예수의 ‘아바’ 사용과 그의 하나님 아들 자의식에 관한 연구- 초기 고(高)기독론 형성에 미친 영향 -
Jesus’ Use of ‘Abba’ and His Self-consciousness of Divine Sonship - Their Impact on the Development of Early High Christology -
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One of the most important christological titles given to Jesus in the NT is undoubtedly the title “Son of God.” The four Gospels unanimously present a portrayal of Jesus speaking of God as his Father and of himself as his Son. One of the most common views in New Testament scholarship about Jesus’ divine sonship today, however, asserts that the application of this title to Jesus in the NT writings was a late development and it cannot be traced back to his self-consciousness of his divine sonship. While the term “Son of God” was originally understood simply as a means of expressing the close relationship of the royal Messiah to God, the early church applied it to Jesus because his resurrection was seen as the moment when he became the Son of God. Subsequently, the early church gradually pushed the inauguration of Jesus’ status as Son of God back to the Transfiguration (Mk 9:7), then to his baptism (Mk 1:11) and finally either to his virginal conception (Matthew and Luke) or pre-existence (John). However, if it can be shown that Jesus conceived himself to be the Son of God – understood as one who stands in a unique personal relationship to God as his Father – and conveyed this self-understanding to his first disciples, this common view would collapse. The primary purpose of this paper is to provide a critical evaluation of the contemporary debate on Jesus’ use of the term Abba as an address to God and to assess the impact of his use of Abba and his self-consciousness of divine sonship upon the development of early high Christology. I submit that Jesus’ self-consciousness of his divine sonship – understood as standing in a unique and intimate relationship to God – did not only play the most significant part in the development of an early Christian understanding of him as the Son of God but served as the foundation for their conviction that he is also the pre-existent Son of God.
Abstract
One of the most important christological titles given to Jesus in the NT is undoubtedly the title “Son of God.” The four Gospels unanimously present a portrayal of Jesus speaking of God as his Father and of himself as his Son. One of the most common views in New Testament scholarship about Jesus’ divine sonship today, however, asserts that the application of this title to Jesus in the NT writings was a late development and it cannot be traced back to his self-consciousness of his divine sonship. While the term “Son of God” was originally understood simply as a means of expressing the close relationship of the royal Messiah to God, the early church applied it to Jesus because his resurrection was seen as the moment when he became the Son of God. Subsequently, the early church gradually pushed the inauguration of Jesus’ status as Son of God back to the Transfiguration (Mk 9:7), then to his baptism (Mk 1:11) and finally either to his virginal conception (Matthew and Luke) or pre-existence (John). However, if it can be shown that Jesus conceived himself to be the Son of God – understood as one who stands in a unique personal relationship to God as his Father – and conveyed this self-understanding to his first disciples, this common view would collapse. The primary purpose of this paper is to provide a critical evaluation of the contemporary debate on Jesus’ use of the term Abba as an address to God and to assess the impact of his use of Abba and his self-consciousness of divine sonship upon the development of early high Christology. I submit that Jesus’ self-consciousness of his divine sonship – understood as standing in a unique and intimate relationship to God – did not only play the most significant part in the development of an early Christian understanding of him as the Son of God but served as the foundation for their conviction that he is also the pre-existent Son of God.
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