초기 한국 성결교회의 예배 -주일 낮 예배를 중심으로

허도화 현대기독교역사연구소 1999 성결교회와 신학 Vol.3 No.-

4차원 영성으로 본 조용기 목사의 설교신학

허도화 한국대학선교학회 2010 대학과 선교 Vol.18 No.-

This project is designed to gain clarity about Yonggi Cho’s fourth dimension spirituality as a theology of preaching. To the end, the project, with a homiletical lens, examines the historical context and the theological composition of Cho’s fourth dimension spirituality. As a direct result of his ministry, Cho’s fourth dimension spirituality which describes the paradigm of spirituality that juxtaposes the work of the Holy Spirit and the Word of God was developed as the foundation of his preaching. Today, Cho’s sermons have become extremely influential and renowned locally and internationally. Over the early years of ministry,however, he became dissatisfied with his own sermons that merely tried to offer hope to the congregation on worldly basis and without deep insights into their lives. As a response, he attempted to develop a homiletical paradigm that found its basis on integrated understanding of the daily lives of his congregation and God’s principle of spirituality that governs this world. Eventually, Cho referred to the practical application of such homiletical paradigm as the sermons of the fourth dimension spirituality. Essential goals of his spiritual sermons are to wake up the “sleeping spirits” of the congregation and help transform their daily lives. As far as the practical application of such sermons is concerned, it is safe to say that Cho has successfully exemplified his goals through his ministry at Yoido Full Gospel Church. When we observe the powerful impact that his sermons have had on unprecedented number of the listeners, Cho’s philosophy and method of preaching are worthy to be carefully examined. In efforts to further understand the fourth dimension spirituality,this paper particularly examines Cho’s sermons. Specifically, this paper first offers an overview of Cho’s sermons on the fourth dimension spirituality. Secondly, this paper examines the theological composition of his fourth dimension spirituality by means of his sermons. Cho’s sermons can not be evaluated without considering the content and the context of his ministry in which the sermons are prepared and preached. It is critical that his sermons on the fourth dimension spirituality are reflections on the church members’ lives and offer practical responses to their daily problems in light of the Gospel. It is such dedicated emphasis on practicality of the Scripture and the Spirit that makes actual changes in the lives of the congregation that makes Cho’s sermons on the fourth dimension spirituality extraordinary. It is Cho’s ability to empathize, enlighten, and speak to his congregants in a language that they understand that makes his sermons powerful and effective. Consequently, the key to his spiritual sermons on the fourth dimension is that the sermons are prepared and preached in a way his congregants can easily comprehend and apply the messages offered through the sermons. Hence, these sermons prove to have a clear vision and meaning that the congregants can competently apply in their lives. 본 연구는 영산 조용기 목사(이하 영산)가 목회 현장에서 4차원 영성을 중심으로 선포한 그의 설교가 갖는 설교학적 의미를 추구한다. 이연구는 4차원 영성에 기초한 영산의 설교가 성령사역과 말씀사역을 하나로 묶어 여의도순복음교회를 폭발적으로 성장시켰을 뿐 아니라, 그를 한국과 세계의 교회들에 영향력을 가진 설교자로 만든 주된 힘이었다는 전제로부터 시작한다. 영산의 설교가 한국과 세계교회에 큰 영향력을 끼칠 수 있었던 것은그가 설교자로서 사람들의 삶의 문제들에 구체적인 관심을 가지고 희망의 메시지를 전하는 것에 만족하지 않고, 자신이 발견한 4차원 영성,즉 하나님이 세상을 다스리는 영적 원리를 설교를 통해 일관성 있게전달함으로 사람들의 현실적인 삶에 변화를 일으켰기 때문이다. 영산에게 4차원의 영적 설교는 먼저 평신도들의 잠자는 영혼을 깨움으로그들의 현실적인 삶을 변화시켜 세계 최대의 교회를 목회하게 한 원동력이었다. 이런 증거는 영산의 4차원적 설교가 현재 정체된 한국교회와 성도들의 삶을 변화시키는 강단 갱신의 한 패러다임으로 연구할 가치가 있음을 의미한다. 본 연구는 4차원 영성을 통해 나타난 영산의 설교신학을 중심으로그의 설교사역을 새롭게 이해하기 위한 시도로 크게 두 가지 단계로진행된다. 먼저, 영산의 4차원적 설교에 대한 전이해로 그의 4차원 영성과 설교의 특수한 관계, 그리고 그의 4차원적 설교에 적절하게 접근하는 방법을 다룬다. 영산의 설교는 그의 특수한 설교현장을 배제하고는 적절하게 이해되거나 평가될 수 없다. 그의 4차원적 설교에는 철저하게 청중의 삶의 문제들을 해결해 주어야 하며 구체적인 복음을 전해야 한다는 설교자의 열정과 사명이 담겨 있다. 이런 영산의 분명한 설교의 목적과 설교의 내용에 대한 신학적 틀을 제공한 것이 바로 4차원영성이다. 그 다음 단계로, 4차원 영성이 영산의 설교에 구체적으로 어떤 영향을 끼치면서 그의 독특한 설교신학으로 발전되었는지를 살펴본다. 영산은 4차원 영성을 지속적으로, 그리고 간결하고 이해하기 쉽게 자신의 설교에 적용함으로 보다 확실한 초점(목적)과 선명한 색깔(내용)을지닌 능력 있는 설교로 만들었다. 실제적으로 설교를 만들어가는 과정에서 4차원 영성은 영산의 설교를 보다 분명한 목적(변화로서의 설교)과 중심 내용(희망으로서의 설교)을 지니도록 만든 설교신학의 역할을하였다. 영산은 4차원 영성을 통해 시대에 능동적으로 대처하기 위해복음을 현실적인 삶의 모든 영역을 근본적으로 변화시키는 하나님의실제적인 능력으로 적극적으로 재해석하고 도식화하여 목회와 성도의삶의 현장에 구체적으로 적용할 수 있는 설교의 모델을 제시했다.

