사회변혁에 영향을 미친 웨슬리 부흥운동의 신학적 특징

김귀춘 亞細亞聯合神學大學校 大學院 2004 국내석사

Wesley's revivalism is called 'the Revival of the Holy Spirit' or 'Spiritual Awakening.' This Revival of the Holy Spirit is the best card of God. In the Bible we could witness that men were so totally corrupted not to be recovered by themselves that God intervened into men's history in two ways. The one is the judgement of God. For example, God rained down burning sulfur on Sodom and Gormorrah to destroy them. The other is the mercy of God. In other word, God allowed men to avoid formidable judgement by His mercy and grace. For example, although Nineveh's wickedness was come up before God, He sent Jonah to them to let them repent. Finally, they were not judged, but forgiven. In the middle of the 17th century, rationalism was prevailing through Europe. Accordingly Wesley' contemporary lived under of the rationalism's influence. Prominent rationalist such as John Locke and Immanuel Kant argued that human being can understand God by their reasons. This rationalism does not allow the Bible and God's sovereign which could not be understood by reason, which leads to deism which denies the living God working through human history. This rationalism attracted intellectual elites and a number of people departed from God, but church had no spiritual power which could persuade them to turn to God. This spiritual powerlessness led to the moral corruption. There were too many robbers and rioters, and people could not be out of their houses without bearing arms. It can be said that this period is the dark age of England. However, God always wants His people to be recovered through spiritual revival at the moment when waves of wickedness is too strong for human to overcome. At that time, God also did want to recover England which was about to be destroyed owing to their corruption, by God's holy fire through John Wesley prepared by God Himself. God provoked people to turn to God through John Wesley and Jonathan Eswords. The former led the Evangelical Revival in England in 1740s, and the latter 'the Great Awakening' in New England, the colony of the North England. Especially, the revival movement, lasting for about 50 years from 1726 to 1776 in which United States War of Independence began, is called 'the first Great Awakening,' which has influence on every social aspects such as religion, culture, politic. True reformation is of holistic salvation, namely total transformation. And true revival should be a action for saving individuals, families, societies, and whole world, that is, whole university. Wesley reformed Christian organizations on the basis of church for world mission and sought to reform society apart from church itself. This movement was extended to all over the world. Under the influence of this movement, churches emphasized on the transformation and personal devotion to God, and saint was provoked to spread gospel through the world. Subsequently, many mission groups were organized, and so many missionaries are sent to world. Besides, churches not only took care of the young, the poor, and the old, who wanted caring, but also took part in social reformation such as campaign for the abolition of slavery. Wesley activated the Sunday School movement to protect children from overwork. Apart from it, campaign for the abolition of slavery led by Wesley made Parliament pass the bill which prohibited slavery in 1807. Wesley's these movement not only was instituted as Methodist Church, but also had influence on all aspects in England. The reason Wesley's revival movement has great influence on all over the world is that he has sound and confirmed theology. His theology can be described as 'Evangelical Synergism', 'Sanctification,' through which, he stresses the 'dual commendment of Love' which means 'love God and your neighbours.' He tried to practice his theology of 'Sanctification,' his ethical purpose for life, which has influenced on his country and then has been extended to all over the world. The concept of Sanctification which Wesley understand is not restricted to the one's personal mental aspect, but expressed by he or her behaviour in the society to which he or she belongs. Furthermore, Christian should participate in the social activity, and serve as a light and salt, which has powerful influence to reform society as well as personal sanctification.

