고대 이스라엘의 신비주의와 이단

강성열(Sung-Yul Kang) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.73 No.-

This article intends to present a theological answer to the crisis of Korean churches in the face of many heretic movements and their wrong mysticism. As we know, every religion has a mysticism as its basic principle. Without that mysticism aimed at the communion with gods, no religion could exist. Indeed, mysticism is one of the most important expressions of religious life. It arises from the universal thirst of almost every human being to communicate with divine beings and to know their will. We can find the evidence of that among the religions of the Ancient Near East(=ANE). Numerous mentions about divination, dream, vision, ecstasy etc. in the ANE literature and Old Testament support this fact. Almost all the peoples of ANE had many kinds of mysticism. But Old Testament assumed all along a critical attitude towards the mysticism of ANE religions. From the standpoint of the normative Yahwism, it was full of heretic inclination. It was totally opposed to Yahwism regarding Yahweh Elohim as the only creator of the universe, for it belonged to the nature religions that served all things in the creation as divine beings. Nevertheless, Yahwism also had various elements of mysticism in itself. Among them were dream, vision, lottery, and various mystic experiences of the prophets. The mysticism of Yahwism was based on the confession acknowledging Yahweh Elohim as the only creator and manager of human history, and it played a decisive role in making Israelite people to believe in and trust Him. But the mysticism itself is not the core and essence of Old Testament faith. The most important thing in Old Testament faith is the communion with God through mystic experiences and his sacred will and word derived from those experiences. Likewise, in these days, mysticism is a means to help Christians believe in God properly. Mysticism is not in itself the ultimate goal of Christian faith. To the Korean Christians, it is very important to know the will of God correctly through various mystic experiences and to do that will in their lives and history. We must guard against those many heretic movements in Korea and their unwholesome mysticism which emphasizes mystic experiences more than the revealed word of God. This article intends to present a theological answer to the crisis of Korean churches in the face of many heretic movements and their wrong mysticism. As we know, every religion has a mysticism as its basic principle. Without that mysticism aimed at the communion with gods, no religion could exist. Indeed, mysticism is one of the most important expressions of religious life. It arises from the universal thirst of almost every human being to communicate with divine beings and to know their will. We can find the evidence of that among the religions of the Ancient Near East(=ANE). Numerous mentions about divination, dream, vision, ecstasy etc. in the ANE literature and Old Testament support this fact. Almost all the peoples of ANE had many kinds of mysticism. But Old Testament assumed all along a critical attitude towards the mysticism of ANE religions. From the standpoint of the normative Yahwism, it was full of heretic inclination. It was totally opposed to Yahwism regarding Yahweh Elohim as the only creator of the universe, for it belonged to the nature religions that served all things in the creation as divine beings. Nevertheless, Yahwism also had various elements of mysticism in itself. Among them were dream, vision, lottery, and various mystic experiences of the prophets. The mysticism of Yahwism was based on the confession acknowledging Yahweh Elohim as the only creator and manager of human history, and it played a decisive role in making Israelite people to believe in and trust Him. But the mysticism itself is not the core and essence of Old Testament faith. The most important thing in Old Testament faith is the communion with God through mystic experiences and his sacred will and word derived from those experiences. Likewise, in these days, mysticism is a means to help Christians believe in God properly. Mysticism is not in itself the ultimate goal of Christian faith. To the Korean Christians, it is very important to know the will of God correctly through various mystic experiences and to do that will in their lives and history. We must guard against those many heretic movements in Korea and their unwholesome mysticism which emphasizes mystic experiences more than the revealed word of God.

