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There was a belief that the early Christians were mostly the poor. This belief led to the thesis that the early Christianity had been a social movement. But recently many scholars argued that leading persons of the early Christians were the upper or middle class. They analyzed the origins and properties of the persons who played important roles in the development of the early Christianity. Such scholars as E. Judge, R. Scroggs, G. Buchanan made clear that many early christians were actually the rich or belonged to the middle class. Now the belief that the early christians mostly consisted of the poor and slaves was a mere myth.
Then should we no longer regard the early christianity as a kind of social movement? Even though many early christians were actually the rich or belonged to the middle class, I think that the early christianity was a kind of social movement. To support my assertion, I analyzed the attitude of Jesus toward the rich and characteristics of common meals of the early christians.
The fact that Jesus rebuked vehemently the rich and their avarice was well known. According to the Gospel of Luke Jesus read the scroll of the prophet Isaiah which proclaimed good news for the poor in his first preach. This means Jesus inherited the tradition of prophets of Israel. The prophets of Israel tried to retrieve social justice and alleviate hard conditions of the poor. Jesus takes over their activities and tried to remove boundaries between the rich and the poor.
The early christians observed common meals at every Sunday night. This common meals had peculiarities which made the early christianity separate from the pagan world. The poor who could not contribute any food joined in the meals. This is a revolutionary change in the practice of ancients. Even if common meals of some pagan societies contributed to the equality of the members, but they expelled those who could not supply their quota. Furthermore the leaders of early Christians dissuaded some powerful or rich members from paying all the cost of common meals. So any member of the church could not expand their powers by richness as in the Roman Society.
In conclusion even if many persons in the early Christians were the rich, the early christianity had aspects of social movement. The early Christians wanted to come true social justice.
Then should we no longer regard the early christianity as a kind of social movement? Even though many early christians were actually the rich or belonged to the middle class, I think that the early christianity was a kind of social movement. To support my assertion, I analyzed the attitude of Jesus toward the rich and characteristics of common meals of the early christians.
The fact that Jesus rebuked vehemently the rich and their avarice was well known. According to the Gospel of Luke Jesus read the scroll of the prophet Isaiah which proclaimed good news for the poor in his first preach. This means Jesus inherited the tradition of prophets of Israel. The prophets of Israel tried to retrieve social justice and alleviate hard conditions of the poor. Jesus takes over their activities and tried to remove boundaries between the rich and the poor.
The early christians observed common meals at every Sunday night. This common meals had peculiarities which made the early christianity separate from the pagan world. The poor who could not contribute any food joined in the meals. This is a revolutionary change in the practice of ancients. Even if common meals of some pagan societies contributed to the equality of the members, but they expelled those who could not supply their quota. Furthermore the leaders of early Christians dissuaded some powerful or rich members from paying all the cost of common meals. So any member of the church could not expand their powers by richness as in the Roman Society.
In conclusion even if many persons in the early Christians were the rich, the early christianity had aspects of social movement. The early Christians wanted to come true social justice.
목차
Ⅰ. 서론
Ⅱ. 부에 대한 예수의 태도
Ⅲ. 초기 기독교도들의 계층적 구성
Ⅳ. 공동 식사와 계층 갈등
Ⅴ. 결론
〈Abstract〉
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UCI(KEPA) : I410-ECN-0101-2010-911-002850687