友園 李浩彬牧師의 平信徒 運動에 관한 敎會史的 硏究

이수호 江南大學校 神學大學院 1996 국내석사

Korean Churches have run continuously toward Two Hundred Years Since The First Missionary Work and are approaching the out set of 21st Century. During this historic procession Korean Churches brought about super-express growth both in quantity and in quality, which impresses churches in the world. However, it can not be denied that inside of it has existed bitters of history which has been interspersed with numerous struggles and difficulties. It is safe to say that Korean Churches have internally developed in quantity ; progressed and improved inquality. The problem of quality does not mean a subjective matter of which meaning is narrow in terms of the purity of faith or the orthodoxy of theology, but simply exists theological understanding of Korean Churches' faith; its depth and width; social interests which stem from churches' interest in missionary work; the extension of business; churches' fellowship, cooperation and contribution which has extended to the national and inter national level; and etc. But the previous 100 years were in the very highly embarrassing circumstances comparing to this shining past; in the midst of it, internal struggles of churches have deepened further; can be found the follies of the times, whi ch has not been correctly interpreted in the alleys of history that is refracted now. It can be said that what the total procedure of history is that the principle of history is attained by chance. However, the function of for tuity in today's history is exaggerated enormously by people who places the most importance upon it. But it is no more than an wordplay of human beings that people can bring about continuity of historical procession, but can not modify it. Aftger all, history is the selecting procedure from the viewpoint of historic significance. It can be said that history does not limit itself to the position of transferring control. If history is interpreted according to certain frame, the interpretation of history is committed follies. That history for itself interprets, solves, and finds a solution in history itself is the proper method of interpretation. G. H. Carr, a British historian, said, "History is the dialogue between past and present." History beings when the flow of human beings consciously participate in and also a human being consciously affect. This very special cases have existed in Korean Churches. Wien people interpret history subjectively, they kill a human being and commit a folly that they expel a human being to the alley of history so that they refrain in the human being from participating in the procession of the history. With this very historical consciousness, this thesis was arranged. One historic figure who apperaed in the history of Korean Churches was expelled to the alley of history by the subjective interpretation of history and spent the gloomy period. It has been a number of years since God called him and he left this world. human Ho Bin Lee! The purpose of this thesis is to make the discussing era concerning a problem which judgement and interpretation should be made about this one figure who was a pastor, a preacher and had lived a life of bitters for the missionary work of God, and now to make a stepping-stone to set the new goal. This thesis does not have enough b asic materials in the proceeding method of research or data, but is nerely the istory of Korean Churches, and Lay Theological Movement of Woo Won, Ho Bin Lee. The summary of this thesis is as follows: In Chapter II, the definition of Lay is dealt with: and the origin of thee Lay, the meaning of Lay which appears in the Bible, and the theological duties of Lay in the history of churches is handled. The word 'Lay' came from Greek 'Anuoos'. This one has changed to Latin 'laicus', and this word is the religious terms which beecame a part of the great tradition of West. The meaning of 'Lay' which appears in the Bible as 'the people of God' expresses the special relationship between Israel and God in the Old Testament; and apostles' serving duties of churches. As well, while historc 'Lay' is dealt with, how theological duties in the history of the Bible, Lay's position in the Western Churches, and Lay's changes which appeared in the Reformation times was as who Lay is are handled. In Chapter III, whith the previously viewed frame through the history of lay Movement which were active in Korea, its phase in Korean Churches, and Lay Movement of which activity took place in churches and outside of churches are dealt with. In Chapter IV, the core figure in this thesis, Woo Won, Ho Bin Lee's Lay Movement is studied. In this Chapter, a brief biography of Woo Won and the relationship between Pastor yong Do Lee who greatly affectedd him and Jesus Church are managed; and pastor Yong Do Lee's mysticism is briefly studied and evaluated. In Chapter V, how previous Korean Churches evaluated pastor Woo Won, Ho Bin Lee; and today as which features he should be interpreted and evaluated are described with the problematic consciousness. Chapter VI summarize, concludes thestudied content up to now; and gives an account of the point that in today's situtation which are in lack of the fact that Korean Churches and Lay confess Jesus christ truly andd become disciples by confessing conduct, if they confess that they become disciples, the images of thhe reformation of churches and new Lay are established; and in this situation of a life, they should be in charge of functioning witnesses.

