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      KCI등재

      Critique on Nestorianism from the Perspective of Contextualization

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      https://www.riss.kr/link?id=A104202617

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      다국어 초록 (Multilingual Abstract) kakao i 다국어 번역

      The most reliable resource in regard to the spread of Christianity in China can trace back to its findings in Tang Dynasty (618-907). Its representative data would be in particular Nestorianism. It indicates that there were no credible data with regard to the spread of Christianity prior to Nestorianism in China. In other words, other remaining resources from the previous period are not demonstrating the reliability.
      Therefore, documents on Nestorianism have proved that Western churches attempted its missions in Asia in the process of spreading Christianity.
      Nestorianism is a form of Christianity that extended to China and reached its peak during Tang Dynasty. In today’s perspective, it was a form of “contextualization” since the Gospel and culture were connected despite the prevalence of Buddhism in China. Looking into the application of Nestorianism and analyzing why it ultimately failed will provide useful assets in considering contextualization. There are several questions to be considered. Why has Nestorianism as a form of of syncretism in the process of adjustment? Was there a possibility of theoretical problem during the formation of contextualization? These questions will eventually be beneficial for providing directions in the process of contextualization while maintaining the identity of Christianity.
      Nestorians were fast in missions and thus expanded their congregation in a great speed. They were upright and honest in their work in the region of Asia. They were devoted to the works of mission and were able to spread the missions in great speed. Although they didn’t particularly have a specific financial support nor a personally stabilized status, they all had volunteering mission mind.
      With such a mission heart, they went forth throughout all Asian region reaching to China. It was during Tang dynasty when Nestorianism entered to China and it is known from the documents that Nestorianism very much flourished during the time. However, Nestorianism only thrived to fade out so quickly. This fadeout suggests that it is important to discuss elements in directions and models on contextualization in missiological perspective.
      While examining the settlement, success, and the fall of Nestorianism, it is not too much to prioritize latent elements that must be avoided while spreading the Gospel. One is that the transmitter of the Gospel must hesitate to pass on their own cultural heritages at the same time they are spreading the Gospel. Another is for the sake of preserving the Gospel. The Bible must be received as the Word of God and must be conveyed through the Gospel to others. The lesson we learn from the above, from the perspective of evangelical contextualization, is that it is detrimental to translate and apply to recipient’s culture by replacing or abolishing the biblical messages.
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      The most reliable resource in regard to the spread of Christianity in China can trace back to its findings in Tang Dynasty (618-907). Its representative data would be in particular Nestorianism. It indicates that there were no credible data with regar...

      The most reliable resource in regard to the spread of Christianity in China can trace back to its findings in Tang Dynasty (618-907). Its representative data would be in particular Nestorianism. It indicates that there were no credible data with regard to the spread of Christianity prior to Nestorianism in China. In other words, other remaining resources from the previous period are not demonstrating the reliability.
      Therefore, documents on Nestorianism have proved that Western churches attempted its missions in Asia in the process of spreading Christianity.
      Nestorianism is a form of Christianity that extended to China and reached its peak during Tang Dynasty. In today’s perspective, it was a form of “contextualization” since the Gospel and culture were connected despite the prevalence of Buddhism in China. Looking into the application of Nestorianism and analyzing why it ultimately failed will provide useful assets in considering contextualization. There are several questions to be considered. Why has Nestorianism as a form of of syncretism in the process of adjustment? Was there a possibility of theoretical problem during the formation of contextualization? These questions will eventually be beneficial for providing directions in the process of contextualization while maintaining the identity of Christianity.
      Nestorians were fast in missions and thus expanded their congregation in a great speed. They were upright and honest in their work in the region of Asia. They were devoted to the works of mission and were able to spread the missions in great speed. Although they didn’t particularly have a specific financial support nor a personally stabilized status, they all had volunteering mission mind.
      With such a mission heart, they went forth throughout all Asian region reaching to China. It was during Tang dynasty when Nestorianism entered to China and it is known from the documents that Nestorianism very much flourished during the time. However, Nestorianism only thrived to fade out so quickly. This fadeout suggests that it is important to discuss elements in directions and models on contextualization in missiological perspective.
      While examining the settlement, success, and the fall of Nestorianism, it is not too much to prioritize latent elements that must be avoided while spreading the Gospel. One is that the transmitter of the Gospel must hesitate to pass on their own cultural heritages at the same time they are spreading the Gospel. Another is for the sake of preserving the Gospel. The Bible must be received as the Word of God and must be conveyed through the Gospel to others. The lesson we learn from the above, from the perspective of evangelical contextualization, is that it is detrimental to translate and apply to recipient’s culture by replacing or abolishing the biblical messages.

