한스 요나스의 책임의 원리-그 존재론적 근거의 의미와 한계

이은선 한신대학교 신학사상연구소 1991 신학사상 Vol.73 No.-

멜랑히톤의 Loci Communes 초판의 주의주의 비판과 감정의 관계

이은선 한국교회사학회 2003 韓國敎會史學會誌 Vol.13 No.-

1900년대~1920년대 재미 한인의 국어 교과서 연구 : 『유년필독』⋅『국민독본』⋅『초등국민독습』⋅『국어독본』을 중심으로

이은선 경기대학교 인문학연구소 2023 시민인문학 Vol.44 No.-

이 연구에서는 재미 한인의 국어 교과서를 분석 대상으로 선정하여, 교과서의 표기법, 교과서 출판의 인적 구성, 교과서 사이의 연속성과 차이점에 주목하였 다. 기존 논의에서 『유년필독』과 『국민독본』의 중간(重刊)은 이미 언급된 바 있다. 그러나 『유년필독』의 ‘범례’가 순한문으로 기술되어 있는 반면, 『국민독본』의 ‘범례’는 순한글로 변화한 지점 등은 충분히 논의되지 않았다. 『국어독본』과 학 부형 통신문, 표어 등을 통해 상항의 삼일(三一)국어학교의 교재와 운영의 일면 을 검토하였다. 이 교사용 자료를 통해 『초등국민독습』과 『국어독본』이 『유년필 독』·『국민독본』과 달라진 지점을 공유하고 있다는 사실을 확인했다. 또 삼일국 어학교의 국어 교육이 어떠한 목표를 지니고 있었는가를 살펴보았다. 이상의 논의를 통해 재미 한인의 국어 교과서와 국어 교육의 궁극적 목표를 더욱 깊이 이 해할 수 있을 것으로 기대한다. In this study, Korean textbooks for Koreans in America were selected as the subject of analysis, and attention was paid to the notation of the textbooks, the human composition of textbook publications, and the continuity and differences between textbooks. In the previous discussions, the reissue of Yunyeonpildog and Gugmindogbon has already been mentioned. However, the point that while the ‘Legend’ of Yunyeonpildog is described in pure Classical Chinese, the ‘Legend’ of Gugmindogbon has been changed to pure Korean has not been sufficiently discussed. Through Gug-eodogbon, school parent correspondences, and slogans, one aspect of the textbooks and management of Samil Korean Language School in San Francisco was reviewed. Through these materials for teachers, it was confirmed that Chodeung-gugmindogseub and Gug-eodogbon share the point that became different from Yunyeonpildog and Gugmindogbon. In addition, what goals Korean language education at Samil Korean Language School had, was examined. Through the above discussion, it is expected that the ultimate goal of Korean textbooks and Korean language education for Koreans in America will be understood more deeply.

칼빈의 제네바 교회 개혁 활동 : 목회 활동의 관점에서

이은선 한국개혁신학회 1997 한국개혁신학 Vol.1 No.1

한국교회사의 관점에서 본 한국 교회와 정치 참여

이은선 한국개혁신학회 2003 한국개혁신학 Vol.13 No.-

The Korean Church was unconcerned about political participation in terms of the separation between church and politics from 1879 which the christianity was accepted to 1960's. In the last period of 19th century Christians had practised the patriotic and loyal movement. But after the Presbyterian Counril decided the principle of the separation between politics and church in 1901, Korean Church didn't almost participate in the political act. Nevertheless, Korean Church and Christians struggled with the Japanese political power in the March First Mansei Movement and Japanese Shinto Shrine. After Liberation from the Japan, in the North Korea for a short time, Christians resisted the Communist Government through the organization of the political parties and the strict observance of the Sunday. But in general, until now, the conservative Korean Church has been indifferent with the political problem from the principle of the separation between the politics and church. On the contrary, the progressive church founded the Minjung Theology and resisted against the dictatorial government for the democratization of korean society and the progress of human rights from 1970's. Even through the political activities through Minjung theology contributed the democratization of korean society and the progress of human rights, these activities don't seem to be practiced with the right biblical principle. Therefore, in order to form the right reformed political ethics, we must recognize the distinction of sphere sovereignty between church and politics as the principle which the reformed theologians such as Zwingli, Calvin, and Kuyper had established and try hard to realize the God's sovereignty in the both spheres. In the situation in which the advanced political culture is very much required, if the development of the politicalculture will be achieved through the development of the people's onsciousness, the Korean Church must decide and act in order to realize the task. Though the church as a spiritual organization don't participate in the politics directly, she must give christians the guideline for the right political ethic and criticize the politics as a prophet when it will be diverted from the Bible's principle. The Christians as members of the people must participate in the political realities positively arming with the healthy political ethic on the basis of the Bible. They must fulfill the christian viewpoint of value In the political activities and strive for the conquest of the injustice and corruption and corrupt election and regional sentiment, the establishment of the life ethic and the practice of the environmental movement, and the reform of the unreasonable social institutes in the cooperation with NGO.

