개혁신학의 성찬론의 특징과 그 구원론적 함의

김광열(Kwang Yul Kim) 신학지남사 2018 신학지남 Vol.85 No.1

The Reformed view of the Lord’s Supper has a distinctive characteristics in understanding the significance of it. The Reformed view explained by John Calvin does not accept the Roman Catholic’s view of transubstantiation. Furthermore, it is different not only from Lutheran view of Consubstantiation, but also from Zwingli’s understanding of it. Such a distinctive characteristic of the Reformed view on the Lord’s Supper is closely connected with the Reformed view on salvation explained by John Calvin. Calvin understood salvation as spiritual blessings given in one’s union with Christ. In his understanding of Lord’s Supper, the believer’s drinking the wine and eating the bread is to be more than a simple ceremony in remembrance of Lord’s death. It is the moment of experiencing the spiritual, real presence of our Lord by the mysterious work of the Holy Spirit. When the believer participates in the Lord’s Supper, he is actually receiving the spiritual food by the work of Holy Spirit in his union with Christ. The Reformed view is different from both the Roman Catholic’s view of transubstantiation and Lutheran view of consubstantiation, which argue for the literal meaning of wine and bread (manducatio oralis). It also differs from the Zwingli’s understanding that regards Lord’s Supper simply as a ceremony in remembrance of Christ’s death. For Calvin, it is not an empty ceremony. Because the mysterious work of Holy Spirit is given in the Lord’s Supper. Through those spiritual foods, those who participate in the Lord’s Supper receive some spiritual awakening and experience the real presence of our Lord through the mysterious work of Holy Spirit. Therefore, it is not simply a ceremony of remembering the “past Christ” who died on the cross, but the gracious time of embracing the blessings of the “present Christ” who had risen from death and ascended into heaven and seated on the right side of God. In that sense, it has some soteriological significance for the believer may receive the spiritual blessings in his fellowship and union with Christ through the mysterious work of Holy Spirit in the Lord’s Supper.

설교와 성만찬 찬송 시를 통해 본 존 웨슬리의 성만찬 이해

이세형 한국개혁신학회 2011 한국개혁신학 Vol.32 No.-

이 논문은 “은혜의 수단”과 “성찬을 규칙적으로 시행해야 할 의무”라는 웨슬리의 설교 두 편과 『웨슬리 형제의 성만찬 찬송』(Hymns on the Lord's Supper)에 나타난 웨슬리의 성만찬을 이해하고 이를 통해 한국 교회의 예배 갱신을 제안한다. 웨슬리의 성만찬은 하나님께서 제정하신 은총이 임하는 통로요 수단이다. 성만찬에서 신자들은 그리스도의 고난을 기억하고, 그리스도의 현재적 은총을 경험하며, 종말로 하나님 나라의 백성임을 보증 받는다. 또한 성만찬에서 그리스도께서 우리를 위한 봉헌제물이 되시고 우리도 주님을 향해 봉헌제물이 됨으로써 주님과 연합을 경험한다. 이 연합은 생명의 역환으로서 구원의 자리이다. 웨슬리는 초대 교회를 모델로 삼아 성만찬을 예배 속에 회복시켰고, 자신의 부흥 운동에 활용하였다. 성찬상에 나오는 자들은 겸손히 자신을 낮추어 스스로 제물이 되시고 동시에 자신들을 위해 대언하시는 대제사장으로서의 주님을 만났다. 이 겸손한 봉헌이 영국 교회를 새롭게 한 원동력이었다. 오늘 한국의 교회는 웨슬리의 성만찬에서 만나는 복음적 회심, 성화적 양육, 겸손한 봉헌의 영성이 절실하게 요청되고 있다. This article is to both understand John Wesley's Lord's Supper by exploring his two sermons, “The Means of Grace” and “The Duty of Constant Communion,” and his Hymns on the Lord's Supper and to suggest the renewal of Korean church worship. Wesley understands the Lord's Supper as the means of God's grace. In the Lord's Supper, the partakers remember the suffering of Jesus Christ, experience the spiritual presence of the Lord Jesus Christ in the Holy Spirit, and have the pledge to confirm that they are people of the Heavenly Kingdom. Also, in the Lord's Supper, Christ himself becomes an offering for all of us and we are an offering ourselves to the Lord by being united in Christ. I called this unity as the exchange of life between the partaker and Jesus Christ. John Wesley recovered the power of the Lord's Supper in Christian worship by appealing to the Early Church model and he used the Lord's Supper as the means of his evangelical movement. In this sense, his sacrament is an evangelical sacrament. The partakers in his days humbly came to the Lord's table and met Jesus Christ who became an offering and, at the same time, the priest. This humble offering was the dynamic power which brought about growth in the English church. Today, we the Korean churches need earnestly the spirit of such evangelical conversion, along with sanctificational nurture, and humble offering.

