스탠리 하우어워스의 공동체 윤리에 대한 복음주의 신학적 고찰 : 죄와 심판과 은혜의 관점에서 평가

김경천 아세아연합신학대학교 2016 국내박사

At the present day, it seems to be losing that the proper mission of Church is to teach to the saints the better biblical perspective for the ethics and blessing of the Christians. As a result, most of the Christians become to regard the practice of worldly ethics as the marks which are assured the sanctification of regenerated men, and a large part of the main inclination of blessing as worldly worth of which it is merely to live well in this world. According to this tendency, the number of the Christians who pursuit worldly blessing like mammonism are increasing rapidly even in the Churches. But it is not clearly for the Bible to says what blessing is. This is Stanley Hauerwas who is relatively well aware of this crisis of the Church among the theologies. In due his this standpoint, he as a ethics theology falls into the way warning to the Church that on which the Church must be a right Church itself, which is the prime duty of the Church. He demonstrates that the Church must be a community of character, paying attention to the narrative belong to the Church. In this fullness, according to him, it is very the time that the ethics of the Church may become the proper ethics of social. In view on the eyes of his perspective, he has made remarkable achievements to being characterized the importance of the establishment of evangelical character and the ethics of the Church Community. Even though his achievements, there are several serious problems on the theology of Stanley Hauerwas. First of all, it is wrong start point to ignore the concepts of sins, judgement and grace which belong to the very most important elements on soteriology. It is a result of forcing ethic elements and although his agrements would larger hold water it will become no more, no less than a part of secular religion, being aside the truth of ethic of the Bible. This purpose of dissertation, therefore, is to establish a proper ethics of Christian which must be preveniently established the need of grace to overcome sins, before emerging a responsible ethics on which the community ethic of Stanley Hauerwas has been weaken or overlooked, by criticizing the community ethic of him on view of evangelical theology.

