THE SHAMANISTIC AND CONFUCIAN LEGACIES IN THE KOREAN PROTESTANT CHURCH : WITH SPECIAL REFERENCE TO ITS APOLITICAL NATURE

JAE-BUHM HWANG 계명대학교 한국학연구원 2003 Acta Koreana Vol.6 No.2

A Study of the Relationship between Karl Barth`s Dogmatics and Ethics

Jae Buhm Hwang 한국기독교학회 2007 한국기독교신학논총 Vol.51 No.-

REV. KIL SON-JU'S THEOLOGY EMPHASIZING SPIRITUAL ENDEAVOR, REVIVALISM AND BIBLICAL INERRANCY : COMMEMORATING THE CENTENARY OF THE GREAT REVIVAL OF 1907 IN P'YONGYANG

JAE-BUHM HWANG 계명대학교 한국학연구원 2007 Acta Koreana Vol.10 No.2

Rev. Kil Son-ju (1869-1935), often called the father of Korean Protestantism, was the most important leader of the famous Great Revival of 1907 and further revivals of subsequent years (up to 1935). Commemorating the fust centenary of the Great Revival, thts article examines how he helped Korean Protestant Christianity to take on a deftnitely revivahst and fundamentahst form. Having taken advantage of his rebous (especdy Sdndo) background, Kil emphasized fervent spiritual endeavor, as may be seen in both hs early writings: Haet'aron (Treatise on laziness) and Mansa songch'wi (Fulfhent of all dungs). Ths was necessary for him since he and early Korean Christians wanted to differentiate themselves from others through their spiritual endeavors. So Kil played a key role in establishing the tradition of sanyongboe (Bible study class) and saebyok kdoboe (day-break prayer meeting) and, what is more, in incorporating these two practices into pubringhoe (revival meeting), which spread like ddfue all over the Korean Peninsula. He was, however, preoccupied with inducing confession of sins in revival meetings, perhaps because it gave Korean Christians a deep and internal assurance that they had become true Christians. Kil along with other early Korean Christians, who wanted to have a strong assurance of their being true Christians, further sought an absolutized and dogmatic ground for their Christian truth, for which the fundamentahst doctrine of Biblical inerrancy was set up. In sum, Kil's revivahst, Biblicist theology, which was heightened by hs early theology of fervent spiritual endeavor and hs later sturdy denniahsm, naturally evolved into a fundamentahst theology, whch remains dominant in Korea even today.

Augustine`s of the Doctrine of the Holy Spirit as the Love of God

Jae Buhm Hwang 한국기독교학회 2003 한국기독교신학논총 Vol.29 No.-

A STUDY OF THE FUNDAMENTALIST TENDENCY IN KOREAN PROTESTANTISM : WITH SPECIAL REFERENCE TO THE KOREAN PRESBYTERIAN CHURCH

JAE-BUHM HWANG 계명대학교 한국학연구원 2008 Acta Koreana Vol.11 No.3

In this article we examine Korean Protestantism’s intrinsic fundamentalist bent, which has caused both numerous schisms within the Korean Protestant churches and exclusivist approaches toward other religions. First, we study how Korean fundament-alism has occurred in three characteristic theological controversies, and three tragic schisms in the Korean Presbyterian Church. It appears that Korean fundamentalism, as it has appeared in the history of Korean Presbyterian churches, is unique in that it has an intense Biblicism. Then, we scrutinize how Korean fundamentalism has taken on an intense Biblicism. The theology of the American Presbyterian missionaries in Korea, which determined the theological orientation of Korean Protestantism, was “notably conservative.” But unfortunately this conservatism was further strengthened by Korea’s lack of political freedom. Being unable to participate in socio-political matters, the missionaries and their Korean followers could not help but focus on Bible studies, prayer, and evangelism. Furthermore, Korean Presbyterians’ Biblicism was also heightened by revivalism and millennialism, which were especially rampant before and after the annexation of Korea by Japan in 1910. So it was Korea’s revolutionary socio-political situation, which greatly facilitated revivalism, millennialism, and eventually fundamentalism in Korea. Thus, we find three different factors that have contributed to the development of Korean Protestantism’s Biblicist and fundamentalist leanings: 1) the Western missionaries’ strong conservatism, which emphasized the Bible, significantly due to Korea’s political instability, 2) revivalism, and millennialism, which were again stimulated by Korea’s revolutionary situation, and 3) Korea’s original religious teaching on millennialism. And it was Dr. Pak Hyŏng-yong, who was the most important Korean theologian in establishing Korean Protestant Christianity as a Biblical Christianity. Having gained an insight into the Biblicist nature of Korean Protestant Christianity, Dr. Pak seems to have succeeded in combining it with the pietistic and Protestant orthodox (old Princeton) theology of the American Presbyterian missionaries to Korea, eventually making a unique Korean theology that emphasized the authority of the Bible. His theology, however, has a fundamentalist bent in that it rejects other ways of interpreting the Bible.