영국 보수당-자유민주당 연립정권의 상원개혁 시도

김상수(Kim, Sangsoo) 한국외국어대학교 영미연구소 2015 영미연구 Vol.35 No.-

This article deals with the historical process of Lords reform of the UK, which began with the Parliament Act 1911. The People`s Budget proposed by the Liberal Party in 1909 provoked the Conservative Party to break the convention that Money Bills supported by the Commons should not be vetoed by the Lords. This was followed by the Liberals’ political manoeuvre to weaken the power of the Lords, which had been dominated by the Conservatives and frequently thwarted the Liberals’ reform policies throughout the nineteenth century. The Parliament Act 1911 prohibited the Lords veto over Money Bills and restricted its power to delay the Bills passed by the Commons within two years. Another series of Lords reforms was initiated by Tony Blair’s new Labour government in 1998. Encouraged by the landslide general election victory in 1997, the Labour Party succeeded in removing most of the hereditary peers from the House of Lords. Although the Conservatives fiercly resisted this reform, Blair made the reform Bill passed by both Houses of Parliament. The Labour continued to pursue further reforms of the Lords and the Liberal Democrats supported this process because they wanted to exert political powers through the reformed Lords in the situation that it was very difficult to send enough candidates to the House of Commons due to the first-past-the-post system. The Conservative-Lib Dem Coalition government wanted to reform the House of Lords by making its composition to include more than 80% of elected members. As the Liberal Democrats had already failed to displace the first-past-the-the-post system with an alternative voting system, they began to focus on reforming the Lords in 2012. Their effort was, however, faced with Tory rebel’s resistance in the second reading of the House of Commons, and the House of Lords Reform Bill was abandoned. This triggered political conflict between the Conservatives and the Liberal Democrats. Since winning the majority of the seats of the Commons in the general election 1915, the Conservatives have not paid enough attention to the Lords reform, while attempting to appoint more peers to the Lords, who take favourable attitudes toward the Conservatives.

