마르틴 부처(Martin Bucer)의 성서 주석들에 나타난 해석학적 관점들에 대한 연구
A Study on the Hermeneutical Perspectives in Martin Bucer’s Commentaries
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This thesis treats of the hermeneutics in Martin Bucer’s commentaries. Bucer was a forgotten reformer. Other influences on Bucer determined in some measure his approach to the Bible and his interpretation of it. But he sought to test other views and insights by the Holy Scriptures. For him the truth was not to be found in the interpretation of men, however learned and godly, but in the Bible itself. In striving to understand it, he sought the guidance of the Holy Spirit, who had inspired its writers. It is, therefore, by this twofold test of the Word and the Holy Spirit that his theology is truly to be judged. The study of languages is essential, for a true understanding of the Bible and its preservation from error. This problem is referred to, in his first biblical work, the Psalter(1529), and Bucer’s views develop in the course of his controversy with the anabaptists. Bucer can even express the hope in the Psalms that Hebrew should be taught in every town, so that men could read directly what the Holy Spirit dictated, and enter into its meaning. The necessity of a knowledge of the biblical lan-guages is not a denial of the fact that a true understanding of the Bible can come only from the Holy Spirit. The languages are the tool which the Holy Spirit has used. They are necessary in a Christian teacher, and form a kind of bridge between the understanding and its interpretation. Bucer rejected allegory, because it is not the Holy Spirit’s way of interpretation. With allegories any idea can be read into a passage and the clear straightforward meaning of the passage is lost. For Bucer it is the historical sense of the passage that is fundamental. It is important to discover the true meaning, however pious and useful another meaning may be. It is certainly not enough to stop with the historical sense, for the Bible was written for our instruction. The purpose of the Bible is practical to know God and Jesus Christ. The Holy Spirit is alone the interpreter of the Holy Scriptures. The applying of the Bible to Christ, and the interpreting of it in terms of Christ, is equally an example of following the Holy Spirit as interpreter. His interpretation on Bible is Christological, Pneumatological, and Trinitarian.
Abstract
This thesis treats of the hermeneutics in Martin Bucer’s commentaries. Bucer was a forgotten reformer. Other influences on Bucer determined in some measure his approach to the Bible and his interpretation of it. But he sought to test other views and insights by the Holy Scriptures. For him the truth was not to be found in the interpretation of men, however learned and godly, but in the Bible itself. In striving to understand it, he sought the guidance of the Holy Spirit, who had inspired its writers. It is, therefore, by this twofold test of the Word and the Holy Spirit that his theology is truly to be judged. The study of languages is essential, for a true understanding of the Bible and its preservation from error. This problem is referred to, in his first biblical work, the Psalter(1529), and Bucer’s views develop in the course of his controversy with the anabaptists. Bucer can even express the hope in the Psalms that Hebrew should be taught in every town, so that men could read directly what the Holy Spirit dictated, and enter into its meaning. The necessity of a knowledge of the biblical lan-guages is not a denial of the fact that a true understanding of the Bible can come only from the Holy Spirit. The languages are the tool which the Holy Spirit has used. They are necessary in a Christian teacher, and form a kind of bridge between the understanding and its interpretation. Bucer rejected allegory, because it is not the Holy Spirit’s way of interpretation. With allegories any idea can be read into a passage and the clear straightforward meaning of the passage is lost. For Bucer it is the historical sense of the passage that is fundamental. It is important to discover the true meaning, however pious and useful another meaning may be. It is certainly not enough to stop with the historical sense, for the Bible was written for our instruction. The purpose of the Bible is practical to know God and Jesus Christ. The Holy Spirit is alone the interpreter of the Holy Scriptures. The applying of the Bible to Christ, and the interpreting of it in terms of Christ, is equally an example of following the Holy Spirit as interpreter. His interpretation on Bible is Christological, Pneumatological, and Trinitarian.
참고문헌 (14)
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- Hobbs, R. G., "A Introduction to the Psalms Commentary of Martin Bucer", 박사, pp.1971
- Hobbs, R. G., "“Martin Bucer on Psalm 22: A Study in the Application of Rabbinic Exegesis by a Christian Hebraist.” in: Histoire d l’exégèse au XVIe siècle. O. Fatio & P. Fraenkel (ed.) . Geneva: Droz, 1978: 144-163", ~ (1978)
- Hwang, Dae-Woo, "Het mystieke Lichaam van Christus: de ecclesiologie van Martin Bucer en Johannes Calvijn", 박사, pp.2002
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- Müller, J., "Martin Bucers Hermeneutik" (1965), Gütersloher Verslagshaus G. Mohr
- Roussel, B., "Bucer Exégète in: Martin Bucer and Sixteenth Century Europe", pp.39~54 (1993), Leiden: E.J. Brill
- Roussel, B., "Martin Bucer Exégète in: Strasbourg au coeur religieux du X VIe siècle", pp.153~166 (1977), Librairie Istra
- Roussel, B., "Martin Bucer, Lecteur d l’epître aux Romains", 박사, pp.1970
- Roussel, B., "De Starsbourg à Bâle et Zürich: Une ‘école rhénane’ d’exégèse", RHPR, 68, pp.19~39 (1988)
- Roussel, B., "Strasbourg et l’école rhénane’ d’exégèse", BSHPF, 135, pp.36~53 (1989)
- Stupperich, R., "Martin Bucers Deutsche Schriften. Band 2" (1962), Güterloher Verlagshaus Gerd Mohn
- van’t Spijker, W., "W. De ambten bij Martin Bucer, Kampen 1970(= trans. by J. Vriend, etc. The Ecclesiastical Offices in the Thought of Martin Bucer, Leiden", New York, pp.1966, ~
