여전도회 전국연합회 사회봉사 실태와 활성화 방안에 관한 연구 : 대한예수교장로회(통합) 교단을 중심으로

류재룡 숭실대학교 2000 국내석사

개혁주의 관점에서 본 천국상급에 대한 연구

류재룡 총신대학교 신학대학원 2005 국내박사

Nowadays the church’s denial of orthodox doctrine casts a pall over the world because the Church in the West has accepted biblical criticism based on anti-supernaturalistic presuppositions. Thus Christ's implied prediction in Luke 18:8 is fulfilled: "When the Son of Man comes, will he find faith on the earth?" Today the Gospel is preached in the entire world, but churches faithful to the Bible are rare. But because Christians have abandoned the absolutes of Christianity, they have lost interest in the Heaven of the next world but have a keen interest in the present world. We must believe that God exists and that he rewards those who earnestly seek him (Hebrews 11:6). Therefore true Christian faith will be rewarded for believing the promises of God. The liberals deny heaven altogether, while many Protestant theologians deny the rewards of heaven. The reason some Protestants object to rewards based on a person's good deeds is due to the fact that believers are saved entirely by faith, that is 'solely faith,' 'solely grace,' not by works. Thus they think that asserting that one can earn rewards by doing good works is the same as the merit earning thinking of Judaism and Roman Catholicism. Judaism and Roman Catholicism insist that the behavior of man can earn righteousness which confers God's forgiveness because God has given man a free will to do good works. Thus man's works can gain God's grace and salvation. This claim is the so-called meritorious thinking. But the Reformers who had taken a stand against the meritorious thinking of Roman Catholicism emphasized God's sovereignty and grace even in rewarding the believer. They held that we are able to be reconciled to God entirely by faith (sola fide) and entirely by grace (sola gratia) and that even the believer's reward was due to God's grace. Their arguments are partly right because they are opposite to the incorrect meritorious thinking of Roman Catholicism but they are mistaken because they thought that rewards based on good deeds are synonymous to the meritorious thinking of Roman Catholicism. The Reformer's mistaken thinking had a negative effect on post-Reformation Protestant theologians. Thus many Protestant theologians are ignorant of the Bible's teaching about rewards. Another reason why Protestant theologians are ignorant of the Bible's teaching on this subject is the influence of Immanuel Kant's idealistic ethics. Kant asserted that we ought to do our duty because of the duty itself without regard to result or recompence. This view gave birth to the slogan that virtue is for virtue's sake; so it was thought that the Bible's teaching about rewards has serious negative ethical effects. But the Bible stresses constantly the fact of believers rewards and encourages believers thereby to do good works (Mt. 16:27; 1 Co. 3:8; 2 Co 5:10, etc.). Another reason why Protestant theologians have neglected the Bible's teaching about rewards is that they confuse rewards and salvation. Salvation is achieved by the sovereignty of God independent of human efforts, but rewards accompany deeds of faith. Saved believers live holy lives according to the Word of God, and the fruit of holy living is good deeds; thus God gives rewards to believers because of their good deeds. The crux of the issue concerning rewards is the emphasis point, that is, a correct balance of emphasis between the sovereignty of God and the responsibility of man. An extreme emphasis on man's deeds leads to meritorious thinking, while an extreme emphasis on the sovereignty of God leads to neglect of the believer's rewards. The relationship between the sovereignty of God and the responsibility of man is a very important key to understanding the entire Bible and