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이신형 ( Shin Hyung Lee ) 21세기기독교사회문화아카데미 2015 신학과 사회 Vol.29 No.1
이글은 간학문적 연구로서 문학에 대한 신학의 참여다. 이 글의 논지는 매우 단순하게 서술 될 수 있다. 문학계의『사람의 아들』에 대한 해석학적 이해는 재고되어야 한다. 왜냐하면 『사람의 아들』에 담겨진 이문열의 기독교에 대한 물음은 19세기 개신교 신학에서 회자되었던 물음 ― 성서의 절대성, 역사적 예수문제, 기독교의 정체성: 예수의 종교 or바울의 종교 ― 에 대한 것이기 때문이다. 이 글은『사람의 아들』의 이야기와 성서의 예수 이야기의 두 이야기의 합류를 통해서 이문열의 물음의 내용을 규정하는 것이다. 두 이야기의 합류는 성서의 예수 이야기와 아하스 페르츠의 이야기와, 신인교리의 예수 이야기를 민요섭, 아하스 페르츠와, 예수와 바울의 관계를 민요섭과 조동팔의 관계와 겹쳐서 읽어가는 것이다. 다시 말해서 이문열에게 내재한 성서의 예수와 신인교리의 예수에 대한 갈등의 인식을 갖고 민요섭, 아하스 페르츠, 조동팔을 읽는 방식을 취함으로서 그의 신학적 문제의식을 밝히는 것이다. 두이야기의 합류를 통해서 신학적 해석의 당위성과 문학계의 해석학적 문제점이 명료하게 부각된다. At the age of 23, Lee Moon Yul published a short story named The Son of Man. That short story four years later became a larger one which gave him fame and fortune. Lee Moon Yul was a winner of the prize for ``Today``s Writer`` in 1979. Since then, more than three million copies of The Son of Man have been sold. When Lee Moon Yul gave his accepting speech for the prize of ``Today``s Writer``, he said what he wanted to do was to have people hear about God, and in that sense, he succeeded. People loved his book. However, the important thing is not the fact that people loved this book, but whether people heard the story of God or not. What really matters is whether people understand his question of God or not. Lee Moon Yul raised a serious question of historical certainty through which Christianity might tumble down. Three theological questions were raised by Lee Moon Yul; (1) the historical question of Jesus who lived in Palestine as a man, not the son of God whom people believed in, (2) the credibility of the Bible, (3) the foundation of Christianity. This study deals with the theological questions raised by The Son of Man and tries to answer these questions. I am not saying that The Son of Man did directly raise the above questions, but I am saying that if you read the story of the main characters, such as, Min Yo Sup, Cho Dong Pal, and Ahas Periz with the story of Jesus and Paul, you will identify Min Yo Sup with Jesus and Cho Dong Pal with Paul as well as Ahas Periz as the self consciousness of Jesus as the man. In other words, when Lee Moon Yul created the main characters such as Min Yo Sup, Cho Dong Pal, and Ahas Periz, he portrayed them with the story of Jesus and Paul. So, it is necessary to understand the meaning of The Son of Man that one must relate Min Yo Sup and Cho Dong Pal with Jesus and Paul, and Min Yo Sup and Ahas Periz with Jesus. In chapter II, III, I compare the relationship between Min Yo Sup and Cho Dong Pal with Jesus and Paul. At the same time, I compare Jesus with Ahas Periz. In doing so, I clarify those relationships and specify the questions by Lee Moon Yul. In chapter IV, I will briefly comment the former interpretations and one will see the way which I will respond to them.
