서양회화에 나타난 바울의 이미지와 신학

정승우(Chung, Sung-Woo) 한국신약학회 2015 신약논단 Vol.22 No.3

이 글은 서양회화에 등장하는 바울에 관한 이미지와 그의 신학들을 도상학적 전망에서 살펴보려는 데 그 목적이 있다. 바울의 초상은 4세기부터 카타콤에서 그려지기 시작해, 18세기 렘브란트에 이르기까지 수많은 화가들의 소재가 되어왔다. 사도행전과 바울 서신에 기록되어 있는 극적인 바울의 이야기는 서양화가들의 상상력을 부단히 자극해 왔다. 서양회화 속에 나타난 바울의 이미지는 시대에 따라 변화한다. 소크라테스와 같은 그리스 철학자의 모습에서, 칼을 든 순교자의 모습으로, 그리고 종교개혁의 수호자로 멜랑콜리한 예술가의 표정으로, 다양한 시대정신을 반영하며 변모해 왔다. 이 글은 이러한 변모의 과정 속에 내재되어 있는 시대적 함의를 살펴보고자 한다. 다시 말해 어떠한 역사적 동기와 역학이 바울의 도상에 변화를 가져오게 하였는가를 살펴보고자 한다. 이를 통해 문자 텍스트로 기록된 바울의 신학적 담론들이, 어떻게 화가들에 의해 시각 텍스트로 재현되고 재해석되고 있는가를 알아 볼 것이다. 바울의 텍스트를 서양회화라는 시각 이미지를 통해 낯설게 읽어 보면서, 미처 감지하지 못한 바울신학의 의미를 재발견하고자 한다. 서양의 위대한 화가들은 신학을 언어로만 하는 것이 아님을 보여주었다. 위대한 화가들의 상상력은 건조한 우리시대의 신학을 반성케 한다는 것을, 이 글을 쓰면서 부끄럽게 깨닫는다. The purpose of this essay is to investigate Paul’s images and his theology in the western paintings in terms of iconolographical perspectives. In the western paintings, Paul has been usually portrayed as an apostle in a balding man with a short leg. His attribute is a sword with which Paul is beheaded. The western painters tried to visualize Paul’s written tex in their paintings. For example, Fra Angelico (1387-1455) attempted to describe Paul’s Adam Christology in Rom. Ch 5. His work, 〈Jesus consigning His mother to st. John, 1450〉 shows us that Adam’s skull located under Jesus’ Cross. It means that the sacrifice of Christ overcomes the sin of Adam. My concern is to explore how the western painters, such as Durer and Lucas Cranach, expressed the theological agenda of Martin Luther who used Paul’s idea, the doctrine of justification. Also, this article attempts to compare the Paul’s theology represented in the western paintings with Pauline text. Michelangelo dramatically painted Paul’s conversion on the basis of Acts Ch.9. However, Caravaggio took the same subject and described it very differently. Unlike Michelangelo, he did not interest in the mystical scene written in Acts Ch.9. Instead, Caravaggio focused on Paul’s inside experience which happened in the way of Damascus. It seems that his painting was based on Galatians 1:16 rather than Acts Ch.9. In this way, the painters reinterpreted the Pauline text in the light of their own theological point of view. In sum, I really expect that teaching the Paul’s theology through the western paintings is very useful for students who want to know how Paul’s theological idea has been visualized in western arts. It will make them easily understand Paul’s theology. Moreover, they will realize that Paul’s theology still give an powerful answer to our question concerning how to live in the presence of God.

