『성시 17 번』("Holy Sonnet ⅩⅦ")에 나타난 불안

김혜련 한국밀턴학회 2000 중세근세영문학 Vol.10 No.2

Donne's Holy Sonnet XVII may be regarded as a crisis poem in which the speaker attempts to purge himself of the residual elements of earthly love inspired by his wife and seek for the heavenly love. With the artistic strategies for coping with the loss of his wife, Anne More and beginning his divine courtship, and with their analogies between sexual love and religious experience, Donne's poem suggests the holiness of human love and implies that the erotic desire of human love is the only means we have for apprehending our relation with God. But his poem also registers a disturbing, contrary sense that human sexual love is actually profane, that it conflicts or competes with love of God. After Anne's death, Donne's grief and longing for her seem to have made him think his own spiritual fate deeply uncertain. Anne's death intensified Donne's uncertainty about whether love for Anne leads him to God or will seal his final separation from Him. In wanting More or "more love," though it seemed difficult for Donne to sustain the sacramental faith in human love, the image of Anne as the "streames" that "shew" the "head," suggests a Catholic understanding of the sacraments as not merely tutorial signs but "channels" of God's grace. Though he found God through Anne More, the "hydroptique thirst" for "more love" is never extinguished in this poem. In wanting "more", Donne might also have the most profound fear and a painful uncertainty that human love is distraction from God. This Holy Sonnet XVII is not only to express the tensions and contradictions after Anne' death but to show how her death and irrevocable physical absence are central to his conflicts and fears.

사랑은 성령의 은사인가? -고린도전서 12-14장을 중심으로

이동수 ( Dongsu Lee ) 개혁주의생명신학회 2015 생명과 말씀 Vol.11 No.-

기독교를 ‘사랑의 종교’라고 한다. 예수께서는 구약의 율법을 하나님 사랑과 이웃 사랑으로 요약한 율법사의 대답을 옳다고 하셨다(눅7:27). 뿐만 아니라 제자들에게 주신 새 계명이 서로 사랑하라는 것이었다(요 13:34; 15:12). 예수님은 계명을 주셨을 뿐 아니라, 스스로 인격화된 사랑이셨다. 적어도 사랑이 기독교의 핵심 가치 중 하나임에는 누구든 이의를 제기하지 않을 것 같다. 신약성경에서 이런 사랑에 대한 가르침을 가장 잘 제시하는 것이 고린도전서 13장이다. 고린도전서 13장을 소위 ‘사랑장’이라 한다. 그런데 이는 은사들을 언급하는 12-14장의 맥락 가운데 나타난다. 그러므로 종종 사랑이 은사인지 아닌지에 대한문제가 제기되곤 했다. 사랑은 은사인가? 아닌가? 거기에 대한 찬반의 견해들이 있지만,그 주제를 다룬 글들은 의외로 드물다. 많은 사람들이 랑을 은사의 한 가지로 본다. 혹자는 은사가 아니라고 한다. 이 글은 이러한 혼란을 정리할 목적으로 썼다. 이러한 목적을 위하여 우리는 고린도전서 전체 에서의 12-14의 문맥적 연구를 할 것이다. 고든 피의 A-B-A 패턴의 논증에 따르면, 12장은 영적 은사들에 대한 일반적인 가르침이고, 13장은 논외의 주제를 다루듯 보이지만, 은사를 사용하는 일반적인 원리이고, 14장은 제기된 구체적인 은사 문제에 대한 바울의 응답이었다. 또한 사랑은 구속사적으로 중요한 의미를 갖는데, 성령이 새 언약 백성들에게 임시적으로 주어진 선물이기에, ‘이미’ 주어졌지만 ‘아직’ 채워지지 않은 것이다. 그리고 성령의 은사들에 대한 개념을 연구한 결과, 사랑은 은사가 아닌 은사 이상의 것이다. 즉 사랑은 하나의 은사가 아니라, 모든 기독교인들에게 요구되는 성품이다. 은사는 상대적이지만, 사랑은 절대적이고, 은사는 특수하지만, 사랑은 보편적이다. 은사가 없어도 기독교인일 수 있지만, 사랑이 없으면 기독교인이 아니다. Christianity is called a “religion of love”. Jesus agrees to an answer from a lawyer of the law who summarizes the Old Testament as loving God and loving neighbors(Luke 7:27). This is a new commandment that was given to the disciples as well(John 13:34; 15:12). Jesus not only gave us a new commandment, but personified love itself. So at the very least no one would deny that love is one of the core values of Christianity. A teaching about this love in the New Testament is in I Corinthians Chapter 13. It is the so-called “love chapter.” But this so-called “love chapter” is shown in Chapter 12-14 in the context of the gifts of Holy Sprit. So this has raised the issue whether love is a gift of the Holy Sprit or not. So is love a gift of the Holy Spirit or not? There have been views both on the pro side and the con side about it. This article was written in a small attempt to address this debate. For this purpose, we will study Corinthians 12-14 in the entirecontext. In Corinthians chapters 12-14 follows the form of A-B-A’. According to Gordon Fee, there are demonstrations of the A-B-A’ pattern. Chapter 12 is a general teaching about spiritual gifts. Chapter 13 seemingly digresses from the subject, but it provides a general principle of how to use the gift. Chapter 14 is a Paul’s response to the problems. It also has important meaning in redemptive history. The Holy Spirit was given to new covenant peoples as temporary present. It “already” belongs to them but “not yet” fulfilled. As a result of this study on the concept of spiritual gifts, we find love is something more than the gifts. The love is not one of the gifts, and is the special character required of all Christians. The gifts are relative, but the love is absolute. The gifts are for a temporarily specific, but love is eternally universal. Even without the spiritual gift, anyone can be a Christian, but no one can be a Christian without the love of God.