현장신학의 교회론 연구

이천우 강남대학교 신학대학원 2001 국내석사

본 논문은 '현장신학의 교회론'을 취급하였다. 제1장 '서론' 에서는 문제제기와 연구방법을 다루었다. 문제제기에 있어서는 교회의 구조가 어떻게 하나님의 백성들로 하여금 하나님의 사역에 동참할 수 있는 가를 생각하고자 한다. 연구방법은 한국의 현장신학인 민중신학과 라틴아메리카의 현장신학인 해방신학의 교회론을 살펴보고 두 현장신학인 교회론이 신약성서에 기반을 두고 있는 가를 고찰해보고자 한다. 제2장에서는 신약성서에 나타난 교회에 대하여 살펴보고자 한다. 필자는 교회란 무엇인가에 대하여, 그리스도의 몸으로서의 교회, 성령의 전으로서의 교회, 하나님백성으로서의 교회에 대하여 알아보고 연구하고자 한다. 제3장에서는 한국의 현장신학인 민중신학의 교회론을 살펴볼려고 한다. 고찰의 방법은 민중신학자 안병무, 서남동 교수가 주장했던 교회론 에서부터 현재에 이를 때까지의 민중신학의 교회론의 발전 과정을 기술하였다. 제4장에서는 라틴아메리카의 현장신학인 해방신학의 교회론을 살펴볼려고 한다. 필자는 대표적 해방신학자인, G. 쿠티에레쯔와 L. 보프의 교회론을 살펴보았다. 특히 빈민계급에서 본 교회의 징표와 기초공동체에 대하여 고찰해보았다. 제5장에서는 신약성서에 나타난 교회와 두 현장신학의 교회론에 대하여 비교연구하였다. 필자는 교회와, 민중의 축제로서의 성례전, 가난한자와 예언자로서의 교회, 현장교회와 기초공동체와의 관계에대하여 살펴보았다. 제6장에서는 이 논문의 결론으로 교회가 현장에서 어떻게 하면 교회의 역할을 잘 감당 할 수 있는 가를 과제로 제시하고자 한다. 교회는 하나님의 나라를 성취하는 데에 따라오는 문제를 해결하기 위한 하나님 나라의 운동본부임을 알 수 있다. This paper deals with 'A Study on the Ecclesiology of Contextual Theologies'. Chapter I, introduction, presents problems and shows the method of this study. The presentation of problem helps think how the structure of a church leads God's people to take part in His mission. The method of this study explains the people theology, the field theology of Korea, and the church theory of liberation theology, the field theology of Latin America, and it examines if the church theory of both field theologies is based on the New Testament. Chapter II portrays churches shown in the New Testament. At this chapter I've studied what the church is, and a church as Christ's body, as a dwelling place of Spirit and as God's people. Chapter III explains the church theory of the people theology, the field theology of Korea. This chapter describes the developing process of the church theory of the people theology from the church theory that people theologist, Ann Byung Mu, and professor Seo Nam Dong insisted on to the present. Chapter IV tells about the church theory of the liberation theology, the field theology of Latin America. I have studied the church theory that representative liberation theologist, G. Kutierez and L. Bof, insisted on, and specially the sign of a church and the basic community seen from the poor class. Chapter V compares churches shown in the New Testament with the church theory between both field theologies. I, at this chapter, have studied churches, a holy ceremony as the people's festival, a church as the poor people and the prophets, and the relation between a field church and a basic community. Chapter VI, the conclusion of this paper, presents how a church can its role well as an assignment. And it concludes by insisting that a church is the main movement place of God's kingdom to solve problems which follow in achieving His kingdom.