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이신형 ( Shin Hyung Lee ) 서울신학대학교 기독교신학연구소 2013 神學과 宣敎 Vol.42 No.-
본 논문이 논의하는 것은 1세대 선교신학자인 이광순의 선교신학이다. 이광순의 선교신학에는 한국의 선교신학을 구성하는 중요한 전거점이 들어 있다. 이광순이 기초한 ‘우리의 선교신학’에는 한국 신학의 방향과 과제가 담겨있다. 따라서 이 글이 집중하는 것은 ‘우리의 선교신학’의 선언 뒤에 있는 이광순의 선교신학을 추적하는 것이다. 이광순의 선교신학에 의하면 우리의 선교신학은 삼위일체 하나님의 선교신학이다. ‘하나님의 선교’는 선교신학사에서 쟁점이 되는 용어이다. 에큐메니칼과 복음주의의 이해가 대립하고 있다. 이광순에 의하면 ‘우리의 선교신학’은 복음주의적 에큐메니칼이다. 교회가 하나님의 구원의 활동에서 중심적인 위치에 있다. ‘하나님의 선교’는 교회를 갱신해서 선교하는 교회로 만들며 선교하는 교회는 구원의 수직적 차원의 바탕위에 수평적 차원을 지향한다. 이광순에 의하면 ‘우리의 선교신학’은 통전적이다. 예수의 선교에 기초한 선교신학이기에 통전적이다. 예수의 선교는 구원의 수직적인 범주가 수평적인 범주보다 우선한다. 따라서 인간화, 해방화, 자유 및 인권에 대한 관심은 교회선교에서 목적이 아니라 구원의 결과가 된다. 하나님 선교의 통전성에 대한 인식은 교회선교의 실천적 과제를 안내한다. 세상에서 그리스도의 주권 세움을 교회의 갱신과 설립보다 우선시하는 에큐메니칼과는 다르게 복음주의적 에큐메니칼인 ‘우리의 선교신학’은 교회에 대한 그리스도의 주권 세움을 통해서 세상에서 그리스도의 주권확립을 지향한다. 따라서 이광순은 교회가 당면한 여성지도자 문제, 도시빈민교회 문제, 여성군종장교제도의 문제, 통일과 북한선교의 문제 등 실천적 과제에 대해서 관심을 둔다. 이 논문은 네 파트로 나누어져 있다. 첫째 파트는 이광순의 선교신학을 논의해야할 이유와 당위성에 대해서 다루며, 두 번째와 세 번째 파트에서 ‘우리의 선교신학’의 이론적 토대와 통전성의 문제 및 실천적 과제에 대해서 다룬다. 마지막 네 번째 파트에서 2, 3세대 선교신학자의 과제에 대해서 간략하게 제안한다. Kwang Soon Lee is a retired professor of mission in Presbyterian College and Theological Seminary. And she was also Kyung Gik Han`s professor of theology of mission. She wrote an interesting essay named ``our theology of mission`` which is considered as a manifesto of the Presbyterian denomination. In that essay, she manifested three elements as the basic principle for establishing our theology of mission. The first element is that Missio Dei is a basic concept of our theology of mission. As a Missio Dei, the subject of mission is the Triune God, not church. The second element is that the Bible is the foundation of the mission in terms of the method and the content. The last element is that the church is the means of the mission, so that the regeneration of church is the key to Missio Dei. That is to say God`s primary goal is to regenerate the church`s passion for world mission. The purpose of this article is to clarify what ``our theology of mission`` is about. The first that we need to clarify is the meaning of Missio Dei. Missio Dei is the general term of mission. The evangelicalism names its theology of mission as Missio Dei. The ecumenicalism names its theology of mission as Missio Dei. However, the question is what we mean when we call our theology of mission as Missio Dei. Do we mean it in terms of the evangelicalism or the ecumenicalism? And what if we mean it a bit different from both; then how do we name it? So this article clarifies the meaning of Missio Dei. Next, the biblical foundation of our theology of mission needs to be clarified. And third which we are about to make clear is that the regeneration of church is the key to understanding Missio Dei in terms of our theology of mission. Kwang Soon Lee puts Jesus as the biblical foundation of our theology of mission. She found that the work of Jesus reported in Matthew 4:23 is the key to unlock the holistic character of our theology of mission. Based upon Matthew 4:23, Kwang Soon Lee describes Jesus prefers the individual over the social justice. So does our theology of mission. In that sense our theology of mission is the evangelicalism. According to Kwang Soon Lee, the mission is to establish the sovereignty of Jesus over the world as the ecumenicalism emphasizes. So does our theology of mission. In that sense our theology of mission is the ecumenicalism. Therefore in this article, I declare that our theology of mission is Missio Dei in terms of the evangelical ecumenism.
