예수 가족의 활동에 대한 재평가

정기문 한국서양고대역사문화학회 2022 서양고대사연구 Vol.63 No.-

It has been regarded that, far from participating in it, the members of Jesus’ family took hostile attitudes towards the ministry of Jesus. The descriptions of the Synoptic Gospels regarding the family of Jesus are supposed to support this view. However, several scholars have tried to correct this view, because the Nag Hammadi Text, which was discovered in 1945, contained sources which were contradictory to the traditional view. For example, the Gospel of Philip and the First Revelation of James stated that the family of Jesus, such as the mother, brothers and sisters of Jesus supported Jesus in the ministry of Jesus. Furthermore, the discovery of the Qumran documents enhanced the historical value of the Gospel of John. In this paper, I have tried to rethink the traditional view. First, I have tried to correct the misinterpretation of Mark 3:21, which were regarded as evidence for the traditional view. We should connect Mark 3:21 to Mark 3:20, instead of Mark 3:31, because the subject of Mark 3:21 is not the family of Jesus but the followers of Jesus. Second, I have examined the historicity of the descriptions of the Gospel of John regarding the family of Jesus. The Gospel of John reveals the acts of the family of Jesus with regard to his ministry. If we accept the possibility of the participation of the family of Jesus in his ministry, we can explain more reasonably the fact that the members of Jesus’ family were the founders and key members of the Jerusalem Church. So we should rethink our opinions in relation to the attitudes of the family of Jesus with respect to his ministry. 예수의 어머니 마리아, 예수의 형제 야고보를 비롯한 예수의 가족은 예수의 공생애에 적대적인 태도를 취했던 것으로 인정되어 왔다. 이는 마가복음을 비롯한 공관복음이 전하고 있는 기사를 사실로 받아들였기 때문이다. 그러나 20세기 중반 이후 이 견해를 근본적으로 재고해야 할 필요성이 커졌다. 예수의 가족들이 예수의 공생애에 적극적으로 참여했음을 뒷받침하는 기록이 발견되었기 때문이다. 나그함마디 문서에 포함되어 있는 야고보 제1 계시록, 필립보 복음 등은 예수의 형제와 어머니, 자매가 예수의 공생애에 적극적으로 참여했음을 보여주었다. 또한 쿰란 문서의 발견 이후 요한복음의 역사적 가치가 재평가되었다. 그런데 요한복음은 예수의 가족이 예수에게 긍정적인 태도를 취했음을 보여주고 있다. 이런 문제 의식을 갖고 이 논문은 예수의 가족이 예수의 공생애에 참가했는지를 살펴보았다. 먼저 전통적으로 예수의 가족이 예수에게 적대했다는 근거로 이용되어온 기사, 즉 마가복음 3:21의 기사를 점검하였다. 일반적으로 3:21은 3:31과 연계해서 해석되었다. 그러나 3:21은 3:20과 연계해서 해석할 때 좀 더 자연스럽다. 이 경우 이 기사는 예수의 가족이 예수와 적대했다는 전통적인 견해와는 아무런 관련이 없다. 반면 요한복음이 전하고 있는 예수의 가족에 대한 상은 새로운 평가를 받아야 한다. 나그함마디 문서와 히브리인들의 복음을 비롯한 외경 복음이 이 견해의 역사성을 뒷받침하기 때문이다. 예수의 가족이 예수의 공생에 참가했다고 해석할 경우 지금까지 해명하기 곤란했던 문제, 즉 예수의 가족이 예루살렘 교회의 창설자이자 주요 구성원이었다는 사실을 좀더 합리적으로 해명할 수 있다.

