한국 그리스도의 교회사에서 선교와 신학

김익진 그리스도신학대학교 출판부 2009 교수논문집 Vol.9 No.-

The purpose of this paper is to analyze the effects of the Church of Christ in the history of the expansion of Christianity in Korea throughout the 80 years of its evangelism. In the first part of the paper, we will discuss the history of the evangelism of the Church of Christ in Korea. We will also discuss how the historical situation in Korea, which went through political and social disturbances caused by the Kwang-joo Students′ Protest of 1929, gave rise to the strike of the tenant farmers. By studying these two topics and also by observing the lives of the forefathers who preached for the Church of Christ, we will see how the Restoration Movement-the return to the teaching of the first century churches-was brought about. Moreover, we will discuss the historical process in which the Church of Christ flourished in America and the three documents which convey the spirit of the Restoration Movement. The Introduction of the Church of Christ to Korea and the situation of Korea. In explaining the contents of the paper, we will briefly described the main ideas of each of the chapters. In this part, "The Introduction of the Church of Christ to Korea and the situation of Korea, " we will discuss the harsh situation which Korea faced under the Japanese occupation both politically and socially they faced disturbances such as Kwang-joo Students' protest of 1929 and the Ahm-tes island Tenant Farmers' Strike. Because of the harsh surroundings in Korea during the introduction of the Church of Christ, we will also discuss how the early preachers of the Church of Christ affected the history of the expansion of Christianity in Korea. This will be done by taking a look at the activities and their life styles before and after they came into the Christian church. For example, Kang Myong-Suk, one of the early preachers of the Church of Christ, showed how his faith directed his life. To save many lost souls, he went to a camp for lepers, where he lived with the lepers, preaching the word of salvation to them. He realize in the camp that the lepers were basically good people and that their leprosy was not a result of their sins. He also realized that the leper' camp was a sinless heaven while the society of the ordinary people was a corrupted place filled with sins and lies. It seems that his experience in the camp brought about the change in his faith. We will also discuss the role of the national movement by Preacher Dong Suk-Ki at the time of March First Demonstration of 1919, and the expansion of the Christian church in Book-Chung. Preach Choi Sang-hyun Rev. Sung Nak-So of the Christian Church and their activities as writer will also be mentioned. Christian Church any the Restoration Movement. In this part, "Christian church any the Restoration Movement," we will discuss the New Testament Church, while the Church of Christ advocates, and the Restoration Movement, which is a movement of the church to return to the pure faith of the first century church. The Restoration Movement was systematized in America, and the three documents of the movement- "The Last Will and Testament of the Springfield Presbytery," "Declaration and Address," "Sermon on the Law" played crucial roles in the systematization of Restoration Movement. We will explore the historical facts that forced movement to occur. During the nineteenth century, when the movement was activated, the Christian church was divided into, and the Disciples of Christ, according to the differences in the interpretation of the Scripture. We will discuss various problems in the Christian Church in terms of issues involving the Restoration Movement and reflect upon the situation of the contemporary church. In this chapter, "Conclusion," we will summarize the effects on the history of the church once again, and then briefly mention the effects that the Church of Christ is expected to have on the future growth of Christianity in Korea.

