천주교 미사와 기독교 예배의 신학적 비교 연구

유선호 서울신학대학교 신학전문대학원 2009 국내박사

Paul Tillich의 文化神學에 관한 硏究 : 方法論을 中心으로

채광수 서울신학대학교 신학전문대학원 2005 국내석사

The work that this thesis chiefly handles is on what theology of culture is. So I investigate its data and its method. The first chapter deals with its purpose. Its contents are how to approach and how to answer we the theological questions in relation to the various and changeful culture of the 21th century. The second chapter treats theology of culture after the Enlightenment that retorts to the theological questions. I describe with regard to what the origin of theology of culture is and as regards how to define many theologians the cultural theology. The third chapter handles the method of theology of culture of Paul Tillich. I make an careful examination of how to develop he his theology of culture and on what basis of he evaluates the liberal theology and the fundamental theology. I scrutinize how far his pivotal theological theme, the role of the spiritual presence influences. The fourth chapter treats how to survey Paul Tillich the structure and the system of his theology of culture. It is concerning his philosophical, epochal, conceptual, theological background and his pivotal thought. Culture is the form of the life of the human race. The right appreciation of a human being is able to make people reply to the continual and theological query regarding culture. So the important line of theology of culture of Paul Tillich is to systematize and to theologize it. So far, the traditional theology such as the theology of the Old Testament and the New Testament, the systematical theology, the historical theology, the practical theology makes out a human being created by God through various methods. The theology of today like the theology of mission, the Christian education, the Christian ethics, the pastoral counseling etc. answers the questions of theology in the educational environment. In order to correctly and theologically appreciate a human being, however, all these learning depends on the different ways. The methods of their study are somewhat distinct but their aims are identical with the comprehension of a human being. These questions are thus : who a human being made by God is ; how to estimate justly we our good points and bad points ; are our clothes of culture really good? ; our garments of culture is evil in themselves and do they pretend to be good? ; do build they the Tower of Babel against the word of God? ; or are they the channel of the blessing of God? Nevertheless, we can give an suitable and theological response to modern people in conflict and huge bewilderment by means of the systematization of theology of culture.

미국 근본주의 신학의 성서 무오설이 한국 교회에 미친 영향 : 성서 무오설을 중심으로

신영균 서울신학대학교 신학전문대학원 2004 국내석사

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.