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이신형(Shin Hyung Lee) 한국기독교학회 2012 한국기독교신학논총 Vol.83 No.-
The purpose of this article is to verify the place of Heim`s theology in the realm of the dialogue between theology and science. That sounds strange to someone who is engaged in the dialogue between theology and science. There are two reasons for this. First is that Heim has no meaning to theologians who participate in the dialogue between theology and science, simply because they are unable to find the relevant idea from him. For them, Heim has an outmoded idea and therefore he has no place to put the working of God within the scientific world. Second, Heim was forgotten in the world of theology even at his time. Even though he was published many books, his theology had no influence on the world of theology at that time. Barth and Bultmann were the main figures for his time. Theology at that time is indebted to Barth and Bultmann, not on Heim. Heim has spread his idea of God throughout Germany and around the world: in that case, we can only find Heim`s influence on the younger generations who were concerned about the faith. Heim was a famous figure for youth who wanted to know the meaning of believing in God, but not for theologians. But, the presumption that Heim had no place in contemporary theology was due to the misconception about his theology. Heim has a unique idea about relating God to the world of science or vice versa. Heim was a pioneer who knew the problem of God in the world of science, and he endeavored to anchor God in the world of science. He had a massive knowledge of physics, and he wrestled with science because science assumed the absolute certainty about reality. Heim thought that science needed to be demythologized, whereas other theologians thought that the Bible needed to be demythologized. I think that the relevance of Heim`s thought for the modern theology lies in his intention that science needs to step down from claiming the ultimatum about how really things are. In other words, theology needs to listen to Heim`s voice and change presumption about science that scientific discovery about nature can change the notion of christian idea of God in order to suit God in the world of science. I do not claim that Heim`s idea of God has no problem at all. For the contrary, his way of presenting the idea of God looks strange to theologians who are at front in the dialogue between theology and science. However, the fact that modern theology is unfamiliar with Heim`s methodology does not give an excuse for ignoring Heim`s voice. Therefore, I will present Heim`s theology in a way that will clarify its place between theology and science.
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이신형(Shin-Hyung Lee),이상진(Sangjin Lee) 한국정보보호학회 2016 정보보호학회논문지 Vol.26 No.5
오늘날 많은 국내 기업들이 미국 시장에 진출하여 해외사업을 확장함에 따라 미국 기업들과의 소송에 직면하는 경우가 빈번해지고 있으며 이에 대해 체계적으로 대응할 수 있도록 e-Discovery에 대한 준비가 필요하다. 아직 우리나라에 e-Discovery 제도가 확립되지는 않았지만 국내 기업들은 몇몇 대기업들의 소송 사례들을 계기로 e-Discovery에 대한 관심이 높아지고 있으며 그에 대한 대응방법 등을 모색하고 있는 실정이다. 미국의 e-Discovery 제도를 우리나라에서 실행할 시 고려해야 할 부분은 크게 세 가지로, 법률 차이, 기업 시스템 차이, 그리고 언어와 기업문화 차이가 있다. 본 논문에서는 실무를 바탕으로 국내 기업들이 미국소송에 대응하는 데 있어서의 문제점들을 도출하여 그것들을 효과적으로 극복할 수 있는 특화된 e-Discovery 절차와 과정을 제안하려고 한다. Today, many domestic companies often face the lawsuits from the U.S. companies as they expand their business in the U.S. market and it is necessary for the domestic companies to prepare for the e-Discovery process in the systematic manner. Yet, the e-discovery system has not been properly established in Korea, however, domestic companies are growing more and more interests in e-Discovery processes and procedures so that they are seeking for the appropriate actions that they should take when facing lawsuits. When adopting the e-Discovery system in Korea, there are three main considerations including the differences in laws and regulations, enterprise system and language and company culture. This study aims to draw the problems for the Korean domestic companies in responding the U.S. lawsuits and to suggest the specialized e-discovery processes and procedures to effectively overcome them.
