사도행전에 나타난 하나님의 주권과 인간의 순종

김현광 ( Hyun Gwang Kim ) 한국개혁신학회 2013 한국개혁신학 Vol.37 No.-

This article explores the pattern of God`s sovereignty and human`s obedience in Acts. The God Luke describes in Acts is the sovereign God who leads the progress of gospel for the salvation of the world. However, God`s sovereignty in evangelism goes along with human`s obedience according to Luke. What Luke repeatedly emphasizes is that God`s sovereignty and human`s obedience work together to fulfill the will of God. The key texts examined in this article for the pattern of God`s sovereignty and human`s obedience are Acts 8:26-40, 10:1-11:18, 16:6-10, in which Philip, Peter and Paul obey God`s sovereign orders respectively. Sometimes they obey even when they do not know the result of their obedience. Their obedience was prompt and collective(" we" ) as Luke describes. In Acts, God`s will is revealed by various means, such as the angel of the Lord, the Spirit, the Spirit of the Lord, the angel of God, the vision, the voice, the Holy Spirit, the Spirit of Jesus, and God. Luke shows that the triune God directs people for the gospel ministry. The pattern of God`s sovereignty and human`s obedience in evangelism can be repeated in the present gospel ministry worldwide. 사도행전에서 누가가 보여주는 삼위 하나님은 주권적으로 복음전파에 개입하시는 살아계신 하나님이다. 누가는 이러한 주권적 하나님의 인도하심에 인간이 전적으로 순종함으로써 복음의 확장이 이루어진다는 것을 사도행전에서 반복해서 강조한다. 그러므로 누가가 사도행전을 통해 보여주려는 복음의 진보는 하나님의 주권과 인간의 순종이 협력하여 이루어 가는 역사이다. 본 논문에서는 사도행전에 등장하는 대표적 인물들인 빌립, 베드로, 바울의 사역을 누가가 기술할 때 하나님의 주권과 인간의 순종을 매우 강조해서 드러내고 있음을 사도행전 8:26-40, 10:1-11:18, 16:6-10을 분석하며 밝히고 하나님의 주권과 인간의 순종이 나타나는 양상과 의미를 고찰하였다. 하나님은 가사로 내려가는 길까지 빌립을 가게 하시고 에디오피아 내시를 만나 복음을 전하게 하신다. 하나님은 고넬료에게 베드로를 청하도록 지시하시고 베드로는 하나님의 명령에 따라 고넬료의 집에 가서 이방인들에게 복음을 전한다. 아시아로 향하는 바울의 발길을 막고 유럽으로 가게 하는 주체도 하나님이다. 하나님은 단계별로 그의 뜻을 알리시며 주권적 명령을 내리신다. 인간은 하나님의 뜻을 완전히 알지 못할지라도 단계적 순종을 요구 받는다. 인간의 적극적, 즉각적 순종을 통해 완전히 드러나지 않았던 하나님의 주권적 뜻이 더욱 분명해지며 하나님의 뜻은 성취되어 간다. 하나님의 단계적, 주권적 명령에 순종하는 인간의 모습이 누가의 내러티브를 통해 반복적으로, 그리고 체계적으로 강조되고 있다. 누가는 하나님의 주권과 인간의 순종으로 복음이 확장되어 가는 것을 오늘 우리에게까지 하나의 패턴으로 제시하고 있는 듯하다.