연구논문 : 삶의 문제에 관한 상담으로서의 설교 -Harry Emerson Fosdick의 상담설교를 중심으로-

허도화 한국대학선교학회 2007 대학과 선교 Vol.12 No.-

This report will deal with preaching as counseling of the life-situational problems, which is focused upon Fosdick``s sermons with major emphasis on his theology of preaching, homiletical theory, and, in particular, approach to bringing the Gospel to bear on the issues of his day. We have an almost complete record of his sermons after 1930. From statements made by Fosdick in his writings about preaching and from actual reading of his sermons, we are able to construct his theology of preaching, homiletical theory, and apply of the Gospel to persons. We will concern with some of the major problems of Fosdick``s days and show through a few representative examples that he did preach to the problems that were then affecting the people since he preached to many of the same types of problems throughout his ministry. Fosdick``s two major concerns during his ministry were the crisis of modern man``s attitudes and questions about the Christian faith in the light of the new scientific thought and the "revolution in morals." He saw that as more people came under the influence of the scientific method of thought the more they would have honest questions about the validity of a religion which used thought forms which were no longer familiar to most of them. According to Fosdick, we need more sermons that try to face people``s real problems with them, meet their difficulties, answer their questions, confirm their noblest faiths and interpret their experiences in sympathetic, wise and understanding cooperation. All aspects of life which affected the individual were potential sermon material. And since he realized that people are influenced by the moods, events, and social and ethical forces of the time in which they live these often became the focal points of his sermons. Fosdick is not only a master communicator, but also has founded his preaching upon the bedrock of a theology of preaching-not a theology of Word of God, nor what should be taught and preached, but a theology of the act of preaching itself. He has been deeply concerned with what happens when he preaches. Thus, his whole manner of preparation, planning, and presentation has made that broad influence for which the church screams today. Fosdick``s theology of preaching revolves around two foci. First is his central concern for people. The primary focus of Fosdick``s preaching was the burning concerns of human beings. His theology of preaching is inseparable from his concern for people. The second crucial point in Fosdick``s theology of preaching is that he conceived preaching as the ability to communicate to the listener the power of God to transform a life. To be sure, personal counseling has for its goal the transformation of lives. All the routine, boring, and wearisome aspects of it are more than balanced by the thrill of witnessing the victories gained by the power of the gospel. By application of the principles of personal counseling to preaching, the counseling sermon becomes no less a technique for the transformation of persons. The preacher should go into his pulpit expecting that lives will be made over. Preaching was an encounter with a man with a problem which brought to that man victory and triumph. Fosdick``s theological definition of preaching has been summarized as "a head-on constructive meeting of some problem with light to throw on it and help to bring a victory over it, a creative process which can transform lives." Constructively speaking, Fosdick``s theology is not divorced from the world; it is not isolated idealism. Rather, it deals with the hard brute fact of problems of mankind. The strength of Fosdick``s approach lies in his awareness and emphasis on problems. Thus, at the core of a composite theology of preaching must be an awareness and a passion to meet unflinchingly the problems confronting mankind today. In response to those of his own day who used the first half of a sermon for historical explanation, exposition, and topical lecture of contemporary life as reflected in the news media, Fosdick presented another alternative: religion faith based on eternal meanings but put into contemporary thought forms. He summarized certain aims of preaching as to think the great faith of the Gospel through in contemporary terms, and to harness the great dynamics of the Gospel to contemporary tasks. He saw as his basic theological concern the apologetic task, the endeavor to present a reasonable, credible, defensible interpretation of the Christian gospel. Thus, he steadfastly tries to translate the themes of the Bible into the idiom of contemporary culture, believing that the Bible cannot speak for itself. He believes that any such translation does not dilute the gospel``s power to speak to congregations. Preachers live in congregations and, as unwritten symbols of the Holy, are frequently shown the hidden interior of congregational faces. People``s lives get built into a minister``s soul. Strangely enough, however, it is difficult to describe how pastoral intimacy orders our preaching. Obviously, ministers do not think of each and every parishioner during the preparation of sermons; we do not speak to individuals with individual problems from the pulpit in spite of Fosdick``s urging. He regarded preaching as a correlate of pastoral counseling. Fosdick left his indelible stamp on a generation of preachers who came under his tutelage or were inspired by his example. His influence can still be seen today, even in preachers for whom he is nothing more than a name. He had preached to the down-to-earth problems of the people in his congregation and in the radio audience.