칼빈과 웨슬리의 基督敎 宗敎에 있어서 中心 眞理의 理解와 一致 연구

서재주 亞細亞聯合神學大學校 大學院 2004 국내석사

This dissertation is a study of Calvin's and Wesley's understanding and an agreement concerning Christianity's central truth. First, to achieve this goal I investigated the central truth of Dr. Chul-Ha Han's Christian faith because he has major views of Calvin and Wesley for a long time and has emphasized. Dr. Han emphasize in his theology the living faith of the central truth of Christian epistemology in Western theology through a study of Calvin's and Wesley's theologies. This central truth is described as "justification by faith". Also, Dr. Han. indicates that Western theology commits a basic error in its methodology. He is criticizies the theology based on an epistemology that does not accept with equall credence the physical and metaphysical realities of the Bible, and he criticizies Western theology that does not use all the biblical data honestly. Therefore, he emphasizies that Christianity's central truth must be treated according to a proper theological methodology based on biblical language. Furthermore, Dr. Han. insists that mankind's tragedy of is Western theology's impiety and urgies a recovery of Christianity's central truth of salvation based on living faith. Next, I investigated Christianity's central truth as understood by John Calvin in his “Institutes of the Christian Religion.” The objective Institutes is a description of biblical soteriology, namely, saving faith, repentance, justification, sanctification, and glorification. But this dissertation concentrate more on the description of soteriology than on an organic relationship between justification and sanctification, faith and justification and the Holy Spirit's works as seen in Calvin's Institutes. For this Calvin's central truth of Calvin, I explained living faith, the organic relationship, and the goal of faith as found in chapters 11-18 (Inst.). Namely, the Bible's purpose is to achieve the salvation of sinners. This means saving men from the punishment for their sin and the power of sin. Therefore Calvin's the “Instituties” systemize the Bible's central truth of justification and sanctification with concomitant good works by living faith. This means God accomplishes in us His holiness through double grace, granting both justification and sanctification (good works). In Calvin's theology, the sum of the gospel is “repentance and the forgiveness of sins", consisting of justification and sanctification. In his Institutes, the Bible's central truth includes both repentance and forgiveness of sins, so salvation includes justification and good works by living faith in Jesus Christ. Finally, we are to be led into God's kingdom by Him; this is the goal set for us the Scripture. Therefore, we describe the central truth of Calvin's theology as the forgiveness of sins through sanctification and good works by saving faith. In the next four chapters, I tried to ascertain truth in Wesley's theology. First of all, Wesley's understanding of this central truth does not differ basically from Calvin's understanding in its structure, form, and contents. In particular, Wesley emphasizes Calvin's central truth from an experiential and pastoral wiewpoint, but Wesley's emphasis on these as pects has caused a lot of Wesleyans to misunderstand his theology as being different from Calvin's theology. In fact, Wesley and Calvin agree essentially concerning the Bible's central truth. Rather than conflicting, Wesley's theology is a basis for understanding Calvin more clearly according to Dr. Han. Namely, Actually, Calvin's theology is the basis for Wesley's theology. In Wesley, the understanding of the Bible's central truth basically begins with prevenient grace. This grace results in regeneration and justification through faith in the gospel involving repentance and faith. Subsequently, the grace becomes the motive for sanctification and good works. The concept of this central truth in Wesley is generally expressed as “living faith”. Therefore, this “living faith” comprises a characteristic element in Wesley's theology. Also, a peculiarity of Wesley's central truth is the doctrine of perfection sanctification. First this perfection doctrine provides a motive which results in a desire for perfection by means of gradual sanctification in those who have surrendered completely to Jesus Christ. Second, perfection means that believers are delivered from their evil thoughts and sinful nature. This life is possessed fully by the Holy Spirit. so that the the believer moves toward the goal of sanctification in the love of Christ. In five chapters, I describe a formal difference and a content agreement concerning the central truth of Calvin and Wesley. Namely, I point out a formal difference from the historical viewpoint which includes both a difference in content in historical emphasis. In other words, my findings emphasizie that Calvin and Wesley are perfect agreement. First of all, these contents indicate an agreement in the third viewpoint: namely, living faith, which emphasizes justification and sanctification. From this viewpoint, Christians aim for a heavenly life as a spiritual religion. In conclusion, most scholars see difference in the views of Calvin and Wesley concerning predestination and perfection. But that is a shallow perspective. Therefore I insist on emphasizing a common characteristic of faith of these two theologians with a concept called the “reality of faith” Calvin's and Wesley's views of predestination. Second, this dissertation's conclusion emphasizes praxis in the central truth, namely, sanctification and good works. Lastly, this dissertation emphasizies that the Bible's central truth is not a theology of theory but a theology of practice.