존 웨슬리의 사랑으로 역사하는 믿음

권오훈(Kwon O-hoon) 한국선교신학회 2010 선교신학 Vol.25 No.-

John Wesley. the founder of Method ism. believed th at faith working through love(Galatians 5:6) is th e essence of true religion and a true Christian. Th e author thus studies further each component of John Wes ley's faith working through love based on John Wesley's 53 Standard Sermons . The standard Sermons, along with his Explanatory Notes upon (he New Testament, were set forward by John Wesley for doctrinal standards of Method ist s In 1763. In chapter 2. the author deals with grace and faith as the gift of God . Grace makes good works unnecessary. Faith is nor something a Christian earns through meritorious work; it is the free gift of God(Eph. 2:8-9). In chapter 3. th e author handles good works as outward signs of inward faith and love. Although faith is glorious and honor able. it is st ill only th e handmaid of love. Only love is the sum of perfection in heaven . Good work s are an immediate and necessary fruit of faith. Wesley urges Christians to be zealous of work s of mercy. as well as works of piet y. In chapter 4, th e author discusses Christi an perfect ion as holy love/loving-holiness. Full sanctification and complete salvation are God' s gradual or instantaneous great work in th e soul. Christ ian perfection is holiness and love combined. Faith work ing through love produces obedience and holiness. It is all inward and ourward holiness. It leads us into a new creation, all things in us becoming new. The au thor concludes this article by emphasizing that John Wesley's holistic concept of holy love/loving-holiness can be an antidote for Korean Christianity which is sharply divided by a holiness-orient ed g roup(works of piety , evangelism) and a love-oriented group(works of mercy, social responsibility). According to John Wesley, a true Christian can be truly evangelical and truly social concurrently.

