Dr. Professor James M. Robinson's Visitations to Korea: For Robinson's Special Occasion at His 90th Birthday

소기천(Ky Chun So) 한국Q학회 2014 예수말씀연구 Vol.- No.3

이 논문은 필자를 포함하여 90 회 생신을 맞이하는 제임스 M. 로빈슨(Rudolf Bultmann) 교수가 한국학자들에게 준 영향력을 토대로 그가 남긴 커다란 학문적 업적을 뒤돌아 봄으로써 칼 바르트(Karl Barth)와 루돌프 불트만(Rudolf Bultmann) 이후에 그의 지적인 향유가 남긴 신학적 통찰력을 살펴보고 한국 학자들에게 불러온 Q 연구의 결과물들을 살펴보는데 그 목적이 있다 로빈슨은 한국을 두 번 방문하였다. 처음에 일본을 거쳐서 방문한 1965 년에 그는 예루살렘을 향하여 가는 여정이었으므로 동으로부터 서로 움직이는 엄청난 거리의 순례자의 여행과 같은 것이었다. 그 때에 그는 역사적 예수와 관련된 논문들로 한국신약학계에서 강연을 하였는데, 고 전경연에 의해 통역이 된 "불트만과 그 제자들 사이의 논쟁"이란 논문과 고 김용옥에 의해 통역된 "바르트이후의 해석학"이란 논문이었다. 로빈슨은 당시의 한국학자들이 아주 겸손하였고 서로 긴밀한 관계를 가지고 있었다고 회상하고 있으며, 지금도 서울에 있는 여러신학교들을 방문한 것에 고마운 마음을 가지고 있다. 이로써 오랫 동안 한국신약학계에서는 그의 '새로운 해석학'(New Hermeneutic)에 관한 관심이 많았다. 로빈슨의 Q 연구와 관련된 내용은 1990 년대에 들어서서 비로소 한국인 학자들 사이에서 주목을 받기 시작하였는데, 이러한 연구는 역사적 예수 연구와 공관복음서 연구와 더불어서 자연스럽게 발전한 것이었다 로빈슨은 2006 년에 다시 한번 소기천의 초청으로 한국을 방문하였다. 그 해는 이미 1 년 전에 그가 클레어먼트 대학교(Claremont Graduate University)의 고대와 기독교 연구소(the Institute for Antiquity and Christianity)의 Q 연구실(the Q Room)에 있었던 모든 자료들을 항공편으로 보낸 이후이기 때문에 한국 학자들을 위해 아주 중요한 일을 시작하는 출발점이 되었다. 한국학자들이 그 귀중한 자료를 사용할 수 있도록 그 때에 그는 '예수말씀허부'(Jesus Sayings Hub)라는 한국인을 위한 예수말씀연구소를 창립하였다. 한국의 예수말씀 연구와 관련하여 로빈슨은 적어도 예수말씀이 초기 그리스도인들 사이에 단지 천천히 인식되어 오늘의 복음서 기록과 같은 상태로 보존되기에 이른 것이라고 간주한다. 본 논문은 이러한 로빈슨의 인식을 토대로 한국인 학자들의 Q 연구에 미친 영향력을 중심으로 얼마나 많은 Q 연구가 한국인 학자들에 의해서 지난 20 년 동안 수행되어 왔는지를 집중적으로 살펴보고자 한다. This essay wants to show James M. Robinson's impacts to Korean scholars including me. Reviewing many spectacular works done by James M. Robinson, I specifically went over his intellectual biography, his theological insights that came after Karl Barth and Rudolf Bultmann, and his impact on scholarly improvements in Korea. Robinson visited Korean twice. On the first time, he visited Korea himself in 1965 via Japan because he was on the tour heading Jerusalem from the East to the West. At that time, he presented his lectures over the Historical Jesus, "the Debate between Bultmann and His Pupils" translated by Kyung Yun Chun, and the New Hermeneutic, "Hermeneutics since Barth" translated by Yong Ok Kim. Robinson recalls that Korean theologians at those times were very polite and their relationship seemed intimate, even though their seminaries vary in Seoul. In relation to the influences of Robinson's Q studies, the concern of Q regarding the historical Jesus in Korea was raised in the study of the synoptic Gospels during 1990s. James M. Robinson's revisit of 2006 was the most important event for Korean scholars because he gave a couple thousand copies on Q that he possessed in the Q Room at the Institute for Antiquity and Christianity in Claremont Graduate University. In order to allow many people in Korea use the materials, he organized the Korean Q institute called "Jesus Sayings Hub." In relations to the Jesus Sayings Hub in Korea, Robinson thinks that Jesus sayings should be accorded at least in equal status with the gospel that has only slowly gained ground among Christians.

