복음주의적 성경공부의 실천적 원리

이혜경 亞細亞聯合神學大學校 大學院 2004 국내석사

I would like to examine the purpose, contents and the method of the evangelistic Bible study as the practical instructions. The purpose of studying Bible is not acquiring the knowledge that we have to know as Christians not training disciplined workers but building up Christians who are truly united with Christ Jesus. All scripture aim to make Christians wise for salvation through the faith in Christ Jesus and to teach us how to grow thoroughly in Christ as His people (2Timothy 3:15-17). We have to find out the salvation and the life through being united with Christ from the Bible because our salvation is not simple matter that only our sins are bore in the cross without transforming ourselves. We are absolutely corrupt beings who can't be separated from sin, which is in our lives. To solve this problem, God set us in Christ and crucified us with Jesus. In other words, we already died when Jesus died for our sin in the cross by being united with Christ. Therefore our bodies that were taken by sin had been buried and we live a new life by being united with Christ, who was raised from the death so that we can be holy, righteous and wise, which we can never be as a old man. So we possess power and authority that can get over sins through Christ. This can be ours by the belief that God already completed it. So it is possible for us to get salvation and be changed only when we stand on the fact of being united with Christ in faith. Therefore the purpose of studying Bible is growing in the Lord as the union with God is deeper and wider. The last thing that we can miss in Bible study is Christ to enjoy the union with God. Mostly Bible is taking about the redemption. So we have to find out Jesus from every event of Bible when we study it. The redemption of Christ is the most glorious and wise thing to God through all His plan- creation, corruption and salvation. We can know God rightly only through the redemption. We can understand Gods heart and Bible only through Jesus. Furthermore, we have to find out how God wants us to live in this world. This means that we have to know God is the king so we must obey him. The standard of good and evil is based on obedience and the origin of our existence is in God. Gods way that we can see through old and new testaments stories is that only God is able to do what human being cant do. Never trust in yourselves and your ways but trust in the Lord. This is what Bible wants to show us. The growing through Bible study is that we apply our problems to Gods way that we can learn from Bible. We will experience concretely God who works in our lives if we obey Him and His Words even though it doesn't look reasonable. Also Christians who unite with Christ are meaning to unite identically a different body and one part of the body which serves Christ as the head. Therefore Christians are the individual member who cooperates organically as a part of the composing of the community of Christ who has become the head. The objective and identity of the church which has become one body with Christ like this is the propagation of a good new sin all nations. All of the Christian should do a missionary work through their lifetime exception nobody. We must search the mind of the God toward the nations from the whole of Old and New Testaments Bible and in our mind must come in mind of the God. It will be able to explain the principal of the four part from Rome in order to enjoy concretely and actually the union with Christ. First, it does know that our old people was crucified with Jesus. Second, count ourselves dead to sin but alive to God in Christ Jesus. Third, offer the parts of our body to Him as instruments of righteousness. Finally, live by the Spirit. In order to grow up the union of Christ of like this and the perfect truth of God, I propose the Bible study of a small group which has more close association among the christians and a pray toward each other and a smoothly spiritual assistance then the Bible study of the center of an individual and a congregation. The small group meeting of Christians was proven the useful through the Bible and the church history. The small group meeting of Christians became a power of the faith' sustenance among an oppression and a server trail to Christians and a motive power to preserve the essence and purity of the gospel from history inside of the church which is distorted and changed in quality of it. Through the small group meeting, Christians are offered the appropriate direction of spiritual and enjoy the union of the Christ with a responsibility of assistance each other. For the sake of the spiritual growing and a mutual training of Christians, their should gather in the a small group and open the spiritual and individual situation through sharing and association of the word. It is like that we can lead to deep Bible study with a praying each other.

