세 겹으로 된 "세상" 관

차정식(Jung Sik Cha) 한국기독교학회 2006 한국기독교신학논총 Vol.43 No.-

‘속사람’의 신학적 인간학과 대안적 인성 계발

차정식(Jung Sik Cha) 한국신약학회 2011 신약논단 Vol.18 No.1

신약성서의 인간 이해는 단일한 개념으로 일목요연하게 정리할 수 없는 복잡다단한 양상을 띤다. 그 간단치 않은 현실을 무릅쓰고 그 이해의 구조를 파악하고자 할 때 우리는 예수와 바울의 특징적인 대안 개념으로 ‘속사람’에 초점을 맞출 수 있다. 예수에게 사람의 ‘속’은 인간의 진정성을 판별하는 중요한 기준으로 인간의 ‘겉’에 치중하는 예전적 . 제의적 인간형의 ‘회칠한 무덤’같은 행태에 비판적 기준으로 작용한다. 나아가 바울에게 ‘속사람’은 ‘겉사람’과 짝하여 ‘옛사람’/‘새사람’의 이중적 대립구도를 확대ㆍ심화하는 개념으로 사용된다. ‘옛사람’/‘새사람’이 예수 그리스도의 복음 수용과 함께 발생하는 일회적 결단과 그에 따른 극적인 변전의 사건으로 구별된다면, ‘속사람’은 ‘새사람’을 양육해나가는 과정에서 여전히 장애물로 틈입하는 ‘겉사람’의 훼방을 제어하는 자기 수양적 개념으로 자리매김 된다. 그것은 곧 대안적 인성계발의 바람직한 대안적 준거점으로 파악되는 바, 우리는 그 ‘속사람’의 개념을 이시대의 파란만장한 인간 욕망의 지형 가운데 재맥락화할 수 있다. 그것은 ‘겉’과 ‘속’의 이항대립이나 단순한 양자 일치의 목표를 넘어 분열하는 욕망지향적 인간의 내면과 이에 대한 중층적 억압의 구조를 세밀히 성찰하고, 생태적 관점에 터한 생명의 향유적 가치를 살려나가는 길이다. 아울러, 인간의 특정 요소를 간편하게 양립시키는 대립적 분법을 넘어 자기 바깥의 이질적 타자를 환대하고 더불어 대화하는 소통 지향적 인간형이야말로 오늘날 대안적 인성 계발의 필수적 방향이 되어야 한다. Understanding human beings in the New Testament is not to be singled out in a few anthropological concepts since it covers complex dimensions of the human nature. Notwithstanding such a complexity, Jesus and Paul show a common ground in which one can detect a cutting edge of what it means to be a human being in a full authenticity. That may be summed up in the bipolar contrast between the inner and the outer human being. For Jesus, the ‘inner’ aspect of human beings serves as a yardstick to discern the authentic nature of humanity, while operating its function to criticize the ritualistic decoration of its external appearance. Paul goes further to sharpen the contrast by adding such concepts as the old, the new, and the perfect human being. For Paul, the inner humanity needs to be nourished by means of the self-reflective and self-corrective measure for the shortcomings after the single dramatic event of the new being in Jesus Christ. The ‘inner’person also serves as an alternative point of departure for developing the ideal model of a mature humanity in our contemporary settings in which multiple layers of the human desire collide with each other. Far beyond the rigid bipolar contrast of the human nature, nowadays human beings are encouraged to explore the precious value of their life in daily jouissance, while keeping the detailed analysis and self-critical reflection on the whole complexity of the inner desire. Moreover, it would be recommendable for us Christian believers to be more open-minded and receptive to many different others with a full hospitality, thus growing to be a mature communicative person.