신학적 주의주의에서 신의 의지의 내용

남미영(Miyoung Nam) 한국분석철학회 2012 철학적 분석 Vol.0 No.26

신학적 주의주의는 도덕적 의무가 신의 명령이나 신의 의지에 의존한다는 입장이다. 본 논문에서 필자는 신학적 주의주의의 정립을 위해서 신의 명령보다는 신의 의지를 중심으로 해야 한다는 가정 하에, 도덕적 의무의 토대가 되는 신의 의지의 내용이 무엇인지 논의한다. 퀸은 도덕적 의무가 도덕적 의무를 바라는 신의 의지, 즉 필자가 신의 부담적 의지라고 부르는 것에 의존한다고 주장한다. 이러한 주장은 신의 전능함과 주권 전제를 보존하지만, 신의 선함과 진정성, 합리성의 전제와 어긋난다는 문제가 있다. 한편, 머피는 도덕적 의무가 행위의 실행을 바라는 신의 의지, 즉 신의 선행적 의지에 의존한다고 주장한다. 이것은 신과 도덕에 관한 일상적 직관을 반영하며 신의 선함과 진정성을 보존한다는 장점을 갖지만, 신의 주권을 상당히 제한하는 문제가 있다. 신의 부담적 의지와 신의 선행적 의지가 갖는 각각의 문제점은 이 둘을 모두 인정하고, 도덕적 의무를 행위의 실행을 바라는 신의 선행적 의지와, 이에 상응하여 도덕적 의무를 지우는 신의 부담적 의지의 복합적 관계를 통하여 설명함으로써 해결된다. Theological Voluntarism is a series of theories which argue that moral obligation depends on God’s command or God’s will. Assuming that God’s will is a better candidate than God’s command for a ground of moral obligation, I discuss what God wills when moral obligation obtains. Quinn advocates the view that S’s moral obligation to Φ depends on God’s willing that S is morally obligated to Φ. I call God’s will which aims at moral obligation God’s obligating will. Quinn’s view saves the premises of God’s omnipotence and sovereignty, but it violates the premises of God’s goodness, sincerity and rationality. Meanwhile, Murphy endorses the view that S’s moral obligation to Φ depends on God’s willing that S Murphy identifies God’s will, relevant here, as God’s antecedent will. This view admits God to be good, sincere and rational, but puts restrictions on God’s power and sovereignty. To take the merit and solve the problem of each view, theological voluntarism must admit both God’s obligating will and God’s antecedent will and explain moral obligation in the complex relation of them.

