하나님의 이름과 신명신학

한상식 베뢰아대학원대학교 2000 사도신학 Vol.2 No.-

In Jewish thought, a name is not merely an arbitrary designation nor a random combination of sounds. The name conveys the nature and essence of the thing named. It represents the history and reputation of the being named. For this reason, God's Names, in all of their forms, are treated with enormous respect and reverence in Old Testament We have many Names for God. The most important one of God's Names is the four-letter Name "??"(YHWH). In Old Testament, this Name is used when discussing God's relation with human beings, and when emphasizing his qualities. It is frequently shortened to "??", or "??", especially when used in combination with names of persons, as in Uriah (meaning 'The Lord is my Light.'). However, we should have holistic insight on the name of God according to the will of God in the whole Bible. The name of "??" is only the name manifested by an angel of the Lord, but the name of Jesus is the name manifested by the Son of God. To those who believe in His name He gave the right to become the children of God.

마태의 구약 인용에 나타난 성서해석학적 원리

전진원 베뢰아대학원대학교 2000 사도신학 Vol.2 No.-

This study has conducted a research with respect to the general characteristics of the Old Testament's Quotation in the New Testament, Matthew's Sitz im Leben, his theological viewpoint, and the Old Testament's quotation problem. Matthew used Septuagint(LXX), Massoretic Text, Talgum by need in order to send the massage of Jesus' Gospels more effectively. I suggested the solution over three controversial phrases of the Matthew's Old Testament quotation in reality. In the Matthew 1:23 (Birth of Jesus from the virgin), I proved the validity of the quotation of Isaiah 7:14. Hebrew ?? means not absolutely a virgin, but it was used as a virgin many times in the Old Testament. Isaiah 7:14 also have the validity as a proper quotation on the birth of Jesus by virgin, the fulfillment of "Emmanuel" pursued the coming Messiah according to remote context of Isaiah chapter 7 - 11, it can be fully applied with viewpoint as dual fulfillment of prophecy. In the Matthew 2:18 (Rachel's Weeping), Matthew proved validity by the study on the context of the Jeremiah and the fulfillment of the eschatology. As it were, Matthew's quotation that Rachel's Weeping event was applied to infants killing event in Jesus' ages has validity. In the Matthew 13:35 (Parable by Jesus), Matthew showed the validity by coincidence of the context study in the Psalm and Parables by Jesus. Matthew convinced his quotation was proper, because the purpose for main idea of the Psalm by context study and the using purpose of the parables of Jesus were same.

A Train-And-Redispatch-Autochthons Program

HUR, John Kwang Il 베뢰아대학원대학교 1998 사도신학 Vol.1 No.-

One of the Berea Movement's Overseas Mission Strategies is considered- A Train-And-Redispatch-Autochthons Program. It is proposed, as its title implies, that we invite autochthons, train, and send back to their countries again. This novel program does have some advantages and strength over traditional ones: 1) Definite curriculum: the teachings of Berea Academy and pastoral know-how of Dr. Ki Dong Kim. 2) Relatively short period of training: 2 years, 3) Efficiency in spreading in that worker A will work with language A, and 4) Stay of the worker A guaranteed in country A. Despite the fact that we have many a strong point as such, we need to be careful in every keen aspect of our decision making. Some cautious measures that we have to take might be a) Selection of country with a sense of strategy from a linguistic point of view is required, b) Selection of a trainee or trainees must be already a lay leader in his country in terms of spirituality, education, and age. He also must have been called by God for full-time ministry, and etc., c) Full-fledged responsibility and authority over training ought to be given to the full-time trainer for two years, and d) Regular feedback on works of worker A after dispatch in his country.

아볼로의 자질과 21세기 지도력 : 행18:24-28을 중심으로 With Special Reference to Acts 18:24-28

김정태 베뢰아대학원대학교 2000 사도신학 Vol.2 No.-

The qualities of Apollos are to be compared to the educational purposes of our school which are "to be spiritual in the Spirit, to be powerful in the Bible, to be powerful in theology, to be powerful in languages." He who had been instructed the way of the Lord was well-versed in the scriptures because he probably has learned the scriptures in the course of Rabbi. In Ephesus he had the chance to receive the Holy Spirit with the help of Priscilla and Aquila. The chance made him a spiritual man. Apollos' theological ability was drawn from the Hellenistic background of Alexandria in Egypt. At Corinth, Apollos greatly helped those who had believed through grace, for he refuted the Jews point by point, publically proving with the aid of the Scriptures that Jesus was the Messiah. In a word, his theology was related with the church and Jesus. Also he was a man of languages. He could speak in Coptic language, Greek, Latin, Hebrew, Aramaic. Coptic language was the native language spoken in Egypt from the early Christian era to the 7th century. Greek was lingua franca at that time, and LXX, the Greek version of the Hebrew Scripture was translated at Alexandria and used widely by the Jews and Christians. Hebrew was the original language of the Scripture. Apollos who was a specialist in the Scripture must be fluent in Hebrew. When he taught "concerning Jesus" and refuted the Jews, his communication of argumentations had to be Aramaic with Hebrew Greek Scriptures. For his arguments with the Jews show his fluency in Aramaic.

