Lester Ruth A Little Heaven Below: Worship at Early Methodist Quarterly Meetings

조기연 ( Kee Yeon Cho ) 현대기독교역사연구소 2003 성결교회와 신학 Vol.9 No.-

여성안수: 찬성과 반대

조기연 ( Kee Yeon Cho ) 서울신학대학교 기독교신학연구소 2010 神學과 宣敎 Vol.36 No.-

예배 - 공동경험과 공동기억의 사건

조기연(CHO Kee-Yeon) 장로회신학대학교 기독교사상과 문화연구원 2016 장신논단 Vol.48 No.2

예배는 공동체가 모여서 예수의 역사적 사건들을 찬양과 간구와 말씀과 성례전을 통하여 언급하고 재현하며, 이러한 예배의식의 과정을 통하여 참여자들이 예수를 ‘기억’하고 그분을 만나며, 그분을 닮고 그분처럼 살아가려고 결단을 하는 사건이다. 예배의 핵심인 두 성례전, 즉 세례와 성찬도 공히 ‘기억’과 밀접한 관련이 있다. 먼저 세례는 수세자가 그리스도의 죽으심과 합하여 옛사람이 죽고 부활하신 그리스도와 함께 새 생명 안에서 일어나는 사건이다. 이는 그리스도에게 일어난 일, 즉 ‘죽음’과 ‘부활’이 수세자에게도 동일하게 발생한다는 의미이다. 한 사람의 자연인은 그리스도교 공동체의 예수에 대한 기억인 신앙을 받아들인 후 자신도 그 신앙에 투신하겠다고 결심한 후에야 세례를 받게 된다. 그러므로 세례는 그리스도에 대한 공동체의 기억을 떠나서는 성립될 수 없다. 성찬 역시 예수 그리스도의 십자가와 부활의 신비를 ‘기억’하고 ‘경험’하는 신비스런 사건이다. 성만찬의 영성은 성만찬 예전에서 행해지는 네 가지 동작에서 가장 가시적으로 드러난다. 즉 빵과 포도주를 ‘집어서’(take) ‘감사드리고’(Thanksgiving), ‘떼어’(break) ‘나누어주는’(give) 것이다. 그러므로 그리스도인들은 성찬에 참여할 때마다 예수의 십자가와 부활을 ‘기억’하며 성만찬적 삶을 사신 그리스도를 본받아 자신들도 자신의 삶을 이웃에게 나누어줌으로써 예수를 뒤따르는 삶을 살겠다는 결심을 하게 된다. 본 논문은 예배와 세례 그리고 성만찬이 최초의 그리스도교 공동체의 예수에 대한 공동경험으로부터 대대로 전승된 공동기억의 행위임을 집중적으로 논구한 것으로서 예배에 대한 오해를 바로잡고, 나아가 한국교회의 예배가 이러한 본질에 충실할 것을 제안하기 위하여 작성되었으며, 연구방법은 예배와 세례 그리고 성찬의 신학적 개념을 통하여 논지에 접근하는 방식이 될 것이다. Memory is a key concept of Christian liturgy. Liturgy is an act of Christian Community’s corporate memory of Christ’s crucifixion and resurrection through singing hymns, offering prayers, and practicing sacraments. The sacraments of baptism and eucharist are acts of memory as well. Baptism is the event in which a natural(old) person is crucified with Christ and rise up as a new person in Christ to get into the Christian community. In other words, the same events(crucifixion and resurrection) happened in Christ happens in the baptized as well. In here, he/she needs to accept the faith of Christian community as true to be baptized. The faith is no other than the corporate memory of Christian community about the crucifixion and resurrection of Jesus Christ. Baptism is the fruit given to him/her who decides to live according to this faith (community’s corporate memory). Eucharist is also a mysterious event of Christian community’s memory and experience about Christ’ crucifixion and resurrection. The spirituality of eucharist is well represented in the four ritual actions of eucharist: taking bread, giving thanks, breaking bread, and giving bread. These four ritual acts represents the life of Jesus who was hanged on high in the Cross, broken his body by nails and pierces, and gave his body to all. Therefore, participants in eucharist can recall the memory of Jesus’ eucharistic life through this four ritual actions. This essay will survey the close relationship between worship and corporate memory of Jesus Christ which is derived from the corporate experience of the first Christian community.