존 웨슬리의 사랑으로 역사하는 믿음

권오훈(O Hoon Kwon) 한국기독교학회 2011 한국기독교신학논총 Vol.73 No.-

John Wesley, the founder of Methodism, believed that faith working through love (Galatians 5:6) is the essence of true religion and a true Christian. The author thus studies further each component of John Wesley`s faith working through love based on John Wesley`s 53 Standard Sermons. The Standard Sermons, along with his Explanatory Notes upon the New Testament, were set forward by John Wesley for doctrinal standards of Methodists in 1763. In chapter 2, the author deals with grace and faith as the gift of God. Grace makes good works unnecessary. Faith is not something a Christian earns through meritorious work; it is the free gift of God (Eph. 2:8-9). In chapter 3, the author handles good works as outward signs of inward faith and love. Although faith is glorious and honorable, it is still only the handmaid of love. Only love is the sum of perfection in heaven. Good works are an immediate and necessary fruit of faith. Wesley urges Christians to be zealous of works of mercy, as well as works of piety. In chapter 4, the author discusses Christian perfection as holy love/loving-holiness. Full sanctification and complete salvation are God`s gradual or instantaneous great work in the soul. Christian perfection is holiness and love combined. Faith working through love produces obedience and holiness. It is all inward and outward holiness. It leads us into a new creation, all things in us becoming new. The author concludes this article by emphasizing that John Wesley`s holistic concept holy love/loving-holiness can be an antidote for Korean Christianity which is sharply divided by a holiness-oriented group (works of piety, evangelism) and a love-oriented group (works of mercy, social responsibility). According to John Wesley, a true Christian can be truly evangelical and truly social concurrently.

존 던과 불일치의 시학

김종두 한국고전중세르네상스영문학회 2013 중세근세영문학 Vol.23 No.2

John Donne who is well known as the leading metaphysical poet in the seventeenth century sings important aspects of human experience in his poems. His individual poems express various contradictory views of love, women, and the body and soul. He explores the value of idealistic love in one poem and shows the inevitableness of the change in human love in another poem. For example, in his poem “A Valediction: Forbidding Mourning” the speaker asserts that the love between his lover and him is quite different from sublunary lovers’ love. Their two souls, which are one, never break off even when they separate each other physically. Even though he must go far away from his woman, they are only expended like the beaten gold. He emphasizes his love as an ideal one which is characterized by perfection and everlastingness. On the other hand, in such a poem “Song: Go and Catch a Falling Star” the speaker laments that he can never meet a woman true and fair. He shows his cynicism of the idealistic love that seeks stability and perfection in this world. He believes that change and decay are the condition in which the two lovers find themselves. The contrary impulses like this in Donne’s poetry come from his diverse experience. His love poetry Songs and Sonnets expresses not only his concept of love but also the power of love that can survive human life in this world where change and death sway man’s destiny. His various attitudes and the ambiguities of his poems show what is his view of the world and life in this mutable world. The inconsistency of his poetry expresses the instability and infinity of his desire. He wants to know everything in life and he cannot stop asking questions about human life. It is this curiosity and insatiability of his mind that make his poems filled with strong energy. The poetics of his inconsistency results from his desire for knowing something more over and over again.

거룩함의 변주, 사랑

조정호(Jung-Ho Cho) 한국구약학회 2020 구약논단 Vol.26 No.4

The purpose of this study is to reveal that holiness in Leviticus 19 is transformed as its variation into love in 10:12-11:1. The study of the structure, language, subject, and thought of the two texts shows that their intertextuality is multi-layered. The results are theologically interpreted on the premise of canonical unfolding. In Leviticus 19, God’s holiness appears as His choice of Israel, the salvation of Israel through the Exodus, His protection and provision for the poor and the weak, and His righteousness, and Israel’s holiness must be accomplished through their worship of God and their practice of love and righteousness. God’s holiness commands Israel’s holiness. In Deuteronomy 10:12-11:1, God’s love for Israel is expressed by His choice of Israel and the salvation of Israel through the Exodus and their practice of righteousness and justice toward the weak, Israel’s love for God is to be expressed in their worship of God and their justice and righteousness toward the weak. God’s love for Israel requires Israel’s love for God. Based on these findings, this study suggests that holiness is very similar to love in the Old Testament, and that holiness in Leviticus 19 is transformed as its variation into love in Deuteronomy 10:12:11. This variation is mainly due to the expansion of the concept of love when Leviticus 19 was developed into Deuteronomy 10:12:11. This study shows that the important theological concepts of the Old Testament are not fixed but change, and that, as the final text unfolds, they are transformed into the concepts that seem to be different.

