上代神名の樣相 : 古事記·日本書紀における對比的命名法を中心に

崔建植(Choi Kun-Sik) 동북아시아문화학회 2009 동북아 문화연구 Vol.1 No.21

This study compares aspects of contradistinctive naming of gods according to age order and monosyllabic morphemes in Kojiki and Nihon-shoki with those of contradistinctive naming of persons. It reveals the following differences and similarities: First, naming of gods and persons shows a difference in contradistinctive naming according to age order. Examples of contradistinctive naming according to 「兄─弟」 are found in personal names while no such examples are found in god names since there seems to be no need to be ordered according to age or power in the god's world. Some examples using 「大─若」 are, however, found in god names. It seems that they are allowed because they are originally euphemistic expressions. Second, naming of gods shows other characteristics. Some of the god names are from their birth places or stages of action while others are from expressions that describe their mythical plots. God names that are from seasons are also found, which seems to show that the god's world and human world are closely related. Third, naming of gods and persons shows a similarity in contradistinctive naming using monosyllabic morphemes. Like personal names, God names can also be contrastively distinguished by presence and absence of certain monosyllabic morphemes, two different monosyllabic morphemes, and the two different connective particles no(の)and tu(つ)in their names.

하나님 아버지를 넘어 다양한 하나님의 이름을 찾아

이영미(Yeong Mee Lee) 한신대학교 한신신학연구소 2023 신학연구 Vol.60 No.2

God is perceived through languages. Language reflects human conception and restricts human behavior and relation. In this manner, Christian theological languages in the church and worship define the way of understanding God. Among various theological terms for God, “God the Father” gains the best authority to call God’s name. The term is patriarchal and set the limit in imagining the various relationship between the divine and human being. Like an image, the name of God is important to understand God. In the Hebrew Bible, God’s name is called based on the human experience of God. The name also expresses God’s relational action toward human being. This study provides God’s Hebrew names that are contextual and relational. The example includes El Roi in Genesis 16:13, Yahweh Ropeka in Exodus 15:26, Yahweh Chidkenu in Jeremiah 23:6. The study also suggests to translate these names by transliterating the Hebrew name with its meaning in parenthesis. This translation may explore the characteristics of Hebrew divine name that the name itself reflects the experience of the human with God. God is not an entity, fixed being in one image or name. God reveals Godself in as many names as the human call through their experiences. God is beyond human language and should not be restricted by one name such as God the Father. God’s name needs to be proclaimed relational, not existential.

하나님의 이름과 베뢰아학

손정분 베뢰아학회 2006 베뢰아논단 Vol.1 No.1

The history of the Bible was recorded from the beginning for the name of God (Gen 1), and was sealed with that name at its end(Rev 22:4). And within it the name of God is revealed through out. The Name of God is the bridge between the Creator and his creatures, and thus allows for 'The Holy Being' to indwell with humans. The name of God is the main theme in Berean Studies. The Berean Studies proclaims the name of God, as revealed in the Bible, thus the name of God is the clue which opens the door to the entire Theology of Berea. Berean studies can lead us to his name which is a boundless and profound fountain of truth. The name of God is Jesus. The name Jesus was given by God the Father to the Son and is the very name of the Trinity God. The name Jesus contains all the authority of heavens and of earth, and is the power to which every knee should bow. A Christian is he who has the name Jesus as his eternal inheritance. The Berean Studies teaches the divine name theory in a distinguished manner. The more one knows about 'the Divine Name', the more tangible results he or she might obtain in reality. In other words, this knowledge leads people to call on the Name, obey it and experience the divine power. So, when the divine name theory of the Berean Studies is taught or studied, God's presence is experienced and His signs and wonders are witnessed in accordance with the promise pertaining to the Name.

