구프린스턴 신학의 개혁파 정통주의 인식론 연구

조권수 ( Kwon Soo Cho ) 한국대학선교학회 2018 대학과 선교 Vol.36 No.-

필자는 16세기 칼뱅의 종교개혁 신앙사상이 그 후계자들에게 본질적인 내용과 그 적용의 문제에서 과연 큰 변화 없이 잘 전달되었을까 하는 의문을 가지고 이 논문을 시작했다. 왜냐하면 시간의 흐름과 더불어 사상의 어떤 변화들이 칼뱅과 칼뱅의 후계자들 사이에서 분명히 일어났기 때문이다. 시간의 흐름과 더불어 일어나는 그와 같은 변화는, 어떤 경우에는 칼뱅의 종교개혁 신앙사상의 성숙과 발전을 가져왔다. 그러나 반대로 어떤 경우에는 칼뱅 신학의 변질과 퇴보를 가져오기도 하였다. 이 논문에서는 특별히 성경이 가르치는 올바른 영적 인식의 문제와 그 신학적 방법론의 관점에서, 19세기 미국의 구프린스턴 신학이 16세기 칼뱅의 종교개혁신학을 과연 본질적인 수정이나 오류 없이 그 연속성을 잘 유지하였는지 살펴보려고 한다. 즉, 오늘의 개혁주의 신앙사상에 지대한 영향을 미친 구프린스턴의 개혁파 정통주의 신학사상을, 특별히 인식론적인 관점에서 존 칼뱅의 종교개혁 신앙사상과 비교 연구하였다. I started this thesis from an inquisitive thought on the continuity of Calvin’s reformation theology, which lead me to fathom for any possible changes that may have happened in between 16^th century Calvin’s Reformation Theology and his successors’ theology over the stretch of time. The changes have furthered Calvin’s Reformation theology in some cases, but on the other hand, deterred people from correctly comprehending Calvin’s Reformation thoughts and undermined the basis itself. In this thesis, I wish to examine whether the fundamentals and applica-tion of 16^th century Calvin’s Reformation theology was wholly and aptly em-braced by his theological successors, 19th century Old-Princeton theologians, without any notable incongruity. We will be comparing the Reformed Orthodoxy of Old-Princeton Theology, which has significantly influenced contemporary Reformed Theology, with John Calvin’s Reformation Theology especially from an epistemological view point in this study.

나다니엘 호-손의 상징주의 -The Blithedale Romance를 중심으로-

조권수 ( Kwon Soo Cho ) 21세기영어영문학회 1998 영어영문학21 Vol.13 No.-

존 칼빈과 존 웨슬리의 성화론 비교 연구

조권수 ( Cho Kwon Soo ) 아세아연합신학대학교 신학연구소 2017 ACTS 신학저널 Vol.34 No.-

필자는 본 논문을 통하여 16세기의 대표적인 종교개혁자 존 칼빈과 18세기의 대표적인 복음주의 부흥운동가 존 웨슬리의 성화론을 비교하여 연구하였다. 신학적인 경향성이 뚜렷한 두 사람의 성화론은 연속성과 비연속성의 분명한 교리적인 구별이 있었다. 그러나 두 사람 모두 성화에 대한 열정적인 추구와 그 실천을 매우 강조하였다. 그들이 성화에 대한 각별한 관심을 가지고 강조했던 이유는 그들이 경험했던 시대적인 암울한 정황이 매우 유사했기 때문이었다. 그리고 그들이 주목했던 이신칭의 복음의 현실적인 적용이 뜻밖의 부작용을 교회 안에 가져왔던 것도 그 이유가 된다. 많은 경우에 도덕폐기론으로 기울어지는 이신칭의 교리의 오해는 성경이 가르치는 성화의 교리로 바로잡아야만 하는 절박한 필요성이 제기되었던 것이다. 그러나 두 사람의 성화론은 분명한 차이가 있었다. 칼빈의 성화론은 칭의 교리의 완전함을 인정하는 부차적인 또 하나의 강조인 반면에, 웨슬리의 성화론은 칭의 교리와 양립하는 절대적인 또 하나의 강조였다. 칼빈의 성화론은 성화의 가치를 절대적으로 인정하지만, 또 하나의 칭의가 될 수는 없다. 그러나 웨슬리의 성화론은 그 자체로 칭의 교리의 연장선에서 또 하나의 칭의가 될 수도 있다. 칼빈의 성화론은 칭의와 관계되지만, 칭의와 구별되는 교리이다. 웨슬리의 성화론은 칭의와 관계되면서, 칭의를 보완하는 교리가 된다. 지금 한국 교회는 칭의 교리의 오해와 잘못된 적용으로 교회의 비도덕적인 현실에 대한 비판이 날로 고조되고 있다. 우리 모두 올바른 성화론의 가르침과 강조를 통하여 교회가 성경적인 성화를 추구할 수 있도록 최선을 다 해야 할 것이다. I studied sanctification comparatively between John Calvin a great Reformer in 16th century and John Wesley a great evangelist in 18th century through this thesis. There were distinct doctrinal differences of continuity and discontinuity of the two figures’ sanctification. Both of them, however, strongly emphasized the passionate pursuit of sanctification and its practice. The reason why they highlighted the special interest of sanctification was because the period gloomy situation they experienced was very similar. And it was also because the practical application of the justification that they noticed has brought the unexpected side effects to the church. In many cases, the misunderstanding of justification which leans toward Antinomianism raised a urgent necessity of correcting by the biblical sanctification. However, there were distinct differences between the two figures. While Calvin’s sanctification is a secondary emphasis receiving the perfection of justification, Wesley’s sanctification is an absolute emphasis receiving it as the compatible with the doctrine of justification. Calvin’s sanctification implicitly admits its value, but it can’t be another justification. However, Wesley’s sanctification might be another final justification. Calvin’s sanctification relates to justification but distinguishes itself from justification. Wesley’s sanctification relates to justification and becomes a complement to it. Korean church is now escalating into criticism of the church’s immoral reality due to the misunderstanding and wrong application of justification. Through the teachings and emphasis of the sound sanctification, we must do our best to encourage the church to pursue a biblical sanctification.