biblical theology. This relationship is a classical problem in Christian theological thinking. The Bible says that God is completely sovereign while at the same time man bears complete responsibility for this actions. It says also that God and man work in tandem. Thus God is 100 percent sovereign and man is 100 percent responsible. The purpose, therefore, of this study is to understand the doctrine of rewards as taught in the Bible, a doctrine which seems like a contradiction between God's grace in giving rewards and the good deeds of man in earning rewards. When we achieve this correct understanding, we can reject both the meritorious thinking and the neglect of reward thinking due to the two extremes. By understanding the doctrine of rewards rightly, we can live as God's heavenly citizens in this world. In summary the following conclusions can be drawn from this study. First, the actor who confers rewards on the believer is God, the Trinity, and the purpose of rewards is to exalt Jesus Christ especially. The recipient of rewards is the church, the body of Christ. The principles of rewards are the principles of correspondence, grace, and piety. Second, rewards are different from salvation. Rewards are given by God to the saved believers based on their good deeds. Salvation is not associated with man's deeds but is the sovereign action of God in history. But rewards are God's gracious gifts to believers who perform good deeds. Third, rewards involve the offices of the Mediator, that is, the roles of Christ. Believers will exercise the three offices of Christ, that is, they will govern Heaven with the authority of Christ. The three offices of Christ are the roles of prophet, priest, and king. The ability to fulfill these offices is the believer's reward in Heaven. Fourth, rewards are fulfilled through faith just as salvation is fulfilled through faith. The meaning of 'solely by faith' in rewards is to rely 'solely on Christ.' Fifth, the merits of rewards are by not the good deeds of believers but by the justification of Jesus Christ. Justified believers receive rewards by obeying the Word of God. Sixth, rewards are not a payment for the believer's merits but are given by God purely because of God's grace. No one has the right to demand a reward from God. We must realize that God rewards by His grace; thus we must have the attitude of an unworthy servant because God is the only one who will weigh and judge men. Seventh, the expectation of reward is motivated by faith in God's sovereignty and love, so we must distinguish the biblical motive from the secular motive. The purpose of God giving rewards is to show God's good will, to encourage believers to good deeds, and to help the weak. Eighth, the grades for the rewards are in the Heaven. Ninth, the nature of the rewards is not secular but spiritual, that is, God's praise and acceptance, a treasure in heaven, and an inheritance in heaven. Furthermore, the nature of the rewards is the degree of pleasure the believer experiences in the victory celebration in Heaven, the degree of the believer's authority and glory in Heaven, and his ability to serve God and men in eternity. Lastly, the differences in rewards are similar to the differences in serving the church. Believers are the limbs and the body of the church, which is the Lord's body. Just as believers serve the church in this world using the gifts they have received from Jesus Christ so they will serve God and other believers in Heaven. Thus the rewards in Heaven do not mean exalting oneself and dominating others by force but rather they mean the ability to serve God and others. There are no conflicts among believers in Heaven. Heaven is a joyful and pleasant world because the people in Heaven serve each other. Therefore believers must do good deeds earnestly and look forward to their heavenly rewards.

