A Critical Evaluation of John Hick’s Theocentric or Realocentric Religious Pluralism

Haejong Je 한국콘텐츠학회 2017 한국콘텐츠학회 ICCC 논문집 Vol.2017 No.12

BUDDHIST CONCEPTS OF SALVATION

Haejong Je 삼육대학교 신학연구소 2000 신학과 학문 Vol.- No.8

The Ecclesiological Role of Peter in the Development of Catholic Theology in the First Two Centuries

Haejong Je 한국콘텐츠학회 2013 ICCC International Digital Design Invitation Exhib Vol.2013 No.12

John Hick’s ‘Copernican Revolution’ in the Theory of World Religions

Haejong Je 한국콘텐츠학회 2013 ICCC International Digital Design Invitation Exhib Vol.2013 No.12

John Hick s Religious Pluralism as Copernican Revolution

Haejong Je 삼육대학교 신학연구소 2008 신학과 학문 Vol.- No.16

A Criticism of the Belief in the Immortality of the Soul

Haejong Je 한국콘텐츠학회 2016 한국콘텐츠학회 ICCC 논문집 Vol.2016 No.12

The Ecclesiological Role of Peter in the Development of Catholic Theology in he First Two Centuries

Haejong Je 삼육대학교 신학연구소 2010 신학과 학문 Vol.- No.17

The Ecclesiological Role of Peter in the Development of Catholic Theology in the First Two Centuries

Haejong Je 삼육대학교 미래사회와기독교연구소 2020 융합학문과 기독교 Vol.1 No.1

The role of apostle Peter in the New Testament, especially in the Four Gospels, is undeniably outstanding. He always stands in front of the Twelve and becomes one of their representatives during the ministry of Jesus in the Gospels. The fact that Peter’s special role as one of the leading apostles is undeniable, yet this does not mean that he has supremacy over other disciples. Peter’s special role as one of leading disciples in the New Testament cannot be an evidence that he was the first pope. Though there is no biblical evidence that Peter was supreme in the early church, Peter’s place in Catholic theology is not only prominent but also supreme. He is the foundation of the Roman Catholic hierarchical structure of the Church government. Knowing that Peter in the New Testament has a prominent role, it is crucial to know that his role as one of the leading apostles in the very early years of church history does not necessarily assume his supremacy over against other apostles as the Roman Catholic theology claims. If Peter was really the first pope, there must be textual evidence that shows his supreme position as the foundation of the Roman Catholic supremacy in the early writings. In addition to the fact that he was one of the leading apostles, if Peter really took the hierarchical position of the early church, we must be able to see this in the writings outside the Bible during the life of early church. Thus I have focused writings of the first two centuries, to see if there was any clue that Peter was supreme.

A Study of the Relationship between the Law and the Gospel in Light of the Prophetic Role of the Seventh-day Adventists

( Haejong Je ) 삼육대학교 선교와사회문제연구소 2013 Asia-Africa Journal of Mission and Ministry(AAMM) Vol.8 No.-

The law in the Old Testament and the gospel in the New Testament seem to be contradictory. These two concepts, along with other sets of seemingly opposing ideas, are not antithetical but simply two different ways of looking at the same reality: God`s will as revealed in the law to save fallen humanity is more fully revealed in the gospel. The gospel is indeed present throughout the Old Testament, and the law is not ignored in the New Testament. They are both present throughout the Bible, in both Old and New Testaments. These two seemingly contradictory ideas of law and gospel, Jews and Christians, the Old Testament and the New Testament, and Israel and the Church, which have remained antithetical to each other in Christian history, are in fact complimentary to each other in the Bible. The dichotomy between these two concepts has been reconciled through the prophetic movement of Seventh-day Adventists(SDA) who as a remnant have both the law and the gospel, as described in Revelation 12:17 and 14:12. As a remnant of God`s faithful people throughout history, SDA, who “obey God`s commandments”, including the fourth commandment, and who “hold to the testimony of Jesus,” will fulfill an eschatological role at the final stage of human history by preserving both the law and the gospel, thereby reconciling them. They have a special prophetic role to uphold God`s will (the law) to save (the gospel) His fallen people in the last days.ABSTRACT-The law in the Old Testament and the gospel in the New Testament seem to be contradictory. These two concepts, along with other sets of seemingly opposing ideas, are not antithetical but simply two different ways of looking at the same reality: God`s will as revealed in the law to save fallen humanity is more fully revealed in the gospel. The gospel is indeed present throughout the Old Testament, and the law is not ignored in the New Testament. They are both present throughout the Bible, in both Old and New Testaments. These two seemingly contradictory ideas of law and gospel, Jews and Christians, the Old Testament and the New Testament, and Israel and the Church, which have remained antithetical to each other in Christian history, are in fact complimentary to each other in the Bible. The dichotomy between these two concepts has been reconciled through the prophetic movement of Seventh-day Adventists(SDA) who as a remnant have both the law and the gospel, as described in Revelation 12:17 and 14:12. As a remnant of God`s faithful people throughout history, SDA, who “obey God`s commandments”, including the fourth commandment, and who “hold to the testimony of Jesus,” will fulfill an eschatological role at the final stage of human history by preserving both the law and the gospel, thereby reconciling them. They have a special prophetic role to uphold God`s will (the law) to save (the gospel) His fallen people in the last days.