린드벡의 후기자유주의 신학비판

이윤희 아세아연합신학대학교 대학원 2009 국내석사

지금까지 1980년대 이후 모더니즘적인 자유주의 세계관에 대한 회의론의 확산과 함께 등장한 포스트모니즘 사상의 신학적 표현 중 하나인 린드벡의 후기 자유주의 신학(Postliberal theology)에 대해 살펴보았다. 지난 10여 년간 미국 신학계에서 활발하게 논의되고 있는 린드벡의 후기 자유주의신학은 ‘현재 상황’과 ‘성경’ 즉 다른 말로 하자면 ‘자유’ 혹은 ‘보수’라는 양단논법에 의해 ‘복음’의 순수한 의미가 상실되어 있는 상황 속에서 ‘새 시대를 위한 복음’이라는 딜레마에 대한 흥미로운 해답을 시도하고 있는 신학이다. 후기 자유주의 신학은 특별히 예일 대학교 신학부와 관련이 있는데, 그 대표적인 공로자가 바로 역사 신학교 교수인 조지 린드벡이다. 그는 그의 책 “교리의 본질”에서 자신의 접근 방식을 기술하는데, 이제까지의 잘못된 종교 이론 즉, 종교에 대한 인지적 접근과 경험-표현적 접근을 비판하면서 현대철학, 사회학, 심리학, 종교학 등의 이론적 지평 아래 문화-언어적 적 접근(culture-language approach)이라는 새로운 종교이론과 이를 기초한 새로운 교리 이론 곧 규칙이론(rule theory of the doctrine)을 제시했다. 사실 린드벡은 “교리의 본질”에서 자신이 조심스럽게 밝히듯이 후기 자유주의 신학 자체를 정립하여 펼쳐 보이는 대신 그것을 “향한”(toward a postliberal theology) 가능성을 타진하려는 목적을 지니고 있다. 린드벡이 이 책을 통해 의도한 것은 루터교 역사신학자로서 린드벡은 교회사에 나타난 여러 다양한 교리들을 연구해왔고, 또 카톨릭과의 대화에 앞서 왔었다. 이러한 경험의 배역에서 과연 기독교 안의 여러 상이한 “교리”들을 어떻게 이해해야지만 그들간의 “대화”를 가능케 할 수 있을까 하는 문제를 고심하게 된 것이다. 먼저 린드벡의 후기 자유주의의 사상적 배경을 다시 재고해보면, 먼저 그 명칭 자체가 포함하고 있는 것처럼, 린드벡의 후기 자유주의 신학은 포스트모더니즘의 사상적 영향을 받았다. 특별히 포스트모더니즘의 대표적 특징인 근대성의 통합성과 토대주의를 거부하고 상대적, 파편적 특징을 가진다. 이러한 영향으로 린드벡의 후기 자유주의 신학은 기독교 신앙의 특수성을 강조하고 있다. 포스트모더니즘 사상의 또 하나의 영향은 누구나 동의하는 보편타당한 지식 체계나 진리의 틀을 거부한다는 것이다. 린드벡의 신학방법론에는 포스트모더니즘 뿐 아니라 예일대학의 여러 교수들의 신학 방법론을 받아들이고 있는데, 특별히 동료인 한스 프라이의 이야기 신학에서 더 많은 영향을 받았다. 즉 린드벡은 한스 프라이의 성경 이야기에 대한 접근 방식을 조직신학적 관점에서 채용한다. 그리고 린드벡의 후기 자유주의 신학의 대표적 신학방법론인 문화-언어적 접근에서의 언어 문제는 비트겐슈타인의 언어게임에 이해의 근간을 두고 있다. 기어츠의 문화 인류학에 대한 견해 조차 린드벡은 자신의 교리 연구에 적용함으로 프라이의 본문 내적 접근 방식을 확장시켰다. 린드벡의 후기 자유주의 신학의 문화-언어적 종교론과 규칙 이론적 교리관은 진리에 관한 전통적 견해들과 완전히 다른 새로운 진리관, 즉 ‘체재 내적 진리관’을 지시한다. 그에게 있어서 진리는 어떤 공동체의 체재 내에서만 참일 수 있다. 즉 어디서나 통용될 수 있는 객관적인 진리는 없고 내부적인 나름대로의 한계를 지닌 진리가 있을 뿐이라는 것이다. 그것은 언어와 문화도 마찬가지이다. 린드벡에게 있어 존재론적 진리(the ontological truth)는 더 이상 존재하지 않는다. 따라서 체재내의 진리인 행위적진리(perfor- matory truth)가 의미를 가질 뿐이다. 이런 점에서 복음주의자인 맥그래스는 린드벡이 어떤 객관적인 실재를 다루는 체계 외적인 측면은 간과했다고 비판한다. 예를 들어 성부와 성자의 동일본질 교리는 단순히 기독교 공동체의 언어 규칙을 제공하는 2차적 진술일 뿐 아니라 실재를 지칭하는 1차적 언어이기도 하다는 것이다. 그는 실제로 기독교 교리들은 신앙의 내용을 지적으로 표현해 놓은 진리주장들로서 그것의 실재적 진위가 가장 중요한 출발점이라고 보아야 한다고 주장한다. 체재내적 진리관을 신학에 적용할 때 등장하는 개념이 “본문내재성” (intratextuality)이다. 여기서의 ‘본문’(text)는 경전을 뜻하는데, 종교들 나름대로 자신들의 경전을 가지고 있으며, 신자들은 그 안에서 그들의 삶을 살고 실재를 이해하기 위해 추구하는 해석적 기틀을 마련해 주고자 했다. 그러나 이러한 그의 주장은 철저하게 거대담론을 거부하고 파편화된 이야기 거리를 찾아다니는 포스트모더니즘의 논리에서 나오는 영속적인 진리와는 상관없이 표현적 이야기에 불과하다. 이 점에서도 맥그래스는 린드벡의 잘못을 지적하는데, 린드벡의 체계 속에서는 왜 성경에서 출발해야 하는지에 대한 설명을 주지 않고 있다고 문제를 제기한다. 즉 린드벡은 종교적인 공동체의 중심에는 항상 정경이 존재하고 이러한 정경이 공동체의 세계관을 형성하는 권위를 가지고 있다는 형상학적인 분석에서 출발하여, 기독교 공동체의 경우에는 성경이 그러한 정경의 권위를 가지고 있 The purpose of this thesis is to criticize George A. Lindbeck's postliberal theology, an important postmodernism theology that appeared with commenting both traditional evangelism and liberalism. His theology try to provide a theological possibility in order to explain some important issues in dispute between liberal theology and evangelical theology. This thesis deals with a intimate understanding of Lindbeck's postliberal theology, influence of his theological thought, his theological methodology, the important theological issues of his postliberal theology, the theological criticism for his ideological background and presuppositions by the Evangelism. First of all, to accomplish the purpose of this thesis, I investigated the essences, characteristics, and theological perspectives on Lindbeck's postliberal theology through the documents written by Lindbeck. Specifically, it discussed both Problems of postliberal theology and a counterproposal to them by using method that examined Lindbeck's documents that criticized postliberal theology. Also, it inspected cultural-linguistic model of both religion and doctrine through methological access of postliberal theology in order to study postliberal theology thoughts of Lindbeck. Lindbeck is a postmodern theologian who received what postmodernists insisted. He understands religion as a cultural-linguistic model that influenced by Wittgenstein and some Hns Frei. For his theology, Human is existence that express and understands oneself by language. In addition, his language forms his society. In this sense, Lindbeck claims that human religious experience is possible because of language. And thus Lindbeck emphasizes that Christians must not start from human experience and interpret the bible though it. It is to exchange Bible language for human language, and as a result, the Bible becomes not God's Word but human word. Lindbeck claims to let the Bible speak to human with own language. this is according to Barth's teaching. It means that the Christianity should not be judged by the viewpoint of modernism and rather that modern society be defined by biblical language and the meaning of human lives be found in it. Lindbeck's postliberal theology emphasizes on the distinctiveness of christianity and as a principle refuses to follow the liberalism that rushes headlong into danger of the identification of the truth of the Gospel with the cultural norms of American liberal late in the 19th century. In addition, postliberal theology insists that the Scripture is the supreme sourse of Christian thoughts and values, and that recommends the bible language for the purpose of preventing the Christianity from becoming post-Christianity in these days, and that has strong points to make confirmation of Jesus Christ as a central figure in thoughts and lives of Christian church.

