김영재 교수 은퇴 기념 논문집 : 김영재 교수와 함께 ; 김영재 교수의 한국 교회를 향한 신학적 질문들

강경림 ( Kyong Lim Kang ) 한국복음주의역사신학회 2003 역사신학 논총 Vol.5 No.-

츠빙글리의 종교개혁 사상의 특징

강경림(Kyong lim Kang) 혜암신학연구소 2016 신학과교회 Vol.6 No.-

이 논문은 16세기 3대 종교개혁가 가운데 한 명이면서도 마르틴 루터(Martin Luther)나 요한 칼빈(John Calvin)에 비해 덜 주목을 받고 있는 츠빙글리(Ulich Zwingli)를 한국 신학계에 소개하는 데 목적을 둔다. 이 논문의 특징은 츠빙글리의 종교개혁 사상을 다루되, 마르틴 루터와 요한 칼빈과 비교하면서, 그들과의 사상의 공통점과 상이점을 함께 다룬다는 점이다. 그들의 공통점은 3 solas (solus Christus, sola gratia, sola fide)를 서로 공유한다는 것이며, 그들의 상이점은 말씀론, 기독론, 성령론, 성례론, 그리고 종교개혁에 임하게 된 동기 등에서 뚜렷이 드러난다. 또한 본 논문은 츠빙글리가 종교개혁가로 나서기까지 받은 영향을 토마스주의, 인문주의, 교부들, “오직 성경으로”(sola Scriptura)로 정리하여 논하고 있으며, 특히 그가 종교개혁의 원리를 성경에서 찾았음을 밝히고 있다. 따라서 츠빙글리 혹은 스위스 종교개혁은 말씀 위에 세워졌고, 말씀에 기초하였다고 말할 수 있겠다. 그는 말씀에서 교회 개혁의 참된 청사진을 발견한 것이다. 그는 말씀의 위력을 믿었고, 말씀의 생활화를 주창하면서, 신자들의 매일의 삶이 하나님께 봉사하는 것이 되어야 한다고 하였다. 아울러 본 논문은 그의 뛰어난 애국심, 자유를 향한 열정, 공화주의적 이상, 그리고 믿음이 정치 영역으로부터 배척되지 않는다는 그의 확신이 우리의 공감을 충분히 얻을 수 있음을 부각시키고 있다. This paper intents to introduce Ulrich Zwingli, who has been less studied than Martin Luther and John Calvin by Korean Church, though he is known as one of three great reformers in the 16th century. This paper is to show the points of agreement and differences between them. All of them equally shouted for three solas(solus Christus, sola fide, and sola gratia). However, they are not in accordance in understanding of the Word, Christ, Holy Spirit and Sacrament, and in the reformative motivations. This paper focuses also that Zwingli has been influenced by Thomism, Humanism, Church Fathers, and “sola Scriptura” until he appeared as a reformer. Especially it emphasizes that he found the principle of Refomation from the Bible. Accordingly, it is certain that Zwinglian Reformation could be rooted and established on the Bible. In fact, Zwingli discovered the true blueprint for church reformation from the Word of God. He believed the power of the Word, advocated practicalization of the Word, and stressed that Christians’ lives ought to be a service of God. Finally, this paper makes clear his remarkable patriotism, republican ideals, and his conviction that faith is not rejected from the domain of politics, which arouses our sympathy with his beliefs.

중세 십자군운동과 성전(聖戰)