로마 제국 초기 디아스포라 유대인의 팽창원인

정기문 전북사학회 2016 전북사학 Vol.0 No.48

Contrary to the common view that Judaism was a stagnant religion because of its exclusivity, Judaism rapidly expanded throughout the Roman Empire. The people of the Jews amounted to six millions in the Empire in the beginning of the first century CE. Their growth rate drew great attentions of the Romans. This paper attempts to find the reasons for the expansion of Jewish settlements in the Early Roman Empire. First of all, the Jews actively tried to convert people. Even though, compared to Christians, they did not carry out evangelical missions aggressively, they were actively at work propagating their doctrines and offered many advantages to the proselytes. In this period, the Jews were the most open-minded race in the ancient world. Impressed by the openness of the Jews, many Gentiles were willing to convert to Judaism. Second, traditional Roman religion could not satisfy the Gentiles who longed for something better in the afterlife. As the Roman religion was a state religion, its main concern was not the salvation of the soul but the wellbeing of the empire. Because of these limitations, the foundations of the traditional Roman religion had been shaken since the second century BCE, while Eastern religions, as new alternatives, spread rapidly. Judaism was one of the favored religions, because it offered a systematic doctrine about the afterlife and personal salvation. Third, Romans, who believed in many different gods and goddesses, had the principle of tolerance toward all religions. They did not persecute any religious group except for the group of Bacchanalian revellers that violated the law. Furthermore, Rome granted many privileges to Judaism as well as tolerated it. The Jews were given exemption from military service and emperor worship. Thus, they were recognized as a privileged people. In conclusion, based on the three reasons mentioned above, Judaism was not a stagnant religion but an active religion and hence contributed to the expansion of Jewish settlement in the Roman world.

[히스토리아-2회] 백신의 시대를 열다

정기문,조원희(그림) 월간에세이 2021 (월간)에세이 Vol.412 No.-

비재생무료교체-수리보증이 종료된 이후의 예방보전모형

정기문,Jung, Ki-Mun 한국데이터정보과학회 2011 한국데이터정보과학회지 Vol.22 No.4

In this paper, we consider the periodic preventive maintenance model for repairable system following the expiration of non-renewing free replacement-repair warranty (NFRRW). Under this preventive maintenance model, we derive the expressions for the expected cycle length, the expected total cost and the expected cost rate per unit time. Also, we determine the optimal preventive maintenance period and the optimal preventive maintenance number by minimizing the expected cost rate per unit time. Finally, the optimal periodic preventive maintenance policy is given for Weibull distribution case.

[히스토리아-1회] 단 한 번뿐인 인생

정기문,주랑(그림) 월간에세이 2021 (월간)에세이 Vol.411 No.-

신약 성경 명칭의 변천

정기문 서강대학교 인문과학연구소 2024 서강인문논총 Vol.- No.70

이 논문은 신약 성경의 명칭의 형성과 변천을 추적하였다. 2세기 중반 신약 성경이처음 등장했을 때, ‘새로운 계약 ϰαινὴ διαѲήϰη’이 이름으로 제시되었다. 디아세케는 히브리어 베리트(ת י בר, berit)의 번역어이다. 베리트는 계약이라는 뜻만 갖고 있는, 반면디아세케는 계약과 유언의 이중 의미를 갖고 있다. 신약 성경의 저자들은 대부분 계약의 의미로 썼지만, 3회는 유언의 의미로 썼다. 2세기 말 라틴 기독교 신자들은 ‘카이네 디아세케 ϰαινὴ διαѲήϰη’을 노붐 테스타멘툼으로 옮겼다. 테스타멘툼은 계약이라는 뜻은 없고, 유언이라는 뜻만 갖고 있다. 이 때문에 테르툴리아누스와 아우구스티누스는 테스타멘툼보다 권위 있는 문서라는 의미를갖고 있는 인스트루멘툼이 적절하다고 주장하였다. 근대 초 희랍어 원전 성경을 복원하면서 에라스무스는 테스타멘툼보다 인스트루멘툼이 옳다고 주장했지만, 지지를 얻지 못했다. 한편 몇몇 영어 성경의 번역자는 신약성경의 명칭으로 ‘커버넌트 covenant’를 채택했는데, 이는 영어 테스타멘트가 계약이라는 뜻을 갖고 있지 않기 때문이다 This paper looked at the changes of the titles of the New Testament. When the New Testament first appeared in the mid-second century, the name of the new scripture was suggested as ‘new contract ϰαινὴ διαѲήϰη’. This word was used by Melito of Sardis and Irenaeus and was soon widely used. διαѲήϰη is a translation of Hebrew ‘berit’. The Hebrew word berit only means 'contract'. Diatheke, on the other hand, has a double meaning of contract and will. Most of the authors of the New Testament wrote it as a contract, but three times as a will. At the end of the second century, Latin Christians transferred ‘ϰαινὴ διαѲήϰη’ηδη’ to ‘Novum Testamentum". However, Testamentum does not m ean a contract, but only a will. And Tertullian and Augustine argued that instrumentum was more appropriate than testamentum. They thought that testamentum did not mean a recorded document, while instamentum meant an authoritative document. However, their views did not win the support of the majority. In the early modern era, the titles of Bible was discussed again. Erasmus argued that instrumentum was more appropriate than testamentum.