역사적 예수 문제에 대한 분석적 연구

김신형 강남대학교 신학대학원 2002 국내석사

계몽주의를 배경으로 인간의 이성에 바탕을 두고 라이마루스가 처음으로 18세기 후반 역사적 예수라는 횃불을 높이 들었다. 역사적 예수 연구는 원자료의 부족과 삶의 자리의 변화로 처음부터 객관적 과학적인 검증 방법으로는 불가능하였다. 그럼에도 불구하고 라이마루스는 역사적 직관과 상상력, 그리고 주어진 제한된 자료를 분석하여 메시야가 아닌 유대교의 종말론과 묵시문학을 배경으로 활동한 정치적 운동가의 모습을 그려냈다. 이는 초기 교회 공동체에서 형성되어 그 이후 1700여년 동안 아무도 제기하지 않았던 도전적인 선언이었다. 프로테스탄트적인 그리스도교의 진리행위로서 역사적 예수 연구는 이후 스트라우스와 바이쓰, 브레데와 쉬바이쳐로 이어져 내려 오면서 회의주의와 철저 종말론으로 발전해왔다. 그러나 그들이 갖고 있었던 역사적 예수의 재건의 꿈은 양식비평가의 등장과 함께 붕괴된다. 불트만은 케리그마의 예수와 역사적 예수 사이에는 연속성이 없다는 불연속성을 선포한다. 역사적 예수의 재건을 할 수도 없고 할 필요도 없다는 선언이 었다. 이로서 100년이 넘도록 이루어온 역사적 예수의 재건의 희망은 사라져버렸다. 그러나 불트만의 제자들을 중심으로 케리그마의 역사성을 인정하고 불트만의 불연속성을 비판한다. 피퍼, 케제만, 푹스, 보른캄, 쉬타우퍼 등이 여기에 속한다. 즉 복음서 기자들은 역사적 예수와 케리그마의 그리스도를 분리하여 생각할 수 없었으므로 케리그마는 신화적인 개념을 선포한 것이 아니며 역사적 인격에 대한 본질적인 의미를 선포하는 것이다. 역사적 예수 연구는 200년 동안 독일 신학자들이 주도하였고 연구도 학자들 중심으로 대학을 중심으로 학문적인 접근 방법으로 이루어져 왔다. 이러한 전통이 1985년 이후 미국을 중심으로 하는 예수 세미나에 의해 비판을 받는다. 역사적 예수 연구 과정과 결과를 일반 대중에게 공개하고 개인이 아닌 집단의 이름으로 연구결과를 발표한다. 예수의 진정한 언행을 찾기 위한 예수 세미나의 노력은 새로운 기회이면서 동시에 대단히 위험스러운 것이다. 그리고 예수 세미나의 대표적 학자인 보그는 부활절 이전의 예수와 부활절 이후의 예수를 구분함으로서 신앙의 그리스도와 역사적 예수 모두를 인정하는 양시론을 주장한다. 역사적 예수 연구가 앞으로 어떤 방향으로 전개되더라도 본질적으로는 우리 앞으로 걸어오는 그래서 우리의 결단을 촉구하는 예수의 모습임에는 틀림이 없다. It was Hermann Reimarus who flung the torch of historical Jesus for the first time since the early Christianity era, and that was motivated and aided by the rationalism of the Enlightenment. He was also the first to grasp the fact that the world of thought in which Jesus moved was essentially eschatological. He claimed that Jesus was not the founder of a new religion, but a political figure set in Jewish eschatological and apocalyptic tradition. He had no predecessors and his task was a fierce polemic. After Reimarus, Frederick Srauss, Johannes Weiss, William Wrede, Albert Schweitzer and other German theologians further developed the study of historical Jesus into thorough - going scepticism and thorough-going eschatology. They were all hopeful of dream that real image of historical Jesus could be reconstructed soon. But this dream has been crushed completely by the form- critics led by Karl Schmidt, Martin Divelius and Rudolf Bultmann . Bultmann declares that the sequence between the kerygmatic Christ and historical Jesus has been severed and therefore it is not possible to reconstruct it. It seemed all the debates of the last two hundred years were over. But after 30 years of moratorium, he was challenged again by his own disciples led by Piper, Kasemann, Bornkamm, Fuchs , Stauffer, Robinson and Conzelmann. The study of historical Jesus was mostly led by German theologians and within the closed sessions of the univer sities. Since 1985, however, Jesus Seminar, chaired by Robert Funk and led by American biblical scholars lunched a different communication channel for historical Jesus. They searched for the authentic words and deeds of Jesus by color coding ballot and opened their seminar and it s findings directly to lay people. It is a new challenge, indeed. It will serve either a good opportunity or a negative impact. Marcus Borg who represents one of dominant leading biblical scholars maintains in his book, The Meaning of Jesus : Two Vis ions, that Jesus was both a Jewish mystic and a Messiah by distinguishing Him as pre- Easter Jesus and post-Easter Jesus. He approves both kerygmatic Christ and historical Jesus.

