“혼합 식별: 하나님의성회 총회, 기본진리와 복음주의”

( William T. Purinton ) 한국복음주의역사신학회 2013 역사신학 논총 Vol.26 No.-

일부는 `복음주의 오순절은 착각이다`라고 말할 때, 이 논문은 간단히 혼합된 정체성, 또는 하이픈 기간이라고 표현되는 역사적 기록과 신학적 고백으로 반론하고자 합니다. 하나님의 성회는 그들의 기본 진리와 의문을 작성하고 초기 20세기의 오순절운동의 유일신 오순절의 도전에 응답하여 복음주의 정통을 긍정하는 투쟁에 사례연구로 제시됩니다. 이 논문의 또 다른 목적은 하나님의성회의 복음주의 오순절 정체성을 강조하여 카리스마와 cessationist 모두 복음주의자들 사이의 신학적 대화를 위한 근거가 될 것입니다. 이 논문은 Evangelicalsm의 David Bebbington의 표준 정의로 시작하고, 복음주의 신학회를 보고 이동합니다. 그들은 믿음에 대한 간략한 설명을 제공함으로써 직면한 몇 가지 문제. 다음 오순절의 역사는 Topeka, Kansas(1901)에서의 출생에서 하나님의성회의 조직에, 20세기의 첫 번째 해를 통해 추적됩니다. Hot Springs, Arkansas(1914)에서의 유일신 오순절과의 논쟁과 기본진리(1916)를 통해 결론은 하나님과의 지속적인 관계의 어셈블리에서, 복음주의와 오순절 모두의 공유역사 노트가 제공됩니다. 1943년 창립멤버로 복음주의자의 국가협회는(National Association of Evangelicals) 하나님성회의 목사들 NAE의 직책으로 두 사람을 통해: Thomas F. Zimmerman(1960-1961)과 Don Argue(1992-1993). “고백” 성경의 완전 무오성에 대한 믿음. 복음주의와 오순절 모두 초기 21세기 동안 직면과제를 긍정하는 그들의 Emergent Conversation과 Open-Theism 모두에서 오는 문제가 있습니다. 오순절은 Prosperity Gospel과 New Apostolic Reformation에서 오는 문제도 있습니다. 실제로 존재 고백은 모두 복음주의와 오순절주의로 전진하는 하나의 방법입니다.