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이신형(Shin Hyung Lee) 한국기독교학회 2014 한국기독교신학논총 Vol.94 No.-
The Journal of Youngsan Theology is comprised of 151 articles that focus on a single individual’s religious ideologies. That individual is a pastor named Younggi Cho. The Journal has only one purpose to apologize for youngsan’s religious tenets. The interpreters of youngsan’s theology argue that youngsan theology is a God-centered theology, rather than human-centered. The interpreters of youngsan theology have endeavored to relate youngsan’s religious idea to reformation tradition and contemporary theology. To them, youngsan’s religious idea contains the elements that verify the sovereignty of God over the human need to search for him. As a result, they take youngsan’s religious ideas to prominent reformation figures such as Luther, Calvin, and most relevant contemporary thinkers such as Kierkegaard, Tillich, Pannenberg, and even Gardamer. In doing so, they persuade readers to accept youngsan’s theology as the relevant theology in relation to the reformation tradition and contemporary theology. I agree with them on the grounds that youngsan theology has elements that pertain to God-centered theology. Indeed, Youngsan theology has roots from the reformation tradition and is relevant to contemporary religious thinking. However, I disagree with their belief that the root of youngsan theology is mainstream reformation. Also, I do not see the relevance of youngsan theology for the contemporary theological situation lies in the mainline thinkers as they claim. I argue that the reformation roots of youngsan theology does not lie in the mainline reformers, but in Balthasar Hubmeier who initiated the anabaptist movement. It is my belief that the theology of Karl Heim is the source of the relevance of youngsan theology as the comtemporary circumstance. It is well known that Karl Heim applied the scientific understanding dimension concepts to the idea of God much like youngsan, which has unique concepts regarding the theological anthropology and the fourth dimension. I will verify the reformation roots of youngsan’s theology and contemporary thinking based on youngsan’s unique ideas, which is the main objective of this article.
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이신형 ( Shin Hyung Lee ) 한국문학과종교학회 2010 문학과종교 Vol.15 No.3
The purpose of this article is to clarify a theological question by Kim Eun Guk and to give credit to his famous book, The Martyred. What I mean by giving credit is to read its content throughly and critically in order to elaborate the theological questions raised by Kim Eun Guk and to reply to his questions. I believe that this book has never been critically examined by scholars, although this book has succeeded in publication throughout the decades. When The Martyred appeared in the western world for the first time, people got the impression that the existentialism was the vital key to understanding its major characters, such as pastor Shin, pastor Park, even pastor Han who cried out the absence of the God in the desperation situation. The only way out of escaping from that situation is to become a humanist who does not believe in God like pastor Shin or to take his own life like pastor Han. However, either way is not the right solution to Korean christians who devote their lives to the church, so that they denounced it and did not pay attention to Kim Eun Guk`s religious thoughts. Therefore, this book as well as his religious thoughts have not been properly understood. So, I write this article to get scholars a proper attention to his religious thoughts, understanding his dilemma and getting out of it. In order to do that, we must think of his question as the theological dilemma to which theology must respond. In other words, his question is nothing but the question about the oneness and unity of God who appears himself in the mode of Yahweh and at the same time God Incarnated in the mode of Jesus Christ. Concerning the structure, In the second part of the article I elaborate the theological questions into which The Martyred puts, and in the third part of that I try to give an answer which theology has dealt with those questions. I hope my reading and interpretation would get The Martyred a proper attention which it deserves.
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