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최진봉 장로회신학대학교 기독교사상과문화연구원 2015 장신논단 Vol.47 No.3
This study is a theoretical work for reorienting Korean preaching to be more biblical. In order to achieve the purpose, this paper arranges a dialogue between Calvin’s typological reading and that of two modern biblical readers – Gerhard von Rad and Stephen Farris. Its first part is to examine Calvin’s knowledge of scripture, uses of scripture, and typology for preaching. The second part of this study is to examine von Rad’s biblical typology and Farris’ homiletic analogy. For von Rad, God’s redemptive history has an eschatological typology between beginning and end (Urzeit und Endzeit). The eschatological typology makes it possible by the preacher to claim the Christ-event in a new historical context. Farris distinguishes the biblical typology between the two testaments and the homiletic analogy between the biblical world and the hearer’s world today. For Farris, the homiletic analogy is to claim the gracious work of God in Jesus Christ. The last part is to put Calvin and two modern biblical readers in dialogue. They share in common five crucial points for reading Christ-sense and preaching Christology such as scripture as the book for living a life and scripture in typology and Christology. However, unlike von Rad and Farris, Calvin in the sixteenth century before the historical relativism in the nineteenth century didn’t recognize the dissimilarity much between the biblical world and his contemporary. This made Calvin’s analogy between the two direct and simple. Through this study, the preacher may come to see how Calvin’s Christ-sense reappears to the modern biblical readers. More productively, through the dialogue between Calvin and the two readers, Korean preaching may be invited to the reorientation of what and how to preaching biblically.
교육으로 만나는 목회 : 예전 바로 알고, 바로 행하자; 그리스도의 윤리 공동체를 세우는 예식 : 세족례
최진봉 장로회신학대학교 기독교교육연구원 2013 교육교회 Vol.420 No.-
기독교 예식은 교회를 윤리 공동체로 세운다. 종교가 현실의 삶에 무용(無用)할 때, 그 신앙은 이념(ideology)이 된다. 그러나 예수 그리스도의 말씀과 삶을 흠숭하는 기독교는 현실의 삶을 건드린다. 예수의 삶을 정직하게 대면할 때, 그것은 우리 현실에 파고들어와 삶을 간섭하고, 근저에서부터 뒤흔들기까지 한다. 자신을 버리라고 말하는 예수의 십자가가 종종 부담스럽고 불편한 이유가 바로 거기에 있다. 이처럼 예수의 가르침과 삶은 우리를 불편하고 혼돈스럽게 하지만, 결국 삶의 본질적인 문제들을 인식하게 하고, 통합적인 시각으로 그에 책임 있게 응답하며 살도록 한다. 이런 점에서 기독교는 삶을 위한 대안적인 가치이며, 윤리이다.
A Homiletical Learning from An Inter-Textual Reading of the Book of Jonah
최진봉 한국실천신학회 2017 신학과 실천 Vol.0 No.55
The Korean church loves to read the Bible, Word of God, and its preacher is sincere to deliver messages daily and weekly on the Bible for the life of people. However, it is admitted to say that the church’s way of reading and understanding the Bible determines the church’s way of being in the world. Our loyalty to the Bible often makes us ignore a new challenging way of reading and takes us back to fundamental and Biblicist way of believing in God. Thus, we, preachers, are responsible to be a more faithful and biblical readers for the church, and reading the Bible as a literature helps preachers open wide their eyes to sense God and humanity from a new perspective. This study purposes to introduce an inter-textual reading of the Book of Jonah as one of case practices of literary reading of the Bible for preaching. Inter-textual reading of the Bible helps the church read the church’s book more biblically and faithfully because the inter-textuality informs its reader of the earlier texts which the writer used to create a new meaning. The Book of Jonah is one of exciting stories in the Bible to show us how one text is made up of other texts for creating a new meaning. For this study, I will first give an overview of what inter-textuality is and what the story of Jonah tells about. Then, it moves to some features of Jonah’s inter-textuality with two kinds of literatures: one from the Hebrew scripture - Noah’s flood in Genesis and the Book of Ruth; the other from outside of the biblical literature, an ancient Egyptian tale, The Shipwrecked Sailor. After overviewing the inter-textuality of Jonah, this study concludes with presenting three homiletical learnings from inter-textual reading of the Bible.
최진봉 한국실천신학회 2013 신학과 실천 Vol.0 No.37
This work is for the study of homiletic persuasion in light of Aristotle’s pathos. According to Aristotle’s wisdom, meaning is already in hearers’ world of living. This is what Giambattista Vico and Stanley Fish affirm. Both of the two focus on the communal sense of people as the place from where they find their meaning. It is called “sensus communis” – communal sense or assumption of readers. People read the world surrounding them in light of their own world of meanings. The world of hearers’ consciousness and experience determines the meaning of what they read. The reader reads his or her textual world in sensus communis. And, circularly, sensus communis generates meaning to the reader. Accordingly, persuading the hearers to the life of faith, the preacher needs a humble accommodation of his or her hermeneutic lens to cultural and experiential codes of the hearers. This is what Vico and Fish help the preacher for developing homiletic persuasion. However, Sandra M. Schneiders draws us more critically and theologically. For Schneiders, the communal sense is suspicious as well as beneficial to readers because it is still under status quo. The Christian text and Jesus’ gospel subvert readers’ established assumptions and construct new sensus communis. As a faithful community, the church is born in a particular identity in the biblical world. Sensus communis of the Christian community is distinctively shaped in Jesus’ narrative. The faithful community’s value system is generated from the eschatological vision of God’s reign which is an alternative to the oppressing and violating reality of this world. To which the preacher appeals is sensus Christi as sensus communis of faith. Sensus communis of the faithful community is also circular between the scripture and the church. The church reads the biblical text and her surrounding world in the communal sense; Jesus’ narrative as her text shapes an alternative sense of community for the church. Understanding this, the preacher is invited to read the biblical text metaphorically, not literally because literalistic sense of the biblical text includes oppressing and violating reality in its hierarchical and patriarchal social value. However, the sensus communis that the biblical text builds up allows the preacher to read it metaphorically. More homiletically, such a subverting sensus communis asks the preacher of inductive method as a sermonic possibility. Developing this thesis, this work executes the dialogue between Giambattista Vico, Stanley Fish, and Sandra M. Schneiders.