A STUDY OF THE RELATIONSHIP BETWEEN KARL BARTH'S DOGMATICS AND ETHICS

Hwang Jae-Buhm 한국기독교학회 2007 한국기독교신학논총 Vol.51 No.-

성경적이며 실용주의적 개혁가 이원영 목사

황재범(Jae Buhm Hwang) 한신대학교 신학사상연구소 2018 신학사상 Vol.0 No.181

본 연구는 봉경 이원영 목사의 성서적이며 실용주의적 개혁가로서의 면모를 그의 설교에 근거하여 밝힌 것이다. 그는 구한말 안동의 강한 유교적 배경에서 성장했지만, 드물게 실용적인 신식교육을 받아서 일찍부터 실용주의, 즉 전통, 사상, 교리보다는 실천, 행동, 결과를 중시하는 태도를 익힌 것을 검증했다. 이런 실용주의적 태도로 인하여 그의 신앙생활 초기부터 기독교의 이론적인 측면이 아니라, 실천적 측면을 강조했고, 홀로 선비처럼 수행하기보다는 공동체로서의 교회를 세우고 돌보는 일에 신명을 바칠 수 있었다. 봉경은 신앙이 단순하게 교회에서 예배를 보는 것 혹은 교리를 수긍하는 것만이 아니라, “생활 개선”인 것으로 강조했는데, 이는 그의 실용주의적 신앙이해를 잘 보여주는 것이다. 나아가서 생활 개선의 방법을 논의함에 있어서도 실천 가능성을 중시하는 실용주의적 방법을 제시했다. 봉경은 기독교인의 삶을 십자가(고난)의 삶이라고 규정했는데, 이 역시 그의 실용주의적 신앙 이해를 잘 드러낸 것이다. 그는 신앙에 수반하는 고난을 감추는 것이 아니라, 오히려 신앙의 결과를 중시하는 실용주의적 관점에서 신앙에는 자연스럽게 고난이 따른다는 것을 강조했다. 그는 또한 영적 고난의 삶을 지속하기 위해서는 영적 양식인 성경 공부가 반드시 필요하다고 했는데, 이 역시 그의 실용주의적 성경이해를 잘 보여주는 것이다. 이원영은 유례가 흔치 않은 바 성서적이며 실용주의적 개혁가였다. 당시 교회 밖으로는 독립이나 공산주의와 같은 정치적 이념이 중요했고, 교회 내에서는 부흥주의와 말세주의가 횡행했었지만, 봉경은 이런 조류보다는 성서의 실용주의적 메시지에 충실한 데서 그의 성경적이며 실용주의적 개혁가로서의 면모는 더욱 빛이 난다. 또한 그는 일제의 신사참배, 창씨개명 및 황민화에 반대한 이유로 거의 순교를 당하면서까지 자신의 기독교를 지켰는데, 이것 역시 그의 성경적이며 실용주의적 개혁가로서 면모를 더욱 참된 것으로 증명해주었다. The primary goal of this research is to examine the strong Biblical and pragmatist theology of Rev. Won-Young Lee (1886- 1958) with the pen name of Bonggyung, who has been revered as a living martyr as well as a Confucian scholar pastor (in Korea). Although he was both a native of Andong, a staunchly Confucian city, and a descendant of Toegye, who was the most famous Korean Neo-Confucian scholar, Rev. Lee received quite an exceptional modern Western education (1908-1912), which is believed to have nurtured his unusual pragmatism. His sermons reveal that he had a stark tendency to regard the Christian faith not merely as an intellectual consent to Christian doctrines, but more significantly as “a reformation of life” which has a heavily pragmatic meaning. Accordingly, while preaching, he spoke of many pragmatic themes and illustrations using legal, commercial and medical terms. Rev. Lee also classified a Christian life as a “cross-bearing life,” which was also a pragmatic understanding of a Christian life, which naturally accompanied a lot of persecution and oppression in the pre-liberation era. It is also remarkable that he did emphasize the practical and pragmatic value of the Holy Scriptures, almost ignoring its dogmatic aspect, especially the prevalent doctrine of the plenary verbal inspiration of the Bible. Rev. Lee surely was an unusually Biblical and pragmatic pastor in the very traditional and anti-Christian time and place of Korean history. His significance as a pragmatist and Biblical reformer is even more respectful in that he definitely did not preach about political issues (independence or Communism) or revivalist or eschatological messages, which were quite prevalent in those chaotic times (1930-1958). He was further a “living martyr” as he was called; he was imprisoned four times by the Japanese on the charge of refusing to participate in shrine worship, Japanese naming, and Japanese education. Ultimately, he was release from prison half dead due

