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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
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.
It is well recognized among Korean Christians and theologians that upon entering 21st century there's an urgent need for a renewal of worship in South Korea. Through the two thousand years of history, there have been a lot of different forms of Christian worship with influences from the local culture. I declare that now is the time to create a proper Korean worship culture, which should be the aim of the worship renewal of the Korean church. In this paper, I tried to investigate and suggest a way of renewing Korean church worship, which keeps balance between the tradition of Christian worship and the spirit of the times. Firstly, theological principles of concepts and formats of worship are explored, which are the key foundation of this study. Then, the identity of Korean church worship is considered in various angles by analyzing its roots and problems. And, some good cases of worldwide and Korean church worship renewal are exemplified. As a conclusion, I made the following points for worship renewal. The first point is that we have to admit the diversity of worship culture. Once propagated to any people, Christian culture has reshaped and developed itself by contextualizing to and absorbing local culture elements, which is revealed and formulated in the localized worship. In this sense, Korean church is expected to create and formulate a "Koreanized Christian worship." The second point is that while admitting diversity, there should be a sense of accordance of the service among worldwide churches. By the liturgical movement, important liturgical elements which were lost in the protestant church have been restored. Especially, the two liturgicalaxis of the proto church, the worship of the words and the Communion worship, are getting embraced by the modern church. Extending the two worship by the opening and the sending out, the churches participating in the liturgical movement are employing the worship organized into four phases. It's plausible for Korean church to follow the big picture of the worship formulated by the liturgical movement. The third point is that we should seek for ways to induce the congregation to participate proactively in the worship. In the 2nd Vatican Ecumenical Council, one very important principle was introduced; the principle that the worship should be accompanied by the whole, conscious and active participation by the congregation. The whole participation means participating with full appreciation of the worship. The conscious participation means participating with full devotion of body and soul. The active participation means congregation's playing some active role for the worship. The last point is that Christian worship should not ignore the cultural flow of the times. Today, multimedia has become a standard in cultural activities, which means that majority of the congregation is the visual generation. For this age, it's very important to create and develop Christian worship culture which adheres to the tradition but not ignoring the request of the culture of the times.
There are many people who believe God often ignore them when things go wrong, feeling like God just leaving them to suffer what they are suffering from. As we already learned from the Bible, we know it is the way of God that people are in sufferings which make people weak and feel painful, which is caused by breaking up and being sick mentally or physically. Moreover, we have thought something around us can be happened without its meaning, even to Christians. They have also thought there are good and evil in the world created by God and people have tried to figure out where the cause of the sufferings comes from. People used to believe that it is not only because of so called sin, but also because of giving disciplines to the people by being in sufferings. But there is another person who agreed to it but has a different idea on it in which there is more than just these two reasons. Job met Elphaz, Bildad, Zophar, and Elihu who discussed on it with he while he was on a journey to find the cause. In the discussion others except for Job reached a conclusion that the suffering is caused by two reasons, which are sin and teaching. However, Job suggested a different idea. He asked them how they can explain the situation that the poor are abused because they are just poor but the rich are free of suffering. They had spent much time debating on it but they couldn’t make any conclusion. So Job decided to ask to meet with God. Finally God showed up in front of him and God said to him who is in Job 38-41. Yet, God didn’t give him an exact answer that he expected as the reason of suffering and then God told him about the creation. What’s the link between wisdom and creation when the Book of Job was written? How can we understand chaos in the created world? What does the writer the Book of Job want to say through that? What the writer wants to say through the creation theology from Job 38-41 is to indicate the different understanding of the God and religious faith over what we called the traditional doctrine of retributive justice. It is involved in the order of the creation, but even the creation in the wisdom literature includes chaos. What we called the chaos can be natural and the chaos is under God’s rule and province. Since it is so, people have to know how to accept suffering as the part of their lives. And when we are in suffering they must step toward God by asking him how; there is no reason to ask why. We have to serve the God even if there is nothing; no reasons, no compensations, no hopes. This is because we can’t understand created order of God, wisdom, by the way we think and even it cannot be understood by the people. Therefore, people need to realize it is the ultimate salvation that people can meet the Omnipotent God. And it is the way to wisdom that we are eager to serve God no matter how hard the suffering we have to endure. This is what the writer intends to state, that faith in God must rise above the traditional retributive justice belief which is ultimately the understanding of God.
