『사랑의 헛수고』에 대한 통과의례적 해석

홍기영(Ki-young Hong) 한국셰익스피어학회 2004 셰익스피어 비평 Vol.40 No.2

Love's Labour's Lost has been regarded as one of the most difficult and obscure comedies of Shakespeare. As the tittle of this comedy implies, love's labour is so full of word play and abstract talking that it seems to be lost. But love's labour is won after a long trial and endurance at the end of the play. The great amount of word play which caused some difficulty to approach this comedy is another merit to make the audience come back to the stage and readers to the text. In this paper, I tried to analyze the actions of the main men characters in Love's Labour's Lost by applying the rite of passage of anthropology. The period of separation, transition and incorporation can be traced through the actions of the main men characters. I pointed out that the four young men go through the long period of hardship and penance, but arrive at the last step of love achievement at the end of the play. The four young men of Navarre who swear to fast and study for three years take the course of the three steps of the rite of passage. The four young men are forced to break their vows by falling in love with the four young women from France. But the way of courting between the lovers of Love's Labour's Lost is very different from the other Shakespeare's romantic comedies. Especially the youthful King of Navarre with three other courtiers acts in a group, so there is no personal talk or action with his love partner. The love among the young men is implied in the word plays such as quibbling, jokes and punning or in writhing love poems. So the four young men seek their love only in the form of abstraction. The four young women make fun of their partners by way of testing their love. The four young men who are confined in the house of abstract study and fanciful love are driven and tested by their partners. At the end of the play, Shakespeare shows another aspect of treating with the final of his romantic comedies by making the Lord of Marcade appear with the news of the sudden death. By this abrupt ending, Shakespeare reassures the unreality of the merry courting of the young men before they are fully accepted by their partners. And by postponing love commitment for twelve months, Shakespeare emphasizes that the young men should be more trained to be in the state of maturity and incorporation.

Justice and Atonement in Measure for Measure

Ki-Young Hong(홍기영) 신영어영문학회 2006 신영어영문학 Vol.35 No.-

This paper tries to interpret Measure for Measure in view of the rites of passage. The course of the rites of passage can be applied to the dramatic action of the main characters. Especially justice and atonement theme will be traced out through the three periods of Angelo and Isabella’s actions. The Duke is at the center of this dramatic action, he not only separates himself from Vienna but also separates other characters from their accustomed way of living. Almost all the characters are put into deep sorrow and distress and pass the difficult period of transition, but at the final scene they return to the better world. Angelo’s strict legalism makes Claudio accept the death and threats Isabella to sacrifice her virginity. But ironically Angelo’s lust for Isabella brings him to marry Mariana instead. In this course the Duke’s feigning and bed-trick device play very important roles. Claudio and Julietta put into jail because of their prenuptial intercourse which also causes Angelo to wield his power. Even though Angelo falls into transgression against his legalism and conscience, he is forgiven and is to enjoy a new life. Isabella is atoned by the Duke who courts to her and forgives the sinners and makes everyone happy. At the end of the play, four couples: Claudio and Julietta, Angelo and Mariana, Lucio and the whore, the Duke and Isabella are expected to enjoy marriage lives.

바울서신에 나타난 선교학적 주제들의 고찰

홍기영(Ki Young Hong) 한국선교신학회 2011 선교신학 Vol.26 No.-

The Apostle Paul was a great theologian and an excellent missionary. His theology is missional and his missions were theological. Paul focused on communicating the Gospel message cross-culturally while planting churches all over the Roman empire in order to extend the kingdom of God. He devoted his total life to this crucial work. The Gospel which Paul communicated to many people groups was that Jesus Christ had died on the cross and rose from the dead according to the prophecies of the Scriptures to redeem the humankind in the world. This redemption is not possible by human work or by keeping the Law, but through believing in Jesus Christ who is the only Saviour and Lord. The primary purpose of Paul's life since he had been called by the Lord was to become an apostle for the Gentiles who were yet to be Christians. He made three cross-cultural mission trips after he had been sent by the Church in Antioch. He made a final mission trip to the city of Rome after he had been arrested at Jerusalem, and preached the Gospel to the people in Rome. Paul's ministry was centered on cross-cultural evangelism and church planting work. He committed himself wholly to boldly proclaim the Gospel and plant healthy churches throughout the world by crossing racial, linguistic, and religious barriers. He employed multiple methods of evangelism at different areas and times. Paul stressed urban evangelism by choosing cities as strategic points to evangelize the people in remote surrounding areas. Further, he carried out his evangelistic work with good team workers like Timothy and Titus. He usually began his ministry at homes so that he could plant house churches which became large churches. Paul's missions were based on the solid practical theology which tried to contextualize the Gospel in different cultures so that the Gospel could be meaningfully communicated to the people whom he was called to serve. He was always guided by the Holy Spirit when he attempted to move to another area to share the Gospel. According to Paul, Church needs to be a missional church which maintains the balance between evangelism and social service. He was a model for a witness-martyr community. He was concerned with not only preaching the Gospel to the Gentiles, but also having a compassion ministry to the Church in Jerusalem. He preached the unchangeable message of the Gospel to people across changeable cultures.

