대한장로교회신경 혹은 "12신조" 영어원문의 새로운 번역과 신학적 분석

황재범(Jae Buhm Hwang) 한국기독교학회 2008 한국기독교신학논총 Vol.56 No.-

한국 개신교의 1907년 평양대부흥운동에 대한 다양한 해석들의 비교연구

황재범(Hwang, Jae-Buhm) 한국종교학회 2006 宗敎硏究 Vol.45 No.-

근대 이행기 기독교가 한국인들의 개인 주권의식과 정교분리 사상 형성에 미친 영향

황재범(Hwang, Jae-Buhm) 동서신학연구소 2023 동서신학 Vol.7 No.1

본 연구는 근대 이행기에 한국에 유입된 기독교가 한국인의 정치의식의 변화, 특히 개인 주권의식과 정교분리사상의 형성에 끼친 영향을 살펴보고자 했다. 먼저는 철저한 유일신론을 가진 기독교가 18세기말부터 조선의 정교일치적 전체주의 정치체제에 들어와서 종교의 자유와 더불어 정교분리를 주장함으로써 유교와 더불어 모든 종교를 상대화하는 혁명적 변화를 야기했다는 점을 살펴보았다. 그리고 기독교는 이미 구한말에 민주주의와 자본주의의 근간이 되는 개인의 주권의식과 양심과 신앙의 자유와 집회결사의 자유를 주장하여 교회를 설립했고, 결과적으로 정교분리 사상의 형성에 절대적 영향을 미쳤음을 확인했다. 그리고 구한말에 특히 개신교 선교사들과 한국교회 지도자들은 결국 정교분리로 귀결될 수 있는 여러 가지의 기독교적 가르침을 가르치고 직접 실천을 했음을 확인했다. 첫째, 기독교는 우상숭배 및 미신 타파와 이로 인한 합리주의 및 경제적 합리주의를 가르쳤다. 둘째, 기독교는 인간의 존엄성 사상을 고양했고, 셋째, 평등주의 사상을 강조했다. 넷째, 이런 가르침의 결과 교회가 속속 설립되고 발전했으며, 교회가 이제 1901년에는 독자적인 영역을 확립하면서 정치에의 불간섭을 천명함으로써 정교분리까지 선언했던 것이다. 최근에 돈 베이커 교수는 한국에 있어서 정교분리가 조선시대에는 존재하지 않다가, 일제가 한국병합을 시행하면서, 전면적으로 실시되었다고 주장했다. 베이커는 나아가서 정교분리야말로 민주주의와 자본주의의 선제조건이므로, 일제의 정교분리 실시가 한국의 민주주의 및 자본주의 발전에 유의미한 영향을 미쳤다고 했다. 본 연구는 베이커 교수의 주장과 다르게 한국에서의 정교분리는 일제가 실시하기 전에 이미 구한말부터 기독교가 가르치고 있었고, 특히 교회를 설립함으로써 이미 제도적으로 실시되고 있었음을 증명했다. This study aimed to examine the influence of Christianity in the early modern Korea on the change in the Koreans' political consciousness, especially on the formation of a sense of individual sovereignty and the idea of separation of church and state. First, it was examined that Christianity with radical monotheism naturally insisted on freedom of religion and separation of church and state, radically challenging the Joseon Dynasty’s totalitarian political system with unity of church and state: it caused a revolutionary change that relativized all religions along with Confucianism. Second, it was confirmed that Christianity established the church by insisting on individual sovereignty, freedom of conscience and belief, and freedom of assembly and association, which are the foundations of democracy and capitalism. did. In other words, especially Protestant missionaries and Korean church leaders taught and practiced various Christian teachings that could ultimately lead to the separation of church and state. First, they taught iconoclasm anathematizing idolatry and superstition, that brought about ethical and economic rationalism. Second, Christianity promoted the idea of human dignity, and third, it emphasized the idea of egalitarianism. Fourth, as a result of these teachings, churches were established and developed one after another, and in 1901, the church established its own territory and declared non-intervention in politics, even declaring the separation of church and state. Recently, Professor Don Baker argued that the separation of church and state in Korea did not exist in the Joseon Dynasty, but was fully implemented during the Japanese annexation of Korea. Baker went on to say that the separation of church and state was a prerequisite for democracy and capitalism, so the Japanese imperialism had a significant impact on the development of democracy and capitalism in Korea. Contrary to Professor Baker's assertion, this study proves that the separation of church and church in Korea was already being taught by Christianity from the end of the Joseon Dynasty before the Japanese colonial rule, and in particular, it was already institutionalized by the establishment of churches.

