‘in spirit and truth,’ and the community of new commandment which includes the phrase of ‘love one another.’ This features reflect ur-gent situation of the community which is divided in theological issues. This work seeks some reason why the community took that forms. Unlike W. Carter, who maintains in his recent work that John’s Gospel should be read in context of the Roman Empire and denies both spiritual and sectarian interpretations of it, the sectarian understandings of the Gospel do not conflict with the interpretation focusing on resistance to the Roman Empire. Rather, the sectarian perspective is helpful to un-derstand the Johannine community which resisted the outer world including the Roman Empire. The sectarian feature is clearly reflected in John’s texts about the Spirit. The present article characterizes the Johannine community in three categories: the sectarian community of the Spirit, the worshipping com-munity ‘in spirit and truth,’ and the community of new commandment which includes the phrase of ‘love one another.’ This features reflect ur-gent situation of the community which is divided in theological issues. This work seeks some reason why the community took that forms.