연구논문 : 장키우스의 신학사상

이은선 한국복음주의역사신학회 1999 역사신학 논총 Vol.1 No.-

멜랑히톤의 Loci Communes 초판에서 권위의 문제

이은선 한국개혁신학회 2003 한국개혁신학 Vol.14 No.-

Melanchton took a eclectic position toward the authority when he established Luther's justification by faith systematically with the method of loci communes in the first edition of Loci Communes Theologici. For him, the supreme authority is the Holy Scriptures. The Justification by faith which Luther asserted is a new theology different from the medieval scholastic theology. Melancthon must form the certain authority to support his position when he described the new view of Luther. That certain authority was the sola scriptura. The Justification by faith is clearly revealed in the Holy Scripture. It is the latest works of Luther that gave him this new understanding. Accordingly, he asserted the justification by faith which is the content of his latest works. He criticized thoroughly the scholastic theology in order to establish his views. The most important persons whom he criticized were Thomas Aquinas and Thomists, the voluntaristic position of Duns Scotus and Gabriel Biel, and theological faculty of the Parisian University and John Eck. Therefore hi criticized the general tren of the scholasticism. However, he didn't negate entirely the scholastic views and accepted critically them in the cases of accordance with his positions. He admitted eclectically the authority of Fathers and Councils in the base of sola scriptura. In the Case of Augustine whom he mostly often quoted from, he criticized his positions about free will and the abolition of the law. And in the first edition of Loci communes, he took the critical position about the most Fathers. At the same time, the authority of the Councils were recognized in the accordance with the Bible when they were revaluated by it. Nevertheless Melanchton entirely supported the theological position of Luther. Accordingly, for him, even though the supreme authority is the Bible, it is the Bible which is interpreted by Luther. The authority of the Bible which is interpreted by the views of Luther has the supreme authority and all views which is opposed to his interpretation were critically reevaluated. Therefore he was free to support or criticize the opinions of the same persons or councils. Therefore even though Melanchton is the biblical traditionist who negates any doctrine which is added to the revelation of the Bible from the formal viewpoint, the absolute authority of him is that of the Bible which is reinterpreted by the views of Luther.

토마스 아퀴나스의 삼위일체론의 방법론

이은선 한국교회사학회 2008 韓國敎會史學會誌 Vol.23 No.-

Thomas explained God the Trinity using the entis analogia in the revelation of the Bible and didn’t try to prove it. The recognition of the Trinity was fundamentally given through revelation, yet it was exposed by means of analogies from anthropology(word and love). When he elucidated the Trinity, he used the psychological analogy of Augustine as the principle, with the Aristotelian philosophy and entis analogia and the medieval analysis of language. He was focused on the explanation of the person in the Trinity. And The origin and relation of person, the discussion of the person itself, the exposition of the each person, the comparison of essence, relation, and origin with person, the comparison among the persons, and mission of person were discussed in the questions 27-43 of Summa Theologia I. Focusing the explanation of the person in the discussion of the Trinity, he criticized the three erroneous opinions in reference with the Trinity. First of all, the heresies of Arius and Sabellius fell into an error by understanding the procession as the outer procession. Second, Gilbert misunderstood God’s simplicity by separating the deus and divinity. He proposed the relation as auxiliary. But Thomas proposed that essence and person and relation are the same, yet they are distinct one another as the mode of human expression. We didn’t recognize God as it is, but according to the mode of human recognition. Third, he criticized Bonaventura who counted the unbegotteness as the principle of Fatherhood. He proposed the relation as the important principle of Fatherhood.

특집 : 정부의 종교문화정책 현황과 기독교의 대응 ; 정부의 민족종교 및 민속문화정책 현황과 기독교계의 대응

이은선 현대기독교역사연구소 2010 성결교회와 신학 Vol.24 No.-

이창회 목사의 애국계몽운동과 독립운동

이은선 한국교회사학회 2012 韓國敎會史學會誌 Vol.32 No.-

Lee Chang Hoi (Lee) was born in 1872 at Namyang. He became a christian in the early period when the gospel was spreading in the region. After conversion he worked hard for the modern education movement in the influence of George Herber Jones. Hong Seung Ha founded the Hoheung elementary school with Jones’ donation in 1901. The school was managed by Lee who established Powell school in purpose of teaching English in 1902. Lee managed nine day schools within nine churches which were founded by Hong Seung Ha. He also served as an exhorter in Namyang church, and worked as an assistant worker for a year in 1906. He later became the evangelist from 1907 to 1910. After 1906 he developed Boheung school as a central school in Namyang. He managed the school with general level edcuation department, high level education department, and measurement education department, and tried to keep Namyang redisents’ wealth from the intrusion of Japan. He held the United Sports Day gathering people from the surrounding elementary schools to inspire the patriotism. Some Japanese called Boheung school as a rioter training center for this reason, and insisted closing down the school since it was growing as a center for anti-Japanese thoughts. Lee also participated founding Sangdong elementary school, and he was directly and indirectly engaged in managing other schools. He also ran the evening school in Boheung school for children who couldn’t study in the daytime. He also worked as the principal of Sangdong evening school. He established the Namyang branch of Daehan-Jaganghoi for the progress of patriotic enlightenment movement. The group protested against the Japanese economic invasion with the National Debt Repayment Movement. He was in ministry from 1913 to 1916 at Namyang church. He supported the neighboring churches not only to stand independently but also to found schools. He also inspired other people to build churches in the churchless areas and to teach the biblical knowledge and Hangul by running the Bible Classes. He became a circuit pastor of Namyang and Osan in 1916 and transferred to Gwangju in June 1918. When he was in ministry of Gwangju, the Samil Independence Movement broke out. As he participated in this movement, he was arrested and in jail for 4 months. After he was released for the lack of evidence, he met Lee Dae Jung who raised the independence funds with him. However, Lee got arrested due to the fund raising activity and got sentenced to two years in prison. He was a pastor who fostered the patriotic enlightment movement into the Samil Independence Movement and Independence Movement.