성결법전에 드러난 약자의 인권 -성결법전(레위 17-26장)의 역사-문학비평 연구

이용화(Lee, Yonghwa) 수원가톨릭대학교 이성과신앙연구소 2010 이성과 신앙 Vol.44 No.-

성결법전(레위 17-26장)은 계약법전(탈출 20,22-23,19), 신명기법전(신명 12-26장)과 유사하게 여러 법 규정들을 다루고 있는데, 내용적으로 두 법전(계약법전과 신명기법전)을 계승 발전을 시켰다고 해도 과언이 아니다. 필자는 성결법전에 언급된 여러 규정들 가운데, 약자의 인권에 관련된 본문을 중심으로 약자에 대한 성결법전의 태도를 규명하고자 하였다. 성결법전이 완성된 시기는 유배시기의 전후로 보이는데, 그 당시의 사회적 부조리 현상은 사회-경제적으로 약자를 양산하였고, 이로 인해 약자의 인권과 관련된 문제들이 대두되기 시작하였다. 이러한 문제의식을 적나라하게 드러내고, 문제의 해결방안을 법 규정으로 제시한 것이 성결법전이다. 성결법전의 출발점은 레위 19,2에 언급된 “나, 주 너희 하느님이 거룩하니 너희도 거룩한 사람이 되어라!”는 지상의 명령에서 비롯된다. 레위 19,2에 언급된 ‘거룩’(카도쉬)라는 히브리 단어는 세속과 초월한 분리 개념이 아닌, 윤리적 차원으로 이해되는 개념이다. 하느님은 이스라엘 백성에게 거룩한 백성이 되기 위한 윤리적 규정들을 내 세우는데, 이는 우리의 상상을 초월할 만큼 지키기 어려운 것이 아닌 정의에 따라 사는 사람, 그리고 윤리적이고 상식적인 사람이라면 누구나 지킬 수 있는 규정들이다. 구체적인 예로, 추수 후 이삭을 남기는 행위, 정의롭게 재판하는 행위, 이웃과 이방인을 사랑하는 행위 등은 누구나 할 수 있는 최소한의 것들이다. 약자의 인권을 존중하게 된 동기는 이스라엘 백성이 이집트에서 노예, 이방인으로 억압과 멸시를 당한 체험에서 비롯된다. 성결법전은 약자의 인권보호를 단순한 연민의 차원을 넘어 ‘이웃 사랑실천’과 ‘이방인 사랑실천’으로 승화시키고, 법 정신의 근간에 사랑이 있음을 일깨운다. Like the content of the Covenant Book(Ex 20,22-23, 19) and the Deuteronomic Code(Deut 12-26), the Holiness Code(Lev 17-26) deals with various laws and decrees. It is not an exaggeration to say that contents of the Holiness Code have been inherited from and are a development on the contents of the Covenant Book and the Deuteronomic Code. I tried to uncover what was the attitude contained in the Holiness Code toward the weak from the text with regard to their human rights in relation to various regulations mentioned by the Code. It is assumed that the Holiness Code was finished around the period of exile. Social irrationalities and problems at that swelled the ranks of those who were socially and economically and as a result problems regarding human rights of the weak began to appear. It is in the Holiness Code that a consciousness about such problems is clearly revealed and suggested laws are put forward as solutions. A starting point of the Holiness Code commences at Lev 19,2 and originates from a supreme order: “You must be holy because I, the Lord your God, am holy.” A Hebrew word, qadosh (holy), mentioned at Lev 19,2 is a concept understood at an ethical level, not a concept of segregation transcending the secular world. God suggests ethical codes to the Israeli people in order for them to be holy and these codes are not so difficult that we can’t imagine them. People who live their life in the pursuit of justice and who are ethical and have common knowledge can keep these codes. For example, to leave food for the hungry after harvesting, to conduct a trial in a righteous manner and to love neighbors and strangers are minimum norms of behavior which any person can do. The attitude that respects the human rights of the weak originated from the suppression and contempt which the Israelis experienced in Egypt as slaves and strangers. The Holiness Code sublimates the protection of human rights of the weak into a fulfillment of love toward neighbors and strangers beyond the level of simple sympathy and makes people realize love is the basis of the spirit of the law.