성경적 설교 준비에 관한 연구 : 한국 감리교 목회자들의 설교문을 중심으로

한원기 서울신학대학교 신학전문대학원 2016 국내박사

The purpose of this study is to establish the practical principles in the writing of biblical sermon. It is required for preachers to be an expert in preaching since the sermon is the nucleus in the pastoral ground. Based on this purpose, the study describes the principles of exegesis, translation, and application by studying documents, which are the essential elements in the Bible text. Furthermore, based on the result of study, three Methodist preacher’s sermons are examined and evaluated on the perspective of exegesis, translation, and application. ChapterⅠ introduces the purpose of this study and raises a question in sermons in asking why preachers have to be experts on the biblical sermon. There are five reasons to explain this question. First, it is essential for pastors to tackle the Bible in their entire life. Second, pastoral duties can be difficult without being an expert on the Bible. Third, audience is stubborn and not willing to change. Forth, we are living in a time in which there is a rapid change in people's sense of value. Lastly, the development of technology and science create a distance between people and church. ChapterⅡ describes the concept and definition in regards to biblical preaching. The biblical sermon is said in the relation of the Bible, preacher, and audience. Karl Barth emphasizes that the biblical sermon has to be completely focused on God and the Bible. However, Haddon W. Robinson claims that a preacher is in the nucleus of the sermon. He stresses that a preacher has to apply the Biblical text to the preacher’s personality in advance. By signifying the relationship between the Biblical text and personality of a pastor, Robinson's statement differs from Karl Berth's. On the other hand, Fred B, Craddock emphasizes the audience_centered preaching. Moreover, Eugene L. Lowry acknowledges the biblical sermon as a story telling concept based on the point that the original structure of the Bible was a story. Thomas G. Long adds the importance of the preacher as a witness to the opinions of Craddock and Lowry. Although they did not define biblical preaching exactly, they unfolded their own theory in the view of biblical sermon. However, it is not enough to draw the overall image of biblical sermon. This chapter describes the overall image of biblical sermon with the help of Terry G. Carter, J.Scott Duvall, J.Daniel Hays and Howard G.Hendricks. They allow us to think about the relationship the Bible, audience and preacher as an integration and give practical helps in exegesis, translation, and application. Referring to various opinions on the biblical sermon, this study defines the biblical sermon: “it has a flow which all audience can think and participate in one subject, focused on necessary and applicable text to the current audience after interpreting the theological theory that can be applied to all the people in the past and current. The biblical sermon then ascertains the necessary message by observing and finding out the writer’s original intention for audience through the means of examining grammatical, literary, historical and cultural meaning in the context.” This chapter further describes pastoral views allowing the audience to keep their mind from alteration. In other words, the biblical sermon has to be lit by the Resurrection of Jesus Christ, and the Holy Spirit, the nucleus of the gospel. ChapterⅢ points out the biblical sermon and exegesis. First, this chapter points out the negative effect of critical Bible examination, which has a significant effect on modern pastors and pulpit. For the correct biblical sermon, pastors have to use the grammatical Bible research method instead of critical Bible research method. The purpose of exegesis is then presented. The purpose of exegesis is to find out the intention of the writer and grasping information in the text. After that, the principles of exegesis are presented. First, for exegesis, preachers have to read the text as if they are reading new materials or a love letter, and have to read it with consideration, meditation and patience, reading as if they were observing from telescope and then summarize the text. Second, the