역사신학의 과제와 종교개혁 교회사관

임원택 한국복음주의역사신학회 2023 역사신학 논총 Vol.43 No.-

역사신학의 과제는 하나님 말씀인 성경을 올바르게 풀고 가르치는 것이다. 역사를 살필 때 중요한 것이 사관이다. 사관의 차이가 역사 해석의 차이를 낳기 때문이다. 교회사관은 교회관에 따라 결정된다. 교회사관은 크게 3가지 유형으로 나눌 수 있다. 로마 가톨릭 교회사관, 신령파 교회사관, 종교개혁 교회사관. 로마 가톨릭 교회사관은 성육신하신 예수 그리스도의 신비한 몸과 로마 가톨릭 교회를 동일시한다. 그 결과, 교회와 교회 전통이 절대시 되고, 성경 해석도 교회의 결정과 가르침에 종속된다. 신령파 교회사관은 교회와, 예수 그리스도 안에 있는 계시의 역사성의 상관관계를 영적으로 단절한다. 신령파 교회사관의 문제는 불가시적 교회라는 교회의 본질적 개념 안에서 교회의 역사성이 사라져버린다는 사실이다. 종교개혁사관은 가시적 교회와 불가시적 교회의 긴장 관계 속에서 교회사를 살핀다. 건전한 전통은 계시의 말씀인 성경에 근거해 분별하며, 주관적인 성경 이해를 피하기 위해 교회의 역사와 전통에 자문한다. 종교개혁 교회사관을 가지고 교회사를 연구한다면, 세계교회적 보편성과 지역적·민족적·역사적 특이성이 균형을 유지하도록 항상 염두에 두어야 한다. 균형 잡힌 교회사관을 가지고 있으면, 오늘날 교회가 성경이 가르치는 교회상에 얼마나 부합하는지 점검하고 동시에 성경적 교회상을 실현하기 위해 최선을 다하도록 방향을 제시하는 교회사의 과업을 제대로 수행할 수 있을 것이다. 종교개혁 교회사관의 적용 실례로 다음과 같은 주제들에 대한 해석들을 살펴보고 바람직한 해석을 제시했다. 교회의 기초(마 16:16-19), 교회와 국가의 관계, 신약성경의 정경화 과정, 예수 그리스도의 지상명령(마 28:18-20). The task of historical theology is the right interpretation and teaching of Holy Scripture. In studying historical theology the most important factor is the view of history. For a different view of history results in a different interpretation of history. Views of church history are strongly associated with conceptions of the Church. There are three main forms of history of the Church: the Roman Catholic, the Enthusiastic, and the Reformed. The Roman Catholic conception of the Church identifies the mystical Body of Christ with the historically verifiable Roman Catholic Church. As a result, the Roman Catholic Church places absolute trust in their church and church tradition, and their interpretation of Holy Scripture is subject to the decision and teaching of their church. The characteristic feature of the Enthusiastic conception of the Church consists in its spiritualizing severance of the correlation between the Church and the historicity of the revelation in Jesus Christ. The basic significance and problem of this lies in the fact that the historicity of the Church disappears in the essential conception of an invisible Church. The Reformed conception of the Church assumes the antithesis between a visible and an invisible Church. The Reformed Church discerns between sound and unsound traditions by Holy Scripture, the revealed Word of God, and considers history and tradition to avoid arbitrary interpretations. A historical theologian with the Reformed conception of the Church should always give his or her mind to keeping the balance between ecumenicity and relevancy, in other words, universality and particularity. If we have a balanced and sound view of church history, we can achieve the task of historical theology, that is, to evaluate the Church of today how much it conforms to the teaching of Holy Scripture, and to help it take the right direction in order to realize the ideal of the Biblical Church. As examples of the interpretation of church history according to the Reformed conception of the Church, following subjects are considered: the foundation of the Church(Matthew 16:16-19), the relation between the Church and state, the process of canonization of the New Testament, and the great commission of Jesus Christ(Matthew 28:18-20).

말콤 펜윅의 경험적 한국 선교사론(宣敎師論)

오지원 한국복음주의역사신학회 2026 역사신학 논총 Vol.48 No.-

본 논문의 목적은 한국침례교의 아버지 말콤 펜윅의 한국선교 난관 극복을 통해 제시한 경험적 한국선교사론을 그의 자서전을 중심으로 살피는 것이다. 많은 내한선교사가 본국 선교부에서 일련의 선교사 훈련을거친 후 파송된 것에 반해 펜윅은 독립선교사로서 이런 과정 없이 파송됨에 따라 많은 시행착오를 겪었다. 선교지의 난관극복을 통해 선교사가 갖추어야 할 자세와 조건을 터득했는데, 그것은 선교지의 언어, 관습, 사람에 관한 것이었다. 이것을 펜윅은 한반도에 산재한 고개에 빗대어언어의 고개, 관습의 고개, 사람의 고개라 명명하였다. 펜윅은 내한하여 마주한 첫 번째 고개는 언어였다. 선교사에게 있어서언어습득은 사역의 첫걸음이었기에, 독학을 통해 빠르게 익히고자 했으나 결국 실패하고 만다. 결국, 한국인 조사 서경조의 도움을 받아 한국어를 익혔고, 성경을 번역했다. 한국어에 어느 정도 익숙해져서 이를 도구로 복음을 전하는 중에 만난 두 번째 고개는 관습이었다. 관습의 차이로 인해 효과적인 복음 전도의 어려움을 깨달은 후 한국 사회를 면밀하게 관찰함으로 한국 문화의 우수성을 알게 되었고, 스스로 관습을 익혀한국 속에 녹아들었다. 언어와 관습의 언덕을 넘어 사역의 지경이 넓어지면서 만난 마지막 고개는 바로 사람이었다. 이 고개는 한국인을 개종하는 것은 물론이요 그들을 진정으로 이해하고 그들과의 동역이었다. 사역의 모든 영역을 혼자 감당할 수 없었기에, 한국인 사역자를 활용함으로 그는 “토착화의 한 거보(巨步)”가 되었다. The purpose of this paper is to examine the experiential theory of Korean missionary history presented by Malcolm Fenwick, the father of Korean Baptists, through his overcoming of the difficulties of his mission in Korea, focusing on his autobiography. This is because Fenwick came to Korea as an independent missionary without receiving any training or even knowing what missions were, and established his theory of missionary work based on the understanding he gained while traveling through Korea himself. Through overcoming the challenges of the mission field, I learned the attitude and qualities a missionary must possess, which concerned the language, customs, and people of the mission area. Fenwick likened this to the mountain passes scattered across the Korean Peninsula, naming them the passes of language, the passes of custom, and the passes of people. The first hurdle Fenwick faced when coming to Korea was the language. For a missionary, language acquisition was the first step in ministry, so they tried to learn it quickly through self-study, but eventually failed. In the end, he learned Korean with the help of the Korean researcher Seo Kyung-jo and translated the Bible. The second hurdle I encountered while becoming somewhat familiar with the Korean language and using it as a tool to spread the gospel was custom. After realizing the difficulty of effective evangelism due to differences in customs, I closely observed Korean society and came to understand the excellence of Korean culture, and I learned the customs myself and blended into Korea. The last hill I encountered as the field of ministry broadened beyond the hills of language and customs was people. This hill was not only about converting Koreans, but truly understanding them and working together with them. Since he could not handle all areas of ministry by himself, he took a significant step toward indigenization in Korean missions by utilizing Korean ministers.