ACTS 신학공관과 루터의 인간론과의 연관성 연구

조권수 ( Cho Kwon Soo ) 아세아연합신학대학교 신학연구소 2017 ACTS 신학저널 Vol.32 No.-

필자는 본 논문을 통하여 ACTS 신학공관(ACTS Theological Synoptic Movement)이 추구하려고 하는 구원론 중심의 신앙운동이 역사적으로 16세기 종교개혁자 마틴 루터의 인간론 교리와 밀접한 신학적 연속성을 갖고 있다는 교리적 당위성을 주장하려고 한다. 그리고 그와 같은 구원론 중심의 신앙운동이 역동성을 갖기 위하여 우리가 추구할 수 있는 현실적인 대안을 제시하고자 한다. 이 논문은 16세기 종교개혁 신학 전통이 지금도 여전히 최고의 성경적인 적합성을 갖고 있는 가르침이라는 역사적인 연속성의 전제를 가지고 출발한다. 이 논문에서는 구원론 중심의 ACTS 신학공관에 대하여 살펴보면서, ACTS 신학공관의 한 근거일 뿐만 아니라 종교개혁 신학방법론의 한 근거가 되는 루터의 인간론 교리에 관하여 살펴볼 것이다. 그리고 그 연구의 결과로서, 루터의 인간론 교리에서 발견할 수 있는 구원론의 중요한 특징들을 확인하고, 오늘날 우리가 경험하고 있는 신학과 목회의 현실적인 한계를 극복하는 역동적인 ACTS 신학공관을 위하여 그 방법론적인 대안을 제시하고자 한다. This paper has a goal to show that ACTS Theological Synoptic Movement has a very close theological continuity with the Reformer Martin Luther`s doctrine of Anthropology. And another goal is to show the realistic alternative, so that this generation can apply the biblical Soteriology with spiritual dynamics in their daily lives. This paper begins with the presupposition that the Reformational theological tradition of 16<sup>th</sup> century has still the best biblical suitability. Also this paper is a research of Luther`s doctrine of Anthropology which is a very important foundation not only of the theological method of Reformation but also of ACTS Theological Synoptic Movement focusing Soteriology. Consequently, this research would check important characters of Luther`s teachings, and suggest a methodological alternative for dynamical ACTS Theological Synoptic Movement applicable in 21th century.

