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한국 신학대학교들의 설교교육에 대한 소고 : 감리교신학대학교, 서울신학대학교, 장로회신학대학교, 총신대학교, 침례신학대학교의 설교교육과 설교교육인력에 대한 연구
This study began with the question 'What is the content of Korean Homiletics, and what is its position and direction?' However, Christianity has developed greatly, and in a cultural context with inundating theological education institutions, it is difficult to include the wide range of contents of Homiletics in a single master’s thesis. In German-centered European biblical scholarship, Homiletics originated from systematic theologians and systematic theology, and Homiletics in the US-centered English-speaking biblical scholarship developed from Biblical theologians and theology of the Bible. In other words, great difficulty is imposed to study Homiletics content and position in European and English-American cultures, as it is necessary to carry out a comprehensive study on systematic theology and theology of Bible. Therefore, the subject of this study is too broad to be studied in a single master's thesis. However, the historical peculiarities of Korean Homiletics development enabled us to study this bold subject, as Korean Homiletics started with a distinct academic identity that is different from other cultures. An example of this is Pyong-yang Theological Seminary. Regarded as the beginning of Korean theological education institutions, the Seminary already had a professor of Homiletics, Charles Allen Clark, and Homiletics was taught as a thoroughly distinguished theology field from other fiels. In addition, most Korean theological education institutions today have professors who majored in Homiletics, and professors majoring in systematic theology or biblical studies are not involved in Homiletics. Naturally, Korean Homiletics was solely owned by Homiletics scholars and professors. In the end, the question 'What is the content of Korea Homiletics and what is its position and direction?' can be answered as 'a study of preaching education and preaching education personnel in theological education institutions' without accompanying comprehensive research in other theological fields. In addition, given that most of the Homiletics professors at major Korean theological seminaries are first- or second-generation Korean scholars, research on this subject can be sufficiently presented as a master's thesis. The researcher analyzed and studied various Homiletics-related materials introduced in Korea and received greater assurance and conviction through dialogue with Dr. Jung In-Gyo, the supervisor of this paper, and was led to pursue this study. The scope of this paper is as follows. First, I have included five theological educational institutions that represent Korea as the scope of my research: Graduate School of Theology at Methodist Theological University (Professor Lee Sung-Min), Graduate School of Theology at Seoul Theological University (Professor Jung In-Gyo), Graduate School of Theology at Presbyterian University and Theological Seminary (Professor Kim Un-Yong), Graduate School of Theology at Chongshin University (Professor Kim Chang-Hun), and Graduate School of Theology at Korea Baptist Theological University (Professor Moon Sang-Ki). Second, the scope of the course was limited to subjects on preaching taught from first semester of 2011 to first semester of 2016. Third, I used the materials provided by homepages of each institution and the data from interviews with Homiletics professors of each institution. The contents of this paper can be summarized as follows. First, the evaluation criteria for preaching education and preaching education personnel were presented. In this section, evaluation criteria presented in this paper were comprehensively studied, as pedagogical evaluation criteria for the curriculum evaluation and homiletics evaluation criteria for the homiletics evaluation were presented. Through this, the study presents a concrete framework of the universal evaluation standard for the evaluation of the preaching education, which had not been conducted in Korean Homiletics research to date. Second, the study and evaluation of the curriculum of the graduate theology schools and the place of preaching subjects in the curriculum were presented. In this section, a comprehensive evaluation of educational goals, contents of education, and organizational structure of each educational institution, as well as the degree of concentration in theological fields and the concentration of preaching in the curriculum were studied and evaluated. Through this, the study provides concrete data on the advantages and disadvantages of the curriculum for each educational institution and the positioning of preaching education in the curriculum. Third, a detailed analysis on the preaching education personnel was attempted. In this section, the academic foundation of preaching education personnel, their academic tendency through book and transcript, and their educational interest through the courses that they established were studied and evaluated. Through this study, I present a detailed and comprehensive study and evaluation on the academic and educational capacity of preaching teachers in each educational institution. Fourth, a concrete evaluation of preaching education was presented. In this section, an evaluation was made on the alternatives of educational institutions, considering the depth of research for Homiletics subjects, the organizational aspects, and the competence aspects of preaching education personnel to promote preaching education. This suggests a concrete alternative to where each education institutions should be directed to promote preaching education. Overall, this study presents the current situation of preaching education in five theological educational institutions representing Korea, the academic and educational characteristics of preaching education personnel in each educational institution, suggestions for promoting preaching education in each educational institution, and the ideal model for preaching education in Korean theological universitie
“서울신학대학”의 자립운동과 그 성과 연구 : 1968년부터 1970년대를 중심으로
강주혜 서울신학대학교 신학대학원 2014 국내석사
Seoul Theological University(STU) is the only seminary of Korea Evangelical Holiness Church(KEHC). As the KEHC was becoming more independent from OMS(Oriental Missionary Society) and turned to the one denomination of the church, STU, an institution to educate and train the minister of KEHC, was also influenced by that result and played a leading role by native people in terms of operating the seminary. The reason why is important to study about that is the process of self-reliance resulted in influencing the development of STU. Therefore this is the study of the process of the self-reliance and development about STU. In order to study about that, especially analysis of the self-reliance process is divided into two things, administrative and financial changes from the late 1960’s. With the progress of STU as a training center of minister by native people, faculty members, students, and steering committee were changed. Firstly, for the faculty members STU depended on OMS’ decision at first but later korean dean of STU made an appointment native faculty member. Secondly, the new students were growing and after graduating the university, graduate’s career was transformed into full-time minister of KEHC. Thirdly, steering committee was composed of OMS’ member and native people, but after self-reliance it was made up only natives. All in all, because of the analysis above, I firmly believe that self-reliance brought the great change and development of STU.