이사야書에 나타난 시온 主題

김진회 亞細亞聯合神學大學校 1996 국내석사

해방 후 한국교회 종말론에 관한 연구

조주희 아세아연합신학대학교 대학원 2010 국내석사

This study starts with the concern that the Eschatology of korean church since 1945 had to confront radical transitions. In the history of korean church the Eschatology was a significant faith. Especially in 1910, under the times of Japanese colonialism it deeply influenced and motivated the christians of korean church to overcome this challenge. But why this valuable faith start to deteriorate after the Independence(1945) and Korean War? In this thesis firstly this writer researched about the backgrounds of formation and origin of korean church's eschatology. That is the influence of korean traditional religions, which is Shamanism, Buddhism, Confucianism and Tonghak/Chondokyo. And the important influence is American missionary's eschatological theology. Especially those eschatological character is the desirable hope for the Second Coming of Jesus Christ. Most of all they had a faith of Premillenniallism. This eschatological theology develop by the Pyongyang Great Revival Movement on 1907, driven by pastor Sun-Ju Gil. On 3 Chapter this writer studied the Eschatology of the first period since 1945(1945-1960), when is the period of confusion after the Independence and 6.25 Korean War. The historical situations of this times is political/ ideological confusions, 6.25 Korean War and social disorders. The cause of church is schism of korean churches and denominations. And The Eschatological inclinations of Premillenniallism, which is weariful of the world, brought out the heretic phenomenon. From Korean War, a newly rising religions and Heresy movement begin to appear. Ironically they were a eschatologist with an unsound belief. A examples is "Park Tae Sun's Jeon-Do-Guon", "Moon Sun Myung's Tong-il-gyo". After 6.25 Korean War in the history of korean church, the original eschatological faith to be hard done by false prophet. On 4 chapter this writer researches the Eschatology of korean church since 1960'(1960-1980) in the period of economical development and settlement. The historical situations of this times is nationally economical development movement and a faith's current of seeking fortune. This facts weaken the faith of seeking the future life, which is real substance of Eschatology. That is to say, It brought out the faith more oriented the worldly hope than the heavenly hope. Therefore since 1960's The eschatological faith of korean church was becoming out of issue. Eschatological preaching disappeared from the church's pulpit and it appeared on christian's faith to absence's phenomenon of eschatological faith. In this times The important cause of korean church is so called "To-chak-hwa theology", that is the result of Korean theology. Interest of eschatology and secod coming dropped cause of To-chak-hwa theology. And the remarkable transition of eschatology in korean church is from Premillenniallism to Post-/Amillenniallism. On 5 chapter this writer studies since 1980's(1980-) in the period of the eschatology of korean church. In this times the historical situations is democratization movement, social participation of church, extension of unification movement and citizen movement. And since 1990 the time limit eschatology, so called "October in 1992's syndrome of Da-mi-son-gyo-hwe" occurred. These facts caused church pulpit to avoid the eschatological sermons. That result negligence's phenomenon of the eschatology. 본 논문은 초기 한국교회의 중심신앙이었던 종말론이 해방 이후를 기점으로 어떻게 변화를 거듭했으며, 각 시대마다 어떠한 종말론적 특징을 가지고 있는가? 구체적으로 말하면 왜 그 소중한 복음진리인 종말론과 재림신앙이 변질되어 이단화(異端化) 되어가고, 교회의 강단에서 경시(輕視)되어가고 있는가? 라는 관심에서 시작되었다. 어쩌면 사도행전의 초대교회 사도들과 신자들처럼, 순교를 각오하고 복음을 전하고 신앙을 수호하였던 한국교회의 원동력은 바로 종말신앙에 있다고 해도 과언이 아닐 것이다. 한국교회의 놀라운 성장과 생명력의 가장 중요한 근원 가운데 하나도 역시 종말신앙에 있다. 종말신앙은 일본의 식민통치, 특히 1935년부터 한국교회를 강타했던 신사참배의 도전과 위협을 극복할 수 있는 원동력이 되기도 했다. 그런데 왜 이 소중한 신앙의 진리가 해방 이후와 6.25전쟁을 기점으로 하여 점점 변질되어가게 되었는가? 라는 질문을 할 수 밖에 없다. 본 논문에서는 무엇보다도 먼저, 한국교회가 왜 종말신앙을 자연스럽게 받아들이고 뿌리내리게 되었는지에 관해 살펴보았다. 어떻게 한국교회는 초기 기독교의 시대부터 종말신앙을 갖게 되었는가? 그 요인으로 작용하는 것이 바로 ‘한국의 전통사상’과 ‘재한 미국선교사들의 종말론적인 신학’의 영향으로 보았다. 특히 한국교회 초기 종말론 형성의 종교적 문화적 배경으로써, 근본적인 뿌리가 되는 것은 역시 한국의 전통종교들의 세계관이다. 한국의 전통종교 즉 무교, 불교, 유교에는 종말론적인 암시들이 담겨있어서 초기 한국교회 종말론 형성에 지대한 영향을 주었다는 것이다. 뿐만 아니라 이러한 종말론적인 특징들은 해방 후 한국교회 신자들의 신앙형성, 특히 종말신앙형성에 있어서도 적잖은 영향을 주었을 것이라고 추론할 수 있다. 본 연구자는 이점에 대해서는 해방(1945년) 이전으로 국한지어 설명하였다. 초기 한국교회 종말론 형성의 중요한 또 하나의 뿌리는, 재한 미국선교사들의 종말론적인 신학이다. 재림에 대한 전천년설 종말론적 기대, 즉 복음주의 신앙의 배경을 가지고 입국한 재한 미국선교사들의 종말론적 신학으로부터 받은 영향이다. 초기 한국교회의 성도들이 순수하고도 매우 헌신적인 신앙의 형태를 갖추게 된 것은, 성도들의 재림에 대한 전천년설 종말론적 기대에 대한 확신에서 비롯되었음을 부인할 수 없다. 뿐만 아니라 한국 전통종교들의 종말론적인 특색이 가미된 한국교회 만의 독특한 종말론은 일제치하의 혹독한 시련을 극복하게 된 원동력이 되었다는 것이다. 또한 초기 한국교회 종말신앙의 형성에 또 중요하게 작용한 것은 1907년 평양대부흥운동과 함께 한국교회의 영적인 부흥을 주도했던 길선주 목사의 종말론이다. 길선주 목사는 “종말의 희망을 알리는 나팔수”로서의 역할을 톡톡히 해냈다. 그의 종말론은 역시 세대주의적 전천년설로써 한국교회사에 긍정적, 부정적 영향을 주었음을 밝혔다. 본 논문의 연구 주제인 해방 이후 한국교회 종말론에 관해서는 본격적으로 Ⅲ장부터 논의하였다. 해방 이후 시대구분은 크게 다음과 같이 분류하였다. 1)해방과 6.25전쟁 직후 혼란기(1945~1960), 2) 6·70년대 경제성장운동과 정착기(1960~1980), 3) 80년대 이후 성장기(1980~)이다. 본 연구자는 각 시대별 역사적 상황과 종말론적 특징들, 주요현상들을 중심으로 정리하였다. 첫째로 해방과 6.25 직후 혼란기(1945~1960)의 한국교회 종말론에 관해 살펴보았다. 그 당시 역사적 상황을 보면, 해방 후 정치적 혼란과 남북한 교회의 재건, 6.25전쟁과 사회적 혼란, 한국교회의 분열이라는 사건들이 있었다. 그러한 역사적 사건들은 과연 어떻게 한국교회 종말론에 영향을 주었는가? 본 연구자는 해방 후 정치적·사회적·교회적 혼란 상황은 분명히 종말신앙에 긍정적이든 부정적이든 적잖은 영향을 주었을 것으로 보았다. 해방 후 남북한의 정치적 혼란과 교회의 분열, 6.25동족상잔 전쟁 직후 사회적 혼란은 한국교회로 하여금 다시금 종말신앙에 의존하게 하였다. 그리하여 종말론적인 이단과 신흥종교가 우후죽순처럼 발흥하게 된 계기를 마련하게 된 것이다. 6.25전쟁 이후 사회적 혼란은 한국국민들과 한국교회 신자들에게 힘들고 불합리한 이 세상의 현실너머 초월적인 세상을 추구하는 종말론적 동인(Motive)을 제공하게 된 것이다. 다시 말하면 6.25전쟁은 한국 땅에 종말론으로 무장한 신흥종교와 이단의 싹이 자라게 하는 역사적인 토양(土壤)을 제공하였다고 할 수 있다. 민족적인 비극과 함께, 특히 한국교회의 분열은 그 당시 종말론 이단과 신흥종교 집단의 발흥케 하는 간접적인 요인으로 작용하였다고 본다. 해방이후 그리고 6.25 동란 이후 특히 성행하게 된 종말론적 이단들의 탄생은 한국교회가 해방과 전쟁 후 교회의 재건이라는 무거운 사명을 감당해야만 했던 한국교회의 교단 분열과 동시대적으로 맞물려있다. 교회(교단)의 분열이 종말론적 이단의 발생에 직접적인 영향은 눈에 보이지 않더라도 동시대적으로 간접적으로 강한 영향을 주었다고 생각한다. 마치 세포분열처럼 교회의 분열이 가