This thesis contains the authority of the Bible with the Inerrancy of the Bible in the center and it's influence on the growth of the Korean church. Before this, the background of the theology of American Fundamentalism with the inerrancy of the Bible was studied. The theology of fundamentalism is a modernism, a secularism and a liberal theology formed from the system of American theology which was influenced by optimistic humanism and Darwinism, the late nineteenth-century to the early twentieth-century and a Ultra-Anti-theology to a accommodation which accepts some parts of their theology. The origin of the theology of fundamentalism goes way back to the Reformation and is included in the category of evangelism. Thus, it includes puritanism of Calvin, congregationalism, presbyterianism, reformed church, methodism of Wesley, holiness church, salvation army and pentecostal movement. The theology of fundamentalism has the character of the right wing which sticks to the tradition of evangelism throughly, and in this aspects, has a strong position to anti-catholicism of evangelism. But to make the positron of the theology of fundamentalism clear is started from 'the five fundamental doctrines ; That is ① inerrancy of the Bible, ② virgin birth of christ, ③ substitutionary atonement by Christ. ④ physical resurrection of Christ. ⑤ imminent physical second coming of Christ. In 1929, in Princeton theological seminary which began to have a tendency to lean toward modernism, theologians of fundamentalism including J·G. Machen found Westminster theological seminary, and then they certainly exposed the character of uncompromising fundamental theology. Through this theological controversy, they expressed the contents and characters of the fundamental theology strongly and emphasized the verbal inspiration based on infallibility of the Bible and scientific verification of the facts of the Bible, And the faith of second coming of Christ emphasized the imminent end in the position of premillennialism and dispensationalism. In America, there were a few conservative -fundamentalists. The other side, the situation of Korea was opposite. In Korean church, in the middle of the situation that the faith and theology of fundamental conservation was rooted firmly, a small number of theologians that accepted the advanced theology in the 1930's challenged, thus the doctrines of fundamentalism were applied as it's 'defensive theology'. The concepts of fundamentalism were settled down as the universal concepts around the 1920, before that, the theology and faith of fundamentalism were introduced as the concepts of evangelism or conservation in Korea. The early missionaries including H·G. Appenzeller and H·G. Underwood who came to Korea as the first 'evangelic missionary' were influenced by 'Religious Awakening Movement' of church and voluntary movements of student's mission. Especially, there were many missionaries who were influenced by D. L. Moody's 'second coming movement of premillennialism' and his missionary movement for abroad They taught conservative theology and faith with the Bible in the center to Korean peoples. Consequently the Bible came to occupy the absolute authority in korean church. The Korean church has considered the education and preach with the Bible in the center as a major position in the growth of church. I wrote this thesis in the hope that the authority of the Bible will be emphasized continually and the deep rooted faith will be kept in Korean church for the future.
Neurotheology and Paul's calling narrative. This paper is intended to explore Paul's calling narrative in Act 9:1-9 by a viewpoint of Neurotheology. First, the aim of article is to introduce the neurotheology. Second, this paper is to study comparing the traditional interpretation and the neurotheological understanding about the calling narrative of Paul. After the late 20th century, the brain-science is developing fully with various medical instruments(for example f.M.R.I and S.P.E.C.T). With this modern medical equipments, the brain-scientists will research the RSME(Religious, Spiritual, and/or Mystical Experiences) quantitatively. The materialistic researchers will interpret the RSME as the product of human brain. On the other hand the non-materialistic scholars don't agree with their opinion. They believe in a characteristic essence of RSME that is just not a product of human brain. Ashbrook, Newberg and Beayregard, Some Neurotheologists agree with non-materialistic scholar. And they acknowledge the value and characteristic of RSME through the experiment. As objective research, this paper is consenting the non-materialistic scholars and will approach Paul's calling narrative in a viewpoint of neurotheology. Also four methods of William James who have researched various cases of RSME will adjust to Paul's calling narrative.