위르겐 몰트만의 그리스도론의 윤리적 연관성 연구 : 윤리적 실천론 으로서 십자가 신학과 정치신학을 중심으로
권세광 서울신학대학교 대학원 2007 국내석사
1) Moltmann’s Christology unite with Christian ethics (Theory of Practical Christianty) Moltmann’s Christology can be called the Practical Christology. It is a discipleship which begins at the confession of Jesus Christ as the Messiah and dedicates one’s life to the way of Christ with Christian ethics Faith of Christ and his ethics can not be separated. Christian ethics in a sense can be called an ethical Christology. The discipleship of Christ is not only Christology but also Christian ethics. Therefore, Ethical and Practical Christology is the complete knowledge of Christ. 2) Practical Christology starts from the theology of the Cross. The theology of the cross is the focus of Moltmann’ Christology. The theology of the cross originates from Luther. Moltmann’s theology of the cross is influenced by Luther’s theology and Bonhoeffer’s suffering and discipleship. During the middle ages, Moltmann’s theology of the cross countered the Theology of Glory. Moltmann said that theology of the cross clearly illustrates the Gospel of freedom found in Christ. It clearly highlights the Reformation. Therefore, the theology of the Cross allows for a life of liberation and criticism which is lived out in declaration and Christian praxis. Moltmann progresses the theology of Cross to the point in which it helps understand world and historical perspective. Furthermore, it continues to advance to the point of church reformation and social criticism. As a result, we can say that Moltmann developed theology of the Cross to the criticism of church and social criticism. 3) Moltmann’s praxis of Christ is a political Christology and theory of ethics is a political discipleship. Discipleshipwas not an important issue in the Reformation. Bonhoeffer was the one responsible for renewing a theological interest in discipleship. Bonhoeffer examined the situation of the German Church during 1930’s in light of the theory of righteousness advocated by the reformists. He maintained that the theory of righteousness was being misused by the German Church especiallyin regards to discipleship based on their ideas of praxis, suffering, and ethical life. In essence, the church had reduced the Christian faith to ‘cheaply grace’. Moltmann, who was influenced by Bonhoeffer’s idea of following Christ, insisted that Disciples of Christ must take part in the suffering of the cross as well. Following after Christ always means that one must deny himself and take up the cross. Moltmann’s discipleship then, is a "creative discipleship." The cross isnot a personal impersonation, but rather expands to our economy, social, and political life. To follow after the cross, is to make the cross relevant in today’s reality. It can also be described as "political discipleship." Discipleship goes beyond personalizing the cross, but expands to all areas as shown in political theology. This then is the ethics of following after Christ and the political discipleship of the Cross. The direction of political theology in the Cross also shows up in liberation theology. Political theology is a contextual theology which arose from Germany during 1960’s. The representatives of contextual theology were John Baptist Metz along with Dorothee Soelle and Jurgen Moltmann. The second world war and carnage at Auswitz were the beginnings of political theology. These incidents caused a transformation of many Germans especailly in regards to their faith. It also exposed their theological crisis calling for a renewed teaching in interpretation of God. Through this transformation, thepolitical theology was able to move away from personalization of faith. It was also the starting point for gaining basic human rights and dignity for the Jews who were persecuted on the basis of being a non-political religion. In other words, although there can exist a theologian with no political agenda, it is impossible to have a non-political theology. The conservative organizations and existing parties are in fact supported by the theologians and churches who declare them selves to be non-political. On the contrary, political theology begins from the public witness and responsibility. Therefore it is the