역대기서의 민족화해 신학
A Theology of National Reconciliation in the Book of Chronicles
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이 논문의 목적은 역대기에 묘사된 “이스라엘의 탈정치적(비왕조적), 제의공동체적인 성격에 주목함으로써 역대기에 나타난 민족화해 신학을 천착하는 데 있다. 역대기를 자세히 연구해 보면 페르샤의 속국으로 있던 주전 5세기의 역대기 저자의 마음을 사로잡았을 몇 가지 신학적, 이데올로기적 원칙들이 보인다. 첫째, “온 이스라엘” 의식이다. 이스라엘 12지파를 하나의 통일된 전체인 이스라엘로 만드는 것은 왕조가 아니라 성전 중심으로 모여 예배드리는 제의공동체적 사명이다. 역대기는 귀환포로 공동체와 이스라엘 고토에 남아있던 백성들 사이의 긴장과 적대감을 해소시킴으로써, 맘므레케트 야웨(야웨의 왕국)이라는 큰 비전 아래 양자를 통합시키려는 의도 속에 저작되었다. 둘째, 역대기는 이스라엘은 인간 왕조의 돌봄과 통치 아래 살아온 것이 아니라 하나님 자신의 돌봄과 통치 아래 살아왔다. 페르샤 제국은 이스라엘을 돌보시고 다스리는 데 동원된 하나의 신적 통치의 매개물이다. 셋째. 역대기는 따라서 페르샤 제국의 예후다 원격지배와 통치를 호의적으로 바라본다. 친페르샤적인 세계이해와 하나님 이해가 역대기를 보편구원사적인 지평 아래서 읽게 만든다. 역대기서의 분석을 통해 본 논문은 역대기 안에서는 적어도 하나님 나라라는 개념이 이스라엘 역사 초기부터 포로기 이후 시대까지 어떤 정치적 이념보다 이스라엘의 정체성을 더 잘 규정하고 있음을 보여주었다(대상 17장). 역대기는 하나님께서 왕이 아닌 다른 신정통치의 대리자들(제사장, 예언자, 레위인, 이방군주)을 통해서도 이스라엘을 다스려 왔음을 증언한다(대하 28장). 결론적으로 이 논문은 역대기의 하나님 나라 신학은 남북왕국의 남은 백성들, 곧 바벨론 귀환포로들과 사마리아에 남아있던 백성들을 화해시키고자하는 귀환포로공동체의 신학적 노작이자, 페르샤 체제 아래서 생존하기 위한 현실정치적 고려의 산물임을 밝힌다.
Abstract
The purpose of the present article is to explore a theology of national reconciliation in the Book of Chronicles with special attention to its non-dynastic and priestly definition of the people of Israel. A closer reading of the Book of Chronicles enables the reader to discover several persistent theological and ideological tenets that must have seized the heart of the Chronicler in the 5th century BC Yehuda community under the imperial control of Persia. First, it is an idea of “all-Israel” mentality. The Book of Chronicles is anxious to emphasize that the people of Israel, namely, the people of God consists of 12 twelve tribes each of which was covenanted to both God and other tribes. What made the twelve tribes a united people of God was not a royal dynasty (whether it be the southern kingdom or northern kingdom), but a worshipping community assembled together around the national center, the Jerusalem temple under the priestly leadership. In a nutshell, the Book of Chronicles was designed to help both the golah community and the remaining people(the Samaritans who were not exiled into Babylon) get united with each other and build a wholistic and unified community of Israel(“all-Israel”) under the vision of the Kingdom of God, which was bound to be ruled substantially by priestly leaders and temple hierarchy under the Persian shadow. Second, the Book of Chronicles aims to rewrite the history of Israel and Judah into a history of God's unending care and reign overshadowing human kings and other divine agents. Third, it betrays a positive and favorable attitude toward the Persian colonization of Yehuda in that the Persian empire better represents the divine reign of Yahweh the Sovereign God than the southern kingdom or the northern kingdom. Through a detailed analysis of the major sections of the Book of Chronicles(1 Chron. 1-9, 1 Chron. 10-9, 2 Chron. 10-36), the present essay has shown that the concept of a Kingdom of God is overridding any separatist-dynastic idea of the people of God from its beginning of the history of Israel to the period of the post-exilic golah community. Even the empire of David-Solomon is described simply as the Kingdom of God(1 Chron. 17). In the midst of the division of the people of Israel into the southern kingdom and the northern kingdom, God was depicted as ruling the people of Israel through non-royal theocratic agents such as prophets and priests(2 Chron. 28). The present article concludes that the Chronistic theology of God's kingdom was a realpolitical and theological strategy of the Yehuda community that sought to reconciliate the returned exiles and the remaining people of God into a wholistic cultic-civic community on the one hand, and to survive the Persian colonial rule by harmonizing the divine rule of God with the reality of the Persian hegemony over Yehuda on the other hand.
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