바울의 인간이해에 대한 연구 : 육과 몸의 개념을 중심으로 = Pauline Understanding of Man - A Study of the Concepts Sarx and Soma -

다국어 초록 (Multilingual Abstract)

Today we witness a growing awareness of the solidarity of human existence. Ever more than before, man of today is bound up at every level of his being, physical, sociopolitical, ecological and even cosmic. Hence the basic characteristic of human existence in modern society is not independence but interdependence. Faced with this situation, it is significant to note that Paul's theological reflection begins with the recognition that man is bound up in a vast solidarity of historical existence in which his freedom is denied to achieve his own goal. The basic assumption to undertake this study is that in Paul's concept "soma" there is profound implication and relevance both for the understanding of human existence in modern society and for the presentation of the Christian Gospel to it. Accordingly this study aims to determine the significance of the concept soma in Paul's thought so that the fundamental nature of human existence can be understood more clearly.
This study I pursued in two parts. Part I deals with Paul's usage of the term sarx in his writings. Here we learn that Paul understands sarx as the whole man viewed from the point of his external, physical existence, his distance from God ; that is, his weakness and mortality, and eventually his enmity against God.
Part II deals with Paul's usage of the term soma and a brief discussion of modern interpretation of the term follows. Ever since H.Ludemann's work, Die Anthropologie des Apostels Paulus und ihre Stellung innerhalb seiner Heilslehre (1872), the Paulline view of man was understood in terms of a metaphysical dualism, and soma was merely the form of the external man. This idealistic understanding of the concept soma was first questioned by Johannes Weiss in his Corinthian commentary (1910). It is R. Bultman, however, who has repudiated, in a fundamental way, the idealistic understanding of the concept soma. Bultman states in his Theology of the new Testament (1951)that "soma does not mean 'body form' or just 'body' either, but that by 'body' he (Paul) means the whole person". Presently the question in regard to the concept soma is not to determine whether or not soma stands for the whole man, but to determine in what respect it stands for the whole man.
In Paul' writings, soma stands for the whole man, first of all, from the point of view of his external, physical existence, like sarx. In fact soma can be identified with sarx in all man's sin and corruption. Yet soma cannot be identified with sarx in all respects. For instance, soma, can be raised if it dies.
According to Bultman's interpretation, soma is man relation to himself. However, his interpretation has been accused of being too non-physical and individualistic. R. Tannehill argues that in Paul's concept of soma Bultman failed to see the importance of "the cosmic or supra-personal aspects of Paul's theology" (Dying and Rising with Christ, 1967). J. A. T. Robinson claims that soma stands for man in the solidarity of creation (The Body, 1952). It is extremely significant that soma is used by Paul to depict the whole spectrum of human existence, including the body of sin (Rom. 6:6), the mortal body (Rom. 6:12), the bodily worship (Rom. 12:1), and the resurrection (Rom. 8:11) and redemption (Rom. 8:23) of the body. When the old man is crucified with Christ, he is no longer the body of sin, but he is still the mortal body and thus subject to temptation and wickedness. Hence the believer is admonished to present bodily worship in the world. Even future human existence after death is not without soma. Paul speaks of the redemption of body and insists that the future life is a bodily one too (1Cor. 15:35-44). It is therefore clear that for Paul the basic and only mode of human existence is somatic. soma as historical existence has its physically as the dominant aspect. In the concept soma, therefore, man's physicality is certainly include, Yet one should be careful not to overlook the fact that soma does not primarily of exclusively refer to physicality, but it is a broader and more comprehensive concept, for soma refers to the whole man in the sense that his existence is related to the rest of creation. In other words, soma stands for man in reference to his cosmic dimension. It is to express this aspect of human existence that Paul uses the term soma.
When man is related to the sovereignty of God, se is as soma ; the scope of the believer's obedience is somatic. When the believer is said to be still mortal body, it means he is in the solidarity of the unredeemed world; he is still subject to the influence of sin and death; the redemption of soma is yet to come. In Paul's thought, the concept soma has not to do merely with his anthropological understanding but also with his socio ethical thought, and with cosmo-eschatological salvation Paul's extensive use of the concept soma, over against those of the other NT writers, clearly shows his theological creativity and profundity, and it marks one of the characteristic features of Pauline theology.

목차 (Table of Contents)

• Ⅰ. 서론
• Ⅱ. 육（σαρξ）
• Ⅲ. 몸（σωμα）의 개념
• 영문요약