현대 서구 개신교 선교에 있어서의 제국주의적 경향성에 대한 비판적 관점들

황재범(Jae Buhm Hwang) 한국기독교학회 2004 한국기독교신학논총 Vol.31 No.-

This article aims at examining some notable critical perspectives on the imperialist implications of the modern Westem (chiefly Anglo-American) Protestant missions. Before dealing with the critical perspectives, we first reflect on the traditional, uncritical perspective on the missions, whose principle is that Westernization is Christianization." We then choose three groups each of whom has kept its own distinctive critical perspective on the missions: first, some Anglo- American missionaries; second, some European mission scholars; and third, some post -colonialist scholars. The first group`s critical perspective on the missions gives us a thorough critique of the traditional perspective as well as an alternative positive way of mission that can overcome an apparently imperialist way of mission. The second group`s perspective shows a remarkable critique of the philosophical background of the Anglo- American missions, but it fails to offer a thorough description of how an imperialist mission took place. Finally the third, post-colonialist perspective gives us an insightful explanation of how an imperialist Westem mission took place, but it is silent about an alternative positive way of mission. All of these three critical perspectives on the missions indicate that the modem Anglo-American Protestant missions had by nature a logic, "Westernization is Christianization," which itself had a cultural imperialist inclination. They also suggest that the cultural imperialist implication of the missions has had a harmful influence on the missionized people, who have become dependent on Western theologies, while being unable to develop their own.