한국교회 예배갱신에 관한 연구 : 문제점과 갱신방안을 중심으로

김광규 강남대학교 실천신학대학원 2011 국내석사

The purpose of this paper is to study traditional Christian worship practices, based on the understanding of the early church's worship practices, in order to identify and take a close look at the problems within the worship practices in Korean churches, so that we would offer true worship to God. Currently, church worship services in Korea have a tendency to forget the original goals and meanings of worship service and are becoming merely habitual and formal. For Christians, failure in worship means failure in Christian life. Therefore the solution for the problems that Korean churches have is returning to true worship. To achieve this, this paper firstly makes an attempt to identify the definition and purpose of Christian worship. Secondly, it studies about how Christian worship has changed since the early church days until the time of modern day churches. Thirdly, it explores traditional worship and also contemporary worship, which can be subdivided into liturgical worship, seeker-sensitive service and 'Praise & Worship' that Korean Churches are practicing. Fourthly, it identifies four problems with Church worship in Korea; lack of worship theology, imbalance between the word of God and communion, non-evangelical elements within the worship service and separation of worship and life. Fifth, it studies about the biblical support for the renewal of worship in both the Old and New Testaments. Lastly, the conclusion presents the necessity of understanding the true meaning of a worship service, establishing balanced Christian worship, recovering evangelical and mission focused worship and the unification of worship and life, in order to renew church worship practices in Korea.