아일랜드 켈틱 교회의 브리튼 선교 : 이오나 공동체의 스코틀랜드 복음화 운동을 중심으로 Centered on the Activity of Iona Community for the Evangelization of Scotland

오연수 베뢰아대학원대학교 1998 사도신학 Vol.1 No.-

This study presents an account of the bold missions of Irish Celtic Church in Britain (Scotland and Northumbria), centered on the activity of Columba and his Iona community in Scotland. The main content of this article is as follows: About 563. impelled by missionary zeal. Columba and his companions left their home and settled on the small island of Iona. There they set up a missionary outpost from which they could evangelize the pagan Scots and Picts. Iona became a center for the evangelization of Scotland - a place where, under Columba's direction, missionary monks were trained and from which they were sent out eastward and northward to preach the gospel. It was from here that Aidan in 635 set out to carry the gospel to the Anglo-Saxon invaders of Northumbria in response to Oswald's request. Oswald, king of Northumbria, welcomed Aidan and gave him the island of Lindisfarne, a second Iona. whence he made long journeys on the mainland, strengthening the Christian communities and founding new missionary outposts. Aidan succeeded in converting the Angles and Saxons. Churches were founded, and Christianity was now solidly established in Northumbria. In sum. Columba. by his example, left an indelible impression on Irish and Scottish Christianity. He bequeathed to his beloved companions - and through them to their converts - a love for the Bible. Out of this devotion to the Bible grew Columba's emphasis on bold missions. Columba. the apostle of Scotland, and his Iona community preached missions, lived missions, and practiced missions. In consequence, they made an immeasurable impact on the Celts(Scots, Picts and Britons) of Ireland and Scotland and the Angles and Saxons of northern England.

교회청소년들의 신앙발달과 자아정체감과의 상관관계 연구

이현규 베뢰아대학원대학교 2000 사도신학 Vol.2 No.-

In these days, the teenage problem is not just a social problem but a religious one including Christianity. Of course, the causes of teenage problem can be talked in different points of view but in Christian point of view, the depth of young Christians' beliefs is the main cause of their problems. Moreover, their beliefs have a strong effect on their self-consciousness in their teenage period. The result of this study on the idea showed that there is a positive relation between teenage believers' religious maturity and their self-consciousness. This means as the religious maturity grows, the self-consciousness also gets improved. Therefore, the teenagers having mature Christian beliefs surely have self-consciousness. But, on the other hand, teenagers who are not religiously matured can be assumed to have high chances of bringing various teenage problems. So managers or educators in church need to pay more attention to developing the teenagers' religious beliefs by carrying out more concrete and organized education system

고린도전서 12장의 성령의 은사

김인수 베뢰아대학원대학교 1998 사도신학 Vol.1 No.-

It is as capable of conveying propositional and cognitive content as any known human language. "Tongue" and "language" still seem eminently reasonable works to describe the phenomenon. This does not mean that all modern tonguges phenomena are therefore biblically authentic. It does not mean there is a category of linguistic phenomenon that conveys cognitive content, may be interpreted, and seems to meet the constraints of the biblical descriptions, even though it is no known human language. Of course, this will not do for the tongues of Acts 2, where the gift consisted of known human language: but elsewhere, the alternative is not as simple a "human languages" or "gibberish." as many noncharismatic writers affirm. Indeed, the fact that Paul can speak of different kinds of tongues(1 Cor. 12:10. 28) may suggest that on some occasions human languages were spoken (as in Acts 2). and in other cases the tongues were viewed as bearing cognitive content. The most important is that Paul draws and extremely tight connection between the gift of tongues and the gift of interpretation.