경건주의와 오순절주의의 관계성에 대한 역사신학적 고찰

김재희 아세아연합신학대학교 2016 국내박사

This dissertation is suggested that it could become a proper powerful capability for revival of present Church to the merits of Pentecostalism which extract from the fact, through researching the corelation between Pentecostalism and Pietism, on which Pentecostalism is a fruit drawn from Pietism. In both, there is a movement sharing a common ethos and having a smellier theological characteristics. Also up to historical trace, it makes known that Pentecostalism which is a part of "the parental inheritance" or "ancestral line" of Pentecostalism by genealogical research, and at least related to a descendant of Pietism. Pietism is an important ingredient in that network of movements that prepared the way for the emergence of Pentecostalism. Each of Pietism and Pentecostalism is, as is called "Second Reformation" or "third Reformation" as a reformed movement to seek the vividness of Christian, being a historical movement which shares a very unique ethos. They had convinced of the essence of Christian as a personal relationship with Christ rather than doctrines or offices, so that they were to represent a vivid organic relationship with Christ. It was a empirical-forcing belief to desire to meet Christ directly, empathizing experience of conversion and sanctification by making a pursuit of a proper relation with God, and as a result, there were many fruits of social service and mission. It was the core of Pietism not only to place inner piety and the establishment of virtue but also to underline the dynamic relation between belief and life as common value of Pentecostalism so that it was important to ethic practice and life. Both Pietism and Pentecostalism share pros and cons of theological characteristics except the doctrine of the baptism of the Spirit. The purpose of this dissertation is, therefore, to provide to present Church with meaningful insights of which pertain the theological merits from comparing both Pietism and Pentecostalism and supplement doctrinal elements as the other respect of Evangelicalism, which are weaken in relative both Pietism and Pentecostalism. This is what I intend for Churches to be revived through recovered piety by the power of the Holy Spirit as the revival of German Pietism led by Philipp Jakob Spener who was influenced by Johann Arndt and August Hermann Franke as a successor of Spener from the end of 17th century to the beginning years of 18th century and Pentecostalism in 20th century. The range of this dissertation is restricted that in Modern Pentecostalism, it deals with the theology of Charles Parham and Classical Pentecostal Movement, which do not deals with Charismatic Movement and Neochaismatic Movement. For this purpose, this dissertation explores following. In Ⅰ chapter, it represent the purpose of research, the history of research, theses and the method and range of research. In Ⅱ chapter, the historical, theological and thoughtful relation between Pietism and Pentecostalism. By doing so, it makes known a very unique ethos which shares by both Pietism and Pentecostalism, through comparing study on genealogical trace of Pentecostalism as its root along to Pietism. In Ⅲ chapter, it will explore what the foundation and background of Pietism are until the Second World War, Pietism had been underestimated to compared with its contributions. It will quest the theology of Spener as a founder of Pietism and the contributions of Johann Blumhardt who worked a role of the bridge of between Pietism and Pentecostalism so that to represent the influence of Pietism on theology and Church. In Ⅳ chapter, it will explore what the foundation of Pentecostalism is. the foundation of Pentecostalism consisted in Pentecostalism in 17th and 18th century, the Holiness Movement influenced by John Wesley in 19th century, especially the movement of the higher life and Keswick convention which were direct roots, and the theology of Charles Parham who was a founder of Modern Pentecostalism and these influence. In Ⅴ chapter, based all research until, it will explore what continuity and discontinuity of Pietism are, and demonstrates that Pentecostalism come from Pietism, which succeed in good theology and belief. In Ⅵ chapter as a conclusion, it summarizes up to concerned. According to argument, It is the theological merits of Pietism and Pentecostalism to be precious inheritances which can be a energy to make a divergence at present Christian again.

“교회 안의 작은 교회 운동”에 나타난 요한 웨슬리의 선교사상 연구

이재완 亞細亞聯合神學大學校 大學院 2004 국내박사

The current day Korean church is overlooking the serious charac- teristic of renewal, which is an essential problem of Christianity. This is where John Wesley was in agony. The proclamation of the truth of the good news was wakening little by little. It was turning out that in actuality the church was, little by little, looking in the face of deterioration. This thesis is about the understanding of Wesley's church, especially "the small groups in the church" and "its idea understanding of missions". Through this research, the author desires the recovery of church renewal, and build a biblical church. As Wesley's parents were Puritans, he was brought up under the strict discipline church as well as family life. He also learned the dynamic element of the small group and theological methodology, which is (Bible, reason and tradition). Wesley was encouraged with the fellowship of the Moravian brothers and it led him to grow in his spiritual life. All these experiences and resources helped him to establish the doctrine of the church. After following British traditional church life, in 1738 he came to know the "heart burning spiritual experience" in depth. After this experience, Wesley emphasized "salvation through faith." He also proclaimed the good news saying, "the whole world is my parish". the twenty-first century Korean church should renew itself by taking as a model Wesley's profound understanding about the power of the church, renewing and maturing of the church through Small groups and through regular discipline. The significance of Wesley's church emphasized a functional view rather than regulations. In authority, he added elements from the Ang lican experience of Scripture, reason, and tradition. He defined the church as a "community of believes" which is a "community of God's people. And the "church works through faith in love" and it is church's body that gives "the living faith." Consequently, to live accordingly in God's grace, Wesley emphasized the word of God, fasting and Holy Commun ion. Thus, Wesley's elements of the "true meaning of grace" became the main point for the Methodist Movement. Not just adapting this element, he also established this in "small groups" for continuous discipline. Moreover, the important thinking for church understanding is the concept of "small groups", As he continued his revival movement the number of the believes increased rapidly. He started other new meetings to follow up on them. Because of this, he was criticized as a disruptive leader, but he never separated from the British church. He called the small groups "class meetings," "band" or "society" and "select societies;" and he led them. Then, why did Wesley understand Methodism as "small groups in church"? Because, its' primary necessity was for the fellowship of the believers. At that time, the worship and Holy Communion in British church lacked the fellowship, which was in the early church. Ultimately the essence of the church is the fellowship of the believers. This fellowship brings discipline and training among believers and spiritual growth. The methodist church invited all people who wanted salvation to attend the "small groups." Here we can Wesley's mission approach through the "small groups." Wesley also said that essentially Christianity was a social religion. That is why his Methodist movement through "small groups" was exter nal and socialistic ultimately this leads to purification. His Gospel move ment was not to be limited to believers, but to be spread around and to influence the whole world. From here, the author wants to discuss and summarize the mission ideas, which come from Wesley's "small groups". First, the Methodist movement was a layperson's mission movement. In all levels laypeople participated in pastoral roles without any ordination it also emphasized the importance of the layperson's role. Wesley had experienced repentance. Especially through a Moravian small group, he experienced a power through the fellowship of believers, which resembled the early church. Not only was this a renewing for his life, he in turn led many souls to Jesus Christ. For the edification and spiritual growth of the converts, he created a highly developed system. For Wesley, these elements were appropriate in the early church. He took this from Pietism in Germany, especially the Moravian laypeople. Wesley took the responsibility of evangelizing the world, which the Moravians couldn't complete. The second Methodist movement was church revival. Wesley wrote in his notes as, the flesh and soul will make one human, the Holy Spirit and discipline will make one Christian. Wesley especially emphasized trai ning and discipline. The converts were trained and participated in lay mi ssionary work activities. He started his out door preaching in 1739, and by 1791 he covered the whole of Britain and applied the good news to missionary work. He also started several new groups and produced reg ulations for growing believers. These "small groups" eventually grew an d with this power, they were able to bring revival to the British church. Third, Wesley thought that these small groups were not separated churches; rather they were an effective method to save souls. Through "small groups," besides preaching the gospel, he focused on the true meaning of society. In British history there was no other significant movement that compared to the "small groups" movement that had so changed the public's moral values. In conclusion, as Wesley emphasized the word of God, living faithfully, observing Holy communion, and church renewal. H. A. Snyder mentioned that, renewal exists only through the "small group." Through the small group's fellowship it is possible to renew a believer. Then thr ough the believer's change we can renew the church. As Wesley started the biblical church and had a passion for missions, we also should keep and follow discipline and spiritual training. If we all have this "heart burning experience," churches will be very powerful in the future.