한국복음주의의 역사기술적 고찰

박용규 ( Park Yong-kyu ) 한국복음주의역사신학회 2018 역사신학 논총 Vol.33 No.-

The evangelicalism has had a considerable impact on the Korean church and has been very fruitful. Despite this, academic research on this subject has not been conducted sufficiently. There is a strong criticism of evangelicalism among scholars and pastors in the absence of an accurate understanding of evangelicalism. Even some scholars argue that evangelicalism and Reformed theology are essentially unrelated faith movements. The purpose of this article is to provide a more accurate understanding of the evangelicalism by examining the historiography on evangelicalism, discussed in the Korean church. This paper is a historical account of the study of evangelicalism, evangelical theology, and evangelicals in the last 30 years, since 1950, when the evangelicalism began to be discussed in Korean church history. The evangelicalism has been from the beginning of Korean Protestantism, but it has not been more than 30 years since the study began. The evangelicalism in Korea was more active than any other country in the world. The missionaries who were sent to Korea were missionaries with an evangelical identity standing in the Puritanic, Calvinistic tradition or in the Wesleyan tradition, beyond denominationalism. As a matter of fact, Korean churches were established from the beginning as evangelical churches by missionaries with evangelical identities. Evangelical missionaries sent to Korea had the four evangelical features, biblicism, activism, crucicentrism, and conversionism that David Bebbington pointed out. They relied on the absolute authority of the Bible, emphasized the conversion of the Holy Spirit, emphasized the conversion of the Holy Spirit, preached the gospel of the cross of Christ, traveled all over the country. This evangelical faith has continued through Korean church history. The influence of the Anglo-American Evangelicalism and the Asian Evangelicalism and the 1970s mass evangelism in Korea increased the interest in evangelicalism, which in turn led to the formation of the Korea Evangelical Theological Society and the Korea Evangelical Fellowship in the 1981. Evangelism has evolved into a powerful Protestant faith movement through various para-church movements, evangelical churches, evangelical publishers, and the establishment of colleges with evangelical identity such as ACTS. In addition, churches with an evangelical identity emerged in the 1980s, and amazing church growth naturally led to overseas missions, sending numerous missionaries. This was the fruit of the “mission of the Church” of the evangelicals, not the Missio Dei that WCC ecumenism had cried out. Since the 1970s mass-evangelism and evangelicalism, especially the 1974 Lausanne Covenant, Korean churches have been the largest contributor to the world and Asian evangelicalism, and at the same time the greatest beneficiaries of that movement. This environment of the times has formed an important background that has continued evangelical research.

