http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
개별검색 DB통합검색이 안되는 DB는 DB아이콘을 클릭하여 이용하실 수 있습니다.
통계정보 및 조사
예술 / 패션
<해외전자자료 이용권한 안내>
- 이용 대상 : RISS의 모든 해외전자자료는 교수, 강사, 대학(원)생, 연구원, 대학직원에 한하여(로그인 필수) 이용 가능
- 구독대학 소속 이용자: RISS 해외전자자료 통합검색 및 등록된 대학IP 대역 내에서 24시간 무료 이용
- 미구독대학 소속 이용자: RISS 해외전자자료 통합검색을 통한 오후 4시~익일 오전 9시 무료 이용
※ 단, EBSCO ASC/BSC(오후 5시~익일 오전 9시 무료 이용)
The history of the Bible was recorded from the beginning for the name of God (Gen 1), and was sealed with that name at its end(Rev 22:4). And within it the name of God is revealed through out. The Name of God is the bridge between the Creator and his creatures, and thus allows for 'The Holy Being' to indwell with humans. The name of God is the main theme in Berean Studies. The Berean Studies proclaims the name of God, as revealed in the Bible, thus the name of God is the clue which opens the door to the entire Theology of Berea. Berean studies can lead us to his name which is a boundless and profound fountain of truth. The name of God is Jesus. The name Jesus was given by God the Father to the Son and is the very name of the Trinity God. The name Jesus contains all the authority of heavens and of earth, and is the power to which every knee should bow. A Christian is he who has the name Jesus as his eternal inheritance. The Berean Studies teaches the divine name theory in a distinguished manner. The more one knows about 'the Divine Name', the more tangible results he or she might obtain in reality. In other words, this knowledge leads people to call on the Name, obey it and experience the divine power. So, when the divine name theory of the Berean Studies is taught or studied, God's presence is experienced and His signs and wonders are witnessed in accordance with the promise pertaining to the Name.
SON, Joung Bun. "Logos on the Preface of the Book of John and Dispensational Theory of the Son of Man."Berea Forum 1 (2006): 282~306. The preface contains the image like the self~declaration of God, and this is the way to testify though the mouth of John. Logos in the beginning and God who sent him, preexistent Logos and the life of Creator in him, the light which the ruler of darkness, who dare not do anything and cannot help being defeated. There is no gap for man to get in among the follows: God's sovereign work is strong in the testimony of Baptist John, the authority as children to gain by believing in the name, the glory of the Father's one and only Son. Man just welcomes Jesus and receive the fullness of grace, dwelling in grace and truth. Therefore, once we illuminate it according to the picture of God's will based on the Hebrew way of thinking, this preface is able to be interpreted in a well balanced way at last. It is the required consideration that the extreme purpose of Logos' incarnation is no related to man's sinning and possible to be broader than redemption and salvation in the world. Facing the preface of the book of John in this point of view, in terms of coming of the Son of Man, the horizon of interpretation is possible to be extended. That is, the Son of Man's heir theory, the Son of man's destruction of the devil, and the Son of Man's soteriology.
CHANG, Hoon Zoo. "The Welfare Program for the Elerly as Mission in 21th Century. "Berea Forum 1 (2006): 307~328. The fact is not surprising anymore that South Korea faces rapidly ageing populations. The church should be sensitive to this current situation and act in a proper way. It means it is necessary for the church to be more active to develop relevant programs. A welfare business in church is different from a general welfare business when it comes to delivering the love of God. Christians' social welfare business is fulfilled by obedience to God's word. The word to love your neighbor is represented in the old and new testaments, and it means that it is a must~commandment as christians. In addition, the Bible tells that the elders should be respected and protected. Therefore, the church has a duty for the elderly welfare business. Through these welfare program for the elderly, the church can make a success to form an image as "a church serving the community" in and out the community and the church, which is a merit certainly to the church. Additionally, when the government or social groups try to perform a welfare program for the elder, place secure and management budget are necessary, but not sufficient, yet. However, the church has not only proper facilities to administer the welfare program, but also various manpower and budget for mission. Consequently, the church can fulfill the mission goal with the service for the community, one of the functions of the church as they manage the welfare program. If the churches in South Korea execute these programs matching its condition, they would face the new growth era.