칭의론에 나타난 환대의 윤리

정승우 ( Sung-woo Chung ) 한국대학선교학회 2019 대학과 선교 Vol.40 No.-

바울의 칭의론에는 유대교의 율법과 로마제국의 법과 같은 기존법의 기능과 구조로는 하나님의 정의를 수행할 수 없다는 생각이 내재 되어 있다. 바울이 생각한 하나님의 정의(dikaiosyne theou)는 기존의 법체계를 해체하는 지점에서 나타난다. 따라서 유대율법에 의해 수용될 수 없는 이방인과 로마법에 의해 보호받을 수 없는 노예와 여성들과 같은 사회적 약자들을 향한 하나님의 의(義)는, 무법적 정의(justice outside the law)의 성격을 지닌다고 할 수 있다. 하나님의 정의는 법을 준수한 댓가가 아니라, 법을 초월한 하나님의 선물(gift)을 의미한다. 이런 점에서 하나님의 정의는 자격 없는 인간들을 향한 무조건적 환대(unconditional hospitality)를 위한 윤리적 근간이다. 바울이 처음 칭의론을 언급하는 상황이, 바로 이러한 환대의 자리가 파괴된 안디옥 교회의 식탁교제라는 것을 유념할 필요가 있다 (갈 2:11-14). 이 때문에 이방인의 환대문제는 칭의론과 긴밀히 연관되어 있다. 이러한 점에서 환대의 윤리와 타자의 윤리를 강조한 데리다와 레비나스의 철학적 통찰은, 이방인에 대한 혐오와 배제를 부추기는 우리 사회에 새로운 윤리적 성찰을 제공할 수 있다. The purpose of this paper is to explore the ethical implication of the doctrine of Justification in the lights of Derrida’s ethics of hospitality and the ethical responsibility of Levinas as well. New Perspectives on Paul pointed out that Paul’s Justification could not be understood as a timeless answer to the plights and pains of the introspective conscience of the West. They agree that the justification was designed by Paul to defense the right of Gentile Christians who were a minority in Pauline ekklesia. However, the previous studies overlooked the anti-Roman propaganda implied in Paul’s justification. In recent years, some scholars such as Crossan, Horsely, and Wright have insisted that Paul’s gospel should be aimed against Roman imperial ideology. According to their argument, Paul proclaimed that the Roman Emperor is not lord and savior of all, because Jesus is. On basis of this insight, I try to examine the ethical meaning of the Justification in terms of Derrida’s ethic of hospitality. My argument is that both Derrida and Paul are indispensable guides to a new way of thinking about the doctrine of justification. The central concern of the justification is with the question of justice that must be thought outside of the law on the basis of the gift of God. I suggest that Paul’s thinking about the righteousness of God outside of Mosaic law is clarified by reading Derrida on such themes as justice and law, gift and hospitality. It is important to note that Paul’s justification emerges shortly after saying to the Antioch accident. It shows that the table fellowship is closely related to the purpose of why Paul says the Justification. Through the righteousness of God, Paul emphasizes unconditional hospitality to the Gentile Christians. According to Levinas, Messiah appears with a face of Others. Paul met the Christ in the form of the Other on the road to Damascus. In this respect, Paul’s ethical exhortation can be described as being driven by the responsibility for the others, who is emerged as the gentiles, slaves, and woman. I hope that the ethics of others of Levinas will give a new ethical insight to understand the doctrine of Justification in the ethical problems which Korean society faces today.