초기 한국교회 주일학교의 연합활동 발전과 장로교 사례

이영식 한국복음주의역사신학회 2022 역사신학 논총 Vol.40 No.-

Today, the birth rate is further decreasing, and it is true that Korean church is in trouble as it faces the COVID-19 era. While recognizing today's reality, this study tried to illuminate the history of the forefathers of faith, who established the Sunday School with their passion and prayer, conducted the Sunday School union movement, and laid the foundation for the growth of the Korean church even in a wasteland environment. In particular, this year is the 100th anniversary of the establishment of the Korea Sunday School Association of Korea Church in 1922, so it is considered to be historical significance to look at Sunday school. I hope this study will help to broaden the Korean church's perception of Sunday school, and the revival of Sunday school will become a spark for the revival of Korean church again. Since the introduction of the Sunday School in Korea, cooperative activities have been actively conducted, and the results have been achieved accordingly. In particular, since the General Council of Evangelical Missions in Korea began in 1905, There have been active cooperation such as adopting Sunday School’s lessons and textbooks, linking with the World Sunday School Federation, domestic activities of Sunday school workers, the formation of the Korea Sunday School Association, and successful hosting of the National Sunday School Competition held in 4 years. As the examples of the Presbyterian Church in the Sunday School Movement, we could find the passion and devotion of advanced people, as seen at the establishment of Jangdaehyeon Church’s Sunday School, Yeondong Church’s Childhood Sunday School and the Extension Sunday School at Gwangju Mission Station. These historical facts provide enough insight and challenge to today’s Korean church. 오늘날 출산율은 더욱 감소되고 있으며, 코로나 시대를 맞이하면서, 한국교회는 어려움에 처해있는 것이 사실이다. 본 연구는 오늘날의 현실을 인식하면서도, 신앙의 선진들이 황무지와 같은 상황에서도 그들의 열정과 기도로 주일학교를 세우고, 주일학교 연합운동을 했으며, 한국교회의 성장의 토대를 놓았던 그 역사를 조명하고자 했다. 특별히 올해는 1922년 한국교회의 주일학교연합회가 창설된 지 100주년 되는 해라는 점에서 주일학교를 살펴보는 것은 역사적인 의미가 있으리라 여겨진다. 이 연구가 주일학교에 대한 한국교회의 인식의 지평이 넓혀지고, 주일학교의 부흥이 다시 한국교회의 부흥의 불씨가 되는데, 미약하나마 일조했으면 한다. 국내 주일학교가 도입되면서부터 연합활동은 왕성하게 전개 되었고, 그에 따르는 성과도 거둘 수 있었다. 특히 1905년 장감연합공의회가 시작되어 주일학교 공과 및 교재 채택, 세계주일학교연합회와의 연계 및 주일학교 전문사역자들의 국내 활동, ‘조선주일학교연합회’ 결성, 4년 만에 개최되었던 전국주일학교대회의 성공적 개최 등 적극적인 협력이 있었다. 주일학교운동의 장로교 사례로서 연동교회 유년주일학교와 광주 선교스테이션에서의 확장주일학교에서 보듯이 선진들의 열정과 헌신을 발견할 수 있었다. 연동교회 주일학교는 연동 어린이 전도대를 만들어 전도했다. 그리고 광주 주일학교는 교회가 없는 마을에 찾아가서 복음을 전하고 그곳에서 새로운 주일학교가 시작되었으며, 이윽고 교회로 발전했다. 이러한 역사적 사실은 오늘날의 한국교회에 통찰과 도전을 충분히 제공하고 있다.