어거스틴과 루터의 칭의론 비교 연구

조권수 ( Cho Kwon Soo ) 아세아연합신학대학교 신학연구소 2018 ACTS 신학저널 Vol.35 No.-

개신교회 측에서 히포(Hippo)의 어거스틴(St. Augustine, 354-430)에게 이의를 제기하는 것은 루터가 개신교회의 근간이라고 확신했던 이신칭의 교리의 문제이다. 즉 어거스틴이 종교개혁자들이 외쳤던 이신칭의 교리를 분명하게 언급하고 있지 않다는 것이다. 어거스틴의 칭의 교리는 종교개혁자들의 전가된 의 개념이 아니라 주입된 의 개념으로서, 그것은 그리스도께서 십자가를 통하여 완성하신 속죄(贖罪)보다는 인간 안에서 은혜로 성취되어가는 과정인 성화를 의미하는 경향성이 강했다. 이러한 어거스틴의 칭의 경향성은 그가 회심하기 이전에 경험했던, 탐욕이라고 일컬었던 내적 부패의 강렬한 경험과 인식에서 온 것이었다. 그러나 루터에게 있어서 칭의는 어거스틴의 칭의 개념과 다르다. 루터의 칭의 개념은 죄책의 한계 안에서 거룩하신 하나님을 대면하는 영적 인식에서 나왔고, 그 인식은 외래적인 그리스도의 의를 구하는 경향성을 추구하였다. 루터가 어거스틴적인 성화의 필요성을 강조하지 않은 것은 아니다. 그러나 어거스틴과 달리, 루터는 칭의와 성화를 분명히 구별하면서, 종교개혁 신학의 성경적인 칭의론을 분명히 정의하였다. 루터에게 있어서, 죄용서의 칭의는 우리 인간의 행위와 공로와 전혀 관계없는 수동적인 것으로서, 하나님께서 그리스도 안에서 성취하신 하나님의 단독적인 은혜였다. 어거스틴과 루터의 칭의 사상을 연구하면서, 우리는 오직 성경(sola scriptura)만이 교회가 가르치는 모든 교리의 가치를 확인하는 유일한 진리의 기준인 것을 잊지 말아야 한다. It was the doctrine of justification by faith alone which moved the Protestant church beyond St. Augustine (354-430) of Hippo. That is, Augustine did not clearly articulate the doctrine of justification by faith alone proclaimed by Luther. The doctrine of justification in Augustine’s works is not a concept of imputed righteousness as taught by the Reformers, but of infused righteousness. Also, Augustine’s justification focuses more on the process of sanctification accomplished in people than the complete atonement through the cross of Christ. Augustine’s justification derived from his intense experience and his perception of inner depravity, before his conversion, he named avarice. However, Luther’s justification derived from the spiritual perception of having to face the holy God in the religious affection of guilt, and this perception made him propose an alien righteousness. For Luther, justifying righteousness is a righteousness which is alien to mankind, and never belonged to mankind. We are given eternal life not because of our good deeds, but because of our faith in Christ. Because of this faith, God accepts and declares us to be righteous. All our sins are no longer sins, because by faith we seize Christ. Indeed, Luther says that Christians are humans free of all laws, and they are not bound by anything. Of course, Luther puts emphasis on the sanctification too. Luther distinguishes sharply the ideas of justification and sanctification, which in turn defined the doctrine of biblical justification for Reformation theology. Luther believes that justification of forgiveness is passive, which means it has nothing to do with his deed or merit. Justification is entirely God’s grace derived from Christ’s work. So, we have to learn from the Augustine how dangerous Christian theology can be pursued within any particular emphasis of doctrine or philosophy. The same applies to the interpretation and application of these two people’s spiritual experiences. We have to remember how important it is to learn and teach tgospel and truth on the basis of the Bible. This article concludes that the difference between the justification of Augustine and Luther is Luther’s desire read to the Bible as accurately as he could and obey it. When we search for the truth on the justification of Augustine and Luther, we have to remember that the Bible is the sole criteria confirming the value of all doctrines.

헤밍웨이의 死生觀의 硏究 : 그의 작품을 중심으로 In His Master Pieces

조권수 광주보건대학 1987 論文集 Vol.12 No.-

Since his death with a self-inflicted gunshot wound Ernest Hemingway has been an even more controversial figure than before. An athletic and versatile young man, he tried to enlist in 1917 but was refused. He became a newspaper reporter and then went to Italy as an ambulance driver. He was badly wounded, but returned to serve a short time in the Italian infantry. This was only one of many close meetings with death during his life. It is not strange that he wrote much about death, violence, war, hospitals, and wounded heroes. In Hemingway, to show what a human being is, what a human being is capable of, and for that reason, to prove something worthy to live for was his primary concerns through his life. And his favorite theme was about death. He tried to define and maintain his ideas about the meaning of human existence, however limited and imperfect they might be, in all his books and the characters of all his heroes are peculiarly human story, that is, death. So I've tried to understand Hemingway's ideas about death through his main novels: A Farewell to Arms, The Snows of Killimanjaro, For Whom the Bell Tolls, and The Old Man and the Sea, and so on. In A Farewell to Arms, on the death of Catherine, Henry did just leave the hospital and walked back to the hotel in the rain. Catherine dies in childbirth. The novel is a romantic tragedy, planned almost like a play in five acts, and it again shows Hemingway's obsession with violence, sex, and death. Here he shows increasing use of death, and natural acenery. In The Snows of Kilimanjaro, Harry died with hope, which he couldn't realize in his life. In his tragic process, he achieved the moral triumph and his failure could achieve victory through his death. In The Old Man and The Sea, the writer tells as a powerful and tragic story of anaging fisherman's lonely and heroic struggle to catch agiant fish far out at sea. We can also read as an allegory of man's struggle with life or the artist's struggle with his art. The style is simple, dignified, and poetic. No one who reads this story intelligently could think of Hemingway as a nihilist. In it he emphasizes many of the ideas, ideals, and attitude be has shown in all of his books : his insistence on honesty, the search for truth, courage, humility, endurance. In For Whom the Bell Tolls, Robert Jordan falls in love with Maria and they enjoy a few hours of bliss before he is killed. Robert Jordan believed in liberty, impossible: under Fasscism. He did not belive in working for a planned society, but he accepted Communist discipline as necessary for the war. In conclusion I can see that Hemingway emphasizes that death is fatal to man. That is, death and life are the same aspect of the great nature and process of it.