金敎臣의 '朝鮮産基督敎' 의 神學的 背景과 特徵 硏究

김구성 江南大學校 實踐神學大學院 2007 국내석사

This paper is studying for theological background and several features of the Christianity from 'Chosun' of Kim, Kyo-Shin Thought. Kim, Kyo-shin (1901-1945), evangelist - fundamentalist as a lay believers, was the leader of so-called Non-Church Christian Movement in "Chosun(previous Korea)". He proclaimed a faith linking humans to God through prayerful through Gospel by Only Bible. He lived the faith with the Holy Bible without any specific denominational churches in his life. The original leader of this movement was Uchimura Kanzo (1861-1930), the founder of Japanese Non-Church Christianity. He aspired to fulfil the Protestant Reformation by eschewing the western forms of ecclesiology. He stated that another Reformation was necessary to fulfil on the Ekklesia of the New Testament. So he declined to institute any form of ecclesial ordination, but also rejected baptism and Lord's Supper. He emphasized the intensive study of the Bible rather than mindlessly following the ecclesiastical doctrines, rituals and duties of the church. His ideology was formed from the relationship between his country and christian, "I love two J's, one is Jesus and the other one is Japan", an indication of both his religious faith and his nationalism. Uchimura Kanzo led a Bible study group based on Christian fellowship in Tokyo from 1921. Kim, Kyo-shin was attended this Bible centered faith community and learned about Uchimura's "Mukyokai, non-church movement" and also his patriotism during 7 years. Between 1910 to 1945, Korea was colonialized by Japanese politic and military power. Kim returned to Korea in 1927, and he and his five "non-church group" friends published the magazine, entitled "Bible & Korea."(were subjected to the rigors of imprisonment in 1942 by Japan.) Objective of this magazine was to build Chosun country on the Bible. The Bible is in substance Christ. When the atonement of Christ to Chosun, Chosun people was changed by the atonement faith. If All Chosun people have their faith, Chosun will rebuild on the bible with eternity. Korea politic, societal, economic, and their religion statements are totally different from Japan. Japanese nationalism of Uchimura didn't affected to Kim's ideology. Kim wanted to live with his truly faith life a real Christian as well as a Korean patriot. Thus, this is the source to bring the unique Christianity from "Chosun". Uchimura Two J's statement was japanese should live a balanced life between the faith and their nationalism. However, Kim, Kyo-Shin didn't think about the balanced life. He though the real faith life should have distinctive direction between the faith and the nationalism. Kim, Kyo-Shin declared that the faith firstly and continuously re-build country on the Bible with divine providence. consequentially rebuilded Chosun will radiated their God's love and gospel to other countries specially in Asia including Japan. He believed this great vision and penetrating insight were from the Bible and through the Grace, not from the church. He want to have a Praxis Exodus from japan when Moses did in Israel. This praxis should realize when 'Chosun' form the real Ekklesia. Achieving these historical missions, He always held on to an intellectual religious attitude that takes the ethical and social requirements of everyday life more seriously. Therefore the Christianity from 'Chosun' is an indigenous theology and authentic Christian way against the denominational church such as hierarchically oriented authoritarian clergy. Korea Church as well as the Western forms of Protestantism are in slightly decline even though we can't measure it. Future industry and society will more dramatically changed than the Industrial Revolution did. Diverse and bifurcate society may require a new concept or model of ecclesiology. Kim's movement are not a mass movement of Christianity in Korea. However, the Nonchurch movement as well as a lay movement are genuinely Christian although it's not western-controlled missionaries. There are valuable lessons to learn from this movement, some may inspire and others will raise theological questions and questions of doing theology. We must take care what is the tips from this movement and how to apply for a Korean Church Revival.

