‘철학자의 외투’를 입은 그리스도교 -순교자 유스티누스의 그리스도교 철학 관념-

송유레 한국가톨릭철학회 2023 가톨릭철학 Vol.- No.40

Can there be a Christian philosophy? The answer to this question depends on what we mean by ‘Christianity’ and ‘philosophy’ respectively. So far as faith and reason are opposed and philosophy is understood as a rational enterprise, there seems to be no room for Christianity to be involved in philosophy. However, debates over the possibility of Christian philosophy have continued within the scholastic dichotomy of faith and reason, theology and philosophy. In this paper, I try to explore the possibility of Christian philosophy from an alternative perspective, outside the scholastic framework of the debate. For this purpose, I draw attention to Justin Martyr, who presented Christianity as a philosophy for the first time in the history of early Christianity. First of all, I briefly introduce the apologetic background to Christianity in the 2nd century in the Roman Empire and situate Justin’s position. Unlike the position that presented Christianity and philosophy as mutually exclusive options and demanded one to choose either one or the other, Justin chose Christianity as philosophy. To understand his choice, I investigate the narrative of conversion provided in his Dialogue with Trypho the Jew. It is shown that conversion to Christianity for Justin was not a complete break with philosophy, but a conversion from one philosophy to another, which is a ‘philosophical conversion’. It is argued that Greek philosophy, being a pursuit of wisdom for happiness, was the driving force that led him to Christianity. Next, I turn to Justin’s apologetic strategy in Apologies I-II, a central aspect of which is the appeal to reason. In this connection, Christianity is defined as ‘a way of living according to reason’, following the conception of philosophy in antiquity. Here, Christianity is understood as ‘philosophy as a way of life’, as Pierre Hadot pointed out. In fact, Justin presented Christianity as a philosophy according to divine reason. However, he did not think that human reason and divine reason were disconnected. For all humans share God’s universal reason, which is reason itself. Furthermore, he claimed that Christ is the incarnated divine reason. In short, Justin’s Christian philosophy is a way of living according to the truth revealed by reason itself, incarnated in Christ. In philosophy thus understood, revelation and argument, faith and reason are not incompatible, but interrelated. In this way, Justin left an example of Christian philosophy, which is worth referring to.

근현대 안동지역 기독교의 정착과 지역사회에서의 역할

윤은순 역사문화학회 2019 지방사와 지방문화 Vol.22 No.1

Christianity, which has flowed into Andong since the modern age, sought coexistence through the understanding and localization of local culture and established its own Christian culture. Christianity was able to grow with the efforts of Christianity to settle in the Andong area and with the attitude of Confucian scholars who accepted Christianity as a means of protecting the nation and understood the Bible like Confucian scriptures. During the Japanese occupation, Christianity gained its presence in the region through organizational activities of the March First Movement. After the March First Movement, the Christianity activities to save the country made the view to church amicable. The provision of educational facilities and modern medical technology has also contributed to the development of the region and has allowed Christianity to be recognized as a gateway of modern civilization and to expand the power of Christianity. The youth movement, the women’s movement, and the rural movement were social movements that Christianity could practice in reality despite the limits of the enlightenment movement. At the end of the Japanese colonial period, the integration to Japanese Christianity, and shinto worship disrupted the image of the church and constricted Christianity. Christianity was able to grow again under the influence of the US military presence after liberation and the American aid after the Korean War. The Christian figures took a right-wing position in the liberation space and established a right-wing foundation by maintaining a friendly relationship with the US military government. After the establishment of the government, the organized political participation of Christians almost disappeared. First of all, they were interested in rebuilding the collapsed church during the Japanese colonial period. After that, Christianity has participated in society through relief activities since the Korean War, and rose to prominence in education and welfare work. 근대 안동에 유입된 기독교는 지역문화에 대한 이해와 토착화를 통해 공존의 길을 모색하고 고유의 기독교문화를 정립하였다. 안동지역에 정착하려는 기독교의 노력과 구국의 방편으로 기독교를 수용하고 성경을 유교의 경전처럼 이해하려는 유림의 입장이 공존하면서 기독교가 성장할 수 있었다. 기독교는 일제시기 3․1운동을 통해 조직적 활동으로 지역내 존재감을 획득할 수 있었다. 구국활동에의 참여는 3․1운동 후 교회를 바라보는 시선을 훨씬 우호적으로 변하게 하였다. 또한 교육기관의 시설과 근대적 의료기술의 제공은 지역 발전에 기여하였고, 기독교를 근대문명의 통로로 인식하게 하는 동시에 기독교의 교세를 확장시키는 역할을 하였다. 청년운동, 여성운동은 계몽운동의 한계를 갖지만, 기독교가 현실 속에서 실천할 수 있는 사회운동이었다. 일제 말기, 일본기독교로의 통폐합과 신사참배는 교회의 이미지를 실추시키고 기독교의 세를 위축시켰다. 해방 후 미군정의 주둔과 한국전쟁 후 미국 구호의 영향을 받으며 기독교는 다시 성장할 수 있었다. 해방공간에서 기독교 인사들은 우익적 입장을 견지했고, 미군정과 우호적인 관계를 유지하며 우익의 기반을 다지는 데 일조했다. 그러나 정부수립 후 기독교인들의 조직적인 정치 참여는 찾기 어렵다. 무엇보다 일제말 무너진 교회의 재건에 관심을 두었기 때문이다. 한국전쟁 후 기독교는 구호활동을 통해 사회적으로 영향력을 행사할 수 있었고, 교육사업과 복지사업을 통해 지역사회에 참여하였다. 안동의 기독교는 유림과의 공존을 모색하는 가운데 일제시기 민족운동과 의료, 교육사업을 통해 지역에 정착하였고, 해방 후에는 우익적 정치세력으로서, 한국전쟁 후에는 구호 및 사회사업을 통해 지역사회에 영향력을 행사하였다.