바다의 노래(출애굽기 15:1-21)성전음악에서 회중의 역할

허도화 한국대학선교학회 2008 대학과 선교 Vol.14 No.-

This project is designed to gain clarity about the identity and relevance of the Song of the Sea (Exodus 15:1-21) as a model of the congregational hymn for our worship service and to provide an appropriate theology of liturgy for the renewal of the role of the people in the worship service and in the singing of the hymn. It is the thesis of this project that the renewal of the hymn of the people in the worship service and the recovery of its relevance to the communal worship in the Christian tradition depend upon its learning to understand itself once again through the Song of the Sea. This work understand that the setting for the Song at the Sea lies in the cult, in all probability in the Passover celebration. Its function is celebration of God's deeds as an act of praise in the context of worship. The Song at the Sea is a praise of God or to state the point that they are utterances which was suitable praise for a congregation to speak or sing as part of its liturgy, while having been spoken or sung in a particular set of historical circumstances by biblical personages. Indeed, this song - represented as having sung by Levite choirs or by “all Israel” - was the ideal sort of song for a congregation, i.e., “all Israel” or “the Levites” of nowadays, to sing as part of their worship. The Song at the Sea did enjoy a special prominence in this regard, and from early times was treated as a model for congregational singing. It is also well known that Ex. 15 was performed as part of the Second Temple liturgy. Choirs of women were no less active in the Jewish liturgy. At the thanksgiving service after the flight from Egypt Miriam led the choir of the women. The Song of Miriam, which now stands under the shadow of the superb Song at the Sea, deserves to be considered in its own right. This is an independent song which was an immediate poetic response to the event of Yahweh's liberation that it celebrates. In song and dance Miriam and her companions celebrated with the people the wonder of the event at the sea. In so doing, they inaugurated a liturgical tradition in which other poets and singers stood, including those who have given us the laments, thanksgivings and hymns of the Psalter.