개혁주의 관점에 입각한 폴 틸리히의 신학방법 비판

김귀탁 亞細亞聯合神學大學校 大學院 2005 국내석사

The intellectual sources of Paul Tillich's rich and monumental theological system are many. They include Platonism, the medieval Christian mysticism, the German Idealism, such as Schelling, the existentialism from Kierkegaard to Heidegger as well as Martin Khler's Theology of meditation. His diverse thoughts are closely connected with his life's surroundings. As he was to cross so many borders and oceans during his life, so Tillich adopted "the boundary line" as an image which depicted and defined his stance in the world of thought. Throughout his career, he found himself walking the narrow line between the temperament of his mother and his father, between the beauty of the countryside and the fascination of the city, between the church and secular culture, between politics and philosophy, between science and theology. Because he stood on the boundary line between two contrast world, he adopted a peculiar theological method after his own style for a synthesis of the two. His theological methods automatically flowed out from his diverse thoughts. In his □□Systematic Theology□□ Tillich says that method and system determine each other. This implies that his theological methods had an decisive influence on systems of his theology. The theological methods which he have used in his theology are "the method of correlation" and "the method of (religious) symbol". In Tillich, Systematic Theology uses the method of correlation. And it makes an analysis of the human situation out of which the existential questions arise, and it demonstrates that the symbols used in the Christian message are the answers to these question. That is, he finds questions in human situation and obtains answers in Christian message or Bible. Therefore the method of correlation make much of a mutual relation between human situation and Christian message, philosophy and theology, context and text. It looks to be a rational and an intellectual method seemingly. But it made God a kind of stopgap to explain those infrequent limit-situations of life or some of our metaphysical puzzles. This is to appeal to God only in our human weakness and bewilderment. After all, it distorts the truth with a logic that can not be acceptable. In addition, for the same reason he don't interprets the passages in Bible literally but symbolically. He says that in the true symbol, reality is apprehend. He looks on symbol as the highest form of religious speech. He intended to made many Christian teachings newly acceptable to modern men. In so doing he seeks to de-literize(not de-mythologize) biblical symbols(Christian messages). But this attempt produced an improper interpretation of Christian messages by contraries and thereby put God into a category of ambiguity. The starting point of his theology is not God's word, but human situation. As a result of that, his theology is called Cultural Theology, Philosophical Theology or Apologetical Theology. He intended to define the way in which Christianity is related to secular culture, from which the church had been isolated. But his aim ended in failure. Of course his analysis of men's spiritual condition and his apologetic for Christianity were not only intellectually impressive but have achieved a wide response and influence. He has influenced many men in the field of philosophy and theology and mainly through such men made an impact on contemporary thought. However his hard work caused widespread damage in modern theological circles and God's church. This damage is the result that was caused by his theological methods. A fatal defect of Tillich's theology is putting aside a dimension of spiritual(or invisible) realities that Bible apparently states. In his theology there is the common faults which modern western theologians have made because of their interpreting the objects and contents of theology by reason. They are fond of establishing their own philosophical systems by the method of reductionism. So they ignores a supernatural world and change the world of realities into the world of epistemology. We find such tendencies and traits in Paul Tillich's Theology. For such reasons as above mentioned, we conclude his theology as "theology from below" which we reject. Therefore we cannot help criticizing his theological methods and the contents of his theology that were systemized by them. The purpose of this paper is to criticize Paul Tillich's theological methods from the standpoint of Reformed Theology. And the final result of that critique is that his theological methods oppose or distort the fundamental truths that orthodox theology have kept up to the present. According to Tillich's theological methods, there are not an idea of God as the Creator and Personal Being in his theology. And there are not also thoughts of Redemption through Christ's Cross(man's salvation from sin and death that issued from His death on the cross), His Resurrection, His two natures(the personal unity of a divine and a human nature), and His Incarnation in his Christology. After all Tillich's theological methods led him to commit the critical errors that modern liberal theology have showed until now. They are Pantheism, Situational theology(or Situational Ethics) and Philosophical theology(Theology that is under the rule of Philosophy) etc. Above all, Christianity is the religion of a salvation. The central truth of the Reformed Theology is "salvation by the gospel faith." But There is not the way of such salvation in Tillich's theology. In conclusion, Paul Tillich became the most dangerous and apprehensive theologian in Christian Faith.