범 전설의 마을 지명화와 산신제의 전승 -충남 논산시 범골을 중심으로

김순재 한국지명학회 2023 지명학 Vol.39 No.-

본 연구는 범 전설이 마을 지명 형성 및 산신제에 영향을 주었음을 고찰하였다. 특히 논산시 범골에 전승되는 범 전설을 중심으로, 범 전설이 ‘범골’이라는 마을 지명 형성과 범골 ‘계룡산 산신제’에 영향을 주었음을 살폈다. 극심한 호환은 사람들에게 범을 초자연적 존재로 보게 만들어 범 전설을 생성한다. 또한, 범을 초자연적 존재로 보는 시각은 곧 범을 신격화하여 산신으로 받들게 한다. 이렇게 생성된 산신신앙으로 인해 산신제가 시작된다. 그리고 산신제의 금기를 지키지 않아 호환 당한 필연적·우연적 사건은 산신제와 관련된 새로운 범 전설을 생성한다. 사람들은 호환 및 산신제 동티의 경계 차원에서 이렇게 생성된 범 전설들을 전승하였다. 논산시 범골 또한 과거 범이 출몰했기에 호환을 막고자 계룡산 산신제를 지내왔다. 범골에 전해오는 범 전설도 호환 및 산신제 동티의 경계 차원에서 생성·전승되었다. 그런데 범골의 전설은 마을 지명 유래를 전하는 지명전설의 역할도 한다. 전설에 따르면 ‘범골’은 ‘범이 지켜주는 마을’이라서 범골이라 부른다고 한다. 이는 범 전설이 마을 지명을 만든 것으로, 이 범 전설은 곧 범골의 지명 유래를 알려주는 지명전설이 된다. 이처럼 범골이라는 마을 지명은 범 전설의 영향으로 형성되었다. This study examines that tiger legend influenced the formation of village name and mountain god ritual. In particular focusing on tiger legend of passed down Beomgol Village, Nonsan-si, it was examined that the tiger legend influenced the formation of the village name ‘Beomgol’ and the ‘The rite for mountain god in Gyeryongsan Mountain’ in Beomgol Village. Extreme disasters caused by tigers creates a tiger legend by making people see the tiger as a supernatural being. Also, the view of seeing the tiger as a supernatural being deify the tiger as a mountain god. The mountain god ritual begins due to the mountain god faith created in this way. In addition, inevitable and accidental events that experience disasters caused by tigers because of breaking the taboo of mountain god ritual, create a new tiger legend related to the mountain god ritual. People passed down the tiger legend created in this way in terms of the guard between disasters caused by tigers and mountain god ritual retribution from the earth gods. Beomgol Village, Nonsan-si, also held the The rite for mountain god in Gyeryongsan Mountain to prevent disasters caused by tigers because tigers appeared in the past. The tiger legend passed down to Beomgol Village as created and passed down in terms of the guard between disasters caused by tigers and mountain god ritual retribution from the earth gods. However, the legend of Beomgol Village also functions as a geographical name legend to tell the origin of the village name. According to legend, ‘Beomgol’ is called Beomgol Village because it is a ‘Village protected by tigers’. This is the tiger legend created by village name, This tiger legend becomes a geographical name legend that informs the origin of the place name of Beomgol Village. Like this way, the name of a village called Beomgol was formed by the influence of tiger legend.

고대 이집트인들의 이해를 근거로 본 출애굽기 3장 13-15절의 하나님의 이름 (아도나이)에 관한 해석

주은평 한국구약학회 2012 구약논단 Vol.18 No.3

Until now, Old Testament studies has attempted to find the meaning of the holy name of YHWH. But we are hesitant to define the holy name of YHWH because God did not state the meaning of His own name clearly. This paper explores the meaning of God’s name, YHWH, and how it was revealed to Moses in Ex 3:13-15. Moses asked God of His name in Ex 3:13: “If I come to the Israelites and say to them, ‘The God of your ancestors has sent me to you’, and they ask me, ‘What is his name?’ what shall I say to them?” This question is related to the consciousness of God among the ancient Near Eastern people. We can resolve this problem through the method of comparing Ex 3:14 with Egyptian Myth(=“The God and His Unknown Name of Power”). Egyptian god, Ra had diverse names according to his divine character and potency. Likewise Babylonian god Marduk had fifty different names. Ancient Near Eastern people thought that God did not describe the meaning of hwhy just as the foreign gods did. And God reveals himself as the one who emphasizes the existence and continuity by using wordplay of the root verb hy"h'. We can summarize the meaning of hwhy in four aspects: 1) Ontologically, God is the existential God. 2) Futurologically, God reveals His own existence through the exodus in Egypt for the future. 3) The almighty God cannot be compared with ancient Near Eastern gods who were called by various names according to their ability and character. 4) God cannot be restricted to a name. God is the only one and real infinite God. 이 논문은 고대 이집트인들이 사고했던 신명(神名) 이해 방식에 근거하여 출애굽기 3장 13-15절에 계시된 하나님의 이름, hy<h.a(, rv,a] hy<h.a(,(에헤예 아쉐르 에헤예), hy<h.a,((에헤예) 그리고 hwhy에 관한 계시 방식과 이집트 신 이름 소개 방식을 상호비교 탐구하여 하나님의 이름에 담긴 의미를 해석하고자 한다.