This thesis is interested in different records of John's gospel on the Eucharist in comparison with synoptic gospels in ecclesiastical terms. For, John's gospel does not provide Jesus' institution of the Eucharist, and its last supper narrative is inconsistent with synoptic versions in terms of time and contents. The wedding at Cana in John chapter 2 and the miracle of feeding the five thousand in chapter 6 are studied along with its last supper narrative. As a result, this thesis asserts that some scholastic claims on Eucharist-relatedness of those texts are unfounded for lack of evidence, and that Johannine last supper narratuve pays no attention to institution of the Eucharist. In this addition, this thesis points out that often times ecclesiastically-oriented disputes on Johannine Eucharist cross over to the arguments of Christological notion. In the opinion of this thesis, any heated disputes on Johannine Euchairst are vulnerable for such a confusion because the Eucharist itself is reminiscent of Jesus. Thus, they are open to correlation to any Christological issue, including Jesus' body, death, and etc. Therefore, this thesis concludes that John's gospel has no reference to the Eucharist. It is also this thesis' opinion that any text's relatedness with the Eucharist in ecclesiastical terms should not be confirmed unless it possesses institution of the Eucharist or allusion to its practice.
Marriage and bachelorhood(spinsterhood) are both under the absolute sovereignty of God. The sudden changes in our society are driving families to face the unavoidable issues of divorce. Due to the forceful influences of the western culture, our society is suffering from confusion in sexual identity and the results of this confusion and freedom in sexuality are spouse infidelity, swapping, and homosexuality. The younger generation are placing a higher value on social success and larger income than on marriage and childcare. Further, along with the increase in awareness of individual happiness and self-actualization is the increase in the number of those who easily give up their marriage or prefer to stay single. This writing examines the meaning and the value of marriage and bachelorhood in light of Paul's ideologies in 1 Corinthians 7. It seeks to promote a deeper understanding of the biblical view of marriage and singleness to the Christians living in this present age. Paul states that marriage and bachelorhood are gifts from God and that its beginning and end belong to the sovereignty of God. Paul does not perceive marriage as a second alternative to bachelorhood. According to Paul's view on God's gift of bachelorhood, it is beneficial for those who desire to serve God with an undivided hearts and who long to see the kingdom of God completed. Thus, singleness should not be chosen with the purpose of worldly success and self-actualization. Marriage or bachelorhood is not a matter of choice for each individual. It is an act of obedience to the specific gift of God. The Church's interest and guidance should be focused on the establishment of the identity concerning Christian marriage and bachelorhood.
The purpose of the research is to investigate the conflict relationship between pastor and members in the church. To fulfill the purpose, I have analyzed causes and types of conflicts that both pastor and members feel with respect to variables and sought solutions to guide pastors through effective ministry and to present members with sound way of faith life and thereafter to offer a theoretical base and basic data to be needed to realize new testament church that God wants. A representative type of conflict that pastors feel is as follows. Pastor feels conflict when members are not having proper relationship with God, since pastors tend to view his members as the object of preaching. Members' worshipping idols, keeping Sunday unfaithfully, neglecting prayer, contribution, witnessing, & duty in the church, lying, disobedience and misunderstanding toward pastor etc. would make pastors feel conflict toward members. On the other hand, a representative type of conflict that members feel is as follows. Members tend to understand and judge their pastor from humane point of view and therefore feel conflict based on that understanding and judgment. Pastor's authoritative and self-righteous way of guiding faith life, lack of understanding toward members, lack of communication, and favoritism would make members feel conflict toward their pastor. The causes of conflict, verified through this research; came from the difference between expectation and reality in the pastor and members' relationship. Pastors tend to place more weight on members' faith life in evaluating the members and feel conflict toward members who shows faith life less than pastor's expectation. Members, however, tend to put more importance on humane and external side and feel conflict when pastor pays attention far less than members' expectation, shows lack of conversation, guides members faith life authoritatively and self-righteously.
In recent studies, Genesis 1:1~2 has been understood differently from traditional views depicted in the translations such as LXX, Vulgate, KJV, and others. They have showed traditional views on some words or phrases in these verses. Especially, about the syntax of these verses, they have understood these two verses independent. However, some new translations show different views on words and the syntax of the verses. For example, some modern translations see as follow: (1) Gen 1:1 does not say the divine 'creation of nothing.' God may have created the universe out of pre-existing chaotic matter. (2) The expression of rûah ĕlōhîm means the wind of God, not the Holy Spirit. (3) Gen 1:2 is an implicit dependent clause. Confer the syntax of NJPS: Genesis 1:1(dependent sentence), 1:2 (parenthesis sentence), and 1:3 (principal sentence). According to the Picture of God's Will, we Bereans read these initial verses (Gen 1:1~2) that God created the darkness for the sake of the Son of man before the creation of the heaven and the earth (Gen 1:1) and made the universe out of the darkness (Gen 1:3~2:3). According to the Picture of God's Will, we Bereans say that (1) God created the heaven and the earth, that is, the universe, from pre-existing chaotic matter to keep the fallen angels in it, (2) the initial two verses are the exposition of the creation story in Gen 1:1~2:3, and (3) rûah ĕlōhîm means the heavenly being keeping the fallen angels bound in the universe.