근대의 기독교 수용과정에서 나타난 한국인의 예수이해

정승우(Sung-Woo Chung) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.72 No.-

The purpose of this article is to explore the image of Jesus represented in the modern Korean history. The paper has tried to examine the christolgocial text in Seonggyoyoji(聖敎要旨), which was written by Lee Byeok (1754-1786) in the literary form of the traditional Chines poem. He has been evaluated as the one of the first Korean Catholic believer. His book shows the strong influence of M. Ricci (1552-1610), the first Catholic missionary in China, who argued that Christianity was accomplished the aim of Confucianism. Ricci’s famous book?『天主實義』had a big impact on Lee’s chrisological idea. In the head of Seonggyoyoji(聖敎要旨), Lee announced the fact that his book was written after reading Lee Ji Cho’s book『天學初函』which included in Ricci’s book and other Catholic liturgical books as well. As a Confucian scholar, Lee tried to interpret Jesus in terms from Confucian perspectives. For example, he adopted the major concept of Confucianism, Sung(誠), Oh Ryun(五倫) to explain the moral meaning of Jesus. In this sense, his christology was deeply influenced by Confucianism. Meanwhile it seems that he found Jesus’ teaching a modernity to overcome the feudalism of Joseon Dynasty. Lee understood Christianity as an accomplished religion of Confucianism. In the same sense, Choi Byunghun(1858-1927), the first journalist and Protestant theologian in 19th century in Korea, tried to understand Christianity in the sense of the accomplished aspect. He published a new paper called, Korean Christian newsletter with H. G. Appenzeller in 1896. In this paper, Choi often wrote the editorial column to enlighten the korean people. It is very interesting that his column is very similar to Jesus’ parable in literary form. I think that he adopted the literary form of parable to effectively convey the message of the western modern society. Choi thought that Jesus is the one who fulfilled the aim of all religion such as Buddhism, Confucianism, and Taoism. It can be said that his christological idea is closely related with the social Darwinism which strongly impacts on the Korean reformers in the late 19th century. In short, in this paper I attempt to show that Lee and Choi’s portraits of Jesus can be understood as a contextual product. I also pointed out the limitation of Lee’s confucian understanding of Jesus and criticized Choi’s social Darwinism implied in his accomplished christology. However, it is true that they all tried to ask seriously how Jesus can be a savior for Korean people. The purpose of this article is to explore the image of Jesus represented in the modern Korean history. The paper has tried to examine the christolgocial text in Seonggyoyoji(聖敎要旨), which was written by Lee Byeok (1754-1786) in the literary form of the traditional Chines poem. He has been evaluated as the one of the first Korean Catholic believer. His book shows the strong influence of M. Ricci (1552-1610), the first Catholic missionary in China, who argued that Christianity was accomplished the aim of Confucianism. Ricci’s famous book?『天主實義』had a big impact on Lee’s chrisological idea. In the head of Seonggyoyoji(聖敎要旨), Lee announced the fact that his book was written after reading Lee Ji Cho’s book『天學初函』which included in Ricci’s book and other Catholic liturgical books as well. As a Confucian scholar, Lee tried to interpret Jesus in terms from Confucian perspectives. For example, he adopted the major concept of Confucianism, Sung(誠), Oh Ryun(五倫) to explain the moral meaning of Jesus. In this sense, his christology was deeply influenced by Confucianism. Meanwhile it seems that he found Jesus’ teaching a modernity to overcome the feudalism of Joseon Dynasty. Lee understood Christianity as an accomplished religion of Confucianism. In the same sense, Choi Byunghun(1858-1927), the first journalist and Protestant theologian in 19th century in Korea, tried to understand Christianity in the sense of the accomplished aspect. He published a new paper called, Korean Christian newsletter with H. G. Appenzeller in 1896. In this paper, Choi often wrote the editorial column to enlighten the korean people. It is very interesting that his column is very similar to Jesus’ parable in literary form. I think that he adopted the literary form of parable to effectively convey the message of the western modern society. Choi thought that Jesus is the one who fulfilled the aim of all religion such as Buddhism, Confucianism, and Taoism. It can be said that his christological idea is closely related with the social Darwinism which strongly impacts on the Korean reformers in the late 19th century. In short, in this paper I attempt to show that Lee and Choi’s portraits of Jesus can be understood as a contextual product. I also pointed out the limitation of Lee’s confucian understanding of Jesus and criticized Choi’s social Darwinism implied in his accomplished christology. However, it is true that they all tried to ask seriously how Jesus can be a savior for Korean people.

왜 그리스도는 할례의 추종자가 되었나?