실크로드 그리스도교를 찾아서 ㅡ근대 이전의 고대 아시아 선교 역사 연구를 위한 로드맵

김상근 한국선교신학회 2011 선교신학 Vol.27 No.-

The history of Christianity has been written by the premise that the Europeans had disseminated the Gospel to the non-European territories, such as Africa and Asia, as the Western history of mission unfold as time went by. The general church history shows that Asia was illuminated by the light of the Gospel as the Portuguese and the Jesuits headed toward India, Japan and China during the Age of Discovery. The present author claims that this is not historically true. The origin of Christianity was possible at the western corner of Asian continent and Asia was the historical stage of pre-modern Christianity indeed. To show the evidences, the author traces the long history of pre-modern Asian Christianity which lived and prospered on the road of Silk Road. The author expects more researches on the following academic research topics in order to reconstruct the true history of pre-modern Asian Christianity: (1) Early development of Syriac Christianity in Edessa and Nisibis (2) The theology of Nestorius and its implications to the further development of Silk Road Christianity (3) The influence of Gnosticism and Manicheanism upon the eastern movement of Silk Road Christianity and the religious characteristics of the Sogdians (4) Religious encounters between Silk Road Christianity and Persian religion, i.e., Zoroaster’s religion (5) The transmitted religious role of the Ugyhur (6) The Buddhist’s encounters with Silk Road Christianity (7) Silk Road Christianity in the capital of T’ang Dynasty, China. The author supplies the most-updated research results, expecting more “co-operated” researches among Korean mission scholars. If the true history of pre-modern Asian Christianity is reconstructed, there are some strong possibilities that the early history of Korean Christianity would be altered differently.