성경적 영성 설교에 대한 새로운 이해: 초대교회의 설교에 나타난 성령의 활동들을 중심으로

허도화 한세대학교 영산신학연구소 2016 영산신학저널 Vol.38 No.-

This project is an attempt to propose a new understanding of biblical spiritual preaching in the early church on the day of Pentecost as expressed in Acts 2. The attempt is focused on the acts of the Holy Spirit in preaching by examining the relationship of preaching to the Holy Spirit as well as the role of the Holy Spirit in preaching. The end is to define biblical spiritual preaching and to suggest its contents and way in terms of spiritual formation and direction which can be spiritual preaching’s purpose based on the Pentecostal phenomena. To the end, the project examines the need for the recovery of the Spiritled preaching for spiritual formation and direction for individual and congregations, focusing on the aim of preaching rather than on the how of preaching. The study begins with presupposition that Pentecost in Acts as the human experience of the first fruits of the Spirit or the communion of the Holy Spirit in preaching suggests the important resources of spirit preaching. In order to understand that Christian proclamation at the outset was based on Pentecostal events with the dynamic character of spiritual preaching, the project should be explicated not only theologically but also phenomenologically. It means that the method deals with phenomenons as expressed in Acts 1-2 in terms of the correlation of basic elements of preaching such as the Scriptures, preacher, congregation, and the Holy Spirit. The project begins in chapter 1 by examining the problems and the method with a critique of the contemporary homiletic’s inattentiveness to spiritual preaching and its understanding of formative and directive purposes. Chapter 2 proposes the homiletical research on this pneumatological deficit by exploring the role of the Holy Spirit in preaching. In chapter 3 the project develops a biblical understanding of spiritual preaching focused on the relations of the Holy Spirit to preaching in John 14-16 and Her role in preaching in Acts 1-2 as a context for the definition of biblical spiritual preaching. Chapter 4 proposes the contents and the ways of biblical spiritual preaching as a model of preaching for the renewal of today’s preaching focused on its characteristics. 본 연구는 초대교회의 설교에 나타난 성령의 활동들을 중심으로 성경적 영성 설교에 대한 새로운 이해를 시도한다. 이 시도는 성도들의 영성을 형성시켜주며 그들의 영적 삶을 인도하는 역할을 하던 오순절 초대교회의 설교 현상들로부터 성경적영성 설교의 정의, 내용, 그리고 방법을 설교학적으로 밝히려는 것이다. 성령 중심의 설교 회복에 관한 연구가 필요한 이유는 오늘 우리의 설교가 청중 중심의 설교방법보다 성령에 의한 하나님의 구원 사역을 위한 영성 훈련으로 존재하는 설교의목적을 회복해야 하기 때문이다. 본 연구는 사도행전이 말하는 오순절 성령강림 사건이 영성 설교에 관한 중요한근거를 제공한다는 전제로부터 출발한다. 처음부터 기독교의 말씀 선포가 오늘 우리의 설교와는 다르게 성령에 의한 역동성을 지닌 오순절 사건으로 나타났다는 것을 이해하려면, 연구 방법이 신학적이면서도 현상학적으로 접근되어야 한다는 것을 의미한다. 현상학적 접근이란 설교의 기본적 4가지 요소들―성경, 설교자, 청중, 그리고 성령―의 상관관계를 중심으로 초대교회의 오순절 설교 사건의 현상들을 구체적으로 논의하는 것이다. 본 연구는 영성 설교가 무엇인지를 말하기 위해 설교를 위한 초대교회의 오순절사건에 나타난 성령의 임재와 역사를 인정할 뿐 아니라, 설교와 성령의 관계, 그리고 설교에서 성령의 역할을 중심으로 4단계로 진행된다. 첫째로, 본 연구의 필요성으로 제기되는 문제들과 그 해결 방법을 먼저 제시한다. 둘째로, 성령에 관한 설교학적 연구를 통해 선행 연구들을 살펴본다. 셋째로, 영성 설교에 대한 성경적 이해를 다루기 위해 성경적 영성 설교를 정의에 따라 요한복음(14-16장)에서는 설교와성령의 관계를, 사도행전(1-2장)에서는 영성 설교의 시작에 관해 살펴본다. 넷째로, 오순절 설교 속 성령의 활동들에서 나타난 영성 설교의 내용들을 살펴보고 그 특징들을 중심으로 오늘 우리의 강단 갱신을 위해 영성 설교를 우리 설교의 전면으로 옮겨 설교에서 성령의 역할이 더욱 분명하게 이해되고 설교자들이 더욱 많이 의존할 수 있는 영성 설교의 방법들을 제시하려 한다.

