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논문 기본 정보

자료유형
학술저널
저자정보
저널정보
한국기독교학회 한국기독교신학논총 한국기독교신학논총 제27집
발행연도
2003.1
수록면
59 - 85 (27page)

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Due to ‘five days’ working a week’ enacted recently in Korea, the working hours get reduced whereas the leisure time increases. This research pursues the social - educational role of the church for making more social - educational use of the leisure time. Therefore, this research studies the(social -)educational functions of the sabbath from ancient until today. But this paper covers only the Old Testament. This research focuses on(1) the origin of the sabbath(2) the historical studies on the meaning of the sabbath(3) the religious education of the sabbath in ancient Israel. (1) During monarchial period of ancient Israel, the sabbath was usually the day of full-moon and functioned as only a religious festival(cf. 1 King 4 : 23 ; Is 1 : 13 and Am 8 : 5). The sabbath is the day of rest which turns in every seventh day. Various theories for the origin of the sabbath have been suggested, but are not thoroughly probed. It is also sceptical that the sabbath, as a resting day in every 7th day, should be very ancient in the Israelite history. I argue that the sabbath stemmed from within Israel and depended on deuteronomic tradition. The sabbath laws in the Decalogue of the book Deuteronomy(Dtn 5 : 12 - 15) regulate to work for six days and to rest on the 7th day, the sabbath. The purpose and reason of institutionalizing the sabbath day, which meant to have rest on the 7th day periodically, was to take care of the social minorities. By keeping the Sabbath, attendants of a divine service could be easily counted. On the Sabbath worship, lots of social minorities are joined. (2) The meaning of the sabbath has been changed variously in the history of Israel. During the exile, the sabbath as well as the circumcision became an important law. The Babylonian deportees developed individual and invisible forms for preserving their faith. The sabbath and the circumcision were traditional religious customs in Israel(cf. Ez 20 ; Jer 31 : 2 ; Ex 16 : 5 ; Lev 19 : 3 ; 19 : 30 ; 26 : 2). But in exilic period, the sabbath and the circumcision functioned as the means of resisting against Babylon indirectly. During the exile, the sabbath was also recognized as a symbol of salvation. Israelite developed more specifically the sabbath laws and involved with the salvational history of creation.(cf. Gen, 1- 3 ; Ex 20 : 8 -11). Genesis 2 : 1- 3 shows that God s activity of creation is completed on the sabbath day by God s taking rest. This is a proclamation that a new world and order which had been established through the activities of creation will be preserved and maintained. The new community between God and human has been formed and maintained through the sabbath. Through institutionalizing the sabbath, the salvational history of God has been succeeded and new life -energy has been empowered. During the post -exilic Israelite community, laws appeared as a symbol for the discrete Israelite society and keeping the sabbath became the most important part. (3) The Sabbath and festivals consisted of essential parts of religious education. The enactment of such educational purposes could be found in religious activities of the synagogue than in the worship of Jerusalem temple. The traditional root of the Bible education keeping the sabbath or festivals originates from the deuteronomic reformation movement which opened the way of rationalizing the Yahweh-faith. The authentic development of the Bible education can be discovered from theological reflection during the exile. God’ s words that had been proclaimed orally were written down. The Chronicles easily shows that(Yahweh’s) laws consists of a subject of education. Like this, the education of the laws through Levites became the root of the worship in the synagogue where to recite and interpret the laws were made. In ancient Israel the sabbath and the festivals took charge of religious education. This tradition has been kept thoroughly until today. Nevertheless, the sabbath and the festivals are st

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