“과학적” 신학 방법론을 위한 칼빈 신학의 과학성 연구

박욱주 아세아연합신학대학교 대학원 2012 국내박사

Scientific theological methodology embraces fundamental principles and criteria of scientific theological methods. These theological methods are engaged with continuing attempts to guarantee internal coherence of system of theology and to enable the cognition and verification of transcendent reality written in the Scripture. In the light of these aspects of scientific theological methodology, it is incontrovertible that Calvin's theological methodology is of voluminous significance in arguments concerning the definition, legitimacy, and intellectual coherence of scientific theology; his theological methodology, not only satiates criteria for scientificity of theology, but also explicitly allows insights into legitimate future prospect for scientific theology. Calvin's theology, properly responding to the demands for internal coherence of system and cognition of transcendent reality, determinately engages the scientific nature of Christian theology with the central purpose(scopus) of Christianity, the salvation of human soul. But, it is apparent that an exact articulation of Calvin's insights into the scientificity of Christian theology requires deliberate definition of 'science' and 'scientificity'. 'Science'(scientia; Wissenschaft) originally was a term which meant an entity of coherent system of knowledge; scientificity(Wissenschaftlichkeit) was consequently defined as the nature of a scientia-an academic discipline-which principally hinged on coherent methods and system in a scientia itself. But in the modern ages, such traditional definition of scientia was substituted for the definition of scientia as 'φύσις', a term which had signified natural philosophy. This transition was induced by an impetuous emergence of Enlightened scientific view, which grounded its ultimate foundation in mathematical and geometric reasoning and empirical positivism. These methods were successfully enunciated by Descartes, Newton, and Comte. The Enlightened scientific view presently evolved into materialism and developed into logical positivism which renounced to acknowledge the intellectual legitimacy of reflections on metaphysical and transcendent reality; the Enlightened scientific view unfolded its scientistic nature, induced the emergence of dogmatic scientism, and overpowered the minds of people. Eventually and broadly, all sorts of knowledge, except for that of natural science, were envisaged to be meaningless. However, it was gradually ascertained that this scientism will frustrate the creative prospects of all academic disciplines, including natural sciences; scientism itself was also an ideology and all human academic endeavors have no choice but to hinge on some ground motives or foundational beliefs. On account of its obvious and critical limitation, scientistic view has been the subject of continual intense discussion; on the parts of thinking people, the arbitrary definition of science and scientificity on the basis of methods of natural science is increasingly being adjudicated to be a false reduction of meaning. Therefore, for an objective investigation on the meaning and legitimacy of scientific theology, it must be favorably assented that 'science' signify scientia, a coherent entity of knowledge which comprehends not only natural but also transcendent cognition, and that scientificity be approved by the presence of coherent method appropriate for the object of cognition. Yet in the 18th and 19th century, Enlightened scientific view prevailed in the Western world. Kant's moral theology and Schleiermacher's anthropologized and positive theological method signaled the deep impact of the notion of intellectual legitimacy and coherence constructed by Enlightened view of natural science on theological methodology. Both Kant and Schleiermacher were committed to theological studies 'from below' and from human perspective; both the philosopher and the theologian deemed their main object of cognition to be the humane, and not as "the Divine". But Barth, through the celebrated debate against Scholz, initiated an attempt of apology for the 'specific' scientificity of theology; he insisted that "the Divine" be the specific object of theological studies, and that Christian theology can be a scientific discipline merely by following its particular method of cognition. Since Barth, due to his exemplary way of apology for scientific theology, theologians who devoted themselves to the justification of scientific theology have shared the consensus that "the Divine" is the ultimate and the essential object of cognition in theological studies. They attempted to investigate and verify the statements on transcendent reality written in the Scripture with methodological premises somewhat universal and somewhat particular simultaneously. Among them, Dr. Chul-ha Han indicates that a significant number of theologians who have advocated the legitimacy of scientific theology have had a markedly ambivalent attitude towards central truth-the salvation of human soul through gospel faith-of the Scripture. He claims that three decisive fallacies-fallacies of conceptual approach, rationalistic criticism of the Scripture, and scholastization-underlie the methods of modern Western rationalistic theology, and that those fallacies influenced scientific theological methodology to pretermit the soteriocentricity of itself in its recent history. Concerned about this problem, Dr. Han, analyzing the scientificity in the soteriocentric theology of Calvin, sets three methodological criteria of theological scientificity. Dr. Han asserts that a scientific theology should, firstly, summarize(summa) all parts(pars) of the Scripture soteriocentrically. As the central truth-salvation of human soul through gospel faith-comprehends the existential and transcendent reality of salvation, summa of the Scripture will hinder the microscopization of biblical and theological pars. Secondly, a scientific theology should completely and genu

