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In 2 Cor 11:23 Paul says, “Are they servants of Christ?-I am talking like a madman-I am a better one.” Again, in 2 Cor 5:13. There, Paul says, “For if we are beside ourselves it is for God.” This article demonstrates that these remarks reflect the accusations against Paul’s pneumatological identity by his opponents. In short, he was accused of being out of his mind, and subsequently, of being possessed by evil spirits, just as Jesus was in Mark 3:21. Paul’s Fool’s Speech in 2 Cor 12 also has a semantic connection to mental disorder. Paul’s use of “?ρπ?ζω” in 2 Cor 12:2 and 4 might insinuate that God, not evil spirits, “snatched” or “overpowered” him, taking him to the third heaven. Paul’s criticism of his opponents in 2 Cor 11 concentrates on their pneumatic identity. Since both Paul and his opponents lay claim to the servantship of Christ, accusing each other as the servant of Satan, the issue is not “who is pneumatic and who is not,” but “what spiritual source one has, demonic or divine.”
The text of Paul’s letter to Galatians reveals that it has a bearing on so called, “evil eye belief and practice. In Gal 4:14 Paul describes that in his first encounter between them, there was something tempting in his physical appearance. Paul’s use of ?κπτ?ω, denoting “averting a bad omen or disarming magic” in 4:14 suggest that Paul may have picked up baskai,nw, not just for metaphorical rhetorical purposes, but from a distinct experience he had had and to refute a charge against him: Paul was an evil eyed person. Should Paul’s enemies have used evil eye accusations against him, Paul would have made verbatim citations from his opponent, and heaped the same, or more serious, accusations on them.
The text of Paul’s letter to Galatians reveals that it has a bearing on so called, “evil eye belief and practice. In Gal 4:14 Paul describes that in his first encounter between them, there was something tempting in his physical appearance. Paul’s use of ?κπτ?ω, denoting “averting a bad omen or disarming magic” in 4:14 suggest that Paul may have picked up baskai,nw, not just for metaphorical rhetorical purposes, but from a distinct experience he had had and to refute a charge against him: Paul was an evil eyed person. Should Paul’s enemies have used evil eye accusations against him, Paul would have made verbatim citations from his opponent, and heaped the same, or more serious, accusations on them.
목차
Ⅰ. 바울의 정신 상태에 대한 그의 적대자들의 공격
Ⅱ. 바울의 영적 상태에 대한 그의 적대자들의 공격과 바울의 변호
Ⅲ. 바울의 정신 상태를 둘러싼 성령론 논쟁
Ⅳ. “악한 눈미신(Evil Eye Superstition)”과 바울의 적대자들의 공격
Ⅴ. 결론
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ABSTRACT
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UCI(KEPA) : I410-ECN-0101-2013-230-001301745