요한 칼빈의 교회개혁과 선교

장훈태 ( Hun Tae Chang ) 한국복음주의신학회 2009 성경과신학 Vol.51 No.-

칼빈신학의 기본원리는 하나님의 주권이다. 칼빈은 인간의 삶의 전반적인 부분이 하나님의 영원한 작정에 포함된다. 그리고 칼빈신학의 핵심은 교회의 본질과 기능을 회복하는데 있다. 즉 복음을 믿음으로 예수그리스도께서 우리의 그리스도가 되시고 우리는 그리스도께서 가져다 주신 영원한 복에 참여하게 된다는 것이다. 칼빈에게서 교회는 전투적 교회, 승리적 교회, 유형적 교회, 무형적 교회 등 여러 가지가 있다. 교회는 하나님의 백성들이 모여 찬미하는 곳으로 설명한다. 교회는 언제나 거룩한 보편적 교회일 뿐아니라 하나님의 거룩한 백성이 찬미하는 곳이다. 교회의 권세는 말씀, 선포권, 교리권, 회의권한과 질서를 비롯한 권징과 사법권, 훈련으로 보았다. 이런 차원에서 칼빈의 교회의 내적개혁을 선교로 보았다. 그의 교회개혁의 핵심은 목회적 기능의 회복, 교회예배의 실제적 지침을 통한 회복, 설교자로서의 자세를 주장했다. 칼빈은 교회개혁은 성경적 원리를 강조를 통한 전 세계 선교와 내적 개혁을 통한 선교로 교회의 개혁을 외쳤다. 그리고 수도원의 개혁을 통한 하나님 나라의 순수성을 통하여 확장하는 것을 선교로 보았다. 이러한 토대위에 제네바 선교, 칼빈의 외부자적 선교를 통한 전 세계의 선교를 외쳤다. 그의 선교는 교회를 살리는 신학인 동시에 민족을 살리는 생명신학이었다. The essential point of John Calvin`s theology is well expressed at the passage that "Do not believe oneself before God." Calvin urges that "Trust in God and do not rely on your own power." This was the message forward the nobles and clergies at that time. Calvin insisted that the unification with God, the conviction of salvation, and the impossibility of eternal life by human being`s good deeds are the purpose of theology. Calvin`s theology to compose the main stream of Christian theology is related to the church reformation based on the ecclesiology. When we understand the church reformation as the restoration of the essence of church, the mission, the essence of church is the goal and directional point of the church reformation. Thus the church reformation of Calvin has a close relationship with mission. The author deals with missional purpose, theological reformation, sacrament as an instrument of grace, pastoral purpose of church, etc. based on Institutes of the Christian Religion at this thesis. The basic principle of Calvin`s theology is God`s Sovereignty. Even if Zwingli emphasized the Intention of God in his theology, Calvin emphasized the Sovereignty of God in his theology. Calvin emphasizes God`s Sovereignty in Providence and argues God`s Sovereignty in Eternal Predestination. Calvin thought that the entire parts of human being`s life are contained in the Eternal Predestination of God. Calvin tells that godliness and devotion to church are the purpose of theology in the perspective of ecclesiology. He classifies the function of church into militant church, triumphal church, intangible church, and tangible church and emphasizes the attribute of church as the place that God`s people gather and praise God. He also emphasizes that church is the place that worship service takes place and mission is achieved through God`s Sovereignty, grace, salvation and restoration. The church reformation of Calvin contains the restoration of pastoral function, the worship reformation of Geneva as a practical indication of church worship, and the missional message of preachers, etc. The sermons of Calvin are always related with God`s salvation in Jesus Christ and the promise of eternal life through obedient life. And Calvin tells the proclamation of the Good News to all creation through God-centered theological thought. In result, Calvin`s mission is to do the Biblical mission toward all the world by God-centered, Word-centered proclamation and to do the reformation of Monastery system and mission, and foreign mission. In conclusion, the church reformation and mission of Calvin is related to the life-theological viewpoint, the restoration of God`s kingdom and spiritual power, the foundation of missional practice through church reformation, and the removal of obstacles against foreign mission, etc. The church reformation of Calvin was missional and the theology to survive life.

칼빈의 『하나님의 영원한 예정에 대하여』 연구

조용석 ( YongSeuck Cho ) 한국개혁신학회 2021 한국개혁신학 Vol.70 No.-

칼빈의 『하나님의 영원한 예정에 대하여』는 하나님의 이중예정의 성경적 근거를 체계적으로 제시함으로써, 네덜란드 가톨릭 신학자 피기우스와 시칠리아 출신 베네딕트 수도사 게오르기우스가 촉발시킨 인간의 자유의지 논쟁에 대한 분명한 대답을 제시하고 있다. 자유의지 논쟁은 어거스틴과 논쟁했던 펠라기우스 이후 기독교 역사에 있어서 전통적인 주요 논쟁주제였으며, 선행을 통한 구원을 부인했던 종교개혁자들의 중요한 신학적 과제였다. 뿐만 아니라 『하나님의 영원한 예정에 대하여』는 르네상스 인문주의의 문화적 이상에 대한 칼빈의 성경적 비판을 의미한다. 자유의지 논쟁을 해결하기 위하여, 루터는 칭의론적 전망 속에서 노예의지를 강조했고, 츠빙글리는 하나님의 절대적 섭리와 관련된 예정의 의미를 강조했다. 칼빈은 자유의지를 만인구원론의 이론적 근거로 간주했던 피기우스와 게오르기우스와 논쟁하면서, 하나님의 절대주권과 하나님의 영원한 작정으로서의 이중예정(선택과 유기)을 강조했다. 더 나아가 그는 예정이 섭리의 전망 속에서 하나님의 우주 통치 및 하나님의 자유와 관련되어 있다는 사실을 강조하고자, 섭리론을 결론부분에 추가하고 예정론과 섭리론을 결합시켰다. Calvin’s De aeterna dei praedestinatione (On God’s Eternal Predestination) systematically presents the biblical foundations for God’s double predestination, providing a clear answer to the debate on free will triggered by Dutch humanist Figius and Sicilian humanist Georgius. The debate on Freedom of free will has been a traditional topic of debate in the history of Christianity after Pelagius, who argued with Augustine. The issue of free will became an important theological task of the Reformers who thoroughly denied that good works are necessary for salvation. In addition, the treatise De aeterna Dei praedestinatione means Calvin's biblical critique of the cultural ideals of Renaissance humanism. To resolve the issue of the problem of free will, Luther emphasized the enslaved will from the perspective of Justification and Zwingli emphasized the meaning of his idea of predestination on the absolute Providence of God. Unlike Luther and Zwingli, Calvin emphasized God’s double predestination (election and reprobation) as God’s eternal decree in the prospect of God’s absolute sovereignty, arguing with Phigius and Georgius who regarded the free will as the important theoretical foundation of the doctrine of universal salvation. Furthermore, he added the doctrine of providence to the conclusion and combine predestination and providence to emphasize the fact that predestination is connected to a doctrine of God’s lordship over the universe and God’s freedom from the perspective of providence.