코로나 시대에 상처 입은 영혼들을 치유하는 설교

허도화 현대기독교역사연구소 2021 성결교회와 신학 Vol.46 No.-

오순절 예배의 에큐메니즘: 예배 갱신과 교회 일치를 위한 하나의 가능성

허도화 한세대학교 영산신학연구소 2013 영산신학저널 Vol.27 No.-

The study is designed to suggest ecumenism of Pentecostal worship as a possibility for worship renewal and church unity. The characteristics and identity of Pentecostal worship is found by close inter-relationships with other liturgical traditions and its influences on changing them ecumenically, rather than by its differences from them. The study aims to explore how Pentecostal worship can bring ways to achieve both worship renewal and church unity in terms of inter-relationships with other liturgical traditions, how liturgical ecumenism were formed in Pentecostal churches, and what its contents and forms are as well as how it can have influence on worship renewal movement and ecumenical movement. However, the two major Protestant movements have not been dealt from the perspective of liturgical ecumenism, even though they launched in the same period and had the same biblical foundation and purpose to recover the power of the Holy Spirit and the church unity experienced by the earliest church. Moreover, liturgical studies didn’t deal with that the unity of worship may play a significant role to bring church unity. Pentecostal churches didn’t recognize and understand its right value because of their negative views on ecumenism. It is understood that most Korean churches take Pentecostal worship to be a representative non-liturgical tradition which went astray out of Christian worship tradition and do not examine it as a liturgical subject. To the end, the study will take three steps focused on the origin and development of ecumenism in Pentecostal worship, and its contribution to worship renewal and church unity. First, it examines the origin of liturgical ecumenism in Pentecostal movement in earlier period, focused on ecumenical spirituality. Second, it deals with the contents and forms of liturgical ecumenism and its influences on many liturgical traditions. Lastly, it suggests ways in which liturgical ecumenism in Pentecostal churches may contribute a possibility to achieve both worship renewal and church unity to Christianity in the 21st century. 본 연구는 오순절 예배의 특징인 예배형 에큐메니즘을 신학적으로 규명하여 예배 갱신과 교회 일치를 위한 하나의 가능성으로 제시하려는 시도이다. 오순절 예배의 특징들과 정체성은 다른 예배들과의 차별성보다 에큐메니컬 예배로서의 긴밀한 상호 관계성과 그들의 변화에 영향을 준 것에서 발견된다. 본 연구는 오순절의 예배가 여러 교회들의 예배와의 상호 관계를 통해 교회의 예배 갱신뿐 아니라 연합과 일치까지 충분히 달성할 수 있는 길을 제시하는 예배형 에큐메니즘의 내용과 형식이 어떻게 형성되었는지 그리고 그 내용과 형식이 무엇이며 예배 갱신과 교회 일치를 위한 하나의 가능성으로 제시될 수 있는지를 밝히려는 목적으로 진행된다. 하지만 20세기의 오순절 운동과 에큐메니컬 운동이 각각 같은 시대에 결성되어 초대교회에 나타난 성령의 역사와 교회의 하나됨을 회복하려는 동일한 성경적 근거와 목적을 지닌 운동들임에도 예배형 에큐메니즘의 관점으로부터 그 두 운동들의 관계에 대한 연구들이 부족하였다. 더구나 이 두 운동들의 관계를 통해 예배의 일치가 교회들의 일치를 이끌어 내는 데 중요한 역할을 할 수 있다는 것 또한 예배학자들에게 관심의 대상이 되지 못했다. 또한 예배형 에큐메니즘은 에큐메니즘과의 관계와 이해에 대해 소극적인 태도를 취하는 오순절교회들로부터 정당한 가치를 인정받지 못할 뿐 아니라 잘못 이해되고 있다. 한국교회 안에서도 오순절 예배는 기독교의 예배 전통으로부터 벗어난 비예전적 예배를 대표하는 것으로 이해되고 그래서 예배학 분야에서 주목받거나 연구의 대상이 되지 못하고 있다. 본 연구는 오순절 예배의 에큐메니즘의 기원, 발전, 그리고 공헌 단계들을 차례로 고찰한다. 첫째로 오순절 예배가 초기에 형성될 때 오순절 예배의 특징인 에큐메니즘이 어떻게 형성되기 시작했는지를 오순절의 에큐메니컬 영성을 중심으로 살펴본다. 둘째로 오순절 예배가 발전되는 과정에서 그 예배의 독특한 내용과 형식이 된 예배형 에큐메니즘의 특징들이 무엇인지를 살펴본다. 마지막으로 오순절의 예배형 에큐메니즘이 오늘날 교회들의 예배 갱신뿐 아니라 연합과 일치를 위한 하나의 가능성으로 공헌할 수 있는지를 제시한다.