칼 바르트의 구원론에서의 사죄이해

이헌주 亞細亞聯合神學大學校 大學院 2006 국내석사

기독교의 구원은 구원과 ‘사죄’의 은총 속에서 이루어지고 완성된다. ‘사죄’없이는 인간의 ‘죄’를 해결할 길이 없다. 다른 길은 없다. 오직 ‘예수 그리스도’를 믿어 죄 사함 받아 의롭다 인침을 받고 거룩함 입어 영원한 ‘하나님’의 나라에 후사가 되어 아바 아버지라 부를 수 있는 축복 속에서 영생을 얻는 것이다. 이 한 가지 길을 위하여 매진하고 달려가는 것이 바로 구원론이고 ‘사죄’의 은총이다. 그러나 바르트의 신학과 그의 구원론은 ‘사죄’없는 사죄에 전력을 다하고 철학적 논리와 칸트의 이성중심의 한계성 안에서 기독교를 바라보는 잘못을 저질렀다. 바른 신학은 생명을 살린다. 신학의 모든 부분이 이 한 가지 열매인 구원을 위하여 매진해야한다. 바르트의 ‘사죄’이해는 말씀의 신학에 근거한다. ‘사죄’를 올바르게 이해하려면 먼저 인간의 전적 부패를 인정하고 ‘하나님’의 절대적 도우심을 구해야만 한다. 우리의 사죄는 ‘하나님의 심판’을 두려워하고 ‘예수 그리스도’의 십자가를 의지하는데 있다. 바르트에게는 ‘사죄’의 은총이 아니라 윤리학 만 남았다. 바르트는 ‘사죄’ 이전에 ‘하늘나라’를 부인한다. 참다운 ‘사죄’는 복음과 은혜 가운데에 존재한다. ‘사죄’는 우리의 ‘회개’가 수반 되어야 하는 것이다. 회개는 우리를 살린다. 그리고 ‘하나님’께서는 우리의 죄악을 감찰하신다. ‘예수 그리스도’께서는 우리의 참된 ‘화해자’가 되신다. ‘예수 그리스도’ 안에 참 생명이 있다. 우리가 ‘예수 그리스도’를 받아들일 때 주님은 우리의 모든 ‘죄’를 대속하시고 이미 사하셨고 우리를 구원하시어 주님의 나라로 인도하신다. 바르트는 인식론적 논리와 칸트 철학의 범주 내에서 기독교 구원과 그 내용인 ‘사죄’를 이해했다. 그의 신학은 철학적 뼈대를 지니고 있을 뿐 참 다운 기독교 구원의 진리인 ‘예수 그리스도’를 통한 올바른 ‘사죄’를 이해하지 못했을 뿐만 아니라 그 후대의 모든 이들을 잘못된 길로 인도하였다. 그의 ‘사죄’는 구원 없는 사죄이다. 사죄 없는 사죄이며 생명과 능력을 지니지 않는 ‘사죄’이해이다. 바르트의 잘못된 ‘사죄’이해를 극복하고 기독교 신학의 바른 길을 열어가야 하겠다. 올바른 구원론적인 ‘사죄’는 ‘하나님’의 ‘예정’ 가운데 부르심을 받아 회개하고 죄 사함 받아 ‘칭의’를 얻어 성령으로 거룩함 입고 의로운 가운데 성화구원을 이루어 가는 것이다. ‘요한 칼빈’은 ‘하나님’의 절대주권 속에서 ‘사죄’를 이해했고 ‘요한 웨슬레’는 오직 한 가지 구원을 위해 생명을 다했다. 이러한 믿음의 선배들의 토대위에 앞으로의 기독교 신학을 바로 세우고 참된 복음으로서 구원 얻는 올바른 ‘사죄’관을 확고히 해야 하겠다. 바르트의 ‘사죄’에는 인식론은 있으나 생명은 없다. ‘사죄’없는 ‘사죄’만이 관념 속에서 말해질 뿐이다. 바르트의 ‘사죄’는 기독교의 ‘사죄’이해가 아니며 성경 말씀에 입각한 ‘사죄’가 아니다. 그의 ‘사죄’에는 ‘사죄’가 없다.