“칼빈의 생애에 나타난 영성 이해”

최태영(Tae-Young Choi) 영남신학대학교 2010 신학과 목회 Vol.34 No.-

A remarkable characteristic of John Calvin's spirituality can be found in the word ‘order'. Calvin instinctively hated disorder and sought order in all areas. He found the concept of order in the Holy Bible, and in accordance with the orders in the Bible, hoped to reform the inner life of individuals, church communities, and cities throughout the world. Since the Bible is the source of all order, he studied it, wrote commentaries, and preached from it all his life. The Institutes of the Christian Religion, his representative work, can be seen as a systematic exposition of God's orders as put forth in the Bible. At the core of the orders found by Calvin in the Bible is the sovereignty of God: the almighty God, who is the creator and saviour of the world, should rule over all creatures. The order that God is Lord, and human beings and all creatures are servants to Him, is what he found in the Bible. Therefore, the lordship of God -- that is, the rule of God, the kingdom of God, the glory of God -- is the fundamental ethos of all Calvin's thoughts and what characterizes his spirituality. Lastly, while talking about his spirituality, we cannot overlook his love of the Church. What is the Church to him? It is an agent of God to rule the world according to His will. God needs the Church as an agent to transform the world that rebels against God's lordship into the kingdom in which God reigns along His orders. The Church is an agent that disciplines God's people and lets them reform the world according to the orders in the Bible. For Calvin, the Church is almost the only agent that God uses, so he loved the Church and devoted his whole life to being a minister of the Church.