지젝과 기독교

류의근 대한철학회 2018 哲學硏究 Vol.147 No.-

In this paper I understand Zizek’s interpretation of Christianity, and examine it critically and suggest its alternative. Zizek argues that Christianity in its core is turned out to be atheist. His atheist Christianity exposes revolutionary potentials with Christianity. His exploration of Christianity is designed to fight against global capitalism. It means an ideological praxis in theory. But he is misleading in interpreting Christianity. It is his fault that while he places much stress on the participatory interpretation of Jesus’s death, he belittles the sacrificial interpretation of it. For the subversive power of Christianity springs from the latter. To tell the truth, Christianity is strongly grounded on simultaneous fulfillment of both of them. Zizek. In interpreting Christianity, he delivers us uncorrect understanding of sacrificial interpretation of Jesus’s death while he intends to reveal the subversive core of Christianity. In particular, he is lacking in understanding the atonement function and expiation effect immanent in Jesus’s death. There is no participatory interpretation without sacrificial interpretation. In this view, Zizek’s pagan Christianity has to be revised or rejected. So, I suggest it is possible through orthodox Christianity, not through pagan Christianity to restore and reactivate the subversive core of Christianity in itself and by itself. The burden of proof is up to fighting theist, not fighting atheist like Zizek. 이 글은 지젝의 기독교 해석을 이해하고 이를 비판적으로 검토하며 대안의 방향을 제시하는 것을 목적으로 한다. 지젝은 기독교가 그 핵심을 파고들면 무신론으로 드러난다고 주장한다. 그의 무신론적 기독교는 기독교의 혁명적 잠재력을 보여준다. 그 이유는 그의 기독교 해석은 자본주의 투쟁의 이론적 실천으로 수행된 것이기 때문이다. 하지만 그의 기독교 해석은 예수의 십자가 죽음에 대한 두 가지 해석 중 참여적 해석을 강조하고 희생적 해석을 소홀히 한다. 진실을 말하면, 참된 기독교는 참여적 해석과 희생적 해석의 동시적 수행을 기반으로 한다. 그의 기독교 해석은 한 편으로는 기독교의 전복적 핵심을 계시하는 것을 겨냥하고 다른 한 편으로는 예수의 희생적 죽음에 대한 올바르지 못한 이해에 기인한다. 사실, 기독교의 전복적 핵심은 예수의 십자가 사건에 대한 희생적인 해석으로부터 시작한다. 희생적 해석이 없다면 참여적 해석도 없다. 지젝은 여러 면에서 기독교를 오해하고 있고 특히 예수의 죽음의 속죄 기능과 효력에 대한 이해를 결여하고 있다. 이 점만 보완된다면 기독교는 여전히 지젝의 유물론적 신학 대안으로서 기독교 자신의 전복적 핵심인 바, 급진적이고 해방적이며 체제 저항적인 능력을 회복할 수 있다. 따라서 기독교의 전복적 핵심의 회복과 활성화는 지젝의 이교 기독교가 아니라 정통 기독교를 통해서 가능하다. 다만, 그 입증 책임은 투쟁하는 유신론자의 몫이다.

아프리카 기독교의 보편성과 특수성에 관한 연구 : 아프리카 신학의 종교적 담론 분석을 중심으로

안신(Ahn Shin),허우성(Huh Woo-Sung) 한국아프리카학회 2011 한국아프리카학회지 Vol.34 No.-

Due to the recent demographic shift from the West to Africa, the academic concern on African Christianity increase among the scholars of religious studies. This paper examines the characteristics and limitations in African and European scholar's understandings of African cultures and religions, which show interchange of different religious traditions under colonialism and military oppression in the 20th century. Christianity has dominated the sub-Sahara African continent. Inter-religious encounters, conflicts, mutual transformations led African scholars to re-examine African Christianity and its changes. The major findings of the study are as follows: First, there has been the dominant trend to emphasize the universality of African Christianity and the continuity between African traditional religions (ATR) and Christianity. Bolaji Idowu and John Mbiti argued that African traditional religions are the preparatory stage for Christian mission. Against this universal emphasis, however, Byang Kato claimed the discontinuity between ATR and biblical Christianity. He focused on the negative dimensions of ATR, which biblical Christianity should change. Second, Kwame Bediako maintained that the study of ATR was necessary for scholars to understand African Christianity, emphasizing the translatability of the Bible into the African languages. According to him, African Christians should create a new religious identity from the knowledge of ATR and Christianity. Third, Lamin Sanneh insists that the translation of the Bible gives Africans the power to criticize the Western missionaries and Western Christianity. In the process of the translation, cultural interchange and political exchange have been strengthened. Africans set up the standard to judge Western values from African points of view. Finally, James Cox proposed a phenomenological approach to study African Christianity instead of theological and historical approaches. He debunks the myth of ATR which previous scholars created on the basis of their interpretations. Rather, he emphasizes the contents and contexts of ATR case by case. In conclusion, the present study argues the necessity of the demythologization of African Christianity and Christian mission in Africa by summarizing the life and thought of David Livingstone. His definition of mission was different from his contemporaries in that he supported the human rights of the Africans and he respected African cultures.

니체는 왜 기독교를 탄핵했나?