교회내 중년기 남성 위기 극복을 위한 기독교교육적 연구

조수환 아세아연합신학대학교 대학원 1999 국내석사

예방의학에 대한 영성 신학적 접근

이종웅 아세아연합신학대학교 대학원 2009 국내박사

This study aims at presenting Christian spirituality as a way of living a healthy life, taking it for granted that there is a high correlation between Christian spirituality and physical health, because a human being is not only a physical and psychological being, but also a spiritual being. This research is, therefore, composed of two variables, one being the preventive medicine and the other being the theology of spirituality. Chapter two dealt with the theological discussions of Christian spirituality, presenting its Biblical foundations in the Old Testament and the New Testament. The history of catechism and the inseparable relationship between Christian spirituality and life were also discussed. Chapter three presented the Biblical foundations of the preventive medicine, integrating theology and medical science in the Biblical view on health. This chapter discussed the concept of the preventive medicine, conducting its historical research from the ancient times to the modern age. Chapter four attempted to do a theological approach to psychological principles on health, integrating psychology and theology. The fact that a human being is a spiritual being as well as a psychological being brings about the necessity of this integration. Chapter five was dealing with the "spiricho-somatic" principle that is a new term coined by Tack Joe Kwon. The term "spiricho" is composed of spirit and psyche(mind), and "spiricho-somatic" means that spirit, mind, and body are inseparable in its nature. As a belief that a human being is not only a physical being, but also a psychological being, is reasonable, so a belief that a human being is not only a physical and psychological being, but also a spiritual being is reasonable as well. This chapter also dealt with immunology, presenting the fact that spirituality promotes health by strengthening the immune system which is very crucial for preventing diseases. Chapter five discussed the preventive medicine and the theology of Christian spirituality, applying brain science to theology, using new terminologies such as "God Spot", "brain triad", and "brain triad-neuroimmunology." The integration of theology into brain science is reasonable and necessary, because spirituality is not isolated or separated from human brain. Chapter six was presenting the practical issues on the preventive medicine in view of the theology of spiritualty, employing such theories as "learning therapy" and "forgiveness therapy." These theories formulated by integrating educational psychology, brain science, and theology enabled this study to be practical as well as theoretical. This study concludes that there is a high correlation between spirituality and health in the Biblical and medical perspectives, suggesting us to develop spirituality for preventing illnesses and diseases. The fact that God the Creator who created a human being as a whole being composed of spirit, mind, and body and God the Sustainer who wants us to be healthy is a strong foundation of making the conclusion of this research. 흔히들 현대 의학은 건강을 증진하고 생명을 연장한다고 주장하는데, 의사 프랭클린은 현대 의학을 “죽음의 체계”라고 했다. 그는 ‘부담스러운 임신’에 대한 현대 의학의 해결책이 무엇인가? 라고 묻는다. 현대 통계학이 인간의 평균 수명이 길어진다고 보고하는데, 의사들을 비롯한 많은 사람들은 그것을 현대 의학의 공로라고 생각한다. 그럼에도 현대 의학이 죽음의 체계인 이유를 프랭클린은 왜곡된 통계학 때문이라고 했다. 만약 낙태된 아이들이 예상 수명 계산에 포함된다면 즉 수태된 때로부터 예상 수명을 계산해 볼 때, 예상 수명은 43년으로 줄어들 것이라고 했다. 그런 의미에서 현대 의학을 죽음의 체계라고 했다. 우리 기독교인들은 죽음의 체계인, 현대 의학에게만 인간의 치유를 맡길 수는 없다. 인간의 전인건강을 영, 육, 혼의 건강으로 볼 때, 현대 의학은 죽음의 체계인 것을 배제하고, 온전한 치유가 일어난다 할지라도 1/3의 치유를 담당하는 것이다. 그러므로 본 논문은 현대의학이 감당치 못하는 2/3 부분인 영과 혼의 치유와 현대 의학으로서 해결할 수 없는 부분까지 모두 포함한 전인치유를 위하여 “예방의학에 대한 영성 신학적 접근”을 고찰해 보고자 하였다. 사도 바울은 고린도전서 6장19-20절에서 “너희 몸은 너희가 하나님께로부터 받은바 너희 가운데 계신 성령의 전인 줄을 알지 못하느냐 너희는 너희의 것이 아니라 값으로 산 것이 되었으니 그런즉 너희 몸으로 하나님께 영광을 돌리라”고 했다. 몸은 가장 성스러운 곳이며, 신자들 안에 성령이 거하시는 가장 거룩한 성전이다. 따라서 몸은 단순히 죽어서 사멸되는 육체적 실재만은 아니다. 그러므로 인간은 몸의 건강과 함께 전인적으로 하나님께 영광을 돌려야 한다. 1장에서 세계보건기구를 비롯한 현대의학은 영성의 요소가 반드시 필요함을 강조하고 있음을 논하면서, 그렇다면 기독교 영성과 건강은 어떤 관계가 있는가를 물었다. 이 물음에 권택조의 영성, 지성, 감성의 삼성일체교육으로 인한 영성발달은 건강과 밀접한 관계가 있다는 논지로 삼성일체신경면역학(BNI)을 제안했다. 이를 증명하기 위하여 첫째, 영성은 심리학과 깊은 관계가 있다. 둘째, 심리학과 의학을 통합한 심신의학과 영성은 관계가 있다. 셋째, 면역학과 영성을 접목하여 영성이 심신에 영향을 주어 신경계와 면역계를 활성화 하여 인간을 전인적으로 건강하게 할 것이라는 논지를 본 연구는 증명할 것이라고 했다. 2장에서는 영성과 건강한 삶을 논하기 위하여 성서에 나타나 있는 영성의 개념이 영혼과 육체가 분리된 이원적 개념이 아니라 전인적인 개념임을 살피고, 역사적으로 사용된 영성의 개념이 상황적으로 때로는 지성적인 측면이, 때로는 감성적인 측면이, 때로는 하나님과의 관계적인 측면만 강조되어 적용되었음을 지적했다. 이는 본 연구가 영성에 대하여 삼성일체 중심으로 접근한 것이 올바른 방향이었음을 입증하는 것이었다. 따라서 과거의 이원적 영성의 일상 삶과의 분리는 현대에 와서 이원적 구조를 극복하고 전인적 영성의 삶에 대한 관심이 증가하고 있음을 논했다. 현대의 영성에 대하여, 루터의 영성을 본받아 하나님의 은혜 아래서는 수동적이고 이웃사랑 안에서는 적극적인 형태를 취하는 건강한 삶을 사는 일상적이며 전인적인 타자중심적인 삶을 제안했다. 3장에서 예방의학을 논하면서 예방의학은 역사적으로 볼 때 영적인 면을 항상 요구하고 있으며, 성서적 관점으로 볼 때에도 영적인 삶이 정신적으로나 육체적으로 건강에 도움이 된다는 결론을 얻었다. 그러한 결론은 영적인 삶인 예배, 기도, 성경공부, 찬양 등이 신자로서 하나님과의 관계를 유지하는 가장 직접적인 수단이기 때문에 건강에 필수적인 구성요소가 됨을 논하였다. 성서에서는 육체를 튼튼하게 하는 훈련 보다는 영적 훈련이 더 건강에 중요하다고 말씀 하신다. 특히 구약성서의 예방의학적 측면을 연구하면서 일상생활의 영적인 삶이 질병을 예방하는데 절대적임을 논했다. 4장 전반에서 영성신학과 심리학의 접목을 논한 것은 다음에서 논할 심신상관학과 영성신학의 관계를 정립하는데 영성심리학이 필요했기 때문이다. 그동안 심리학은 프로이드의 영향으로 정신분석을 중심으로 하였다. 그러나 현대 심리학에서 심리학의 제4물결이라고 부르는 정신종합을 주장하게 되었다. 그 이유는 정신을 분석하지만 말고 종합하여 심리적 상처의 치유뿐만 아니라 영적인 절정경험, 창조성, 하나님과의 관계 등의 영적인 문제를 다루어 정신분석학의 한계를 넘어야 하기 때문이었다. 이를 학자들은 영성심리학이라고 부른다. 영성과 심리학의 접목에서 얻을 수 있었던 것은 지금까지 심리라고 부르던 지성과 감성은 영성이 결여된 것이라는 결론이다. 그러므로 건강에 영향을 주는 심리학이란 영성심리학이어야 하며, 심신상관학은 영성이 포함된 영적-심신상관의학(Spirit-Mind-Body Medicine)이어야 한다. 4장 후반에서 영성과 심리학의 접목에서 얻은 영적-심신상관의학에 대한 이론적 체계를 세우기 위하여 몸과 마음의 관계를 연구하면서 의학 분야에