중소도시 교회를 위한 디아코니아 목회전략 : 진주동산교회 사례를 중심으로

윤태영 아세아연합신학대학교, 풀러신학대학원 1995 국내박사

삼위일체의 페리코레시스 모델에 근거한 공동체 영성

김영중 아세아연합신학대학교 일반대학원 2016 국내석사

The purpose of this thesis is to propose the paradigm of perichoresis according to the Trinitarian theology as an alternative for the restoration and integration of spirituality which the present-day Korean church desperately needs to pursue. A major reason why the Korean church is actively engaged in the discussion of the restoration of spirituality is that its spiritual life has become so dry and empty from pursuing intellectualistic religious life. Another issue is the lack of integrative mindset in the faith community, namely, the lack of balance between unity and diversity. Such balance is important because the emphasis on unity at the exclusion of individual's personal diversity can lead to passive submission to authoritarianism or dictatorship while the overemphasis on diversity can result in pluralism or syncretism. Regarding these issues, the Korean church has found it difficult to present adequate theological alternatives which would lead to definitive standards for restoration of spirituality. The Korean church basically has two different stances on the subject of “spirituality”: on one hand, they unilaterally criticize the subject itself, without proposing any alternatives; on the other hand, they accept various methodologies in regard to “spirituality” (including those from oriental religions), with uncritical attitude. In the midst of such conflicting views, the church members find themselves confused for the lack of balanced alternatives. This study, then, is an attempt to present a balanced alternative by focusing on the concept of perichoresis, founded in the Trinitarian theology, which explains the relationship among three consubstantial persons. Perichoresis contains various meanings: interpenetration, mutual dwelling, mutual dependence, and koinonia. Such diversity in the meaning of perichoresis provides a theological basis, and thus a balanced alternative, for the restoration and integration of spirituality in the Christian community. The perichoretic spirituality provides the base for an ideal spiritual community by emphasizing a communal living in concord with others without mixing individual's identity with others even as they pursue unity. The implication is that the individuals can live together harmoniously, without oppressing others or be oppressed by others. In such perichoretic relationship, we could exist as members of the community with the same worldview, while maintaining our individual uniqueness and identity. In this study, the applicational method is based on Christian worldview. The key to applying the perichoretic spirituality is transforming of mindset. This study proposes to restore the view of baptism/confirmation—which is the first step to becoming a member of a church—and the view of subsequent communion from a communal perspective. This study also proposes a potential way of restoring broken relationships in community by using the concepts of “structure and direction” in Christian worldview. Through the process of transforming one’s mindset, the believers as members of the spiritual community can experience their identity being supported, strengthened and well established, rather than undergoing confusion of identity. As a result, the modern day church can identify with the early church, in pursuit of genuine perichoretic communion.