theology of social and secular power criticism. Political theology makes aware the political conditions of the church and Christian influence to existing politics. In this light, Metz describes the church as the "social criticism’s system." Hence he notes that, "all eschatological theologies are in a sense social criticisms and political theologies." He also insists that political theology is not to become a political church, but obtain a theology which stands for the world. He believes it is the God’s will for the church. Also, Moltmann understood political theology to be a "political interpretation of the Gospel." It became a criticism of Christianity in the "suffering God’s" theology of Cross, idols of political religions, and demands of civilian religions. In this point, Moltmann understood interpretation to be, "experience of understanding today’s history and its praxis." And the political interpretation intends for the life to move from oppression to liberation. It is the messianic interpretation, fulfillment of the promise, and also revolutionizes the world. In conclusion, political theology is political interpretation and combines political discipleship’s praxis and ethics. Moltmann’s Christology therefore moves from theology of the Cross to political theology, and political theology shift towards political discipleship’s ethics. Moltmann’s political interpretation attempts to understand life in light of God’s suffering and therefore includes praxis and its transformation. Moltmann explains five areas of political theology that pursues the Kingdom of God; overcoming the vicious life cycle of man’s diverse life. 1) The humanization of situation in all man’s relationships 2) Democratization of politics 3) Socializati
칸트의 철학적 신학에 대한 연구 : 칸트의 초기철학을 중심으로
정성진 서울신학대학교 신학대학원 2007 국내석사
The purpose of this thesis is to conduct an inquiry to examine the theological arguments of Immanuel Kant (1724-1804) as expressed in his philosophical theology and his critiques of the significance of theology, by focusing on Kant’s early philosophy. Through his "Critique of Pure Reason" Kant dealt with a system of key traditional arguments about arguments for the existence of God, and it is well known that Kant concluded that these arguments were all ineffective as arguments for God’s existence. However in his "Lectures on Philosophical Theology", Kant still discusses philosophical theology. He divides natural theology into the categories of theologia rationalis and theologia empirica. According to Kant, God is not an object of the senses. So he argues that since God is not an empirical object, theologia empirica is only possible through the help of a divine revelation. As a result, Kant argues that natural theology can be divided into cosmo theology, which deduces the creator of the world from the nature of the world in general and nature itself, and physico theology, which comes to know God from the current world and its structure. However it is evident that Kant, who proved the existence of God in this way through natural theology, later came to critique arguments about the existence of God through his "Critique of Pure Reason". Pure Reason was Kant’s attempt to answer questions such as "How can we understand God through religiosity and morality, how can we prove God’s existence and believe, and is it possible to provide proof of faith". Kant defined morality as a phenomenon whereby people understand God, and attempts to link morality with evidence of the existence of God by evaluating the value of that morality was also an issue that Kant criticized. This was a critique of Pure Reason, and it was also a critique of the Practice of Reason. This was a critique of whether what I understood was intrinsic, and it was something that I had to critique because I thought that I had to understand the significance of what I had discovered. Therefore the point that Kant was seeking to critique was not religiosity or cognition, but rather an attempt to critique all these things in order to prove that essence itself. Through this type of ongoing research, Kant sought to provide a philosophical perspective about an understanding of God, and also an adequate understanding to the general pubic who sought to understand God.