서번트 리더십의 기독교적 및 시대적 적합성과 특징들

황재범(Jae-Buhm Hwang) 연세대학교 신과대학(연합신학대학원) 2010 신학논단 Vol.60 No.-

??This study examines the relevances and the characteristics of the servant leadership. Korean studies on servant leadership generally deal with how it can be applied to such organizations as a company, a hospital, or a church, and fail to investigate what the servant leadership is. To fill the gap, this article tries to provide what the attributes of the servant leaders are, considering the Biblical and contemporary relevances of the servant leadership. The servant leadership, first coined by Robert K. Greenleaf in his seminal book The Servant Leadership, is absolutely Biblical, going well with the servanthood of Jesus and Paul. It is also relevant to the present day's paradigm of human relationship, which emphasizes cooperation and empowerment over against command and control. The ten characteristics of the servant leader, as they are described by Larry Spears, are: listening, empathy, healing, awareness, persuasion, conceptualization, foresight, stewardship, commitment to the growth of people, and building community. The most important of the ten characteristics is arguably foresight, which entails ability for vision and conceptualization. But the problem with the concept of foresight is that it is something inborn or a charisma, as Larry Spears says. Then, it is not so easy for a servant leader with this charisma to be a leader in reality. We therefore often end up having a Machiavellian leader instead of a servant leader. So we can criticize Greenleaf's concept of the servant leadership for having too a Romantist sense: we humans are so imbued with will-to-power that we want to dominate someone, even when we serve him or her. Yet, as Stephen Covey indicates, it remains a fact that the world economy drives us to adopt the servant leadership, which can empower people to work more effectively than any other leadership. ??This study examines the relevances and the characteristics of the servant leadership. Korean studies on servant leadership generally deal with how it can be applied to such organizations as a company, a hospital, or a church, and fail to investigate what the servant leadership is. To fill the gap, this article tries to provide what the attributes of the servant leaders are, considering the Biblical and contemporary relevances of the servant leadership. The servant leadership, first coined by Robert K. Greenleaf in his seminal book The Servant Leadership, is absolutely Biblical, going well with the servanthood of Jesus and Paul. It is also relevant to the present day's paradigm of human relationship, which emphasizes cooperation and empowerment over against command and control. The ten characteristics of the servant leader, as they are described by Larry Spears, are: listening, empathy, healing, awareness, persuasion, conceptualization, foresight, stewardship, commitment to the growth of people, and building community. The most important of the ten characteristics is arguably foresight, which entails ability for vision and conceptualization. But the problem with the concept of foresight is that it is something inborn or a charisma, as Larry Spears says. Then, it is not so easy for a servant leader with this charisma to be a leader in reality. We therefore often end up having a Machiavellian leader instead of a servant leader. So we can criticize Greenleaf's concept of the servant leadership for having too a Romantist sense: we humans are so imbued with will-to-power that we want to dominate someone, even when we serve him or her. Yet, as Stephen Covey indicates, it remains a fact that the world economy drives us to adopt the servant leadership, which can empower people to work more effectively than any other leadership.

