과정 형이상학에 나타난 미학적 신 개념 연구

임동빈 한국침례신학대학교 일반대학원 2023 국내박사

The purpose of this dissertation is to study Alfred North Whitehead's aesthetic concept of God based on his process metaphysics. First, this study examines whether process metaphysics can be applied as a theological methodology of aesthetic theology. Second, this study attempts to provide a methodology to answer today's theological discourses through an aesthetic worldview. The researcher believes that process metaphysics is useful as a methodology of aesthetic theology for the following reasons. First of all, process metaphysics is a philosophical system with an aesthetic worldview. Whitehead defines the reality we experience as "an actual fact is a fact of aesthetic experience." He argues that aesthetic value is the top priority among our values. Therefore, process metaphysics can be said to be aesthetic metaphysics. Next, process metaphysics is a theistic philosophical system. Process metaphysics is likely to be applied to theology because it presents a theistic worldview. Process metaphysics argues the concept of God based on the ontology of process. Therefore, the process God can provide us with a new horizon of understanding God. To achieve the purpose of this dissertation, I examine the development of the concept of God in Process metaphysics. Whitehead's concept of God appears for the first time in Science and the Modern World. In this Book, Whitehead introduces God as the principle of concretion or limitation. After a year, Whitehead wrote a new book named Religion in the Making which he developed his idea of God. In this writing, Whitehead conceives God as a non-temporal actual entity who performs the function of limitation. In Process and Reality, he finalizes his conception of God. Now, God is described as having two characteristics both the primordial and consequent nature. All of these efforts were made to coherence his system through the concept of God. Charles Hartshorne developed his philosophy by using the method of Whitehead's idea. He defined his theism as 'Neoclassical Theism' against Classical Theism because of his ontological approaches. He emphasized the relative nature of God to use the conception of the dipolar God. He also describes God has social characteristics, which it made possible to increase the coherence of process theism. Hartshorne's philosophical theism led to a new stream of theology called Process Theology. This dissertation argues that God's ontological attributes fully influence the direction of theological discourse. Process theologians argue that God's attributes should be fully reinterpreted because process theology constructs the concept of God through the ontology of process. Process theologians deny the existence of this God: God as the Unchanging and Passionless Absolute, God as Controlling Power, God as Cosmic Moralist, God as Sanctioner of the Status Quo, God as Male. They believe that this concept of God is derived from substance ontology. The process God is a God who promotes the enjoyment of all entities. In this theory, God is described as a relative and social being. Process God leads the world by persuasion, not control, and respects the freedom of all beings. Process God's purpose is to promote aesthetic intensity in the world because the most fundamental value in the process philosophy is aesthetic value. Process theory presents an aestheticism worldview that argues that the values of moral values or truth are also included in aesthetic values. Process God leads the creative process of actual entities with the aesthetic power of persuasion. He is a companion God who suffers and rejoices with actual entities. This study criticizes the concept of process God in the following aspects. First of all, Process theology is not strict on the biblical basis because it composes theology with the methodology of 'from below'. Process theology also argues that a changing God is better than an unchanging God. But God's promise comes from an unchanging attribute. Process God does not give people eschatological hope because he cannot ultimately eliminate the evil of the world. The study argues that Process God can positively influence evangelical theology. The idea is that God is a passionate being, that all beings in the world are relational, and that God leads the world with the power of persuasion to promote aesthetic value in the world. The study argues that these ideas can have great theological significance to us.