생명과 생태를 축하하는 예배: 21세기 예배갱신을 위한 패러다임

허도화 한국기독교학회 2003 한국기독교신학논총 Vol.30 No.-

교회의 거룩성 회복을 위한 예배: 거룩한 예배 패러다임

허도화 한세대학교 영산신학연구소 2018 영산신학저널 Vol.0 No.44

The study is an attempt to suggest a paradigm for the recovery of the sacred church through worship. It focuses on the relationship between the sacredness of the church and the sacredness of the worship. To the end, the study clarifies the relationship between the church and the worship in terms of their sacredness in the Scriptures. Firstly, the study examines the foundation of the homogeneous relationship of sacredness between the church and the worship in the Old Testament and deals with how the sacredness of the worship can maintain and reinforce the sacredness of the church. On the other hand, it examines how the sacredness of the church can be weakened and disappeared with the loss of liturgical sacredness in the New Testament. Secondly, the study examines the reasons why the Reformation in the 16th century and the Liturgical Movements in the 20th century, the dominant reform movements in the Protestant, weakened and lost the sacredness of the church. During the Reformation period, the reformers liturgically has much more in common with late medieval Christians loosely connected to the sacredness of the church rather than early Christian, eastern churches. The liturgical reform movements achieved a gain in church life centered on the congregant and their culture, but they nonetheless also bequeathed the loss of a clear view of the tradition of the church as expressed in the sacred worship. Thirdly, the study suggests a paradigm of the recovery of the liturgical sacredness in the church. Just as the Israelites in the Old Testament maintained their experience of God and inscribed it on their daily lives, projecting its own sacredness into time, place, and people, so the study suggests the ways today’s church could recover and practice her sacredness. 본 연구는 교회의 거룩성과 예배의 거룩성의 관계를 중심으로 교회 개혁에 필수 적인 교회의 거룩성 회복을 위한 예배 패러다임을 제시하려는 하나의 시도이다. 이 와 같은 논지를 증명하기 위해 본 연구는 세 단계로 진행된다. 첫째로, 성경으로부 터 교회의 거룩성과 예배의 거룩성의 관계를 밝히기 위해 본 연구는 먼저. 구약 레 위기로부터 교회와 예배 두 영역들의 거룩성의 동질적 관계에 대한 근거를 찾아 예 배의 거룩성이 어떻게 교회의 거룩성을 유지하고 강화시킬 수 있는지를 다룬 후, 신약 고린도전서로부터 교회의 거룩성이 예배의 거룩성 상실로 인해 어떻게 훼손 되는지를 밝힌다. 둘째로, 개신교의 대표적인 개혁운동들, 즉 16세기의 종교개혁과 20세기의 예배 갱신운동으로부터 오늘날 교회의 거룩성이 상실되기 시작한 근거와 유형을 밝힌 다. 개신교 종교개혁의 중심에 예배개혁이 있었다 해도 종교개혁자들에 의한 각 교 파별 예배개혁의 모델이 초대교회와 동방교회의 예배보다 거룩성이 약화된 중세 후 기의 예배 유산에 머물러 미완성적 예배개혁이었을 뿐 아니라, 중세 가톨릭의 성직 자 중심의 예배로부터 지나치게 회중 중심의 예배로 개혁을 시도함으로 예배의 거 룩성이 상실되는 단초를 제공하였다는 것을 밝힌다. 또한 예배갱신운동도 찬양과 경배를 중심으로 하는 예배 문화의 변화를 따르다가 교회와 예배의 거룩성을 동시에 상실하였음을 밝힌다. 셋째로, 예배의 거룩성을 회복할 수 있는 예배 패러다임을 제시한다. 구약성경이 말하는 이스라엘의 역사가 거룩을 시간, 공간, 인물 등에 투영하여 하나님 체험을 유지하고 또한 그 거룩의 경험을 일상의 삶에 새겨 놓은 것처럼, 오늘 한국교회가 어떻게 거룩한 예배를 회복하고 실천할 것인지 그 방법론을 제시한다.

강단의 갱신을 위한 설교신학: 통전적 변화를 위한 설교

허도화 한국기독교학회 2006 한국기독교신학논총 Vol.46 No.-