대한장로교회신경 혹은 "12신조" 영어원문의 새로운 번역과 신학적 분석

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

『성교요지』(聖敎要旨)의 원본 마틴 선교사의 『쌍천자문』(雙千字文) 연구

황재범(Jae-Buhm Hwang) 한신대학교 신학사상연구소 2020 신학사상 Vol.0 No.190

본 연구는 한국에서 이벽의 저술로 알려져있는 『성교요지』(聖敎要旨)가 사실상 재중 미국 북장로교 선교사 마틴(W. A. P. Martin, 1827-1916)의 『쌍천자문』의 1897년 수정판을 그대로 베낀 것이라는 것을 확인하면서 본 책의 저술 목적, 구조, 내용 및 한국 천주교 학자들의 해석의 문제를 살펴본 것이다. 연구 결과는 네 가지로 요약될 수 있다. 첫째, 『성교요지』는 『쌍천자문』의 1863년 초판과 1897년 수정판 중에서 분명하게 수정판을 저본으로 했다. 이로써 『성교요지』는 그것의 한글 번역본 말미에 기록되어 있는 “임신년”을 근거로 추정해보면 1932(임신)년에 한국에서 한문에 능통한 어떤 선비가 마틴의 『쌍천자문』을 사기 판매 목적으로 베끼고 또한 한글로 번역하면서 제목은 『성교요지』로 저자는 이벽으로 조작하여 유통한 것이라고 볼 수 있다. 둘째, 마틴의 『쌍천자문』의 저술 목적은 그 원제가 The Analytical Reader: A Short Method For Learning To Read And Write Chinese (“常字雙千[상자쌍천=쌍천자문] 認字新法[인자신법]”)인 것처럼 전통적 “천자문” 형식으로 상용 중국어 2,000자를 쉽게 가르칠 수 있는 중국어 교본을 만드는 것이었다. 마틴은 서양 선교사 지망생 및 중국 미션 학교에서의 중국인 학생이 보다 쉽게 중국어를 배울 수 있게 사용 빈도수가 높은 상용 중국어 2,000자를 정하여 새로운 천자문으로서 『쌍천자문』을 만들었던 것이다. 셋째, 본 책은 전통적 ‘천자문’ 형식에 따라서 정해진 2,000자를 각각 단 한 번씩만 사용하여 사언 절구형식으로 작문을 했으므로 기독교 교리의 일부를 일반적으로 다루었을 뿐, 어떤 신학적 내용을 분명하고도 적극적으로 가르친 것은 아니다. 기독교적 내용이 있지만 이는 제1장과 제2장(전체적으로 삼분의 일을 조금 넘음)에 한정되어 있을 뿐만 아니라 주요 교리들을 다루지 못했고, 부적절한 표현도 적지 않다. 그 나머지 제3장과 제4장은 세 절을 제외하면 본문에는 기독교적 내용이 거의 없고, 주석에 암시적으로 제시되어 있을 뿐이다. 넷째, 한국 천주교회 학자들은 『성교요지』가 한국 사상사 최고급의 사상을 담고 있다고까지 평가하지만 이는 무엇보다도 그것이 이벽의 저술이라는 전제하에서 이루어진 것이며, 본 책의 저술 목적과 방법 및 구조를 알지 못한 채 주석에 근거하여 본문을 과도하게 신학적으로 오역한 결과라고 보겠다. This study aims at, firstly, confirming that Seonggyo yoji (聖敎要旨: Essence of Sacred Doctrine), which in Korea has been believed to be written by Yi Byeok, the “holy founder” of the Korean Catholic Church, is originally a copy of W. A. P. Martin’s Analytical Reader, which has been popularly called as Ssangcheonjamun (Two Thousand [Chinese] Words: 雙千字文); secondly, studying and analyzing the purpose, structure, and theological contents of this book; and thirdly, critically reviewing the Korean Catholic scholars’ exaggerated assessment of it. First of all, Seonggyo yoji’s original text is not the first edition in 1863, but the revised edition in 1897 of Martin’s Analytical Reader or Ssangcheonjamun. Seonggyo yoji’s Korean translation, which suggests ”it was written in Imsin nyeon,” belies that it was copied in 1932 (Imsin nyeon) by a Korean scholar, who presented the author as Yi Byeok, wanting to sell copies fraudulently. Secondly, as its English title, The Analytical Reader: A Short Method For Learning To Read And Write Chinese, indicates, this book’s purpose was to present a new Chinese lesson book, which was written according to the literal mode of the traditional A Thousand Words (千字文: Qian Zi Wen). The book was written for those Westerners who were preparing for mission works in China, and also for those Chinese students who were attending mission schools in China that they might easily learn Chinese characters. Thirdly, the book is made of four character verses, using two thousand (exactly 2,016) Chinese characters, each of which was used only once according the mode of the traditional A Thousand Words. This means that the book was not designed to present any meaningful theological thought. In fact, Chapters I and II in the book include some theological thoughts, which, nevertheless, are often insufficient or inadequate, while Chapters III and IV have almost no theological thought, although they have some theological allusions only in the commentary section. Fourthly and lastly, many Korean Catholic scholars’ highest assessments of the book are proved to be a result of a theologically oriented profound misinterpretation of it: they do not only presume its author as Yi Byeok, who was in fact a dubious person, but they also presuppose it as a theological book, when it is in fact a Chinese language book.