한국에서의 환원운동 연구에 따른 몇 가지 문제점 : Its Some Issues

김익진 그리스도신학대학교 출판부 1990 福音과 敎會 Vol.6 No.-

한국 '그리스도의 교회(Christian Church)' 선교를 위한 선구자

김익진 그리스도신학대학교 출판부 1997 福音과 敎會 Vol.9 No.-

최상현은 1935년 성서공회 일을 보던 중 1936년 일본에서 나온 미국 ‘그리스도의 교회’ 체이스 선교사를 만나게 되었고, 체이스 선교사와 함께 한국에서 환원운동을 전개한다. 최상현이 1931년까지만 해도 문단에서 왕성하게 활동했는데 이후 그의 글이 거의 보이지 않고 있다. 특히 『청년』은 그 후 10여년 이상 발행되었으나 최상현의 글이 없고, 「기독신보」에서도 이때를 기점으로 그의 글이 거의 없다. 당시 기독교계에서 활동적으로 문필활동을 했던 그가 어떤 이유로 글이 발표되지 않았는지 여기에 대한 명확한 대답이 아직은 없다. 그리고 1931년부터 1950년까지 거의 20여년의 기간이 최상현의 문필 활동이 뚜렷하게 나타나지 않는것 에 대한 설명이 명확하게 나오지 않고 있다. 강명석이 문필 활동을 통해 교회와 사회에 대한 신앙과 사상을 전개해 나갔고 ‘그리스도의 교회’로 환원한 후에는 글을 통해 ‘그리스도의 교회’의 신앙과 사상을 알리기 위해 노력을 했던 것을 볼 수 있지만 최상현은 ‘그리스도의 교회’로 환운한 후에 그러한 모습이 보이지 않는다. 한국 ‘그리스도의 교회’ 선교의 선각자들은 감리교에서 3명, 구세군에서 1명이 환원되었다. 특히, 동석기는 3.1운동 전후에 민족의 아픔과 독립을 위해 활발한 활동을 하였고, 강명석은 경제적인 수탈과 핍박에 시달리는 민족들을 계도하기 위해 노력하였다. 최상현도 청년들에게 용기와 힘을 북돋아 주는 일을 하였으며, 1947년 돈암동교회에서 시무 하였고, 1950년 한국전쟁이 발발한 후 그해 8월 이북에 납치된 후 행방불명이 되었다.

신학이란 무엇인가?

이오갑 그리스도신학대학교 출판부 2009 교수논문집 Vol.9 No.-

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국내 사회적기업의 창업성공요인에 대한 탐색적 연구

이길형 그리스도신학대학교 출판부 2010 교수논문집 Vol.10 No.-

An Exploratory Study on the Critical Success Factors of Korean Social Enterprise In recent years, social enterprise is getting one of the most popular trends in social economic changes. The purpose of social enterprise is focused on the social purpose rather than economical purpose, which is different from the normal enterprise. Social enterprise pursues both making profits and social contribution. Social enterprise is expected one of the most effective solutions for the unemployment problem, the increasing demand of public welfare services, and the contributions to the local community. As of Jan. 2010, the number of social enterprises in Korea is about 290 and will be up to 1000. This is an exploratory study on the critical success factors of Korean social enterprise. We will explore what are the most important factors for the success of the social enterprise establishment. The conceptual research model is developed as follows ; there are three categories of influencing factors - personnel factors of entrepreneur, the competitiveness of business item, and organizational factors. There are entrepreneurship of entrepreneur, definite vision and goal of entrepreneur, professionalism of entrepreneur, and commitment of entrepreneur in the personnel factors of entrepreneur. There are three component factors - marketability, profitability, and differentiation of business item. Finally, there are financing ability, preparation level, and political support of government.