루터의 성만찬 신학의 단계적 변화에 관한 연구

손수호 亞細亞聯合神學大學校 大學院 2004 국내석사

The heart of understanding and practicing Christian faith lies in the Word of God and the Lord's Supper as one of the sacraments. In comtemporary Christianity the meaning and worth of the Lord's Supper throws huge shadow of regression continuously as much as a long period of historical shadows. Why does the Lord' Supper become equal to the Word and less interested in historical track? As for this question, the church reformer Martin Luther suggests historical future insight to us. On October 31, 1517 Luther carried out church reformation due to corrupted church tradition of Christian faith resulted from Pope Leo X's selling indulgence. In the middle of Luther's reformation, the doctrine of the Lord's Supper, one of seven sacraments in Roman Catholic Church was not an exception. In my view, Luther's reformation on the Lord's Supper theology changed gradually as he was getting old. The first stage could be found in has sermon 『the Blessed Sacrament of the Holy and True Body of Christian and the Brotherhood』(1519), in which he articulated relatively in detail in terms of medieval times. The second stage was shown through two writings in 1520. The first writing is 『Eyn Sermon von dem Newen Testament, das ist von der heyligen Messe,』 in which he understood mass as the covenant of God instead of traditional viewpoint that mass was understood as sacrifice. Moreover, he indicated future insight with telling mass was the means to deliver the Gospel. On October 1520, he wrote the thesis, 『De Captivitate Babylonica Ecclesiae』 He rejected the former practice that prohibited the wine to lay Christians and advocated dual distribution of both the bread and the wine. Furthermore, he criticized the abuse of mass and emphasized the faith that set priority on the authority of the Word of God. This could be evaluated radical reformation and was changed his sacramental theology with severe criticism. The third stage was presented in the product of confrontation between consubstantiation and the symbolic theory. In 1524 Andreas Karlstadt criticized Luther as a dual Catholic believer severely and made the symbolic theory of John Besel go ahead in his writing, 『Concerning the Anti-Christian Misuse of the Lord's Bread and Cup』 Against this statement, Luther criticized Karlstadt as the biggest enemy who left us in his book, 『Against the Heavenly Prophets』 in 1524. After all, Luther and Karlstadt became the protagonists in two main stream of sacramental theology due to such a confrontation. Zwingli wrote 『Commentary on the True and False Religion』 in 1524. It was a criticism against on Luther on taking sides with the symbolic theory even though Zwingli did not mention to whom he criticized. As their theological debate started in such a way, Luther was sarcastic about him with telling he was a master of all kinds of Satanic maneuvers and advising him about final self-contradiction owing to symbolic interpretation in 『Das ist leib noch fest stehen』. In the Marburg Colloquy in the year of 1529, with the mediation of Landgrave Philip of Hesse the dilemma of theological debate made a controversial conclusion with reaffirming the opponent's stand. They left historical judgement in their contradictive statements, that is, Luther contended the physical presence at the Lord's Supper and Zwingli did it was only a symbol. Thus, theological changes in stages of Luther's understanding about the Lord's Supper, at the first stage he cherished religious heritage which he saw, felt, and experienced the tradition of Roman Catholic Church. At the second stage, he ventured changes throwing away everything he followed which he believed, practiced, and learned as the truth. At the third stage, he took hold of Christ's physical presence at the Lord's Supper more consistently and maturely on the basis of the Word of God. Through such gradual changes in Luther's sacramental theology, we can learn historical lesson that he sublimated the Lord's Supper as love with sound biblical base, intimate fellowship of Christian community, and the impregnable faith. Even though the medieval theologian Luther who sublimated the Lord's Supper as love took a role of setting boundaries in church history, he enshrined traditional heritage of Roman Catholic Church at the crossroad of tradition and reformation. As he knew prohibition of the cup to lay Christian was wrong through his writings, he admitted such a practice was perfectly valid and deified transubstantiation not free himself from the boundary of Roman Catholic Church. Even if Luther ventured to cast away transubstantiation as remnants of Roman Catholic Church and sacrifice as mispractice of mass later, he did not give up consubstantiation and became a very person who brought about theological conflicts from those times to the present. Obviously he carried out church reformation. Nevertheless, he enshrined the burden of a few hundreds old church tradition and showed a figure of pusillanimous theologian who was often criticized as a transitional, conservative, and middle-roader reformer. Luther respected a time-honored precious heritage. He aimed for not only restoring biblical principles but also developing all Christian doctrines including sacramental theology further. Theologically he made splendid achievements. He was not a combative agitator but a professor of biblical commentary at Wittenberg University. His all theological thinking were premised on the authority of the Bible and set a focus on the Bible preferentially. The fact that he contended consubstantiation insistently was the result of biblical literalism. Regarding to all theological debate, Luther tried to find any answers in the Bible, he asserted his point of arguments biblically. Luther's historical discernment about the Lord's Supper rejected medieval church tradition on the touchstone of the Bible and had a viewpoint that the Word and the sacraments were equal. Therefore, the churches should learn historical insights from Luther. Church leaders should discard antihistorical prejudice and apply historical insights on their churches effectively. Reformed church leaders should sublimate sacraments with faith and love on the basis of the Word of God and correct realistic deficiency intending to develop the future of sacramental theology.

