[논평] 손기철 박사의 HTM이 추구하는 신앙과 신학적 관점에 대한 그의 답변 요약분석

조봉근 기독교학술원 2015 월례포럼 Vol.46 No.1

칼빈의 성령론

조봉근 光神大學校 出版部 1999 칼빈과 개혁신학 Vol.1999 No.-

‘평화'에 대한 교의신학적 탐색과 실천 의지

조봉근 한국장로교신학회 2010 장로교회와 신학 Vol.7 No.-

우리가 현실적으로 다루는 통일이나 평화의 이슈는 신학적인 주제나 종교적인 주제로 적합하지 않고 또 조직신학의 근본 교리에서 거리가 먼 주제이다. 그럼에도, 민족적으로 당면한 과제를 기독교계나 신학계에서 ‘벙어리 개’처럼 침묵으로 묵비권을 행사하고 역사의 방관자처럼 전혀 기독교의 입장이나 신학자로서의 견해를 유보하는 자세는 극히 바람직하지 못하기 때문에 하나의 사명의식을 가지고 새롭게 탐색하고 발표하게 되었다. 그러나 한 가지 유념해야 될 사항은 민족의 통일 문제와 평화 문제를 신학적 잣대로 갑론을박(甲論ζ騎)하게 되면 끝없는 평행선을 결으며 도무지 결론이 나지 않게 된다는 생각이 든다. 남북통일이나 남북 평화의 문제는 일차적으로 민감한 정치적 문제이기 때문에 그 사이에 교리적으로 복잡한 신학적 입장이나 종교적 노선 문제를 삽입하거나 전제해서는 해결 기미가 전혀 없고 통일은커녕 평화조차도 운운할 수 없을 것 같다. 따라서 먼저 평화를 위한 방안(方案)이 나오고 다음에 통일에 대한 묘안(妙案)이 제시된 다음에 비로소 복음화에 대한 대안(大案)이 순차적으로 설정되어야 할 것이다. 이를 위해 평화에 대한 진정한 의미뿐 아니라 남북통일과 그 평화적 대처 방안,평화 유지와 경제적 부담 남북 간 평화 교육 프로그램과 체제 등에 대해 살펴보게 될 것이다. The title of the article presentation conference, “ the Peacε of Korea peninsular posεs problems when assessing the titlε in systematic theological perspective. But in respect to the Peace, the writer beliεves that Christians need to think and promote the topic in the dimension of Theology and Christian doctrine. This is bεcause othεr cults such as Unification Church (Mooη따) have dealt with the issue while founding the interim “Chûn Ju Peace unification party. 1herefore, Ecumenical movemεnt’s main emphasis of The World Coμ ncil of Churchσ which statεs , “ in order to achieve onε entity, wε must εxcεεd religion and denomination, ignoring the truth in Christ, should not be the basic principle behind 70 동종랐쏠 와 애S용J Vol. 7 (2010) the Peace of Korea peninsular. Thus, the subject of “ racial peace should not be considered unconditionally solely in pursuit of logical formality of peace and integration but also in respect to what the true peace ultimately means and how it actually benefits spiritual aspect of the nation as a wholε. For example, wε can not accept the communistic socialism system as the sole presupposition for pεacε. Therefore, the writer has outlined the four presuppositions for the peace as follows: 1. We need to be peace biblically in Christ. 2. The peace needs to be carried out in democratic way. 3. The peace which we want needs to be carried out peacefully without any trouble between both 4. We need to find, first of all, ways to be set peace in our own efforts without foreign intervention, although we understand the importance of the overseas help. The writer, in this theological perspective, wants to put the foundation in the sovereignty of God. Therefore, when looking at the Peace of Korea peninsular the writer wishes to propose five theological suggestions in relation to Calvin’s five doctrines. The reasons behind the urgent of the necessity of the peace are as follows: 1. In ordεr to help North Korea’s economical absolutε poverty. The Peace of Korea peninsular needs to be politically unconditional. The Peace of Korea peninsular should bε firstly to Koreans residing in Korεa peninsular. 2. The consistεnt peace is only possible via the irresistible grace of God. 3. In order for the Korea peninsular to sustain stable peace unification ultimately needs to take place.

죤 칼빈의 기독론과 영국학파(English Academic School)의 기독론 비판

조봉근 광신대학교 2001 光神論壇 Vol.10 No.-

그리스도인의 종말론(Eschatology)적 이상

조봉근 大韓예수敎 長老會 光州改革神學硏究院 1995 光神論壇 Vol.7 No.-

제임스 던의 기독론과 성령론의 유사성

조봉근 광신대학교 2003 光神論壇 Vol.12 No.-

한 신학자의 성경관이 신학과 성경해석에 미치는 결과는 얼마나 무서운가? 사도들과 교부신학자들이 장구한 세월동안 연구하여 정립한 정통교리체계를 단번에 허물어 버리는 엄청난 과오를 범하게 된다. 던(Dunn)은 탁월한 성경 연구를 시도한 신학자이지만 그의 잘못된 성경 해석학의 방법론 때문에 예수님을 하나의 은사주의자의 위치로 비하시키게 되었고, 또 그리스도와 성령을 동일하게 이해함으로 2위 1신론에 빠지고말았다.