구약성서의 시간과 종말, 그리고 생태학

강성열(Sung Yul Kang) 한국기독교학회 2003 한국기독교신학논총 Vol.30 No.-

God has created time on the first day of his creation. The condition of chaos and disorder before creation has been changed to cosmos and order through the existence of time. The basic unit of time, i.e. the regular circulation of day and night, made it possible. Other units of time-months, seasons, years-have also the same function. These time units are all embedded in the (rhythms of) natural world. Therefore the created time is essentially natural time or ecological time. It consists of the rhythms of day and night, the seasons, the ebb and flood of tides, the cycles of the moon and planets, life activities of animals planets, and so forth. Ancient Israelites walked in relationship to this natural time. They recognized the nature of time and tried to live in accordance with that time. Their calendars and festivals show that their lives were oriented to the natural time. On the other hand, they believed the created time has an end. The judgment oracles of the written prophets proclaimed that God would make an end of time with environmental disorder and confusion of natural time. But not that all. Their salvation oracles prophesied the restoration of natural order and regular time sequence. Apocalyptic literature also proclaimed the end of time. But its message was different from that of the written prophets. It emphasized the coming of entirely new cosmos, new heaven and new earth. Many people on modern times have tried to realize that new cosmos with the power of human reason and volition since the Enlightenment. It is true that the scientific and technological development made our lives abundant and convenient. However, it also caused many harmful effects on the natural environment. It is no exaggeration to say that current environmental crisis is the result of our improper use of technology. Due to that crisis, the strong human-environment relations have been increasingly broken down, and we cannot scarcely find natural time in the environment because the clock time of industrial society controls the natural time. In other words, natural time has been gradually replaced by managed clock time. The biblical texts, however, offer hope beyond our human failures. Because it is based on the premise that God is the creator of environment and time, the Bible includes the hope that God will redeem us and the rest of the world in a new creation. To experience that hope realized in our lives, we humans must keep in mind the basic biblical worldview that both humans and nature are dependent upon God for existence, and humans are ultimately bound to nature. Furthermore, we must care for the natural environment in anticipation of God`s coming redemption of creation. Because human actions that are in accordance with the order of creation result in the flourishing of creation and the restoration of natural time, we must try to develop Ecologically oriented life models and to live in harmony with natural environment.

고대 이스라엘의 신정 공동체와 “공정한 사회”

강성열(Sung-Yul Kang) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.63 No.-

This article intends to present a theological answer to the crisis of publicness in Korean Society and to the emphasis of building “a just society” in Korea proclaimed by President Lee on August 15th of National Liberation Day. To solve the problem of publicness-crisis and build a just society in Korea is a very important national task for the health of Korean Society. It will also help to enhance the fallen social credit of Korean churches. Old Testament teaches us that the ancient Israelite community begin-ning with the exodus liberation had a strong inclination of theocratic community. Through the divine grace of exodus liberation, Israelite com-munity, the people of the lower classes in Egypt, became a faith com-munity serving Yahweh God, the protector of the weak against the strong. In the wilderness period, Israelite community realized an important fact that the wilderness was a wonderful training place to teach some-thing about the establishment of just society through the equal dis-tribution of the daily bread(manna and quail). They also realized that the promised land was the gift of liberating God and the equal distribution of the promised land was the basis of just society. But the kingship which Israel began in the promised land prevented the establishment of just society. Israelite kings should have ruled the Israelite society through justice and righteousness under the recognization of divine kingship in Israel, but rather most of the kings disregarded the divine kingship of Yahweh and oppressed the people through the abuse of their political power. The Psalms 72 teaches that kings must depend on Yahweh and assume the responsibility for the exercise of their power through their just and democratic rule. In addition, the three law codes of ancient Israel in the Old Testament show a keen interest in the socio-economical injustice and in-equality and clarify their intention of protecting the weak from the oppressions of the rich and powerful. Israelite prophets are also deeply interested in the establishment of a just society and an ideal theocratic com-munity based on the divine justice on behalf of the divine kingship. This article intends to present a theological answer to the crisis of publicness in Korean Society and to the emphasis of building “a just society” in Korea proclaimed by President Lee on August 15th of National Liberation Day. To solve the problem of publicness-crisis and build a just society in Korea is a very important national task for the health of Korean Society. It will also help to enhance the fallen social credit of Korean churches. Old Testament teaches us that the ancient Israelite community begin-ning with the exodus liberation had a strong inclination of theocratic community. Through the divine grace of exodus liberation, Israelite com-munity, the people of the lower classes in Egypt, became a faith com-munity serving Yahweh God, the protector of the weak against the strong. In the wilderness period, Israelite community realized an important fact that the wilderness was a wonderful training place to teach some-thing about the establishment of just society through the equal dis-tribution of the daily bread(manna and quail). They also realized that the promised land was the gift of liberating God and the equal distribution of the promised land was the basis of just society. But the kingship which Israel began in the promised land prevented the establishment of just society. Israelite kings should have ruled the Israelite society through justice and righteousness under the recognization of divine kingship in Israel, but rather most of the kings disregarded the divine kingship of Yahweh and oppressed the people through the abuse of their political power. The Psalms 72 teaches that kings must depend on Yahweh and assume the responsibility for the exercise of their power through their just and democratic rule. In addition, the three law codes of ancient Israel in the Old Testament show a keen interest in the socio-economical injustice and in-equality and clarify their intention of protecting the weak from the oppressions of the rich and powerful. Israelite prophets are also deeply interested in the establishment of a just society and an ideal theocratic com-munity based on the divine justice on behalf of the divine kingship.