생명의 선교를 향한 예수의 시험이야기 새로 읽기

소기천(Ky Chun So) 한국기독교학회 2003 한국기독교신학논총 Vol.30 No.-

This paper is to suggest Tong-Chun Theology on the basis of the interdisciplinary study through the mission of life, the missiological principles, and its hermeneuical application in the temptation story of Jesus. There is the three-fold temptation story of Jesus in Matt 4:1-11 and Luke 4:1-13. It is widely acknowledged that the temptation story in Matthew and Luke presents considerable problems in relation to its contents it is to be regarded as part of the Sayings Gospel Q. The first challenge by the devil to Jesus to change stone(s) into bread has perhaps the closest links with other Q material. There is widespread agreement that Q`s version of Jesus` reply here should be seen in the shorter, Lukan version of Luke 4:4; the longer Matthean version is due to Matthean redaction. This first temptation states at the outset of Q waht is to be important feature of the Q teaching to come: concern for food and material goods, while recognized as real and genuine, is not to become the overriding concern in the Christian life. “Man does not love by bread alone.” In the second temptation, the view that the dialogue depends on Jesus` unique status as the Son of God is even harder to defend. The devil`s challenge to Jesus is to test God. What significance could such a temptation have within the context of Q? This second temptation may imply a rejection not of any specifically messianic miracle (and certainly not of all miracles), but simply of any particularly miraculous miracle performed for its own sake or to prove other claims. The second temptation thus coheres with this very closely. Any demand for such a sign is shown here to be demoniac and opposed to the testimony of scripture itself. Scripture says, “You shall not put the Lord your God to the test.” The third temptation, like the other two, has very close links with the Q teaching, which follows. This temptation is perhaps slightly different in that the ‘test’ put to Jesus implies a response, which is so obvious. However, the fact that it is so ‘obvious’ when put in the form of such a ‘mythical’ form as this is perhaps part of the intention of the story. By placing such a story at the start of the document, the Q redactor provides the reader with an important hermeneutical key for what is to follow. God is the God who demands exclusive worship Hence neutrality is impossible. But part of the claim of God is via claims associated with his Kingdom; and any rival “kingdom’ is here claimed to be demoniac in origin. The temptation story is interwoven into the Q text to retrospect the life Jesus on the basis of the biographical cat which can be regarded as tong chun theology for the God`s mission of life.

마태복음 15:21-28에 나타난 화해의 복음에 대한 수사학적 연구

소기천(Ky-Chun So) 한국신약학회 2001 신약논단 Vol.8 No.2

신약성서의 유대인 선교와 이방인 선교의 상관관계

소기천(Ky-Chun So) 한국신약학회 2003 신약논단 Vol.10 No.1

신약성서에 나타난 내재저자의 여성 경향성

소기천(Ky-Chun So) 한국신약학회 2006 신약논단 Vol.13 No.4

이혼과 관련된 고난의 문제에 대한 개혁신앙적 이해에 관한 연구

소기천 ( Ky Chun So ) 한국개혁신학회 2014 한국개혁신학 Vol.44 No.-

This paper focuses on divorce in a reformed faith on the basis of the Bible is as harmless as adultery. In response to the anti-teaching of some of the Christians this paper argues that husbands and wives as one body should not divorce and remarry, probably presupposing the same union of marriage, as the Bible teaches about them and the Talmud as well. This paper interested in that it may have been that women were claiming that sex and marriage had no place in the new order-the issue that a reformed faith has to deal with these liberated Christian women, accepting their right to pray and prophesy and acknowledging the value of divorce; but aspects of their interpretation-female creation order and insisting that divorce is not for everyone. Paul``s advice on divorce derives from Jesus. Jesus`` teaching on divorce and on the basis of marriage is followed directed by the disciples`` pessimistic comment. To the comment Jesus responds with his enigmatic saying about divorce and remarry. In this sayings divorce and remarry are a worthy calling in the cause of the Kingdom of God, but no everyone is able to go that path, only those so gifted by God. Divorce and remarry are a good vocation for a Christian. Here this paper argues that eschatology has a strong future dimension. In the present Christians have only a partial experience of their life; the full experience is still in the future, albeit imminently expected. The future dimension of eschatology also means that for Christian revolution in the ordering of secular society is not an absolute priority, since the present order is only temporary and will shortly pass away. The general injunction against separating and the particular teaching on divorce. The Genesis passage as the basis of Christian teaching about marriage described in the blessing of God; indeed, a reformed faith on the basis of the Bible speaks of the mutual sexual obligations of marriage avoiding divorce and remarry.