"한국장로교회의 성령론 비교연구" (A Comparative Study on Pneumatology of Korean Presbyterian Church)

조봉근 한국개혁신학회 2012 한국개혁신학 Vol.33 No.-

So far we have seen that the Korean Presbyterian Church's denominations have each selected new trends of theology and formed unique colors. They all started off with Calvinistic theology naturally, but now they have all drifted off quite a distance away. It cannot be denied that not merely 'Pneumatology' but even in 'Trinitarianism' or 'Christology' many denominations have shown the tendency to prefer Karl Barth, Rudolf Bultmann, Paul Tillich and Jṻrgen Moltmann than John Calvin. Here I cannot but identify that the freedom of knowledge and choice of theological trend according to one's free will is inevitable but still feel slightly worried that following such different theology under the title Presbyterianism might be an act of deviation that breaks off from the essence. Especially, the 'Minjung Theology' of Kichang denomination have ultimately given birth to the Shaman Religioner like Prof. Chung Hyun-Kyung of Ewha Woman's University who have put the Spiritual world into disorder. Chung Hyun-Kyung, when called among Conservative theological circles by the names 'Witch Theologian' and 'Shaman Theologian', have impudently replied that 'the word Shaman to me is the greatest of compliments' and added, 'I dream of a feminist liberation campaign that is as enthusiastic as a Shaman.' As we theologians of Korean Presbyterian Church celebrates the Quincentenary of Calvin's birth, must bow our heads in penitence neglecting our duties as upright trumpeters of the Gospel, and repent in humble sincerity. I too, as a professor of theology, repent of not having enough ferver in teaching, and of the sins of the Korean Church in revealing it's bitter roots in the Shaman religion, and the sins of our ancestors who approved through a general assembly of Shintoism Worship during the Japanese Empire. Tonghap Sect in the Korean Presbyterian Church (Presbyterian College and Theological Seminary) divided from the Koryu Presbyterian denomination (Kosin University) because of worship by most other denominations to Japanese Shintoism in 1959. Shintoism means the worship of the Japanese emperor. Tonghap has a number of theologians, two of whom Dr Rhee Jong-Sung and Dr Hyun Johan have written on the Holy Spirit, Pneumatology and many articles. The Holy Spirit in Christian Theology by George S Hendry of USA and The Doctrine of The Holy Spirit by Hendrikus Berkhof of the Netherlands were translated by Dr Hwang Seung-Yong, President of Ho-Nam Theological University in Kwang-Ju city. Although its theology belongs to Barth's theology, this Tonghap denomination is officially Trinitarian. The Westminster Confession of Faith which it holds as its subordinate standard of faith has been revised in important ways. Kichang (Han Shin University) Sect (Presbyterian Church in ROK) divided from the Tonghap Sect in 1953, because it wanted to accept the documentary hypothesis concerning the Pentateuch suggested by Dr Kim Jae-Joon. Although Tonghap later accepted this documentary hypothesis, in 1953 it opposed the introduction of the theory by Kichang. This denomination also has many theologians who belongs to radical theology like Professor Suh Nam-Dong (1918-1984), Dr Suh Kwang-Sun, Dr Ahn Byung-Mu and Dr Chung Hyun-Kyung spoke about 'Han-pu-ri' at the Assembly of the WCC (Canberra, Australia, 7th-20th February 1991). This, however, was not pneumatology but Shamanism. Professor Chung Hyun-Kyung founded Women's Theology in Korea. There are many articles like those of Dr Joo Jae-Yong from Han Shin University which are a historical critique of the Revival Movement in the Korean Church. Many books on the history of the Korean Church referring to the Holy Spirit were also written by scholar of Kichang Sect. It is the Liberal Presbyterian Theological University in Ohsan. Hapdong (Chong Shin University) Sect has Dr Suh Chul-Won, Professor Chah Young-Bae and Dr Kwon Sung-Soo who wrote books and articles on the Holy Spirit. But this Sect divided from the Tonghap Sect in 19... 한국장로교회의 각 교단들은 교단이 분열된 이후에, 각기 자유롭게 새로운 신학 사조를 선택하여 나름대로의 특색을 이루어 갔다. 물론, 초기에는 모두 칼빈신학에서 출발하였으나 지금은 서로 상당히 거리가 먼 길을 택하게 되었다. 이것은 비단 '성령론' 뿐만 아니라 '삼위일체론'이나 '기독론'에서도 존 칼빈보다는 오히려 칼 바르트나 루돌프 불트만과 폴 틸리히, 그리고 윌겐 몰트만를 비롯한 현대주의 신학자들의 신학 사조를 더 좋아하는 경향으로 나가게 되었다. 바로 포용적 통전주의 신학의 입장에 서 있는 장로회신학대학교의 학자들에게서도 진행되고 있다는 사실을 부인하지 못할 것이다. 물론, 학문의 자유와 신학적 입장을 선택하는 것은 각자의 자유의사에 따라서 선택하는 것이지만 그러나 버젓이 장로교회의 간판 아래 전혀 다른 신학의 입장을 따라가는 것은 분명히 본질을 이탈한 탈선행위라고 판단된다. 특히, 기독교장로회의 '민중신학'은 급기야 전 이화여자대학교의 정현경과 같은 '무당종교가'를 배출하여, 영계를 어지럽히게 되었고, 결국 한국교회가 종교다원주의로 나가게 되었다. 이제, 우리 한국장로교회는 칼빈목사님을 추억하면서, 복음의 올바른 나팔수로서의 사명을 다하지 못한 불충함을 하나님과 한국교회와 한국사회 앞에 머리 숙여 참회하고, 진정으로 겸허하게 회개해야 할 것이다. 우리는 이와 같이 무속종교의 '쓴 뿌리' 사상이 나오게 된 것과 일본제국시대에 "우리가 일본 신사를 참배하자."고 총회적으로 가결한 죄를 하나님과 한국교회 앞에 철저하게 통회하고 회개해야 한다. 그리고 아직도 장로교회 안에서, "성령세례"를 "제2 축복"이라고 주장하는 신학사조가 있다는 사실을 깊이 반성해야 한다. 그러나 "영적은사론"에 있어서는 장로교회도 더 깊이 연구하고 개진해야 할 문제라고 생각된다. 이러한 측면에서, 소위 보수장로교회 안에도 아직 정립되지 못한 채, 혼란을 거듭하고 있는 은사에 대한 무지를 지적하고 싶다. 부디, 한국장로교회가 "성령으로 시작하였다가 마지막에 육체로 마치는 결과"(갈3:3)가 되지 않기를 소망하면서, 논문을 정리하려고 한다.

