소경으로 태어나 다시 보는 사람(요한복음 9)
Congenital Blindness and Recovery of Eyesight in John 9
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Congenital Blindness and Recovery ofEyesight in John 9Wooil Moon(Seoul Theological University)This paper explores the theme of congenital blindness and recovery ofeyesight in John 9 from the perspectives of ancient Judaism and Platonismand their definitions of blindness and seers. The two primary methodologiesare the history of ideas suggested by Arthur Lovejoy and some intertextualitytheories developed by Stephen Hinds, Richard Hays, and Dennis R. MacDonald. In the Jewish tradition, blindness has several meanings; both physical andpsychical. Sometimes, blind people signify sinners who do not obey thevoice or word of God (Deut 28:15, 29; Zep 1:17). The servants of the Lordand captive people of Israel are also blind (Isa 42:19; 43:8; 59:10). GodHim/Herself, however, will open the eyes of the blind in the messianic era (Psalm146:8; Isa 29:18; 35:5; 42:7, 18; 61:1). The man born blind who looks upagain also parallels Plato s concept of human being who is congenitallyblind, but is able to perceive up again the intelligible world through therecollections of prenatal memory, although the doctrine of the immortalityof the human soul is absent from the Fourth Gospel. The works of Philo ofAlexandria and of Flavius Josphus attest to the prevalence of Platonism infirst century Judaism. Fabius Quintilian who was a Roman rhetorician andcontemporary of Josephus equates Plato with Homer and also Homer withJupiter. This paper is innovative because it discusses some of the similarities and differences between the Johannine concept of human being in John9 and the visual definition of human being in Plato, which areinsufficiently discussed in the previous studies on the Fourth Gospel.
Abstract
Congenital Blindness and Recovery ofEyesight in John 9Wooil Moon(Seoul Theological University)This paper explores the theme of congenital blindness and recovery ofeyesight in John 9 from the perspectives of ancient Judaism and Platonismand their definitions of blindness and seers. The two primary methodologiesare the history of ideas suggested by Arthur Lovejoy and some intertextualitytheories developed by Stephen Hinds, Richard Hays, and Dennis R. MacDonald. In the Jewish tradition, blindness has several meanings; both physical andpsychical. Sometimes, blind people signify sinners who do not obey thevoice or word of God (Deut 28:15, 29; Zep 1:17). The servants of the Lordand captive people of Israel are also blind (Isa 42:19; 43:8; 59:10). GodHim/Herself, however, will open the eyes of the blind in the messianic era (Psalm146:8; Isa 29:18; 35:5; 42:7, 18; 61:1). The man born blind who looks upagain also parallels Plato s concept of human being who is congenitallyblind, but is able to perceive up again the intelligible world through therecollections of prenatal memory, although the doctrine of the immortalityof the human soul is absent from the Fourth Gospel. The works of Philo ofAlexandria and of Flavius Josphus attest to the prevalence of Platonism infirst century Judaism. Fabius Quintilian who was a Roman rhetorician andcontemporary of Josephus equates Plato with Homer and also Homer withJupiter. This paper is innovative because it discusses some of the similarities and differences between the Johannine concept of human being in John9 and the visual definition of human being in Plato, which areinsufficiently discussed in the previous studies on the Fourth Gospel.
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