현대 교회교육의 과제

한상진(Han, Sang-Jin) 개혁신학회 2009 개혁논총 Vol.11 No.-

In the 21st century, Christianity is faced with two problems. One is the postmodern thought, another is the life scientific technology. The postmodern thought claims to stand for the deconstruction of universality, the respect for difference and individuality, and its world view is to refuse Absolute or the Absolute and to take relativity. Moreover, the postmodern thought claims to stand for the religious pluralism theologically, that is, the religion is not only one, but a large number, and there is no the absolute religion, but all religions are relative. The life scientific technology nourishes the human life by studying the existing state of life and making use of it for energy, environment, resource, and medical treatment. On the other hand, as a result of giving artificial birth to life by gene manipulation, it is risky to make light of the value of human life and destruct the creative order of God and affect the dignity of human life and identity. In this era, Christianity is faced with the task of showing the absolute sovereignty of Christ in every fields of human life as only Christian truth is faithful and absolute. That is to say, based on the Bible, Christianity should stand against the diversity and relativism from the norm of Postmodernism and draw out the human dignity and the valuable human being according to the creation of God from the biblical principles. Thus, through the education based on the Bible, it is necessary to apply the biblical principles to human being and living. Especially, Calvin's educational thought and the practice of the church education gives substantial aid to modern church education. Calvin asserted that the most important thing as for the education is human understanding. The reason that the postmodern thought and the life scientific technology cannot but be opposite with Christian truth may be the lack of substantial and essential human understanding. Thus, Calvin's human understanding is positively necessary to explain modern anti-Christian thoughts and scientific technology, etc. Calvin's human understanding gets achieved within the biblical structure of creation, fall, salvation, and holiness. The important purpose of human life is to know God who create man, and its reason is God create man for the purpose of receiving the glory from him. Hereby, the ultimate purpose of education that Calvin thought and insisted is God's glory, and this is just the ultimate purpose of human life. The principles appliable to modern church education are able to draw out based on Calvin's educational thought. Church should obviously teach the biblical understanding about man. The obvious teaching as for 'Man created in the image of God', 'Man fallen due to sin', 'Man getting salvation by the grace of Jesus Christ', 'Man taking after Jesus Christ' should get achieved in the field of church education. Besides, it should be made clear that the purpose of chuch education makes people lead a holy life for God's glory. The devout discipline corresponds to the key duty of church education as the educational act for applying Christian truth to human life based on the right understanding about Christian dogmas. The reason that church education is necessary is to become mature attaining to the whole measure of the fullness of Christ. God teach the Bible through His church, man learns the Bible through His church. Calvin regarded God's image as the teacher to guide and teach foolish man, and he compared such God's image with motherlike attention, so he asserted church should carry out such education. Moreover, Calvin said the reason for the existence of church is to teach the Bible as God's instrument and show Him through the education. Up to now, church has taught the Bible enthusiastically, but now it should make people be able to see God through the Bible and show the knowledge for knowing God.