The Scarlet Letter에서의 罪의 象徵과 描寫

趙權洙 광주보건대학 1986 論文集 Vol.11 No.-

I studied the symbolism and the description of sin in The Scarlet Letter of Hawthorne's through this paper. In the first chapter as preface, I dealt with the general symbolism of the work. There were many cases which Hawthorne dealt with human relations directly or symbolically, and in this charcteristic symbolic tale or allegorical tale became the main current. We can see this case in The Scarlet Letter of Hawthorne's story, and in his short stories. The Minister's Black Veil, The Ambitions Guest, The Hollow of The Thore Hills. The opening- sentence suggests the darkness "sad-colored", "gray", the rigidity "oak," "iron", and the aspiration "steeple-crowned" of the people amongst whom religion and law were almost identical. Later sentences add "weatherstrains," "a yet darker aspect, " and "gloomy" to the suggestions already began through color imagery. The closing words of the chapter make the metaphorical use of color explicit: Hawthorne hopes that a wild rose beside the prison door may serve "to symbolize some sweet moral blossom, that may be found along the track, or relieve the darkening close of a tale of human fraility and sorrow. " In the second chapter I dealt with the "A" and each character's symbolic description. The "A" which Hester wears on her bosom does not, of course, signify adultery in her eyes: its ornate embroidery is an implicit rejection of the community's view of her act; it is, is fact, a symbolic foreshadowing of her "consecration" assertion seven years later. "A" symbols adultery and original sin. But later it was explained as "Angel," "Able," or "Mercy." Hester is a well-known sinner, Dimmesdale a hidden sinner, and Chillingworth an unpardonable sinner. The Scarlet Letter describes human mentality and suffering which sinner must endure through hero's complication. Pearl is more than a picture of an intelligent and willful child drawn in part from Hawthorne's observations of his daughter Una: she is a symbol of what the human being would be if his situation were simplified by his existing on the natural plane only, as a creature. Pearl is potentially an immortal soul, but actually, at least before the "Conclusion, " she seems more nearly a bird, a flower, or a ray of sunlight. In this way Hawthorne uses frequently name symbolism in his works. And we can take imagery of color and light. The relation between the light and color images and their symbolic values are, then, neither static and schematized nor wholly free and arbitrary, but contextual within a general framework supplied by traditional patterns of color symbolism. In the third chapter I considered the psychological affect of sin in The Scarlet Letter. The central theme of most of Hawthorne's stories is not sin. as a theological problem, but rather the psycholgical effect of the convention of sin on the liver of the early colonists. Hawthorne expressed "a tale of human fraility and sorrow" instead of word "sin. "It is because of the writer's intention which he is going to describe human fraility and sorrow happened from it. In conclusion, this story is a most powerful but painful story.

