聖書倫理 小考 : 主前 8세기 豫言者들을 中心으로 Centered on the Prophets in the Eighth Century B.C.

金容駟 관동대학교 1991 關大論文集 Vol.19 No.1

The purpose and significance of this thesis begins with the hypotheses that the urgent problem of the modern society is to establish morality; we can not easily find persons who can play a crucial role in deciding to make their faiths ethical like the eighth century prophets before Christ in the history of the Old Thstament; and they made efforts to recover their Israelite morality and ethical disillusion by citicizing the immorality of the chosen people. The author, applying von Rad's traditional method, intends to make clear how the prophets understood the ancient traditions of Israel, to confirm how they reflected the traditions in the message given to Israel, and finally to understand their ethics which reacted on the ethnic history of Israel. The following questions are raised for more detailed study; 1. What kind of connection does the ancient traditions of Israel have with the prophets' movement? 2. How are the prophets advised to respond to their sitution? 3. What are the ethical unity and distinctiveness reflected in their messages? The above questions will be discussed as follows; 1) The prophets' movement and their position in the history of traditions are studied in Chapter Ⅱ "The Discourse of Method". 2) The prophets' understanding of history, and their message are discussed in Chapter Ⅲ "The Prophets' Message". 3) Attention is paid to the universals and particulars of ethics, and to their new attitude toward the tradition in Chapter Ⅳ "The Ethics of Prophecy". 4) Chapter Ⅴ sums up the problems raised in "Conclusion", the content of which runs as follows: a. The traditions of the ancient history of Israel are closely associated with Amos, Hosea and Micah from the point of view of the eighth century prophets before Christ. Zion-Tradition and David-Tradition are dominant to Isaiah. They are the successors to the tradition as the guards of Yahweh-Faith, and they also interpreted the traditions with fresh eyes to their contemporaties. Prophecy and ethics are based on their traditions(ChapterⅡ). b. The Prophets' message is found in what is called the tension-field of the three data such as their traditions, Yahweh's eschatological commitment for Israel, and the situation of the prophets. These are always atated in the judgement oracle and this is based on "breach of contract". Their oracle appears in Yahweh's experiences at the scene of history of salvation and in the advice "Return to Yahweh"(ChapterⅢ). c. The eighth century prophets before Christ integrated faith and ethics. They regarded the only way to being the chosen people of Israel as "the ethical life before Yahweh". And they were also convinced that the mode of existence of the Israelite people was "the devotion and reliance toward Yahweh". They tried to find out the way of protection against Yahweh-Faith in the recovery of morality of the chosen people, what they demanded of ethics was to come to Yahweh, to realize justice and to show love and mercy in humble obedience to God(ChapterⅣ)

해방 신학 형성 배경 : G.Gutierrez의 해방신학을 중심으로

金容駟 관동대학교 1987 關大論文集 Vol.15 No.1

Christians who are suffering from the hardship of the post-Christian era influenced by the modern theology have beengiven the great political and social concern by the political world. Especially, the Theology of Liberation, quickened in Latin America in the late 1960's, has been a matter of despute from the theological as well as the political point of view. The advocates of the Liberation Theology see the society as Marxists do. With regard to the background of how the Liberation Theology has been formed, this thesis aims to explain the following. 1. How was the history of Latin America developed and what did Church contribute to it? 2. What is the particular situation that the Liberation Theology refers? And was the recognition of it correct? 3. How was it related to Marxism in the course of its formation? 4. How was it born and what was the reaction of the Christians to it? 5. How did the term "Liberation" develop and what is the definition of its conception. 6. How is the function of theology and how was its conception explained? And what is the peculiarities of it? From the above point of view Chapter 2 deals with the past and present situations of Latin America and the current problems in it. Chapter 3 deals with the history of the Liberatin moveent and the reaction of the Batican to it including the movements of the bishops along with their participation in society. Chapter 4 deals with the course of the Liberation praxis as to how the conception of theology assumed to it and therefore it became to be the Liberation Theology. Chapter 5 made a brief summary to the above discussions and suggested the problems to be solved.