토마스 아퀴나스의 신에 대한 앎

장건익 ( Jang¸ Gun-ik ) 한국가톨릭철학회 2007 가톨릭철학 Vol.0 No.9

본 논문의 목적은 토마스 아퀴나스가 말하는 신에 대한 앎을 검토하는 데 있다. 토마스 아퀴나스는 신이 존재한다는 것은 이성적으로 알 수 있지만 신의 본성에 대해서 우리는 어떠한 표상이나 개념, 범주에 의해서도 알 수 없다고 말하고 있다. 즉 그는 신의 존재에 대한 앎은 가능하지만 신의 본성 즉 그의 존재방식은 우리에게 감추어져 있다는 것이다. 우리가 알 수 있는 것은 오로지 부정의 방법에 의해서 ‘신이 무엇이 아닌지’만을 알 수 있다는 것이다. 토마스는 이것을 두 가지로 구분한다. 첫 번째 방식은 부정에 의해 부정되는 것과 다른 새로운 의미가 도출되는 방법이다. 토마스는 이것을 적극적 의미 또는 차이(positive difference)를 생산하는 부정의 방식이라고 한다. 이 방식은 토마스가 신에게 적용하고 있는 부정의 방법이 아니다. 신에게 적용하는 부정의 방법은 어떤 적극적 내용이나 새로운 의미가 생산되지 않는 방법(negative difference)이다. 말하자면 언어의 의미나 관념의 내용을 지우는 것이며, 의미화나 관념화하는 작용 자체를 포기하는 방식을 말하고 있다. 그래서 그는 부정의 방법과 제거의 방법이라는 말을 동일한 의미로 사용한다. 이러한 부정의 방법에 의해 도달되는 최종 결론은 신에 대한 ‘무지(無知)의 지(智)’이다. 즉 인간의 “신에 대한 최고의 앎은 신에 대해서 알 수 없다는 것을 아는 것”이라는 것이다. 이것은 신에 대한 앎에 대한 단순한 부정이나 불가지론을 말하는 것이 아니다. 토마스는 신에 대한 무지의 지는 인간에게 허용된 한에서 신에 대한 앎이자 지혜라고 말한다. 또한 그럼에도 불구하고 토마스는 우리가 신에 대해 전혀 말을 할 수 없는 것은 아니라고 한다. 그에 의하면 우리가 신에 대해서 말을 할 수는 있지만 그것은 매우 부적절하고 제한적이며, 그때 사용된 말의 의미는 일반적으로 사용되는 것과 완전히 다른 것도 아니며 동시에 동일한 것으로 받아들여서도 안 된다는 것이다. 이것이 그의 유비이론이다. 그는 의미하는 바(what the name signify)와 의미하는 방식(mode of signification)의 구분을 통해, 비록 불완전하지만 인간의 언어로 신에 대해 말할 수 있다고 주장한다. The purpose of this paper is to investigate the knowledge of God in St. Thomas Aquinas. He argues that although human intellect has the capacity to arrive at the knowledge that God exists by reasoning from effect to cause, it can’t never reach the nature of God in this life by any means of sensory images, concepts, and categories. We can know only ‘what He is not’ by the method of negation. But Aquinas distinguishes between the ‘positive difference’ and the ‘negative difference’. Human knowledge based on a series of affirmations may indeed deliver knowledge of what something is along with an understanding of how it positively differs from all else. But knowledge of a thing that is grasped through succeeding negations will not yield conceptual knowledge of that thing; it will only show us that it negatively differs from others. It is only this second kind of knowledge of God, which we can attain in this life by means of demonstration. By this method of negation, we finally reach God who remains completely unknown to us. But this ignorance of God means neither a simple negation of God nor agnostic attitude towards God. Thomas Aquinas insists that it represents the wisdom of God. Thomas also defends that God can be named by us from creatures. This is his theory of analogy. He maintains that these names do not signify the divine essence as it is in itself; however, according to him, certain names can be predicated of God substantially, albeit, imperfectly and properly. He appeals to the distinction between what the names of pure perfections are intended to signify(res significata) and the way in which they signify( modus significandi). As regards that which they signify, such names are properly applied to God, but not as regards the way in which they signify.