해방 후 한국교회 종말론에 관한 연구

조주희 아세아연합신학대학교 대학원 2010 국내석사

This study starts with the concern that the Eschatology of korean church since 1945 had to confront radical transitions. In the history of korean church the Eschatology was a significant faith. Especially in 1910, under the times of Japanese colonialism it deeply influenced and motivated the christians of korean church to overcome this challenge. But why this valuable faith start to deteriorate after the Independence(1945) and Korean War? In this thesis firstly this writer researched about the backgrounds of formation and origin of korean church's eschatology. That is the influence of korean traditional religions, which is Shamanism, Buddhism, Confucianism and Tonghak/Chondokyo. And the important influence is American missionary's eschatological theology. Especially those eschatological character is the desirable hope for the Second Coming of Jesus Christ. Most of all they had a faith of Premillenniallism. This eschatological theology develop by the Pyongyang Great Revival Movement on 1907, driven by pastor Sun-Ju Gil. On 3 Chapter this writer studied the Eschatology of the first period since 1945(1945-1960), when is the period of confusion after the Independence and 6.25 Korean War. The historical situations of this times is political/ ideological confusions, 6.25 Korean War and social disorders. The cause of church is schism of korean churches and denominations. And The Eschatological inclinations of Premillenniallism, which is weariful of the world, brought out the heretic phenomenon. From Korean War, a newly rising religions and Heresy movement begin to appear. Ironically they were a eschatologist with an unsound belief. A examples is "Park Tae Sun's Jeon-Do-Guon", "Moon Sun Myung's Tong-il-gyo". After 6.25 Korean War in the history of korean church, the original eschatological faith to be hard done by false prophet. On 4 chapter this writer researches the Eschatology of korean church since 1960'(1960-1980) in the period of economical development and settlement. The historical situations of this times is nationally economical development movement and a faith's current of seeking fortune. This facts weaken the faith of seeking the future life, which is real substance of Eschatology. That is to say, It brought out the faith more oriented the worldly hope than the heavenly hope. Therefore since 1960's The eschatological faith of korean church was becoming out of issue. Eschatological preaching disappeared from the church's pulpit and it appeared on christian's faith to absence's phenomenon of eschatological faith. In this times The important cause of korean church is so called "To-chak-hwa theology", that is the result of Korean theology. Interest of eschatology and secod coming dropped cause of To-chak-hwa theology. And the remarkable transition of eschatology in korean church is from Premillenniallism to Post-/Amillenniallism. On 5 chapter this