생성기 기독교의 선교 지형에 비추어 본 지방화와 세계화의 문제

차정식(Jung Sik Cha) 한국기독교학회 2005 한국기독교신학논총 Vol.40 No.-

바울과 ‘기둥’ 사도들의 상호관계에 비추어 본 초기 유대인 기독교의 지형 I ― 1세기 기독교 생성기 유대인 기독교의 행로를 중심으로

차정식(Cha, Jung Sik) 한국신약학회 2023 신약논단 Vol.30 No.3

고대 히브리사상과 헬레니즘에 비추어 본 ‘감정’의 세계

차정식(Cha, Jung Sik) 한국신약학회 2015 신약논단 Vol.22 No.2

이 연구는 신약성서의 감정 연구를 위한 배경사 고찰의 차원에서 고대 히브리전통과 헬레니즘 사조 속에 나타난 ‘감정’(pathos)에 대한 이해의 궤적을 포괄적으로 제시하는 데 목적이 있다. 이를 위해 먼저 창세기의 창조기사와 구원사의 기록을 토대로 후회, 질투, 진노 등과 같은 신적인 감정을 비평적으로 검토하고, 시편과 예언서에 반영된 슬픔과 탄식 등의 인간 감정을 다루되 그것이 타락한 이스라엘의 당시 역사적 상태를 극복하는 자기 성찰적이고 자기전복적인 동력이란 관점에서 탐색한다. 나아가 헬레니즘의 관점에서는 인간 감정을 영혼의 질병으로 간주한 스토아 사상에 초점을 맞추어 특히 ‘무정념’(apatheia)이라는 개념에 조명을 가하되, 그것이 소크라테스와 아리스토텔레스의 경우 어떻게 계몽적 각성의 도구와 수사학적 예술미학적 차원의 카타르시스 이론을 아우르는 예외적 관점과 병행하는지 살펴본다. 감정을 아예 제거할 수 없다면 부정적 감정을 즐거운 생의 에너지로 바꾸어야 한다는 목적론적 효용성이 부분적으로 긍정된 것이다. 이러한 관점은 헬레니즘계통의 유대교에서도 나타나 필론과 마카비4서가 인간 감정을 철저한 통제와 ‘무정념’의 경지를 추구하는 극기의 차원에서 설파했다면, 잠언, 전도서, 집회서 등의 지혜문헌은 인간 감정을 하나님의 창조 결과로 수용하되 그것을 일상생활에서 선한 감정으로 조율하는 실용적인 관점이 일관되게 개입하고 있다. This study seeks to present a comprehensive trajectory of the cognitive perspectives on pathos in ancient Hebraism and Hellenism. It first brings the divine emotions into critical discussion, while analyzing the accounts of the creation story and salvation history with a focus on God’s emotional thrust such as regret, jealousy, and wrath. Then it moves on to investigate human emotions of some kinds (i.e. sorrow and lament) as reflected in the Psalms and prophetic literature, which shows a self-reflective and self-subversive momentum to overcome the status quo of Israel in depravity. In the Hellenistic context, this study starts from the Stoic idea of apatheia as the basic goal of understanding human emotions, which aims at a therapeutic control over what they consider a disease. Yet the Socratic exception occurs since his followers see an educational function in a particular emotional expression as it could awaken students from ignorance on the one hand. On the other, the Aristotelian perspective on emotion also worked positively first in his rhetorical theory involving politics and judicial matters, and second in catharsis theory embedded in Greek tragedy, especially with a view to its teleological function. Finally, in the setting of the Hellenistic Judaism which covers the wisdom literature, Philo, and 4 Maccabees, traditional Hebraic perspectives on human emotions still persisted with an emphasis on their practical benefits in daily routine life in such a direction as boosting up ‘good emotions.’ However, in a metaphysical level, the Hellenistic ideal of apatheia was also introduced in a way to fulfill the Torah-based wisdom, sometimes in conjunction with ascetic practices and rigorous causes of martyrdom.