존 웨슬리의 신앙교육에 관한 연구

신귀철 강남대학교 신학대학원 2001 국내석사

This paper was about "A Study of F aith Education of John Wesley" on the basis of Wesley's diaries with the various references. On the beginning of 21 century, this study is more demanded than ever before. John Wesley was the only man who attempted to establish a proper model of the faith education suitable to the social situations of those days. Therefore, the effort to realize the faith education on the basis of the his theological ideas had been highly considered as the valuable achievement s to present to the today's church education. The study consists of the five parts as follows : the introduction set forth the problems, purposes, methods and scope of the study. His birth and family background on the faith education can be inquired for the lifelong of Wesley along with his school life, activities of the Holy Club, the mission motives at the state of Georgia in USA, and the encounter with the Moravians. The most import ant event was his authentic salvation experience through his repentance. The day of May 24, 1737 was the only date of his salvation and the decisive experience of his life. It was the turning point of John Wesley that he felt convinced of God's calling as an evangelist, passionate educator, and commissionary of God. As far as Wesley's faith formation is concerned, he was influenced a great deal by his parents. At home his mother, Susanna endeavored to bring up her children to become the holy persons. She equipped them to be the faithful ones by raising them with the sincere instruction and guide. The English Church of England, its Mysticism and Pietism were important factors by that he was influenced. The fruitful effect of the Moravian Church was implicit for the formation of his future vocations. He realized that he believed in "the righteousness by faith" through the biblical teaching and especially the piety and devotion of the Moravians. In this sense both Moravians and Wesley got along well with their affections of the Lord's Church, and then they enjoyed the worship of the Early Church and the fellowship and communion among the member s of the comtempor ary church. The theology and all kinds of activities of John Wesley were founded on the Methodist Church and the holiness belief later. He put the great emphasis on the Christian life in accord with the Word of God and its teaching so as to accomplish God's will in the inner and outer lives of all people. He wanted to achieve the holiness belief and spread widely on the biblical holiness and teaching for the revival of Christendom in the world. Furthermore his theology has put the unique emphasis on salvation, holiness movement, and God- centered mission. John Wesley stated the import ance of whole faith for the salvation of all people. He practiced to do whatever he believed in God on the basis of the Bible and the holy life. He emphasized the significance of the faith education in order to realize the belief and loving of all people toward God. It is true that he applied the educational method and means of John Amos Comenius, the founder of modern education to his faith education. So he set the purpose on the God-centered faith education to restore God's image according to his unique educational design. In this sense Wesley est ablished the crucial teaching of the church school for the faith education of all persons. The influence of his faith education was founded on their enlightenment to be new per sonality. His faith education was also influenced on the social education for the lay people. As a result, many leading figures including William Bud, the founder of the Salvation Army, were brought up, and the Methodist church was created and came into being formed as it is today. Finally this study will be enable us to learn a lot about the faith education of John Wesley. It is convinced that it can suggest the valuable and effective ways of the faith education to the Korean Church and the Christian School. It is believed that the new direction of the faith education will provide the Korean Church with the Bible-centered education and the creation of the wholistic per sonality of all believers.

교회내의 갈등과 관리

조희영 강남대학교 신학대학원 2001 국내석사

As there is no one without conflicts, there is no organization without conflicts. Those conflicts arising in the church often seem to be more complicated and difficult to deal with. The conflicts in the local churches usually result from human relationships and lack of leader, train, develop and finally result in a split among the members of the church. This paper is focused on how the church's prosperity and people's religious growth can be accomplished through an effective management of conflicts in the local church. The Holy Bible suggests clearly Jesus Christ's being a bride, and the church, which is a body of the bride, should be united, harmonious, and strict against the sin. The church should be able to make harmony with other different opinions. Lots of local churchs have difficulties in evangelizing due to those conflicts. The Christians, parts of the Jesus Christ's body, that is, a church, should get the technique to manage the conflicts effectively on the basis of the Holy Bible in order to acquire reconciliation, unity, and peace through those unavoidable conflicts in the local church. The conflict is something unavoidable, but it's not always negative one. With a positive management of conflicts, church leaders should do their best to preserve the church, the body of our Lord. peace and reconciliation are given to us as presents. Jesus Christ came to us in order to settle the conflicts and to reconcile us. We have to lead the life of forgiveness and reconciliation just like Jesus Christ did. Conflict is, theologically, connected with reconciliation and forgiveness. Thererfore, when the two in hostility, jealousy, and isolation get reconciled, the conflict will be potential energy for other possibilities. With effective management of conflicts, every church should be capable of carrying out it's holy mission.