『헛소동』(Much Ado About Nothing)의 통과의례적 해석

홍기영(Hong Ki-Young) 신영어영문학회 2003 신영어영문학 Vol.24 No.-

Much Ado About Nothing has been regarded as one of Shakespeare's mature comedies with As You Like It and Twelfth Night. As the mistaken identity in The Comedy of Errors is the main cause of confusion and comic movement, so are the mistaken observations and false reporting in Much Ado About Nothing. Many of the characters in Much Ado About Nothing act not on the right judgement and reasonable thought but on the eavesdropping or indirect message. As the title of this comedy implies, much ado proves to be nothing through nothing, and main characters become mature in action and attitude with the new order established at the end of the play. In this paper, I tried to analyze the actions of the main characters in Much Ado About Nothing by applying the rite of passage of anthropology. The period of separation, transition and incorporation can be traced through the actions of the main characters. I pointed out that main characters go through hardship and misunderstanding because of some defects. The pure and simple Claudio falls in love with Hero without even meeting and speaking with her directly, he believes that Hero is pretty and worthy of loving because her father belongs to high class. His gullibility is the target to which Don John tries to take deception. When Claudio discloses Hero's impurity to the public at the marriage ceremony, he depends on mistaken hearing and false reporting without direct proof. In this sense, Claudio seems to be very simple, gullible and immature in reason. He should spend some period of time in sadness, anger and repentance because of his defects. The pride of Beatrice and Benedick blocks them from the pure and natural love. Even though they love each other, their love is hidden behind the curtain of sharp and witty war of words. As Hero's feigned death makes Claudio repent of his simplicity and gullibility, several plans of other people around Beatrice and Benedick make them reach to true love. Even though Don John's villainy contrasts with the Friar's deception, villainy also contributes to the change of Claudio's mind in the transitional period. Beatrice and Benedick also experience the hardship of love because of their pride and outspoken attitude. But this period provides time and opportunities for them to find their true identity. Claudio including other characters becomes mature enough to recognize the difference between appearance and reality, true and direct speaking and false reporting, eavesdropping and true hearing, etc. True identity can be recognized after a long period of transition in which confusion, difficulty, misunderstanding and repentance are working for the better state. Four main lovers are married with the partners while dances and songs highlight the congratulation.

영어대본 만들기와 연출노트에 관한 연구

홍기영 ( Ki Young Hong ) 한국현대영어영문학회 2008 현대영어영문학 Vol.52 No.4

셰익스피어 희극에 있어서의 ' 숲 ' 의 역할

홍기영(Ki Young Hong) 한국연극학회 1989 한국연극학 Vol.3 No.1

N/A

한국교회 부흥운동의 역사

홍기영(Hong, Ki-young) 한국선교신학회 2007 선교신학 Vol.16 No.-

This study focused on the revival movements in Korea, Revival movements had previously taken place in Wales, America, and India, The revival movements in Korea started with the 1903 Wonsan revival which was led by R. A. Hardie, who was a Methodist medical missionary working in Wonsan, Korea. Then the 1907 Pyungyang revival tool place as a historical movement in Korea. This revival movement was begun with missionaries, but it was mainly led by Pastor Sun Ju Kil who was an elder of the Jang Dae Hyun church. This study discovered following the strengths and weaknesses of Korean revivalism through an evaluation based on historical and missiological insights. A. Strengths: 1. Korean revivalism was based on the believers’ repentance as a result of the work of the Holy Spirit. 2. Korean revivalism was stimulated by missionaries, but it was led by Koreans. 3. Korean revivalism spiritually awakened believers, but it also enhanced evangelism and church growth. 4. Korean evangelism stressed prayer which led people to true repentance. 5. Korean revivalism always emphasized God’s word which led people to conversion. 6. Korean revivalism developed the Korean church into an indigenous church, therefore people felt it as their own. 7. Korean revivalism had a great impact upon other countries like China and Japan. 8. Korean revivalism formed a historical tradition in which some great evangelists were born and trained. B. Weaknesses 1. Korean revivalism tended to be otherworldly and eschatological after independence from Japanese colony. As a result, Korean church lost the balance between a spiritual awakening and political participation. 2. Korean revivalism demonstrated some “prosperity gospel” while reflecting Shamanistic faith. 3. Korean revivalism demonstrated some individual churchcenteredness which could cause conflict among churches. 4. Korean revivalism became so secularized that some evangelists fell to worldly temptations. 5. Korean revivalism allowed the Korean church to confuse the work of the Holy Spirit with the “Holy Spirit Movement.” Korean revivalism needs to be understood in terms of a great spiritual awakening movement, evangelism/missions, church growth, ecumenism, an indigenous church, and a holistic mission. To accomplish this, it needs to be approached through Korean church history and missiology. Some great Korean evangelists were discussed in this study. Sun Ju Kil, Ik Du Kim, Yong Do Lee, Nam Su Chung, Sung Bong Lee, Hwal Ran Mim, Hyun Gyun Shin, and Yong Gi Cho were included as great evangelists in the light of their call by God, their revival ministry, their message, and their contribution. The Korean church needs another great spiritual awakening movement to become a true church of Christ.