에바그리오스는 그리스도인에게 중요한 신앙생활 중 하나인 기도를 주제로 독특한 신학체계를 전개했다. 그는 초대교회에서 다루는 신화(神化) 개념을 토대로 그의 기도신학체계를 구성했다. 그는 기도를 기도자 『안티레티코스』에서 기도하는 수도자에 해당할 것이다. 편의상 본 논문에서 다룬 수도자로 바꾸어 이해할 수도 있다. 의 감정에 근거하여 기도자의 자아상태를 3단계로 설정한다. 그는 그중 가장 높은 기도단계에 도달한 자아의 상태를 콘템플라치오(Contemplatio) 콘템플라치오(Contemplatio)는 에바그리오스의 작품에서 데오리아(theoria)로 명명(命名)된다. 에바그리오스는 자신의 작품에서 기도하는 수도자가 그러한 상태에 도달하는 것을 문맥적으로 강조하기 위해 데오리아(theoria)를 데오리케(theorike)라는 표현과 동의어로 사용하기도 한다. 로 설정한다. 그의 신학체계에서 콘템플라치오는 작품의 문맥에 따라 콘템플라치오기도, 콘템플라치오상태, 콘템플라치오학, 신화상태, 하나님과 하나 됨 등의 서로 다른 동의어로 표현된다. 각각의 동의어는 추가적인 연구를 통해 상세히 분석될 필요가 있다. 에바그리오스는 콘템플라치오에 도달하기 위한 전제적 기도자의 자아상태를 평안(apatheia) 에바그리오스 및 다른 교부들의 작품에서 헤시키아(Hesychia)로 명명되기도 한다. 으로 명명(命名)하며, 평안을 다시 2단계로 나누어 설정한다. 그중 에바그리오스는 기도자의 자아가 높은 평안의 단계에 도달하는 것을 팔사념을 온전히 극복한 것으로 다룬다. 에바그리오스에게 팔사념(탐식, 음욕, 탐욕, 슬픔, 분노, 아케디아[acedia], 헛된 영광, 교만)은 기도자를 콘템플라치오기도에 이르지 못하게 방해하는 장애물로서, 그의 신학체계에서 자아분석적으로 다루어진다. 에바그리오스는 기도자에게 팔사념이 생기는 근본적인 동인(動因)을 마귀로 설정한다. 마귀는 기도자의 객체화된 자아를 자극하여, 팔사념에 빠지게 한다. 이때, 에바그리오스는 기도자의 주체화된 자아가 객체화된 자아를 분별하여, 자신의 주체적 자아가 팔사념에 흔들리지 않도록 『안티레티코스』를 서술했다. 에바그리오스에 따르면, 예수 그리스도께서는 성령에 의한 하나님과 하나 됨을 이루기 위해 그리스도인에게 신앙생활의 모범을 보이셨으며, 이를 그리스도인이 모방하여 예수 그리스도와 동일하게 전적인 성령의 역사하심으로 하나님의 은혜를 덧입을 수 있다. 갑바도기아 교부, 에바그리오스 등 당대의 초대교부들의 표현에 따르면, 신화(神化)되는 것으로 바꾸어 말할 수 있다. 에바그리오스는 충실한 성경주해를 전제로 하여, 예수 그리스도의 모범적인 신앙생활을 『안티레티코스』로 정리했다. 에바그리오스가 『안티레티코스』에서 현세에 하나님의 임재를 이루려는 기도자들의 자아를 콘템플라치오에 도달할 수 있도록 감정조절방법을 제시한 것은 중요하다. 이는 현대 그리스도인이 가장 필요로 하는 감정조절방법을 성경주해를 바탕으로 조직신학체계에서 상세히 다루었기 때문이다. 나아가, 에바그리오스의 신학은 현대 심리학과 간학문적 연구를 통해 현대 그리스도인의 내적·감정적 풍요로움과 신앙인으로서의 올바른 대인관계를 이끌어 낼 수 있으며, 교회 밖의 사람에게도 이를 바탕으로 복음과 선한 영향력을 전할 수 있을 것이다. 오늘날 현대 한국교회는 에바그리오스의 신학과 『안티레티코스』를 분석하여, 개혁신학에서 다루는 하나님과의 신비로운 연합에 이르는 방안을 기도라는 새로운 주제로 접근할 수 있다. 개혁신학을 전제로 한 에바그리오스의 신학체계와 그의 작품에 대한 비판적인 연구는 개인의 실제적이면서도 총체적 삶의 변화를 이끌어 내게 하며, 동시에 거대하고 새로운 신학연구분야의 활로를 열게 할 수 있다.