구약성서의 이주민 신학과 한국사회의 다문화 가정

강성열(Sung Yul Kang) 한국기독교학회 2009 한국기독교신학논총 Vol.62 No.-

구약성서의 이주민 신학과 한국사회의 다문화 가정

강성열(Sung Yul Kang) 영남신학대학교 2009 신학과 목회 Vol.31 No.-

Korean Society is now rapidly entering into the multi-ethnic and multi-cultural society in line with universal and international immigration movement in the Era of Globalization. At the center of this change are immigrant workers and immigrant women for international marriage from the poor countries in the Third World. This article is especially concerned about the multicultural families and immigrant women for international marriage. Old Testament puts special emphasis on considering foreign weak people(esp. immigrant women) sojourning in Israel as their own people and loving them as their own brethren on the basis of Israel's sojourner experience or their history of 'ger.' We can find the concern of the Old Testament for the multicultural families and immigrant women in Genesis 16 dealing with Hagar narrative, Genesis 38 dealing with Tamar Narrative, and the Book of Ruth dealing with the marriage of the Moabite woman Ruth and Boaz. These texts ask for the Korean churches of taking care of the immigrant women within the multicultural families as their brethren. with the compassion and loving kindness of God. And the excessively nationalistic and exclusive reformation of Ezra and Nehemiah, dissolving the multicultural families within the post-exilic community, ultimately aims at the establishment of unity in Israelite Community. Therefore. in the context of multicultural society of 21th century, rather the attitude of accepting multicultural families and immigrant women as a member of Korean Society may be the driving force enabling the social integration and formation of unity in Korean multicultural society.