전경진 범한철학회 2023 汎韓哲學 Vol.110 No.3

This paper aims to understand Nietzsche's critique of Christianity as part of his critique of morality and as the final result of his moral naturalism. To this end, this paper pay attention to the layered nature of his critique of morality and the normative implications contained in his moral philosophy. These discussions show that his critique of Christianity is not an expression of his own personal ressentiment toward Christianity or an example of his anti-moral characteristics that deny all morality, but is part of his moral practice through the restoration of natural morality. For this purpose, this paper focuses on three points. First, we critically review the existing discussions on Nietzsche's critique of Christianity. Existing discussions contain the intention to defend Christianity from Nietzsche's critique despite important differences, and generally take issue with Nietzsche's psychology-oriented naturalist approach that rejects transcendence. Second, we examine why Nietzsche criticized Christianity, focusing on Antichrist. Nietzsche criticized Christianity not just because it originated from a ressentiment, but because of the harm it actually did to life. Third, we identify Nietzsche's critique of Christianity as the result of his moral practice that removes harm to life. Nietzsche's critique of Christianity is related to his moral critique in pursuit of ‘self-overcoming of morality’ and is the result of thoroughly reflecting his own naturalistic moral philosophy. For Nietzsche, Christianity is the largest and most dangerous anti-nature that undermines the foundation of human life, so Nietzsche charges Christianity in the name of natural morality to eliminate harm to life.

세계기독교: 새로운 신학의 패러다임을 향하여

방연상(Samuel Y. Pang),이만형(Manhyung Lee) 한국선교신학회 2016 선교신학 Vol.41 No.-

‘세계기독교’는 선교학에 유례없는 도전이자 기회가 되고 있다. 세계 복음화와 이와 동반된 근대화가 초래한 기독교의 세계화와 세계의 기독교화는 복음의 전달과 수용이라는 선교학적 자명성의 근저를 뒤흔들고 있다. 본고는 남반구기독교론을 극복하고, 세계기독교를 하나의 현상이며 동시에 연구방법으로서 21세기 기독교와 선교의 패러다임으로 정립하려는 시도이다. 세계기독교는 선교학적으로 지니는 의미가 큼에도 불구하고, 국내 선교학계에서는 아직 본격적인 논의가 활발히 진행되지 않고 있다. 세계기독교에 대한 연구는 물론 이와 관련하여 이뤄진 신학적, 성서학적, 종교학적, 인류학적, 사회학적, 문화학적연구 성과들을 비교·통합하는 연구가 필요하다. 세계기독교 내에서 한국기독교의 위치와 위상에 대한 재평가도 미룰 수 없다고 본다. 이를 위해 본고는 ‘남반구기독교론’을 비판하고, 세계기독교를 선교실천은 물론 선교학의 방법론과 신학적 재구성을 포함하는 하나의 패러다임으로 설정할 것을 제안하고자 한다. 이 패러다임은 기독교의 전지구적 확장뿐만 아니라, 이른바 세속화를 아울러 설명할 수 있어야 한다. 이점에서 한국기독교를 세계기독교의 하나의 사례일 뿐만 아니라 가장 주목할 만한 현장으로 이해하고자 한다. 한국기독교는 선교대국이 면서도 교회의 쇠퇴를 목격하는 와중에 있다. 세계복음화의 전진기지이 면서도, 동시에 서구형의 ‘선교적 교회’(missional church)를 심각하게 고려해야 하는 모순적인 상황이다. 패러다임으로서의 세계기독교는 한국기독교의 이런 역설을 설명할 수 있는 시각을 제시해 줄 수 있다고 본다. This is to explore the significance of World Christianity as a missional discourse, and to initiate serious theological discussions about this emergence of World Christianity. And, it also suggest to evaluate the status of Korean church and her position in World Christianity. Having realized of the reality that Korean missionary activities are closely connected with the trends of World Christianity, the new theological articulation of conciliation of mission studies with the academic achievement of others studies like Theological Studies, Biblical Theology, Religious Studies, Anthropology, Sociology and Cultural Studies has been suggested in an attempt to explore a new direction. Therefore, this is, through the critical reflection on “Non-Western Christianity,” to suggest World Christianity as a new missionary paradigm, and to re-construct the missional practice and methodology accordingly. It is expected for this new paradigm to be able to explain the global expansion of Christianity and so called “secularization” at the same time. Therefore, it attempts to suggest that the Korean Church as a typological example of world Christianity, and to understand it as the prominent research subject. As witnessed, the Korean church is a strong missionary enterprise, yet it is at the threshold of decline. In other words, the Korean church is at the front of Christian mission, and at the same time, it seems that Korean churches have to come to consider taking the western idea of “missional church” seriously. This thesis is to suggest the idea of World Christianity as a new paradigm would provide a perspective to explain the mystery of Korean Christianity.