우치무라 간조의 무교회주의 신학 연구 : 무사도의 관점에서 바라본
김영환 서울신학대학교 신학대학원 2011 국내석사
この論文の目的は内村鑑三の無教会主義神学の再評価にある。内村は19世 紀、激動の日本を生きていた。彼は当時の日本における偉人の一人であり、偉大 な哲学者、科学者そして作家であった。しかし彼の神学的な一面は他の面に対し てその評価を引き下げられてきた。多くの神学者は彼の無教会主義神学を、教団 を破壊する異端とし彼を非難した。この論文は内村の神学を21世紀ではなく、 内村の生きていた19世紀の明治時代の観点から研究したものである。このよう な観点において内村の神学は改めて評価される。 そのためには、武士道に対する研究が先行されなければならない。内村は自身 のことを「侍」と称していた。内村が生きた当時、日本は侍の国であった。これ はさながら朝鮮が士(ソンビ)の国だった事と同じである。侍という社会階級は戦 場で戦闘を行った階級であった。しかしやがてその階級は武力で権力を握り、幕 府を建てた。国を治め体系を調えるため、侍は一つの道徳律を作った。これが武 士道である。武士道は禅仏教、神道、儒教の精神で構成されており、後代の有名 な侍たちの哲学がこの思想に溶け込んだ。江戸時代の武士道はいくつの価値観の 集合である。 その一つ目は「忠」である。忠と言うものは主君に向く侍の操である。二つ目 は「義」である。これは一つの侍の集団に属する侍の、集団に対する義務であ る。三つ目は「勇」である。「勇」は「義」を伴う。「義」が存在するゆえに 「勇」があり、「義」が存在しないと「勇」はその意味を失う。そして、最後の 武士道の価値観は「廉恥」である。侍は「廉恥」をしらなければならない。侍は 廉恥を感じる場合、屠服で自らの名誉を守り、侮辱された場合、例え私的な争い のため後に屠服を命ぜられたとしても自らの名を守るため刀を抜く。このような 武士道の価値観は全ての日本の侍には一つの規範であった。 一人の侍の内村は明治時代の人であった。内村は札幌農学校を卒業、渡米し、 アマーストで学士を取得したのち、ハートフォード神学校で学問を受けた。この 時期、内村は福音に接して真のキリスト教徒になった。彼は武士道の上に福音を 建てた。彼の神学は福音で成り立っているが、その思想の基礎は武士道への理解 の上に存在している。従って内村は神を主君とし自らは神を仕える家臣と考え、 神に対する完全な忠節が一生の価値であることを忘れず一生神に仕える。完全な るキリストを主君として仕える内村にとって、他のことは無価値になったわけで ある。彼は当時日本で享受できる富、名誉を捨て、自らの主君であるイエスキリ ストに懸命に仕えた。内村はイエスキリストを信じる信仰の実践を行うことに卑 怯ではなかった。天皇に対する宗教的崇拝を拒否し、危機に瀕しながらも日本の 不合理な朝鮮侵略に抗議して反戦運動を繰り広げた。これは全て信仰から起こる 良心、及び自らの祖国とキリストを愛する心から生じた行動であった。 無教会主義は、内村の思想の集大成である日本式プロテスタント(改新教)運動 と考えられる。教会の制度に抵抗するこの思想の核心は、イエスキリストの十字 架への回帰である。過去に、カトリックに抵抗して生じたプロテスタント運動が 信仰の自由と「ひたすら信仰のみ」を叫んだことと同じように、内村が生きた 19世紀の状況の中で、彼は同じ意味で異なる状況の「ひたすら信仰のみ」を叫 んだのである。外形的教会はキリストを頭としてその体になる教会を持つ個人の 聖徒に価値があるのではなく、むしろその信仰の自由と神への心に妨害になるな ら、果敢にそれを捨て新しい改革を行うべきと言うのが内村の主張であった。神 の教会に対する心や教会が、歴史の中でどのようにその信仰を守ってきたかとい うことに対する評価が欠けていると評することもできるが、根本的にキリストが 愛した普遍的な教会を内村は守ろうとしたと評することもできる。彼の言語と文 体から彼の考えを他の人たちが完全に読み取れなかったのは、彼の神学とその思 想の背景と意図、文化的な特徴を読み取れなかったことにある。 結果的に内村は教会の制度を拒否した。しかし彼は一度もイエスキリストの教 会を拒否しなかった。事実、彼は19世紀の日本で真のイエスの教会の精神を保 護しようと努力した。内村の文章の雰囲気が親切ではないとか、彼の文が攻撃的 だと非難するのはできるだろう。しかし、誰も彼のことを異端、または神が無く した子供だと罵ることはできない。何故なら、彼は一度もイエスキリストの心を 忘れずに十字架の道から反れなかった。内村は19世紀の日本に与えられた神の 祝福であり、日本に対する神の愛の証である。 The Purpose of this thesis is to revaluate the theology of Uchimura Kanzou's Bukyokai(Nonchurch) Theology. Uchimura lived in turbulent social conditions in 19C. He was one of the most intelligent man in that age and was a great philosopher, scientist and a writer. But his theological side has been underestimated by many theologian. According to them, Uchimura is a destroyer of Church and a cult. In this thesis, Uchimura's theology will be reviewed not by the eyes of 21C theology but by the eyes of Meiji age's bushido where Uchimura belonged to. With this means, Uchimura's hidden side of theology will be revealed To begin with, Study of Bushido is necessary. Uchimura himself proclaimed that he was a 'Samuri', the worrier. In his time. Japan was a land of Samuri as Korea was a land of 'Sun-bi, a classical scholar or Confucianism learner. Samuri was a social class and they took charge of battle in the war. Soon this Samuri class took over the political power with arms and set the new government : Bakufu. To rule this social class, Samuri, Japanese made rules that Samuri must keep : Bushido. Bushido is made of Zen buddhism, Sin-To(Japanese traditional religion) and Confucianism. Later famous Samuri's philosophy become a part of Bushido. At the end of Edo age, Bushido finally have some main values. The first value of Bushido was royalty which towards to the load of Samurai. The second one was duty which must be kept individually in the Samurai society. The third one is bravery. Bravery among Samurai was developed with duty. Without duty, bravery could not have a value. On the contrary, only