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      참고문헌 (Reference)

      1 이영호, "에베소서의 성령의 인치심에 대한 연구" 영산신학연구소 (33) : 99-130, 2015

      2 "http://terms.naver.com/entry.nhn?docId=566380&cid=46647&categoryId=46647"

      3 Kim, Dong Soo, "The Paraclete: The Spirit of the Church" 18 : 123-140, 2002

      4 Vine, Aubrey R, "The Nestorian Churches : A Concise History in Asia from the Persian Schism to the Modern Assyrians" Independent Press 1937

      5 Foster, John, "The Church of the T’ang Dynasty" The MaCmillan Company 1939

      6 Aprem, Mar, "Nestorian Missions" Orbis Books 1980

      7 Seah, Ingram S., "Nestorian Christianity and Pure Land Buddhism in T’ang China" 6 : 79-86, 1984

      8 Kim, Kwang Soo, "History of Eastern Christianity(in Korean)" Kyomunsa 1971

      9 Moule, A. C, "Christians in China Before the Year 1550" The MaCmillan Co 1930

      10 Lee, Kyung Woon, "Christianity Spread to the East : Nestorianism" Dongseonambook 1996

      1 이영호, "에베소서의 성령의 인치심에 대한 연구" 영산신학연구소 (33) : 99-130, 2015

      2 "http://terms.naver.com/entry.nhn?docId=566380&cid=46647&categoryId=46647"

      3 Kim, Dong Soo, "The Paraclete: The Spirit of the Church" 18 : 123-140, 2002

      4 Vine, Aubrey R, "The Nestorian Churches : A Concise History in Asia from the Persian Schism to the Modern Assyrians" Independent Press 1937

      5 Foster, John, "The Church of the T’ang Dynasty" The MaCmillan Company 1939

      6 Aprem, Mar, "Nestorian Missions" Orbis Books 1980

      7 Seah, Ingram S., "Nestorian Christianity and Pure Land Buddhism in T’ang China" 6 : 79-86, 1984

      8 Kim, Kwang Soo, "History of Eastern Christianity(in Korean)" Kyomunsa 1971

      9 Moule, A. C, "Christians in China Before the Year 1550" The MaCmillan Co 1930

      10 Lee, Kyung Woon, "Christianity Spread to the East : Nestorianism" Dongseonambook 1996

      11 Lee, Chan Sik, "A Study of a Chinese Nestorian Sutra, ‘Jesus Messiah’" 14 : 46-52, 1974

      12 Kim, Kyung Ho, "A Study of New Nestorian Thought" Hanshin Graduate School 1995

      13 Kim, Ki Won, "A Study of Nestorian Thought" Suwon Catholic Graduate School 1992

      14 Moffett, Samuel Hugh, "A History of Christianity in Asia,. Vol. I" Harper Collins Publisher 1992

      15 Moffett, Samuel Hugh, "A History of Christianity in Asia, Vol. I" Presbyterian University and Theological Seminary Press 1996

      16 Latourette, Kenneth Scott, "A History of Christian Missions in China" The MaCmillan Company 1932

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      학술지 이력

      학술지 이력
      연월일 이력구분 이력상세 등재구분
      2026 평가예정 재인증평가 신청대상 (재인증)
      2020-01-01 평가 등재학술지 유지 (재인증) KCI등재
      2017-01-01 평가 등재학술지 유지 (계속평가) KCI등재
      2013-01-01 평가 등재학술지 선정 (등재후보2차) KCI등재
      2012-07-13 학회명변경 영문명 : Young San Theological Institute of Hansei Unversity -> Youngsan Theological Institute of Hansei University KCI등재후보
      2012-07-13 학술지명변경 외국어명 : Journal Of Young San Theology -> Journal of Youngsan Theology KCI등재후보
      2012-01-01 평가 등재후보 1차 PASS (등재후보1차) KCI등재후보
      2010-01-01 평가 등재후보학술지 선정 (신규평가) KCI등재후보
      2009-06-09 학회명변경 한글명 : 오순절신학연구소 -> 영산신학연구소
      영문명 : Institute for Pentacostal Studies -> Young San Theological Institute of Hansei Unversity
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      학술지 인용정보

      학술지 인용정보
      기준연도 WOS-KCI 통합IF(2년) KCIF(2년) KCIF(3년)
      2016 0.54 0.54 0.59
      KCIF(4년) KCIF(5년) 중심성지수(3년) 즉시성지수
      0.58 0.49 0.43 0.13
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