제2차 바티칸 공의회에 나타난 평신도 그리스도인의 성덕 소명

고준석 한국가톨릭신학학회 2011 가톨릭신학 Vol.0 No.18

본 논문은 평신도 그리스도인들이 하느님의 거룩함에 불림 받은 성덕에의 소명에 관한 고찰이다. 이는 평신도 그리스도인들이 자신의 소명인 성덕의 소명을 어떻게 얻을 수 있으며 그 성덕의 생활로써 하느님 복음화 사업에 이바지할 수 있는지에 대한 연구라 할 수 있다. 모든 그리스도인들은 온갖 생활과 직무에서 하나의 성덕을 닦고 있고 각기 고유한 은혜와 임무에 따라 희망을 불러일으키고 사랑으로 움직이는 살아있는 신앙의 길로 나아가야 한다. 특히 평신도 그리스도인들은 세상 속에서 특별한 성소를 지니고 다양한 세속적 임무를 맡고 있기 때문에 그들의 세속 생활에서 그러한 성덕이 드러나야 한다. 그렇기 때문에 성덕을 향한 소명은 교회와 세계 안에서 평신도들에게 맡겨진 책임과 사명에 밀접히 연결되어 있다. 사실 평신도 그리스도인들은 교회 안에서 거룩한 전례에 참석하여 그 힘을 얻고, 지혜와 인내로써 어려움을 극복하면서 특히 세례받은 사람과 그리스도 사이의 긴밀한 일치의 명백한 효과인 “믿음과 바람, 사랑의 끊임없는 실천”을 통하여 성장할 수 있다. 그렇기 때문에 평신도 그리스도인이라 불리는 사람은 복음화의 도구로서 임무를 맡는 사람으로서 본질적으로 믿음과 희망과 사랑의 정신을 얻으려고 노력해야만 한다. 이러한 믿음과 희망과 사랑의 정신을 통하여 평신도 그리스도인들은 세상 안에서 그리고 세상을 위하여 자신의 성덕을 드러냄으로써 복음화를 실천해야만 한다. This article is a research for the laity Christians’ Calling of holiness summoned by glorious God; i.e. a research for how the laity Christians can get the Calling of holiness as their own Calling, and how they can contribute to God’s Good News enterprise. All Christians are training a holiness in every life and job, bring a hope as per genuine grace and duty, and should go forward to the live road of faith moved by love. Especially, the laity Christians should make such holiness to come out in their secular life because they have special vocations and take diverse duties of common life. Due to this reason, the Calling toward holiness has a deep relationship with the duty and mission taken by the laity Christian both in the Church and the World. In fact, the laity Christians are able to get the power through the participation in sacred rites within the Church, and grow through “faith and hope, continuous implement of love” as a distinguished effect of close insistency especially between the baptized persons and the Christ overcoming difficulty with wisdom and endurance. Therefore, the person called as “the laity Christian” should make an effort to essentially win the spirit of faith, hope, and love, not only as a tool of Good News but the person who undertakes a mission. Through such spirit of faith, hope, and love, the laity Christians should carry out the Good News as coming out their own holiness in the world and for the world.

Holy Trinity Holy People: The Theology of Christian Perfecting Eugene, OR: Cascade, 2013.