with duty, bravery could have its best value. The last was a sense of shame. A Samurai must know dishonorable behavior. Samuri killed himself with the act of harakiri, disembowelment and they fought to death to clear their name even though the result of individual duel was a death penalty, harakiri. These values tell us that how Samuri lived an intensive age and how they formed their values. As one of this Samurai, Uchimura lived in Meiji period. Uchimura graduated Sapporu Farming School. After his graduation, Uchimura went to U.S.A. He got his B. A. degree in Amherst college and studied in Hartford seminary. During this period, Uchimura heard Gospel and become a new born christian. He set Gospel on the base of Bushido. To Uchimura, God became his Lord and he become a Samurai of God. After that moment, Uchimura's whole life was devoted to God. He had a perfect church where Jesus was a head and he was a body. Uchimura gave up every right to be famous and rich. He only severed his lord Jesus Christ. He was brave enough to go against the Japanese emperor. Uchimura refuged to bow down to him and made antiwar movement. All of his act was from the heart that loved Jesus Christ and his country Japan. Bukyokai(Nonchurch movement) is a symbol of Uchimura's theology and could be called as a Japanese protestant movement. This only stands against the system of existing church. The spirit of this theology is the same as the spirit of Protestantism. According to Uchimura's argument, "Only by faith," this was the same call of Uchimura like Martin Luther in Meiji period. The system of the church was meaningless when it blocks the true faith of Christian. True Christian has a perfect church where Jesus is the head and the one is the body. Uchimura had his weakness where he underrated God's care for Church, but Uchimura was the one who tried to protect the true spirit of Church of Christ. To see this aspect, one should approach to Uchimura's theology from where he stands To sum up, Uchimura denied the system of existing Church. But he never denied the Church of Jesus Christ. Actually he was the one who tried to protect Jesus' Church spirit in 19C in Japan. One may criticize Uchimura's way of writing, his choice of words or tone of the voice, but one should not describe him as a cult or lost children of God. Because he never left the heart of Jesus Christ and never denied the cross of Jesus Christ. Uchimura was a bless of God in 19C in Japan. Uchimura also was the prove of that God loves Japan.
아가서 1장에 나타난 본문-언어학적 계층구조와 은유적 해석에 관한 연구
이예찬 서울성경신학대학원대학교 2020 국내석사
아가서를 읽는 많은 이들은 ‘가장 아름다운 노래’ 라는 그 제목처럼 아가서를 통해 아름다운 사랑을 경험한다. 그러나 아가서 본문을 해석하는 데 있어서는 별개의 이야기이다. 많은 학자들은 아가서를 성경 중에서 가장 아름다운 책들 중 하나인 동시에 성경 전체에서 해석하기 어려운 책들 중 하나임을 인정한다. 여기서 우리는 본 연구의 목적과 필요성을 느꼈다. 그렇다면 무엇이 아가서의 해석을 이토록 어렵고 난해하게 만들었을까? 다양한 연유가 있겠지만 크게 세 가지로 추려볼 수 있겠다. 먼저 아가서는 그 장르를 결정하는 것부터 어려움에 봉착한다. 두 번째로는 아가서의 구조를 분석하고 구분함에 있어서 다양한 의견을 제시하기에 아가서를 해석함에 있어서 큰 어려움을 겪고 있다. 마지막으로 아가서는 다른 성경과는 달리 본문 내에서의 직접적인 신학적 메시지가 뚜렷하지가 않다. 필자가 아가서의 본문을 보다 더 명확하고 자세하게 연구하기 위하여 선택한 방법론은 탈스트라의 본문-언어학적 분석법이다. 우리는 아가서 1장의 본문을 분석하였고, 그 결과 아가서만의 독특한 언어적 장치들을 발견하였다. 이를 통해 우리는 아가서가 통일된 문학성을 가진 구조 및 장르라는 사실을 알 수 있었으며, 아가서 1장을 비롯한 본문 전체에서 저자가 의도적으로 언어적 표시들을 사용하여 분명한 단락의 시작과 끝을 표현하고 있다는 것을 확인할 수 있다. 그러나 본문-언어학적 접근만으로는 그 장르의 특성상 아가서의 신학적 함의에 도출할 수 없음을 인식하였고, 정경적 맥락에서 은유적 해석의 필요성을 확인할 수 있다. 따라서 우리는 아가서 1장의 본문-언어학적 접근을 통해 도출한 문자적 해석을 기반으로 하여, 정경적 맥락에서의 은유적 해석을 통해 신학적 해석에 접근하였다. 결과적으로, 우리는 아가서에서 은유적으로 ‘하나님’을 남자로, ‘성도’를 여자로 표현하여 하나님과 성도와의 관계에 대하여 중요한 신학적 메시지를 전달하고 있음을 확인할 수 있다. 그것은 성도가 적극적으로 하나님에 대한 사랑을 고백하고 갈망하며, 최종적으로 연합의 자리로 나아가야 한다는 것이다.