현대 청소년에 대한 이해와 개혁주의 신학을 바탕으로 한 청소년 선교교육 방안 연구

방인성 아세아연합신학대학교 대학원 2013 국내석사

The title of this article is ‘A study on understanding of missionary education for modern youth on the Basis of Reformed Theology'. This study discusses how to instruct youth, who wonders about the truth of orthodox faith in this time of truthless. As the result of this study, the Theology of the Reformation of 16th century Reformation, which proclaimed the Bible and the Cross-gospel of Jesus Christ are the only truth, was suggested as the alternative option. Modern youth are growing in the problems of environmental, emotional, physical and social. But Korean Church have failed to evangelize them. This study provides some examples that mass-media based on Reformed Theology as a tool to reach to youth culture. These could be an alternative options for youth missionary education for the next generation. Chapter Ⅱ and Ⅲ defines general understanding about youth and problems in youth culture in deeper level. After that, the problems and necessity of youth missionary was suggested. Chapter Ⅳ suggests the importance of using media based on Reformed Theology as a realistic tool to reach to youth missionary. This chapter also suggests the understanding of the basis of Reformed, the Five Points of Calvin, Institute of the Christian Religion, and 12 Creeds as the alternative methods of youth missionary and education. Chapter Ⅴ introduces a youth missionary conference, the author has ministered for 13 years, that is based on 12 creeds, the Institute of Christian Religion and the five points of Calvin as another method of the youth missionary. This conference applies these to youth mission cultural with media. Chapter Ⅵ is a brief of the study and comments of the author. This article analyzes documents of the principle of the Reformed Theology and provides the experiences of author’s 13 years of ministry work of youth mission.

개혁주의 관점에 입각한 폴 틸리히의 신학방법 비판

김귀탁 亞細亞聯合神學大學校 大學院 2005 국내석사

The intellectual sources of Paul Tillich's rich and monumental theological system are many. They include Platonism, the medieval Christian mysticism, the German Idealism, such as Schelling, the existentialism from Kierkegaard to Heidegger as well as Martin Khler's Theology of meditation. His diverse thoughts are closely connected with his life's surroundings. As he was to cross so many borders and oceans during his life, so Tillich adopted "the boundary line" as an image which depicted and defined his stance in the world of thought. Throughout his career, he found himself walking the narrow line between the temperament of his mother and his father, between the beauty of the countryside and the fascination of the city, between the church and secular culture, between politics and philosophy, between science and theology. Because he stood on the boundary line between two contrast world, he adopted a peculiar theological method after his own style for a synthesis of the two. His theological methods automatically flowed out from his diverse thoughts. In his □□Systematic Theology□□ Tillich says that method and system determine each other. This implies that his theological methods had an decisive influence on systems of his theology. The theological methods which he have used in his theology are "the method of correlation" and "the method of (religious) symbol". In Tillich, Systematic Theology uses the method of correlation. And it makes an analysis of the human situation out of which the existential questions arise, and it demonstrates that the symbols used in the Christian message are the answers to these question. That is, he finds questions in human situation and obtains answers in Christian message or Bible. Therefore the method of correlation make much of a mutual relation between human situation and Christian message, philosophy and theology, context and text. It looks to be a rational and an intellectual method seemingly. But it made God a kind of stopgap to explain those infrequent limit-situations of life or some of our metaphysical puzzles. This is to appeal to God only in our human weakness and bewilderment. After all, it distorts the truth with a logic that can not be acceptable. In addition, for the same reason he don't interprets the passages in Bible literally but symbolically. He says that in the true symbol, reality is apprehend. He looks on symbol as the highest form of religious speech. He intended to made many Christian teachings newly acceptable to modern men. In so doing he seeks to de-literize(not de-mythologize) biblical symbols(Christian messages). But this attempt produced an improper interpretation of Christian messages by contraries and thereby put God into a category of ambiguity. The starting point of his theology is not God's word, but human situation. As a result of that, his theology is called Cultural Theology, Philosophical Theology or Apologetical Theology. He intended to define the way in which Christianity is related to secular culture, from which the church had been isolated. But his aim ended in failure. Of course his analysis of men's spiritual condition and his apologetic for Christianity were not only intellectually impressive but have achieved a wide response and influence. He has influenced many men in the field of philosophy and theology and mainly through such men made an impact on contemporary thought. However his hard work caused widespread damage in modern theological circles and God's church. This damage is the result that was caused by his theological methods. A fatal defect of Tillich's theology is putting aside a dimension of spiritual(or invisible) realities that Bible apparently states. In his theology there is the common faults which modern western theologians have made because of their interpreting the objects and contents of theology by reason. They are fond of establishing their own philosophical systems by the method of reductionism. So they ignores a supernatural world and change the world of realities into the world of epistemology. We find such tendencies and traits in Paul Tillich's Theology. For such reasons as above mentioned, we conclude his theology as "theology from below" which we reject. Therefore we cannot help criticizing his theological methods and the contents of his theology that were systemized by them. The purpose of this paper is to criticize Paul Tillich's theological methods from the standpoint of Reformed Theology. And the final result of that critique is that his theological methods oppose or distort the fundamental truths that orthodox theology have kept up to the present. According to Tillich's theological methods, there are not an idea of God as the Creator and Personal Being in his theology. And there are not also thoughts of Redemption through Christ's Cross(man's salvation from sin and death that issued from His death on the cross), His Resurrection, His two natures(the personal unity of a divine and a human nature), and His Incarnation in his Christology. After all Tillich's theological methods led him to commit the critical errors that modern liberal theology have showed until now. They are Pantheism, Situational theology(or Situational Ethics) and Philosophical theology(Theology that is under the rule of Philosophy) etc. Above all, Christianity is the religion of a salvation. The central truth of the Reformed Theology is "salvation by the gospel faith." But There is not the way of such salvation in Tillich's theology. In conclusion, Paul Tillich became the most dangerous and apprehensive theologian in Christian Faith.