영적 침체에 대한 로이드 존스의 진단과 처방

황재범(Hwang, Jae-Buhm) 계명대학교 동서신학연구소 2021 동서신학 Vol.4 No.1

The aim of this study is, first, to present Martyn Lloyd Jones’ important teachings in his seminal book Spiritual Depression: its Causes and Cure (1965) and, second, to assess his claim that grace is everything, and to reflect on Korean pastors’ sermons which may cause their members’ depression. In the book Lloyd Jones presents his insightful diagnoses and prescriptions on some outstanding forms of spiritual depression according, not to a medical or psychiatric method, but to an expository preaching method. We identify two distinctive forms of spiritual depression in his book: first, that of “those who have been brought up in Christian homes and families” (chapter 2) and second, that of those who have worked faithfully for their churches for quite a long time (chapter 9). First, Lloyd Jones well describes the fact that those Christians who have been brought up in Christian homes and families easily get depressed, because with no true understanding of justification they have tried hard to achieve sanctification, which is an impossible goal for a Christian. So he advises us first to understand justification in depth, and only then to pursue sanctification. Second, while analyzing the problems of those laborers in the parable of the laborers in the vineyard (Matthew 20:1-16), Lloyd Jones identifies those laborers who came early in the morning with those Christians who have worked sacrificially for their churches for a fairly long time. Having had a “‘penny-in-the slot’ idea of Christianity,” both of them do not usually get what they have expected, ending up getting disappointed and depressed. The best treatment for them is not only “recognizing that it is all of grace, but rejoicing in the fact that it is so.” In the last part, we critically assess Lloyd Jones’ position on grace, comparing it with D. Bonhoeffer’s concept of “cheap grace,” and reflect on Korean churches’ sermons that may cause their members’ spiritual depression. 본 연구의 목적은 로이드 존스의 『영적 침체』에 나타난 바의 두 가지 대표적인 형태의 영적 침체에 대한 진단과 처방을 제시하고, 마지막으로 그가 제시한 궁극적 치료법(은혜지상주의)을 비판적으로 검토해본 후, 그의 가르침에 근거하여 한국교회의 설교(교회에 대한 충성과 봉사를 강조하지만, 침체를 야기할 수 있는)를 반성해 보고자 하는 것이다. 로이드 존스는 한 사람의 설교자로서 영적 침체에 대한 진단과 처방을 의학적, 과학적으로 다룬 것이 아니라, 관련 성경 말씀을 강해하면서 다루었다. 대표적인 두 가지 형태의 영적 침체 중 첫째는 신앙적 환경에서 자라난 그리스도인들이 빠지게 되는 침체이고(제2장), 둘째는 상당 기간 교회에 충성한 그리스도인들이 경험하는 침체다(제9장).