자연과학의 반-성경적 도전에 대한 죽산 박형룡의 개혁신학적 대응

한동수 한국복음주의역사신학회 2025 역사신학 논총 Vol.47 No.-

본 논문은 19세기 중반 찰스 다윈의 진화론 등장 이후 급속히 발전한자연과학이 기독교 신앙과 성경적 세계관에 가한 치명적인 도전에 대해, 한국의 대표적인 보수 개혁신학자 죽산 박형룡(1897-1978)이 어떻게대응했는지를 분석하고 그 역사적 의의를 평가하는 데 목적이 있다. 서구 교회는 진화론에 대해 수용적인 태도(아사 그레이, 제임스 맥코쉬 등) 또는 배척적인 태도(찰스 핫지 등)로 나뉘었으며, 1925년 스코프스 재판 이후 반-진화론자들이 지성적으로 미흡한 사람들로 낙인찍히는 등급격한 변화를 겪었다. 미국 유학 중 근본주의-현대주의 논쟁을 경험하고 한국인 지식인 사회의 반기독교적 분위기를 목격한 죽산은, 한국교회에 필요한 변증적 자료를 마련하기 위해 귀국 후 1933년에 박사학위 논문 “자연과학으로부터의 반-기독교적 유추”를 제출하며 진화론 논박의 선봉에 섰다. 죽산은 자연과학 자체는 하나님의 창조 세계를 탐구하는 긍정적인 학문이나, 과학의 결론은 ‘끊임없이 가설 위에 가설을 더하며 변천’하는 한계가 있기에, ‘변치 않는 진리의 말씀’인 성경의 절대적 권위 아래 있어야 한다고 역설했다. 그는 과학적 발견과 이로부터 파생된 ‘반-기독교적유추’(진화론, 유물론 등)를 명확히 구분했다. 그의 비판은 진화론이 우연과 자연선택을 통해 하나님의 창조와 섭리를 배제하고, 인간을 동물의 후손으로 보아 하나님의 형상대로 특별 창조된 인간의 존엄성을 부정하는 반성경적 억측임을 논증하는 데 집중되었다. 또한, 유신진화론을 ‘매우 위험한 잡종’으로 규정하며 명백히 거부했고, 진화론이 타락/원죄 교리 및 육체의 부활을 포함한 기독교의 핵심 교리 전반을 왜곡하거나 부인하는 위험성을 폭넓게 폭로했다. 결론적으로, 박형룡의 변증은 한국 신학자 최초로 방대한 과학 비평을남겼다는 역사적 의의를 지니며, 동시대 한국교회가 직면한 가장 위협적인 지적 문제에 대한 시의적절하고 성경적인 변증을 제공하여 정통 개혁신학의 확고한 기준선을 제시했다. This paper aims to analyze Hyung-Nong Park’s (1897-1978) response to the critical challenges posed to the Christian faith and the biblical worldview by the rapid development of natural science, primarily led by Charles Darwin’s theory of evolution since the mid-19th century, and to evaluate its historical significance. The Western theological community was divided between those who were receptive to evolution (e.g., Asa Gray, James McCosh) and those who rejected it (e.g., Charles Hodge). In the U.S., a significant shift occurred after the 1925 Scopes Trial, which often led to anti-evolutionists being stigmatized as intellectually inadequate. Having experienced the Fundamentalism-Modernism debate and witnessed the anti-Christian sentiment among Korean intellectuals during his studies in the U.S., Park acutely recognized the need for apologetic resources for the Korean church. Consequently, he pioneered the refutation of evolutionary theory, submitting his 1933 Ph.D. dissertation, “Anti-Christian Inferences from Natural Science.” Park affirmed that natural science is a positive discipline for exploring God’s creation. However, he emphasized that scientific conclusions are limited, being a continuous ‘adding of hypothesis upon hypothesis,’ and must therefore be subject to the absolute authority of the Bible, the ‘unchanging Word of Truth.’He clearly differentiated between scientific discovery itself and the ‘anti-Christian inferences’(e.g., evolutionism, materialism) derived from it. His critique focused on demonstrating that evolution is an anti-biblical speculation that attempts to exclude God’s creation and providence and denies the dignity of man created in the image of God (Imago Dei) by viewing humanity as merely a descendant of animals. Furthermore, he explicitly rejected Theistic Evolution, labeling it a ‘very dangerous hybrid,’ and broadly exposed the danger of evolution distorting or denying core Christian doctrines such as the Adam’s Fall/Original Sin and eschatological teachings, including the bodily resurrection. In conclusion, Park’s apology holds historical significance as the first comprehensive scientific critique by a Korean theologian. It provided a timely, biblical defense against the most pressing intellectual challenge facing the Korean church of his era, establishing a firm benchmark for orthodox Reformed theology.