예수의 倫理序說 : Centering Around the Synoptic Gospels 共觀福音書를 中心으로

金容駟 관동대학교 1992 關大論文集 Vol.20 No.1

In dealing with the subject of Biblical ethics, making a true statement along with divinity of presenting and justifying the ethical content is to become the object of our attention first and the modality together with concrete instruction of ethical content is to be concerned about afterwards. From this point of view, Biblical ethics is to be called a deliberatng theological and ethical work in finding out the consistent meaning of the Biblical testimony of faith. Therefore, in dealing with the Synoptic Gospels, the existence of Jesus'tradition in the Scriptures is to be recognized. No writings by Jesus has been handed down. The Synoptic Gospels cannot be called a historical biography. For the Biblical weiters tell a story as a member of community faity on the basis of Jesus'tradition along with their own theological recognition. By the light from the Resurrection they bore witness to the world Jesus Christ and found the meaning of His words and doings. And, by the power of the faith like that Jesus'tradition can be also found to have been well preserved and the meaning of historical Jesus'words and doings could be legalized. In making a survey of Jesus'ethics, based on premises that the instructions involved in the Synoptic gospels are related to the first apostles'kerygma and the writers;theology, I would like to raise some questions as follows: 1) What is the subject of message involved in the Synoptic Gospels? 2) What is the theological intention in describing the message? 3) What is the ethical instructions involved in the theological concept? In this paper, the procedure for the above questions are taken as follows: In Chapter 2, the structure of kerygma and its content are surveyed concerning the aspect of "message in the Synoptic Gospels." In Chapter 3, the writers;theology in the three Gospels is surveyed concerning the aspect of "theology in teh synoptic Gospels." In Chapter 4, the Kingdom of God, repentance, Law, and life-style are surveyed concerning the aspect of "ethics of the Kingdom of god." In Chapter 5, concerning "the conclusion" the subjects are summarized separate one from another. According to the above procedure, the content discussed on each subject resolves itself into the following points: 1. "Kerygma"mentioned in the Synoptic Gospels.(in Chapter 2) It is the enlarged "Kergma" mentioned by the first Church Apostles. 1) It is reinterpretation of the first apostles 'kerygma', as a message of 'the event of Jesus', in a situation of their own. The structure of the three Gospels involves the content for Jesus, as a great desirous Messiah and one who accomplished the redemption of mankind, to forgive a sin. 2) The theme of Jesus'sermon is 'the Kingdom of God'. He proclaimed the Kingdom of God conjointly with eschatology presenting duplexity of the words 'already' and 'not yet'. The first apostles believe, as a witness of the event of Jesus, that the Kingdom of god has been already realized in Jesus'character and doings. 3) the Advent of the Kingdom of god is an identification of an ethical request, conjointly with the proclamation of the Kingdom of God in ethical needs. 2. theological idea involved in teh Synoptic Gospels. (in Chapter 3) The Biblical writers'theology sets community theology forth as a premise and the apostles'kerygma is the basis of their theology. 1) An outline of the first Kerygma can be seen to be expressed most conspiciously in the first Gospel of Mark, and the Gospel of Mark is made up centering around the title of Christian duality of 'the son of God' and 'the Son of man'. 2) The Gospel of Mark takes over Mark's kerygma and its theological concept is the very principle of covenant and achievement. Accordingly its theology can be said to consturct a bridge over the distance between prophecy and achievement. 3) Luke's theology is based on teh process of 'salvation' in history. Historical circumstances by Luke can be seen to be the circumstances of th relaxation of eschatological tensions and transfer imminent expectation to a symbol of historical salvation. 3. Ethical instruction involved in the Message.(in Chapter 4) All the instructions Jesus gave can be said to be a commentary of the ethics of the Kingdom of God. 1) Jesu'ethical request is. as a eschatology, a petition and a blessing towards humanity through the announcement of salvation. Repentance is our complete turning, forgiveness, and obedience to the Kingdom of God. And faith is in the height of combative spirit as an expression of testimony to repentance. 2) In the circumstances of salvation required for the proclamation of the Kingdom of God and for thorough repentance, Jesus does have concern for the will lof God which surpasses law. And Jesus'summary fo the law can be understood from the proclamation of the eschatological Kingdom of God. 3) The beginning of Jesus'ethics can be said to set the Kingdom of God and its people forth as the premise of faity. And the content of the ethics is the very 'love'. Therefore, Jesus requires 'love' on the premise of the new existence as found in the Advent of th Kingdom of God. The oneness of salvation and commandments is God's love, and the highest reach of neighbor's love is to love enemy. Accordingly, Jesus suggests God's goodness, mercy, and wholeness after the example of His ethical determination.