예배가 교회성장에 미치는 영향 : 여의도순복음교회를 중심으로
Christianity without the worship service is impossible. It's because the worship service is the ultimate reason of existence for a church. We have worshipped God without understanding the true meaning and the importance of the worship service so far and still keep doing so. The Yoido Full Gospel Church and Dr. Yonggi Cho has the relative importance recorded in the world church history. The Pentecost movement forms the big flow of the world church history started in the 20th century, and Yoido Full Gospel Church forms one of the centers of Pentecost movement. The Korea’s church Pentecost movement was largely spread and grew by Dr. Yonggi Cho and this influence to the Korea church growth is not asked. Through the example of Yoido Full Gospel Church, the writer would like to research “the worship influencing church growth”. This has got notice of people in the world and largely influenced to the Korea church. The ‘Yoido Full Gospel Church’ expresses itself by many words including “Church that prays much”, “Church speaking in tongues”, “Church healing the illness”, “Church solving the problem” and “Church doing the fast prayer”. I think thesedays many christians crowd churches for formal, conscious, and habitual reasons. This could be the main reason that the churches are depressed recently. Our worship service to God must come from our body and soul with sincerity toward the divine spirit, make us feel the descent of God's Holy Spirit, and make our wary body and soul in this world be consoled, praised, and filled, and, meanwhile, must recollect repentance, gratefulness, and joy, and lead our lives so that the worshippers could win a victory and live a changed life on earth. The christians reborn after this kind of worship are becoming the living witnesses of Jesus Christ. That is why the worship has the close relationship with the growth of the church. The real Christianity belief should be experienced and touched in the middle of life scene and the Pentecost movement emphasizes this experience belief. Especially, the Full Gospel Church tells the secondary blessing experience of baptism of the Holy Spirit and request to pray for this. Donald McGavran systemized the effective practice of the command of our Lord Jesus Christ’s order ‘Make disciples of all nations’ to the practice theology. He pursued to connect up the social action science’s insight of modern times to the church growth. In the Yoido Full Gospel Church, it tried the prayer, preaching and recovery to the worship, and the church grew to one of the world’s biggest size. Prayer is the conversation with God. The full gospel church members believe that they talk with God and get the response through prayer. For the full gospel church members, the prayer can be a kind of spiritual battle. The preaching is delivering the Word of God. The capable preaching cannot be done through any kind of personal knowledge or philosophical fluent speech. The preaching scholar professor Jung Inkyo said “the preaching of Young San is for the spiritually sensitively prepared attendance. It is the entrance of inviting in the coming back tired people from the world and a way out to head for the world by getting new strength”. The content of our worship service so far has been done under the misled idea of the worship and without recognizing the target, purpose, or meaning of the worship service. Rather than meeting our God in a joy feeling grateful for his binding, we have attended the worship service as a visitor just filling up the time. Neither the church nor the christians are much interested in the worship service. I must confess that the majority of the christians are not interested in what the worship service is or why it is done in such a way, but, instead, they just do it because others do so and attend the worship service without thinking much about it. To wish for someone's blessing and to cure someone's illness at the church, and to attend the worship service somehow for the time being if there isn't any problem. These are the reality of today's church. The worship service at the Korean church so far has been focusing on the formality and the ritual of it. It lacked the essence of the