부흥의 원리에 관한 연구

임영효 고신대학교 고신신학연구회 2007 고신신학 Vol.- No.9

The paper aims to solve numerous kinds of problems with which modern churches confronted in the 21 century, e.g. the confusion of spiritual values, the weakening of performing ability of original mission of a church, spiritual lethargy, the loss of Christians' morality, the rise of heresiesm and the withering of evangelism and missions, and to claim the need of real renewal for the revival of the proper role and function of a church, and finally to investigate this revival principles through the Bible and the church history. The meaning of revival tends to be misunderstood as referring to quantitative growth of churches or a special conference, however, the Bible defines it as spiritual awakening of churches and Christians through supernatural calling of the Holy Spirit which is done by Sovereign God. Especially, the pouring event of the Holy Spirit in the Pentecost Day written in Chapter 2 of Acts should be regarded as the original form of the authentic revival, and revival events which took place through the ages should be regarded as repetition of the Pentecost Day. The opinion that revival can be repeated by our efforts is from the Arminian's perspective. Whereas, the opinion that revivals can be repeated only by God's soveregnty is from the Reformed perspective. The second perspective conforms to the explanation and understanding of several events that took place in church history, and to the repeated pourings of the Holy Spirit shown in Acts. The true revival cannot be possible by human being, who cannot make any rules, because everything is under the control of God. Accordingly, it is wrong to say that if men sarisfy any suitable conditions, they will automatically be able to witness revival. We should also remember the fact that it is non-biblical to say that we should only wait until God works, with too much emphasis on God's sovereignty. Accordingly, the principle that God's absolute sovereignty and men's responsibility coexist without destroy each other can be applied to the realm of revival. The complete pbedience and repentance and continual and united prayer can be regarded as the prediction of the authentic revival, because these make environment of revival God sent. The purpose of revival is (1) To renew and regenerate the church as it should be by revealing God's glory and ability. (2) To make God's people capable withnesses for the Lord Jesus Christ and His salvation mission. (3) To attract the attention of people in the world and save them. (4) To prepare and encourage God's people before persecution and wars and other trials begin. In conclusion, the true revival in 21 century means to renew God's word, make saints as saints, accelerate evangelism, and change the societies. Therefore, modern churches and Christians should recognize the need and urgency of the revival, turn back from all the lives and behaviors to trouble or nullify the Holy Spirit, the fundamental agent, and equip the attitudes of the fullness of the Holy Spirit and revival of church and Christians. 본 논문은 21세기 기독교회가 직면한 여러 가지 문제들 즉 영적 가치의 혼돈, 교회본연의 사명수행능력의 약화, 영적 무기력함, 그리스도인들의 도덕성의 상실, 사이비 이단 종교의 발호, 복음전도와 선교의 위축현상 등의 문제들을 해결하고 교회본연의 역할과 기능을 회복해 나가기 위해서는 무엇보다도 진정한 부흥이 요청되어진다는 것을 말하고, 이 진정한 부흥의 원리들을 성경과 교회 역사를 통해서 살펴보기 위한 것이다. 오늘날 부흥이 교회의 양적 성장이나 어떤 특별집회를 지칭하는 것으로 잘못 이해되어지고 있지만, 성경에서 말하는 부흥은 교회와 그리스도인들에게 하나님의 주권적인 역사하심으로 성령의 초자연적인 부으심을 통한 영적 각성이라고 정의되어질 수 있다. 특별히 사도행전 2장의 오순절날의 성령 부으심의 사건이 진정한 부흥의 원형으로 보아야 하면 모든 시대의 부흥의 사건들은 오순절에 일어났던 것의 반복으로 보아야만 한다. 부흥은 사람의 노력에 의해서 반복되어질 수 있다는 견해는 알미니안주의적인 관점에서 나온 것이며, 이와는 달리 부흥은 하나님의 주권에 의해 반복되어질 수 있다는 것이 개혁주의적인 관점에서의 견해이다. 이 두 번째 견해는 교회 역사상에 일어났던 여러 부흥의 사건들에 대한 설명과 이해에 부합되는 견해이며 사도행전에서 언급되고 있는 계속적인 성령부으심의 사건들의 설명에 부합되어진다. 진정한 부흥은 결코 인간이 주도할 수 없으며 어떤 규칙을 정할 수 없으며 모든 것은 하나님의 주권 하에 있다. 따라서 사람이 어떤 조건을 충족시킬 때에 자동적으로 부흥이 올 것이라고 말하는 것은 잘못된 것이다. 그러나 하나님의 주권을 너무 강조한 나머지 그리스도인들은 단순히 하나님께서 일하실 때까지 기다리면 된다고 하는 생각은 성경적이 아님을 기억해야만 한다. 따라서 하나님의 절대 주권과 인간의 책임은 어느 한편이 다른편을 파괴함이 없어 공존하고 있다는 것은 부흥의 영역에도 적용되어진다. 하나님에 대한 온전한 순종과 회개와 지속적이고도 연합된 기도는 하나님이 보내시는 부흥의 환경을 조성하는 것으로 진정한 부흥의 전조라고 볼 수 있다. 부흥의 목적은 (1) 하나님의 영광과 능력을 드러내심으로 교회를 교회답게 회복시키시고 소생시키기 위함이다. (2) 하나님의 백성들로 하여금 주 예수 그리스도와 그의 구원 사역에 대하여 능력있는 증인으로 만드시기 위함이다. (3) 세상의 관심을 끌어 그들로 하여금 구원을 받게 하기 위함이다. (4) 핍박이나 전쟁 등 다른 시련이 시작되기 전에 하나님의 백성들을 준비시키시고 격려하시기 위함이다. 결론적으로, 진정한 부흥은 하나님의 말씀을 회복시키며, 성도를 성도답게 만들어 주며, 복음전도를 가속화 시키며, 사회를 변화시키는 결과를 가져오게 되어진다. 그러므로 21세기의 현대 교회와 그리스도인들은 세계 복음화를 위하여 부흥의 필요성과 긴급성을 인식하고 부흥의 근본 동인이 되시는 성령을 근심되게 하거나 소멸하는 모든 삶과 행위에서 돌이켜서 성령 충만을 사모하며 교회와 그리스도인들의 영적 부흥을 열망하는 자세를 지녀야만 한다.