필리핀의 전형적인 문화적 주제들과 효과적인 복음전달

홍기영(Ki Young Hong) 한국선교신학회 2012 선교신학 Vol.30 No.-

The Philippines is a beautiful country which has diversity in terms of ethnicity, language, faith, and culture. In the past, the Philippines was colonized by Spain, Japan, and America. In particular, Philippine culture is complex largely because of different cultures shared and transmitted by the members of Filipino society. This study attempted to study the main characteristics of some representative cultures of the Philippines and tried to effectively communicate the Gospel to the people on the basis of “points of contact,” revealed during study of the representative cultures. This study presented three culture themes as “points of contact” related to Filipino culture. First, this study discovered that Philippine society had mainly nuclear family units composed of father, mother, and unmarried children. Nuclear family units were usually linked to the larger family which occurred within the traditional bilocal extended family. This study utilized a house church model to evangelize the people who were living in this kind of family system. The house church model was effective on the basis of multiple human relationships of the oikos. Second, this study discovered that there were poor people who were living marginal lives, whether in rural areas or urban areas. They were suffering from severe poverty transmitted from generation to generation largely because of the structural evil caused by the corruption and inability of the Filipino government. Churches would need to support the poor more substantially and systematically in cooperation with the NGO’s and the Filipino government while understanding the culture of poverty. Third, this study discovered that there were plural religions including both traditional and popular religions. The main, traditional religion was animism prevalent throughout the Philippines, whereas popular religions were a mixture of various religions, developed according to indigenous situations of the Philippines. This study presented methods of evangelism which would effectively transform the Filipino world view in order to make them true disciples of Jesus Christ. They would need true conversion through the work of the Holy Spirit. The Philippines is a beautiful country in which Filipinos can experience real righteousness, peace, and joy in God's kingdom as the churches intentionally engage in holistic mission. Holistic mission calls for the house church model, solidarity with the poor, and evangelism, that is, making true disciples of Jesus Christ.

1907년 평양 대부흥 운동의 선교학적 고찰

홍기영(Ki Young Hong) 한국기독교학회 2006 한국기독교신학논총 Vol.46 No.-

『베니스의 상인에 대한 기독교적 해석

홍기영 ( Hong Ki-young ) 대한영어영문학회 2009 영어영문학연구 Vol.35 No.3

In this paper I tried to point out the Christian paradox of ‘getting through lost’ in The Merchant of Venice and Christian allegory. The main characters took the course of ‘getting through lost’ suggested in the Bible (Matthew 10:39). Bassanio like the Prodigal Son(Luke 15:11-32) lost all his wealth, but got the lost things by marrying Portia through Antonio’s aids. Antonio and Portia got the victory over Shylock’s bitter bond, and Shylock also got some kind of suggested salvation. Jessica and Launcelot are the typical characters to reach the new world by losing the former state. Prodigal son story, Exodus story and Issac and Jacob story are interwoven in The Merchant of Venice. Especially Antonio’s attitude toward Bassanio is very warm and his mercy is highly adored, but his attitude toward Shylock is very cruel and inhuman. So he is to be blamed for his double character. Portia also emphasizes mercy to Shylock in trial scene, but she defeats Shylock by taking the same measure to prevent a drop of blood in the cutting out of a pound of flesh from Antonio. Portia’s attitude toward Antonio and Bassanio is very generous, but she is very strict and cruel toward Shylock. In this sense the Christian mercy is biased to Shylock. Even though Shylock’s revenge should be blamed, the biased attitude of the Christian to the Jew also should be blamed and reconsidered in terms of the true and sincere Christian spirit. (Hannam University)