국문초록 세례예전의 사중복음적 이해 서울신학대학교 신학전문대학원 실천신학전공 오 주 영 2007년을 기점으로 기독교대한성결교회는 100년의 역사를 품은 교단이 되었다. 한반도에서 개신교 선교는 약 120년 전에 시작되었기 때문에, 한국적 정서에서 기독교 교단이 지속적으로 발전하고 교단의 교회들이 확장되는 것은 매우 중요한 의미를 지닌다. 지난 100년 동안 기독교대한성결교회는 사회-정치적 논쟁뿐만 아니라 신학-교리적 논쟁 또한 직면해왔다. 그러나 기독교대한성결교회는 교회 내외적인 모든 어려움을 극복하고 존 웨슬리의 신학과 19세기 미국성결운동에 따른 교단 신학적 관점을 만들어왔다. 그에 따라 기독교대한성결교회는 한국 기독교 세 개의 중요한 개신교 교단 중 하나로 인정받게 되었다. 특별히, 최근 교단 100주년을 기점으로 성결교회신학연구위원회에서는 교단신학의 정체성을 밝히기 위해 노력하고, 다른 현대 신학 그룹들과 사회-문화적 변화와의 대화를 형성하고 있다. 본 연구는 기독교대한성결교회의 이러한 신학적 동향과 세례예전의 안에 있는 기독교대한성결교회의 사중복음적 요소에 주목함으로 고무시키는 것이다. 본 논문에서, 이러한 연구는 세례예전 안에 있는 중생, 성결, 신유, 재림이라는 기독교대한성결교회 사중복음의 교리적 해석에 일조한다. 따라서 본 연구는 세례예전의 바탕 위에서 사중복음 신학과 정통 기독교의 일반적 전통 사이의 대화에 집중한다. 그러나 이 연구는 부활절 성인 세례예전 기초한 제한된 범주로 제한한다. 세례예전의 전통적, 정통적 관점을 조사하기 위하여, 본 연구는 성서시대, 사도시대, 초대교회, 종교개혁시대, 존 웨슬리, 19세기 마국 복음주의 운동, 만국성결연합, 동양선교회의 신학에 초첨을 맞추었다. 그리고나서 기독교대한성결교회 세례예전의 구체적인 이해를 위해, 기독교대한성결교회와 사중복음의 교단 신학을 수립하고 개발하는데 선도적인 역할을 했던 이명직 목사의 개신교 복음주의 신학을 조사하였다. 이 연구는 조사를 위한 주요 방법론으로서 김중기의 구조적인 분석을 강조한다. 이러한 구조적인 분석은 사중복음 신학의 네 가지 요소(중생, 성결, 신유 그리고 재림)의 교리적 이해와 사중복음 신학의 체계적인 역사적 형성과정의 설명을 돕는다. 이러한 구조적 분석에 의해서 해석된 사중복음 신학의 예비된 이해를 통하여, 사중복음 신학이 개신교 복음주의 신학 이해를 위해 적확하게 준비되었다는 것을 동의할 수 있을 것이다. 더 나아가 나의 신학적 방법론은 기독교대한성결교회 신학자들의 최근 연구에 의해서 떠오르고 있는 사중복음 신학의 전통적인 이해를 위한 새로운 해석을 보여주고, 정통 기독교의 보편적 중요성과 개신교 복음주의 신학이라는 것을 밝혀준다. 세례예전과 관련해서, 적절한 사중복음의 구조적 분석은 세례교육과정, 수세, 견신례, 첫 성만찬과 같은 모든 세례예전의 요소들의 신학적 이해와 세례예전 요소들의 이해와 역사적 형성과정을 설명한다. 더 나아가 구조론적 분석은 이 네 가지 단계(세례교육과정, 수세, 견신례, 그리고 첫 성만찬)의 온전한 거행을 통하여 세례예전에 대한 통합적인 사고가 완성될 수 있다는 것을 보여준다. 특별히 사중복음 신학에서 네 개의 신학적 표어(중생, 성결, 신유, 그리고 재림)와 조우할 수 있고 세례예전의 이러한 네 개의 단계들이 신학적으로 의미 있게 만날 수 있으며 지평의 융합으로 발전할 수 있다. 본 연구는 그 형성과정에 따라 세례예전은 성서시대부터 기독교대한성결교회에 이르기까지 전체 과정을 살펴보았다. 특별히 성서와 초대교회 세례예전의 통합적 이해를 표본으로 삼고, 이후 중세와 종교개혁 그리고 오늘날에 이르기까지 통합적인 세례예전에 대한 이해의 부족으로 기독교 역사상 세례예전이 거행되지 않은 적은 없지만, 종교개혁자들에 의해 지나치게 그 표징행동이 삭제되고 단순화되어 이제는 세례예전을 통해서 전해지던 비가시적인 삼위 하나님의 은혜가 가시적으로 전달되는 과정이 파행되고 있다는 것을 밝혔다. 또한 사중복음은 그 형성과정에 따라 존 웨슬리, 만국성결연합, 동양선교회, 그리고 초기 성결교회를 거치면서 형성된 교의적 신학이 오늘날 기독교대한성결교회 안에서 어떻게 보편 가치로 확대 재해석되고 있는지를 밝혔다. 본 연구에 따르면 하나님의 은혜는 비가시적인 것이다. 이것을 가시적으로 드러내는 하나님의 은혜의 수단(means of God)은 두 가지로 나타난다. 하나는 사중복음으로서 ‘표징말씀’(sign-words)이고 다른 하나는 세례예전으로서 ‘표징행동’(sign-acts)이다. 이 두 가지 은혜의 수단은 모두 삼위 하나님의 역사하심에 근거하며 삼위 하나님의 은혜를 가리키고 있다. 성서와 초대교회 안에서는 이 두 가지가 상보적인 관계로 세례예전에 참여하는 사람들의 믿음과 은혜를 극대화시킨다. 그러나 앞서 언급했던 것처럼, 이러한 귀중한 예전적 전통들이 중세를 거치면서 오늘날까지 왜곡의 길을 걷고 있는 것이다. 