기독교형제단 출현의 역사적·신학적 배경에 관한 연구

방기만 한국침례신학대학교 일반대학원 2023 국내박사

본 연구는 기독교형제단 출현의 배경을 고찰하여 어떤 인과관계 가운데 형제단이 출현하게 되었는지 밝히고자 하였으며, 이를 통하여 연구자는 형제단의 역사적 정체성과 신학적 정체성을 확인하였다. 전 세계에 분포된 기독교형제단은 매우 다양한 반면 한국의 형제단은 다양성이 적다. 따라서 형제단의 정체성 규명이 필요하다. 본연구에서 행한 형제단의 신학적 뿌리에 대한 고찰은 형제단의 정체성을 규명하는 데 일조함으로써 한국의 형제단이 고수해야 할 것과 배제할 것을 구분하는 데 도움을 줄 것이다. 형제단의 신학적 정체성은 신자의 침례와 신자의 모임으로서의 교회로 대변할 수 있는 자유교회 전통과 그 맥을 같이한다. 자유교회 전통의 한 그룹인 형제단에 대한 학문적 성찰은 한국 교회에 교회 본질에 대한 제언의 역할을 할 수 있을 것이다. 형제단의 기원에 대한 연구는 관련 자료가 많지 않은 점이 가장 큰 어려움이다. 형제단 역사신학자인 로이 코드(Roy Coad)와 해롤드 로우던(Harold Rawdon)의 연구는 형제단 출현에 대한 좋은 학문적 접근으로서 가치가 있으며, 한국 형제단 목회자인 정인택의 박사학위 논문은 영국에서 시작된 형제운동이 한국으로까지 전개된 과정을 확인할 수 있는 유용한 자료다. 형제단 역사에 대한 1차 자료는 초기 형제단 지도자들의 활동 내역과 당시 상황을 이해할 수 있는 귀한 바탕이다. 본 연구를 위해서 습득하고 사용한 1차 자료는 조지 뮐러(George Müller)의 일기(A Narrative of the Lord’s Dealing with George Muller, The Life of Trust, Boston: Gould and Lincolon, 1861, & London: James Nisbet & Co., 1895), 그로브스의 글(Journal of Mr. Anthoy N. Groves, during a Journey from London to Bagdad, 1831), 앤드류 밀러의 글(「그리스도와의 연합의 진리를 교회론으로 삼았던 플리머스 형제단 이야기」)가 있다. 형제단이 속한 자유교회 전통의 무리 중 가장 먼저 출현한 이들은 종교개혁기의 아나뱁티스트들이었다. 그들은 주류 종교개혁자들이 국가교회 체제를 유지한 가운데 개혁을 진행하는 것에 만족하지 못하고 신약성서에 나타난 신자들의 교회를 이루고자 하였다. 종교개혁의 세기 직후인 17세기 초 영국에서 출현한 자유교회 전통의 무리들은 침례교회와 퀘이커였다. 침례교회와 퀘이커는 자유교회 전통의 무리이기도 하지만, 형제단 출현에 있어서 주요한 배경이 되는 그룹들이었다. 19세기 영국국교회와 비국교도의 신학과 당시 유럽과 영국의 사회 문화적 배경은 형제단 출현의 직접 배경이 되었다. 초기 지도자들은 영국국교회, 침례교회, 퀘이커의 세 부류에서 기인하였으며 그들은 당시의 유럽인들이자 영국인들이었기 때문이다. 형제단이 출현한 후 20년이 채 되지 않아 형제단은 개방과 비개방형제단으로 분열하여 발전하였다. 형제단 분열에 있어서는 교회론에 대한 이견이 있었고, 인간적 연약과 갈등이 그 분열에 촉매가 되었다. 개방형제단은 다른 입장을 가진 그리스도인들과도 복음 안에서 연합할 수 있다는 입장을 취했으며, 지역교회의 독립성을 신약성서적 교회의 본질 중 하나로 믿었고, 그렇게 실천하고자 하였다. 비개방형제단은 자신들이 성경에서 발견한 진리를 따르지 않는 이들과 분리하는 것이 하나님의 뜻으로 여겼고, 한 몸으로서의 교회를 지켜가야 하기 때문에 지역교회의 독립을 주장하는 것은 몸을 나누는 시도라고 비판하며 하나로 통합된 교회를 지향하였다. 형제단의 기원에 대해서 다양한 주장이 있다. 형제단의 기원론은 크게 세 가지인데, ‘초대교회 계승설’(The Succession of the Primitive Church), ‘신약성경적 교회들의 영적 계승설’(The Spiritual Succession of the New Testament Church), ‘19세기 형제운동 기원설’(The Origin of the 19th-century Brethren Movement)이다. 앞의 두 기원론은 역사적·학문적으로 객관성을 담보할 수 없다. ‘19세기 형제운동 기원설’이 역사적·학문적으로 타당한 기원론이라 할 수 있다. 형제단이 당시 이미 존재하던 침례교회와 같은 교회론를 가지고 있음에도 그들은 별도로 분립하여 다른 교단을 이루게 되었다. 그것은 아마도 초기 침례교회 행습에 대한 향수와 맞물려 침례교회의 본질을 추구하는 욕구가 가시화된 것으로 보인다. 조지 뮐러(George Müller)나 헨리 크레이크(Henry Craik), 그리고 로버트 채프먼(Rboert C. Chapman)과 같은 이들은 침례교회 목사들로서 이미 형제운동이 지향하는 가치와 행습을 실행하고 있었고 그러한 것들은 초기 침례교회의 행습과 유사한 것들이었다. 그런 그들이 형제운동을 접하게 되자 자연스럽게 그 운동에 합류하게 되었다. 형제단은 자유교회 전통을 추구하는 무리로서 명목상의 그리스도인을 양산하는 체제나 방식에 경종 울리고 대안 제시하였다. 형제단의 추구와 실행을 오늘날의 교회에서 적용한다면, 교회에 나오는 사람들에게 분명히 회심할 수 있도록 안내하며, 그들의 신앙을 확인하고 교회 일원으로 영접함으로써 교회 본질을 회복할 수 있도록 할 것이다. 교회 본질 회복은 자연스럽게 세속주의 문제에 대한 대안이 될 것이다. 그 이유는 이신칭의 복음이 지적 동의에 머물지 않고 삶을 변화시키는 회심으로 이어지게 하기 때문이다. 형제단은 매우 선교적인 공동체를 이루었다. 그 실례가 허드슨 테일러(James Hudson Taylor)이다. 테일러는 개신교 선교에 있어서 괄목할 만한 인물이다. 그간 테일러에 대한 연구들은 그의 영성이나 선교 업적에 대해서 밝혀냈으나 그의 출신에 대해서 관심을 두거나 제대로 밝혀내지 않았다. 테일러는 형제단 교회인 앤드류 쥭스의 헐교회에서 침례 받고 선교사로 파송되었다. 따라서 테일러는 형제단의 일원이었으며, 그의 믿음 선교 개념의 근원이 조지 뮐러로 대표되는 형제단의 사역방식에 있었다. 초기 형제단은 신약성서적 교회 가치, 즉 신자들의 교회라는 기준으로 연합하고 복음을 위하여 형제단 외부의 다양한 그리스도인들이나 그룹들과 협력하고자 하였다. 한국 형제단은 그들의 역사적·신학적 정체성을 확인하고 그 정체성의 유지 및 발전을 위해 형제단 자체의 체계적 교육 방안을 마련해야 할 것이다. 