칼빈과 한국장로교회의 교파별 종말론에 관한 비교연구 <‘부활과 천년왕국’을 중심으로>

조봉근 한국개혁신학회 2009 한국개혁신학 Vol.26 No.-

Celebrating the quintcentennials of the great reformer John Calvin, is the Korean Presbyterian Church truly standing firmly on the foundation of 'Calvinistic thoughts and reformed theology'? Why does the Korean Prebyterian Church, while it endeavors to follow 'Calvinistic theological thoughts and the principles of reformed theology' in all other Christian doctrines, does it avoid the standpoint of reformed theologians including Calvin, Luther and Augustine when it comes to 'eschatology'? What is 'Spiritual resurrection' and 'Physical resurrection'? When we talk about 'resurrection doctrine', we must explain the definition of 'death' first. We speak of three deaths in Christianity in doctrinal terms. These are 'Spiritual death, physical death and eternal death'. Adam and Eve, the progenitors of the human race, ate from the 'tree of the knowledge of good and evil' which God forbade to eat, when they were tempted by Satan, and began this great unhappiness. 'Spiritual death' means that by the 'sins of man', who were created in God's image, 'Spiritual relationship' between God has been severed. To put it in short, 'life with God' has been stopped. The first purpose of life is to glorify God and to live in delight of God. The reality of 'Spritual resurrection' is the life of the believer shown through listening to the word of God everyday through worship, and sharing a spiritual prayer with God and thanking and praising God for all graces that we have received. In that case, when did we 'spiritual resurrect'? Seen from a soteriological aspect, we have obviously experienced 'spiritual resurrection' when we were born-again by the Holy Spirit. However, seen from a eschatological dimension, 'spiritual resurrection' is finally realized by the death of the believer who lived in the faith of Jesus Christ. 'Physical death' means the 'separation of the body and the spirit'. In Genesis chapter 2, when God created man, God made the body out of the soil and then created the spirit by blowing life into him. The 'Spirit and body' of man was made into a organic entity, but as it was fused by God's mystical methods, it cannot be divided through the human methods of anatomy. A doctor will never find a person's spirit within his/her body. The final universal end will come with 'The second coming of Jesus Christ'. However, 'Personal end' will come from 'human death' because it is a personal event. Paradoxically, the final 'resurrection of the believer' will be realized through 'the physical death of the believer'. Of course, 'the body of the believer' will be layed in his tomb. Yet, 'the spirit of the believer' will go up to the Lord. This is to say that when we look at the process of Salvation displayed in the order of 'rebirth-gradual sanctification-death of the believer(completion of sanctification)', we know that the words of the Scripture 'blessed are those who die in Christ!'(Rev. 14:13) are true. Therefore, how these people whom the theologians call Amillenialist (which the present writer would like to call 'realized kingdom of God') interpret the 'first resurrection' might actually be the right interpretation of the Scripture. The only thing would be that calling 'first resurrection' 'rebirth' without exposition of the text would be a hasty answer. Revelations 6:9(the slain spirits of people), 14:13(blessed are those who die in Christ), 20:4(the spirits of the decapitated...came alive, and reigned with Christ for a thousand years), and such verses refer to the martyrs who died in their belief of Jesus Christ, who, though dead in body, 'resurrected in Spirit(the completion of sactification)'. In other words, this the scripture calls 'the first resurrection'. The unbeliever can never take part in 'resurrection' which signifies 'eternal life'. 