에스라－느헤미야서의 배타성 문제에 대한 재고
A Review on the Problem of Exclusiveness in the Books of Ezra-Nehemiah
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본 논문은 고대이스라엘의 인종적 관계와 관련해 구약에서 묘사되고 있는복합적인 배타성과 관용성의 많은 논쟁과 질문에 있어 에스라－느헤미야서에서 명백히 드러나는 배타성 문제를 텍스트의 면밀한 읽기를 통해 재고하고있다. 에스라－느헤미야는 첫째, 이스라엘 백성의 개념을 사마리아를 배제한유다와 베냐민으로 제한한다. 둘째, 유다의 정통성을 바빌론－바사－디아스포라 귀환자들에게만 부여한다. 셋째, 유다의 머문 자들을 포함하여 이방원주민들과의 협동이나 통혼을 금지하고 또한 파괴함으로써 그들을 귀환한 이스라엘 공동체로부터 철저히 절교시킨다. 이에 본 논문은 (I) 에스라－느헤미야서의 내러티브 플롯과 (II) 에스라－느헤미야서에서 묘사되고 있는 배타성의 신학적 모티프의 분석을 통해 에스라－느헤미야서의 배타성을 단순히상황윤리나 공리주의 혹은 정언명령법으로 이해하려는 오류를 반박한다. 그리고 에스라－느헤미야서의 배타성은 신학적 규범적이기보다는 상황적 서술이었음을 주장한다. 그러나 분명한 것은 포로후기 언약공동체가 그들의 신앙의 순수성과 구별된 삶을 실현하기 위해 실제로 그 얼마나 극적인 희생을 자처하고 고투하였는지를 가볍게 넘겨서는 안 될 것을 말한다. 온전한 개혁이 아니었을지라도, 포로후기 유다 언약공동체의 배타성은 다원주의 사회에 너무나도 편하게 혼합되어 살아가고 있는 오늘날의 그리스도인들로 하여금 과연 그 정체성과 구별된 삶의 실체는 무엇인지를 한층 더 심중히 고민케 한다.
Abstract
The present paper attempts to review through a close reading of the texts an almost indisputable problem of exclusiveness clearly shown in the book of Ezra-Nehemiah viz many discussions and questions on the complex concept of exclusiveness and inclusiveness in the ancient israelite ethnic relations portrayed across the Old Testament. First, in Ezra- Nehemiah, the identity of the people of Israel is limited to Judah and Benjamin excluding Samaritans. Second, The legitimacy of Judah is assigned only to the returnees from babylonian and persian diaspora. Third, By prohibiting any cooperation and even undoing the intermarriage between pagan natives including those who have remained in the land,they are thoroughly separated from the Israelite community composed by the returnees. However the present paper, by an analysis of (I) narrative plot and (II)theological motif behind the Ezra-Nehemian exclusiveness, refutes the fallacy of understanding such an intolerance only in terms of situational,utilitarian, or categorical ethics. As a result, one may argue that the exclusiveness in the book of Ezra-Nehemiah was not a theological prescription but a situational description. Nevertheless, these texts show how extreme sacrifices and struggles were invested by the post-exilic covenantal people in pursuit of pure faith and holy life. Though it may have not been a perfect reformation movement,the efforts shown by the exclusiveness of the post-exilic Judean community elicits trouble to the question of what comes to be the identity of present Christians who so comfortably settles within the religious pluralistic society.
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