특별히 개신교 안에서는 그 동안 세례 ABSTRACT Understanding of the Fourfold Gospel Theology Implied in the Baptismal Sacrament Oh, Ju Young Doctor of Theology in Practical Theology Graduate School of Theology Seoul Theological University Bucheon, South Korea Supervised by Professor Cho, Ki Yeon (Ph.D.) In 2007, the Korean Evangelical Holiness Church (KEHC) celebrated its 100th anniversary. In the Korean context, there is a very important meaning for a Christian denomination to continually develop and expand its denominational churches because the protestant mission at Korean peninsula started roughly 120 years ago. In the past 100 years the KEHC has confronted not only socio-political controversies but also theological-doctrinal disputes. However, the KEHC has overcome all difficulties inside and outside the Church and produced KEHC's own theological perspective based on the theology of John Wesley and the 19th century American holiness movement and been finally recognized as one of three important protestant denominations in Korean Christianity. Specifically, the committee of the theological study in the KEHC has been attempting to investigate the theological identity of the KEHC and forming a dialogue with other modern theological groups and socio-cultural changes. This dissertation is encouraged by this theological movement within the KEHC and particularly pays attention to the perspective of the KEHC's the Fourfold Gospel theology implied in the baptismal sacrament. This study strives to interpret the doctrine of the perspective of the Fourfold Gospel Theology: regeneration, sanctification, divine healing, and the second coming in KEHC in terms of the baptismal sacrament. In other words, this study focuses on the baptismal sacrament dialogue between the particular perspective of the Fourfold Gospel Theology and the general tradition of Christian Orthodoxy. However, this study has a limitation to narrow down a theme within the adult baptismal sacrament based on the Easter. In order to investigate the traditional and orthodox perspective of the baptismal sacrament, this study, to begin with, pays attention to the biblical era, the apostolic age, the early church, the reformation period, the theology of John Wesley, the 19th century American evangelical movement, the International Holiness Union, and the Oriental Missionary Society(currently, One Mission Society). Then, for the specific understanding of the baptismal sacrament in the KEHC, I would examine the protestant evangelical theology of Rev. Myeong Jik Lee who had played a leading role of establishing and developing the KEHC and its theology, the Fourfold Gospel Theology. This study employs the structural analysis of Kim Jung-Ki as the main methodology. This structural analysis helps to understand the doctrinal meaning of four elements in the Fourfold Gospel Theology (regeneration, sanctification, divine healing, and the second coming) and to explain the historical process of formulating this Fourfold Gospel Theology. Through this preliminary understanding of the Fourfold Gospel Theology interpreted by the structural analysis, it can be agreed that the Fourfold Gospel Theology prepares to fully