기독교에서 주일성수 문제: 이그나티우스의 ‘주의 날’에 대한 해석을 중심으로

김용준 ( Yong Jun Kim ) 한국복음주의신학회 2014 성경과신학 Vol.72 No.-

사무엘라 바키오키는 이그나티우스에 나타난 ‘주의 날’의 개념을 ‘주의 삶’이라고 변형시키면서 ‘주일’의 역사를 의도적으로 바나바서신 이후로 설정한다. 그렇게 되면 ‘주일성수’는 새로운 것로서 ‘로마의 태양신 숭배’와 연관되며 교회는 여전히 안식일을 준수 하였다는 전제와 연결된다. 그러나 성경으로부터 초대교회에 이르기까지의 정황은 결코 이러한 주장에 대한 어떠한증거도 보여주고 있지 않으며, 오히려 초대교회부터 안식일이 아니라 일요일 즉 주일을 지켰다는 것을 보여준다. 특별히 바키오키가 애써 부정하려고 한, 이그나티우스의 ‘주의 날’이 아니라 ‘주의 삶’이라는그의 주장은 몇 가지 다음의 몇 가지 근거로 부당하다. 첫째, 바키오키는 자신이 설정한 이해로부터 시대에 대한 이해를 변형시켰다. 즉 주일 성수가 갑작스럽게 생긴 문제라는 것이다. 그러나 이는 시대적인 증거(성경, 플리니의 진술, 이그타니우스, 디다케, 바나바서신, 저스틴 마터)을 통해서 분명히 거부된다. 둘째, 바키오키는 프리츠 가이의 주장 즉 사본상 ‘주의 날’이 아니라 ‘주의 삶’이라는 해석에 대한 문제에 있어서 남용하였다. 가이의 주장은 단지 사본상의 문제에 대한 것이다. 셋째, 주의 삶이라는 표현과 주의 날이라는 표현은 이그나티우스의 이해 속에서 결코 다른 의미가 될 수 없다 본문의 . 문맥 속에서 이는 다른 의미를 제공하지 않는다. 넷째, 그러므로 주의 날이든 주의 삶이든 안식일을 지키는 일과 반대되는 것이다. 이그나티우스가 말한 의미는 단지 ‘방식’이 아니라 ‘날’이었다는 것을결코 부정할 수 없다. 마지막으로 로마의 태양신 숭배와 주일은 연관되어 있지 않다. 디다케, 바나바 서신 등은 분명하게 주님의 부활을 기념하는 날로서 ‘주일’에 대해서 증명해준다. 특별히 변증가인 저스틴 마터 역시 그리스도인들의 예배가 일요일에 지켜졌다는 것을 보여주는 것이지, 로마의 태양신과 연관되었다는 것을 말하지 않는다. 개혁 신학에서 칼빈의 주장처럼 영적인 준수일로서 주일(일요일)을 지키는 것이 성경적이다. 그러므로 바키오키가 주장하려고 했던 이그나티우스를 통해 교회가 주일을 지키는 일이 ‘갑작스러운’ 등장이라는 이해는 결코 바른 것이 아니며,초대교회는 ‘안식일’이 아닌 ‘주일 또는 일요일’을 예배일로서 지켰다는 것이 더 정확한 역사에 대한 평가이다. Samuelle Bacchiocchi set the history of ‘the observance of Lord`s day’ after ‘Letters of Barnabas’ on purpose, by interpreting St. Ignatius` ‘Lord`s day’ as ‘Lord`s life’. Then, He argues that ‘observance of Lord`s day’ as a novelty is closely related to ‘Pagan sunday observance’ and the presupposition that church still observed the Sabbath instead of observing Sunday. However, Situations from Biblical evidence to the Early Church indicates that Christians observed the Sunday as worship day. Bacchiocchi`s interpretation of St. Ignatius` ‘Lord`s day’ as ‘Lord`s life’ could be denied by followings. 1) He changes the phases of the times. Bacchiocchi says that the observance of sunday worship appeared suddenly since letters of Barnabas. However, it is obviously denied by several evidences(such as the Bible, Pliny`s account, St. Ignatius, Didache, Letters of Barnabas, St. Justin Martyr). 2) Bacchiocchi abuses Fritz Guy`s argument about a interpretation of ‘lord`s day’ as lord`s life according to the original Codex. However, Guy`s argument would only be about original Codex, not about different meaning between ‘day’ and ‘life’. 3) the Words ‘The Lord`s day’ and ‘Lord`s life’ did never differ from each other. In the context of St. Ignatius`s text, both imply same thing. 4) Therefore, both suggest the opposition to that of ‘observance of sabbath’. St. Ignatius` phrase ‘Lord`s day’ or ‘Lord`s life’ implies not some ‘way’, but the ‘day’ of the observance. Early Church documents such as Didache and Letters of Barnabas show us that the sunday clearly was the memorial day(worship day) of the resurrection of our Lord Jesus Christ. Especially, St. Justin Martyr`s description implies that Christian worship in the early period is closely connected not to ‘pagan sunday observance’ but to the Christian Lord`s day as the resurrection day of Our Lord Jesus Christ. In Reformed theology, as Calvin say, Christian must observe sunday as ‘spiritual observance’ Therefore, Bacchiocchi`s understanding that ‘sunday observance’ bursted on the scene by arguing that St. Ignatius` Lord`s day is Lord`s life would be wrong. Rather, it would be correct history that in the early church christians have worshiped not on Sabbath, but on Sunday.

