예수의 재판(눅 22:66-23:25)과 누가공동체의 인종적 갈등- ‘불가피성의 심리의 기제(機制)’와 예수의 죽음에 대한 책임의 문제를 중심으로 -
The Trial of Jesus(Luke 22:66-23:25) and Racial Conflict in the Lukan Community - Focusing on the Psychological Mechanism of Inevitableness and the Question of Who Is Responsible for Jesus’ Death -
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This paper aims at understanding 1) the hierarchical conflict and racial conflict caused by accepting new members into the Lukan community and 2) Luke’s idea and plan to resolve those conflicts in the Lukan community. The cause of this inner conflict depends on the question of who is responsible for Jesus’ death, since it is assumed that the social and racial status of new members is related with those who are responsible for the death of Jesus. Thus, this paper analyzes the social and racial status of those who cause the racial conflict. Given the analysis, this paper argues that a trial discourse in Luke 22:66-23:25 plays a pivotal role in resolving the inner conflict and describes a device of conflict resolution in the paragraph following the trial discourse. The previous studies agree with the view that not the Lukan Community, but the Roman leader (Pilate), Jewish religious leaders (Sanhedrin), a Jewish political leader (Herod) and Jews take the blame for Jesus’s death. Those studies discuss concerning the relationship between the Lukan community and the Roman Empire. However, this paper argues that members in the Lukan community are responsible for Jesus’ death, since the two disciples on the road to Emmaus confess that they are responsible for the death of Jesus (Luke 24:20). In addition, Luke designates laos (the new people of God) into the group which accuses Jesus (Luke 23:13). Since the word laos refers to the new people of God beyond racial backgrounds, this term may represent the symbolic members in the Lukan community. The Lukan community suffers from the inner conflict that was a minor problem questioning who are the responsible members for Jesus’ death but extends to a problem of hierarchical and racial conflict in the whole group. In this context, Luke, the leaders in each group, and laos adopt a way to impose the burden of responsibility on the whole group, instead of a certain group. Simultaneously, Luke tries to reduce the responsibility for the death of Jesus through the trial discourse and to release all the people who are related with the responsibility from their sense of guilt.
Abstract
This paper aims at understanding 1) the hierarchical conflict and racial conflict caused by accepting new members into the Lukan community and 2) Luke’s idea and plan to resolve those conflicts in the Lukan community. The cause of this inner conflict depends on the question of who is responsible for Jesus’ death, since it is assumed that the social and racial status of new members is related with those who are responsible for the death of Jesus. Thus, this paper analyzes the social and racial status of those who cause the racial conflict. Given the analysis, this paper argues that a trial discourse in Luke 22:66-23:25 plays a pivotal role in resolving the inner conflict and describes a device of conflict resolution in the paragraph following the trial discourse. The previous studies agree with the view that not the Lukan Community, but the Roman leader (Pilate), Jewish religious leaders (Sanhedrin), a Jewish political leader (Herod) and Jews take the blame for Jesus’s death. Those studies discuss concerning the relationship between the Lukan community and the Roman Empire. However, this paper argues that members in the Lukan community are responsible for Jesus’ death, since the two disciples on the road to Emmaus confess that they are responsible for the death of Jesus (Luke 24:20). In addition, Luke designates laos (the new people of God) into the group which accuses Jesus (Luke 23:13). Since the word laos refers to the new people of God beyond racial backgrounds, this term may represent the symbolic members in the Lukan community. The Lukan community suffers from the inner conflict that was a minor problem questioning who are the responsible members for Jesus’ death but extends to a problem of hierarchical and racial conflict in the whole group. In this context, Luke, the leaders in each group, and laos adopt a way to impose the burden of responsibility on the whole group, instead of a certain group. Simultaneously, Luke tries to reduce the responsibility for the death of Jesus through the trial discourse and to release all the people who are related with the responsibility from their sense of guilt.
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