한국 현대시에 투영된 예수의 초상

차정식(Jung Sik Cha) 한국기독교학회 2012 한국기독교신학논총 Vol.79 No.-

This study seeks a trajectory overview on how Jesus was portrayed by modern and contemporary Korean poets, categorizing six of them in three patterns of portrait: the Jesus of Dongjoo Yoon, Doojin Park, and Hyunseung Kim in the portrait of innocent self-sacrifice and solitary love; the Jesus of Jiha Kim, Hoseung Jung, Junghwan Kim in the portrait of people`s liberation and ecological thrust; the Jesus of Donggyu Hwang, Sungbok Lee, and Seungho Choi in the portrait of serious seeker and aesthetic sage. A typological analysis has been attempted for this purpose, sorting out their related poetic works in a series of critical illuminations. The result of this study shows that in spite of their remarkable range of differences their poetic interpretations of the biblical Jesus share some common points. First, the development of their views on Jesus has been roughly in parallel with the development of biblical hermeneutics in the course of Korean history. In such a developmental process what matters is the introduction of the scholarly issues on the historical Jesus, which served as the pivotal point of dynamic perspective. Second, their poetic touch on Jesus concurs in highlighting traditional kerygma about Jesus which centers on his birth, sacrificial death on the cross and resurrection etc. Yet later on some divergent moves are detected in the context of religious pluralism, as illustrated in the works by Donggyu Hwang and Seungho Choi who tried to reinterpret Jesus` life and teachings in an oriental matrix of theological contemplations. Third, their poetic treatments of Jesus take a critical stance against the Korean church, either consciously or unconsciously, by pointing out her lack of deep reflection on, and warmhearted concern for the current socio-political reality. Finally their portraits of Jesus tend to show a genuinely human figure of Jesus free from the traditional frame of dogmatic assumptions and conventional Christian faith. This radicalized portrait of Jesus as reconstructed in the creative imagination of Korean poets is further open to the increasing phenomenon of strange ``otherness`` in our contemporary world, thus challenging all Jesus-believers and Jesus-followers to reconsider and even reconfigure their stereotyped version of the biblical Jesus.

복음서의 동물들과 신학적 상상력

차정식(Jung Sik Cha) 한국신약학회 2007 신약논단 Vol.14 No.4

한국 현대소설과 성서신학의 "교통 공간"

차정식(Jung Sik Cha) 한국기독교학회 2011 한국기독교신학논총 Vol.73 No.-

This analytical study starts with the question of how contemporary Korean novels and biblical theology can interact dynamically in their mutual association space of thought. In spite of their intimate appropriation of each other, Korean literature (especially novels) seems to have touched only on the surface of Christianity albeit its persistent concern for thematizing biblical motifs and theological issues. In contrast, the majority of Christian writers has shown a propensity to advocate Christian doctrines by means of their self-serving literary forms. On both sides, no sufficient investigation has been conducted particularly into biblical theology as a bedrock of understanding the original landscapes of Christianity. Thus, in order to supplement such shortcomings, this essay seeks to examine three sample novels by three pioneering novelists: Your Heavenly Kingdom by Chungjoon Lee, The Son of Man by Munyeol Lee, and The Portrait of Erysichton by Seungwoo Lee. In each panoramic narrative and literary thoughts, the writers create problematic figures in such a way that dismantles Korean Christianity in reality and re-envision it with the abundant biblical imagination occasionally mixed up or varied in a hybridic complexity. In consequence, these literary works offers us a new possibility of what Karatani Kojin calls `association space` in which Korean secular literature and Christian (biblical) theology mingle together on a newly emerging horizon of interdisciplinary scholarly subject (`literary art of the Bible` and `theology of humanity` in my vocabulary).