writer studies since 1980's(1980-) in the period of the eschatology of korean church. In this times the historical situations is democratization movement, social participation of church, extension of unification movement and citizen movement. And since 1990 the time limit eschatology, so called "October in 1992's syndrome of Da-mi-son-gyo-hwe" occurred. These facts caused church pulpit to avoid the eschatological sermons. That result negligence's phenomenon of the eschatology. 본 논문은 초기 한국교회의 중심신앙이었던 종말론이 해방 이후를 기점으로 어떻게 변화를 거듭했으며, 각 시대마다 어떠한 종말론적 특징을 가지고 있는가? 구체적으로 말하면 왜 그 소중한 복음진리인 종말론과 재림신앙이 변질되어 이단화(異端化) 되어가고, 교회의 강단에서 경시(輕視)되어가고 있는가? 라는 관심에서 시작되었다. 어쩌면 사도행전의 초대교회 사도들과 신자들처럼, 순교를 각오하고 복음을 전하고 신앙을 수호하였던 한국교회의 원동력은 바로 종말신앙에 있다고 해도 과언이 아닐 것이다. 한국교회의 놀라운 성장과 생명력의 가장 중요한 근원 가운데 하나도 역시 종말신앙에 있다. 종말신앙은 일본의 식민통치, 특히 1935년부터 한국교회를 강타했던 신사참배의 도전과 위협을 극복할 수 있는 원동력이 되기도 했다. 그런데 왜 이 소중한 신앙의 진리가 해방 이후와 6.25전쟁을 기점으로 하여 점점 변질되어가게 되었는가? 라는 질문을 할 수 밖에 없다. 본 논문에서는 무엇보다도 먼저, 한국교회가 왜 종말신앙을 자연스럽게 받아들이고 뿌리내리게 되었는지에 관해 살펴보았다. 어떻게 한국교회는 초기 기독교의 시대부터 종말신앙을 갖게 되었는가? 그 요인으로 작용하는 것이 바로 ‘한국의 전통사상’과 ‘재한 미국선교사들의 종말론적인 신학’의 영향으로 보았다. 특히 한국교회 초기 종말론 형성의 종교적 문화적 배경으로써, 근본적인 뿌리가 되는 것은 역시 한국의 전통종교들의 세계관이다. 한국의 전통종교 즉 무교, 불교, 유교에는 종말론적인 암시들이 담겨있어서 초기 한국교회 종말론 형성에 지대한 영향을 주었다는 것이다. 뿐만 아니라 이러한 종말론적인 특징들은 해방 후 한국교회 신자들의 신앙형성, 특히 종말신앙형성에 있어서도 적잖은 영향을 주었을 것이라고 추론할 수 있다. 본 연구자는 이점에 대해서는 해방(1945년) 이전으로 국한지어 설명하였다. 초기 한국교회 종말론 형성의 중요한 또 하나의 뿌리는, 재한 미국선교사들의 종말론적인 신학이다. 재림에 대한 전천년설 종말론적 기대, 즉 복음주의 신앙의 배경을 가지고 입국한 재한 미국선교사들의 종말론적 신학으로부터 받은 영향이다. 초기 한국교회의 성도들이 순수하고도 매우 헌신적인 신앙의 형태를 갖추게 된 것은, 성도들의 재림에 대한 전천년설 종말론적 기대에 대한 확신에서 비롯되었음을 부인할 수 없다. 뿐만 아니라 한국 전통종교들의 종말론적인 특색이 가미된 한국교회 만의 독특한 종말론은 일제치하의 혹독한 시련을 극복하게 된 원동력이 되었다는 것이다. 또한 초기 한국교회 종말신앙의 형성에 또 중요하게 작용한 것은 1907년 평양대부흥운동과 함께 한국교회의 영적인 부흥을 주도했던 길선주 목사의 종말론이다. 길선주 목사는 “종말의 희망을 알리는 나팔수”로서의 역할을 톡톡히 해냈다. 그의 종말론은 역시 세대주의적 전천년설로써 한국교회사에 긍정적, 부정적 영향을 주었음을 밝혔다. 본 논문의 연구 주제인 해방 이후 한국교회 종말론에 관해서는 본격적으로 Ⅲ장부터 논의하였다. 해방 이후 시대구분은 크게 다음과 같이 분류하였다. 1)해방과 6.25전쟁 직후 혼란기(1945~1960), 2) 6·70년대 경제성장운동과 정착기(1960~1980), 3) 80년대 이후 성장기(1980~)이다. 본 연구자는 각 시대별 역사적 상황과 종말론적 특징들, 주요현상들을 중심으로 정리하였다. 첫째로 해방과 6.25 직후 혼란기(1945~1960)의 한국교회 종말론에 관해 살펴보았다. 그 당시 역사적 상황을 보면, 해방 후 정치적 혼란과 남북한 교회의 재건, 6.25전쟁과 사회적 혼란, 한국교회의 분열이라는 사건들이 있었다. 그러한 역사적 사건들은 과연 어떻게 한국교회 종말론에 영향을 주었는가? 본 연구자는 해방 후 정치적·사회적·교회적 혼란 상황은 분명히 종말신앙에 긍정적이든 부정적이든 적잖은 영향을 주었을 것으로 보았다. 해방 후 남북한의 정치적 혼란과 교회의 분열, 6.25동족상잔 전쟁 직후 사회적 혼란은 한국교회로 하여금 다시금 종말신앙에 의존하게 하였다. 그리하여 종말론적인 이단과 신흥종교가 우후죽순처럼 발흥하게 된 계기를 마련하게 된 것이다. 6.25전쟁 이후 사회적 혼란은 한국국민들과 한국교회 신자들에게 힘들고 불합리한 이 세상의 현실너머 초월적인 세상을 추구하는 종말론적 동인(Motive)을 제공하게 된 것이다. 다시 말하면 6.25전쟁은 한국 땅에 종말론으로 무장한 신흥종교와 이단의 싹이 자라게 하는 역사적인 토양(土壤)을 제공하였다고 할 수 있다. 민족적인 비극과 함께, 특히 한국교회의 분열은 그 당시 종말론 이단과 신흥종교 집단의 발흥케 하는 간접적인 요인으로 작용하였다고 본다. 해방이후 그리고 6.25 동란 이후 특히 성행하게 된 종말론적 이단들의 탄생은 한국교회가 해방과 전쟁 후 교회의 재건이라는 무거운 사명을 감당해야만 했던 한국교회의 교단 분열과 동시대적으로 맞물려있다. 교회(교단)의 분열이 종말론적 이단의 발생에 직접적인 영향은 눈에 보이지 않더라도 동시대적으로 간접적으로 강한 영향을 주었다고 생각한다. 마치 세포분열처럼 교회의 분열이 가