춘계 이종성 박사의 통전적 신학에 관한 연구

소기천 ( Ky Chun So ) 한국개혁신학회 2015 한국개혁신학 Vol.47 No.-

The theology of Dr. Jong Sung Rhee is called to the holistic theology. On the one hand, this article surveys whether the concept of his holistic theology is Biblical, first of all, or not. He did not success his holistic theology, even though he published 40 greatest volumes of his systematic theology. In spite of its incompleteness, this article presupposes that the holistic theology of Jong Sung Rhee is based on the foundation of the Biblical theology and evaluates his theologies that he enterprised during his whole life almost 90 years old: co-relational studies of various fields, an Biblical understanding, Trinity theory, science and theology and literature, an acceptance of interreligious and interdisciplinary dialogue, and eschatology etc. As a result of this survey, on the other, this article evaluates whether the holistic theology of Jong Sung Rhee is alright, or not, and whether the ohn theology of Myung Yong Kim is based on the Rhee``s holistic theology that ``united`` various theological aspects, because Kim thinks that his ohn theology further contains the concepts of no one side or more holistic view. What is the constructive principles of the holistic theology that he thought? He understood other civilizations (even science and religion) as ``the preliminary process for the Christianity`` or ``the one toward the Gospel.`` And how the Christian world view can understand the other religious world view through the holistic theology and lead the other different civilizations into the Christian civilization? Those questions are the major tasks that must be solved by the scholars who success the holistic theology of Jong Sung Rhee.

Q 10:21-24; 11:2-4, 9-13에 나타난 기도

소기천(Ky-Chun So) 대한성서공회 2004 성경원문연구 Vol.- No.14

이상근 목사의 개혁신학과 신앙 -『이상근 강해설교』 1-30권과 『신약주해』 1-12권을 중심으로-

소기천 ( Ky Chun So ) 한국개혁신학회 2012 한국개혁신학 Vol.36 No.-

Sankun Lee, a preacher, pastor, biblical scholar, theologian who stands thoroughly the reformed theology, renewed his church following the faith and theology of reformers and their successors, and lived according to a life of reformer ``before God`` (Coram Deo) as John Calvin said. He also accomplished writing his best expository sermons and New Testament expositions which are cannot be compared with any other Korean pastors and scholars at his times. This article traced the faith and theology of reformers and their successors like Luther, Calvin, Wesley, Melanchiton, Erasmus etc. in order to understand the reformed theology, ecclesiology, and life of Sankun Lee in his expository sermons and New Testament expositions. This article also examined some significances what his world of expository sermons and New Testament expositions are, how he lead his parish members on the basis of the faith and theology of reformers and their successors, and how great his biblical expositions are.

일반 : 장공 김재준 박사의 성서적 개혁신학과 신앙

소기천 ( Ky Chun So ) 한국개혁신학회 2013 한국개혁신학 Vol.39 No.-

This paper wants to find how the theology and faith of Jae Jun Kim stands on a biblical foundation, flashing back conflicts and sufferings just after chaotic periods of Korean Liberation Day on August 15, 1945 in order to examine his Reformed theology and faith. This paper searches through his all books, entitled Kim Jae Jun Memorial Books 1-18 in turn conflicts with the opinions of Hyung Rung Park at that times, lunching toward Chosen Theological Seminary, which is developed later on as a mother seminary of KiJang denomination, his biblical Reformed theology, faith. ect. Hence this paper means to find some new implication in relation to old histories through his personal life, reexamining his theology and faith in affiliated with Korean Reformed Theological Society. Illuminating in the perspectives of biblical Reformed theology toward his theology and faith, this paper also finds that Jae Jun Kim found his best Reformed theology in the Bible and his faith principles of the Reformed church in the Bible too. This paper, for the first of all, insists that he regardshis reformed theology as Calvinistic theology, when he exaggerated educational ideas of Chosen Theological Seminary on the basis of Calvin theology he adopted.