examination has to be done and in order to find the intention of the writer, grammatical and literary structure must be examined by the effective literary method, analytic method, and the observation of its atmosphere. Examination and evaluation based on exegesis on Methodists preacher's sermon is described. Does it present the fact and the information of text? Does it reflect the writer’s intention in the sermon? After answering the previous questions, examination and evaluation are done. A problem exists as exegesis is not done in the Methodist preacher’s sermons. Their sermons are presented centering around the words or phrases of text and the subject through meditation. ChapterⅣ states the difference between the academic Bible translation and the Bible translation for sermon. The academic Bible translation expelled God from the Bible, leading the preachers to lose faith and confidence on the Bible. As a result, it led to the collapse of the elements on the biblical sermons. Accordingly, this chapter explains that preachers have to find out the universal truth on the text by historical and grammatical Bible translation. The principles of the Bible translation for sermon are finding out the universal laws on the text first, finding differences and similarities between the past and present, and grasping the writer’s thoughts in the context. Besides things that are mentioned above, this chapter further explains that preachers have to come to the point of realization to the point that 'Ah' will be said. Furthermore, preachers not only need to employ paradox and inversed conception, but also need help from prayer and meditation. The study then explains the unique interpretative principles in which each literary genre has, 본 연구는 설교가 중심이 될 수 밖에 없는 목회 현장에서 목사는 성경적 설교의 전문가가 되어야 한다는 필요성에 따라 성경적 설교를 준비하는 실제원리를 연구하는데 목적이 있다. 연구의 목적을 위하여 성경적 설교 작성에 필수 요소인 본문에 대한 주석, 해석, 적용을 어떻게 전개해야 할 것인지 문헌연구를 통하여 그 원리를 살펴 보았다. 연구한 원리에 근거하여 성경적 설교의 주석, 해석, 적용의 관점에서 감리교 3개 신학대학 목회자의 설교를 진단하고 평가 하였다. Ⅰ장 서론에서는 문제 제기와 이 논문을 기술하는 목적을 밝혔다. 여기에서 목사는 반드시 성경적 설교의 전문가가 되어야만 하는 이유를 밝혔다. 그 이유는 첫째, 목사가 평생 씨름해야 하는 텍스트가 성경이기 때문이요, 둘째, 성경적 설교의 전문가가 되지 않으면 모든 목회가 힘들어지기 때문이며, 셋째, 변화되지 않는 청중의 문제 때문이며, 넷째, 가치관이 급속히 변하는 시대에 교회를 세우는 가장 강력한 대안이기 때문이며, 다섯째, 눈부시게 발달하는 과학과 기술문명이 교회로부터 사람들을 멀어지게 하기 때문이다. Ⅱ장 성경적 설교 이해에서는 성경적 설교란 무엇인가에 대한 개념과 정의에 대하여 다루었다. 성경적 설교가 무엇인가를 성경, 설교자, 청중의 관계 속에서 살펴 보았다. 칼 바르트(Karl Barth)는 성경적 설교란 철저히 하나님 중심, 성경 중심이어야 함을 강조한다. 반면 해돈 로빈슨(Haddon W. Robinson)의 이해는 설교자 중심이다. 그는 본문에서 발견된 것이 먼저 설교자의 인격에 적용되고 경험되어야 한다는 점을 강조한다. 설교자의 연구, 설교자의 인격을 강조한다는 점에서 바르트의 이해와 대조된다. 이에 비해 프래드 크래독(Fred B. Craddock)은 청중의 경험과 변화의 관점에서 이해한다. 그의 이해는 바르트의 하나님 심과 로빈슨의 설교자 중심에 비해 청중 중심을 강조한다. 더 나아가 유진 로우리(Eugene L. Lowry)는 성경이 가지고 있던 처음 형태가 이야기였다는 점에서 이야기의 개념으로 이해한다. 크래독과 로우리가 청중의 참여와 경험을 중요시하는 성경적 설교를 중요시 했다면 토마스 롱(Thomas G. Long)은 여기에 한 가지를 더 첨가하여 증인으로서의 설교자의 중요성을 강조한다. 그는 설교자와 청중을 모두 중요시한다. 이들은 대부분 성경적 설교에 대한 뚜렷한 정의를 내리고 있지 않지만 자신들의 이론을 성경적 설교의 관점에서 전개하고 있다. 그러나 성경적 설교에 대한 전체 그림을 그리게 하는 데는 만족스럽지 못한 점이 있다. 성경적 설교를 위한 전체 그림은 테리 G. 카터(Terry G. Carter), J. 스코트 듀발(J. Scott Duvall), J. 다니엘 헤이즈(J. Daniel Hays)와 하워드 핸드릭스(Howard G. Hendricks)에게서 도움을 받아 살펴보았다. 이들은 성경, 청중, 설교자의 관계를 통합적으로 보게 하며 주석, 해석, 적용에 있어서 실제적인 도움을 준다. 성경적 설교에 대한 다양한 견해를 참고하여 연구자는 성경적 설교의 정의를 내려 보았다. 즉 “성경적 설교란 본문에 대한 문법적, 문학적, 역사적-문화적 문맥 관찰을 통하여 원래의 독자에게 전하려 했던 저자의 의도를 발견하여 당시의 청중과 지금의 청중에게 모두 적용될 수 있는 신학적 원리를 해석하여 오늘의 청중에게 적실한 적용 메시지를 찾아 하나의 주제로 청중이 생각하며 참여할 수 있는 흐름이 있는 설교를 전개하는 것이다.” 또한 여기서는 청중의 변화를 염두에 둔 목회적 관점을 살펴보았다. 즉 성경적 설교는 그리스도의 복음의 핵심인 십자가와 부활 그리고 성령의 조명을 받아야 한다는 것이다. Ⅲ장에서는 성경적 설교와 주석에 대하여 살펴보았다. 먼저 오늘의 목회자와 강단에 많은 영향을 미치는 역사 비평적 성서 연구의 폐단을 지적했다. 바른 성경적 설교를 작성하기 위해서는 그 방법이 아닌 역사적-문법적 성서 연구 방법을 목회자는 사용해야 한다는 점을 살펴보았다. 이어 주석의 목적을 다루었다. 주석의 목적은 저자의 의도를 발견하는 것이 최종 목적이며 이것을 위해 본문의 사실과 정보를 파악하는 것이 주석의 또 다른 목적이다. 그리고 설교를 위한 주석의 원리를 다루었다. 주석을 하기 위해서는 먼저 본문을 읽어야 한다. 본문을 읽을 때는 처음 읽는 것처럼 읽고, 연애편지를 읽듯이 읽고, 생각하며 묵상하며 읽고, 인내하며 읽고, 망원경 시각으로 읽고, 다양한 방법으로 읽고, 그리고 본문의 요지를 요약해 본다. 두 번째 본문을 관찰해야 한다. 문법적 구조를 관찰하고, 문학적 구조를 관찰하고, 효과적인 문학적 구조 관찰 방법으로 관찰하고 있고, 분석적인 관찰 방법으로 관찰하고, 역사적-문화적 문맥을 관찰하고, 문학적 문맥을 관찰하고, 분위기를 관찰해야 함을 살펴보았다. 이러한 관찰을 통하여 저자의 의도를 발견해야 한다는 점을 살펴보았다. 그 다음 감리교 목회 설교의 주석에 대한 진단과 평가를 내렸다. 관찰을 통하여 본문의 사실과 정보는 제시되었는가? 설교에 저자의 의도가 반영되었는가? 그리고 주석에 대한 감리교 목회 설교에 대한 진단과 평가를 내렸다. 감리교 설교의 주석은