코메니우스의 전인성을 위한 교육적 이론과 실천에 관한 연구

윤기종 江南大學校 實踐神學大學院 2004 국내석사

This research is to clarify the problem of current education from the absence of whole person education. It seemed that all educators or teachers partly tried to make attempts to get whole person education in school education system. In spite of their attempts, school education still has several problems. Furthermore some students who don't catch up with school education properly make serious problems. As a result, the researcher tried to solve both teens' problems and education problems in whole personal education, and then to find an alternative way in Comenius's education thoughts. To support this viewpoint, the researcher used Comenius's "Didactica Magna", "Didactica Andytic", "Pampaedia Allerziehung" and "Via lucis" and also Prof. Lee Sook-jong's "Comenius's Education Thoughts" and other scholars' writings with some articles on whole person education. This study is to represent the theory and practice of whole person education of Comenius. First of all, the researcher tried to understand both the conception and historical change of the whole person education through the educational ideas of Comenius. Then this study is to research the lifetime of Comenius and his educational thoughts that were formed on the basis of his theological background. His educational theory for the whole person education includes many aspects of the theological and philosophical backgrounds such as "pan" or universal ideas. In this sense his educational theory can apply to everyone for the whole person education. In the theory of his school, Comenius shows the eight human developing steps beginning from mother's womb to after death. And he represents each step as a 'school' to show the contents and the way of its teaching and learning in details. He found every source from nature and its principle for the whole person education. He presented three kinds of knowledge with the harmoniously combined contents of the whole person education: intellectual, moral and pious. Comenius adopted his unique educational methodology from the order of nature and then showed the analytical, synthetic and integral methodology. The educational aim of Comenius is that everyone can learn knowledge about this world, physical, metaphysical, and supernatural. He imitated the system of the school education from the nature cycle system, the text books of his school education from all things of nature, and the teaching method from the order between human and nature. In this sense, Comenius's theory of the whole person education can be widely used in modern education. Firstly, the good environment of modern education needs a classroom that can occupy all students including the handicapped and poor, and some different textbooks that are suitable for them. And the success of the school education also needs a good teacher with intellectual, able, jealous talents. Secondly, the curriculum of the whole person education needs scientific and very comprehensive system and framework. Thirdly, the practical and theoretical of the whole person education requires the balanced order and harmony to develop the human potentiality and creativity. Finally to achieve these requirements of the whole person education the system and environment of the existing education should be changed into the ones of universal and ordered education. And current education system should help students accumulate their interest and motivation. It means that they need education systems based on not only their various experiences, but also their intellectual levels and ages.

韓國敎會의 聖靈恩賜와 샤머니즘의 영향에 대한 牧會的 理解

정진오 江南大學校 實踐神學大學院 2004 국내석사

The purpose of this thesis was to articulate the gifts of the Holy Spirit and the influence of Shamanism on the formation of Korean mind and the Koran churches in the Korean context of pastoral theology. I intended to examine Shamanistic factors in the Christian contextualization process in the Korean churches as well as to suggest how to fully utilize the gifts of Holy Spirit in the Korean Shamanistic context of Christian ministry. It was the author's academic pursuit that through this project Korean pastors shall appreciate Christian spirituality, which has been deeply rooted in the Shamanistic tradition and prepare themselves for evangelizing Christian messages in Korea. The task of contextualizing theology in Korea was the major research subject. The Holy Spirit's gifts have been often considered as some products of Korean Shamanism, and the function of the Holy Spirit's gifts has been frequently ignored in the practical fields of church ministry. Firstly, I investigated the dynamic function among church revival, Korean religious mind, and the Holy Spirit's gifts in the context of the Korean churches. Secondly, I explicated the intrinsic and extrinsic functions of the Holy Spirit in the Korean churches as well as explored the application of the Holy Spirit's gifts to the ministry fields of Korean churches. Thirdly, I Studied the published articles, theses and the literature on Korean Shamanism in order to examine the dynamic influence of Korean Shamanism on the Korean unconscious mind. Also, I analyzed the religious functions of Korean Shamans and Shamanism in the Korean society and culture. Therefore, I, as a Korean pastor, could cultivate spiritual insight to differentiate between Korean Shamanstic influence on Korean church and the intrinsic functions of the Holy Spirit. Fourthly, I tried to develop a pastoral theology mode through which Korean pastors appreciate positive aspects of the Holy Spirit's gifts in the ministry field as well as actively engage themselves in caring congregational members, who have been deeply influenced by Korean Shamanism. In conclusion, I suggest that Korean pastors actively utilize positive aspects of the Holy Spirit's gifts in their ministry fields as well as cultivate pastoral theology models and pastoral care skills in the light of Korean contextualization theology, especially by examining the dynamic influence of Korean Shamanism on the Korean churches and the formation of Korean mind.