印度 狀況 神學의 批判的 硏究 : 救援論 中心으로

조범연 亞細亞聯合神學大學校 大學院 2005 국내박사

This Thesis is written as an effort to criticize the Indian Contextual Theology and develop effective methods to evangelize the Hindus in Indian area according to evangelical central truth. For this purpose I first studied the evangelical theology in ACTS Theological Synopsis as criterion of truth. In this investigation, we can infer the main concepts just like "reality of sin and universality of perdition", "seriousness of salvation", recovering of "justification by faith alone", "justification by faith as the basis of works righteousness", "a living faith" as central truth through the research of Calvin's and Wesleyan theology. Secondly, I researched the theory of Hinduism focused on soteriology(ways of salvation) and evaluated and criticized the reincarnation, yoga, caste system and pantheistic and syncretic salvation as preunderstanding of Indian Contextual Theology. Thirdly, I investigated the historical background and formation of Indian Christian Contextual Theology. I proposed the basis, meaning, direction, logics and trait of Indian Theology. In this chapter I proved that Indian Theology has been interwinded with Hinduism. Fourthly, I studied soteriology of Indian Contextual Theology based on four main theologians that are Brahmabandhab Upadhyaya - "jnana marga", A. J. Appasamy - "bhakti marga", P. Chenchia - "Theology of New Creation", M. M. Thomas - "karma marga" and classified their theologies into 8 subjects as soteriological subjects(authorities, man and sin, God, Christology, pneumatology, grace and sacrament, eternal life and conversion) and criticized their theology according to evangelical central truth. Fifthly, I evaluated their syncretic disposition and divided their syncretism into four parts just as inclusivism centered cosmic Christ, fulfillment, plural parallelism and hinduistic syncretism. Lastly, I proposed missiological points of contacts for the Indian Mission through comparative study of Bible and Sanskritan Books(Vedas and Upanishads). For this Study I researched comparing the theories in the 7 parts which are God, World, Human, Sin, Sanctification, Savior, Power Encounter. One fact has emerged from the survey of Indian Theology that is the existence of two main 'strands' of thought, the advaita strand represented especially by Upadhyaya, and the personalist or theistic strand seen Appasamy, with the two strands tending to have mutually exclusive 'clusters' of ideas. Thus Upadhyaya's outlook inclines toward monism in which the transcendent unity of God is not impaired. He rejects the idea of avatara, which comes from the theistic strand, favours mysticism of the 'monistic Trinitarian' pattern rather than simple bhakti, and finds the distinction between God and the world in a version of maya rather than in a firm doctrine of creation. Appasamy on the other hand thinks of God primarily in personal terms, encourages Christian bhakti, welcomes the avatara idea as applied to Christ, and see the world as real. Indian Theology is being driven to an interwinding of two strands, a synthesis of jnana marga and bhakti marga, and indeed in their different ways Upadhyaya and Appasamy both seem to admit this possibility. Signs of this mingling can be seen in the interpretation of Saccidananda-Brahman as Trinity, leading to a development of the Logos-Cit idea; in the dialectical treatment of the nirguna-saguna polarity; in maintaining the equality of Brahman and Isvara while at the same time identifying Isvara with Christ. I proposed the Indian Christian Theology has to need two chief concerns. The first is to remain faithful to his experience and knowledge of Jesus Christ. Secondly, we must be concerned to interpret and proclaim our understanding and experience in such a way that other men may come to the same knowledge. In order to do this we must proclaim Christ and the significance of Christ in such a way that our contemporaries and compatriots may fully understand the message, and this involves us in the problems of effective communication and persuasive proclamation. I propose we need to make the biblical message so relevant to the Hindu's preunderstanding that he hears what the God has to say to him through the word. The some of the special emphases needed in India are Religious Authority(sruti, yukti, anubhava), Hindu-Advaita system(monistic), World and Reality(stemming from maya), Community Consciousness(stemming from Caste), Power Evangelism. I, however, assert that there are three aspects involved in any valid contextual theology. (1) Contextual Theology is the Contextualization of the biblical revelation - human fallenness and God as trustworthy. (2) Contextual Theology Depends on the Power and Presence of the Holy Spirit. (3) The Ultimate Goal of Evangelical Theology is Worship and the Glorification of God. Lastly, in the context of the Hindu notion kharma and the total lack of assurance of salvation, I believe the recovery of "justification by faith" and "central truth" is one of the greatest needs in the formulation of an Indian Christian Theology.