Aspiring to Be “Overcharged with the Fluid”: Ahab Refigured in Herman Melville’s “The Lightning-Rod Man”

이용화 영미문학연구회 2013 영미문학연구 Vol.24 No.-

This paper examines Herman Melville’s struggle with the question of God’s sovereignty and the extent of human agency as reflected in one of his short stories, “The Lightning-Rod Man” (1854). Comparing the narrator of the story with Ahab in Moby-Dick, Melville’s masterpiece published three years earlier, the paper demonstrates that at least until 1854, Melville still held in genuine respect those who strive at any cost to transcend limitations in human understanding and uncover the truth about the self and the universe rather than rest content within existing belief or knowledge systems. One of the similarities between the narrator and Ahab discussed in the paper is that both reject and rebel against the power of external authority to affect and determine their courses of life. Also, they are both unreasonably unafraid to put their own lives in great danger in aspiring to strike back at a fear instigator or the source of fear. Significantly, however, they do not rebel simply for rebellion’s sake, and their appropriation of fire that enables them to posit a divine entity they can both worship and defy is quite important in understanding their ultimate purpose: they both seek to define their own terms of faith and obtain the truth about ulterior reality that does exist but cannot be accessed through existing systems of knowledge or experience. Although Melville’s final position on how to reconcile human beings’ desire for independence with God’s sovereignty is quite difficult to fathom, these similarities between Ahab and the narrator help to discern the development of Melville’s thought by the time he wrote short stories for magazines.

하나님의 왕권과 인간의 문화적 책임

임용섭(Lim, Yongsub) 한국개혁신학회 2009 개혁논총 Vol.10 No.-

The purpose of this work is to explore the place and role of the human beings in relation to the kingship of God. Are human beings mere subjects to the divine rule or do they have a special place in God's kingdom? This thesis shows that human beings play a special role as God's agents. For this purpose, the paper begins with an examination of kingship theology, focusing on 1 Samuel 8-12, which describes the rise of monarchy in the Old Testament. Although the establishment of kingship was in God's plan, he was displeased with Israel's request for a king because they asked for a military leader to fight their battles. God's intention was that human kings should rule over Israel according to his word so that the entire nation would hold faithfully to the covenant relationship with him (cf. Deut. 17:14-20). The second part deals with the creation narrative, which shows the archetype of the agent kingship of human beings. Creating Adam and Eve in his own image, God appointed them to rule over his creation and cultivate it as his agents (Genesis 1-2). According to the so-called Cultural Mandate, human beings were to represent God the Creator. The agent kingship of human beings was corrupted after the fall of Adam and Eve. However, through the ministry of Jesus - our mediator, the King of kings - we are restored as God's true agents. Thereby we are responsible to create cultures in the world and spread divine kingship throughout the universe.

한국교회의 천국(하나님 나라)에 대한 오해와 이해

김태섭 ( Tae Sub Kim ) 서울대학교 종교문제연구소 2016 종교와 문화 Vol.0 No.30

In the Korean Church, the kingdom of heaven(God) has long been understood as referring to the postmortem Utopia. This idea is attributed especially to the early American missionaries, many of whom were influenced by John Nelson Darby, the founder of the dispensationalism in the late 19th century. Such an understanding of the kingdom has lingered well into the present day. For example, many Christian testimonies of NDE(near death experience) generally describe the kingdom of heaven(God) as the world after death, and always top the best-seller’s lists of our time. It should not, however, be missed that Jesus declared the kingdom of God as the present reality immanent in his followers(Lk 17:20-21; Mt 5:3, 10; 12:28; 13:44-46; cf. Mt 4:17), not only as the future world to enter after death. As seen in the first triad of the Lord’s prayer(Mt 6:9-10), the coming of God’s kingdom means the realization of God’s will on earth. Accordingly, the gist of the kingdom idea in the Bible is not spatiality but God’s sovereignty. Since Gustaf Dalman explained the kingdom of heaven(God) as God’s dominion, major theological works on this topic have been translated and introduced to Korea in the late 20th century. Recently, many momentous volumes are published by Korean theologians, pastors and lay Christians, which demand a modification in the traditional concept of the kingdom of heaven(God). This change requires us not just to believe the kingdom of God, but to build it on earth through the power of the Holy Spirit.