“주의 기도”를 통한 “산 신앙형성”에 관한 연구- 거지(巨智) 이중표 목사의 “주의 기도”를 중심으로-

김윤규 한국실천신학회 2009 신학과 실천 Vol.0 No.18

예수께서 친히 제자들에게 가르치신(마태 6:9-13; 누가 11:2-4) ‘주의 기도’ (the Lord's Prayer)의 첫 부분은 하나님과 관련된 세 가지의 ‘당신’이라는 간구 즉 아버지, 당신의 이름을 거룩하게 하심, 당신의 나라, 당신의 거룩한 뜻 등을 말한다. 후반부의 인간과 관련된 네 가지의 간구는 일용할 양식, 용서, 늘 따라다니는 유혹, 언제나 우리를 위협하는 악 등이다. 한 마디로 주기도는 ‘하늘의 고난이 땅의 고난과 연결’되는, 다시 말하면 하나님과 인간, 하늘과 땅, 종교적인 것과 정치적인 것, 이 모든 것들이 처음부터 끝까지 통일성을 유지하면서 실천적으로 올바른 관계를 맺게 되는 ‘총체적 해방’을 위한 ‘완전한 기도’ 즉 ‘기도중의 기도’라 할 수 있다. 이 때문에 이중표 목사에게 있어서 ‘주의 기도’는 예수 당시에만 유효하게 통용되었던 것이 아니라, 오늘날에도 여전히 그리스도인들에게 새로운 삶의 방향을 제시해 줌으로써, 그리스도인의 삶의 스타일(Life-Style)에 대한 총체적인 변혁을, 다시 말하면 ‘기도’와 ‘삶’의 통전적인 일치를 요청하고 있다. 이러한 의미에서 이 목사는 자신의 ‘주의 기도 강해’를 통해서 다음과 같은 질문들을 던지면서, 그것들에 대한 대답을 찾기 위해 전력을 기울이지 않을 수가 없었다. 한국의 그리스도인들이 진정 주기도의 깊은 의미를 제대로 알고 암송하는 것일까? 과연 그들이 이 땅에 살면서도 하나님의 나라에 소망을 두고 있을까? 과연 그들은 두 발로 이 땅위에 굳게 서서 하늘을 바라보면서, 아버지의 이름이 거룩히 여김을 받고, 주님의 나라가 임하기를 그래서 그의 뜻이 이루어지기를 간절히 사모하며 기원하고 있는가? 과연 그들이 ‘주의 기도’를 가르친 예수처럼, 사회적, 경제적, 정치적으로 비인간화시키는 사회질서를 변혁하는 ‘자유의 행진(누가 4:16-21)’에 기꺼이 참여할 수 있을까? 위의 질문들에 전적으로 동감하는 필자는 우선적으로 이 중표 목사의 ‘주의 기도 강해’를 간략하게 살펴봄으로써 그 질문들에 대한 대답을 찾고, 더 나아가서 ‘주의 기도’가 다른 어떤 기도보다도 한국의 교회와 그리스도인들에게 어떠한 위험을 감수하더라도 이 세상의 변혁을 실천(Praxis)할 수 있는 능력을 부여해 주는 실제적이고 역동적인 기도(practical & dynamic Prayer)’임을 밝힐 것이다. 이러한 논문의 목적을 이루기 위해서 필자는 1장 들어가는 말(Introduction)에서 ‘주의 기도’의 특징과 중요성을 2장에서 기도의 위기와 ‘주의 기도’와 관련한 탄원기도의 특징을 밝히기 위해 일반적인 기도의 형식들(감사/찬양기도; 탄식/탄원기도)을 개략적으로 서술할 것이다. 3장에서 이 중표 목사의 ‘주의 기도 강해’를 집중적으로 살펴보고, 4장에서 ‘주의 기도’가 한국교회와 그리스도인들에게 ‘역동적인 신앙과 삶’의 방향을 제시함으로써 결론을 맺고자 한다. The first part of "the Lord's Prayer" which Jesus taught his disciples directly talks about asking to three "You" related to God, that is, Father, being hallowed Thy Name, Thy Kingdom, and Thy Will. Four petitions which are mentioned in the later part related to human beings are about daily bread, forgiveness, temptation following us all the time, and evil which tempts us. The Lord's Prayer is "A connection between heavenly suffering with earthly suffering". In other words, the Lord's Prayer is "Perfect Prayer" that is, "the prayer of prayers" for "whole liberation" having a proper relationship practically with keeping unity from the beginning to the end in every thing like between God and human beings, heaven and earth, religious things and political things. Because of this, to Rev. JungPyo Lee, the Lord's Prayer was circulated effectively in Jesus' generation as well as still it suggests a new direction for life to Christians until now. By this influence, the Lord's Prayer requests total change to Christians' life style, that is, general oneness between "Prayer" and "Life". In this meaning, Rev. Lee had to put his all of effort to seek answers for them with asking a question through his book, "Interpretation of the Lord's Prayer". Do Christians in Korea memorize the Lord's Prayer with understanding real deep meanings of the Lord's Prayer? Do they have hope in God's kingdom even though they live in this earth? Do they long for and wish for Father's name being hallowed, coming God's kingdom, then God's will being done with looking at the heaven while they put their feet on this earth? Like Jesus who taught "the Lord's Prayer", can they participate in changing social orders which dehumanizing people socially, economically and politically? I who agree on these questions totally, first of all try to find answers for these questions with looking at Rev. Lee's book, "Interpretation of the Lord's Prayer" briefly, and further more clarify that the Lord's Prayer more than any other prayers is the practical and dynamic Prayer which gives an ability to practice changing this earth even though Korean Churches and Christians face any kinds of danger. To accomplish this purpose, in Chapter 1(Introduction), I will talk about the character and importance of "the Lord's Prayer", in Chapter 2, the crisis of the prayer, and the forms of general Prayer(Thanksgiving- Praising Prayer & Prayer for Lamentation-Petition) to clarify a character of Asking-Prayer related to the Lord's Prayer. In Chapter 3, I will explain concentrately Rev. Lee's book, "Interpretation of the Lord's Prayer". In Chapter 4(Conclusion) I will point out a direction of 'dynamic belief and life' which "the Lord's Prayer" suggests to Korean Churches and Christians.