한국성결교회의 성결론 연구 : 시대별 인물 중심으로 본 성결체험과 성결이해의 신학적 특징 분석

채수권 서울신학대학교 신학전문대학원 2020 국내박사

This paper is a study of the theory of sanctification in the Korea Holiness Church. In order to understand the holiness theory of the Korean Holiness Church, it is necessary to study the lives and thoughts of key leaders of each period. We studied them in theological and historical methods. From a historical perspective, we looked at the experiences of the life and holiness of the early leaders of the OMS (Oriental Missionary Society), the leaders of the 1st and 2nd generation leaders Korean Holiness Church, especially those who were in charge of theological education. This is the subject of holiness is not an ideological or abstract concept, but it is impossible to refer to it without a fundamental change in the life of faith, more specifically, without the experience of baptism or the filling of the Holy Spirit. Of course, it is possible to analyze and form the concept of fact itself without any specific experience, even with a documentary record, but the purpose of this study was to reveal what the nature of sanctification in the Korean Holiness Church. Therefore we were approached in a historical-theological way. I have historically introduced a great flow of how holiness has been understood in the Korean Holiness Church, which has already passed the 110th anniversary by consolidating what each person has experienced and understood about the holiness, the core concept of the Korean Holiness Church identity. To this end, we could first confirm that It can be divided into 4 groups in the period. First, the age of leaders of Oriental missions such as C. E. Cowman, E. A. Kilbourne and John Thomas. The second is the era when the Korean Holiness Church was established while learning from the first generation or working together. For example Sang-Jun Kim, Myong-Jik Lee, Nam-soo Jeong and Eung-Jo Kim. and The third is that It can be divided into the era when the 2nd generation theologians such as Jong-Nam Jo, Sung-Ju Lee, Jin-Kyung Jeong and Taek-Gu Son, who have inherited the holiness faith and tradition from the first generation. The last group is the disciples of the second-generation theologians and can be said to be the era of third-generation theologians who are now active. That is why I devoted myself to the holiness of the Korean Holiness Church by devoting three chapters to the leaders of the Oriental Mission, the 1st and 2nd theologians, based on the holiness and the sanctification they experienced. In Chapter 2, we reviewed the holiness theory of OMS and its founders in the influence of the Wesleyan Holiness Movement in the late 19th century. It was confirmed that the characteristics of the Wesleyan Holiness Movement in the late 19th century appeared in the life and theological thoughts of the early missionaries of the OMS and the Korean Holiness Church. In a nutshell, the core of the holiness theory of OMS was “Wesleyan Pentecostal Baptism of the Holy Spirit.” In chapter 3, it was found in each figure that the major theological themes of the holiness theory of the first generation theologians of the Korean Holiness Church were in line with the major theological themes of the Wesleyan Holiness Movement in the late 19th century. They interpreted the Bible, ministered, and understood the church and theology from the perspective of the Fourfold Gospel Before they were theologians, they were baptized with Pentecostal Holy Spirit and performed revival work with power. In a word, holiness to them was “the experience of baptism in Pentecostal the Fourfold Gospel.” In Chapter 4, it can be seen that the clear difference between the 1st generation theologians and the 2nd generation theologians is setting the roots of the Holiness Theology of Korean Holiness Church beyond the Wesleyan Holiness Movement in the late 19th century to the 18th century Wesley sanctification theory. Those who made efforts to find the theological thought and identity of the Korean Holiness Church through Wesley theology. Second-generation theologians can be said to have thoroughly established the theory of holiness as a doctrine. The second generation theologians' holiness theory was, in short, "Wesleyan perfect sanctification theory." From the historical point of view of the results so far, The first generation the Fourfold Gospel Pentecostal baptism holiness theory and the second generation Wesleyan Christian perfection sanctification theory were all integrated into the Wesleyan Pentecostal Baptism holiness theory of the OMS. These elements appeared in two streams at the request of each era. In other words, it is thought that it appeared as the Fourfold gospel baptism theory and Wesleyan Christian perfectionism. Since the historical-social circumstances in which the first and second generations were different, the characteristics of holiness theory would have changed according to the times. Nevertheless, both of these trends can be evaluated as the various developments of the holiness theory of ‘Wesleyan Pentecostal Baptism Holiness Theory'. So far, we have looked at the holiness theory of the Korean Holiness Church. The understanding of holiness that the Korean Holiness Church has pursued is baptism of the Holy Spirit and perfect sanctification. Through this study, we found the difference in vertical understanding of holiness. However, differences must be understood as diversity. Also, the emphasis of theology should be understood as a priority. In my view, a biblical and pastoral approach is needed more as a method for studying the holiness theory of the Korean Holiness Church. We need to work further to resolve theological differences and emphasis in a mutually understandable approach. We hope that the Korean Holiness Church will face a second revival by overcoming the difference in understanding of holiness by age and generation. We have many valuable theological assets of understanding holiness. All of this was formed over generations. Through this study, I have found differences in the understanding of holiness that the Korean Holiness Church pursues by generation. I hope that a more creative and more integrated holiness theory will be established based on the understanding of holiness established by the first and second generations. I know that many theologians of the third generation have already studied. However, the study of holiness should not end with an academic and doctrinal study. The holiness theory of the Korean Holiness Church should be field-centered pastoral and church-community.