존 칼빈과 찰스 하지의 신학방법론과 인식론에 관한 비교 연구

조권수 亞細亞聯合神學大學校 2017 국내박사

Abstract Comparative study on the theological methodology and epistemology between John Calvin and Charles Hodge Cho, Kwon Soo Ph. D. in Historical Theology The Graduate School. Asia United Theological University This dissertation is the study on the discontinuity of theological methodology and epistemology between John Calvin and Charles Hodge. The point I am going to focus on is discontinuity between the Reformation Theology of John Calvin in the 16th century and the Reformed Orthodoxy Theology of Charles Hodge in the 19th century in regards to theological methodology and epistemology. Generally, many people misunderstand that the Reformation Theology of John Calvin and the Reformed Orthodoxy Theology of Charles Hodge is almost the same. We can say that the opinion has validity to a degree. However, in the viewpoint of theological methodology and epistemology, their teachings show unexpected decisive discontinuity. Calvin’s theology has a close continuity with St. Augustine, St. Bernard of the medieval, and the Reformer Martin Luther in Germany on the matter of epistemology and theological methodology. Calvin’s theological methodology for true biblical spiritual understanding is not a mere rational pursuit of understanding. On the contrary, it is a spiritual experience and inner conviction which are far more than human reason. Also it brings the Bible, experience, tradition, and reason together in the Holy Spirit. Calvin acknowledged human reason as a gift of God, but he had better control of it under the authority of the Bible. In Adam, the first man, all mankind has guilt and total corruption together. Because of this practical original sin, all mankind runs into the limits getting the full knowledge of God from not only the general revelation but also the special revelation. Therefore, Calvin emphasizes divine assistance through the Holy Spirit from above and by far beyond human reason on the sound understanding of Creation, Fall of Adam, and Redemption of Christ. It is a historical truth that the Bible which is God’s revelation for salvation was given to all mankind. But nobody can reach efficacious spiritual knowledge on the Bible only through human reason without the assistance of the Holy Spirit. Calvin made a conclusion that sound Reformation doctrine’s understanding was acquired only by the illumination and indwelling of the Holy Spirit in Saints. Charles Hodge had confidence like John Calvin in regards to Original sin and especially guilt that was taught in the Bible. Although his emphasis on practical corruption of original sin by nature was much poorer than Calvin, he maintained his opinion that human beings had a heavy guilt which gave them eternal death under Adam’s sin. That guilt is resulted in the burden of eternal death, which humans cannot resolve the problem for themselves. Now, God has promised Jesus Christ as a ransom for the guilt of man in the Bible, so all mankind has a duty to learn and understand the word of God and the gospel even through human reason. Hodge was certain that the understanding like the above can be efficacious understanding of God. He believed that there is no contradiction between the Bible and human reason and even scientific knowledge. Charles Hodge had confidence that the Bible and its gospel became efficacious when even human reason believed the authority of the Bible and received its doctrines as it is. But his logic and conviction were on the lines of the Arminian theological methodology type which acknowledged not only Adam’s fall but also human reason and power. Charles Hodge accepted completely Reformed scholastic theology of Francis Turretin in the 17th century. He did not accept Calvin’s Reformation theology in the 16th century on the whole like Jonathan Edwards who was his spiritual ancestor in the 18th century and accepted Calvin’s theological methodology. The main point is, as Scotland Common Sense Philosophy taught, Hodge had over-confidence on human reason and he believed that human reason can be an another instrument for true spiritual understanding along with the Holy Spirit. Above all things, the discontinuities between Calvin in the 16th century and Charles Hodge in the 19th century is manifested, first of all, on the matter of understanding total corruption and the value of human reason, and secondly, of the transcendent epistemology and theological methodology. Since Calvin believed that the change of theological methodology could change the contents and effect of biblical gospel as a result, he could not disregard not only the contents of gospel but also the theological methodology which made it possible to understand the Bible and the gospel aright. Hodge accepted most parts of Calvin’s theology including the possibility of rationalistic methodology which was demanded in his era. And he even accepted willingly a modified theological methodology for his epistemological choice. That means the Reformed Orthodoxy doctrine of theological methodology does not assert an independent work of the Holy Spirit for true biblical spiritual understanding. It accepts another methodology for truth along with human reasoning together that was taught by the Scotland Common Sense Philosophy. The one important assertion in this thesis is the Semi-Arminian type’s Orthodoxy theological methodology. It accepts Calvin’s Reformation theology contents within the framework of the Arminian methodological type. Its doctrine is manifested as the Reformed theology externally, but the type of its theological methodology is a Arminian color plainly. And the other is a natural conclusion from that methodology, humanistic evangelism which asserts that the knowledge acquired from the Bible and doctrine through human reason, assent to that knowledge, and human intelligent decisions can be acknowledged as a regenerated saving faith taught by the Bible. Calvin emphasized on and on that biblical epistemological contents and theological methodology for it are efficacious when we pursue the harmony of the Word and Spirit well. But Hodge pursued modified theological methodology which allowed human reasoning too much more than Calvin. So, the assertion that Hodge’s epistemology undermined Calvin’s essential contents has enough validity. Calvin’s Reformation doctrines and biblical gospel, which were derived from the Bible, are well understood spiritually by using his theological methodology aright focused on the work of the Holy Spirit. It is because of the practical limit on Adam’s fall and human’s total corruption that all of the teachings in the Bible itself alone are not efficacious to all mankind. I believe that it is so urgent to recover the conviction of Reformation epistemology and theological methodology in the 16th century. It means that God’s efficacious calling to acquire the spiritual knowledge of God in Christ as a saving faith through the Bible and the gospel of Christ is always using the type of biblical theological methodology concentrated on the Holy Spirit taught by Reformers like John Calvin in the 16th century invariably-even now.