Study on the language dynamics between the Lord's Prayer and the contexts

Kim, Myung Sil 한국실천신학회 2018 신학과 실천 Vol.0 No.60

This article suggests that the Lord's Prayer is not a mold or a matrix and thus it can be modified to reflect some contemporary theological issues to without changing the basic outline. Canonization with simple repetitive works can make our precious heritage, the Lord's Prayer, less meaningful. The various versions of the Lord's Prayers in the biblical texts and the historical documents show us that the Lord's Prayer is based on the critical adoption of the Jewish tradition and the contemporary religious trend. This study focuses on why and how Jesus uses the metaphor Father for God. First of all, it argues that although under the patriarchal social and religious system Jesus adopted the word Father for God Jesus used the title Abba, the Aramaic word for God, Jesus tried to challenge the conventional concepts and images of Father in the world with the same word. And also this study shows that there is a specific relationship between the religious language and the context of the society. Father and Abba as invocation of God imply that the Lord's Prayer includes the secular languages for God to reflect the dynamic relationship between God and the people. Like Jesus, we need to modify the spiritual and authentic meanings of the Lord's Prayer with our modern symbols, metaphors, Knowledge, philosophy, and reality. The most appropriate symbols or metaphors as the epithets for God should be found in the natural symbol system. Above all, we need to include the female images for God in order to dilute the patriarchal images which are deeply embedded in us. Although Jesus couldn't avoid the restriction from of his particular contexts, Jesus truly knew that the most powerful metaphor for God's love is the birthing image. He knew the natural symbols. Jesus denied the restricted speech codes. The most persuasive symbols come from natural symbols based on our natural bodily experiences. We must recover the natural symbols and keep them from patriarchal presuppositions. The paradigm of the religious, social, and political contexts at the time of Jesus had already shifted to the post-modern society. The Lord's Prayer is a model for our everyday prayers, not a matrix as a printed-edition. The Lord's Prayer is no mere verbalizing of received formulas. The Lord's Prayer should be rewritten for our own needs and prayers, in everyday liturgical settings, without necessarily changing its original meaning.