세례, 새로운 인간이 태어나는 모태

조기연(Kee Yeon Cho) 한국기독교학회 2011 한국기독교신학논총 Vol.74 No.-

Christianity in the early centuries has made many followers including martyrs under the persecution of the Roman empire. The reason why the Roman emperor Constantine authorized Christianity is that the Christianity made the Christians who were not afraid of persecutions through baptism. Baptism in the early church was not a simple symbolic action which dips the candidate into the water, but a radical event through which people of the secular world were changed into citizens of the Kingdom. This made the Christianity the national religion of the Roman empire. In biblical and theological perspectives, baptism has various names and each of these names contain its own theological meaning. Among those, the following meanings are principal: union with Christ, union with the church, washing, regeneration, sealing, consecration, renunciation of the devil and contract with Christ, and the illumination of the Holy Spirit. The early church had a system or structure which enabled these theological meanings to be realized within the individuals. It was ``catechumenate.`` Catechumenate was a process which every baptismal candidates had to take from the pre-baptismal stage to the post-baptismal stage. The contents of the catechumenate included the teachings about the Bible, Christian doctrines, and the way of Christian life. The catechumenate was prolonged until three years, and the students of the catechumenate wes separated from the baptized in this period. Through this separation the candidates experienced ``double marginality`` and it worked for the candidate`s conversion experience. The baptism of the early church was a womb in which the citizens of the Kingdom were produced. This sheds some lights on the contemporary Christian churches which regards baptism as a mere symbolic gesture.

성결교회의 성서해석과 예전 예배역사적 관점에서 본 성결교회 예배의 기원과 방향

조기연 ( Kee Yeon Cho ) 서울신학대학교 기독교신학연구소 2015 神學과 宣敎 Vol.46 No.-

Churches of the Korea are under the ‘Worship War’ since so-called Contemporary Worship has arrived in the last decade of 1900. Contemporary worship, represented by ‘Seeker`s Service’ and ‘Praise & Worship’ eliminates traditional Christian symbols such as Cross, Pulpit, Lord`s Table, and Pastor`s Robe. It uses contemporary instruments such as keyboards and drums rather than traditional Church instruments such as organs or pianos. Worship has simple structure with several songs which proceeds to sermon directly. Young people are excited about contemporary worship because it has strong sounds and ‘big bright screen.’ Pastors in ministry field are so frustrated by the young generation`s fever about contemporary that they are taking a dubious attitude in between traditional worship and contemporary worship. For instance, they place organ in one side and drum in the other side of the altar. They put choir with robe in one side and worship team in the other side. The intensity of the struggle in between traditional worship and comtemporary worship is well expressed in the term ‘Worship War’ by the famous liturgical scholar Thomas Long. This phenomenon is ongoing in Korean Churches. If we want to discern that whether it is a mere either/or issue between traditional worship and contemporary worship or it is a right or wrong issue of Christian worship, we have to understand clearly the biblical concept of worship, theology of worship, and the spirit of worship that Church has kept past two thousand years. On this base of understanding our denominations and Churches can apply our own characteristics and traditions to our worship. This paper is about the origin, apostolic practice, history and the original meaning of Christian worship to get some insight for the future direction of worship in Korean Churches.

존 웨슬리의 예배사상

조기연 ( Kee-yeon Cho ) 한국대학선교학회 2017 대학과 선교 Vol.34 No.-

웨슬리는 영국사회를 신앙으로 변화시킨 인물이며, 감리교회의 창시자로서, 현대 감리교회, 성결교회, 나사렛교회, 구세군 등 여러 교단들의 출발점이 되는 교회사적 중요성을 지닌 인물이다. 예배학적 관점에서 볼 때에 웨슬리의 예배관을 공부하지 않고는 이러한 교단들의 예배를 이해할 수 없고, 나아가 예배갱신의 방향을 논하기도 어렵다. 예배신학 또는 예전신학(liturgical theology)의 범위는 믿는 바에 대한 반성으로서 예배에서 말하고 행동하는 것을 관찰하는 것으로부터 시작하여, 그러한 신앙의 증거들을 조직적으로 검토하는 것, 그 다음에 최종적으로 그러한 신앙을 보다 더 적절하게 표현하기 위해 예배 자체를 갱신하는 것을 포함한다. 그러한 의미에서 웨슬리의 `주일예배서`는 그의 예배신학 즉 신앙의 예전적 증언 위에 기초한 신학을 파악하기 위한 가장 중요한 자료이다. 왜냐하면 이 예배서에 전체적인 웨슬리 운동의 두드러진 특징적 요소가 잘 나타나 있기 때문이다. 다양한 전통으로부터 영향을 받아 전통과 상황의 조화를 이루는 예배, 기록된 기도와 즉흥적 기도를 함께 수용함으로써 예배에서의 형식과 자유를 조화시키는 예배, 예전적 예배와 영적 경험을 공히 중시하는 예배, 그리고 예배 안에서의 말씀과 성찬을 조화시키는 예배를 추구한 웨슬리의 예배는, 오늘날 형식주의에 빠진 예전적 예배와 신학적으로 빈곤한 현대예배를 공히 치료할 수 있는 해결책이 될 수 있기 때문에 오늘날 웨슬리의 예배를 연구해야 할 당위성은 더욱 커졌다고 할 수 있다. John Wesley is not only the person who changed England society with his enthusiasm in Christian faith, but also the founder of the Methodist Church in England and the North America. Moreover, several denominations such as the Korea Evangelical Holiness Church, the Nazarene Church, and the Salvation Army explicitly and implicitly regard John Wesley as their origin. Therefore, one can not understand the worship and liturgy of those denominations without study of John Wesley`s thought of worship. The criteria of Liturgical Theology or theology of worship begins by observing that which is said and done in worship as a reflection of belief, then examines systematically such evidences of faith, and finally reforms worship itself so as to express that faith more adequately. In that sense, `John Wesley`s prayerbook` is the most important resource to understand Wesley`s theology found on his liturgical witness. Because this book includes most distinctive characteristics of Wesley`s movement. John wesley, who pursued worship which has balance between tradition and context, formular and freedom, written prayer and extempore prayer, liturgical worship and spiritual experience, and the Word and Sacrament, can be a ideal alternative both for the traditional worship in formalism and for the contemporary worship which is poor in theology. This is the reason why one has to study John Wesley`s worship.

