Jesus: 마술사 또는 기적의 일꾼? 학술적 탐구

### 마술사로서의 예수 개념 탐구하기: 복잡한 질문
* 🔍 안젤라 푸카 박사는 신약성경에서 예수가 행한 치유와 부활 등 특별한 행적을 언급하며 **예수를 마술사로 분류할 수 있는지에 대한 주제**를 소개합니다.
* 📚 그녀는 마술과 같은 개념을 이해하는 데 있어 **역사적, 문화적, 사회적 맥락에 따라 달라지는 복잡성**의 중요성을 강조합니다.
* 🧠 미셸 푸코의 철학을 바탕으로 각 역사적 시대마다 고유한 세계관, 즉 **에피스테메가 존재**하며 개념이 이해되고 표현되는 방식에 영향을 미친다고 설명합니다.
* 🗣 푸카는 예수의 행적에 대한 해석은 시대와 사회에 따라 크게 다르며, 학자들은 **예수를 마술사, 예언자, 교사 등**으로 다양하게 묘사하고 있다고 강조합니다.
* 📜 그녀는 **20세기 초 학자들이 예수의 치유와 퇴마 이야기를 고대 마법 텍스트와 연결**하여 용어와 관행의 유사점을 제시하는 방법에 대해 설명합니다.
* ⚖ 궁극적으로 그녀는 예수를 마술사로 분류하는 것은 **그러한 분류를 인식하지 못했던 역사적 맥락에 현대적 이해를 강요**하는 것이며, 따라서 탐구를 복잡하게 만든다고 주장합니다.
* 🙏 푸카는 시청자들에게 **Patreon을 통해 자신의 콘텐츠에 참여하고 자신의 작업을 후원**하여 더 깊이 있는 학문적 탐구를 위한 커뮤니티를 조성해 달라고 당부하며 영상을 마무리합니다.

역사적 세계관과 마술에 대한 정의가 다르기 때문에 예수를 마술사로 분류할 수는 없습니다.

Is it magic when you resurrect a dude from the dead? Asking for a friend. OH! I guess that ‘friend’ is Jesus, and we’re trying to gather whether he was, in fact, a magician… [Music] Hello everyone. I’m Dr. Angela Puca, and welcome to my Symposium. I am a PhD and a university lecturer, and this is your online resource for the study of magick, paganism, esotericism, shamanism, and related currents. As you may know, in the New Testament, there are several accounts of Jesus performing extraordinary endeavors, such as healing incurable diseases, performing exorcisms, and even raising people from the dead. In this video, we will investigate whether Jesus was, therefore, a magician. If you are familiar with my channel’s content and the academic approach I offer on this platform, you may have detected one key – core – element that underlies all of our discussions,

and that is complexity. That, along with presenting information drawn from academic scholarship and not based on personal opinions. That said, complexity means that there are hardly ever straight answers because the conceptualization of terms such as magic has many historical/geographical connotations and religious/cultural as well as social interpretations. To help us understand the matter in relation to the depiction of Jesus in the New Testament, let’s get some methodological help from the French philosopher Michel Foucault. Foucault maintained that every historical period holds a set of pre-assumptions – a specific worldview, which he calls episteme – that determines how we understand the concepts we use in our discourses and how we construct meaning. The very relation between words and things – which is not consistent and changes over time – reveals to be essential in understanding what we mean when we talk about something. Because words work to create an inter-subjective ground where subjective

experiences can be conveyed and comprehended by someone who is other than the experiencer. Words, Foucault highlights, do not simply tell things. Words create things because words are how we articulate our experiences. This semiotic construction of meaning is dependent on time and place, of course, but also to a specific community. We have slang, jargon, and vernacular uses of a language that show how malleable words can be and how certain meanings can be only constructed with that connotation by one of such uses of the language. The same occurs when it comes to religious communities, such as Christianity and all of its varied denominations. And in the encounter between Christian ideas and the mainstream culture of a given time. That premised, the understanding of the deeds of Jesus, at the time when the Gospels were written, will be different from the perception of later interpretations because a different time comes with a different worldview.

diverse pre-assumptions and its own use of words to make sense of things. So, when it comes to Jesus, over the ages and across the different communities, the interpretations of his figure, as shown in the New Testament, vary significantly. As Helen Bond highlights, different methodological outlooks can lead to different portraits of Jesus. Some emphasize his healing activity and characterize him as a magician, or as a charismatic healer and exorcist similar to other Jewish figures at the time. Others see Jesus as an apocalyptic prophet, stressing more his eschatological message. In other cases, teaching is deemed central and so Jesus becomes a sage or a rabbi, a Pharisee, a wisdom teacher preaching a radical egalitarianism, a subversive sage or a social revolutionary. Lastly yet not exhaustively, some see a high degree of Hellenism within Galilee