정승우 ( Sung-woo Chung ) 한국대학선교학회 2021 대학과 선교 Vol.48 No.-

본 논문은 로마서 15장 8절에 등장하는 ‘그리스도는 할례의 추종자(Χρισ τὸν διάκονον γεγενῆσθαι περιτομῆς)라는 바울의 기독론적 진술을 로마교회 내부에서 벌어진 강한 자와 약한 자의 갈등과 관련하여 이해한다. 바울은 로마서의 중요한 단락마다 그리스도를 유대교의 중요한 표징들(다윗, 족장, 율법, 할례)과 연결시킴으로써 그리스도의 유대적 기원(Jewish origin)을 강조하고 있다. 그렇다면 로마서에서 바울이 그리스도를 유대교의 주요한 표징들과 연결시키고 있는 이유는 무엇일까? 바울의 의도는 두 가지로 분석할 수 있다. 첫째, 바울은 이방 크리스천들의 신앙의 뿌리가 유대교에 있음을 상기시킴으로써 로마교회 내부에서 점증하는 탈 유대적 행동들을 제어하고자 한다. 로마서에 등장하는 유대적 예수상들은 이러한 의도의 소산물이다. 둘째, 복음을 받아들이지 않는 유대인들에 대한 이방 크리스천들의 승리주의에 대한 경고이다. 이를 위해 바울은 그리스도의 유대적 뿌리를 강조하는 동시에 할례자의 종으로 오신 그리스도를 윤리적 모델로 제시한다. In Romans Christ is mentioned in terms of the Jewish heritage such as David (1:3), Law(10:4), and the circumcision (15:8). Why does Paul emphasize the Jewish origin of Christ in Romans? The purpose of this paper is to explore the paranetic characteristic of Rom. 15:8 and its socio-rhetorical context. In this verse Paul uses the slave image of Christ to show how Christ abases himself to achieve God’s promise to his people. With the example of Christ’s self-abasement, he exhorts the two opposing groups to accept each other, In this sense, Paul’s Jewish portrait of Christ in 15:8 functions as an idealized model for mutual acceptance of Roman house-church members. Moreover, Christ as the servant of the Jews legitimates the position of the Jewish minority and reminds the Gentile Christians, who disdain the Jewish way of life, of the Jewish origin of Christ. Paul’s Jewish portrait of Christ in Rom. 15:8 has a double object. Firstly, it apologetically functions to defend Paul’s law-free gospel. Secondly, the Jewish images of Christ in Rom 1:3 and 15:8 functions polemically to warn of the anti-Judaic attitude of the radical Gentile Christians who disdain Jewish customs such as the food laws, circumcision and Mosaic Law. In conclusion, it can be said that Rom. 15:8 was both tailored by and articulated so as to match the social experience of the Roman house-churches, especially the social tension between the Jewish and Gentile Christians.

예수는 어떻게 한국에서 민족과 반공의 아이콘이 되었는가?