억압의 교차성: 오드리 로드의 감정의 정치학

박주영 한국영미문학페미니즘학회 2024 영미문학페미니즘 Vol.32 No.1

This article examines how Audre Lorde’s poetry and essays serve as powerful tools for understanding affective politics through a lens of intersectionality. As a radical black feminist, Lorde fearlessly confronts the pervasive injustices of the 1970s and 1980s, unapologetically challenging the entrenched systems of racism, sexism and homophobia within American society and even within Civil Rights Movement itself. Lorde’s work emerges from her unique positionality as a black lesbian woman, situated within the borderlands of multiple marginalized identities. Her writings keenly illuminate the intersectional nature of oppression, recognizing the complex interplay between race, gender, sexuality, and class. In particular, Lorde’s essays “Uses of the Erotic” and “Uses of the Anger” serve as poignant illustrations of her conceptualization of the erotic and anger as vehicles for transformative social change. She posits that these embodied experiences are not merely personal or individual, but rather they possess immense political potential. By harnessing the power of the erotic and anger, Lorde contends that oppressed communities can mobilize affectively to challenge oppressive structures and catalyze revolutionary movements. Ultimately, Lorde’s oeuvre offers a radical reimagining of affective politics, providing a new language through which to articulate and navigate the depths of human experience. This article examines how Audre Lorde’s poetry and essays serve as powerful tools for understanding affective politics through a lens of intersectionality. As a radical black feminist, Lorde fearlessly confronts the pervasive injustices of the 1970s and 1980s, unapologetically challenging the entrenched systems of racism, sexism and homophobia within American society and even within Civil Rights Movement itself. Lorde’s work emerges from her unique positionality as a black lesbian woman, situated within the borderlands of multiple marginalized identities. Her writings keenly illuminate the intersectional nature of oppression, recognizing the complex interplay between race, gender, sexuality, and class. In particular, Lorde’s essays “Uses of the Erotic” and “Uses of the Anger” serve as poignant illustrations of her conceptualization of the erotic and anger as vehicles for transformative social change. She posits that these embodied experiences are not merely personal or individual, but rather they possess immense political potential. By harnessing the power of the erotic and anger, Lorde contends that oppressed communities can mobilize affectively to challenge oppressive structures and catalyze revolutionary movements. Ultimately, Lorde’s oeuvre offers a radical reimagining of affective politics, providing a new language through which to articulate and navigate the depths of human experience.

웨슬리의 성만찬 신학

이세형 ( Se Hyoung Lee ) 한국개혁신학회 2011 한국개혁신학 Vol.32 No.-

이 논문은 은혜의 수단과 성찬을 규칙적으로 시행해야 할 의무라는 웨슬리의 설교 두 편과 『웨슬리 형제의 성만찬 찬송』( Hymns on the Lord`s Supper)에 나타난 웨슬리의 성만찬을 이해하고 이를 통해 한국교회의 예배 갱신을 제안한다. 웨슬리의 성만찬은 하나님께서 제정하신 은총이 임하는 통로요 수단이다. 성만찬에서 신자들은 그리스도의 고난을 기억하고, 그리스도의 현재적 은총을 경험하며, 종말로 하나님 나라의 백성임을 보증 받는다. 또한 성만찬에서 그리스도께서 우리를 위한 봉헌제물이 되시고 우리도 주님을 향해 봉헌제물이 됨으로써 주님과 연합을 경험한다. 이 연합은 생명의 역환으로서 구원의 자리이다. 웨슬리는 초대 교회를 모델로 삼아 성만찬을 예배 속에 회복시켰고, 자신의 부흥운동에 활용하였다. 성찬상에 나오는 자들은 겸손히 자신을 낮추어 스스로 제물이 되시고 동시에 자신들을 위해 대언하시는 대제사장으로서의 주님을 만났다. 이 겸손한 봉헌이 영국 교회를 새롭게 한 원동력이었다. 오늘 한국의 교회는 웨슬리의 성만찬에서 만나는 복음적 회심, 성화적 양육, 겸손한 봉헌의 영성이 절실하게 요청되고 있다. This article is to both understand John Wesley`s Lord`s Supper by exploring his two sermons, The Means of Grace and The Duty of Constant Communion, and his Hymns on the Lord`s Supper and to suggest the renewal of Korean church worship. Wesley understands the Lord`s Supper as the means of God`s grace. In the Lord`s Supper, the partakers remember the suffering of Jesus Christ, experience the spiritual presence of the Lord Jesus Christ in the Holy Spirit, and have the pledge to confirm that they are people of the Heavenly Kingdom. Also, in the Lord`s Supper, Christ himself becomes an offering for all of us and we are an offering ourselves to the Lord by being united in Christ. I called this unity as the exchange of life between the partaker and Jesus Christ. John Wesley recovered the power of the Lord`s Supper in Christian worship by appealing to the Early Church model and he used the Lord`s Supper as the means of his evangelical movement. In this sense, his sacrament is an evangelical sacrament. The partakers in his days humbly came to the Lord`s table and met Jesus Christ who became an offering and, at the same time, the priest. This humble offering was the dynamic power which brought about growth in the English church. Today, we the Korean churches need earnestly the spirit of such evangelical conversion, along with sanctificational nurture, and humble offering.