上代神名의 称詞(Ⅰ)

崔建植 중앙대학교 일본연구소 2015 日本 硏究 Vol.0 No.38

This is to discover the characteristics of shōshi (praise morphemes) employed in god names by comparing them with those used in general words, which were revealed by Kaneko (1977). This study shows that most of the praise prefixes found in general words were also used in god names, except for a few prefixes such as yasu (安) and toFo (遠). kēzyōgen (adjectival root) type of shōshi such as oFo (大), toyo (豊), mi (御), waka (若) and take (武) are most frequently found in god names owing to their semantic implications, mi was frequently used with another praise morpheme; it was the old and most common praise morpheme, being also used as an honorific form. The level of praise goes rp with more praise morphemes as in -kami (神), -oFo-kami (大神), and – oFo-mi-kami (大御神). Gods’ world was described as a fictional superhuman word, which was far beyond the realm and limits of human bangs. To express Gods’ dignity, awe and respect, supernatural power, and mystique, certain affixes for deity and divinity were required in god names. This study deals with a part (Class I) of the affixes. Another study is expected to discuss shōshi of Class Ⅱ and Ⅲ, which are related to spell and shamanistic faith. The author argued in an earlier study that oFo, waka, and wo (小) used in contradistinctive names came to acquire a new function of showing seniority firm the old one of expressing praise. The question of how affixes of Class I, Ⅱ, and Ⅲ were realized in human names found in Sekichō (籍帳) and Ki-Shoki (記 · 書紀) still remains to be answered.

Bura Proverbial Names : Reflections on “The Almighty God”

Shuaibu Mohammed,Sunday J. Bwala Amos L .Bwala 한국아프리카학회 2010 한국아프리카학회지 Vol.32 No.-

This paper seeks to discuss, analyse and interpret some Bura proverbial names associated with “God the Almighty”.. Data for this study were collected from informants by means of interviews. In all languages certain names are traditionally either male or female. Traditional names in themselves have no psychological significance unless one associates them with a memorable experience. Bura proverbial names are therefore named out of ones experience in life. It is believed, amongst the Buras, before the advent of Islam and Western civilization, traditional religion was practiced and most of the names associated with God the Almighty are reflections of the existence of the Omnipotent. Most of these proverbial names portray the peoples’ gratitude to the Almighty God.

현대 기독교철학의 제문제 토마스 아퀴나스의 신명론 -우리는 어떻게 신에 대해서 말할 수 있고 말해야만 하는가?

문성준 ( Sung Joon Moon ) 한국기독교철학회 2012 기독교철학 Vol.14 No.-

Thomistic scholars have different readings of Thomas Aquinas`` Summa Theologica in terms of speaking of God. With respect to Aquinas`` theory of analogy, some scholars such as David Burrell and Mark Jordan emphasize human incomprehensibility of God and argue that we cannot speak of God metaphysically. Other scholars such as Franlkin Gamwell think that by appealing to the biblical doctrine of creatio ex nihilo we can apply positive terms to God and creatures univocally. Regarding the issue of speaking of God, this article provides an analysis of question 1, 2, 3, and 12 as to question 13 which has to do with naming God. The purpose of this article is to show that a proper reading of question 13 by focusing on Aquinas`` view of analogy and the relationship between God and creatures leads us to a better understanding of analogical speaking of God. As Gregory Rocca argues, due to ontological similarity, on the one hand, we can speak of God meaningfully, but on the other hand, our naming God is limited to analogical prediction. This implies that Aquinas`` theory of analogy is a good model to think of how we can speak of God meaningfully without depreciating God`s transcendence and falling into pantheism, skepticism, and dualism.