성서의 음식 규례와 오늘의 먹을거리

강성열(Sung Yul Kang) 한국신학정보연구원 2008 Canon&Culture Vol.8 No.1

구약성서로 보는 인권

강성열(Sung Yul Kang) 전남대학교 종교문화연구소 2023 종교문화학보 Vol.20 No.1

구약성서에 나타난 인권 개념의 핵심은 하나님의 창조 질서 안에서 발견되는 것으로, 인간의 존재론적인 특징에서 비롯된 것이지, 한낱 특정 사회 제도의 결과는 아니다. 달리 말해서 사람의 권리는 국가나 사회에 의해서 주어진 것이 아니라, 하나님께서 자신의 형상을 따라 만든 인간 존재 안에 하나의 중요한 본질로 새겨 놓으신 것이다. 따라서 그것은 사회나 국가가 마음대로 폐기할 수 있는 성질의 것이 아니다. 이 점은 출애굽 사건과 이스라엘의 각종 법전들 속에 잘 반영되어 있다. 비록 그것이 왕정의 수립과 아울러 점차적으로 훼손되어 가지만, 그럼에도 하나님은 예언자들을 통하여 사람의 권리가 짓밟히지 않게 하기 위해 많은 노력을 기울이신다. 인권 존중과 회복을 위한 하나님의 그러한 노력은 예수 그리스도를 통해 완성된다(눅 4:16-19). 예수 그리스도의 십자가와 부활은 죄에 포로가 된 모든 세상인간을 구원하는 사건임과 동시에, 억눌린 사람의 권리를 짓밟는 모든 악의 세력에 대한 최종적인 승리라 할 수 있다. 따라서 하나님을 믿는 교회와 그리스도인들은 성서가 말하는 인권 개념이야말로 인간의 자유와 존엄성을 지키는 가장 훌륭한 무기임을 명심해야 하며, 국가나 사회에게 사람의 권리를 충분히 보장함으로써 인권을 존중하도록 촉구해야만 한다. 앞으로도 역사가 지속되는 한 어떤 형식으로든 인권 침해는 계속될 것이고, 인권 수호의 첨병인 교회의 방패막이 역할 또한 꾸준히 요구될 것이다. The core of the concept of human rights in the Old Testament is found in God's creative order, which stems from human ontological characteristics, not just the result of a specific social system. In other words, a person's rights were not given by the state or society, but were engraved as an important essence in the human existence created by God after his image. Therefore, it is not of a nature that society or the state can discard at will. This point is well reflected in the case of Exodus and various laws of Israel. Although it is gradually undermined with the establishment of the monarchy, God nevertheless makes great efforts to prevent human rights from being trampled on through the prophets. Such efforts of God to respect and restore human rights are completed through Jesus Christ (Luke 4:16-19). The cross and resurrection of Jesus Christ are events that save all human beings in the world captured by sin, and at the same time, it can be said to be the final victory over all evil forces that trample on the oppressed. Therefore, churches and Christians who believe in God should keep in mind that the concept of human rights in the Bible is the best weapon to protect human freedom and dignity, and should urge the state or society to respect human rights by fully guaranteeing human rights. As long as history continues, human rights violations will continue in any form, and the role of the church's shield, the spearhead of human rights protection, will also be steadily required.

한국교회의 공공성 회복과 마을목회

강성열(Sung-Yul Kang) 전남대학교 종교문화연구소 2021 종교문화학보 Vol.18 No.2

탈종교화와 세속화의 물결 속에서 사회적 신뢰도가 점점 약화되어 가는 중에 코로나 팬데믹 상황에 직면한 한국교회는 전통적인 복음 전도와 성장지상주의의 굴레에서 벗어나 이제는 종교 자체의 공공성을 회복함과 아울러 그것의 실천인 마을목회를 향해 나아가야 할 막중한 과제를 안고 있다. 교회가 문을 열어 지역 사회와 함께 하는 한편으로, 복음 정신으로 지역민들을 섬기는 마을목회야 말로 한국교회가 코로나 팬데믹 상황을 벗어나 사회적 신뢰성을 회복하면서 새롭게 성장할 수 있는 중차대한 시대적 소명이기 때문이다. 그리고 그것은 신구약성서가 줄기차게 강조하고 있는 것이기도 하다. 구약성서는 하나님 나라 공동체의 건강한 모습을 출애굽 이후에 시내 산에서 주어진 각종 율법 규정들의 실천에서 찾고 있는 바, 그것은 곧 주변의 사회적 약자들을 사랑으로 섬기고 보살피는 공공선의 실천을 의미한다. 신약성서에 나타난 예수 그리스도의 공생애 사역이나 초대교회의 마을목회 모델도 같은 맥락에 속한 것이다. 신구약성서의 이러한 마을목회 모델을 충실하게 따라야 할 오늘의 한국교회는 최소한 네 가지의 실천 요목들을 마을목회의 중심 과제로 삼아야 한다. 첫째로 한국교회는 자신이속한 지역 공동체의 연약한 이웃들을 섬기고 보살피는 공공선을 실천해야 하며, 둘째로 한국교회는 초고령화 사회로 빠져들어 가고 있는 주변 지역의 노년층을 섬기는 일에도 많은 관심을 기울여야 한다. 그리고 셋째로 한국교회는 하나님의 긍휼과 자비에 기초하여 지역사회의 이주민들을 보살피고 배려하는 일에도 소홀함이 없어야 하며, 마지막으로 장차 닥쳐올 기후위기 시대를 대비하여 자연생태계를 지키고 보전하는 일에도 최선을 다해야 한다. 그렇게 할 때 비로소 한국교회는 이 시대의 비종교인들이 요청하는 공공선의 실천을 통하여 공공성과 사회적 신뢰성을 회복함으로써 코로나 팬데믹 상황 이후의 건강한 교회의 미래를 열어갈 수 있을 것이다. This study aims to reveal an important point that the hope of endangered Korean churches is in the restoration of the publicity in Korean churches and the village ministry, and to illuminate their practical task in the light of tie various teachings of the Bible. The crisis confronting Korean churches has its root in the loss of their societal credibility, and is interlocked with the collapse of ethics and morality, the low birthrate, and a decrease in Christian youth population. In view of the sad reality of community breakdown in Korean society, the crisis of Korean churches could be overcome by village ministry aiming at community restoration and the practice of the common good. The Bible emphasizes the theocratic community of the ancient Israel as the model of the desirable local community, which Korean churches must recover. In the Old Testament, ancient Israel’s theocratic community refers to the faith community based on the exodus liberation and Sinaitic covenant tradition. And the faith community as the kingdom of God in the Bible has the protection of the weak as its important characteristic. Therefore, the task of village ministry which Korean churches aims at is to build a community of love and service living with the neighboring weak people in the dimension of social justice. In light of this, it comes out clearly that the important practical task of village ministry is for the local churches to serve their town people with lovingkindness, especially the neighboring weak people, the elderly people of the aging society, and the immigrants within the context of multicultural society. and finally the preservation of the natural ecosystem.