신학 방법론과 성서 본문 : 라틴ㆍ아메리카 해방신학을 중심으로 Centered on the Liberation Theology in Latin America

金容駟 관동대학교 1988 關大論文集 Vol.16 No.1

The Liberation Theology in Latin America was conceived in the agonizing historical background of its long colonial government and the debates on Liberation Theology are based on the independency of their theological methodologies. This is why it is necessary to discuss these two facts in studying Liberation Theology. The author is interested in Gutierrez's theological intention as quoted in the following, wondering how the Bishops and Christian community who participated in the Liberation Movement can be vindicated from the standpoint of the Christian Orthodoxy: It is rather to let ourselves be judged by the Word of the Lord, to think through our faith, to strengthen our love, and to give reason for our hope from within a commitment. Following problems have been raised by the questions which arose in the study of the background of Liberation Theology: 1) What is the meaning of Liberation Theology establishing Praxis as its starting point? 2) What is the object of "Commitment" of Liberation Theology? 3) What are the methodological and hermeneuti characteristics of Liberation Theology? 4) What is the biblical text treated according to the biblical hermeneutic method of Liberation Theology? The above-mentioned problems are discussed in the order named in the following chapters: ChapterⅡ. The precondition for the methodology of Liberation Theology, and the characteristics of Hermeneutic Circle have been demonstrated along with the modern hermeueutic tasks. Chapter Ⅲ. Biblical problems have been surveyed according to the biblical hermeneutic text of Liberation Theology. ChapterⅣ. The author's assertion has been summarized and some suggestions have been added to it.

聖書倫理小考 : Paul書信을 中心으로 Centered on the Pauline Epistles

金容駟 관동대학교 1990 關大論文集 Vol.18 No.2

The Bible is not a historical report but a testimony of the Christian Community, which is expressed in theological understanding. And also it is a testimony given on demand in different historical situations of churches. Christ's testimony always has two aspects in the Bible. One aspect is on the testimony of God's message, and the other is an aspect of a testimony of man's response to it. These two sides form a logical basis that theology and ethics are not separated in the Bible. This study presents some problems in consideration of the preconditions for understanding Heinz Dietrich Wenland's Biblical Ethics, what H. Richard Niebuhr was interested in studying Biblical Ethics, and James M. Gustafson's approaches. The followings are the questions of this thesis raised in connection with Paul who took theology and ethics into consideration more than anyone else in New Testament. 1) What are the theological concepts that can justify the central ethical content in the Pauline Epistles? 2) What kind of descriptive form and theme are the ethical concepts composed of? 3) what kin of concrete moral is given in the context of the admonition? These Questions have been examined as follows : In “the Discourse of Method” of Chapter Ⅱ are discoursed the theological fundamentals have in which the descriptive characteristics of the Pauline Epistles and ethical contents are justified. “The Descriptive Form of Ethics”in Chapter Ⅲ deals the laws and freedom(grace), the unity in Christ and the nature of Love as the highest norm. In “the Life of a New Man” of Chapter Ⅳ a model of life was discussed on the ground of which a great attention was paid to normative personality and behavior, and the position in life(Sitz im Leben) In “the Conclusion ” of Chapter Ⅴ the questions raised in Chapter Ⅰ were answered. Their ethical themes and unity were summarized. The results of this study is summarized as follows : First, in the process of scrutinizing the theological concepts which justify ethical contents it was verified that the Redemptive Event of Jesus Christ is based on ethics; the Christian Community can be understood in the character of Sacramental, and the present entity of Pneuma is associated with the Eschatolgical character to admonish Christian life. (Chapter Ⅱ) The second question was the descriptive form of the central ethical concepts. It was certified that the principles of faith (justification through Faith) made the commandment of Love as the highest norm of ethics an admonitry descriptive form “in Christ”. (Chapter Ⅲ) The third question was about the moral principles. The behavioral motivation of Christians was modelled after the nature of God and Christ. That the principles of life of New Men were admonished and encouraged in connection with the problems of the Christian Community was also certified . (Chapter Ⅳ).