탈출3,14의하느님 이름(Ego sum qui sum)에대한삼위일체론적 해석

정승익(Jung Sengik) 인천가톨릭대학교 복음화연구소 2015 누리와 말씀 Vol.- No.37

이름을 알려 준다는 사실은 그이름이지칭하는정보를알려주는,일종의‘계시사건’이다. 비록그이름을통해제한적인정보를얻는다해도, 초월의사건을이해하도록단초를제공해주는매우유용한열쇠가아닐수없다.탈출3,14의 ‘하느님 이름(Ego sum qui sum)’에 대한 계시는 주로 성부하느님의 속성에 대한설명을중심으로 해설되었다. 그러나신앙의대상이되는하느님은 언제나삼위일체로존재하는하느님이시기에, 그계시사건역시세위격의하느님을드러내는삼중적인계시사건으로해석되어야한다. 따라서탈출기의이구절은 성부하느님 뿐만 아니라, 성자와 성령하느님에 관련해서도 그 위격적인 고유성을 드러내어 주고있다. 즉 성부는 ‘존재자체’로서, 성자는 하느님의 ‘로고스’로서,성령은하느님의‘사랑’으로서계시되고있다. 이를 보다 명확하게 논증하기 위해서 성경의 다른 구절 안에 담긴 삼위일체론을대조해보면, 우선지혜11,20의구절에서, 탈출3,14의삼위일체하느님의세위격의구별되는각각의흔적들을피조물안에서발견할수있다(‘존재-수-무게’). 이는 창조주 하느님의 작용에 의한 고유한 흔적들로서, 세 위격의 하느님의 특성을 성사적인 방식으로 드러낸다. 또한 로마 11,36에서는 하느님과 그 피조물의 관계에 대해 삼중적인 관점으로 접근한다. 성경구절 안에 사용된 세 전치사는(‘ex, per, in’), 모든 만물이 ‘성부하느님으로부터’ 생겨났고, ‘성자를 통하여’ 개개의 본질을 부여 받았으며, ‘성령으로말미암아’ 그 본질을 완성하여 창조주 하느님과 하나로 일치하게 됨을 지칭한다. 또한‘주님의기도’ 역시삼위일체하느님과의대화이기에, 그전개나내용도 삼중적인 차원으로 구성되어, 성부 성자 성령에게 구별되는 방식으로 기도의 내용이 전개된다. 탈출 3,14에서 하느님의 이름으로 계시된 ‘Ego sum qui sum’의 문장구조는, 요한복음에서‘evgw, eivmi ...’라는동일한형식으로표현되며, 이구절들은탈출기보다구체적인하느님사랑에대해더욱세밀하게알려준다. 그런데이대목은교회의일곱가지성사의내용과비유적으로연결되며, ‘하느님의이름은사랑’이라는것을육화된성자의가르침을통해극명하게드러낸다. The meaning of giving a name is a part of the revelation event to manifest the informations about the ‘name-holder’ through which the name indicate. The knowledge through the name is so useful key to understand the transcendental dimension of God, even though we get the very limited informations. The interpretations on the revelation of God's name presented in Ex. 3,14 is usually studied to explain the attribution of the Holy Father. But the revelation exposed in Exodus needs to be interpretated by the view of the trinitarian theology, because God who we believe is always ‘Deus Trinitas’ and reveal Himself in the three distinguished ways as three Persons. Therefore, Ex. 3,14 express the properties of the Holy Father, the Holy Son and Holy Spirit at the same time; the Holy Father as ‘Esse ipsum’, the Holy Son as ‘God's Logos’ and the Holy Spirit as ‘God’s Love’. It is also useful that we analyze the others texts of the Bible (Sap. 11,20 and Rom. 11,36), in order to demonstrate the thoughts of Ex.3,14 related to the theory of the Trinity: firstly, the verse of sap. 11,20 say that the three ‘vestigium’ (esse-numerus-pondus) left by the works of the creation of three Persons of Deus Trinitas as the Creator, and reveal the three different properties of God Trinity in the sacramental way. And Rom. 11,36 approach to the relationship between the God Trinity and His creatures. Three prepositions used in Rom. 11,36 (‘ex, per, in’) indicate that all the creatures came ‘from God (Father)’, received the own essences ‘through God (Son)’, accomplish the own ‘quodditas’ and will be united to God (Deus Trinitas) ‘By God (Holy Spirit)’. And the contents of the pray ‘pater noster’ has the three aspects tied to three Persons, because it is also the dialogue between God Trinity and human being created ‘ad imaginem Dei Trinitatis’. The literal structure of ‘evgw, eivmi ...’ in Gospel according to John has the same style of Ex. 3,14 ‘Ego sum qui sum’, and indicate the love of God in the more concrete way than the Exodus. And ‘evgw, eivmi ...’ is related analogically to the seven sacraments of the Church that manifest very clearly through the teaching of Christ that ‘God’s name is love’.