선교연구의 새로운 동향 -지구촌기독교(World Christianity) 연구를 중심으로

박형진 ( Hyung Jin Park ) 한국복음주의선교신학회 2011 복음과 선교 Vol.15 No.-

"World Christianity" not only refers to a phenomenon of global manifestation of Christianity, but also indicates a new trend in mission studies. In recent decades, the term has appeared in academic discussions, professorships, journals, and publications. In seminaries and divinity schools, "world Christianity" has emerged as an area of study and in course offerings. (We can easily observe such a trend in Anglo-American academia.) In view of developments since the 1970s, today`s studies in world Christianity are experiencing a renaissance. Various lectures, symposia, consultations, projects, and organizations that bear the name of world Christianity are indications of this trend. Even a new genre of Christian reference has been created in the field of mission and world Christianity-"missiometrics" such as World Christian Encyclopedia, World Christian Trends, and World Christian Database. The concept of world Christianity is not simply a geographical rendering. It comprises missional, cross-cultural, and global nature of the Christian gospel. With these views in mind, world Christianity embraces cultural and theological agenda encountered in non-Western contexts in doing theology and history. The emerging consciousness of world Christianity is apparent in other theological disciplines such as biblical commentary, systematic theology, and church historiography. This article briefly examines this trend in four areas-academic titles, publication projects, study centers, and source materials. The purpose of this article is to introduce a new trend in mission studies and to provide various resources and information as well.

주체사상 사회에서의 북한기독교의 미래에 관하여

김흥수 평택대학교 피어선기념성경연구원 2013 피어선 신학 논단 Vol.2 No.1

The purpose of this essay is to forsee the future of Christianity in North Korea under the national division. This is done through the analysis of the activities of the Korean Christian Federation, the building of the Bongsoo Church, the ideas of the Juche philosophers and church leaders on the future of the Christianity, and the way ahead of the underground church. One of the most important things regarding the future of North Korean Christianity would be that South Korean Churches have to respect North Koreans’ ideas and roles for the future of Christianity. By this time South Korean Churches used to discuss the Christian mission to the North Korea without considering the ideas and roles of the North Korean leaders. It was Park Seung Duk and Hwang Jang Yop who most profoundly expounded the relationship between the Juche thought and Christianity in North Korea. Hwang came to be convinced that there had to be a new development of religion by a shift from a God-centered world view to a human-centered one based on the philosophical principle of the Juche thought. In that case, above all, we can expect the influence of Juche thought on God and man. The future of the Juche Christianity depends on whether Christianity can maintain its own identity while adapting the world view of the Juche thought. It means that the Juche thought can be either a bridge or barrier to the development of Christianity in North Korea. There is a possibility of the underground church’s becoming the major 주체사상 사회에서의 북한기독교의 미래에 관하여 ┃23┃ forces of the North Korean Christianity and the underground church will contribute to the wholesome development of the North Korean Christianity when it sends out a warning against the apostatic tendency of the official Juche Christianity. 이 논문의 주요한 목적은 남북분단 하에서 북한기독교에 어떤 변화가 생길 것인가를 북한 사람들의 발언을 통해서 그리고 지하교회의 형성을 통해서 내다보는 일이다. 이를 위해 1980년대 이후 최근까지 북한에서 이루어진 조선그리스도교련맹의활동과 봉수교회의 건립, 주체사상과 관련하여 북한기독교의 앞날에 대한 북한 지도자들의 구상, 지하교회의 진로 등을 분석한다. 북한기독교의 재건은 북한 사람들이맡아야 할 과제이기에 북한기독교의 미래와 관련하여 그들의 구상과 견해를 들어보는 일은 당연하고도 중요하다. 더구나 북한사회가 자주성을 강조하는 사회라는 것을생각한다면 기독교의 앞날과 관련하여 그들이 생각하는 기독교의 미래상을 존중하지 않을 수 없다. 지금까지 남한교회는 대체로 북한의 종교인들과 사상가들이 북한기독교의 앞날을 어떻게 그렸는지 하는 문제에 무관심한 채 남한 기독교인들의 생각만을 논의해 왔다고 할 수 있다. 북한에서는 1980년대 이후부터 사람이 세계를 개조하고 자기 운명을 개척하는데서 결정적 역할을 한다는 인간중심적 주체사상을 매개로 기독교를 이해하고 있다. 이런 기독교를 주체 기독교라고 한다면 향후 주체 기독교를 창출하는 일은 주체사상이론가들과 공인교회가 담당하게 될 것이며 그 방향은 황장엽의 구상대로 신 중심적세계관으로부터 인간 중심적 세계관을 중시하는 쪽으로 가게 될 것이다. 그 경우에무엇보다도 신론과 인간론의 영역에서 주체사상이 영향을 미칠 것으로 예상해 볼 수있다. 지하교회는 좀더 자유로운 종교환경이 주어져 건전하게 성장할 경우 북한기독교의 주체로 발전할 가능성이 있으며, 공인교회의 배교적 경향을 경고하는 역할을할 수 있다는 점에서도 그 의의가 크다.