정승우(Chung, Sung-woo) 한국신약학회 2013 신약논단 Vol.20 No.3

이 글은 격동의 현대사 속에서 형성된 한국인의 예수담론들이 어떻게 신약성서의 예수 이야기를 재배치하고 재구성하여 한국교회와 사회가 직면한 문제들을 상징적으로 해소시켰는지를 분석한다. 따라서 이 글은 1905년부터 1950년대까지 한국 개신교의 형성과 성장기에 생산된 한국인들의 예수 담론들 속에 내장된 정치적 무의식을 살펴보았다. 그 동안 한국교회를 지배해 온 교리중심의 예수이해를 넘어 한국인의 종교, 문화적 심성과 정치사회적 맥락 속에서 형성되고, 유통된 한국적 예수이해(Korean Jesus)의 한 단면을 탐색하였다. 이를 위해 먼저 한국 개신교회가 신약성서에 등장하는 예수의 서사와 이미지를 민족과 반공 이데올로기를 합법화하기 위해 어떻게 동원하고 전유하였는지를 살펴보았다. 먼저 일제 강점기에 한국교회는 예수를 통해 민족을 발견한다. 복음서에 등장하는 역사적 예수의 유대성(Jewishness)에 주목하며, 기독교 민족주의자들은 민족의 고난속에 현존하는 그리스도를 증언하고자 했다. 고난 받는 예수상은 대중적인 파급력을 지니며 일제의 가혹한 식민지배에 시달리는 조선민중들을 위무할 수 있는 신앙적 파토스를 제공할 수 있었다. 한편 일제 말기 신사참배에 굴복한 한국의 주류 개신교회는 자신들의 수치심을 반공주의로 전이시킨다. 복음서에 등장하는 예수의 갈등 이야기와 계시록의 적그리스도의 이미지를 전유하여 반공의 기표로 사용한다. 가령 이명직, 한경직, 황은균 등과 같은 개신교 지도자들은 계 12:3에 등장하는 붉은 용을 공산주의와 동일시한다. 또한 이들은 복음서에 등장하는 예수의 갈등 이야기를 반공담론의 기독교적 전거로 사용하기도 한다. 이처럼 한국 개신교회는 성서의 묵시문학에 등장하는 극단적인 이원론과 선민사상을 무비판적으로 전용하여 반공의 종교적 기표로 사용하였다. 또한 복음서에 등장하는 예수의 갈등 이야기(마 4:1-11; 눅 22:26)를 복음서 저자의 신학적 의도와는 무관하게 반공 이데올로기를 강화하는데 이용한다. 이처럼 일제의 강점기와 한국전쟁을 통해 예수는 민족과 반공의 아이콘이 되어 갔다. 그러나 이러한 방식으로 예수의 이야기를 이데올로기적으로 전유하는 것은 한국교회가 직면한 현실적인 문제들을 종교적 로망스로 전이시키고, 퇴거시킨다는 문제점을 드러낸다. 따라서 이 글은 지난 시기 한국교회가 생산한 예수담론들이 지닌 이데올로기적 성격을 규명하는 함으로써 한국교회가 예수를 통해 무엇을 욕망했는가를 살피고자 했다.이는 예수를 한시적인 이념으로 우상화 했던 우리의 과거를 반성하는 일이도 하다.

요한복음의 발전적 기독론 이해

정승우(Sung-Woo Chung) 연세대학교 신과대학(연합신학대학원) 2012 신학논단 Vol.67 No.-

The purpose of this essay is to explore the diverse portraits of Jesus described in the Fourth Gospel in terms of the historical stages of the Johannine community. The Gospel uses many Christological titles and images to justify the divine identity of Jesus. Jesus is called as Logos (1:1, 14), God (1:1, 18b), and the Son of God. Moreover, Jesus is depicted as the pre-existence (1:1, 15, 30), the rejected person by the world (1:11; 5:16; 7:7), the reformer who is superior to Moses (1:17; 5:45-47), and the One who designates himself as ‘ego eimi’(4:26; 6:35; 8:12, etc.). The different Christological positions reflect different stages of development of the community. This paper argues that these images of Jesus are closely related to the life and struggles of the Johannine community. That is, Johannine Jesus is not only a historical producted of Johannine community but also provides an ideological ground which enables its members to preserve a theological identity. The Johannine community, which nurtured the writer and influenced his thought, has developed the images of Jesus through its own socio-historical experience. Johannine Jesus, therefore, cannot be understood as a product of an individual’s theological idea. It was formed in the process of overcoming the Johannine community’s frustration and dishonour and of effectively refuting its opponents and rivals. In the beginning period, the Johannine community considered Jesus as a rejected one and a reformer. Although the images show that the Jewish traditions are replaced by Jesus, it does not means that the Johannine community completely breaks with the Synagogue. However, in the formative/ growing period, the understanding about Jesus is different from that of the beginning period. The Johannine community was separated from the Synagogue and developed its distinct interpretation of Jesus, competing and conflicting with the other communities. The Christological idea in John’s Gospel, such as a pre-existence, divine self-designations, equality with God, are too radical to be accepted by the Jews in Synagogue. In conclusion, the Johannine community try to reinterpret the Jewish Messianic legacy in the light of their social experience. The purpose of this essay is to explore the diverse portraits of Jesus described in the Fourth Gospel in terms of the historical stages of the Johannine community. The Gospel uses many Christological titles and images to justify the divine identity of Jesus. Jesus is called as Logos (1:1, 14), God (1:1, 18b), and the Son of God. Moreover, Jesus is depicted as the pre-existence (1:1, 15, 30), the rejected person by the world (1:11; 5:16; 7:7), the reformer who is superior to Moses (1:17; 5:45-47), and the One who designates himself as ‘ego eimi’(4:26; 6:35; 8:12, etc.). The different Christological positions reflect different stages of development of the community. This paper argues that these images of Jesus are closely related to the life and struggles of the Johannine community. That is, Johannine Jesus is not only a historical producted of Johannine community but also provides an ideological ground which enables its members to preserve a theological identity. The Johannine community, which nurtured the writer and influenced his thought, has developed the images of Jesus through its own socio-historical experience. Johannine Jesus, therefore, cannot be understood as a product of an individual’s theological idea. It was formed in the process of overcoming the Johannine community’s frustration and dishonour and of effectively refuting its opponents and rivals. In the beginning period, the Johannine community considered Jesus as a rejected one and a reformer. Although the images show that the Jewish traditions are replaced by Jesus, it does not means that the Johannine community completely breaks with the Synagogue. However, in the formative/ growing period, the understanding about Jesus is different from that of the beginning period. The Johannine community was separated from the Synagogue and developed its distinct interpretation of Jesus, competing and conflicting with the other communities. The Christological idea in John’s Gospel, such as a pre-existence, divine self-designations, equality with God, are too radical to be accepted by the Jews in Synagogue. In conclusion, the Johannine community try to reinterpret the Jewish Messianic legacy in the light of their social experience.