빅터 터너의 의례이론에 비추어 본 현대예배

조기연(Kee Yeon Cho) 한국기독교학회 2012 한국기독교신학논총 Vol.83 No.-

This essay has a main purpose to analyze the ``contemporary worship`` from the perspective of ritual theory of Victor Turner. Turner stands in the same line with M. Bakhtin in that festivals and rituals are performed with the function to sustain and keep the existing society. Victor Turner deepened the results of Van Gennep`s research so called ``passage ritual``(Le rites de passage: etude systematique des ceremonies, 1909). According to Van Gennep, every passage from village or country to another village or country contains three stages or situations which are separation from the departing place, transition, and reintegration to the destination place. Turner`s main contribution is to clarify the structure of Van Gennep`s passage ritual, and to define the characteristics of the second stage among three stages of the Van Gennep`s passage ritual. Furthermore, Turner extended Van Gennep`s research which is limited within the area of ``passage`` ritual to the general rituals and festivals of human society. Turner clarified the characteristics of the second stage of the passage ritual, with terms ``liminality`` and ``communitas.`` Liminality represents a certain situation who stands in a doorsill (limen) which is prohibited in ordinary life. In other words, liminality means an extra-ordinary situation outside the every day life. It is an ambiguous and unidentified situation. It is a holy and creative moment in a sense. Christian rituals such as baptism, marriage, and funeral have characteristics of passage ritual. Even Sunday worship is not the exception. One has to come out from the secular society and has to stand in the face of ``the Holy.`` All have same status in the face of God. All are sinners expecting grace of God. In this sense time of worship is the time of heaven. But, one has to go back to the secular society again when worship ends as an other person who has experienced heaven. In the contemporary worship, three stages of the passage ritual do not function in the original meaning. Especially the stage of `transition` does not contain the characteristics of liminality which gives life to the ritual. The scene of worship in the contemporary worship looks similar to that of secular society. This is because that the contemporary worship started by deleting the sacred aspects of the existing traditional worship. It is not improvement but retrocession.

섬바디의 물질생산력 광합성 및 하고현상에 관한 생리생태학적연구

장남기,조기연 ( Nam Kee Chang,Ki Yeon Cho ) 한국축산학회 1977 한국축산학회지 Vol.19 No.6

This study was performed to find the effects of environmental factors on the seasonal changes of the matter production and of Dystaenia takesimana population in Seoul area in 1975. The peak value of standing crops of above-ground parts was 1,428.5 D.M. g/㎡ on October 27. The maximum productivity of above-ground parts was 55.21 D.M. g/㎡/day on July 38 to August 4 and that of under-ground parts was 26.72 D.M. g/㎡/day on July 18 to 28. The low productivities of above-ground parts were -17.47 D.M. g/㎡/day late in June and -48.42 D.M. g/㎡/day early and late in August. And those of under-ground parts were -31.9 D.M. g/㎡/day early in August and -14.5 D.M. g/㎡/day late in August. The range of optimum temperature of photosynthetic activity was from 17℃ to 19℃. The threshold of photosynthetic activity under the condition of relative maximum water holding capacity of 75% was 55㎎/dm²/hr. Summer decline phenomena of the matter production eras due to the high temperature and drought. This phenomena for Dystaenia takesimana was evidiently shown late in June and early sin August.