헬레니즘기 이후 서양 고대 세계의 지배자 숭배에 대한 저항 - 유대교와 기독교의 입장을 중심으로

임진수 ( Im Jin-su ) 한국서양고대역사문화학회 ( 구 한국서양고대사학회 ) 2011 서양고대사연구 Vol.29 No.-

This study is sponsored by the Korea Research Foundation in 2011. The theme of this project is “Civilization and Religion: the correlation of the Christianity and the Hellenistic civilization and the religion”. This study deals with the conflict between the ruler (the emperor) cult and Judaism/ Christianity. The ruler(the emperor) worship of the Hellenistic world shows the political system symbolically. The resistance to the ruler(the emperor) cult in Judaism and Christianity appeared as a conflict of civilizations and religions. In general, the history of the ruler(the emperor) cult in ancient Mesopotamia and Egypt stems from the charismatic emphasis of kingship. The king was adored as a god, and it helped the king to control the people. This appeared in the process of the Alexander's Eastern Expedition. After his death, he was worshiped as a god by his successor. Ptolemy dynasty in Egypt and Seleucid dynasty in Syria attempted the ruler(the emperor) cult. The past kings were admired as gods, and the present king was also worshiped as a god. The rulers justified their domination by this. In this process, the Judaism was in conflict with the ruler worship. There was a cultural conflict with the Hellenism. A religious conflict between Judaism and the Hellenistic ruler(emperor) worship arose from the differences of the religious interpretation. A conflict of Hellenism and Judaism, especially the Hellenistic civilization and the ruler(the emperor) worship, appeared by the revolution through the Maccabees. According to Josephus, the war began by the Greeks. At around 67-70 A.D., the impulses of Zealot's members led to the Judaean war. Zealot's members put a dead bird before the Synagoge of Caesarea in Palestine. A dead bird was considered to be unclean in Judaism, and Jews felt it to be the violence to their religion. Therefore, these acts arose Jews' rages. Maccabi members also had the same attitude as Jews'. They sticked to the Jewish tradition and resisted against the foreign power. They refused to accept the Roman emperor's domination, and resisted against the Rome that ruled Palestine. Thus, the Jewish war broke out, and they struggled to accelerate the nation's independence. Why did they make a resistance, especially when the governor of Rome ruled Palestine? The reason why is that the Roman ruler over the Jews in Jerusalem tried to introduce the emperor cult. The resistance against the emperor worship in Judaism continued throughout the Bar Kochba war. Bar Kochba was a nickname of which original name was Simon ben Kosiba. Jewish Rabbi Akiba called him Bar Kochba, meaning Messiah to represent the king. This simply means the star from Jacob in the Old Testament Numbers Chapter 24 verse 17. In this context, the star represents the Messiah of Jewish, which is the basement of people's resistance. There are many different opinions about the causes of Barr Kochbar war. According to Dio Cassius, the war began when the Roman Emperor Hadrian visited Egypt in the 129/130 year. He decided to establish Colonia Aelia Capitola in Jerusalem. This was an attempt to mimic the temple of Zeus in Rome's Capitol Hill. During the reign of Emperor, Hadrian had traveled to the colonial countries many times. When he visited cities in the eastern Mediterranean, he set the altar for the emperor worship. The names of the cities are Smyrna, Ephesus, and Kisykos. In those cities, he established the temple in which people served him as a god. He appointed the manager of the temple, the theologians, and singers to worship and give offerings to him. While traveling, he tried to reunify his colonial states with Pax Romana. He set the temple in Athens for himself. He called the temple Zeus Olympios. It meant that he was the highest god of the Olympian Zeus. In addition, in Athen, he built one building of which name is Panhellenion. In the building, the meetings of the colonial countries under Roman empire were hold. Through these meetings, Hadrian would implement the idea of the Hellenism. Consequently, the emperor worship of Hadrian became the dominant ideology of Rome to consolidate the colonies. The ideology was rejected by Bar Kochbar war in Judaean provinces. Judaism resisted the cult of the ruler with the theocracy. Jewish