약속과 보존 : 존 오웬의 모세 언약론 연구

장헌민 亞細亞聯合神學大學校 2014 국내박사

For this dissertation I have studied John Owen’s doctrine of the Mosaic Covenant, specifically in relation with the New Covenant. The contemporary church has been plagued with a "cheap grace" syndrome, meaning Grace without the condemnation of the Law. The reason is due to the collapse of the mechanism device for the relevant balance between law and gospel, in contrast to the soteriology of the Reformation in the 16th century. Because of this many theological groups identify law with gospel or mix both ideas in various ways, the tendency is to be biased towards neonomism and antinomianism. Specifically, the view of Dispensationalism, Theonomy, NPP, NCT, FV, Mono-Covenantalism, Karl Barth etc. are it's tendencies. Evangelism also tends to put excessive emphasis on the Covenant of Grace to guard against Dispensationalism. Therefore, the 16th century’s Reformation soteriology outlined by Sola Gratia, Sola Fide, Solus Christus etc. is on a shaking foundation. One reason for these confusions seems to be in Westminster Confession of Faith(WCF). According to the WCF, since the corruption of the first Adam, all the covenants are the Covenant of Grace. Therefore the Mosaic Covenant also belongs to the Covenant of Grace. However such perspective to view both gospel and law as the administration of the Covenant of Grace, depending on where the emphasis is laid, could unintentionally allow to conceive either nomism or antinomianism. This view also has probability to be inclined to mono-covenantalism, such regards the Covenant of Grace as the only unique covenant of all the redemptive history indirectly. Although John Owen(1616-1683) is referred to as the prince of the puritans during the 17th century, believed the WCF to weaken the principles of protestant Reformation soteriology. He understood the Mosaic Covenant from a different perspective. Owen borrowed from Luther's distinction between 'the Law and the Gospel' to show the contrast between the old and new covenant in soteriology. According to Owen, the Mosaic Covenant is completely another different covenant with the Covenant of Grace. The Mosaic Covenant and the New Covenant have completely different characters and functions each other in the soteriological dimension. Unlike the WCF, Owen could not find any soteriological similarities between the Mosaic Covenant and the New Covenant at all. While the Covenant of grace is unconditional, the Mosaic Covenant is a conditional one. If this distinguishing distinction fails, many problems are revealed to the surface. At the same time the Mosaic Covenant is not the Covenant of Works, because all salvation after the Fall is 'only' made through the Covenant of Grace(Sola Gratia). God's redemptive history after the proto evangelium in Genesis 3:15 says that God only presented one way of salvation, not two. Therefore, the Mosaic Covenant is not also the covenant of works. If so, how does Owen understand the Mosaic Covenant? According to Owen, the Mosaic Covenant is the only 'particular' third covenant that God has ordained solely for the nation of Israel. The Mosaic Covenant consists of the Covenant of Works(the Ten Commandments) republished and represented. The promises and warnings of temporal blessings are deeply related to the preservation of the Israelites' covenantal / national identity in Canaan. When God entered into a covenant with Abraham, He promised the birth of the Seed. That is to say Christ, the future descendant of the seed of Abraham. For this providential purpose, God entered into a temporary Mosaic Covenant with Israelites. Until the New Covenant is fulfilled, He controls and preserves Israelites with the law. Thus the birth of Christ according to God’s promise to Abraham had to be protected until the accomplishment. In that sense, the Mosaic Covenant is a kind of realistic national temporal covenant excluded from soteriological function. Therefore, according to Owen, the Mosaic Covenant or the Mount Sinai Covenant is neither the Covenant of Works nor the Covenant of Grace. It is a kind of National Covenant contracted with Israel. It is a temporary covenant given to a particular definite region and people at one point of time in the redemptive history(Heilsgeschichte). This covenant is essentially irrelevant to eternal salvation and doom of humankind. However, the moral laws (the Ten Commandments) republished in Mosaic Covenant is connected to the New Covenant. The moral laws are actually engraved in the spirit of covenant contractor with the New Covenant. Although the Mosaic covenant is a temporary passing covenant for the nation of Israel, Owen understands the moral law of the Covenant of Moses is still binding on to the Christians of the New Covenant. God's law of creation is eternal law. Owen accepts the third use of the Law according to the tradition of the Reformation. In this dimension, the Mosaic Covenant and the New Covenant are in a consecutive and continuous relationship. Therefore, the continuity and discontinuity between the Old and New Testaments exist together. If we regard the Mosaic covenant as the National Covenant, it is abrogated and discontinuous. However, from the standpoint of renewal of moral law, it is still effective and continuous. Thus, Owen disconnects and connects effectively the Law and the Gospel, or the Mosaic Covenant and the New Covenant. Through this he effectively criticizes the confusion about modern semi-Pelagianism, mono-covenantalism, and antinomianism. In conclusion, Owen believes the Mosaic Covenant to be a republication of the covenant of works. He believes that the Mosaic covenant is superimposed upon, and organically independent from the covenant of grace. For Owen, this made the Mosaic covenant distinct from the new covenant in substance and essence; and not a mere administration of the covenant of grace. Moreover, Owen’ fundamental distinctio