and hence detect similarities between Jesus and Cynic philosophers. Interpretations by scholars of the New Testament who connected the stories of the exorcisms performed by Jesus and his healings to “magic” were based on a few terms and phrases that occur in a few late “magical” texts. In the early twentieth century, for instance, the philologist Deissmann called attention to the “binding” in “magic” texts in connection with the healing of the deaf-mute in Mark, and to the importance in “magic” of knowing a daimon’s name which was connected to the question asked by Jesus to the exorcized demon in. In the 1920s, critics like Rudolf Bultmann pointed to certain terms in healing and exorcism stories paralleled in ancient “magical” texts as traces of magic. More recently, commands used by Jesus in his exorcisms and in

addressing demons have been correlated to similar formulas present in the Greek Magical Papyri. In the 1970s and 1980s, Morton Smith presented his interpretation of Jesus as a magician with extensive references to ancient sources, especially the “magical papyri.” Smith built constructed the concept of 'magic' and 'magician' earlier in the century, and then expanded their connotations to include not only healing and exorcisms but even prophecy, divination, and revelation. He then argued that much of what Jesus is presented as doing was familiar from the expanded sources for ancient “magic.” So, as you can see, it could be argued that Jesus was performing magic in the stories of the New Testament, depending on the definition we assign to the term ‘magic’. As I discussed in a previous video, the term magic started to be ‘reified’ and becoming a participatory concept in Christian discourse around the second century CE,

in opposition to the concept of miracle and in relation to a developing Christian theology. At the time of the Gospels, the Israelites don’t have the solid perception of magic as the one set of practices we recognise today. The single acts may have been performed but the collective understanding of a number of practices as belonging to one unitarian conceptual category called magic came much later. And along that, the concept of being a magician. Thus, if we want to answer the question of whether Jesus was a magician with the Foucauldian methodology we set as a premise, we can then conclude that Jesus cannot be seen as a magician because that would mean superimposing a later concept onto a community of people holding a worldview that didn’t encompass the perception or acknowledgement of certain acts as subsets belonging to the wider cluster, which would be now called magic and performed by someone who masters those acts, the magician.

So this is it for today's video. Allow me to welcome to the inner symposium my new Patrons and give thanks to those who just pledged and those who stay pledged and please, if you like my content here on Youtube, consider pledging yourself to my Patreon Page. We have a lively community on Discord, a weekly book club, monthly Zoom gatherings, and even lectures for the Magus Level Patrons or else, if you like this video, SMASH the like button, subscribe to the channel, activate the notification bell so that you will never miss a new video from me and, as always, stay tuned for all the academic fun. Bye for now. [Music]

Was Jesus a Magician? Did he practise Magic?

Angela's Symposium

신약성서에서 예수님은 치유, 퇴마, 죽은 자를 살리는 등 특별한 능력을 행하는 것으로 묘사됩니다.

이 비디오의 접근 방식은 역사적, 문화적, 사회적 해석을 고려하여 마술과 같은 용어를 정의하는 것의 복잡성을 강조합니다.

미셸 푸코의 에피스테메 개념은 세계관이 개념에 대한 우리의 이해와 우리가 개념에 부여하는 의미를 어떻게 형성하는지 강조하는 데 사용됩니다.

단어와 커뮤니티를 통한 의미의 구성

말은 시간과 장소, 공동체의 영향을 받아 경험을 표현하고 의미를 구성하는 데 중요한 역할을 합니다.

신약성서에서 예수의 모습에 대한 해석은 공동체와 시대에 따라 크게 달라져 다양한 초상화로 이어집니다.

방법론적 관점도 이러한 다양한 해석에 영향을 미치며, 일부는 예수의 치유 활동, 종말론적 메시지, 가르침의 역할 또는 헬레니즘의 영향을 강조하기도 합니다.

예수와 냉소주의 철학자들: 마법의 연결

학자들은 예수의 엑소시즘과 치유와 고대의 '마법' 텍스트 사이에 유사한 용어와 문구에 주목하며 유사점을 찾아냈습니다.

20세기 초의 데이즈만과 불트만 같은 비평가들은 이러한 연관성을 마술의 흔적이라고 강조했습니다.

모튼 스미스는 나중에 '마술'의 개념을 예수의 행동으로 확장하여 예수의 기적이 고대 자료에서 친숙하다고 주장하면서 예수를 마술사로 해석할 수 있는 가능성을 제시했습니다.

복음서 당시 이스라엘 사람들은 오늘날 우리가 이해하는 마술에 대한 통일된 인식을 가지고 있지 않았습니다.

마술사라는 개념과 마술을 마술로 분류하는 관행은 나중에 생겨났기 때문에 예수를 마술사로 분류하는 것은 부적절했습니다.

이 동영상은 또한 시청자가 Patreon에서 크리에이터를 후원하고 다양한 참여 활동이 있는 커뮤니티에 참여하도록 초대합니다.