worship service. So the christians who believe in God still say they go to see the worship service. It means they are not attending the worship service but only seeing it as a spectator, and their worship service is not actually related to the real one. The worship service must become mine. If we serve our God with the right recognition of the worship service, the Holy Spirit God will stay with us and receive our worship service, and his believers will live a gratefully changed life in a joy of redemption. The church was built in Dae‐Jo‐Dong and Dr. Yonggi Cho started the recovery ministry. In the beginning of ministry, the living word of God was proclaimed that the gospel will fix not only the human spiritual problem, but the material, disease and life problem. The Yoido Full Gospel Church worship excepting recovery cannot be thought. As the Yoido Full Gospel Church formed the image of “the place to recover the illness”, Dr. Cho Yonggi pastoral duties are recovery oriented pastorate. Our worship service, most of all, must be done based on the bible. It must be for God and focused on him, and Jesus Christ must be an intercessor, and we must be able to feel the existence of the Holy Spirit God during the service. The right recognition of the worship service, thus, will lead the believers to worship God with sincerity from their holy body and soul. The believers during the worship service meet God, and they are being consoled and changed, and start to witness God, Jesus Christ, the church, christians, and pastors they've met and experienced. Such witness brings the growth of the church. Many pastors try to pursue the growth of the
이성희 서울신학대학교 신학대학원 2010 국내석사
The purpose of this study is to investigate with the perspective of systematical and practical theology, the theology and dogma of the Shinchonji Tabernacle of the Testimony of Jesus and to disclose what the problem it has, which is considered a heresy and stirs up trouble. Furthermore, this study has the purpose of taking the preventive measure through making research the way Shinchonji propogates and letting Korea church recognize the problem it has. The result of this systematical and practical study is that Shinchonji has many various problems in its Bibliology, Theism, Christology, Soteriology, Eschatology and so on. And we can find that this problem is focused into interpreting the Bible arbitratrily for deifying the leader of the sect and its onlyness. Moreover, It is found that Shinchonji is infiltrating into the local church by disguising with various strategies and tactics for its missionary works. The best way to protect the church and saints from Shinchonji's plan is a continuous, not one time, concern and prevention. And we suggest that it is demanded for the church to be connected with each christian organization and group in case of being damaged by Shinchonji. The Korean church world is already badly damaged by Shinchonji. The more frustrating thing is that there is little recognition for what Shinchonji is, what difference it has from ours and how it has deluded. And even now there is no freedom to take the prevention and measure. But through this study we hope that the Korean church will be liberated from the Shinchonji’s outstretched hand of delusion. And this study will be a little helpful for recovering the sovereignty of God in this world.
노인의 분노에 대한 목회상담학적 접근 : 오정희 소설 속 노인의 '분노'를 중심으로
This dissertation is to analyze anger as a major emotion shown in the fiction novel Dong-Gyeong(1982) with an assumption that there is no difference between the aged and the aged character in the fiction in terms of emotional experiences. This dissertation aims to develop a pastoral counseling approach to the aged who are depressed along with dysfunctional anger because of absence of mutual interactions with others as well as the God. In order to explore emotions that characters in the fiction show, this dissertation utilizes the lens of psychologist Richard Lazarus and theologian Theodore Jennings and the pastoral theological questions addressed by pastoral theologian Hee Cheol Lee. The process of the old man’s rage repressed in the fiction is analyzed through the study of relations between Lazarus’ moral appraisals