인도네시아 대학생 선교의 효과적 방법 : 사띠야 와짜나 대학교를 중심으로

김미경 아세아연합신학대학교 선교대학원 2010 국내석사

Nowadays, Islam achieves rapid growth and influence throughout the world. It is not only a religion of the Middle East anymore but it has become a major religion of the entire world. Besides, they are sending the Muslim missionaries to propagate to many countries all over the world continually. Indonesia is the largest Islamic country because there are two hundred million Muslims among the whole world's Muslim population of twelve hundred million. For this reason, Indonesia is the main object of evangelism and prayer for us as Christians. We know that a missionary can't evangelize to all of the people in the country, so that we must help and cooperate with local people, particularly, university students because they are quite within the realms of possibility to lead their country. This study includes effective missions methods for Indonesian university students with a focus on Satya Wacana Christian University. Satya Wacana Christian University is located in Salatiga, Jawa Tengah, Indonesia. This university, since its founding in 1956, has participated in the Christian community through Christian education based on the motto of Proverbs 1:7. For effective Indonesia missions, on the assumption that university students are effective, this study explains the concept of their fellow countrymen missions and limits, then deals with the necessity of university student missions. It explains the historical background of world university missions movements and tries to find the cause of revival and decline. After that, studies have found out the historical background of the Korean university missions movement and tries to find the cause of revival and decline there too. It became one standard to reevaluate missions and its history in Indonesia. While studying the history of Indonesia university missions, the status of university students was explained through the Indonesian thesis. The Christian university movement in Indonesian universities and the problems of it were explained. After this, Christian circles on the campus of Satya Wacana Christian University, its general situation and part of the lack of activities were discovered. Based on experience of studying and associating with the Indonesian university at Satya Wacana Christian University, I suggested that effective missions methods for Indonesian university students are to evangelize through the Korean culture including teaching Korean, Korean cafe, Christian education and culture, and boarding houses("Kost"), etc. In conclusion, it is said that if we want to do missionary work successfully, there are four things to consider. First, all christians should have humbleness as Jesus. Second, Christians have to be evangelizing while living like Jesus Christ. Moreover, missionaries should understand and know local people's culture and situation. It helps to evangelize them and it is the first step to lead them to becoming desirable Christian leaders. Third, Missionaries cooperate with another missionaries because it is hard to do missionary work alone. Other missionaries aren't competitors but cooperators. Namely, for producing good results, cooperative work is most important of all. It is so important that we work together with local churches and missions parties to do missionary work in the university setting. Lastly, we have to pray and correctly understand how to do missionary work for university students, especially, Satya Wacana Christian University students', therefore, we expect that many faithful and well-trained Christian students will become leaders with the love of Jesus for all of Indonesia. 하나님은 선교하시는 하나님이다. 하나님은 친히 예수님을 이 땅에 메시아요 선교사로서 보내셨으며, 초대교회로부터 지금까지 하나님은 끊임없이 복음을 전할 자들을 선택하셔서 복음이 전하여지지 않은 곳으로 파송하셨다. 그리고 그 사역은 예수님께서 이 땅에 다시 오시는 순간까지 계속될 것이다. 예수님께서는 하나님의 아들이면서도 그 아들의 권위를 포기하고 구유에서 태어나시고 가난한 목수의 아들로 자라셨고, 공생애 기간 동안 가난하고 천대받는 사람들과 더불어 살면서 복음을 전하시고 직접 그들의 병을 치유하셨다. 그리고 모든 인류의 죄를 해결하기 위해 친히 십자가를 지시고 죽음에까지 이르신 것이다. 이러한 예수님의 삶은 하나님의 아들이지만 그 자리를 버리시고 인류 속으로 들어와서 완전한 인간의 모습으로 사셨다. 이 예수님은 우리가 믿는 메시아로 그 분을 통해 새 생명을 얻게 되었지만 우리는 또한 그가 걸어가신 길을 걸어가야 한다. 바로 그 길은 예수님처럼 우리가 복음을 들고 예수를 알지 못하는 사람들의 삶 속으로 들어가서 그들과 함께 살면서 그들에게 복음을 전해야 한다는 것이다. 예수님이 걸어가신 그 길을 따르는 최전방에 선 선교사는 현지인들의 삶 속에 들어가 그들과 더불어 생각하고 이해하면서 복음을 전해야 할 것이다. 이를 위해 본인은 대학생 선교를 하기 위해 인도네시아 대학에 입학하였고, 현지 학생들과 함께 공부하고 교제하면서 그들의 생각과 상황을 알게 되었으며 그에 따라 자연스럽게 복음을 전하고자 이 논문을 쓴 것이다. 이를 위해 먼저는 인도네시아 전체적인 상황과 중부 자와, 살라띠가를 설명하였고, 대학생선교의 중요성과 현재까지 이루어졌던 세계와 한국의 대학생 선교의 역사를 언급하면서 오늘날 세력이 약해진 내용을 살펴보았다. 과거의 역사는 오늘날 우리에게 많은 정보와 교훈을 제공해주기 때문이다. 인도네시아 대학생이 당면한 갈등의 모습과 그에 따른 인도네시아 대학생 선교의 현황과 학생 사역의 문제점을 설명하면서 현재 족자와 자카르타에서 대학생 사역을 하는 세 선교 단체를 소개하였다. 그리고 사띠야 와짜나 대학에 대해서 설명한 이후에 인도네시아의 중부 자와 지역인 살라띠가에 위치한 사띠야 와짜나 대학을 중심으로 대학생 선교 전략을 설명하였다. 앞에서 설명한 몇 가지 전략들은 본인이 직접 보고 경험한 가운데 깨달은 전략으로 모든 것을 다 할 수는 없겠지만 최대한 바로 실행할 수 있는 전략으로만 설명하였다. 학생들을 수용할 수 있는 집을 구입하여 학생들이 머무는 꼬스로 사용하여 그 곳이 단지 공부하고 잠만 자는 공간이 아닌 경건생활을 유지할 수 있도록 예배를 드리고 성경공부를 가르치고자 하며, 1층에는 한국 전통 찻집을 만들어서 젊은이들이 자연스럽게 모일 수 있는 공간을 제공하고자 한다. 그러면서 자연스럽게 한국문화를 이용하여 복음을 전하고, 기독교 서클들이 활동할 수 있는 공간으로서 제공하고자 한다. 이와 같은 선교접근을 통해 귀한 젊은이들을 훈련시키고 재 파송하는 사역을 감당 할 때 선교사와 현지인이 예수 안에서 하나가 되며 더욱 효과적으로 선교사역을 감당할 수 있을 것이다.