예방의학에 대한 영성 신학적 접근

이종웅 아세아연합신학대학교 대학원 2009 국내박사

This study aims at presenting Christian spirituality as a way of living a healthy life, taking it for granted that there is a high correlation between Christian spirituality and physical health, because a human being is not only a physical and psychological being, but also a spiritual being. This research is, therefore, composed of two variables, one being the preventive medicine and the other being the theology of spirituality. Chapter two dealt with the theological discussions of Christian spirituality, presenting its Biblical foundations in the Old Testament and the New Testament. The history of catechism and the inseparable relationship between Christian spirituality and life were also discussed. Chapter three presented the Biblical foundations of the preventive medicine, integrating theology and medical science in the Biblical view on health. This chapter discussed the concept of the preventive medicine, conducting its historical research from the ancient times to the modern age. Chapter four attempted to do a theological approach to psychological principles on health, integrating psychology and theology. The fact that a human being is a spiritual being as well as a psychological being brings about the necessity of this integration. Chapter five was dealing with the "spiricho-somatic" principle that is a new term coined by Tack Joe Kwon. The term "spiricho" is composed of spirit and psyche(mind), and "spiricho-somatic" means that spirit, mind, and body are inseparable in its nature. As a belief that a human being is not only a physical being, but also a psychological being, is reasonable, so a belief that a human being is not only a physical and psychological being, but also a spiritual being is reasonable as well. This chapter also dealt with immunology, presenting the fact that spirituality promotes health by strengthening the immune system which is very crucial for preventing diseases. Chapter five discussed the preventive medicine and the theology of Christian spirituality, applying brain science to theology, using new terminologies such as "God Spot", "brain triad", and "brain triad-neuroimmunology." The integration of theology into brain science is reasonable and necessary, because spirituality is not isolated or separated from human brain. Chapter six was presenting the practical issues on the preventive medicine in view of the theology of spiritualty, employing such theories as "learning therapy" and "forgiveness therapy." These theories formulated by integrating educational psychology, brain science, and theology enabled this study to be practical as well as theoretical. This study concludes that there is a high correlation between spirituality and health in the Biblical and medical perspectives, suggesting us to develop spirituality for preventing illnesses and diseases. The fact that God the Creator who created a human being as a whole being composed of spirit, mind, and body and God the Sustainer who wants us to be healthy is a strong foundation of making the conclusion of this research. 흔히들 현대 의학은 건강을 증진하고 생명을 연장한다고 주장하는데, 의사 프랭클린은 현대 의학을 “죽음의 체계”라고 했다. 그는 ‘부담스러운 임신’에 대한 현대 의학의 해결책이 무엇인가? 라고 묻는다. 현대 통계학이 인간의 평균 수명이 길어진다고 보고하는데, 의사들을 비롯한 많은 사람들은 그것을 현대 의학의 공로라고 생각한다. 그럼에도 현대 의학이 죽음의 체계인 이유를 프랭클린은 왜곡된 통계학 때문이라고 했다. 만약 낙태된 아이들이 예상 수명 계산에 포함된다면 즉 수태된 때로부터 예상 수명을 계산해 볼 때, 예상 수명은 43년으로 줄어들 것이라고 했다. 그런 의미에서 현대 의학을 죽음의 체계라고 했다. 우리 기독교인들은 죽음의 체계인, 현대 의학에게만 인간의 치유를 맡길 수는 없다. 인간의 전인건강을 영, 육, 혼의 건강으로 볼 때, 현대 의학은 죽음의 체계인 것을 배제하고, 온전한 치유가 일어난다 할지라도 1/3의 치유를 담당하는 것이다. 그러므로 본 논문은 현대의학이 감당치 못하는 2/3 부분인 영과 혼의 치유와 현대 의학으로서 해결할 수 없는 부분까지 모두 포함한 전인치유를 위하여 “예방의학에 대한 영성 신학적 접근”을 고찰해 보고자 하였다. 사도 바울은 고린도전서 6장19-20절에서 “너희 몸은 너희가 하나님께로부터 받은바 너희 가운데 계신 성령의 전인 줄을 알지 못하느냐 너희는 너희의 것이 아니라 값으로 산 것이 되었으니 그런즉 너희 몸으로 하나님께 영광을 돌리라”고 했다. 몸은 가장 성스러운 곳이며, 신자들 안에 성령이 거하시는 가장 거룩한 성전이다. 따라서 몸은 단순히 죽어서 사멸되는 육체적 실재만은 아니다. 그러므로 인간은 몸의 건강과 함께 전인적으로 하나님께 영광을 돌려야 한다. 1장에서 세계보건기구를 비롯한 현대의학은 영성의 요소가 반드시 필요함을 강조하고 있음을 논하면서, 그렇다면 기독교 영성과 건강은 어떤 관계가 있는가를 물었다. 이 물음에 권택조의 영성, 지성, 감성의 삼성일체교육으로 인한 영성발달은 건강과 밀접한 관계가 있다는 논지로 삼성일체신경면역학(BNI)을 제안했다. 이를 증명하기 위하여 첫째, 영성은 심리학과 깊은 관계가 있다. 둘째, 심리학과 의학을 통합한 심신의학과 영성은 관계가 있다. 셋째, 면역학과 영성을 접목하여 영성이 심신에 영향을 주어 신경계와 면역계를 활성화 하여 인간을 전인적으로 건강하게 할 것이라는 논지를 본 연구는 증명할 것이라고 했다. 2장에서는 영성과 건강한 삶을 논하기 위하여 성서에 나타나 있는 영성의 개념이 영혼과 육체가 분리된 이원적 개념이 아니라 전인적인 개념임을 살피고, 역사적으로 사용된 영성의 개념이 상황적으로 때로는 지성적인 측면이, 때로는 감성적인 측면이, 때로는 하나님과의 관계적인 측면만 강조되어 적용되었음을 지적했다. 이는 본 연구가 영성에 대하여 삼성일체 중심으로 접근한 것이 올바른 방향이었음을 입증하는 것이었다. 따라서 과거의 이원적 영성의 일상 삶과의 분리는 현대에 와서 이원적 구조를 극복하고 전인적 영성의 삶에 대한 관심이 증가하고 있음을 논했다. 현대의 영성에 대하여, 루터의 영성을 본받아 하나님의 은혜 아래서는 수동적이고 이웃사랑 안에서는 적극적인 형태를 취하는 건강한 삶을 사는 일상적이며 전인적인 타자중심적인 삶을 제안했다. 3장에서 예방의학을 논하면서 예방의학은 역사적으로 볼 때 영적인 면을 항상 요구하고 있으며, 성서적 관점으로 볼 때에도 영적인 삶이 정신적으로나 육체적으로 건강에 도움이 된다는 결론을 얻었다. 그러한 결론은 영적인 삶인 예배, 기도, 성경공부, 찬양 등이 신자로서 하나님과의 관계를 유지하는 가장 직접적인 수단이기 때문에 건강에 필수적인 구성요소가 됨을 논하였다. 성서에서는 육체를 튼튼하게 하는 훈련 보다는 영적 훈련이 더 건강에 중요하다고 말씀 하신다. 특히 구약성서의 예방의학적 측면을 연구하면서 일상생활의 영적인 삶이 질병을 예방하는데 절대적임을 논했다. 4장 전반에서 영성신학과 심리학의 접목을 논한 것은 다음에서 논할 심신상관학과 영성신학의 관계를 정립하는데 영성심리학이 필요했기 때문이다. 그동안 심리학은 프로이드의 영향으로 정신분석을 중심으로 하였다. 그러나 현대 심리학에서 심리학의 제4물결이라고 부르는 정신종합을 주장하게 되었다. 그 이유는 정신을 분석하지만 말고 종합하여 심리적 상처의 치유뿐만 아니라 영적인 절정경험, 창조성, 하나님과의 관계 등의 영적인 문제를 다루어 정신분석학의 한계를 넘어야 하기 때문이었다. 이를 학자들은 영성심리학이라고 부른다. 영성과 심리학의 접목에서 얻을 수 있었던 것은 지금까지 심리라고 부르던 지성과 감성은 영성이 결여된 것이라는 결론이다. 그러므로 건강에 영향을 주는 심리학이란 영성심리학이어야 하며, 심신상관학은 영성이 포함된 영적-심신상관의학(Spirit-Mind-Body Medicine)이어야 한다. 4장 후반에서 영성과 심리학의 접목에서 얻은 영적-심신상관의학에 대한 이론적 체계를 세우기 위하여 몸과 마음의 관계를 연구하면서 의학 분야에

