누가-행전에 나타난 원시기독교 선지자운동
The Prophetic Movement of Early Christianity Depicted in Luke-Acts
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This study is an intertextual approach to the prophetic movement described in Luke-Acts. It divides the movement into three successive stages: first, the period of the law and the prophets proclaimed until John the Baptist (Luke 16:16);second, the period from the baptism of John until the day of Jesus’s ascension (Acts 1:21); third, the period from the day of Pentecost to the time for the restoration of All (Acts 3:21). This suggestion is an innovative conflation of the Lukan theme of prophet with Hans Conzelmann’s concept of salvation history which consists of three periods, the eras of Israel, of Jesus, and of the Church. This paper argues that Jesus throughout the Lukan Gospel and Acts represents the Son of God and Messiah who repeats the fate of Israelite prophets, such as Moses, Elijah, Elisha, and John the Baptist,but still preserves his role as the Son of Man to be the eschatological judge after the restoration of All. Due to the Son’s redemptive death, He is able to be taken up into heaven and His followers and apostles become unprecedentedly radical prophets who possess the Holy Spirit and thereby invincible mouth and wisdom. They all participate in the eschatological role of Jesus as the sons of the Most High, and their days signify the last days in which all nations are required to listen to them in whatever they tell those nations. This definition of early Christian prophetic movement stands against J. Severino Croatto (2005) who argues that Jesus in Luke is a prophet like Elijah, but in Acts the prophet-teacher like Moses foretold in Deut 18:15,18. The former, according to Croatto, is “a historical Jesus prophet”while the latter “a paschal Jesus Messiah.”For Croatto, the symbolic transcendent and eschatological Messiah-Savior in Acts replaces the historical messengerprophet. Luke Timothy Johnson (2011), however, effectively argues that Jesus in Luke does not deviate from Jesus in Acts because Luke-Acts are the two volumes of a single literary composition, and that the prophetic spirit in Luke is not lost but radically reinforced in Acts.
Abstract
This study is an intertextual approach to the prophetic movement described in Luke-Acts. It divides the movement into three successive stages: first, the period of the law and the prophets proclaimed until John the Baptist (Luke 16:16);second, the period from the baptism of John until the day of Jesus’s ascension (Acts 1:21); third, the period from the day of Pentecost to the time for the restoration of All (Acts 3:21). This suggestion is an innovative conflation of the Lukan theme of prophet with Hans Conzelmann’s concept of salvation history which consists of three periods, the eras of Israel, of Jesus, and of the Church. This paper argues that Jesus throughout the Lukan Gospel and Acts represents the Son of God and Messiah who repeats the fate of Israelite prophets, such as Moses, Elijah, Elisha, and John the Baptist,but still preserves his role as the Son of Man to be the eschatological judge after the restoration of All. Due to the Son’s redemptive death, He is able to be taken up into heaven and His followers and apostles become unprecedentedly radical prophets who possess the Holy Spirit and thereby invincible mouth and wisdom. They all participate in the eschatological role of Jesus as the sons of the Most High, and their days signify the last days in which all nations are required to listen to them in whatever they tell those nations. This definition of early Christian prophetic movement stands against J. Severino Croatto (2005) who argues that Jesus in Luke is a prophet like Elijah, but in Acts the prophet-teacher like Moses foretold in Deut 18:15,18. The former, according to Croatto, is “a historical Jesus prophet”while the latter “a paschal Jesus Messiah.”For Croatto, the symbolic transcendent and eschatological Messiah-Savior in Acts replaces the historical messengerprophet. Luke Timothy Johnson (2011), however, effectively argues that Jesus in Luke does not deviate from Jesus in Acts because Luke-Acts are the two volumes of a single literary composition, and that the prophetic spirit in Luke is not lost but radically reinforced in Acts.
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