considered submission to the ruler of Rome an idol worship. They were expecting eschatological reign of God. In Judaism, Jewish refused to accept that the ruler of the world was a king. Rather, they believed that the king of Israel and the world was God. They advocated the theocracy. Jesus' teaching is a little bit different from traditional Jewish resistance. Jesus emphasizes that God rules the world. In his sermon, Jesus preached that God's reign is already realized right in this world. However, in the resistance of Judaism, Jewish expected the eschatological future which was to come. The disciples of Jesus confessed Jesus as ‘the Savior of the world’. In the emperor cult, ‘the Savior’ was the nickname of the king. This word represented the expectation of the world bringing in the ideal golden ages. The king was the person who was to implement the Golden age of the Savior. So the emperor of Rome feared the gods, while he sought to implement the Golden Age. The king was thought to realize divine philosophy as the Savior. The word ‘Savior’ is also found in the New Testament. Primarily in the Gospel of Luke, the story of the birth of Jesus Savior is declared (Chapter 1 v. 47). Jesus is declared as Savior of the world in John Chapter 4 v. 42. Therefore, the title ‘Savior’ has a critical view on the emperor worship of empire Rome. For two to three centuries, Christianity had a conflict with emperor worship. This would cause the persecution of the church. Christian apologetic documents showed that Christianity had suffered conflict with the emperor worship. Especially these documents showed that the state power under the Roman emperors was just relative. Its contents are summarized as follows. First, the old churches argued that the Roman emperor was not God. This idea was based on the Judeo-Christian thinking. That is, human is the creature of God, so Christians deny the emperor as a god. An Emperor is just the person for whom Christians should pray. Christians believed that they could obey the emperor only when the emperor performed a legitimate power. Second, the church-fathers and Christians defined the emperor worship as idolatry. They refused to devote offerings to genius of emperor, because they believed that this act was idolatry. Therefore, the ruler of Rome considered this behavior as a resistance against Roman state power. Eventually, the emperor worship came to be the ruling ideology of the Roman Empire. Finally, christians proved their beliefs by rejecting to give sacrifices to the ruller cult. In this process, the Christians refused to sacrifice to the genius of emperor. The Roman rulers thought of this activity as a resistance to the state power. This anti-emperor worship phenomenon appeared not only in the persecution in the age of Antiochos IV but also in the persecution of the Jewish war in 67-70 A.D. The conflicts between Christianity and the Roman Empire were shown in several apological documents. In particular, christian apologists thought of the genius of emperor as the power of demons or Satan. As is seen, a resistance to the emperor worship had a close relationship with Judaism and Christianity. The emperors were trying to consolidate the world with the ruler cult, but Judaism and Christianity had a view to think of the emperor worship as a human deification. This caused a clash of civilizations and religions. It was finally a matter of ideology and theology. The resistance of the spirit of Judaism and Christianity rejected the emperor worship and awakened a sense of criticism to Hellenistic and Roman culture. The Christian's critical views to the emperor was clearly based on the critical spirit of Jesus. Jesus was talking about the love of God and the neighbor. At the times of the Roman Empire, the community of the dominated colonial countries experienced internal dissolution of the community. However, the spirit of Jesus' love came to be a new alternative to the imperial ideology. That is, Jesus did the ministry with the expectation of new order which God reigns. God-centered view of Judaism and Christianity sees the human power being relative. This criticism became the new alternative to replace the ideology of the Roman Empire. Therefore, in the W estern history, the resistance in Judaism and Christianity to the emperor worship should be accepted as an important factor in the configuration.