구약성서의 이주민 신학과 다문화 선교의 실천

강성열(Sung-Yul Kang) 전남대학교 종교문화연구소 2018 종교문화학보 Vol.15 No.-

한국사회는 지금 지구화 시대의 국제적이고 보편적인 이주 현상과 맞물려 빠른 속도로 다인종 국가, 다문화 사회로 들어서고 있다. 이러한 변화의 중심부에는 제3세계권의 가난한 나라들에서 한국으로 옮겨온 이주 노동자들과 결혼이주여성들이 있다. 이 논문은 무엇보다도 구약성서의 이주민 신학과 다문화 선교의 실천에 초점을 맞추고 있다. 구약성서는 외국으로부터 이스라엘로 이주해온 외국인 약자들을 이스라엘 백성과 동일한 자들로 간주하고 그들을 자신의 형제처럼 사랑할 것을 명하면서, 이스라엘이 처음부터 이주민의 역사를 가지고 있었고, 오랫동안 이주민의 삶을 살았다는 사실에서 그 근거를 찾는다. 또한 구약성서는 힘없고 약한 자들을 긍휼히 여기시는 하나님의 성품을 본받아 사회적 약자들이라 할 수 있는 이주민들을 자신의 형제처럼 사랑하고 섬길 것을 명한다. 이처럼 중요한 구역성서의 이주민 신학을 실천에 옮기기 위해, 필자는 농어촌선교연구소(2008)와 호남지역다문화선교회(2009)를 설립하고서, 다양한 방식으로 다문화사역자 양성과정을 운영해 왔으며, 최근(2017)에는 다문화 선교를 위한 매뉴얼 내지는 다문화 교육자료집을 발간하였다. 요컨대, 이주민들이 갈수록 늘어나는 국제적인 이주의 시대에 직면하여 한국사회에 거주하는 이주민들을 한국사회의 떳떳한 구성원으로 받아들이는 태도야말로 한국 사회의 통합과 일체성 확립에 큰 도움을 줄 것이다. Korean Society is now rapidly entering into the multi-ethnic and multi-cultural society in line with universal and international immigration movement in the Era of Globalization. At the center of this change are immigrant workers and immigrant women for international marriage from the poor countries in the Third World. This article is especially concerned about the immigration theology of the Old Testament and the practice of multicultural mission. Old Testament puts special emphasis on considering immigrantsforeign weak people sojourning in Israel-as their own people and loving them as their own brethren on the basis of Israel's sojourner experience or their history of ‘ger.’ We can find the concern of the Old Testament for the second-class citizens or socially disadvantaged people, especially the immigrants. Many Old Testament texts ask for the Korean churches of taking care of the immigrants as their brethren, with the compassion and loving kindness of God. To practice this important OT teaching about immigration theology, I made Institute for Agricultural Mission(2008) and Association for the Multicultural Mission of Honam Area(2009), and have managed many training courses for the multicultural workers in Honam area. Recently, with some theologians and ministers I published a manual for Multicultural Mission(2017). After all, in the context of multicultural society of 21th century, the attitude of accepting many immigrants as a member of Korean Society may be the driving force enabling the social integration and formation of unity in Korean multicultural society.

