만수 김정준의 목회실천에 관한 연구 = (A) study on 'Mansoo' Chung Choon Kim's praxis of the pastoral ministry

다국어 초록 (Multilingual Abstract)

ABSTRACT

A Study on 'Mansoo' Chung Choon Kim's
Praxis of the Pastoral Ministry

Kim, Jong Tae
Doctor of Ministry
The Graduate School of Theology,
Hanshin University


It is the aim of this dissertation, through Chung Choon Kim's life , belief and the pastoral practice, to discern solutions for the 'identity' and 'direction' of Korean Churches which are in crisis.
In chapter I, I raised an objection to the loss of Korean church's 'identity' and 'direction'. If the church loses its identity, like salt that loses its taste, most of people will trample down it because it is of no more use. Also, if it loses "direction", even though Churchpeople live faithfully, it will be far from God's will and go on a wrong direction.
In chapter Ⅱ, I divided his life into ‘before and after’ his confinement for tuberculosis, to find out the pastoral clues that he had shown us in his life.
He was born very poorly in a small village, when our country was suffering historically under the Japanese rule. Fortunately he became to know the Gospel with an age of youth, so that he was able to go to the Middle School with an Australian missionary's support. His faith and knowledge of history were strongly influenced by Song Chang Keun at the Soongshil Middle School in Pyungyang.
Owing to his poor circumstance, he studied under a lot of difficulties. He had a very precarious life because of several diseases including consumption. Significantly, he was reborn at Masan Nursing Home, where he was diagnosed to have three months limited life expectancy. In deep desperation and solitude, he believed only and very strongly in God. Leaning toward Him, he was reborn as a faithful man ‘만수(= the late harvest)’. After leaving the Masan Nursing Home, he continued his life in deep devotion as if each day was his last day. Day by day he lived apocalyptically. This attitude and passion for his life motivated him to be a 'brilliant theologian' and 'sincere pastor'.
In chapter Ⅲ, I considered three factors which affected and formed his pastoral theology; suffering, reverence and history. Chung Choon Kim thought suffering is not only a result of sin and wrongdoing but God's willful education and discipline. Therefore he tried to find out God's will with all his heart during his hardships. He desired and relied on God's help entirely.
Chung Choon Kim emphasized ostensive piety, (for example, to his students, he forced them to practise a dawn service as a kind of piety discipline.) His piety was not an formal one like Pharisee's commandments but "reverence" and "relying on" only God as if Hebrew poets do completely.
Like lyrics “Heaven is Full of Your Glory: 하늘에 가득 찬 영광의 하나님(찬송가 9장)"(in other words, Oh, Lord. Your glory is overflowing in heaven) in his hymn, his life was tied to eternity, even though he was suffering and also sad.
Aspects of Kim's historical understandings which made a very important motivation and impact could be summed up into the ‘Theism, God's People and Theologizing of Korean history'. Their contents are like these:
1) In the Theism, he understands "God is One of and for all people".
2) "God's people" as historical tools have privileges and blessings, at the same time, responsibilities and obligations to handle these tasks well, so that they should become “the light for the heathen."
3) He[Chung Choon Kim] is deeply interested in theologizing of Korean history.
Chung Choon Kim thought, the history of Israel is a religious and faithful one. On the other hand, there are no factors of faith in Korean history. This is the reason why he emphasized the necessity to theologize 'the Korean history'. His concern was how to apply the historical view of the historians in the Old Testament to the Korean history. He also observed the Korean history from the perspectives of theologizing[신학화] and of faithing[신앙화]. In the result of that, Chung Choon Kim insisted that we should watch and write the history not horizontally, but vertically, i.e. related within the Divine Providence which rules history.
In chapter Ⅳ, this writer surveyed the praxis and patterns of Chung Choon Kim's pastoral ministry. As a result this writer has suggested two main factors of the pastoral practice. One is 'pastoral duties as a proclamation' and the other is ‘ a pastoral field'. These two summed up as 1 and 2.
1. Chung Choon Kim's pastoral ministry.
1) Pastrol duties as a proclamation.
Chung Choon Kim interested in preaching. Preaching is the Kerygma which witnesses the crucifixion and resurrection of Jesus Christ. In order to preach impressively, we need to read the bible, to pray, and to have the help of the Holy Spirit.
2) The church as a pastoral field.
Chung Choon Kim continued his pastoral life from Gujeongri presbyterian church, Jain-Eup church, Kimchun Whanggumdong church and the rest house affiliated to the Seongnam church in Seoul. By Chung Choon Kim is the church the Christ's body itself. The church has the responsibility to fill the hardship of Jesus Christ left behind on the earth, and a pastor is chosen as a messenger. Therefore, first of all, the Church should follow Jesus' role for the mission devotedly[Luke 4:18(Isaiah61:1)]. Also, in order to get over the division between theology and pastoral ministry, Chung Choon Kim claimed that all of pastors and theologians should be interested in Preaching and also pay attention to the preaching, to be able to proclaim a kind of emotional and impressive preaching.
2. Chung Choon Kim's patterns of pastoral praxis.
1) Ministry based on the Healing sermon.
He himself lived a very tough life with lots of diseases, so he had special affection for the sick. He thought that one of the most wonderful things for a pastor to do is looking for lost sheep, that is, for ill sheep which are wandering and dying. In their old and dark rooms, the Pastors sho