1Corinthians chapter 15 and 1Thessalonians chapter 4, when it comforts those believers who are undergoing hardships, talk of 'the resurrection of the believer' only. The only ins... Celebrating the quintcentennials of the great reformer John Calvin, is the Korean Presbyterian Church truly standing firmly on the foundation of 'Calvinistic thoughts and reformed theology'? Why does the Korean Prebyterian Church, while it endeavors to follow 'Calvinistic theological thoughts and the principles of reformed theology' in all other Christian doctrines, does it avoid the standpoint of reformed theologians including Calvin, Luther and Augustine when it comes to 'eschatology'? What is 'Spiritual resurrection' and 'Physical resurrection'? When we talk about 'resurrection doctrine', we must explain the definition of 'death' first. We speak of three deaths in Christianity in doctrinal terms. These are 'Spiritual death, physical death and eternal death'. Adam and Eve, the progenitors of the human race, ate from the 'tree of the knowledge of good and evil' which God forbade to eat, when they were tempted by Satan, and began this great unhappiness. 'Spiritual death' means that by the 'sins of man', who were created in God's image, 'Spiritual relationship' between God has been severed. To put it in short, 'life with God' has been stopped. The first purpose of life is to glorify God and to live in delight of God. The reality of 'Spritual resurrection' is the life of the believer shown through listening to the word of God everyday through worship, and sharing a spiritual prayer with God and thanking and praising God for all graces that we have received. In that case, when did we 'spiritual resurrect'? Seen from a soteriological aspect, we have obviously experienced 'spiritual resurrection' when we were born-again by the Holy Spirit. However, seen from a eschatological dimension, 'spiritual resurrection' is finally realized by the death of the believer who lived in the faith of Jesus Christ. 'Physical death' means the 'separation of the body and the spirit'. In Genesis chapter 2, when God created man, God made the body out of the soil and then created the spirit by blowing life into him. The 'Spirit and body' of man was made into a organic entity, but as it was fused by God's mystical methods, it cannot be divided through the human methods of anatomy. A doctor will never find a person's spirit within his/her body. The final universal end will come with 'The second coming of Jesus Christ'. However, 'Personal end' will come from 'human death' because it is a personal event. Paradoxically, the final 'resurrection of the believer' will be realized through 'the physical death of the believer'. Of course, 'the body of the believer' will be layed in his tomb. Yet, 'the spirit of the believer' will go up to the Lord. This is to say that when we look at the process of Salvation displayed in the order of 'rebirth-gradual sanctification-death of the believer(completion of sanctification)', we know that the words of the Scripture 'blessed are those who die in Christ!'(Rev. 14:13) are true. Therefore, how these people whom the theologians call Amillenialist (which the present writer would like to call 'realized kingdom of God') interpret the 'first resurrection' might actually be the right interpretation of the Scripture. The only thing would be that calling 'first resurrection' 'rebirth' without exposition of the text would be a hasty answer. Revelations 6:9(the slain spirits of people), 14:13(blessed are those who die in Christ), 20:4(the spirits of the decapitated...came alive, and reigned with Christ for a thousand years), and such verses refer to the martyrs who died in their belief of Jesus Christ, who, though dead in body, 'resurrected in Spirit(the completion of sactification)'. In other words, this the scripture calls 'the first resurrection'. The unbeliever can never take part in 'resurrection' which signifies 'eternal life'. 1Corinthians chapter 15 and 1Thessalonians chapter 4, when it comforts those believers who are undergoing hardships, talk of 'the resurrection of the believer' only. The only instance where ...

영국 은사주의 성령론의 배경과 평가

조봉근 大韓예수敎 長老會 光州改革神學硏究院 1997 光神論壇 Vol.8 No.-

칼빈주의 입장에서 본 삼위일체론

조봉근 光神大學校出版部 2000 光神論壇 Vol.9 No.-