초기 감리교회 학교교육 정책에 관한 연구

염시동 배화여자대학 1999 培花論叢 Vol.18 No.-

The major purpose of the school education policy of the early methodist church was to lead their life for the life of service for the church, nation and all mankinds for the glory of our god, for the students those who were spiritually salvated. 1. The basic of the school education policy of the methodist church is the spiritual salvation matter. 2. The practice of the education for the children of the alienated classes. 3. Did the education of the education for the whole man through common life. To review the 3 kinds as the practice of the above contect : 1. Practice of education for the salvation of the spirit(soul). 2. Practice of the equal chance of the educational benefit. 3. Educational practice for the cultivation of leaders. The 1998 year is the most meanful year of the 250 years of the kingswood school and 100 years of baewha school. As such year, the several issues are needed for the education al policy for the methodist schools. 1. The correct religious education to have great interest for the salvation of the soul. 2. To have the firm belief of the minister of god. 3. "The school that does best effort to be used for the church and nation for the glory of almighty god."

초기 감리교회 학교교육 정책에 관한 연구

염시동 대학복음화학회 1998 대학과 복음 Vol.2 No.-

수산나 웨슬레와 家庭敎育

염시동 한국 전문대학 기독교교육학회 1997 한국 전문대학 기독교교육학회 논문집 Vol.1 No.1

수산나 웨슬레와 家庭敎育

염시동 대학복음화학회 1997 대학과 복음 Vol.1 No.-

초기 감리교회 학교교육 정책에 관한 연구

염시동 대학복음화학회 (구.한국전문대학기독교교육학회) 1998 한국전문대학기독교교육학회 논문집 Vol.2 No.-

초기 감리교회 학교교육 정책에 관한 연구

염시동 한국 전문대학 기독교교육학회 1998 한국 전문대학 기독교교육학회 논문집 Vol.2 No.1

수산나 웨슬레와 가정교육

염시동 한국전문대학기독교교육학회 1997 한국전문대학기독교교육학회 논문집 Vol.1 No.-

웨슬리와 홀리클럽 운동에 관한 연구

염시동 한국 전문대학 기독교교육학회 1999 한국 전문대학 기독교교육학회 논문집 Vol.3 No.1

When John Wesley was appointed as a fellow at Lincoln College in November 1729, he began a meeting for trying to lead a pious life in Oxford campus with Charles, his younger brother, Morgan and Kirkhan. They used to get together three or four times a week in the evening and have a good time in reading the Holy Bible in Hellenic and Latin language. On Sunday evenings they read the books on theology, and on the other days They read the classics in Hellenic and Latin language. They were "the Biblelovers" who read the Bible very hard. That is to say, they were people of only one book-the Holy Bible. They became the Bible Christians who were comfortable to the interpretation of the first church about all living principles. Because of their this lives the Oxford students gave the members of the Holy club three mocking nicknames. The first nickname is "Methodist". It was given by Wesley's practical life of the thought that their discipline and pursuit for holiness and purity can be obtained only through obedience and training, and regular life. And later Wesley adopted the nickname as the name of the group. The second nickname is "enthusiast", which came our of the fact that their religious and social activities were very enthusiastic. The third nickname is "ceremononialist", which was given because of their active participation in the Communication service. On the other hand, the activities of the Holy club movement are as follows: The first is the study of the Sunday records for the purpose of theological understanding and insight by studying the Bible and classical spiritual books. The second is the pious life which can incorporate salvation and holy life, which depend on sincerity and good conduct in daily life. The third missionary work which practices the faith through love in social life. I think when the followings are strengthened an the basis of Holy club movement the right religious movement in Korean Christian church and college can be made. First, we have to try to find out the very core and message of the eternal gospel besides studying the Bible and practicing the spiritual discipline. which Wesley tried to learn from the tradition of the Firch church. Second, We must try to lead our daily lives for the glory of the Lord by having right interest in pious life and by trying to reach the wholeness of Christian-Wesley's main doctrine. Third, we should try to serve truly as workes of the Lord through the religious life only for us also for our neighbors the human relationship in which we can share love with them. On the Occasion of the 270th anniversary of the Oxford conversion, We will have to try to lead the Korean Methodist church and college to embody the basic ideologies and practical activities of Holy Club movement, and moreover we will have to provide a momentum for making today's corrupt society be born again.