한국 개신교 예배에서 성만찬의 위치와 역할에 대한 연구

이중석 서울신학대학교 신학전문대학원 2007 국내석사

Truth that it was point of worship that proclamation of Word and Lord's Supper give every week is evidence that is Biblical or truth that see as church tradition and is known already well. But, churches which appear to history had commited mistake that lean way do what doing not accomplish proclamation of Word and balance of Eucharist consciousness. Catholicism church had blocked proclamation of Word by Holy Spirit's introduction leaning form and dogma. And Protestant caused individualism and opportunism of faith focusing that do proclamation of Word and Holy Spirit's work, and Word that early church receives lesson of apostles and receives through Lord's Supper also is gotten from experience on body and had ignored Incarnation became early church Eucharist dynamism within life. This contorted worship is continued in today. Nowaday Protestant churches fall in one dilemma. Passing 19th century opening North America Protestant that recorded remarkable growth to position passing latter half of 20th century serious showdown present state of church growth experience. Korean church is unexceptional. Because church is wandering because do not look for the way at middle of tradition and innovation. About fall of West Europe Protestant or stagnation of Korean Protestant, theologians' opinion and analysis are diverse, one of representative thing is found lack of harmony of Word and Eucharist or phenomenon of bipolarization. Specially, can speak that is as result that Protestant of West Europe is caused ignoring Eucharist's value since religious reformation. Korean Protestant accomplished miraculous growth by passion of Word, but had commited mistake that do not give specific action in real life through Word, and did not bring change and innovation in human community. Word through the Pulpit fills and overflowed, but because contents and form of Liturgy were scanty, believers degraded by 'Person who go to church' or 'Person who hear sermon' only. Believer does not experience meaning and delight of Liturgy, is course that allow kindness and Gift experience and purpose of church coming in and out than Worship that give to God. Worship of today is retaining problem to form and spirituality all. Spirituality is lacked time clear in form, and when lean in spirituality, form is disregard danger. Therefore, development and research can be pressing assignment at form and Eucharist established form that divine nature can be filled all. And short message for meditation and research of correct attempt by Church Year that Eucharist's theological meaning and instruction that can use because changing every week in form at suitable ceremony that Protestant pastor are given are filled is request an age. And Eucharist's research by church tradition is thought that is necessarily necessary to enable such work. Is going to arrange contents of Lima document (Baptism, Eucharist and Ministry, BEM) that a definition theological right about Eucharist and investigate about origin of Korean Protestant Worship and modern each association's Worship and Eucharist. There is purpose of this research looks for theological origin of Eucharist that is held in Korean Protestant Worship and recover Eucharist in Worship by establishing Eucharist's right meaning and role. Also, it is essential ceremony of Christian religion Worship in reply with problem about Eucharist that appear representatively in modern Korean churches, propose necessity of Eucharist Worship recovery as element of Worship.

