"통합적 예배 갱신"을 통한 '서울중심교회' 성장 사례 연구

김상기 평택대학교 신학전문대학원 2012 국내박사

This study is a report of my personal effort to overcome a challenging situation of pastoral ministry. The church I have been ministering for 12 years once underwent spiritual and numerical stagnation. When I first invited to the church, there were about 50 members attending in worship service including sunday school students. I began to study what made such a helpless stagnation and to find out a way to solve the problems which hindered church growth. The most serious reason why the stagnation happened was laid in unattractive worship service. In fact, the worship service is the most important religious behavior among Korean people. According to the report, the regular attendance rate of Sunday morning worship service is 66.3%, and 65.5% of Korean church members answered "worship is the most important part of their spiritual growth." Therefore, I realized that if they don’t come to the church because they were not satisfy with the worship service, they would come to the church on condition that the worship service could provide spiritual answer which they sought in their religious life. In this light, I have spent many years to adjust what I call “Integrated Worship” to my church. Integrated worship does not have a specific form but it has many potentials which can be utilized both traditional and contemporary ways of worship. Although there are some researches regarding this subjects, this study is unique and special because it is a case study of my own congregation. I believe that the result of this study can be implied to the church which is undergoing the similar challenging situation of my church. The "field theory" was undergirded to the renewal process of my church as theoretical foundation. The result was measured by the survey among the congregations and the statistical analysis was followed. In the process of the worship renewal, we have been witnessing the growth of church members from 50 to 430. Of course, there could be other factors which gave influence to grow the numbers. But I tried to block all the possible factors except renewing the worship service for getting the objective result. This study concludes that worship renewal has influenced to the growth of Seoul central church. Further study is required to solve some of the problems which came out during the process of worship renewal because worship renewal can not be accomplished in a short period of time. And if there is a pastor who is willing to get into the worship renewal for the church growth, a humble mind is most acquired.

`혼전순결서약운동`에 대한 기독교적 평가와 제안

오모세 평택대학교 피어선신학전문대학원 2014 국내석사

사무엘서의 법궤 신학 삼상 4-6장과 삼하 6장을 중심으로

안패패 평택대학교 피어선신학전문대학원 2015 국내석사

조나단 에드워드의 그리스도의 신부로서의 교회

고정절 평택대학교 피어선신학전문대학원 2015 국내석사

목회자 자녀의 소외감 경험에 관한 내러티브 탐구

김명희 평택대학교 피어선신학전문대학원 2021 국내박사

본 연구는 목회자 자녀의 소외감 경험에 주목함으로써 목회자 자녀의 어려움을 이해하고 개인의 능력을 충분히 발휘하도록 하는 데 목적이 있 다. 연구 목적을 달성하기 위하여 목회자 자녀의 소외감 경험이 무엇인지, 소외감은 어떻게 형성되었는지, 목회자 자녀의 소외감이 개인에게 미친 영 향과 가정에 미친 영향, 교회에 미친 영향은 무엇인지에 대해 다섯 가지의 연구 과제를 설정하였다. 연구 방법으로는 질적 연구 방법인 내러티브 탐 구를 사용하였다. 연구 대상자는 소형 교회 목회자 자녀 중 남자 대학생으로 제한하였다. 자료 수집 기간은 2020년 4월 29일부터 9월 16일까지 이루어졌으며 자료 수집은 질문지에 근거한 인터뷰를 중심으로 진행하였다. 그 외에 녹취자료 와 연구일지, 인터넷 메신저, 전화 통화 등의 자료를 종합하여 분석과 해 석 과정을 반복하였다. 목회자 자녀의 소외감 경험에 관한 연구 결과를 살펴보면 다음과 같다. 첫째, 목회자 자녀의 소외감 경험에 대해 살펴보면 참여자들은 부모와의 관계, 교회와의 관계, 사회적 관계, 경제적 어려움과 사회문화의 이질성으 로부터 소외감을 경험하였다. 둘째, 목회자 자녀의 소외감은 어떻게 형성되었는지를 살펴보면 참여자 들은 어린 시절 부모와 함께 누릴 수 있는 시간의 부족, 권위주의적인 부 모의 양육 태도와 억압되고 구속된 삶 속에서 소외감을 형성하게 되었다. 셋째, 목회자 자녀의 소외감이 개인에게 미친 영향은 심리적 불안과 죄 책감, 심리적 억압과 통제된 행동, 위축된 심리상태와 낮은 자존감 등으로 타인과의 관계에 어려움을 주었다. 그러나 소외감은 하나님을 의지하는 요 인이 되었고 개인의 신앙 성장과 환경을 극복하는 힘이 되었다. 넷째, 목회자 자녀의 소외감이 가정에 미친 영향에는 부모와의 갈등, 가 족 간의 갈등을 경험하게 하였다. 그러나 참여자들은 자신의 감정을 억압 하고 통제함으로써 가정의 평화를 유지하고자 하였으며 가정에 도움이 되 고자 노력하였다. 다섯째, 목회자 자녀의 소외감이 교회에 미친 영향을 살펴보면 참여자들 은 교회에서 주어지는 중요한 역할들을 감당하며 목회자의 조력자 역할을 담당하고 있다. 본 연구는 목회자 자녀의 소외감 경험과 형성 과정을 이해함으로써 목 회자 자녀를 이해할 수 있는 자료가 되었다는 점에서 의미가 있다.

