예수의 비유연구

Abstract

The concept of the Kingdom of God is a concept which characterizes the proclamation of Jesus and which is the center of it. Particularly synoptic parables are a target of theological concern as it was transmitted with the word, the Kingdom of God, and it has been regarded as important material which conveys something essential about it. Recently the parables are regarded as the decisive material which reveals "Ias Goheimnis Jesu selbst", and "Person des Verkuen-ders"(Juengel). Thus, the parables have become a means of finding out about the person of the historical Jesus and his selfconsciousness; the parables are uncerstood as "Selbfstzeugnis Jesu"(Puchs) and as "Verhucllte Vollnachtsaussage"(Jersmiss), but also, further, through the structure of the parables the situation of historical Jesus can be traced(Linnemann). Consequently not the content(Sache) of the parables itself is the center of concern for New Testament schalars, but their environment. However, if the concern centers on their environment, their original intention may be lost. First of all the parables must be understood as something which has its own message in itself. With the problem suggested above, this thesis has intended to approach the intention of each parable and the existential understanding which lies in it. For this purpose the main effort has been to reveal the single point(tertiem compara-tionis) of each parable. For the intention of each parable can be attainable only when its point is clearly grasped. In such a study it is true that one can not know the exact historical situation of each parable and accordingly it is difficult to grasp the special point of each parable. But it does not make the task of this thesis impossible. We can attain the general meaning of each parable and this general meaning is sufficient to open up the existential understanding. Before dealing with this task, it is necessary to bring out the genuiness and the original form of each parable. The basis for doing this is by the way of the Sachkritik on which whether each parable was originally spoken by Jesus himself, or it belonged to the Jewish tradition, or whether it does originated in the context of the early Church can be distinguished, and the following principle on which the formgeschichtliche Methode can be worked out: if we are able to recognize a certain regularity in the way of Mt's and Lk's use of Mk's material and to detect by comparing Mt and Lk, the laws of the development of word material from Q to Mt and Lk, "we may assume that the laws had been already operating in the traditional materials(pre Markan and Q materials) even before they were fixed in Mark and and Q"(Bultmann). By the method, the original form of each parable can be recognized with its secondary aocitions and compositions. This thesis includes four chapters. The first has treated the problems in the history of interpreting the parables since Juelicher. The second has given to the general study of the form of the parables: 1) distinguishing between the concepts of similitude, parable, illustration which are indluced in the concept of parable; and 2) a study of the form and technique of parables in general in order to arrive at the genuiness and original form of each parable. In the third Chapter this thesis has concentrated on grasping the point of each parable bringign out its genuiness and original form. The conclusion(the fourth chapter) has shown the fact that the parables can not be interpreted in terms of one category. The parables are not speaking anything definite concerning a "realized eschatology"(Jode) or a "sich realisierence Eschatologic"(Jeremias). Especially when one tries to bring out "Vollmechtsaussage" or "Selbstzeugnis Jesu" from the parables, it is obvious that the original intention of each parable is lost or distorted. One thing which is made clear from this study is this that the parables reveal eschatology, Good, man and ethics without relating these factors to each other logically. If the main centent of the parables is about eschatology, God, man and ehtics, that thich runs through these factors is the existential understanding of Jesus Uinself. The parables makes existential encounter with Jesus parable by loading us to the existential uncerstanding of Him. Thus, the interpretation of the parables must be focused on his existential uncerstanding and there on the interpretation of the parables, like Jesus' other words, will remain as a peramal task.