최병헌의 윌리엄 마틴 신학의 활용 – 그의 『성산명경』을 중심으로

황재범(Jae-Buhm HWANG) 장로회신학대학교 기독교사상과 문화연구원 2021 장신논단 Vol.53 No.2

본 연구는 탁사 최병헌이 『성산명경』을 저술함에 있어서 재중 미국북장로교회 선교사였던 윌리엄 마틴의 『天道溯原(천도소원)』에 나타난 영혼론을 과연 어떻게 차용하면서, 신학을 수행했는지를 살펴본 것이다. 탁사는 『성산명경』에서 영혼론을 중심으로 그의 신학을 전개하면서 『천도소원』 제1권 제5장의 영혼론을 주요하게 차용한 것으로 나타난다. 탁사는 재중 선교사들의 여러 한문 신학서들을 읽는 가운데 기독교의 영혼론이야말로 신학의 핵심인 것으로 믿고서, 그것을 『성산명경』 전체에서 마틴의 “기독교 증험론”의 한 부분인 그의 영혼론을 활용하며 제시했던 것이다. 마틴 선교사는 이미 1850년대 중반에 중국인들에게 현대 심리학적 관점에서 영혼을 영재(靈才) 즉 인지적 기능과 심재(心才) 즉 정서적 및 도덕적 기능으로 나누어 잘 설명했다. 그리고 영혼의 정서적 및 도덕적 기능으로서 시비심(是非心)이 하나님께서 인간의 마음에 새겨주신 하나님의 법으로부터 말미암은 것임을 말하면서 결과적으로 영혼이야말로 하나님의 존재와 역사를 증명한다는 요지의 “기독교 증험론(Evidence of Christianity)”을 주장했던 것이다. 탁사는 『성산명경』을 저술하면서 기독교 영혼론을 중심으로 신학을 하는 가운데 마틴의 저와 같은 변증론적이며 증험신학적 영혼론을 적절하게 활용 했다고 보겠다. 탁사의 『성산명경』에서의 신학방법은 자연 및 영혼의 체용(기능과 작동과정)을 통해 하나님의 존재와 역사를 알게 되고 또 증명한다는 기독교 증험론의 방법이었다고 보겠다. 이것은 그동안 탁사가 소위 토착화 신학을 했다는 감리교계 학자들의 평가와는 상반된 것이다. 탁사는 유교, 불교, 선교의 대표자들과의 대화를 내세우지만, 이는 『성산명경』의 결론부에 명쾌하게 제시된 탁사의 핵심적 신학사상(그리스도의 속죄론 중심)을 제시하기 위한 서론일 뿐이다. 오히려 그가 중시했던 것은 마틴의 영혼에 대한 현대심리학적 묘사 그리고 그것의 기독교 증험론적 사용이었던 것이다. 그러므로 적어도 『성산명경』에 나타난 탁사의 신학방법은 토착화 신학방법이 아니라, 마틴이 보여주었던 기독교 증험론적 방법이라고 하겠다. This study aims at elucidating how Rev. Byeong-Heon Choi, one of the most important early Korean theologians, did his theology in his most famous book, Seongsan Myeonggyeong (성산명경), using W. A. P. Martin’s noted book Tian dao su yuan (天道溯原: Evidences of Christianity). Choi did his theology on the basis of the Christian doctrine of soul, whose knowledge came mainly from the theological books written by the Western China missionaries. While explaining the essence of Christianity using dialogues between a Confucian, a Buddhist, a Daoist, and a Christian, Choi nevertheless utilized verbatim Martin’s doctrine of the soul as described in Martin’s Evidences of Christianity. Martin, a, if not the most, famed American (Presbyterian) missionary in modern China, excellently presented modern Western scientific knowledge, for which Asian intellectuals were desperately hungry, in order to prove the existence and working of God, this method being called “evidences of Christianity.” While agreeing with Martin’s theological method and content, especially his doctrine of the soul, Choi presented his simple theology, even amply quoting it verbatim. Rev. Choi has been well known to be one of the best Korean theologians who have done the so-called indigenization theology in Korea. But his book, Seongsan Myeonggyeong, belies that he seldom did it. On the contrary, it is true that his theological method is a way of presenting evidences of Christianity, as W. A. P. Martin did in his Tian dao su yuan. In other words, Choi presented his simple theology emphasizing Christ’s atonement crucially using Martin’s theological method (evidences of Christianity) and content. Furthermore, it is clear that Choi also utilized Western learnings which he had gleaned from Western China missionaries’ Chinese writings, even translating some of them into Korean. Overall, it is not so adequate to insist that what he did was by and large a Korean indigenization theology.

한국 개신교 초기 선교사들의 비정치화신학의 문제

황재범(Hwang, Jae-Buhm) 한국종교학회 2010 宗敎硏究 Vol.59 No.-

The problem of depoliticization of the Korean Protestant churches by Western missionaries to Korea has been an important theological issue for many Korean theologians. Yet there has been no in-depth study of how a Western missionary in Korea did his or her theology of depoliticization. This study examines how Rev. James S. Gale, one of the leading Western missionaries to Korea, did his theology of depoliticization around the turn of the 20th century. Having worked 10 years in Korea since 1888, Gale had quite a negative attitude toward Koreans in general. He believed that Korean Christianity led by Western missionaries might make a good contribution for social change in Korea, and he was not yet insisting on a clear-cut separation of the state and the church. By 1903, however, Gale had experienced political turmoils in Korea, and eventually he also spoke of the danger of a Korean Christians participation in the political matter. He did not yet clearly talked about theology of depoliticization. And it was in his seminal book Korea in Transition published in 1909 that he clearly and emphatically spoke of his theology of depoliticization for the Korean churches. Rev. Gale emphasized two outstanding concepts for his theology of depoliticization: that Koreas political demise is an opportunity for Korean Christianity, and that instead of the dethroned Korean king (Kojong) has Jesus Christ been given as King for Koreans. These concepts obviously have some implications for depoliticization. First, they subject Korean Christianity to a political condition of Korea. Second, they foster Korean Christians’ political apathy, for they believe that they have nothing to do with such a political matter as Korea’s political demise, which is believed to be done by God. Third, they make Korean Christians mystify and spiritualize their political entities. Fourth, they make Korean Christians focus on spiritual and other-worldly matters.