論理學의 定礎 : 브링크의 『도덕 실재론과 윤리학의 정초』를 중심으로

金容駟 관동대학교 1993 關大論文集 Vol.21 No.1

In his book『Moral realism and The foundations of ethics』,Brink defends moral realism. Brink formulates moral realism as follows. (1) There are moral facts or truths, and (1)these facts or truths are independent of the evidence for them. His moral realism includes externalist moral psychology, coherentist moral epstemology, nonreductive form of ethical naturalism for it`s core elements. Briefly, his argument is as follows:Various features of moral inquiry presuppose or are naturally explained by a realist form of cognitivism. General considerations about the nature of inquiry and considerations about moral inquiry in particular are most easily explained on the assumption that moral inquiry is directed at discovering moral facts that obtain independently of our moral beliefs and at arriving at evidence-independent true moral beliefs. The practical or action-guiding character of morality supports moral realism. Moral realism`s practical seem superior to those of many noncognitivist`s theories. The externalist can acknowledge the possibility of someone who recognizes moral considerations but remains unmoved. The rationality and motivational force of moral considerations depend, as the externalist claims, not simply on the concept of morality but on the content of morality, facts about agents, and a substantive theory of reasons for action. Moral realism has no commitment to any objectionable form of absolutism. Moral realism can be combined with a coherence theory of justification. A moral beliefs coherence with considered moral beliefs will be evidence of its objective truth. There cannot be the sort of self-justifying beliefs to which foundationalism is committed. Moral realism is not undermined by the existence of an is/ought gap. If there is an is/ought gap and we accept the traditional theory of meaning underlying the sernantic thesis and reject the sernantic test of properties, then we can defend ethical naturalism. The ethical naturalist claims that moral properties are constituted by nature and social scien-tific properties. Moral facts are explanatory, and the nature of moral disagreement is explanable on realist assumptions. There is good reason to believe that most genuine moral disagreements are resolvableat least in principle on the basis of coherentist reasoning about moral and nonmoral issues.

판넨베르그의 보편사적 역사 신학

金容駟 관동대학교 1996 關大論文集 Vol.24 No.2

Es soll akseptiert werden, deβ Geschichte als eine der umfassendsten Horizonten in der christilichen Theologie betrachtet. Alle theologischen Fragen und Antworten sollen nur im Rahmen der Geschichte gefunden oder geauβert werden. Jedoch verbergt sich die vom machigen Schopfer geschaffene geschichte vor der Welt. Der Gott, der durch die Transzendenz seiner Freiheit Ursprung des kontingenten auf der Welt ist, besrundet auch die Einheit des Kontingenten als Geschichte, so daβ die kontigenz der in ihr verbundenen Ereignisse nicht ausgeschlossen wird. Nur der Ursprung der Kontigenz der Geschehnisse kann vermoge Einheit auch Ursprung ihres Zusammenhangs sein, ohne ihre Kontingenz zu beeintrachtigen. Die Einheit der Ereignisse besteht nun aber nicht nur in ihrem transzendenten Ursprung. Sie sind ja nicht nur gegeneinander kontingent, sondern hangen auch untereinandr zusammen. Dieser dem Geschehen innewohnende Zusammenhang grundet in der ihm transzendenten Einheit Gottes, die sich als Treue manifestiert. Der in der Kontingenz des Geschehens wirkende und zugleich die Kontinuitat der Ereignisse stiftende Gott ist bei Historikern zun a chst ratselhaft. Daher muβ man in der rester Linie zur Kenntnis nehmen, wie der Gott welcherweise auf die Geschichte gewirkt hat und wie er Kontinuitat der Geschichte je und je gestift hat. In dieser Arbit mochte ich mich vor allem mit der universalgeschichtlichen Theologie Pannenbergs beschaftigen.