지역교회 사회복지를 위한 근간으로서 누가의 '나눔' 모티프에 대한 연구

유인석 강남대학교 실천신학대학원 2011 국내석사

This study is based on the thesis that local churches have to perform social responsibilities in the local community to fulfill their reason of existence, which is of salvation. The second chapter discusses the Biblical teachings and its actual requests on sharing found in the Old and New Testaments to verify that sharing in general social welfare had already been initiated in Biblical times. In the third chapter, the sharing motif is discussed as the roots of social welfare of the Church, with emphasis on the Gospel of Luke. In order to understand the teachings of Jesus on sharing, the issue of wealth and poverty, one of the major topics of Luke, is discussed, followed by Jesus’ view of property and the meaning of wealth and poverty in the Gospel of Luke. Finally, the true meaning of sharing proclaimed in the Gospel of Luke is discussed. The fourth chapter suggests why the modern Church shall practice social welfare by sharing and discusses how each individual and the Church shall practice sharing in everyday life and through Church activities. The Gospel of Luke denotes the most important principle of practicing social welfare: that the true meaning of sharing is not just about material aid but comes from the love of life and soul. Jesus’ teachings on sharing are clear. Jesus is negative about wealth and property, but he clearly emphasizes that one can be a true neighbor of the local community and his true disciple when one renounces their wealth and shares it with the poor. In this study, ‘sharing’ is God’s command that all local churches shall practice and the expression of neighborly love. Also, the Church’s social welfare in the local community is the ministry of faith and the ministry of the Holy Spirit. Sharing is God’s will that is constantly demanded from those who follow Jesus Christ. 본 연구는 교회의 존재 이유인 영혼구원을 위해 지역교회가 지역사회에서 사회적인 책임을 완수해야 한다는 사실을 전제로 시작하였다. 2장에서는 일반 사회복지의 나눔의 시작이 이미 기독교에서 실행되었다는 사실을 확인하기 위해서 구약과 신약을 중심으로 나눔에 대한 전반적인 가르침과 실제적인 요구를 살펴보았다. 3장에서는 교회사회복지의 근간이 되는 나눔에 대하여 누가복음을 중심으로 알아보았다. 특히 나눔에 관한 예수의 가르침에 대해 알아보기 위해 누가의 중요한 관심 주제인 부와 가난에 관한 문제를 먼저 고찰하고, 가난과 부의 척도가 되는 재물에 대한 예수의 재물관, 누가신학에서의 빈부의 의미를 살펴보고 마지막으로 누가복음에서 가르치고 있는 진정한 나눔이 무엇인지 다루었다. 4장에서는 나눔의 삶을 통한 현대교회의 사회복지실천의 당위성을 제시하고 개인과 교회가 일상적인 삶과 교회생활을 통한 나눔의 삶의 어떻게 실천해야 하는지에 대한 방안을 다루었다. 누가복음은 사회복지실천의 가장 중요한 원리를 제시하고 있다. 그것은 물질적인 원조뿐만 아니라 생명, 영혼을 사랑하는 마음을 가질 때 진정한 나눔이 이루어질 수 있다는 것이다. 나눔에 대한 예수의 가르침은 분명하다. 부와 재물에 대한 예수의 견해는 부정적이지만, 자신의 재물을 포기하고 가난한 자들과 나눔이 이루어질 때 지역사회에서 진정한 이웃으로, 예수의 참된 제자가 된다는 사실을 분명하게 강조하셨다. 본 연구에서 ‘나눔’은 모든 지역교회들이 실천해야 할 하나님의 명령인 동시에 이웃사랑의 표현이며, 교회의 지역사회복지는 믿음의 사역이며 동시에 성령의 사역이다. 이것은 예수를 따르는 자들에게 끊임없이 요구되는 하나님의 마음이기 때문이다.