3·1운동의 이념화·정치화·신성화에 대한 비판

황재범(Hwang, Jae-Buhm) 계명대학교 동서신학연구소 2019 동서신학 Vol.2 No.1

The March 1st Movement in 1919 has been a critically important Korean historical event in which the Korean people in the Japanese colonial era became aware of their national political identity by resisting over against the Japanese colonialists. But as it was so significant, it has also become an ideological tool which certain groups with political interests have used to fight against their political enemies. This paper studies how the March 1st Movement has been made an ideological tool, first, by NCC and some leading Korean Christians, and, second, by two leading church historians, Man-Yul Lee and Kyung-Bae Min. To review how Koreans have commemorated the Movement, its annual commemorations in the post-liberation era from 1948 to 1968 were led by the new, democratic Korean government, and a conservative and right-wing interpretation of it prevailed. 3·1운동은 일제시대 국체가 불분명한 상태에서 일본 국체에 항거함으로써 한국민의 정체성을 강하게 천명한 매우 중요한 사건이었다. 그러나 그것이 중요했던 만큼, 그것을 기념하고 해석하는 과정에서 그것을 정치화·이념화·신성화한 아픈 역사가 있어왔다. 그러므로 본 연구는 그동안 3·1운동의 이념화·정치화가 과연 어떻게 나타났는지를 먼저 3·1운동 기념 과정에서, 그리고 이만열 및 민경배 교수의 3·1운동 이해에서 살펴보려자 했다. 3·1운동 기념의 역사를 조감해보면, 대한민국 건국 후 1949년부터 1968년까지는 국가가 주도함으로써 보수적 우익적 해석이 주류를 이루었지만, 1969년의 50주년 기념식부터는 NCC 및 소위 민주화운동 인사들의 주도하에 정치화·이념화·신성화의 길을 감으로써, 그 전과 후가 확연하게 구분되었다.

근대 제국주의적 일본에 대한 미국 기독교계의 평가 - 탈식민주의적 및 신학적 비판: 근대 제국주의적 일본에 대한 미국 기독교계의 평가

황재범(Hwang Jae-Buhm) 한신대학교 신학사상연구소 2006 신학사상 Vol.0 No.134

  본 글은 근대 미국의 정계 및 기독교계의 친일본주의가 어떤 정치적 맥락에서 발전하였고, 또한 그것이 내한 미국 선교사들과 한국 개신교에 어떤 영향을 미쳤는가를 연구한 것이다. 근대 미국은 근대 영국이 1898년경에 만들어 낸 "러시아 견제론"에 근거하여 일본을 선호하게 되었다. 근대 미국은 1898년 필리핀과 하와이를 제국주의적으로 병합하면서 제국주의 일본을 용인하게 되고, 한국 문제에는 그저 무관심하였다. 근대 미국의 기독교계는 재한 미국 선교사들과 한국 기독교인들로 하여금 일본의 한국침탈을 "왕권 인정"이란 미명으로 용인하도록 유도했는데, 그 이유는 "러시아 견제론"이었다. 이와 같은 근대 미국 기독교계의 제국주의적 입장의 사상적 근거는 브라운에게서 나타나는 바와 같이 사회적 다원주의였다.   This article is a study of how the modern America had come to have a pro-Japanese attitude and what consequences this proJapanese attitude of the modern America (especially its Christian representative) had on the Korean Protestant church. The proJapanese attitude of the modern U. S. A. was based on that of the modern England which believed, as T. Dennett said, that the modern Japan could offer "effective resistance to Russia." The modern America came to have an imperialistic policy, especially as it annexed both the Philippines and Hawaii in 1898, and it had no just cause and capacity to interfere in the Korea-Japan relation, even when the imperialist Japan unjustly exploited and colonized Korea. The modern American church leaders appropriated the theory of Japan"s ability to resist to Russia, and urged the American missionaries in Korea and their Korean followers to accept the imperialist Japan as their king ("royal recognition"). Arthur Brown, who had formed this imperialistic and apolitical attitude of the American missionaries and their followers, turned out to have a social Darwinism.

