초록 열기/닫기 버튼
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Paul the Apostle was not only a missionary who engaged in a vigorous missionary work throughout the Mediterranean soil, but also a pastoral educator of the new-born communities of faith, whose major strategy for troubleshooting and further education consisted of the dispatch of fellow workers, his occasional return visits, and the writing of letters. To that extent, Paul's correspondence to the Corinthians was composed as "an entire course of education." This study discusses a two-edged movement of his education for the Corinthian community : first, a disciplinary ritual of excommunication for a moral lapse; and second, Paul's warning against temptation. It also involves the investigation of Paul's exemplary practice of self-discipline in general. Paul commands the Corinthian community to deliver to Satan a member who committed the most notorious sexual deviation, that is, to perform the ritual of expulsion(1 Cor 5:3-5). Paul's expectation of a high level morality among the members of the community was related to his intention to maintain the strong internal cohesion and the ethos of purity of the community The community is defined as being beset with Satanic temptation(2 Cor 4:4; 2 Cor 10:11; 11:2-3; 13-15). Satan is the author of temptation in 1 Cor 7:5 and 2 Cor 2:11, while the serpent functions the same in 2 Cor 11:3. Besides the lack of self-control(1 Cor 7:5), the other human faculty involved with Satan's assault is the thought or mind(2 Cor 2:11; 11:2-3). We might state at the risk of oversimplification that Paul acknowledges the reality of divine test for the training and approval in the life of faith in relation to the dolainazo word group, while he employs the peirazo word group primarily to denote the Satanic temptation, that is, the enticement to sin. Paul presents himself as an exemplary charismatic sage who exercises the power of discernment against Satan's ruse and temptation and who is in constant self-discipline to test and prove himself before God. The result of this study challenges us to rethink the widely-accepted portrait of Paul the Apostle. His stress on accreditation requires recasting the place of "practice" and "deed" in understanding his thought and life. The degree to and the sincerity with which Paul highlights the Christian endeavor to test themselves for approval and embodies this requirement in his own life cries out for a more dynamic understanding between indicative and imperative. Besides, Paul is well known as the apostle of love, far less as the apostle of detachment. Our discussion of Paul's life in terms of detachment, "disidentification7decentering, his ascetic practice and his attitude to death, contributes to counterbalancing the lopsided portrait of Paul only as the apostle of love.
