기억의 윤리 = Ethics of Remembering - Rereading the Scapegoating of Manasseh after Ferry Sewol -

다국어 초록 (Multilingual Abstract)

This paper raises a question as to how to read a theologically distorted text. It focuses on Dtr’s indictment on Manasseh that he personally holds responsibility for the fall of Judah and raises an issue of the ethics of the reader. The Deuteronomistic History is known for its explicit influence of the Deuteronomistic viewpoint of retribution, which governs the entire course of history it relates. In this strict cause and effect worldview, any misfortune cannot come without a cause. One of the cardinal features of the present form of the DH is to account for the fall of Jerusalem despite Josiah’s successful cult reform. The answer given by the text is no secret. It blames the sins of Manasseh, the grandfather of Josiah, which nullified Josiah’s heroic effort. In this sense, Manasseh provides a unique opportunity to raise question about whether he actually was a sinner, or was a scapegoat of the Deuteronomistic worldview that needed to hide the serious theological problem of divine absence and vulnerability in time of the greatest need. While some scholars have acknowledged that Manasseh was scapegoated by the text, its theological implications have seldom been spelled out. This paper attempts to move further and discuss the role of the interpreter as to how to deal with the violence of the text by rewriting the contexts of the text by means of intertextuality. Using the book of Job and the Gospel of John, it is argued that an intertextual networking provides a new way to cope with a textual violence by providing a means to overcome its original context.

다국어 초록 (Multilingual Abstract)

This paper raises a question as to how to read a theologically distorted text. It focuses on Dtr’s indictment on Manasseh that he personally holds responsibility for the fall of Judah and raises an issue of the ethics of the reader. The Deuteronomistic History is known for its explicit influence of the Deuteronomistic viewpoint of retribution, which governs the entire course of history it relates. In this strict cause and effect worldview, any misfortune cannot come without a cause. One of the cardinal features of the present form of the DH is to account for the fall of Jerusalem despite Josiah’s successful cult reform. The answer given by the text is no secret. It blames the sins of Manasseh, the grandfather of Josiah, which nullified Josiah’s heroic effort. In this sense, Manasseh provides a unique opportunity to raise question about whether he actually was a sinner, or was a scapegoat of the Deuteronomistic worldview that needed to hide the serious theological problem of divine absence and vulnerability in time of the greatest need. While some scholars have acknowledged that Manasseh was scapegoated by the text, its theological implications have seldom been spelled out. This paper attempts to move further and discuss the role of the interpreter as to how to deal with the violence of the text by rewriting the contexts of the text by means of intertextuality. Using the book of Job and the Gospel of John, it is argued that an intertextual networking provides a new way to cope with a textual violence by providing a means to overcome its original context.

목차 (Table of Contents)

• Ⅰ. 들어가는 말
• Ⅱ. 신명기적 사관과 므낫세 죽이기
• Ⅲ. 므낫세 기억 되짚어 보기
• Ⅳ. 다시 보는 ‘므낫세 죽이기’
• Ⅴ. 기억의 윤리를 향하여 : 상호텍스트를 통한 맥락 바꿔 읽기
• Ⅵ. 나가는 말
• 참고문헌
• Abstract

참고문헌 (Reference)

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2 김학서, "유다 왕 므낫세에 대한 재평가와 신학적 의의: 열왕기하 21장 1-18절과 역대하 33장 1-20절을 중심으로" 연세대학교 대학원 연세대학교, 2013

3 정석규, "왕하 21장의 구조분석적 해석" 구약논단 16 (2) : 30 ~ 52, 2010

4 박원빈, "에마뉘엘 레비나스와 임마누엘 칸트를 중심으로 본 신정론의 비판과 타자윤리로의 전환" 사회와 철학 (15) : 113 ~ 140, 2008

5 박영식, "신정론, 하나님 변론을 넘어서" 기독교사상 668 (2014) : 16 ~ 24,

6 오택현, "신명기 역사에 나타난 므낫세" 신학과 목회 31 (2009) : 63 ~ 76,

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