understand the Protestant evangelical theology. Moreover, my theological methodology reveals that a new hermeneutics for the traditional understanding of the Fourfold Gospel Theology, raised by a recent group study of the KEHC's theologians and uncovers the universal significance of the Christian orthodoxy and the protestant evangelical theology. Hence, the theological particularity of the Fourfold Gospel Theology has a close doctrinal connection with the universality of the Protestant evangelical tradition. In relation to the baptismal sacrament, the structural analysis of the Fourfold Gospel Theology properly explains the theological understanding of every baptismal sacramental element such as catechumenate, water baptism, confirmation, the first Eucharist, and the historical process of constituting the baptismal sacramental elements. Moreover, the structural analysis structurally shows that the ideal synthesis of the baptismal sacrament can be completed, through fully practicing these four steps (catechumenate, water baptism, confirmation, and the first Eucharist). Specifically, the encounter of the four theological catchwords (regeneration, sanctification, divine healing, and the second coming) in the Fourfold Gospel Theology and these four steps in the baptismal sacrament can be a theologically meaningful event and can be developed into a convergence of horizon. This study reviews the whole developmental process of the baptismal sacrament from the biblical era to the KEHC. Based on the synthesizing view of the integral baptismal sacrament in the early church era, this dissertation reports that although the baptism sacrament and never disappeared in the history of Christian liturgy and since the reformation era, the significance of the baptism sacrament had been simplified and limited and finally in contemporary era, the invisible grace of the trinitarian God mediated by the baptismal sacrament is totally distorted and disregarded. This study also sheds a light on the universal significance of the Fourfold Gospel Theology. With regard to the theological origin, the Fourfold Gospel Theology has been doctrinally constructed on the basis of the theology of John Wesley, the International Holiness Union, the Oriental Missionary Society, and the early Holiness Church. The Korean Evangelical Holiness Church strives to reinterpret the theological particularity of the Fourfold Gospel Theology as connecting it with the universality of the Christian evangelical orthodoxy. This study claims that the grace of God is essentially invisible. The means of God's grace in which the grace of God becomes visible, however, appears as two types: one is the sign-words as the Fourfold Gospel and the other is the sign-acts as baptismal sacrament. Both types about mean