강경림(Kyong Lim Kang) 혜암신학연구소 2018 신학과교회 Vol.9 No.-

주후 632년부터 무함마드의 후계자인 칼리파들이 공격적인 지하드 (聖戰)을 내세워 비잔틴제국 내의 이집트, 팔레스타인, 소아시아 지역의 기독교 영지를 정복해 나갔고, 638년에 예루살렘을 점령했다. 1077 년에 무슬림 셀주크 튀르크족이 예루살렘을 다시 점령하면서 기독교인 들의 성지순례를 금지시켰다. 이에 교황들이 유럽의 가톨릭 국가들의 지도자들에게 성지 탈환을 명분으로 십자군 원정을 부르짖었다. 그리하여 1095년 1차 십자군 원정을 시작으로 약 8차례에 걸쳐 200여 년 간 기독 교와 이슬람교 간에 ‘성전’(聖戰) 게임이 벌어졌다. 이 중세의 십자군 원정은 1054년에 분열된 서방 교회와 동방 교회 간의 갈등을 더욱 증폭시 켰고, 서방 기독교 국가들과 동방 비잔틴제국 간의 적대감을 불러일으켰 다. 2001년 교황 바오로 2세는 그리스를 방문하는 자리에서 과거 십자군에 의한 침략과 학살, 약탈 행위에 대해 정식으로 사과했다. 그러나 긴세월 동안 진행된 서방 기독교와 동방 이슬람교의 두 이질적인 문명 사이에 일어난 이 전쟁들은 유럽 사회에 종교, 정치, 경제, 문화, 학문 등의 모든 영역에 크나큰 영향을 끼쳤다. 이 십자군 원정들이 마감된 이후에도 유럽 내부에서는 종교 전쟁이 성전(聖戰)이라는 이름으로 진행되었 다. 이슬람 진영 역시 지하드를 진행시켜 왔다. 현대에는 성전(聖戰)으로서의 종교 전쟁은 더 이상 지지받지 못한다. 지하드이든 십자군이든 이것들은 종교를 빙자하여 무지한 백성들을 오도하는 절대 권력자의 탐욕에서 비롯되는 것인 만큼, 성전(聖戰)은 철저히 배격되어야 한다. 정상적인 인간은 그 어떠한 종류의 전쟁도 혐오한 다. 그러나 원죄를 가지고 태어나는 인간들이 사는 현실 세계에는 전쟁이 항존한다. 우리는 전쟁을 억제하고 평화를 유지할 수 있는 충분한 자위력을 갖추면서, 온 세계가 전쟁 없는 세상을 만들 수 있도록 끊임없이 지혜를 모아가야 한다. From 632 A.D., Khalifa, the heir to Muhammad, conquered Christian lands of Egypt, Palestine, and Asia Minor within the Byzantine Empire and then conquered Jerusalem in 638 with aggressive Jihad. In 1077, the Muslim Seljuk Turk took over Jerusalem again and banned Christians from visiting the Holy Land. Thus, the popes shouted for the leaders of the Catholic countries of Europe to go on a crusade to recapture the holy land. Starting with the first Crusades in 1095, Christianity and Islam played holy war games for almost 200 years. Islamic and Christian holy wars had similar incentives to promote war. The medieval Crusades ended in failure to achieve the ultimate goal of the Crusades - recapturing and enduring possession of holy places, including Holy Land, from pagan Muslims. As a result of its holy war, hatred has been maximized between the crusaders and Muslims, and as a result, hostility between the two religions continues to this day. In addition, this medieval crusade further intensified the conflict between the Western and Eastern churches torn in 1054; creating hostility between the Western Christian states and the Eastern Byzantine empires. In 2001, Pope John Paul II, during a visit to Greece, formally apologized for past invasions, killings and looting by the Crusades. However, these wars, which took place between the two disparate civilizations of Western Christianity and Eastern Islam, had a huge impact on European society in all areas, including religion, politics, economics, culture, and learning. Even after these crusaders ended, religious wars continued in Europe under the name of holy war. The Islamic world has also led the jihad. In modern times, religious wars as holy wars are no longer supported. Since these, jihad or Crusades, originated from the greed of an absolute power that misleads ignorant people under the pretext of religion, holy wars should be rejected thoroughly. However, most people agree with the just war theory (bellum iustum) for the nation s self-defense. In Article 51 of the U.N. Charter, just wars(jus ad bellum, jus in bello) are only allowed in self-defense. However, the long-lived medieval crusade wars have made a profound change in European society in all aspects of religion, politics, economy, society and culture. The normal human being detests any kind of war. However, there is war in the real world where men are born with original sin. Since the early days of Christian history, there have been a few pacifists in various environmental contexts. However, since the Christian Church is also a community that lives beyond the world, it also exists in the world, although the ultimate concern of all of us is life of peace, a deep reflection is needed on how this life of peace is given. We already know how to cultivate peace because we know how a country with military power goes through countless wars that invade powerless nations and is well aware of the horrors of those wars. It is a constant gathering of wisdom to enable the whole world to make a world without war, with enough self-defense to suppress war and maintain peace.