바울의 목회관 : 내게 더 좋은 것과 교회에 더 유익한 것

심상길 그리스도신학대학교 출판부 2010 교수논문집 Vol.10 No.-

Paul’s View on the Ministry: The better thing for Paul or the more necessary one for your sake In Galatians 1:13-17 Paul outlines his conversion experience. His conversion was initiated by God, rather than by any human agent. God had set him apart, even while in his mother’s womb, for the express purpose of preaching Christ to the Gentiles (1:15- 16). God revealed His Son in Paul, not just “to”him (1:16). What meanings does this conversion experience give to Paul? The Damascus experience gave two special meanings to Paul: revelation event and calling event. Paul’s imprisonment led to “the greater progress of the gospel”(Phil. 1:12). The noun “progress”means “cut before”and speaks of the cutting of a path by pioneers to open the way for an army to advance into new territory. Even though Paul’s imprisonment may have seemed like a setback, it actually served to advance the gospel among those in Rome. In Philippians 1:15-17 he writes: “Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; the latter do it out of love, knowing that I am appointed for the defense of the gospel; the former proclaim Christ out of selfish ambition rather than from pure motives, thinking to cause me distress in my imprisonment.”So how does Paul respond to these two types of preachers? In 1:18a, he closes with some astonishing words: “What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice.” Paul can exude this attitude because he is consumed with the gospel. Ultimately, he is not concerned with his own reputation, ministry, or happiness. Rather, Paul wants the success of the gospel he longs for it to advance. Philippians 1:21 is Paul’s life motto. It’s his abbreviated Personal Missions Statement. Paul continues his life/death motif in 1:22-24. For Paul, the two alternatives are whether he should continue his work in time or see Jesus in eternity. If Paul continues to live in the flesh he writes that it will mean “fruitful labor.”Notice that in Paul’s mind there is only one reason to live in the flesh and that is for further ministry. In spite of Paul’s godly lust for his heavenly home, he states in 1:24 that “to remain on in the flesh is more necessary for your sake.”The word “necessary”speaks of Paul’s need to be alive so that he can minister to others. God still has more work for Paul to accomplish in the lives of the Philippian believers. They need Paul more than he needs to go to heaven at this time in his life. Paul is willing to temporarily forestall his desire to go home to be with Christ in order to fulfill their need. The principle here is that as long as you are alive on earth God has a purpose for your being here. Therefore, you must ask, “Why does God have me here on earth?”The only reason Paul longed to stay behind is for the purpose of ministry. In 2 Corinthians 10-12, Paul has just distinguished himself and his colleagues from those who are so bold as to compare themselves with themselves. Paul reluctantly plays the fool by comparing himself ) with the false apostles. The basis for Paul’s comparison in this third leg of the contest is that of servanthood and suffering. Paul gives his readers a most impressive list of his sufferings for the sake of the gospel. The sufferings and sacrifices Paul enumerates in 2 Corinthians 11 encompasses the whole spectrum of suffering and hardship. Paul includes hard work (labors), at least two forms of beating, imprisonments, dangerous situations, exposure to the elements, and deprivations (of food, shelter, sleep). In addition to these afflictions of the body, there are the mental and spiritual burdens he bears for the saints. He personally identifies with the weaknesses and sins of the saints who are in all the churches. The sufferings Paul enumerates are those every Christian should expect, although we may experience them to a lesser degree. Paul tells those to whom he preaches the gospel that suffering is a part of the Christian life, and that they should expect it. Suffering is not an nomaly; it is something every Christian should expect.

還元運動의 神學化와 土着化 問題

임성택 그리스도신학대학교 출판부 2002 福音과 敎會 Vol.12 No.-

제2차 대각성 운동과 그리스도의교회 환원운동

김익진 그리스도신학대학교 출판부 2001 福音과 敎會 Vol.11 No.-

마지막 심판의 비유 : 마태 25:31-46

심상길 그리스도신학대학교 출판부 2003 교수논문집 Vol.2 No.-

일제강점기 한반도의 기독교 탄압과 회유정책

김익진 그리스도신학대학교 출판부 2010 교수논문집 Vol.10 No.-

This paper is to probe the process on giving hard time to Christianity and missionaries in Korean Peninsula which was under Japanese rule. The ministry and mission work was restricted by Japanese in three ways which were nonintervention policy, appeasement policy on missionaries, and Chosun evangelism policy. The Korean historians evaluate the activity of missionaries under Japanese rule in separate way which is either positive or negative. In general history, missionaries were seen as an agent of imperialism. Therefore, historians usually evaluate them in negative way. They think missionaries in Korea had maintained the fraternity with Japan and even cooperated with Japan in the way of leading Korean church not to participate on the resist-Japanese movement. On the other hand, Korean Christian historians have argued that missionaries had contributed to the resist-Japanese movement not only through evangelism but also through education in a way of awakening the consciousness of Korean people who eventually led Christians to have interest in the society as well as the nation. In this paper, the writer focus on the three policies to Christianity and missionaries under Japanese rule. First, the nonintervention policy of U.S.A. and mission headquarter- When Japan win the war, U.S.A. government directed strongly to the legation as well as American citizens living in Korea including missionaries not to intervene in Chosun’s political situation because they concerned about the relationship with Japan. Second, Japan’s appeasement policy on missionaries-Ito’s appeasement policy on missionaries Japan’s domestic public sentiment saw missionaries as obstacle of its rule over Korea and gradually make them to be withdrew. However, Ito preferred the conciliation with missionaries so that they justify their occupation by force on Korea as well as stopping and breaking off the Korean resistance. Third, Chosun evangelism of Japanese Church - They planned for Japanese Christian to influence Korean church in weakening and debilitating and eventually merging Korean church into Japanese church.