현대교회에 적용되고 있는 소그룹 유형에 관한 연구

박용철 서울신학대학교 신학전문대학원 2010 국내석사

100세 시대 웰에이징에 필요한 종말론적 신앙관

강요한 서울신학대학교 신학전문대학원 2016 국내석사

밀레니엄 시대를 넘어 오면서 지난 10여 년 간 한국사회에 일어난 의식의 변화는 ‘우리는 이제 100세를 살게 될 것이다’라는 염려 아닌 염려이다. 요즘도 장례식장에서 만나는 고인의 연세는 90세가 넘는 것이 보통이다. 이에 따른 사회적 대안들은 '웰에이징(Well-aging)'이라는 신생어를 만들어 내며 앞다투어 건강관리, 자산관리, 버킷리스트 작성 등 여러 분야에서 연구되고 있다. 하지만 인간이 삶의 질적 차원을 가장 많이 추구하는 신앙적 측면에서는 100세 시대에 필요한 신앙적 대안들을 찾아보기 힘들다. 100세 시대에는 인생 말년의 시기를 더 길고 다양하게 느끼게 된다. 그 순간에 얼마든지 신앙적 회의감이나 나태함이 생겨 날 수 있는 것이다. 이것은 기독교 초기 로마 시대에 받았던 박해와 같은 정도 크기로 성도들의 또 다른 신앙적 위기임이 분명하다. 과학기술과 의료기술은 그 끝을 모르는 듯 발전에 발전을 거듭하고 있으며, 모든 질병적 삶의 저해 요소들을 막아 지상 최고의 낙원(유토피아)을 건설할 수 있을 것처럼 말한다. 이에 유혹된 신앙인들은 천국에 가는 것보다 여기 문명이 제공한 유토피아에서 더 오래 살고 싶어 하며, 편리함와 안락함을 누리려 한다. 이렇듯 나태함과 안일함과 직무유기에 빠져 버린 성도들의 사명감과 종말론적 신앙관의 위기의식을 지적하며, 그 대안적 방안을 모색해보려는 것이 이 논문의 취지이다.ﾠ 하지만, 아직까지 이에 대한 신학교와 교회는 이런 위기의식이 부족하며, 연구 또한 많지 않다. 이런 정황을 말해 주듯이, 관련된 논문은 물론 학술기사들도 찾아보기 힘들다. 따라서 필자의 소견대로 우리 성결교단이 자랑하는 사중복음 신학을 도구로 100세 시대에 걸맞는 종말론적 신앙관을 수립해 본 것이다. 사중복음 신학이 내포하는 사중복음 정신과 중생, 성결, 신유, 재림의 네 가지 신학적 요소가 종말론적 신앙을 유지하고 형성해 가는 데 얼마나 큰 역할을 하는지를 피력하려 했다.ﾠ 먼저 Ⅱ단원에서는 종말론의 많은 의미를 좁혀 개인적 종말인 죽음과 인생의 종점의 시기에 대한 삶에 자세를 새롭게 접근하려 했던ﾠ'웰에이징(Well-aging)'이라는 신조어의 출현과 그 의미를 나열했으며, 100세 시대 이전과 이후의ﾠ'웰에이징'적 자세들의ﾠ변화와 차이를 설명했다. ﾠ Ⅲ단원에서는 100세 시대에 도래한 나태한 신앙적 위기를 극복해 나갈 정신으로 "사중복음 정신"ﾠ을 소개했으며, 그 속에 담긴 두 가지의 핵심 요소로 사도주의적ﾠ"아바정신"과ﾠ"하나님 나라를 향한 순교정신"을 들었다. 그리고 사중복음의 네 가지 신학적 요소들을 100세 시대에 지녀야 할 종말론적 신앙에 적용했다. 사중복음의 일반적 순서인 중생, 성결, 신유, 재림의 순서를 따르지 않았고, 노년기에 나타나는 특징의 중요성에 따라서 가장 먼저 육체의 노화과 관련된 신유의 신학을 먼저 언급했고, 이어 건강관리와 직결된 물질에 대해 성결의 신학을 확대 적용했으며, 노화와 재물에 대해 안정적인 상황에서도 나태하거나 안일한 신앙의 태도를 경계해야 함을 지적한 재림의 신학에 대해서 피력했으며, 끝으로 생애의 마지막 순간까지 붙들고 결코 놓쳐서는 안 될 구원의 확신과 연관된 중생의 신학을 적용했다.ﾠ 결론적으로 100세 시대의 노년기를 지내는 현대인의 신앙을 형성하고 지키는 데 있었서 사중복음 신학의 폭넓은 적용을 시도했으며, 나아가 100세 시대의 종말론적 신앙 형성에 필요한 연구와 대책들의 긴급성을 제안했다. In the last decade, especially over the Millenium, the change of consciousness in korean society confronts of an anxiety, not actually concerned, that we will live until a hundred years old. At a funeral these days, it is normal that the deceased is usually over ninety years old. In accordance with this, it coined a new word ‘Well-aging’ in order to make a social counterplan in the part of health, asset, and bucket list. However it is not easy to find religious alternatives to pursuing quality in human life. In a hundred years time, one’s later life feels longer and more diverse. In that moment, people might go through devotional laziness and serious skepticism. It is like the crisis of the early church members who were persecuted under the Roman Empire. Scientific and medical technology have made breakthroughs. Besides, people who are enthusiastic adherents say that technology could build utopia as a way to eliminate all factors which cause diseases. In this reason, many prefer to live longer lives in utopia provided by the modern civilization rather than hope and prepare the eternal life by faith. The purpose of this dissertation is to find an alternative by stating the crisis of christians who are lazy about the holy calling and eschatological faith. There are insufficient studies and consciousness of crisis in Seminaries as well as churches. Under these circumstances, it is difficult to find relevant sources. Therefore the hundred years of eschatological christian view was shaped by the Fourfold Gospel. This paper expresses opinions about how the spirit of Fourfold Gospel – Rebirth, Holiness, Divine Healing, the Second Coming – could play a role in maintaining and developing the eschatological faith. In Chapter II, there are explanations about the background of neologism ‘Well-aging’ in order to explain death as a personal eschaton and the spirit of Fourfold Gospel as an attitude in the later life and the differences between changing of attitudes to well-aging before and after a hundred years. The spirit of Fourfold Gospel is introduced to overcome the faith difficulties, including two crucial elements as the apostolic ‘ABBA-Spirit’ and the spirit of a martyr. Furthermore in Chapter III, four components were described as eschatological faith specifically focussing on a hundred years. According to the characteristic of life-span development, firstly, divine healing was mentioned with physical aging and in succession theology of holiness was applied for wide explanation in part of health care and wealth, and then the Second coming was used in order to revive the lazy and easy-going religious attitudes and to escape a sense of secular satisfaction. Theology of rebirth was stated in the last part so that all christian can not miss the conviction of salvation even for a moment. Hence, in the aspect of forming and improving the eschatalogical faith of modern christian, the theology of Fourfold Gospel was widely applied and suggested by urgent counterproposal at a hundred years time.

