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RISS 인기검색어
- 검색키워드
- 저자 : 류응렬 ( Eung Yul Ryoo ) (검색결과 14 건)
- 무료
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류응렬(Ryoo, Eung-Yul) 개혁신학회 2009 개혁논총 Vol.12 No.-
This essay describes John Calvin's life as a preacher and the characteristics of his sermons on Genesis. John Calvin's sermons on Genesis share various common traits with his other sermons which can be categorized into five main features. First, Calvin considered the mission of the preacher to be the exposition of the Word of God due to his firm belief that the unfolding of the literal meaning of the text was the most appropriate way to communicate the Biblical substance. Second, Calvin believed choosing the text of the Bible to meet the needs of the preacher's message was an unwarranted exercise of discretion. Therefore, Calvin exposited the text of the Bible in the order in which it appeared. Third, Calvin believed that the author's intent reflected the inspired will of God, and thus that purpose of Scriptural interpretation was to discover the intent of the author and explain it as accurately as possible. Specifically, Calvin held the thought and intent of Moses revealed in Genesis as the thought and intent of God. Naturally, Calvin's sermons on Genesis reveal a strong will to submit subjective thought to its author's intent. Fourth, Calvin always complemented his exposition of the Bible with practical, living application to the believer's walk. Finally, through the many references of Jesus Christ in his sermons, Calvin points out that Jesus Christ is the fulfiller of the text of Genesis. While Calvin does not relate all books of the Old Testament with Jesus Christ, we can see that his sermons on Genesis were always interpreted in light of the light of Christ and the New Testament. Calvin's sermons serve as an unwavering guide to the pulpit of the Korean Church, which is preoccupied with ideas of Reformed theology. The audience's conformity to holiness based upon a correct understanding of the absolute truth of the Word was the ultimate vision of Calvin's ministry. And that vision opened the floodgates to unparalleled revival. The revival of the Korean Church will only be possible when it recovers such intense and holy passion towards the Word of God.
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류응렬(Ryoo, Eung-Yul) 한국개혁신학회 2010 개혁논총 Vol.16 No.-
오늘날 한국기독교는 심각한 정체성의 위기현상을 맞이하고 있다. 절대진리가 사라지는 포스터모든 시대에 정체성의 위기는 다양한 원인으로부터 야기된다. 필자는 본 글에서 오늘날 기독교의 정체성을 위협하는 여러 가지 요인들을 살피고 그 대안을 마련하여 성경적인 기독교의 정체성 정립을 위한 방향들을 제시했다. 무엇보다 기독교의 정체성은 철저한 성경의 권위 위에 세워져야 한다. 성경이 영감 된 하나님의 말씀이며 구원과 삶의 표준이라는 기초가 사라진 곳에 올바른 기독교는 세워질 수 없다. 둘째, 기독교 정체성의 핵심적인 요소로서 예수 그리스도를 바르게 이해하고 가르칠 것을 강조했다. 예수 그리스도는 구원과 성화를 이루는 근본적인 주체이다. 기독교 복음에서 예수 그리스도의 모습이 사라지면 결국 인본주의적인 설교로 전락할 수 밖에 없다. 고양된 윤리나 체계적인 철학 혹은 경건한 종교적인 교리가 예수를 전하는 메시지를 대신할 수는 없다. 셋째, 세상 속에서 기독교 정체성을 확립시키기 위해 신앙과 삶의 일치를 강조했다. 특히 오늘날처럼 사회적으로 비난의 대상이 되고 있는 기독교가 본질적인 모습을 회복하기 위해 가장 필요한 것은 생활 속에서의 실천이다. 세상 속에서 빛과 소금의 역할을 제대로 감당할 때 기독교를 통해 사람들은 성경이 말씀하는 하나님을 만나게 될 것이다. Today, Korean Christianity is facing an identity crisis; the postmodern world of relativism provides a rich breeding ground for various elements which undermine the identity of the Korean Church. Through this paper, I seek to define such elements, provide practical solutions to address and counter such elements, and offer guidelines to establish a truly biblical Christian identity for the Korean Church. First, a biblical Christian identity acknowledges the importance of establishing the Christian identity upon the firm foundation of the Bible; Christianity cannot be based on a foundation which does not acknowledge the Bible as the inspired Word of God and the complete standard by which Christians are meant to construct and live their lives. Second, I emphasize the importance of correctly and accurately understanding Jesus Christ, the central element and cornerstone of Christian identity. Jesus Christ is the fundamental agent of our justification, sanctification, and glorification; thus a Christian picture without the centerpiece of Jesus Christ is simply humanism and the Gospel without Christ is but mere philosophy. All of the moral, philosophical, or religious doctrines in the world can never replace the message of Christ. Third, Christian identity within the postmodern world can only be secured by Christians whose faith and lives are unified and practiced consistently. It is only when the “salt and light of the world” cease to be scriptural terminology and become social and interpersonal reality that the world will see the God of the scriptures.
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류응렬(Ryoo, Eung-Yul) 개혁신학회 2009 개혁논총 Vol.10 No.-
The most important factor for the Reformed preaching concerns the authority of the biblical text in the sermon. The biblical text should be the basis to make the sermon, and the sermon must follow the main message of the biblical text. As God speaks through the Bible, when preachers fail to ground their preaching in the biblical text, they abandon their authority. Because the Bible is both the source and substance of preaching, Christian preachers must deliver what the biblical text intends to speak. This conviction, however, is seriously attacked in the New Homiletic. New homileticians of the last four decades contend that the conventional preaching style is neither attractive nor effective for contemporary congregations. Rather than using the traditional attempt to appeal to listeners with the cognitive and propositional ideas of the biblical text, these scholars have focused on the listener's experience and participation in preaching as they draw their own conclusions from the sermon. Three leading contemporary homileticians represent these movements: first, the inductive approach to preaching was advocated and developed by Fred Craddock; second, narrative preaching by homiletical plot was suggested by Eugene Lowry; and finally, sermonic shape within the structure and movement of the sermon was pursued by David Buttrick, whose approach is called the phenomenological method. This article explores how these three major figures of the New Homiletic dealt with the biblical text in Christian preaching. The present writer believes that the New Homiletic has attempted to revive Christian preaching with a revolutionary methodology of preaching, but it does not do justice to the message of the biblical text. Christian preachers should glean from the New Homiletician's emphasis on the importance of listeners and creatively utilize their methodology for effective communication. However, we must realize that the preaching philosophy of the New Homiletic cannot be supported by the Word of God because the Bible is to be preached with conviction about its truth.
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