and Jennings’theological methodology. This dissertation attempts to explore anger biblically and theologically as well as to examine the old man’s anger in the fiction and raged old people addressed in newspapers in order to relate the fiction to human reality. The study on the aged’s emotion is motivated because of the current social reality that gerontological issues are in demand. Comparative study on the fictional character and the aged in newspapers determines that their behavioral, emotional, and cognitive decisions operate according to complicated mental process which interacts with negative thoughts. Developmentally speaking, the aged should be able to manage spiritual life properly because they are in maturity period. Anger is a complicated emotion and pastoral counselors need to learn how to respond to anger related human interactions. Anger is not simply a dangerous emotion. It may evoke change and even healing. Therefore, pastoral counselors need to attain interdisciplinary expertise because they are theologically trained professionals who perform care and counseling with comprehension of human life. A pastoral theological exploration helps to find that the aged character in the fiction novel continues to commit himself to dysfunctional relationships and negative emotional interactions because of lost self-esteem that results from broken human life. A significant role of pastoral counselors is to help the aged reflect one’s identity of the past and the future, become aware of repetitive thinking and gestures, hold non-distorted self identity, and responsibly express one’s deeply rooted anger. A pastoral counselor needs to help the aged to perform a reflective act upon one’s own self and to reconstruct one’s identity in order to live out the aged life that is oriented according to the Bible. The inner change is a process that is possible by touching the lived life. The process becomes a space where a pastoral counselor and a client need to articulate and think together. This dissertation was concluded with an attempt to develop a pastoral counseling for the aged who may knock the counseling room door after long time lived human suffering. This dissertation was also concluded with hope that it helps to express anger as God’s given emotion for the common good of human life and that it helps to encourage more novels about the aged which are implicated with meanings drawn from pastoral care and counseling. 본 논문은 노인을 대상으로 한 오정희의 소설 동경 (1982)에서의 주인공을 사례로 하여, 소설의 노인의 삶과 현실 속 노인들의 삶과 정서는 크게 다르지 않다는 가정 하에 노인의 분노라는 정서에 주목하였다. 노년기에 하나님과의 상호성이 결여된 정체성으로, 역기능적 분노를 경험하고 우울해 하는 노인들에게 목회적 돌봄이 필요하다고 판단하여 정서심리학적 이론을 배경으로 하여 목회상담학적으로 연구한 논문이다. 소설 속 인물의 정서를 알아보기 위해, 정서진화론적 관점에 있는 정서생리이론과 동기이론에 대해 살펴보고, 정서심리학자인 리차드 래저러스(Richard Lazarus)와 신학적 접근으로 데오도르 제닝스(Theodore W. Jennings)의 목회 신학방법론과 이희철의 목회신학적 질문을 사용하였다. 래저러스의 감정 구성요소와 제닝스의 종교언어와의 연관성을 찾아보고, 노인 인물의 분노가 억눌리는 과정을 가드너의 분노회피모형, 내면 중심 패러다임 도식으로 분석하였다. 소설과 현실의 만남을 시도하기 위해 분노의 성서적 이해와 목회신학하기를 살펴보고, 소설 속 노인과 기사에서 다루고 있는 노인들의 실태를 비교하여 이들의 심리를 살펴보고, 목회신학방법으로 노인의 정서를 분석해 보았다. 본 논문에서 소설 속 노인의 정서를 연구하고 신학적으로 접근하고자 하는 이유는 노인 문제가 지속적인 사회적 이슈로 떠오르고 있기 때문이다. 소설의 인물과 기사에서의 노인들의 문제점을 비교해 본 결과 부정적인 사고를 갖는 정신적 습관에서는 차이가 없었다. 노인의 성서적 정의로는 영적으로는 성숙의 시기이며, 사역자로서 축복의 통로이기에 60세부터 구체적으로 영적 관리가 있어야 한다. 영적성숙은 우리의 육체와 정서의 치료 기준이 된다. 특히 분노는 다루기가 어렵기에 분노에 대한 인식을 성경적 관점에서 지혜롭게 대처할 필요가 있다. 분노는 위험한 감정이기도 하지만, 변화와 치료를 가져올 수 있기에 목회신학하기에 있어서 인간의 신학적 이해와 임무를 수행하는 목회상담자들은 다양한 학문의 전문성이 요구되며, 일반 상담자들이 보지 못하는 한계에도 도전할 수 있어야 한다. 목회신학적 방법으로 본 노인의 현실은 삶의 균열에서 동반되는 결과로, 자아 정체감 손상의 부정적 정서들과 역기능적 자기식의 관계에 반복적으로 그 자신을 헌신하고 있었다. 노인에게 성찰 행위주체로서의 실천적 평가적(판단) 요소로 상담사는 노인에게 왜곡되지 않은 자아를 발견하도록 하면서, 과거와 미래의 정체성을 반성하도록 돕고, 반복적(습관) 요소로. 노인 자신의 문제를 재활성화 해 학습되어 가는 것을 인지하게 하며, 분노를 책임 있게 표현하도록 하면서, 예수님의 복음을 알도록 인도해야 한다. 투사적(상상) 요소는 노인의 동기와 우상의 연관성으로, 상담사는 그의 정체성을 반성(reflexive act)하며, 현실을 재구성하도록 도와 성경에서 의미하는 ‘노인’의 존재 의미와 역할에 헌신할 수 있도록 해야 한다. 본 연구를 통해 분노의 정서를 하나님이 주신 마음의 질서를 통해 회복, 관리하는 기회가 되었으면 한다. 문학계에도 노년소설의 한 방향으로, 노년기에 일어나는 다양한 양상의 문제와 목회적 돌봄이, 문학적 함의로 담긴 노년소설이 많아진다면 간접적으로도 돌봄의 경험이 될 수 있겠다는 기대도 해 본다. 내면의 변화는 삶을 통한 과정이다. 그 노정(路程)은 목회상담사가 내담자와 함께 생각하고 고민하고 추구해야 할 마음 살핌의 공간이다. 그 삶의 연습장을 마련하고, 부단히 애쓰는 삶을 살아가면서 부서지기도 했을 마음을 들고 상담실 문을 두드릴 ‘한 사람’을 맞이할 준비를 하며 노인의 분노에 대한 목회상담학적 연구를 해 보았다.