중국 현지 교회 개척사례 연구 : 하얼빈 화평교회를 중심으로

Chl 서울신학대학교 신학전문대학원 2008 국내석사

The Purpose of this study is to examine how we can evangelize Haerbin city which belongs to the Heilongjiang in china. Mission of china is a supremacy command of Lord Jesus to the church of Korea. This supremacy command also must be effectively accomplished in Haerbin. But missionary work for Haerbin city is very difficult thing. As we thought, Haerbin is not a easy city to approach. But mission of Haerbin city is very important for the evangelization of china. The evangelization of china through christians in Haerbin is far more effective than the directive mission of foreign Missionaries. For that reason is the establishment of the Huaping church of Haerbin very significant for the evangelization of Haerbin city and china. For from the beginning was the peace church of Haerbin established for this purpose. So this study deals specially with how to evangelize Haerbin city. For this purpose propose we a important insight that foreign missionaries should engage not in Christian mission work, but train christians of Haerbin as a competent leader for Gospel. This task can be accomplished the holy theological seminary which was established by the korea missionary in Haerbin, who were sent from Korea Evangelical Holiness Church. But it is sorry that this study has several limits in method and Range of study in various aspects: First, materials that this study can use are not enough. Second, fast all materials about history of church in Haerbin have been lost during the Cultural Revolution of china that broke out 1950s. It takes fairly long time to restore rest materials and arrange them. Despite of this difficult situation must we systematically and profoundly investigate the church of korean people in Haerbin that is established centered on Sanzi church, the underground church and korea enterprises in Haerbin. Lastly, we will propose that the evangelization of china and world depends on the evangelization of Haerbin city. We hope God blesses this missionary work.