목차 (Table of Contents)

• Ⅰ. 서론
• Ⅰ.1 연구동기 및 목적 1
• Ⅰ.2 연구방법과 내용 4
• Ⅱ. 김정준의 생애에 나타난 목회신학의 실마리
• Ⅱ.1 요양소 이전의 삶 5
• Ⅱ.2 요양소 삶 가운데서 8
• Ⅱ.3 요양소 생활 이후 죽음에 이르기까지 15
• Ⅲ. 김정준 목회신학 형성에 끼친 세 가지 요인
• Ⅲ.1 고난에 대한 이해 25
• Ⅲ.1.1 고난의 이유 28
• Ⅲ.1.2 고난의 정체 31
• Ⅲ.1.3 고난의 해결 37
• Ⅲ.1.4 고난과 목회의 상관관계 42
• Ⅲ.2 경건에 대한 이해 42
• Ⅲ.2.1 시편에 나타난 경건의 특징과 내용 52
• Ⅲ.2.2 아모스에 나타난 경건의 특징과 내용 56
• Ⅲ.3 역사에 대한 이해 61
• Ⅲ.3.1 신론 : 하나님 이해 67
• Ⅲ.3.2 백성론 : 역사의 도구 69
• Ⅲ.3.3 역사론 : 한국사의 신학화 75
• Ⅳ. 김정준 목회신학의 실천과 그 유형들
• Ⅳ.1 김정준의 목회실천의 양상
• Ⅳ.1.1 󰡐선포󰡑로서의 목회 81
• Ⅳ.1.1.1 성서읽기 88
• Ⅳ.1.1.2 기도 91
• Ⅳ.1.1.3 성령의 도우심 94
• Ⅳ.1.1.4 목회자로서의 설교자 상(像) 97
• Ⅳ.1.2 목회현장으로서의 교회
• Ⅳ.1.2.1 목회여정 100
• Ⅳ.1.2.2 교회론 105
• Ⅳ.1.2.3 통전적 목회 108
• Ⅳ.2 김정준 목회신학 실천의 유형들
• Ⅳ.2.1 치유설교적 목회 113
• Ⅳ.2.2 예언자적 목회 120
• Ⅳ.2.3 에큐메니칼적 목회 125
• Ⅳ.2.4 토착신학(민족주체)적 목회 134
• Ⅴ. 결론
• Ⅴ.1 요약 142
• Ⅴ.2 비판과 제언 146
• Ⅴ.2.1 비판 146
• Ⅴ.2.2 제언 147
• 참고문헌 150
• ABSTRACT 155