바울신학에 나타난 통일사상

차정식(Jung Sik Cha) 한국기독교학회 2000 한국기독교신학논총 Vol.17 No.-

This essay is a critical overview of how has undergone both theoretical and practical variations in the context of Pauline theology. What is presupposed in the general scope of argument is that Paul and later Pauline school made a dynamic use of the idea of unity in an overarching theological configuration, covering the areas of christology, socio-cultural philosophy, ecclesiology, cosmology, protology, eschatology, pneumatology, and sacramental doctrines. In the first section, the author deals with the way in which the Jewish tradition of monotheism has been worked into the idea of one lordship by transferring the Greek title `kyrios` to Jesus Christ, or occasionally applying the same title to both God and Jesus. This attempt seems to have paved the way in which the divine origin and character of Jesus Christ was gradually solidified and finally verified, albeit in tension with the divinity of one God. The theological idea of oneness and unity also occurs in the social and cultural context of Pauline congregations` church life. With a critical analysis on Galatians 3:213, the author investigates how the traditional Greek and Jewish doctrine of unity or unification has been varied in the context of Pauline baptismal theology. Paul`s creative application of that idea, it is argued, challenged his contemporaries to reconsider seriously and envision progressively the notion of the fundamental equality of human person in Christ beyond socio-economic and cultural barriers that one`s overall background set forth. The same idea is further applied in the context of ecclesiology. In particular, not a few conflictual situations in Pauline churches made it an urgent task for Paul to pursue the ministry of reconciliation. It is exactly in this area of concern that Paul brought into discussion the issues over the unity of the Spirit and the sacrament. In the strategy of the conciliatory ministry, Paul seems to have intended to unify his congregations from various backgrounds. Paul`s idea of Christ`s single lordship has been transmitted later with further cosmological and eschatological interpretations. In the so-called deutro-Pauline letters, i.e. Ephesians and Colossians, the Pauline idea of oneness brings birth to a new concept of `one new anthropos` , thus deepening the current christological and ecclesiological debate. In keeping with the same anthropological vision, Christians came to gain a new religious identity, extending beyond the fixed categories like Jews and Gentiles. This essay finally evaluates the Pauline attempts at creative reapplication of the idea of oneness and unity from different angles. First of all, previous analyses show that Paul was inevitably attached to the Jewish theological tradition of monotheism, as well as to the Hellenistic notion of cosmopolitan spirit and philanthropia. Also, his inclination to that idea is suggestive of his apostolic identity as a Jew called to he the apostle for Gentiles. Unification of mixed congregations must have been a pivotal part of his mission and ministry. In the same regard, one can consider Paul`s political strategy to strengthen his leadership over against his internal and external opponents.

예수의 반 (反) 헬레니즘과 탈식민성

차정식(Jung Sik Cha) 한국기독교학회 2002 한국기독교신학논총 Vol.24 No.-

Jesus was a son of the cultural vortex in which Judaism and Hellenism dramatically encountered and merged in sophisticated ways. Toward two streams of his contemporary thought did Jesus take a highly critical position for different reasons. He was critical about Judaism since it failed in his judgment to actualize the essential teaching of Torah and thus to meet the historical needs of his age. In contrast, he was critical against Hellenism mainly because it was pagan in origin, and destructive in its religic, -political results. From the post-colonial perspective, this essay seeks to investigate how Jesus` anti -Hellenistic attitude was at work in the historical context of his ministry. For this purpose, it is necessary to sort through the related materials in the Gospels and to analyze their anti-Hellenistic traits upon the critical reflection of Jesus` relationship with John the Baptist, his sayings and deeds, and the political aspect of his death. It appears, however, that Jesus` s anti-Hellenism was not a bare slogan but a preliminary political insight for the actualization of his own alternative hope. Inclusive of the hope are the theological understanding of God-father as an imperialistic concept, the macroscopic and microscopic ideas of the Kingdom of God, the table fellowship open to sinners, and the leadership of 12 disciples as a symbolic restoration of Israel. Having been keenly aware of the colonial environment pervasive in the 1st century Palestine, Jesus was critical against the colonizing power of the Roman authority. In turn, such a political understanding provided him with a clear theological ground to reject Hellenism since for him the romanizing move was nothing but another face of Hellenism. Yet, for this social criticism Jesus was not dependent upon his contemporary Judaism at its face value though he was born and grew in the Jewish cultural and religious milieu. The third way he explored was rather an adventurous one, that is, to expand the cultural and theological boundary of Judaism into a potentially universal picture. He incarnated, so to speak, the eschatological hope of national restoration with a post - colonial vision, yet not trapped into the exclusive dogma of Jewish nationalism. Moreover, he set a stepping stone to link his theological legacy with the future task of shepherding people in coping with the dominant colonizing atmosphere. In short, his attention was consistently directed to the way in which he cares for people`s overall concern of life in practical setting, primarily the people like "the lost sheep of Israel," and gradually and perhaps selectively being open to the other people beyond the national boundary.