T. A. Noble 서울신학대학교 글로벌사중복음연구소 2019 World Christianity and the Fourfold Gosepl Vol.5 No.1

Any notion of Christian Perfection is quickly dismissed by most Protestants. The Wesleys are held in great regard, but heads shake over their teaching on what is often referred to as ‘sinless perfection’. That is not helped by the way in which the nineteenth-century holiness movement was shaped by its revivalist subculture to reduce everything to ‘the second blessing’. What could seem more irrelevant to today’s generation, struggling to come to terms with the challenges of world poverty, child abuse, high school shootings, the revived nuclear threat and global warming, than pietists debating how many ‘blessings’ there are in their ordo salutis? This book was written to do two things. The first is to present and clarify exactly what John Wesley taught about what is better called ‘Christian perfecting’. The second is to show that this is not an odd sectarian hobby horse but is firmly based in the central Christian doctrines of Incarnation, Atonement, and Trinity. As a preliminary, the first chapter looks at theological method, and particularly the roles of scripture, tradition, and what is called ‘rational spiritual experience’ in the hermeneutical task of shaping doctrine. Scripture is the one and only source of Christian doctrine, but it has to be interpreted by us today, standing faithfully in the traditional formulations handed on down through generations of preachers and teachers. To do so we have to exercise our reason - not merely rational powers which are part of our fallen condition (thinking kata sarka), but in obedience to God’s self-revelation in Christ (thinking kata pneuma).2 Christian Theology is Trinitarian in shape, centred in the confession that ‘Jesus Christ is Lord.’ Our understanding of our own sanctification therefore has to be articulated within that Trinitarian framework, something which to my knowledge has never been seriously attempted in a systematic way within the Wesleyan tradition. The book is claiming that Wesley’s doctrine of Christian holiness as ‘perfect love’ is in no way an eccentric pietistic hobby horse but is based profoundly in the central convictions of the Christian faith? Atonement, Incarnation, and Trinity. Here is a doctrine of sacrificial yet triumphant love which not only accentuates the Church as the community of divine compassion, but which casts the vision for a generation passionately concerned to be part of God’s loving mission to the world.

성결의 두 날개 - 동성애 현상을 바라보는 나사렛 교단의 입장 연구

류욱렬(Ukryel Ryu) 한국기독교학회 2021 한국기독교신학논총 Vol.122 No.-

오늘날 우리 사회의 동성애 이슈는 교회에 큰 도전이 되고 있다. 이 도전의 본질은 교회가 사회 속에서 얼마나 큰 윤리적 영향력을 끼치는지의 여부가 아니라, 교회 스스로 다양하고 변화무쌍한 현실 속에서 얼마나 충실하게 복음의 길을 걷고 있는지에 관한 것이다. 본 논문은 진리를 구현하려는 교회의 수고가 실제로 어떻게 진행됐는지를 살핀다. 특별히 성결을 교단의 정체성으로 삼는 나사렛 교단이 성결의 부르심에 순종하기 위하여 동성애 문제를 지난 40년간 실질적으로 어떻게 다뤘는지를 교단 내에서 생산된 다양한 문헌들을 통해 추적하였다. 나사렛 교단이 성결, 즉 참되고 완전한 사랑을 믿고 추구하는 과정에서 동성애 이슈는 많은 갈등과 도전이 되었다. 하지만 그 갈등과 도전을 외면하지 않고 그 속에서 성결에 대한 믿음으로 끊임없이 흔들리며 분투하는 모습이 바로 세상에서 그리스도의 몸을 계시하는 교회의 참된 사명임을 본 논문은 주장한다. The issue of homosexuality is a big challenge to churches. The fact of the matter is not about how the Church maintains an ethical influence to the secular society, but rather about how the Church faithfully obeys the way of gospel in this morass of complexity of our real world. This paper investigates the way the Church makes efforts to realize the truth in the world. Especially, I delve deeply into the serious responses to the issues of homosexuality in the Church of the Nazarene, who believes in the holiness. Many documents for about forty years that contain not only the official standpoint of the denomination of holiness but also the voices in the people of holiness about the issue of homosexuality are introduced in this paper. The issue of homosexuality has not been an easy subject to handle in the ministry of the Church of the Nazarene who believes in the true and perfect love in our real world. While all the churches as well as the Church of the Nazarene cannot but struggle and take the trouble whenever they practice their faith in the holiness, the vulnerable body that is eager to love in truth is the body of Christ in the world.