신앙교육의 주요 요소로써의 성찬에 관한 고찰

신현광 한국복음주의실천신학회 2009 복음과 실천신학 Vol.19 No.-

현대 한국의 개신교 교회는 성찬 중심의 예배보다는 말씀 편중의 예배에 더 큰 비중을 두고 있기 때문에 은혜의 수단으로서의 성찬의 의미를 잃어 버리거나 경시하는 경향이 있다. 우리는 성찬의 신앙교육적 의미를 되새기고 그 올바른 시행을 위한 기초를 마련해야 할 것이다. 이러한 견지에서 성찬에 관련된 몇 가지 주제를 고찰해 보았다. 그것은 성찬의 형성, 계시의 기능으로서의 성찬, 말씀의 보증으로서의 성찬, 가시적인 말씀으로서의 성찬, 연합과 신비로서의 성찬, 설교와의 조화 이상으로서의 성찬, 그리고 마지막으로 성찬의 신앙교육적 의미이다. 우리들은 이 성찬의 시행을 통해서 주님의 명령을 지키며, 동시에 그 깊은 의미를 되새겨 영적인 유익을 얻어야 할 것이다. 성찬 예식은 기독교의 구속의 진리를 일깨우고, 그리스도인의 적극적인 삶을 자극하는 거룩한 예식이며 동시에 교육적인 의미가 깊이 담겨있는 예식이다. 성찬은 교육적으로 볼 때, 그리스도에 관한 기본 진리 이해와 더불어 모든 기독교 신앙인이 그리스도 안에서 하나라는 사실을 깨닫게 하는 신앙적 공동체 훈련의 기능도 있음을 보여준다. 한국교회의 성찬에 대한 강조는 크게 예배의 갱신과 교회의 갱신이라는 두 가지 실천적인 이유 때문이다. 우리는 성찬에 대한 바른 이해와 시행을 통해 그 신앙교육적 의미를 되살리고 교회의 정체성을 회복하는 일에 더욱 힘써야 할 시점에 와 있음을 자각해야 한다. Contemporary Korean protestant church neglects the meaning of theLord’s Supper as means of grace and education for the believers. Thispaper dealt with the institution of the Lord’s Supper, the Lord’s Supperas function of revelation, the Lord’s Supper as assurance of the Word,the Lord’s Supper as visible Word, the Lord’s Supper as union andmystery, the Lord’s Supper beyond harmony with the preaching, andthe meaning of the Lord’s Supper in the light of faith education.It is important to remember that Jesus promised to be with his disci-ples everywhere and through all time. The Lord’s Supper, as an act ofworship, is therefore a particularly fruitful opportunity for meeting withhim. It is likely that Christ’s special presence in the sacrament is influ-ential rather than metaphysical in nature. The Lord’s Supper, properlyadministered, is a means of inspiring the believer’s faith and love as heor she reflects again on the wonder of the Lord’s death and the factthat those who believe in him will live everlasting.The Lord’s Supper is therefore a memorial provided to assist ourweakness; for if we were otherwise sufficiently mindful of the death ofChrist, this help would be superfluous. This applies to all sacraments,for they help us in our weakness. We shall soon learn what sort ofmemorial of Himself Christ wanted us to keep in the Supper. The empha-sis on the Lord’s Supper was and is now caused by the need of therenewal of worship and church, especially concerning about faith edu-cation for the believers in Korea.

