예레미야서에 나타난 다윗왕가의 민족주의 : 예레미야와 거짓예언자와의 대결을 중심으로 = Nationalism of Davidic Dynasty Represented in the Book of Jeremiah : with special emphasis on the conflict between Jeremiah andfalse prophets
저자
발행사항
부천 : 서울신학대학교 신학대학원, 2002
학위논문사항
학위논문(석사)-- 서울신학대학교 신학대학원 : Th.M.과정 성서신학 전공 2002
발행연도
2002
작성언어
한국어
주제어
KDC
233.42 판사항(4)
DDC
224.2 판사항(21)
발행국(도시)
경기도
형태사항
102p. ; 26cm
소장기관
In this study, nationalism of Davidic dynasty in the Jeremiah period is divided into two categories. One is reformative nationalism advocated by Josiah and Jehoahaz, which Burk Long, N. K. Gattwald, and Henri Mottu call Pro-Babylonianism. The other is anti-reformative nationalism represented by Jehoiakim and Zedekiah, which the same scholars define as Pro-Egyptianism.
Into which of the above categories can Jeremiah be included with regard to nationalism? He assesses Pro-Egyptians as taking chauvinistic and 'blind' nationalism. Then, does he belong to Pro-Babylonians? It is true that he is somewhat inclined towards Pro-Babylonianism, but he cannot be simply classified into Pro-Babylonians. This point can be illustrated by his rejection of babylonians' request that he should become a Babylonian aftere fall of Jerusalem.
Why did Jeremiah think that Babylon was needed for the salvation work of Yahweh? He only believed that superficial surrender to Babylon was inevitable for the proper reform of Judea. In particular, Yahweh's will, which was expressed through his prophets including Jeremiah, lied in the preservation of Judean people by eliminating the existing leaders and their policies at the hand of Babylonians.
To make the above-mentioned conclusion, I first investigate the religious situation and the change of Judean politics in Jeremiah's time both of which were influenced by the change of political geometry in ancient Near-East. Then, I examine such issues as kingship, the Temple, false prophecy, people and Babylon prisoners. Those issues produced much controversy and fierce confrontation between Jeremiah and false prophets, which can be summarized as follows in terms of a theological approach of tradition.
◁표 삽입▷(원문을 참조하세요)
The summary of historical traditions reveals both fruits and limits. As far as fruits are concerned, the summary, first of all, shows that there existed two conflicting traditions in Jeremiah's time, that is, North Israel tradition drawn from Exodus tradition vs. Jerusalem tradition associated with dynasty tradition.
Second, the conflict and confrontation existed between the successors of those two traditions, which were represented by Jeremiah and false prophets including Hananiah respectively. Their confrontation was not just a conflict but a fight to death. Jeremiah proclaimed judgement against Jerusalem and false prophecies while Hananiah and false prophets theologically justified their vesting interests and suppressed Jeremiah and similar prophets.
Third, Jeremiah's proclamation of judgement against Jehoiakim and Zedekiah shows that each tradition had a different view on kingship. Jeremiah regarded Davidic dynasty as the one that should keep the contract with Yahweh and protect people and the weak. On the other hand, Hananiah and false prophets considered the kingship of Davidic dynasty endowed by Yahweh as the one everlasting to its descendants.
Fourth, theological traditions were of substantial importance in the structure of conflict and confrontation and the angle of the confrontation between prophets. Considering that Judea was a religious country at that time, theological issues amount to state issues and vice versa. Accordingly, when political and state issues were expressed, they were more likely to adopt theological contents rather than political expressions.
It is however clear that the above summary based on theological traditions has some limits. First, it cannot cover the issue that goes beyond the realm of religion. Second, it cannot deal with the social class and the overall members of the society at that time. The main text of the Bible mentions the people mobilized for the construction of the Temple and people of the land helping Josiah and Jehoahaz into throne, but it is not easy to comprehend how the social structure was formed to affect those occurrences. Third, it can be assumed that Jehoiakim and Zedekiah were related to Hananiah and false prophets in some extent, but it is difficult to explain how the political sects existed at that time.
To overcome the aforementioned problems, I introduce the concept of political and social conflicts between social groups. I also examine the theological approach of Wilson and Burke Long, the suggestion of Henri Mottu and Gattwald who regard Jeremiah as claiming coexistence but Hananiah and false prophets as well as Jehoiakin and Zedekiah as claiming independence, and the explanation of Marvine Chaney in which the eight century before Christ is analyzed in terms of political economy. If all the above approaches are considered, the social members of the Jeremiah's period and their political sects can be schematized as follows.
◁표 삽입▷(원문을 참조하세요)
What kind of nationalism did Jeremiah see in the nationalism of Davidic dynasty? Then, what about Jeremiah's own opinion about nationalism? I suggest that some factors should be taken into account to draw a more complete picture of the relations between political groups. First, a special attention should be paid to the relation of each group to the reform policy initiated by Hezekiah and Josiah. Second, the attitude towards the interests of Judaic people and the relations between priests and prophets are of great importance. Applying the above factors into the analysis made in this study, I propose that three political groups should be distinguished in Jeremiah's time. The first group includes Josiah and his second son Jehoahaz, both of whom represent reformative nationalism. The second group is termed as anti-reformative nationalism whose advocates contain Jehoiakim, Hananiah, and Zedekiah. The third group is symbolized by Jeremiah, who made cooperation and solidarity with reformative nationalists beyond nationalism.
◁표 삽입▷(원문을 참조하세요)
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