초기 한국 개신교회가 한국 민주주의 문화의 형성에 끼친 영향: 한국장로교회를 중심으로

황재범(Hwang Jae-Buhm) 한신대학교 신학사상연구소 2012 신학사상 Vol.0 No.159

본 연구의 목적은 초기 한국 개신교회, 특히 한국장로교회가 한국의 민주주의 문화의 발전에 어떻게 기여했는지를 밝히고자 하는 것이다. 연구방법은 칼빈주의가 서구 민주주의의 탄생에 기여한 점을 밝힌 투어체티(Mario Turchetti)의 방법에 따라서, 초기 한국 개신교회가 민주주의적 가치를 과연 어떻게 제시하여 대중의 “대중주권”(popular sovereignty) 의식을 고양했는지를 살펴보는 것이다. 연구 시기는 한국에 있어서 민주주의가 생소했던 구한 말 및 일제강점기 초기로 한정했으며, 연구 내용은 대략 다음과 같다. 첫째, 19세기 후반 및 20세기 초까지 아프리카 및 아시아에서 활동한 선교사들의 복음의 설교 자체가 언설의 자유, 평등(특히 서민 및 여성의), 신앙과 양심의 자유 등 민주주의적 가치들을 높였다. 둘째, 한국장로교회에서 전면적으로 실시한 소위 “네비우스 선교방법”(the Nevius Methods)은 “자전, 자치, 자급”을 핵심으로 하는 바와 같이 개 교회의 민주주의적 자치를 강조하므로 교인들에게 민주주의를 효과적으로 학습시켰다. 셋째, 장로교회에서의 민주주의적 자치는 3단계적 대의적 민주주의 정치시스템(당회ㆍ노회ㆍ총회)으로 발전하게 해줌으로써 한국인들에게 민주주의 정치과정을 실질적으로 경험하게 해주었다. 넷째, 한국장로교회는 1907년부터 한국 최초로 헌법을 채택하여 실시하므로 한국 전체에 헌법 민주주의의 모범을 보여주었는데, 이것은 도산 안창호에게서 드러나는 바와 같이 한국 전체에 큰 영향을 미쳤다고 보겠다. This study is an attempt to examine the significant impact of the early Korean Protestant churches in general and the early Korean Presbyterian Church (KPC) in particular on Korea’s early phases of democratization. Referring to some studies on Calvinism’s contribution to the rise of modern democracy, it investigates how those churches, especially KPC fostered the sense of “popular sovereignty”, resulting in the creation of representative governments and a constitution. First, we examine that the preaching and mission works of the Western missionaries in Korea were significantly conducive for enhancing Korean Christians’ sense of equality, and freedom of speech, conscience, faith, and meeting. Second, the Nevius [Mission] Methods, which emphasized a democratic “self-government” of local churches, significantly facilitated Koreans’ learning of doing-it-yourself democracy, helping the churches establish their three-step representative governments : session, presbytery and general assembly. Third, by establishing the General Assembly (provisionally in 1907 and permanently in 1912), KPC became perhaps the first Korean nationwide democratic institution with its constitution, setting an example of constitutional democracy for Koreans. Fourth, the constitution of 1907 of KPC, arguably the first democratic constitution in Korea, became a good and effective source of inspiration for constitutional democracy for Koreans in general, for whom a modern democratic constitution was almost absolutely a new thing. KPC’s democratic working has been proved to have inspired Korean democratic politicians, especially Mr. Changho Ahn, who had an important in fluence on the making of the Provisional Government of Korea and its Constitution.