“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.

미국 개신교회의 교파형성 요인에 관한 연구

이성준 서울신학대학교신학대학원 1995 국내석사

‘착한 행실’에 대한 신학적 논의 : -선교적 교회의 삶의 양식에 관한 연구

최상인 서울신학대학교 일반대학원 2023 국내박사

This doctor’s thesis started with the question, ‘Why can’t the Korean church play the role of light?’ Today, the Korean church has long been the object of indifference beyond criticism. Jesus said, “In the same way, let your light shine before men, that they may see your good works and praise your Father in heaven.”(MT 5:16) but Koreans who are non-Christians think that Korean church doesn`t have expressed “good works” in and to the world. Therefore, the important question of this thesis is, “What is the ‘good works’ that Jesus spoke of and how does it present in the community?” The purpose of this study is to show a lifestyle of the missional church in the world by answering this question. The study method is analysis of Bible and theological literatures. Study of the Bible was done through canonical analysis and words concept study. The subject of the study is 'kala Erga'(καλὰ ἔργα) the ‘good works’ of the Sermon on the Mount and, The entire 'Kala Erga' (καλὰ ἔργα) that appears in the New Testament. Next, the literature study analyzed the literature and related studies of early church fathers, Luther and Calvin, Puritans, and Wesley related to ‘good works.’ And then, ‘good works’ was studied from the perspective of mission, and the relationship between ‘good works’ and the lifestyle of the missional church was studied. To summarize the results of the study, first, ‘good works’ is obeying Jesus’s commandment to obey the Great Commission and the Great Commandment. Second, ‘good works’ is an act that creates character, and it is God who makes character. Third, ‘good works’ is unique because it is based on God’s love and Jesus’ words, works, and character. Fourth, ‘good works’ requires obedience, so it creates conflict within an individual and shows the character of Jesus to those who conflict with each other. Lastly, ‘good works’ is a manifestation of the character of the community, and it is revealed to the world by the community that enjoys the faithful narrative as its own.

아모스 사회비판에 관한 연구

유경석 서울신학대학교 신학대학원 1995 국내석사

마태복음의 교사 기독론에 관한 연구

서형섭 서울신학대학교신학대학원 1995 국내석사

아프리카 독립교회 운동의 역사와 신학에 대한 비판적 연구

김혜진 서울신학대학교 대학원 2016 국내석사

태국 복음화를 위한 제자훈련 전략

방석운 서울신학대학교 신학대학원 1993 국내석사

예레미야서에 나타난 다윗왕가의 민족주의 : 예레미야와 거짓예언자와의 대결을 중심으로

임성규 서울신학대학교 신학대학원 2002 국내석사

In this study, nationalism of Davidic dynasty in the Jeremiah period is divided into two categories. One is reformative nationalism advocated by Josiah and Jehoahaz, which Burk Long, N. K. Gattwald, and Henri Mottu call Pro-Babylonianism. The other is anti-reformative nationalism represented by Jehoiakim and Zedekiah, which the same scholars define as Pro-Egyptianism. Into which of the above categories can Jeremiah be included with regard to nationalism? He assesses Pro-Egyptians as taking chauvinistic and 'blind' nationalism. Then, does he belong to Pro-Babylonians? It is true that he is somewhat inclined towards Pro-Babylonianism, but he cannot be simply classified into Pro-Babylonians. This point can be illustrated by his rejection of babylonians' request that he should become a Babylonian aftere fall of Jerusalem. Why did Jeremiah think that Babylon was needed for the salvation work of Yahweh? He only believed that superficial surrender to Babylon was inevitable for the proper reform of Judea. In particular, Yahweh's will, which was expressed through his prophets including Jeremiah, lied in the preservation of Judean people by eliminating the existing leaders and their policies at the hand of Babylonians. To make the above-mentioned conclusion, I first investigate the religious situation and the change of Judean politics in Jeremiah's time both of which were influenced by the change of political geometry in ancient Near-East. Then, I examine such issues as kingship, the Temple, false prophecy, people and Babylon prisoners. Those issues produced much controversy and fierce confrontation between Jeremiah and false prophets, which can be summarized as follows in terms of a theological approach of tradition. ◁표 삽입▷(원문을 참조하세요) The summary of historical traditions reveals both fruits and limits. As far as fruits are concerned, the summary, first of all, shows that there existed two conflicting traditions in Jeremiah's time, that is, North Israel tradition drawn from Exodus tradition vs. Jerusalem tradition associated with dynasty tradition. Second, the conflict and confrontation existed between the successors of those two traditions, which were represented by Jeremiah and false prophets including Hananiah respectively. Their confrontation was not just a conflict but a fight to death. Jeremiah proclaimed judgement against Jerusalem and false prophecies while Hananiah and false prophets theologically justified their vesting interests and suppressed Jeremiah and similar prophets. Third, Jeremiah's proclamation of judgement against Jehoiakim and Zedekiah shows that each tradition had a different view on kingship. Jeremiah regarded Davidic dynasty as the one that should keep the contract with Yahweh and protect people and the weak. On the other hand, Hananiah and false prophets considered the kingship of Davidic dynasty endowed by Yahweh as the one everlasting to its descendants. Fourth, theological traditions were of substantial importance in the structure of conflict and confrontation and the angle of the confrontation between prophets. Considering that Judea was a religious country at that time, theological issues amount to state issues and vice versa. Accordingly, when political and state issues were expressed, they were more likely to adopt theological contents rather than political expressions. It is however clear that the above summary based on theological traditions has some limits. First, it cannot cover the issue that goes beyond the realm of religion. Second, it cannot deal with the social class and the overall members of the society at that time. The main text of the Bible mentions the people mobilized for the construction of the Temple and people of the land helping Josiah and Jehoahaz into throne, but it is not easy to comprehend how the social structure was formed to affect those occurrences. Third, it can be assumed that Jehoiakim and Zedekiah were related to Hananiah and false prophets in some extent, but it is difficult to explain how the political sects existed at that time. To overcome the aforementioned problems, I introduce the concept of political and social conflicts between social groups. I also examine the theological approach of Wilson and Burke Long, the suggestion of Henri Mottu and Gattwald who regard Jeremiah as claiming coexistence but Hananiah and false prophets as well as Jehoiakin and Zedekiah as claiming independence, and the explanation of Marvine Chaney in which the eight century before Christ is analyzed in terms of political economy. If all the above approaches are considered, the social members of the Jeremiah's period and their political sects can be schematized as follows. ◁표 삽입▷(원문을 참조하세요) What kind of nationalism did Jeremiah see in the nationalism of Davidic dynasty? Then, what about Jeremiah's own opinion about nationalism? I suggest that some factors should be taken into account to draw a more complete picture of the relations between political groups. First, a special attention should be paid to the relation of each group to the reform policy initiated by Hezekiah and Josiah. Second, the attitude towards the interests of Judaic people and the relations between priests and prophets are of great importance. Applying the above factors into the analysis made in this study, I propose that three political groups should be distinguished in Jeremiah's time. The first group includes Josiah and his second son Jehoahaz, both of whom represent reformative nationalism. The second group is termed as anti-reformative nationalism whose advocates contain Jehoiakim, Hananiah, and Zedekiah. The third group is symbolized by Jeremiah, who made cooperation and solidarity with reformative nationalists beyond nationalism. ◁표 삽입▷(원문을 참조하세요)

초기 교부시대의 속죄론 발전에 관한 연구

이종윤 서울신학대학교대학원 1995 국내석사

치유목회가 교회성장에 미치는 영향

최명직 서울신학대학교 신학대학원 1993 국내석사