웨슬리와 홀리클럽운동에 관한 연구

廉蒔東 배화여자대학 1995 培花論叢 Vol.14 No.-

When John Wesley was appointed as a fellow at Lincoln College in November 1729, he began a meetting for trying to lead a pious life in Oxford campus with Charles, his younger brother, Morgan and Kirkhan. They used to get together three or four times a week in the evening and have a good time in reading the Holy Bible in Hellenic and Latin language. On Sunday evenings they read the books on theology, and on the other days They read the classics in Hellenic and Latin language. They were 'the Biblelovers" who read the Bible very hard. That is to say, they were people of only one book-the Holy Bible. They became the Bible Christians who were comfortable to the interpretation of the first church about all living principles. Because of their this lives the Oxford students gave the members of the Holy club three mocking nicknames. The first nickname is 'Methodist". It was given by Wesley's practical life of the thought that their discipline and pursuit for holiness and purity can be obtained only through obedience and training, and regular life. And later Wesley adopted the nickname as the name of the group. The second nickname is 'enthusiast", which came our of the fact that their religious and social activities were very enthusiastic. The third nickname is 'ceremononialist", which was given because of their active participation in the Communication service. On the other hand, the activities of the Holy club movement are as follows : the first is the study of the Sunday records for the purpose of theological understanding and insight by studying the Bible and classical spiritual books. The second is the pious life which can incorporate salvation and holy life, which depend on sincerity and good conduct in daily life. The third missionary work which practices the faith through love in social life. I think when the followings are strengthened an the basis of Holy club movement the right religious movement in Korean Christain church and college can be made. First, we have to try to find out the very core and message of the eternal gospel besides studying the Bible and praticing the spiritual discipline. which Wesley tried to learn from the tradition of the Firch church. Second, We must try to lead our daily lives for the glory of the Lord by having right interest in pious life and by trying to reach the wholeness of Christian-Wesley's main doctrine. Third, we should try to serve truly as workes of the Lord through the religious life not only for us also for our neighbors the human relationship in which we can share love with them. On the Occasion of the 270th anniversary of the Oxford conversion, We will have to try to lead the Korean Methodist church and college to embody the basic idelogies and practial activites of Holy Club movement, and moreover we will have to provide a momenthum for making today's corrupt society be born again.

수산나 웨슬레의 가정교육

廉蒔東 배화여자대학 1993 培花論叢 Vol.11-12 No.-

Susanna Wesley was the mother of Methodism in the sense that she was the mother of its founders, John Wesley and Charles Wesley. The goal of her Christian education was to nurture her children in faith so that they became pious and endeavoring to live up to the Christian standard of moral rectitude She had inheritied a Puritan tradition from her father The features of her family education are characterized. (1) by pious spiritual training of her children for the salvation of their souls, and by her emphasis on "will breakin" in order that they could abandon any impious attitudes in front of God. (2) by daily counseling of her children for spiritual growth through player, Bible lesson, and moral encouragement (3) by emphasizing and developing the female leadership in order to raise them to undertake their share, which was particularly significant in the male dominating society (4) reenforcing the faith of her children and the female parishioner through kitchen meetings to train them to be the lay preachers In this sense, her pioneering perspectives on family education and her practice played a significant role in the formation of the early Methodism. In particular, the influence of Susannah's family education on Methodism was remarkable in the following aspects. (1) regular educational programs, (2) emphasis on female leadership and organization of laity meetings, (3) individual counselling at Kingswood school, (4) emphasis on spiritual training, (5) recognition of lay preachers. The life and works of Susanna Wesley as a whole, can be understood from the three aspects. (1) Susanna as a mother, she raised her children in the Christian faith to be the leaders of Methodist church, especially by "will breadking" for the salvation of their soul, (2) Susanna as a woman, she became a pionner herself to be a preacher, and developed female leadership through educational programs, (3) Susanna as a co-worker, she helped to minister of her husband at Epworth, especially through "kitchen meetings" and helped John to lay the spiritual and theological foundations of Methodism Finally, the significance of Susanna Wesley for the Korean churches can be summarized in the followings. (1) the Korean churches should pay a serious attention to the issue of the spiritual salvation of the children by reenforcing the family education in order that they could abandon any impious attitudes by will breaking, (2) the Korean churches should emphasize the family worship service and serious intergenerational dialogue so that the children could realize true humanity, which are particularly urgent since the general education in schools is so inhumane, and the intergenerational dialogues are so little in a family basis. (3) the Korean churches should reenforce the education for the female members so that they could develop their gifts to realize their role in the society.