김찬국의 신학에 나타난 ‘하나님의 의’ (God’s Righteousness in Chan Kook Gim’s Theology)

서지정보

· 발행기관 : 한신대학교 신학사상연구소
· 수록지 정보 : 신학사상 / 186호 / 71 ~ 101페이지
· 저자명 : 유윤종

초록

이 글은 김찬국의 구약신학의 핵심을 ‘구약성서에 나타난 하나님의 의’라고 주장한다. 필자는 그 뿌리를 1954년 연희대학교 대학원에 제출 한 그의 신학 석사 학위 논문인 “구약성서에 나타난 계약적 하나님의 구속적 의를 논함”에서 찾는다. 그 논문에서 김찬국은 하나님의 의라는 주제를 계약과 심판, 용서와 속죄, 구원과 관련지어 그 상관관계를 설명한 다. 이 신학적 패러다임은 그 후에 전개된 김찬국의 신학에 그대로 드러난다. 그의 신학은 주로 예언서 연구에 집중된다. 김찬국은 하나님의 의 가 하나님의 속성에서 비롯된다고 확신한다. 하나님의 의가 실현되는 장은 역사라고 본다. 그런 의미에서 그는 하나님의 의를 구원사로 설명한 다. 하나님의 의가 현실에서 구현되는 방식은 그의 석사 학위 논문에 서 술되어 있다. 예언서 연구에서는 계약과 심판(8세기 예언자), 용서와 속죄 (예레미야, 에스겔, 제2이사야), 회복과 구원(예언서의 종말론)의 패러다임으 로 전개된다. 하나님의 의에 대한 그의 확신은 현시대의 인권, 여성, 제3 세계로 확대된다. 하나님의 의에 대한 김찬국의 신학은 지금까지 부분적으로 진행되어 온 하나님의 의에 대한 연구를 통전적 관점에서 조명할 수 있다는 점에서 오늘날에도 그 의의를 지닌다. 따라서 김찬국 구약신 학의 핵심인 하나님의 의는 한국 신학이 계승·발전시켜야 할 유산이라고 결론 내린다.

영어초록

The respectable professor Chan Kook Gim had lived as a pastor, scholar, and prophet in Korea from 1927 to 2009. This paper pursues Chan Kook Gim’s theology of God’s righteousness. The previous study shows that Chan Kook Gim’s social involvement started with the Min-Cheong-Hak-Ryun affair in 1974. This study argues that Chan Kook Gim’s social consciousness started started when he was In his 20s. This fact is well attested in his two master’s theses: “Debate on Covenantal God’s Redemptive Righteousness in the Old Testament”(Graduate School of Yon Hee University, 1954), “The Origin of Ședeq in Isaiah 40-55”(Union Theological Seminary in New York, 1955). This paper aims to demonstrate how his understanding of God’s righteousness attested in two master’s theses developed in his academic writings with a focus on the prophetic literature. I argue that Gim tried to understand God’s righteousness from God’s characteristics and the paradigm of redemptive history. In his thesis of “Debate on Covenantal God’s Redemptive Righteousness in the Old Testament,” Gim debated God’s righteousness connected with five major topics: covenant, judgement, redemption, and salvation as well as the concept of righteousness. I induced a theological paradigm through Gim’s debate in the thesis: covenant and judgement-forgiveness and redemptionrestoration and salvation. Gim’s most academic writings are concentrated on the prophetic literature. It is notable that the prophetic literature suits Gim’s theological paradigm of salvational history well. In this paper, I categorized the prophetic literature into three stages according to Gim’s theological scheme of salvational history. First, it was the 8th century prophets who delivered the message of judgement based upon the Mosaic covenant. Amos, Hosea, and Isaiah delivered the message of judgement, because Israeli people violated the law of social justice in which God’s righteousness is expressed. Second, the prophets before and during exile proclaimed the message of forgiveness and redemption. Jeremiah and Ezekiel before the fall of Jerusalem delivered the message of judgement in the same line with the 8th century prophets. However, after the fall of Jerusalem their messages were transformed into forgiveness and redemption. It was the second Isaiah in whom Gim had the deepest interests, because the second Isaiah announced God’s righteousness with plentiful prophetic imaginations such as creation and exodus etc based upon various previous traditions. Third, Gim explained Israel’s restoration and salvation in the eschatological vision of prophetic literature. His understanding on God’s righteousness was extended to human rights, feminism, and the third world which were considered to be practices of God’s righteousness in the contemporary context of Korea. In comparison with current research on God’s righteousness, it is noteworthy that Gim’s theology on righteousness is holistic. His deep emphasis on righteousness as Yahweh’s character and on protection of the weak should be received as an inheritance and developed as a valuable theological heritage of Korea.

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