옛날 옛적 로마에서는

정승우(Sung Woo Chung) 한국신약학회 2004 신약논단 Vol.11 No.1

바울신학의 전망에서 바라본 <레 미제라블>

정승우(Chung, Seungwoo) 삼육대학교 신학연구소 2021 신학과 학문 Vol.31 No.-

이 글은 영화 <레 미제라블>을 바울의 칭의론과 율법관을 통해 살펴본다. 장발장과 자베르의 대조적인 삶을 복음과 율법이라는 주요한 신학적 테마에 기반하여 <레 미제라블>이 지니고 있는 바울 신학적 징후를 고찰한다. 이를 위해 바울신학을 <레 미제라블>에 강제하기보다는 <레 미제라블>의 전망에서 바울의 칭의론과 율법관이 지닌 현재적 의미를 레비나스와 데리다의 타자에 대한 환대의 윤리에서 살펴본다. 이러한 시도를 통해 성서의 서사와 메시지가 할리우드 영화 속에서 여전히 근원적 서사(proto-narrative)로 작동하고 있다는 사실을 발견한다. <레미제라블>은 바울의 율법관과 칭의론을 현대인들이 이해하는데 훌륭한 렌즈로 작용할 수 있다. 이 연구는 고통받는 ‘레 미제라블’을 향한 연민과 연대만이 하나님의 은총에 다다를 수 있다는 바울의 깨달음이 어떻게 장발장의 삶을 통해 구현되는 가를 보여준다. This article aims to explore the movie <Les Miserables> through Paul’s idea of justification and the law. The contrasting life of Jangbaljang and Jaber is examined based on the main theological theme of Paul’s theology about the gospel and the Law. To this end, rather than forcing Paul’s theology into <Les Miserables>, I investigate its modern meaning implicated in Paul’s theory of justification and the law, based on Levinas and Derrida s ethics of hospitality. Through these attempts, it is discovered that the biblical narrative and message are still working as proto-narratives in Hollywood movies. <Les Miserables> can provide an excellent lens for modern people to understand Paul s view of law and justification. This paper shows how the recognition that compassion and solidarity toward suffering in “Les Miserables” can reach the grace of God which is realized through the life of Jangbaljang.

역사적 ‘예수’ 담론과 오리엔탈리즘, 그리고 팍스 아메리카나

정승우(Sung Woo Chung) 한국신약학회 2005 신약논단 Vol.12 No.2

최근의 로마서 기독론 연구동향

정승우(Sung-Woo Chung) 연세대학교 신과대학(연합신학대학원) 2010 신학논단 Vol.61 No.-