한국 초교파 복음주의 운동에 대한 역사적 고찰과 전망

이호우 한국복음주의역사신학회 2004 역사신학 논총 Vol.8 No.-

한국성결교회 신학의 뿌리 : 웨슬리에서 카우만까지

박창훈 ( Chang Hoon Park ) 한국복음주의역사신학회 2013 역사신학 논총 Vol.25 No.-

This thesis searches for the experiences and theologies from John Wesley to Charles Cowman in order to trace the historical roots of Korea Evangelical Holiness Church. Following the chronological order, it is observed that Wesley`s idea of holiness ignited American Methodism focusing on revivalism. While defining what Christian holiness means and how it is achieved, however, American Methodists were fallen into theological conflicts in the 19th century. Holiness movement was started in emphasizing the character of instantaneous change, i.e. eradication of sin in holiness. In this sense, holiness people argued that they were “real” Wesleyan owning the legacy from Wesley, John Fletcher, Francis Asbury, to Phoebe Palmer. Through revival meetings and camp meetings, Wesleyan holiness movement influenced the Presbyterians, the Quakers, the Baptists, the Congregationalists, and even the Anglicans. Criticizing clericalism and bourgeoisification in the churches, holiness movement was trying to reform the churches. Meanwhile holiness people were put out from their own churches or come out from their denominations, they were gathered together in the interdenominational bodies such as leagues, unions, and societies. They really tried to keep revival fervor of pentecostal experiences within those connections rather than to found the new denomination.