사도 베드로의 신학

김인수 베뢰아대학원대학교 2000 사도신학 Vol.2 No.-

When Peter and John were released from custody by the Sanhedrin, their recital of the duress and threats to which they had been subjected initiated a prayer meeting of the whole community to meet the challenge. Their prayer contained a threefold reguest. One, "grant to thy servants to speak thy word with all boldness" (Acts 4:29), Two, "While thou stretchest out thy hand to heal"(Acts 4:30). Three, "and signs and wonders are performed through the name of thy holy servant Jesus." Then followed the second outpouring of the Holy Spirit, as at pentecost, for (1) "the place in which they were gathered together was shaken"; (2) "they were all filled with the Holy Spirit"; and (3) they "Spoke the Word of God with boldness."(Acts 4:31). This was followed by a subsequent enablement, for they declared the word of God with boldness, and "many signs and wonders were done among the people by the hands of the apostles" (Acts 5:12). The entire context is a charismatic one of great signs and wonders. The baptism in the Spirit is the "gift of the Spirit" in supernatural enablement for service. This empowerment is "power in operation, in action', not merely power capable of action, but power in action" Some ten years after pentecost, Peter was summoned to the home of a Roman centurion named Cornelius. In spite of his exclusive Jewish scruples, allayed in part by a prophetic vision, he left Joppa for Caesarea and there proclaimed to Cornelius and his household the message of salvation. Jesus' baptism, miracles, crucifixion, resurrection… all are touched upon by him. The unequivocal affirmation, "external and indubitable proof," is consistent with the norm presented in the Scriptures. An appeal to the participle of coincident action in Acts 19: 2 "Did you receive(??) the Holy Spirit When you believed(??)?"

성서시대의 언어

한상식 베뢰아대학원대학교 1998 사도신학 Vol.1 No.-

A basic knowledge of ancient languages and classical languages of Bible times is very important for the mastery of. and research in, biblical languages. Many peculiarities and grammatical forms in one ancient or classical language can often be explained by analogy with the other languages. The Sumerian influenced the Akkadian early. The ancient Epyptians expressed their ideas by picture signs. Akkadian is the common name given to Babylonian and Assyrian languages. The Babylonians and the Assyrians adopted the cuneiform writing system of the sumerians for their own Semitic speech. Hebrew was a living language, used for speech and writing by Israelites, until the Babylonian exile. Aramaic, the political and cultural language of the Near East, gradually spread over Palestine and Syria and large tracts of Asia and Egypt, replacing many languages, including Akkadian and Hebrew. Greek and Latin belong to the Indo-Europian family of languages. New Testament Greek was a spoken Jewish-Greek. During the first century Latin was famous for its beautiful, disciplined form and for its real substance. This study shows that ancient languages and classical languages of Bible times could classified by the types of Historical-comparative Lingustics as follows: ① Morphic Type: ^*Akkadian, Ugaritic, Hittite, ^*Greek, Sanskrit, ^*Latin, Old Persian, Arabic ② Taxic Type: ^*Ancient Egyptian, Eblaic, Chinese, Phoenician, Moabite, Aramaic, ^*Hebrew, Syriac, Meroitic, Coptic ③ Lexic Type: ^*Sumerian, Elamite, Hurrian. We could find lots of grammatical distingtives between each group. For the sake of the Biblical studies of new century, we should learn and teach those languages by the grammatical view point of Historical-comparative Linguistic.

THE PARACLETE-SPIRIT PRECEDENCY PRINCIPLE AND THE THIRD MILLENNIUM

HUR, John Kwang Il 베뢰아대학원대학교 2000 사도신학 Vol.2 No.-

One of the possible biblical principles opening a new era of the Holy Spirit Movement for the third millennium is considered: THE PARACLETE-SPIRIT PRECEDENCY PRINCIPLE (henceforth the PSP Principle). The PSP Principle refers, as its title implies, to the principle in which the first precedency (i.e., chief priority) is given to the one out of many functions of the Paraclete-Spirit: the very function as the witness of Jesus Himself in that God does one-sidedly practice whatever according to His own will. This article examines the nature of what is called the ordered rule hypothesis and formalizes the PSP Principle on the basis of biblical data. The PSP Principle, which is a theocentric one as opposed to any anthropocentric principle, cannot be altered for any improvement because it is the corollary drawn from biblical data, which cannot be broken. This article reveals a necessity that the principle ought to attract attention of all the missiologists, pastors, and even seminarians of the United States of America. The third millennium will be a epoch-making era during which the cutting edge science and our theocentric missiology go hand in hand. Given that no particular missiological principle, which will be of use as a guide for the leadership of the Holy Spirit Movement like the Pentecostal Movement and the Berea Movement (Hur 1998: 197), is found as of the very eve of the Twenty First Century, the present article might tell us that the third millennium will inevitably be governed, led, and marked by the PSP Principle.