교환관계에서 느끼는 감정노동이 직무만족 및 조직몰입에 미치는 영향 : 병원 종사자 대상으로

류재룡 한양대학교 대학원 2010 국내석사

" 천국상급 " 에 대한 바른 이해

류재룡 합동신학대학원대학교 1994 국내석사

교회 노인복지사업에 영향을 미치는 변인에 관한 연구

류재룡 한남대학교 일반대학원 2009 국내박사

급격한 고령사회화로 나타난 노인문제들을 해결하기 위해 학계와 기독교계에서 교회 노인복지사업에 대한 실태조사와 변인분석 등 연구를 하여 교회노인복지사업의 토대를 마련하였지만 아직은 교회 노인복지사업은 활성화되지 못했다. 지금까지 실태조사와 요인에 관한 연구들을 검토한 결과 노인복지사업을 활성화하기 위해서는 단순한 실태조사나 부분적인 변인연구 보다는 실제로 영향을 주는 변인을 모두 찾아내고 변인간 영향력 수준와 상호관련성을 밝히는 체계적 연구가 필요하다. 그래서 본 논문은 교회 노인복지사업에 영향을 미치는 많은 변인을 찾아내어 변인간 상관관계를 분석하여 목회자 영역, 교회영역, 지역영역 3개 영역으로 분류하고 각 영역별 변인들 중에서 유의미한 변인과 영향력 수준을 밝히고, 모든 변인 중에 최적화 모델이 될 수 있는 변인을 찾아내며, 3개 영역을 단계별로 투입하여 변인간의 상호관련성을 찾아내는 데 있다. 연구의 결과를 요약하면 다음과 같다. 목회자 영역 변인 중에서 노인복지사업에 영향을 미치는 유의미한 변인은 노인복지관련활동, 가족지지, 수혜자수, 동료영향. 가족전공 순으로 영향을 미쳤다. 교회 영역의 변인 중에서 노인복지사업에 영향을 미치는 유의미한 변인은 전담기구유무가 가장 큰 영향을 미쳤고 그 다음은 교회평수, 사회복지예산, 교인정책참여 순으로 영향을 미쳤다. 지역사회 영역의 변인 중에서 노인복지사업에 영향을 미치는 유의미한 변인은 협력하고 있는 노인복지시설이 가장 큰 영향을 미쳤으며 다음으로 목회자의 사회복지시설 참여여부, 노인문제의 심각성 인식, 교회 주위에 존재하는 사회복지시설 순으로 영향을 미쳤다. 교회 노인복지사업의 모든 변인들을 Stepwise 방식으로 최적화 모델을 찾아낸 변인들은 가족전공이 가장 큰 영향을 주고 있으며 동료영향 노인복지관련활동 복지전담기구유무, 복지인식, 전담사역자 유무, 지역노인문제심각성, 교회평수, 교인경제수준, 교회개방, 부서간협력, 부임년수 순으로 영향을 미친다. 노인복지사업에 미치는 3개 영역 안에 있는 변인들을 단계적으로 투입하여 유의미한 영향을 주는 것을 살펴보면 다음과 같다. 목회자 영역을 투입했을 때는 목회자 노인복지관련활동이 큰 영향을 주고 수혜자수, 동료영향, 복지인식, 가족지지 순으로 유의미한 영향을 미치는 것으로 나타났다. 독립변수로 목회자 영역 변인을 통제한 상태에서 교회영역 변인을 투입한 2단계 모델에서는 유의미한 영향력을 보면 동료영향, 노인복지관련활동, 가족전공, 노인복지전담기구유무, 복지인식, 교인 경제수준, 교회 복지시설개방, 사회복지전문가유무 순으로 영향을 끼쳤다. 목회자영역 변인과 교회영역 변인을 통제한 상태에서 지역사회영역 변인을 투입한 3단계 모델에서 유의미한 영향력을 보면 동료영향, 노인복지관련활동, 교회복지시설개방, 가족전공, 전문가유무, 부임기간, 노인복지시설협력여부, 교인경제수준, 복지인식, 노인복지심각성 순으로 나타났다 실천적 함의를 보면 다음과 같다. 목회자 영역에서는 목회자의 연령이나 부임년수, 목회자 인식보다는 목회자가 얼마나 노인복지관련활동을 하며 지역사회 노인복지관련시설과 협력하고 실천하려고 하는가에 대한 노력이 교회 노인복지사업에 더 큰 결정적인 영향을 주는 것으로 나타났다. 목회자는 지역사회 안에 있는 노인문제에 대하여 관심을 가지고 주변에 있는 가족이나 친척이나 지역사회 노인복지시설관련 전문가와 접촉하면서 노인복지사업에 대한 이해를 가지는 것이 중요하다. 목회자는 교회 내에서 노인복지에 대한 설교, 교인에게 자원봉사자 권장, 노인복지예산 증액 노력, 교인들에게 노인복지관련 정책에 참여를 시키면서 교인들의 공감을 얻는 것이 중요하다. 교회영역에서는 교회의 자원영역이라 할 수 있는 재정자원을 확보할 수 있는 경제적 기반 조성과 사회복지예산을 늘려야 하며 인적자원으로 전문가 채용을 해야 하고 조직자원으로 사회복지전담 조직을 해야 하며 시설자원으로 복지를 위한 교회시설 개방을 해야 한다. 지역사회영역에서는 지역 노인문제의 심각성을 인식하고 지역에 있는 노인복지관련시설이나 사회복지시설등과 협력하거나, 참여하여 노인문제를 해결함으로써 지역사회와의 유대관계를 가지는 것이 중요하다. There have been a number of elderly problems such as care giving burdens, lack of welfare budgets, and minishing societal ability of care giving roles. Even though a number of researches and administrative measures have been performed by social parties and churches in order to resolve elderly social problems in this aging society, there has not been successful social work activated by churches. Main reasons of not proving reasonable relationship between elderly problem and church's roles are explained by lack of multi dimensional model analyses. Reflecting previous researches, there is a remarkable attention to the one dimensional relationship among various factors between churches and elderly social works, and it is advised that in order to prove relationships among influencing factors and church leading social works, a hierarch of three main dimensions needs to be categorized as the leading independent variables. The three dimensions are exampled as pastor's roles including their religious associates and family supports, church's atmosphere including the members and their welfare service works, and finally the society factors including neighborhood and community assistances. In this study, the three dimensions of influential factors have been analyzed within structural relationships of cause, results, and intervening elements. In addition, it is necessary that a comprehensive pathway model of stepwise mult-stages relating acts should be reviewed among the three dimensional variables. In this study, 650 religious workers such as pastors and missionaries among 12 churches in Korea have been interviewed in 2008, and their perceptions on influential factors for the elderly welfare services were analyzed. The results are summarized as follows: First, there are