웅진시대 백제의 성주(城主)

백미선 ( Baen Misun ) 대구사학회 2018 대구사학 Vol.131 No.-

백제의 지방통치는 城을 중심으로 해서 이뤄졌다. 따라서 백제의 지방통치사를 이해하기 위해서는 그 성의 성격과 지방관에 대한 검토가 필요하다. 성의 지방관인 성주는 무령왕대 백제의 대내외정책의 변화 속에서 처음 파견된다. 백제는 국경을 접하고 있는 고구려와 가야에 적극적인 공세를 하였다. 이 과정에서 국경 지역의 안정을 도모할 필요가 있었고, 율령을 통해 자국의 영토와 백성에 대한 인식을 정립하고 새롭게 편제하였다. 이때 지방관의 역할도 새롭게 제정되었고, 백제의 변경 지역부터 지방관 성주가 파견될 수 있었다. 성주는 파견 배경과 지역을 고려할 때 군사적 성격이 강한 지방관이었다. 백제는 변경 지역에 활발하게 축성을 하였고, 성주를 파견하여 직접 지역을 관할하도록 하였다. 백제 내부에서 사회 분화에 따라 기존의 담로가 해체되고 성이 새롭게 성장하고 있었던 데 반해, 변경 지역에서는 축성과 지방관의 파견을 통해 직접 성을 중심으로 한 지역을 성장시키는 모습을 보여주고 있다. 이러한 백제의 노력은 대고구려전, 대가야전에 대한 준비 뿐 아니라 지역 통치의 강화를 위한 지방통치체제의 정비와도 밀접한 관련 속에서 이뤄진 것이었다. 그리고 그 중심에는 지방관 성주가 있었다. 성주가 파견되기 이전, 성의 지방관은 도사였다. 도사가 파견된 성은 담로였다. 담로는 군사적․행정적 거점으로서 일정한 범위를 관할하였다. 성의 성장으로 인해 담로에 변화가 생기면서, 그 지방관의 명칭으로서 성주가 등장하게 된다. 성이 지방통치단위로서 더욱 중요해지고, 지방관의 군사적 역할이 강조되면서 새롭게 성주라는 지방관명으로 불리게 된 것이다. 성주는 백제의 변경 지역에 먼저 파견되었고, 점차 확대되어 방-군-성제의 ‘성’으로 정착할 수 있었다. Baekje’s rule on localities was done centering on a castle. Accordingly, to understand the history of Baekje’s rule on localities, it is necessary to examine the character of the castle and a local official. In the reign of king Muryeong, the lord of a castle, who was a local official of a castle, was first dispatched in the midst of changes in domestic and foreign policies of Baekje. Baekje did an aggressive offensive against Goguryo and Gaya which bordered on Baekje. In this process, Baekje was in need of promotion of the border areas stability, and accordingly, Baekje established awareness of its own territory and people through the law, and organized them anew. At this moment, a local official’s role was also enacted anew, and a local official lord could be dispatched to the frontiers first. Given the dispatch background and region, a lord of a castle was a local official of a strong military character. Baekje actively built castle in the frontiers, and got a lord to have direct jurisdiction over the region by dispatching a lord. Due to the internal social differentiation in Baekje, the existing Damno(擔魯: a castle in local administrative district in early Baekje) was dissolved, and a castle made a new growth, whereas frontiers were showing the appearance of directly growing up one district with a castle as the center through the castle construction and dispatch of local officials. Such an effort of Baekje was made in close connection with not only preparations for wars against Goguryeo and Gaya but also regional government system reformation for strengthening of rule on localities; at the center, there was a local official lord. Before a lord was dispatched, a local official of a castle had been Dosa. The castle, to which Dosa was dispatched, was Damno. Damno had jurisdiction over a certain range as a military, administrative foothold. With a change happening to Damno due to the growth of a castle, a lord came to emerge as a title of the local official. With a castle becoming important as a unit of rule on localities, and with the emphasis on a local official’s military role, a lord was called as a renewed title of a local official. A lord was dispatched to the frontiers of Baekje first, and with gradual expansion, a castle could get settled as ‘Castle’ of ‘Bang-County-Castle(prefecture)’ system.