햄리트의 성격고찰

조권수 광주보건대학 1994 論文集 Vol.19 No.-

No Dane of flesh and blood has been written about so extensively as Hamlet. Shakespeare's prince is certainly the best known representative of his nation. Innumerable glossaries and commentaries have grown round Hamlet, and he is one of the few literary heroes who live apart from the text, apart from the theatre. His name means something even to those who never seen or read Shakespeare's play. There are many subjects in Hamlet. There is politics, force opposed to morality; there is discussion of the divergence between theory and practice, of the ultimate purpose of life, there is tragedy of love, as well as family drama; political, eschatological and metaphysical problems are considered. There is everything you want, including deep psychological analysis, a bloody story , a duel, and general slaughter. In Hamlet, there are a few characters, too, as in common people. He is alone because his father died and mother remarried his uncle. He is too young to experience deep moral doubts, but he is not a simpleton. He wants to know if his father has really been murdered. He cannot fully trust the Ghost, or and ghosts for that matter. He looks for more convincing evidence, and that is why he arranges a psychological test by staging the crime that has been committed. He loathes the world, and that is why he sacrifices Ophelia. But he does not flinch from a coup d'etat. He knows, however, that a coup is a difficult affair. He considers all pros and cons. He is a born conspirator. "To be" means for him to revenge his father and to assasssinate the King; while "not to be" means -to give up the fight. He is more than the heir to the throne who tries to revenge himself for the murder of his father. The situation does not define Hamlet or at any rate does not define him beyond doubt. The situation has been imposed on him. Hamlet accepts it, but at the same time revolts against it. He accepts the part, but is beyond and above it. In the process we can see his characters: He was in lone situation, and was a perfectionist. He was a real religious man, but he was the obsessed for the Ghost. He was an existentialist and so brave.

"The Minister's Black Veil"에 관한 硏究

조권수 광주보건대학 1991 論文集 Vol.16 No.-

Howthorne, driven to take the tragic view of life and human destiny, due to his own conception of good and evil, simply presented human destiny as tragic, by refusing to pass the last judgement and permitting his reader to do it. When we look at The Mimster's Black Veil from this point of view, we must conclude that the symbol of the black veil rather than the character of Parson Hooper is the function of this symbol is in my opinion not to make the parson a hypocrite but a pilgrim, who takes an inward journey into the human heart, which gets darker and darker as he progresses. The most important and enduring mesage emanating from this profound symbol is that tragic and mysterious fact of like involving the essential relationship between light and darkness, which posits that short of perfect light, which exists only in God, every imperfect light is in need of darkness to come to a proper self-realization. Mr. Hooper committed the same sin owing to his rationalizing sin. Hooper, in his stubborn use of the veil of a sin, at unconsciously guilty of a great one, that of egoistically warping the total meaning of true life. Because of the black veil, th e members of the congregation sense the Mnister's distance, and he, in turn, sees them darkly as a sign of total depravity of all human beinges. Also he veil comes between him and God as he reads the Scripture and as he prays. It signifies he complete estrangement. Hawthorne thinks sin rather as a token to attain human maturity and as a magnet to draw human sympaty for an admission to their brotherhood of man, for sin provides a common bond to human being that binds man to earth and so to common fate with his fellows. When Mr. Hooper refused to accept the earthly human condition he failed to see the real world, and also pride, he committed, shut him out from the very salvation to which his life was supposedly dedicated. At length he shut his own heart and he was damned by choosing to life by idea than human love as a condition of the earthly life.

Nathaniel Hawthorne 작 "Young Goodman Brown"에 관한 연구

조권수 광주보건대학 1992 論文集 Vol.17 No.-

"Young Goodman Brown" is one of Hawthorne's most controversial tales, as such it is open to a wide range of interpratation. Many Hwathornean critics have analyzed this difficult tale and it is generally agreed that the tale is one of the richest stories of Hawthorne in style and image, and that it has three main themes : sin, faith and goal. It has been generally accepted that Brown comes to lose his Faith/faith and falls prey to the darkness of guilt. It is my view that the investigation of the process of Brown's goal quest and his setting would hold good for this controversial dispute. And my argument is that an appreciation of this short story depends, to a considerable degree, on an understanding of the characterization of the story as a sequence of scenes. I will focus in particular on the contrasts which occur thoughout the text : those between darkness and light and between good and evil. The dark-light contrast is seen to represent the contrast between evil and good, and to be realized in adjectival, nominal and verbal farms. It is my hypothesis that "Young Goodman Brown" is composed of four scenes, each of which occurs in a distinct and significant frame. The first scene shows Brown's farewell to his wife at sunset at ahis house. In the second scene, he meets his guide on the verge of the forest. And he happens to meet Goody Cloyse of his way with his companion into the forest, and hears many familiar voices in the midst of the forest. In the third, he arrives at the meeting place and wonders at a large congregation. And he reveals his accidental but inevitable meeting with his wife. Finally in the fourth scene, Brown returns to his Puritan town disillusioned. Accordingly, the sequence of the scenes in "Young Goodman Brown" can be called an escape-return pattern, or a goal-oriented quest. To sum up the discourse analysis undertaken by each model or procedure may lead to different interpretations of the texts. But each discourse analysis model is regarded as essential for the story of more sophisticated and more ambiguous narrative, since discourse analysis helps to throw light on critical disagreement and to help in decoding the communication between the author-narrator and the reder-listener.