“과학적” 신학 방법론을 위한 칼빈 신학의 과학성 연구

박욱주 아세아연합신학대학교 대학원 2012 국내박사

Scientific theological methodology embraces fundamental principles and criteria of scientific theological methods. These theological methods are engaged with continuing attempts to guarantee internal coherence of system of theology and to enable the cognition and verification of transcendent reality written in the Scripture. In the light of these aspects of scientific theological methodology, it is incontrovertible that Calvin's theological methodology is of voluminous significance in arguments concerning the definition, legitimacy, and intellectual coherence of scientific theology; his theological methodology, not only satiates criteria for scientificity of theology, but also explicitly allows insights into legitimate future prospect for scientific theology. Calvin's theology, properly responding to the demands for internal coherence of system and cognition of transcendent reality, determinately engages the scientific nature of Christian theology with the central purpose(scopus) of Christianity, the salvation of human soul. But, it is apparent that an exact articulation of Calvin's insights into the scientificity of Christian theology requires deliberate definition of 'science' and 'scientificity'. 'Science'(scientia; Wissenschaft) originally was a term which meant an entity of coherent system of knowledge; scientificity(Wissenschaftlichkeit) was consequently defined as the nature of a scientia-an academic discipline-which principally hinged on coherent methods and system in a scientia itself. But in the modern ages, such traditional definition of scientia was substituted for the definition of scientia as 'φύσις', a term which had signified natural philosophy. This transition was induced by an impetuous emergence of Enlightened scientific view, which grounded its ultimate foundation in mathematical and geometric reasoning and empirical positivism. These methods were successfully enunciated by Descartes, Newton, and Comte. The Enlightened scientific view presently evolved into materialism and developed into logical positivism which renounced to acknowledge the intellectual legitimacy of reflections on metaphysical and transcendent reality; the Enlightened scientific view unfolded its scientistic nature, induced the emergence of dogmatic scientism, and overpowered the minds of people. Eventually and broadly, all sorts of knowledge, except for that of natural science, were envisaged to be meaningless. However, it was gradually ascertained that this scientism will frustrate the creative prospects of all academic disciplines, including natural sciences; scientism itself was also an ideology and all human academic endeavors have no choice but to hinge on some ground motives or foundational beliefs. On account of its obvious and critical limitation, scientistic view has been the subject of continual intense discussion; on the parts of thinking people, the arbitrary definition of science and scientificity on the basis of methods of natural science is increasingly being adjudicated to be a false reduction of meaning. Therefore, for an objective investigation on the meaning and legitimacy of scientific theology, it must be favorably assented that 'science' signify scientia, a coherent entity of knowledge which comprehends not only natural but also transcendent cognition, and that scientificity be approved by the presence of coherent method appropriate for the object of cognition. Yet in the 18th and 19th century, Enlightened scientific view prevailed in the Western world. Kant's moral theology and Schleiermacher's anthropologized and positive theological method signaled the deep impact of the notion of intellectual legitimacy and coherence constructed by Enlightened view of natural science on theological methodology. Both Kant and Schleiermacher were committed to theological studies 'from below' and from human perspective; both the philosopher and the theologian deemed their main object of cognition to be the humane, and not as "the Divine". But Barth, through the celebrated debate against Scholz, initiated an attempt of apology for the 'specific' scientificity of theology; he insisted that "the Divine" be the specific object of theological studies, and that Christian theology can be a scientific discipline merely by following its particular method of cognition. Since Barth, due to his exemplary way of apology for scientific theology, theologians who devoted themselves to the justification of scientific theology have shared the consensus that "the Divine" is the ultimate and the essential object of cognition in theological studies. They attempted to investigate and verify the statements on transcendent reality written in the Scripture with methodological premises somewhat universal and somewhat particular simultaneously. Among them, Dr. Chul-ha Han indicates that a significant number of theologians who have advocated the legitimacy of scientific theology have had a markedly ambivalent attitude towards central truth-the salvation of human soul through gospel faith-of the Scripture. He claims that three decisive fallacies-fallacies of conceptual approach, rationalistic criticism of the Scripture, and scholastization-underlie the methods of modern Western rationalistic theology, and that those fallacies influenced scientific theological methodology to pretermit the soteriocentricity of itself in its recent history. Concerned about this problem, Dr. Han, analyzing the scientificity in the soteriocentric theology of Calvin, sets three methodological criteria of theological scientificity. Dr. Han asserts that a scientific theology should, firstly, summarize(summa) all parts(pars) of the Scripture soteriocentrically. As the central truth-salvation of human soul through gospel faith-comprehends the existential and transcendent reality of salvation, summa of the Scripture will hinder the microscopization of biblical and theological pars. Secondly, a scientific theology should completely and genu