mainly five variables within the category of pastors; pastor's activities, family supports, welfare benefit receivers, influences of the associates, and family's expert. Second, there are four significantly influential factors within the category of the church; existence of expert welfare organization in the church, physical size of the church, amount of the budget, and participations in the welfare services. Third, there are four orderly significantly influential factors within the category of the community such as cooperating elderly welfare facilities, pastor's participation in the social welfare services, seriousness of the elderly problems, and existence of nearby welfare facilities. As for the optimal stepwise influential model, the most influential factor is family-related variables, and rest influential factors are orderly proven as impacts of the associates, existence of elderly welfare team, perception of the welfare, welfare expert missionary, seriousness of the welfare, physical size(in area) of the church, openness of the church, cooperation among teams, and pastor's years of services. Explaining influential mechanism among these categorized variables, the more active needs their families have, the more involvements their related social institutions have with them, the fewer welfare beneficiaries they have, and the higher their perception with proper budget allocations for the elderly welfare works, the more influences their families' associations have on the success of the church social works for the elderly. Regarding community influences, the influences are more significantly positive as the churches cooperate with many active social institutions, church members deeply perceive seriousness of the elderly problems, and there are many elderly care facilities around the churches. Within the church area, the influences are more significantly positive as there are adequate number of church members and amount of budget supporting the elderly welfare. As for the church resource system, the influences are positively significant if they have expert role department for the elderly welfare with higher budget and proper living spaces for the elderly welfare services. Even though their perceptions for needs of the church welfare performances are high, there is little impact of program system for the elderly welfare services overall, but a few cases of mission serving extended periods show significant influences. Regarding the stepwise influential factor analysis after controlling other impacts, there are significant influential factors such that education of the pastor is meaningfully important, they have saved budget for the services, and they need to be in cooperative with community welfare institutions. In many aspects, financial resources are most influential, because the elderly welfare services are performed only when a church's allocated budget is higher than their debt and therefore the church can afford to open a service program from their own financial plan. Finally, this study draws a condensed conclusive paradigm for welfare practices as follows: First, the pastor's role is very important in a way that he or she has been conducting practical role of delivering welfare services with comprehensive cooperation with associates, families, community leaders, and budget ability, regardless of duration of his church services and welfare perception level. Second, the church's role is also important in a way that the church has its own expertised welfare team, proper independent budget amount, willful and experienced members for the welfare services, and adequate physical space allocated for the welfare services. Third, the community factor is important in a way that community residents also perceive the seriousness of the elderly problems, nearby welfare facilities and institutions are in cooperation with the church, and the church also participates in community welfare issues in intimate relationship with the residents.