지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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The backgrounds of the writings by Paul is different from those of Jesus. Although Jesus faced a variety of opinions among his contemporaries in Palestine, within a few years. Paul’s ministry, in contrast, spanned two decades and carried him across the Roman Empire. The political transition(from Greece to the Roman Empire) and the spiritual transition(from the Pre-Christian Era to the Age of the Holy spirit) affected most of the communities mentioned in Acts, and most of these were significant to Paul.
Many important women pertained to Paul were cited in Acts: a number of prominent Greek women(Acts 17:12), Damaris(Acts 17:34), Lydia the subiness woman(Acts 16:40), Proscilla and Aquila at Corinth (Acts 18:18, 26), Prophesying Daughters(Acts 21:9), There are prominent women in Paul’s letters: leaders of house churches(Nympha of Col.4:15; Chloe of 1 Cor.1:11; Priscilla of 1 Cor.16:19). Especially the last chapter of Romans 16 contains the most references to women who wre associated with Paul in his ministry.
However, some difficult passages against women’s leadership and ministry are presented in Paul’s letters: 1 Cor.11:2-16, 14:34-35; Eph. 5:21-33; 1 Tim.2:11-15, etc. What we need to think is that these are not command for all believers throughout the all generations. They are just for the time and place that the passages were written. Paul’s principal idea of the unity of all believers is in Gal.3:28 which is an absolute egalitarian view. What all this means is that Paul faced a critical question in his ministry strategy. Holding his principle, in order for social accommodation and winning the souls, Paul steered a careful course through the changing cultural seas. We need to read those difficult passages with lens of Paul’s restriction of his freedom and principle in terms of mission strategies.
Many important women pertained to Paul were cited in Acts: a number of prominent Greek women(Acts 17:12), Damaris(Acts 17:34), Lydia the subiness woman(Acts 16:40), Proscilla and Aquila at Corinth (Acts 18:18, 26), Prophesying Daughters(Acts 21:9), There are prominent women in Paul’s letters: leaders of house churches(Nympha of Col.4:15; Chloe of 1 Cor.1:11; Priscilla of 1 Cor.16:19). Especially the last chapter of Romans 16 contains the most references to women who wre associated with Paul in his ministry.
However, some difficult passages against women’s leadership and ministry are presented in Paul’s letters: 1 Cor.11:2-16, 14:34-35; Eph. 5:21-33; 1 Tim.2:11-15, etc. What we need to think is that these are not command for all believers throughout the all generations. They are just for the time and place that the passages were written. Paul’s principal idea of the unity of all believers is in Gal.3:28 which is an absolute egalitarian view. What all this means is that Paul faced a critical question in his ministry strategy. Holding his principle, in order for social accommodation and winning the souls, Paul steered a careful course through the changing cultural seas. We need to read those difficult passages with lens of Paul’s restriction of his freedom and principle in terms of mission strategies.
목차
Ⅰ. 서론
Ⅱ. 여성신학적 성경해석의 필요성 및 동향
Ⅲ. 바울과 여성
Ⅳ. 결론
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