[히스토리아-3회] 자유를 위한 독립

정기문 월간에세이 2021 (월간)에세이 Vol.413 No.-

후기로마제국은 쇠퇴와 몰락의 시기였는가?

정기문 韓國西洋古典學會 1999 西洋古典學硏究 Vol.13 No.-

고대 지중해 세계 저승 관념의 등장과 변천

정기문(鄭技紋) 한국역사연구회 2021 역사와 현실 Vol.- No.121

Since Neanderthal buried their ancestors, Human Beings made and developed the concept of the other world. According to the concept of after life of Neanderthal, the dead lived continually in the tomb after the same mode of this world. About 3000 B.C. Mesopotamians made the concept of the other world. According to the epic of Gilgamesh the dead didn’t live in his tomb but went to the place where only the dead lived. The other world was a vague and dark place. It is Zoroastrianism that made the differentiation of the other world for the first time. According to the doctrine of Zoroastrianism man should be judged about his doings of this world. If he lived bad life he should go to the hell. Plato developed similar thought. He thought the dead be responsible for his doing in this world, and the worst be sentenced to go to the hell. But at these stage the differentiation of the other world was not complete. Zoroastrianism taught the hell was a temporary purification place. It is Judaism that made the differentiation of the other world complete. About second century B.C. Judaism developed the concept of eternal hell and thought all bad men should go to the hell. The early Christianity made the concept of hell popularized.

플리니우스의 기독교 박해

정기문 전북사학회 2022 전북사학 Vol.- No.64

The persecution of Pliny is a watershed in the policy of Roman Empire against Christians. The rule made by Pliny and Trajan was adopted as a basic principle by their followers. His proceedings are as follow. When the inhabitants of Bithynia-Pontus accused Christians, Pliny asked them if they were Christians. Those who answered affirmatively were sentenced to death. But those who denied that they were or ever had been Christians were required to offer incense and wine to image of emperor and also curse Christ. If they followed his command they were acquitted. And accusations without the accuser's names subscribed were not permitted. This paper examined why Pliny and Trajan persecuted Christians. Did they persecuted Christians because Christians committed crimes? Or did they persecuted Christians only because they believed in Christianity? If the former is the case the persecution of Plinius is a political one. If the latter is the case the persecution of Plinius is a religious one. Several acts of Christians were to be regarded as criminal crimes. They were in the habit of meeting on a certain fixed day before it was light, and sang alternately hymns to Christ. These acts were contrary to Roman laws. If Pliny persecuted Christians because of these acts, his persecution was a political one. But when Pliny judged Christians he recommended repeatedly Christians to apostate. When Christians repented and accomplished his command Pliny acquitted them. If Pliny regarded Christianity as criminal these acts was unnecessary. Therefore the persecution of Pliny was not a political but religious act. 이 논문은 플리니우스의 기독교 박해의 법적 근거는 무엇이었는지, 플리니우스가 기독교를 박해한 요인이 정치적인 것이었는지 아니면 종교적인 것이었는지를 다루었다. 정치적 박해로 볼 수 있는 여지가 있었다. 로마법은 야간 집회와 불법단체의 결성을 엄격히 금지하고 있었다. 그런데 기독교는 불법단체를 결성하였고, 야간 집회를 열었으며, 황제 숭배를 거부하는 등 로마제국의 권위에 도전하였다. 플리니우스가 이런 정치적 요소들을 심각하게 여겼으며, 그것들이 그의 기독교에 대한 태도를 결정하는데 크게 작용했음은 확실하다. 그러나 플리니우스의 박해를 정치적 박해로 규정할 수 없다. 플리니우스는 기독교도를 재판할 때 특정 죄목을 제시하지 않고, 단지 기독교를 믿는다는 이유만으로 사형에 처했다. 또한 플리니우스는 기독교도에게 참회의 기회를 주었으며 배교하기만 한다면 기꺼이 방면하였다. 정치적 사건의 경우 이런 일이 절대 일어날 수 없다. 따라서 플리니우스의 박해는 정치적 박해의 성격이 있기는 했지만 근본적으로는 종교적 박해이었다.