A Study of the Relationship between Sanctification and Social Care in John Wesley

주전 평택대학교 피어선신학전문대학원 2021 국내박사

Wesley lived in a time of social transition, when England was undergoing changes brought about by the Industrial Revolution. At that time, the polarization between the rich and the poor was increasingly serious in Britain, with large numbers of peasants losing their land and being forced into the cities as weavers or miners. As a result of the increasing polarization between the rich and the poor, there were large numbers of poor families and children in British society who faced a crisis of survival and whose children were denied access to education. The slave trade, although extremely inhumane, was permitted and widely accepted in British society at the time. Justice was chaotic and prison conditions were poor. This was the situation in 18th century Britain. The Church of England was also in a period of decline, with the enthusiasm of the Reformation gone and the influence of the Puritans waning. The Church at the time was also under attack from natural theism and rationalism. The Church of England was not only unable to respond to the needs of those on the margins of social change, but it was also facing a great spiritual crisis. In these circumstances, Wesley preached the gospel widely, proclaimed the doctrine of sanctification, and led a spiritual revival throughout England at the time, which also affected America. Not only that, but he also took an active interest in the marginalized, offering to visit poor families, to visit people in prison, to provide educational opportunities for poor children, and to preach in front of mines and factories. Through his efforts and those of the Methodists, the social tensions that were then intensifying were eased, the marginalized were given attention, their lives were improved, and the morale of the whole community was lifted. Wesley's work brought about not only a revival of the church but also a transformation of society, a double contribution to his time and the church of today. Wesley’s view of sanctification had a balanced relationship with his social care activities. His view of sanctification was the driving power behind his social care activities, and his view of sanctification comprehensively shaped his social care activities so much that the activity of his social care was new for the time in which he lived. The motives, aims, patterns, and driving power of his social care activities were all derived from his view of sanctification. Therefore, his social care activities could have been very influential in that era and became an important feature of the Methodist ministry. His social care activities were a means of grace in his sanctification process and an important indicator of sanctification. Social care is the fruit of God's love and the expression of the response of those who have experienced God's unconditional love to God's love. Without God's love, there can be no real social care, and in turn, without care for others, one cannot truly love God. Without social care, there can be no true love in its fullness.

유다 멸망기사의 정경 신학적 의미 : 열왕기하 24장18절-25장 30절, 예레미야 52장 1절-34절, 역대하 36장 11절-23절의 비교연구

홍영한 평택대학교 피어선신학전문대학원 2014 국내박사

요한복음의 하나님 나라 연구

김경표 평택대학교 피어선신학전문대학원 2014 국내박사

에베소서의 초우주적 교회론

추용환 평택대학교 피어선신학전문대학원 2014 국내박사

내적 치유에서 나타나는 성화 경험에 관한 네러티브 탐구

김영순 평택대학교 피어선신학전문대학원 2014 국내박사