정교회신앙에 뿌리를 둔 우크라이나 교회의 역사와 선교적 과제

최하영 ( Ha Young Choi ) 한국복음주의역사신학회 2013 역사신학 논총 Vol.25 No.-

Eastern Orthodox Church permeated in custom and convention of Ukraine as much as Ukrainians say that they are Orthodoxy believer from their birth. The naturalization of the Orthodox Church has been well combined with the indigenous belief that was popular around 10th century near the Dnieper river. Faith and theology of the Orthodox Church has close relationship with iconolatry. In AD 787 in the seventh Ecumenical Council, the Second Council of Nicaea the use and veneration of icons was restored from suppression. In AD 848, after finishing controversy about icon, the Orthodox Church spread across Bulgaria, Moravia and Kiev. Kievan Rus was established by Oleg in 879. In 945, Olga of Kiev was baptized by Orthodox Church first, then her grandson Vladimir was baptized in 988. Consequently, Eastern Slavs which are nowadays Ukrainians, Russians, and Belarusians became Orthodoxy believers. Eastern Orthodox Church permeated in custom and convention of Ukraine as much as Ukrainians say that they are Orthodoxy believer from their birth. During reign of Yaroslav, son of Vladimir, Rus had the golden age and reached the zenith of its cultural flowering. Already having 16 eparchies, Golden Gate, Saint Sophia Cathedral and Kiev Pechersk Lavra, Rus had great influence upon Europe. However, fall of Kievan Rus by Mongol invasion of the 1240s and Golden Horde`s domination over northwest of Ukraine for 240 years, separated Eastern Slavs politically and religiously. During this period, Roman Catholic Church sent priests of Dominican and Franciscan in order to convert Rus Orthodox Christians; however, the priests failed to convert who already were strong followers of faith and culture of Orthodox Church. Meanwhile, after Mongol invasion, Lithuania took rule of the West of Ukraine though victory upon Golden Horde. In 1363 they occupied Kiev. In 1385, as Lithuania reign over Poland, the area had being influenced by Roman Catholic. According to council at Florence in 1458, Kiev went under Pope`s control. Therefore, the Kievan Rus eventually had seven Moscow Orthodox Eparchies and nine Autonomous Eparchies under Roman Pope`s control. After Rus Orthodox Archdiocese moved to Moscow in 1328, Ivan the Great III married with Byzantine emperor`s cousin Sophia in 1427 and became the legitimate successor to Constantinople Eastern Orthodox Church. In 1589 Moscow became a Russian Patriarchate and got equal position and prestige equivalent to Roman pope. By Union of Lublin, Polish Rzeczpospolita(Polish―Lithuanian Commonwealth) ruled western area of Ukraine and in 1565 dispatched Jesuit priests. At the same time, by the influence of the Protestant Reformation, Lutheran and Calvinist were welcomed by Rus nobles. In 1580, Ostrich Bible, the first printed bible was published in Ukraine. To preserve Rus Orthodox Catholic culture, Lviv Brotherhood established school and published Orthodox books. The Jesuits, the Orthodox Brotherhood, and the Protestant nobles in Polish Rzeczpospolita had religious conflicts which eventually caused social political problems. Hence, in 1596, at the Brest Council for Church union the Uniate Church was established. However, the Schismatic farmers and serfs upraised against this event; the leader of the uprising was Cossack Hetman. Cossacks found Zaporozhian Sich on the south―east of Ukraine in 1553. Zaporozhian Cossacks elected their own leader, who was called Hetman, and any important decisions had been done in Rada. The center of their national consciousness was the Kiev Pechersk Lavra. When Hetman Bohdan Khmelnytsky ruled central part of Ukraine, Polish Lithuanian - Commonwealth frequently invaded this area. Thus, the Hetman requested support from Duchy of Moscow, and they made a Treaty of Pereyaslav in 1654 which promised Russian protection over Ukraine. Since then Russia protected and ruled this area until Ukraine became independent in 1991. In 1686 Russia and Poland signed the Eternal Peace Treaty which stated Poland`s possession of western part from Dnieper river and Russia`s possession of eastern part. This event remarkably has influenced religion, culture and politics of Ukraine. Rus nobles in Poland territory tried to convert Orthodox Christian farmers into Roman Catholic, so farmers upraised against in 1734, 1750, 1768. Hence, in 1773, Russia and Cossacks have driven Poland out completely and gave Galicia to Austria. Austria flourished Greek―Catholic in this area and in 1808, Lviv became major archiepiscopal of Greek― Catholic Church. In 1785, Russia put almost all area of Ukraine, except some western area, under the Russian Orthodox Church. As Ukrainians` national consciousness has been raised, they founded university in Kharkov in 1805 and in Kiev in 1834 to be cores of the nationhood. Taras Shevchenko published “Kobzar” in 1840 and increased national awareness. In 1890, first political party was established in Lviv, in 1917, the parliament Rada was established and in January 1918 Ukraine declared independence. At the same time, All ―Ukrainian Church Council also had held. In 1922, reconfirming Ukrainian Autocephalous Orthodox Church`s decision, the worship service would be done in Ukrainian, and conventional long clothes and hair would be abolished. In the late 1980s, with the Perestroika in the Soviet Union, the relig ion in whole Ukraine also seemed to be reformed. In 1989, Ukrainian Greek― Catholic Church (UGCC) has been legalized. In August 1991, Rada declared independence, for the first time since Ukraine was fallen by Mongol 750 years ago. In November 1991, Ukrainian Orthodox Church―Kiev Patriarchy was founded. In May 1992, Ukrainian Orthodox Church Moscow Patriarch (UOC MP) was determined to remain from the other sect. Ukrainian Orthodox Church is divided into four. Currently Ukraine`s religion has 35,184 churches and organizations that belong to 55 religious orders. Among them, 51% is Ukrainian Orthodox Church and 29.1% is Protestants. Meanwhile, only 2% of population is Protestants. Like so, despite Ukraine had not have an independent country for 750 years after fall of Kiev Rus, it could preserve identity as a Ukrainian because of Rus Orthodox Church that had been settled 240 years before its fall. Because Ukraine has its root in Orthodox Church, therefore, the mission work in Ukraine should be done strategically with patience.

에드가 영 멀린스의 중도주의 신학

김용국 ( Young Kook Kim ) 한국복음주의역사신학회 2005 역사신학 논총 Vol.9 No.-