칼빈 신학의 목적으로서의 예배 : 칼빈 신학에 있어서 참된 예배의 의미

김국중 亞細亞聯合神學大學校 大學院 2001 국내석사

Calvin was interested in worship. His book The Institutes of the Christian Religion is a worship guideline which helps to guide believers who want to practice biblical worship by presenting basic truth on true worship before God. The God-oriented theory of Calvin and the soteriological structure of The Institutes ultimately concentrate on worship. Worship is the purpose of his theology rather than being only one of the subjects of his theology. Calvin claims that we should practice true worship according to the Bible. He emphasized that worship should be both biblical and theologically correct. The knowledge of God in Calvin is based on his whole dogmatics and the exaltation of God, not man. The matter of sovereignty of God was extensively dealt with in his theology and the aim of human life is for God`s glory. Calvin said the most important thing in worship is to progress spiritually through the worship for God who exists for our salvation as our Creator and Redeemer. We are not able to correctly worship for God with our human view only before we realize the essential nature and work of God. Because of our sin, we are unable to understand God`s purpose. So the knowledge of God, as our Creator and Redeemer enables us to worship the Lord truly and to realize the benefit of meditating on the future life. God`s purpose for our salvation is to enable us to offer true worship. True worship derives from God`s salvation, and the operation of the Spirit is absolutely necessary for true worship. The Holy Spirit clarifies our salvation in our lives and also enables us to experience whole heated worship of the Lord. The worship which is not prompted by Christ in the Spirit consists of just rites which are not related to the Lord. The worship which is guided by the Spirit should come through God working in the believer`s life. Repentance means to worship God without any hesitation out of our devotion for his holiness and righteousness. Also the results of repentance may be linked with justice and mercy for our neighbors. The sacrifices of God are a broken spirit. Self-denial in Calvin is devotion for God and neighbors. In worshipping God, self- denial involves a pure heart toward God and giving a helping hand to neighbors. A holy life needs a humble attitude by asking the Lord ceaselessly for help to overcome our shortcoming. Righteous worship combined with a holy life glorifies of Lord, which is the highest goal that humans ought to pursue so that the salvation of human souls can be accomplished. Calvin said clearly that the purpose of church is also for worship. Worship is accomplished through the church so that the glory of Lord is well preserved on earth and the Kingdom of Christ is maintained in a good state. The public worship of the church is given as an external way to accomplish this. The worship is offered in a state of distinction with holiness by God`s elect. The church is the association for worship. Calvin said that if it were not for worship, the church could not be the church anymore. The church has the responsibility to lead Christian worship and to honor the Lord faithfully. The church is not a worldly community but a worshipping community that serves the Lord. For this, the Lord gave authority to the church. It is a serving authority in that it helps those who worship Lord honestly as the people of God. The Roman Catholic Church fabricated the worship of the Lord impiously under the pretext of the church`s authority and especially perverted such worship for political purposes. Calvin pursued only that worship which is according to the knowledge of God. And he insisted that we should be faithful to the Bible, and we ought to discard any idolatry and fetishes made by humans. And Calvin also pursued spiritual worship offered to Lord in the Holy Spirit and sincerity by the Christian who has received a salvation from Lord and has become a spiritual offering with a broken spirit which is faithful to the purpose of salvation. He desired that the church offer a the balanced worship that is in harmony with a ceremony which helps an impious person and the spiritual freedom with the authority given by the received from Lord. The Korean church must be restored to the true worship, as Calvin explained, so as to truly fulfill its spiritual mission. If the church only tries to induce a form of worship without seeking true worship, it is be neglecting its purpose as a true church. Calvin did not formulate a new worship ceremony in opposition to the corrupt Roman Catholic mass. He just tried to return to what the thing that the Lord prescribed in his teaching as a firm rule. Likewise the Korean church should pursue and preserve the biblical and theologically correct worship.