한국 칼빈 연구사(1) -자료정리 방법론을 중심으로-

강경림 ( Kyong Lim Kang ) 한국복음주의역사신학회 2006 역사신학 논총 Vol.11 No.-

칼빈의 反니고데모파 作品 硏究(1)

강경림 대신대학교 신학연구소 1994 神學硏究 Vol.2 No.-

16세기 재세례파 운동의 형성배경과 그 기원에 관한 연구

강경림 대신대학 1991 논문집 Vol.11 No.-

This study attempts to introduce as in detail as possible the formative background and origin of the Anabaptist movement into the Korean Church has in some measure a narrow view of the Anabaptist, because she follows the position of the Reformers, that is, M.Luther, H.Zwingli, J.Cavin etc, that criticized severly the Anabaptist as a heresy. So, particularly, we stand in need of a thorough study on the origin movement, so that we may value the Anabaptist properly. Though the present study consists of five parts largely-Ch.1, Anabaptism and the Early Church ; Ch.2,The Indirectly Formative Background of the Anabaptist;Ch.3,The Directly Formative Background of it ; Ch.4,The Attitude of the Reformers and their Followers against the Anabaptist ; Ch.5,The Origin of Anabaptist movement-it concentrates upon the chapter 2,3,and 5. The Anabaptist leaders were affected indirectly by the Waldensians, J.Wyclif, J.Huss, the medieval mystics, and the rise of nation state. They were also influenced directly by H.Zwingli, M.Luter, and John Calvin, however. When we deal with the origin of the Anabaptist movement, we are confronted with both a genesis theory and a multi-genesis theory. But affording a basis for the multi-genesis theory, this study treats the beginnings and developments of Zu"rich, German, and Dutch Anabaptist.

16세기 재세례파의 신학사상에 관한 연구

강경림 대신대학 1990 논문집 Vol.10 No.-

In studying theological thoughts of the sixteenth century Anabaptists, one could find the systematic Anabaptist theologians little. I must, therefore, depend upon letters written by theologians to the Anabaptists, a few books of Anabaptism, and the Schleitheim Confession. For Anabaptists, as for other Christains, Jesus constitute the heart of Christain faith. Most statements about Jesus made by Anabaptists are orthodox in nature, that is, they accept the traditional creedal statements. Anabaptists were one and all agreed that the process of salvation begins with God's gracious act in Jesus Christ. Virtually all Anabaptists statements regarding the Holy Spirit are orthodox. They identify him as the third person of the Trinity. For Anabaptists, the church was now identified as the gathered congregation of believers who have voluntarily entered it by baptism upon confession of faith, only those can be members who are obedient to Christ. Love is the chief mark of the church. Anabaptists joined Protestants in rejecting the authorities of popes and councils and elevating the Scriptures into the vacancy. But there were considerable difference between Anabaptists and protestants and, indeed, among Anabaptists themselves, as to the nature and function of Scriptures. Baptism was the external act by which Anabaptists expressed their rejection of the sacramental church of Rome and the territorial churches of protestantism. Baptism was viewed as a sign that the old life of sin had been abandoned and a new life of following Christ begun. This was done voluntarily and after careful consideration. It was assumed by all that man had the capacity to the rite by which one entered the church. Anabaptists rejected the complex of doctrine and drama which characterized the Roman Mass as a sacrament. All strands of Anabaptism give evidence of a twofold interpretation of the Supper. It was, on the one hand, a remembrance of the love of Christ which expressed Itself in dying for his own. Jesus and his sacrifice were the foundation of Christian life and of the church. On the other hand, the Supper was seen as a celebration of the oneness and unity of the church brought about by Christ's death. The body of Christ, understood by Anabaptists in a very literal sense as the visible community of believers, was the presence of God in the world. The majority of Anabaptists believed that property could be held privately, but that it could never be absolutely private. Property was viewed as trust from God. Basic to the Anabaptists view of government was their version of the two kingdoms doctrine. Government was given because of man's sin; it belonged to law, while the church, which was given out of sheer grace, belonged to the gospel. The kingdom of Christ was characterized by peace, forgiveness, nonviolence, and patience. The kingdoms of the world, or Satan, was strife, vengeance, anger, and the sword which kills. Government belonged to this kingdom of the world. Anabaptists theology was shaped to a considerable degree by the experience of repression and persccution. This was especially true of their eschatology, that is their doctrine of the last things. The social and religious upheavals of the sixteenth century were regarded by most observers as of the end time.

反靈知主義 敎父 Irenaeus of Lyons의 신학사상

강경림 대신대학교 신학연구소 1993 神學硏究 Vol.1 No.-