율법과 은혜의 관계를 중심으로 재고찰한 언약신학

제해종(Haejong Je),김희준(Hee-Joon Kim) 한국콘텐츠학회 2020 한국콘텐츠학회논문지 Vol.20 No.3

본 연구는 율법과 은혜의 관계를 중심으로 언약 신학을 재고찰한다. 이를 위해 우선 시내 언약이 은혜 언약인지, 행위 언약인지를 살펴보는데, 이 문제는 오랜 기간동안 지속된 논의에도 불구하고 명확한 결론에 이르지 못했다. 기존 연구들은 다양한 스펙트럼을 이루는데 큰 흐름의 줄기들은 최소한 네 가지로 분류될 수 있다. 첫째는 시내 언약이 은혜 언약과 동일하다는 견해, 둘째는 그것이 행위 언약이라는 견해, 셋째는 그것이 제3의 독자적인 언약이라는 견해, 넷째는 그것이 은혜 언약과 조화를 이룬다는 견해이다. 각 견해의 대표적 학자를 중심으로 핵심 내용을 살펴본다. 또한 비록 여러 현대 신학자들이 행위 언약이라는 용어를 거부함에도 불구하고, 각 견해가 어떻게 현대 신학자들의 율법 논의와 연결되는지 살펴본다. 그 중 특별히 네 번째 견해 및 율법관이 율법과 복음의 관련성에 관해 나머지 견해들과 어떻게 다른 이해를 갖고 있는지를 관찰한다. 그리고 이 독특한 네 번째 견해가 성경 본문의 독법에 기인한 것이라는 점에 착안해서, 시내 언약과 성경의 다른 언약들의 구조적 특징들을 비교 분석한다. 그리고 이 분석을 토대로 시내 언약과 신약의 언약들을 포함한 성경의 여러 언약들에 하나님의 은혜와 인간의 의무가 공존하며, 따라서 성취의 조건성이 존재한다는 점을 입증한다. 이 조건성은 하나님 편에서의 배타성으로 인해 부여되는 것이 아니라, 인간 편에서의 연약성으로 인해 부여되는 것이다. 하지만 조건성을 갖지 않는 언약들도, 비록 소수이지만 성경에서 찾아볼 수 있기 때문에, 무조건적 언약과 조건적 언약의 차이점을 논의한다. 마지막으로 언약에서 은혜가 차지하는 올바른 위치와 역할을 살펴본다. This study reconsiders covenant theology through the relationship between law and grace. In order to do this, it first evaluates whether the Sinaitic Covenant is a covenant of grace or a covenant of works. This has been in discussion for a long period of time among theologians, yet is far from settled. Traditional studies form a wide spectrum, which can be divided into at least four major branches. First, the Sinaitic Covenant is the same as the covenant of grace. Second, the Sinaitic Covenant is the same as the covenant of works. Third, the Sinaitic Covenant forms a third, independent category of covenant. Fourth, the Sinaitic Covenant exists in harmony with the covenant of grace. Each category is summarized along with its representative proponents. Also, even though the term covenant of works is not accepted as prevalently among modern theologians, observations is made on how each category connects to and continues in modern theological discussions regarding law. Special emphasis is given to the fourth category and the fourth perspective on law with respect to how they differ from the others in viewing the relationship between law and gospel. Moreover, recognizing that the unique understanding of the fourth view grows out of a careful observation of the Biblical text, the structural similarities between the Sinaitic Covenant and other Biblical covenants are compared based on the Biblical text. Based on this comparison, it is observed that God’s grace and human duty coexist in several Bible covenants including the Sinaitic and New Testament covenants. From this observation, it is proved that conditionality regarding covenant fulfillment exists in them all. This conditionality does not entail from exclusiveness on the part of God, but from the weakness on the part of humans. However, some unconditional covenants, albeit few in number, can be found in the Bible. Therefore, the difference between unconditional covenants and conditional covenants is discussed. Lastly, the proper place and role of grace in covenants is studied.