전인적 신유와 사중복음

한광영 서울신학대학교 신학전문대학원 2021 국내박사

Nowadays, people associate the word "Healing" with a commercialized definition of "well-being: seeking the best for my health.” Healing one person cannot change history and era. Yet, failure to change the tide of history and era and failure to rectify the world will result in exposing individuals to illness, which will cause the ripple effect of contaminating the society, which would contaminate the nation, the world, and the universe. How could life not go wrong with a world full of imperfections? Some scholars have argued as such with pessimism. Indeed, the world is in a dire need for a transitional renewal and divine healing. K. Barth described this situation as “Modus Vivendi” (a condition in which the law of sin and death coexists with the law of life, even though they are in conflict with each other). This paper thus aims to present theological, divine healing as an appropriate solution to the contemporary condition of human despair and anxiety, terminal diseases, and the suffering from sin and guilt. In the Roman colonial times in which medical treatment was unavailable, Jesus as the Messiah (‘Healer’) provided holistic and divine healing, showing mercy to the human spirit, soul and body. Only the divine from Jesus Christ can heal a nuclear man who is in the state of exhaustion and volatile destruction. The title of this paper, “The Divine Healing for the Whole Being and The Four Fold Gospel” stems from the fundamental question: Why the four-fold gospel — the regeneration, holiness, divine healing and the second coming? The ministry of Jesus Christ proclaimed the gospel in the language of hope to those crying in sin, sickness, social poverty and suffering, by proclaiming the message of the impending kingdom of God. In re-tracing Jesus’ work, words, and ministry, there were four main themes which is referred to as the four-fold gospel (i.e. regeneration, holiness, divine healing and the second coming). The reason why the concept of the theology differentiated between 'salvation' and 'after salvation' as 'justification' (salvation) fourfold gospels is the conflict between the concepts of justification (regeneration) of Reformation and Wesleyanism (full sanctification or holiness). It is because of the direction of harmonious theology. The Four-fold Gospel is to heal the sick and the sinners and to offer forgiveness (salvation) for the sanctified life of God's people. In the Gospels, Jesus Christ's acts of healing included simultaneously proclamation of physical healing and spiritual salvation. In other words, the speech act of Christ proclaimed rebirth(primary healing)and sanctification (secondary healing), bound together as double healing. Therefore, divine healing is defined as the redemption of life and hope of a saints post-salvation, as well as deliverance from sickness. Divine healing is also accompanied by second coming. Therefore, it is redefined as Adventist divine healing. Divine healing is waiting in hope for Christ to come again when we would move from the kingdom of grace to the kingdom of glory. This paper offers a close observation of the comprehensive history of the christian church from the perspective of divine healing, including Jesus’ new healing ministry, his disciples, the early church and the Fathers, the investigation of the desert monk, the Middle Ages and the Reformation, and the Wesleyan Holiness Movement which ignited the divine movement and Pentecostal movement. The goal of this observation was to shed light on the reasons for the rise of Cessationism and counterfeit miracle, and to explore why it limited or prevented divine healing and the healing of the Holy Spirit. This process demonstrates that divine healing is the work of the Triune God, which transcended the theory of cessationism. Wrongful judgments and thought processes that we witness throughout history are also subject to divine healing, and it requires the resolution of the past (transitional justice). Therefore, this writer’s concept of the Whole Being Cure refers to Diving Healing of the Second-coming pursued through the Analysis of the Merism and the process of completion of the Diving Healing by meta-cognitive insight. This is the path for restoring human rights. This process is the means by which Christ expressed his love, the Whole Being Cure by the laying of the hands on the sick, unction, faith and empathy, forgiveness of sins, and deliverance. The Four-fold Gospel reminds those in Christian ministry, that even if one lacks the power and faith to perform miracles, one should devote time — whether it be several hours or days — to be present with those who are suffering, in pain, and suffering illness. In conclusion, We are those who have a mission to proclaim the New Testament view of history through the Fourfold Gospel, and who are the History Maker, and The Four Fold Gospel of 'Regeneration-Holiness-Divine Healing-Second Coming' is The History of New Testament, and The Whole being Cure through The Four Fold Gospel is the complete restoration of Spirit and Soul, and Body.