신학과 심리학의 통합 근거인 지혜자에 대한 연구

김연천 亞細亞聯合神學大學校 大學院 2004 국내석사

The purpose of this Study is to help reinforce the theological foundation for pastoral counseling by looking at the theological grounds to use theories and data for ordinary counsels and the ways to use them in pastoral counseling, which. also is the study on the integration of theology and psychology. It had been generally accepted that theology is thought to use principles and materials of psychology discovered in scientific ways but, in fact, accepts them critically. Most of the integration, however, should be necessarily approached from the theological viewpoint, because it had been made under the general grace of God. So, For the possibility of integrating theology and general counsels, the study employs views of biblical theology, especially by sages who are clearly stated in the bible. This Study tries to accept and merge the psychology on the basis of Evangelism because there are so many different ways to integrate them depending on the theological backgrounds. To show the properness of this means the integration history so far was reviewed from the viewpoint of biblical theology. For the ground of the integration of theology and psychology, sages in the Wisdom of Solomon are reviewed by comparing old sages of Israel and the Near East focus; the former used the same wisdom as the latter, but for the totally different objects. The Israeli sages discovered the wisdom out of the creative order, as the sages of the Near East ones did, and developed it to the Wisdom of Jesus that the latter could not. such acts of the sages provide biblical grounds for pastoral counsellors that they would be able to use actively such truth and materials that general consultants have found with scientific methods, or in the middle of creative orders. That such sages can be a ground of the integration is approved much further in Jesus Christ. Wisdom found in the Wisdom of Solomon became to acquire personality in a special way and to be the witness of the creation. That wisdom is just Jesus Christ as the personification of words in the speech theology indicates Jesus Christ. Thus Jesus Christ is the completion of sages and the wisdom itself. Jesus Christ taught with analogies as a sage whose materials could be found in the creative orders. Though Jewish rabbis used analogies in their books, those said by Jesus had totally different objects from theirs. He taught His Kingdom, the secret of Heaven, with them. Such models suggested by Jesus are the biblical foundation for pastoral counsellors to use in their counselling jobs general principles approved in the ordinary counselling world. This biblical and theological study results in two findings: First, the integration of theology and psychology can be justified under the general grace of God as well as from the biblical viewpoint. Second, the pastoral counselor who controls the integration should believe in the sage, Jesus Christ, and also have the sufficient wisdom to stand in awe of him.

열왕기서의 치유 내러티브에 나타난 질병과 종교혼합주의 고찰

주은평 아세아연합신학대학교 대학원 2009 국내박사

대상관계 이론의 이해와 목회상담의 적용에 관한 연구 : 관계성을 중심으로

지의정 아세아연합신학대학교 대학원 2011 국내석사