고대 이스라엘의 신정 공동체와 마을목회

강성열(Sung Yul Kang) 장로회신학대학교 세계선교연구원 2018 선교와 신학 Vol.44 No.-

본 연구는 위기에 처한 한국교회의 희망이 마을과 지역사회를 섬기는 마을목회에 있음을 밝히고, 그 실천적인 과제를 성서의 가르침에 비추어 조명하려는 목적을 가지고 있다. 현재 한국교회가 맞고 있는 위기는 사회적 신뢰성의 상실에 그 뿌리를 두고 있으며, 그것은 윤리와 도덕의 붕괴 및 출산율 저하, 그리고 청소년 기독교 인구의 감소 추세 등과 맞물려 있다. 한국사회가 안고 있는 공동체 붕괴의 현실에 비추어볼 때, 한국교회의 위기는 공동체 회복을 목표로 하는 마을목회를 통해서 효율적으로 극복될 수 있다. 성서는 한국교회가 회복해야 할 바람직한 지역 공동체의 모습이 고대 이스라엘의 신정 공동체에 있음을 강조한다. 구약성서가 말하는 고대이스라엘의 신정 공동체는 출애굽 해방과 시내산 계약 전승에 기초한 신앙공동체를 가리킨다. 하나님 나라의 성격을 갖는 그 신앙 공동체는 약자 보호를 중요한 특징으로 가지고 있는 바, 한국교회가 추구해야 할 마을목회의 과제는 사회정의의 측면에서 주변의 약한 이웃들과 함께 살아가는 사랑과 섬김의 공동체를 건설하는 데 있다. 이 점에 비추어 본다면, 마을목회의 중요한 실천 과제는 교회가 자신이 속한 지역의 주민들을 섬기되, 그들 중에서도 특히 연약한 이웃과 고령화 시대의 중심을 이루는 노년층 및 다문화 사회의 한 축을 담당하고 있는 이주민 등을 사랑으로 섬기는 데 있음이 분명해진다. This study aims to reveal an important point that the hope of endangered Korean churches is in the village ministry and to illuminate their practical task in the light of tie various teachings of the Bible. The crisis confronting Korean churches has its root in the loss of their societal credibility, and is interlocked with the collapse of ethics and morality, the low birthrate, and a decrease in Christian youth population. In view of the sad reality of community breakdown in Korean society, the crisis of Korean churches could be overcome by village ministry aiming at community restoration. The Bible emphasizes the theocratic community of the ancient Israel as the model of the desirable local community, which Korean churches must recover. In the Old Testament, ancient Israel’s theocratic community refers to the faith community based on the exodus liberation and Sinaitic covenant tradition. And the faith community as the kingdom of God in the Bible has the protection of the weak as its important characteristic. Therefore, the task of village ministry which Korean churches aims at is to build a community of love and service living with the neighboring weak people in the dimension of social justice. In light of this, it comes out clearly that the important practical task of village ministry is for the local churches to serve their town people with lovingkindness, especially the neighboring weak people, the elderly people of the aging society, and the immigrants within the context of multicultural society.