아울러 형제단은 복음 안에서 타 교단에 대한 열린 자세를 유지한 가운데 기독교계에 대안 제시하는 교단으로 자기 역할에 충실해야 할 것이다. This study examined the background of the emergence of the Christian Brethren and tried to reveal which causal relationship led to the emergence of the Brethren, and through this, this researcher confirmed the historical and theological identities of the Brethren. The Christian Brethren distributed around the world is very diverse, while the Korean Brethren has little diversity, so it is necessary to clarify the identity of the Brethren. The review of the theological roots of the Brethren conducted in this study will help to clarify the identity of the Brethren, helping to distinguish between what the Korean Brethren should adhere to and what to exclude. The theological identity of the Brethren is in line with the tradition of the Free Church, which can represent believers' baptism and the church as a gathering of believers. Academic reflection on the Brethren, a group in the tradition of the Free Church, can serve as a suggestion for the essence of the church in Korea. The biggest difficulty in researching the origins of the Brethren is that there are not many related materials. The study of Brethren historical theologians Roy Coad and Harold Rawdon is valuable as a good academic approach to the emergence of Brethren, and Jeong In-taek's doctoral thesis, a Korean Brethren pastor, is a useful material to confirm the process of the Brethren movement that began in England to Korea. The primary data on the history of the Brethren is a valuable basis for understanding the activities of the early Brethren leaders and the situation at that time. The primary data acquired and used for this study include George Müller's diary(A Narrative of the Lord’s Dealing with George Muller, The Life of Trust, Boston: Gould and Lincolon, 1861, & London: James Nisbet & Co., 1895), Grove's article(Journal of Mr. Anthoy N. Groves, during a Journey from London to Bagdad, 1831), and Andrew Miller's article(The Brethren: Their Origin, Progress and Testimony). Among the groups of free church traditions to which the Brethren belongs, the first to appear were Anabaptists during the Reformation period. They were not satisfied with the mainstream religious reformers carrying out reform while maintaining the state church system, and tried to form a church of believers in the New Testament. The groups of Free Church traditions that emerged in England in the early 17th century, right after the Reformation century, were Baptists and Quakers. Baptists and Quakers are also a group of Free Church traditions, but they were the main background groups in the emergence of the Brethren. The theology of Anglicans and Dissenters in the 19th century and the social and cultural backgrounds of Europe and England at the time were the direct background for the emergence of the Brethren. Not only did the early leaders come from three categories: the Church of England, the Baptist Church, and the Quaker, but they were also Europeans and British at the time. Less than 20 years after the emergence of the Brethren, the Brethren split into open and exclusive Brethrens and developed. In the division of the Brethren, there was a difference of opinion on ecclesiology, and human weakness and conflicts were the catalyst for the division. The open Brethren took the position that Christians with other positions could unite in the gospel, believed in the independence of the local church as one of the essence of the New Testament church, and tried to practice it. The exclusive Brethren saw it as God's will to separate themselves from those who did not follow the truths they found in the Bible. Also, they considered that asserting the independence of local churches was an attempt to divide the body because they had to keep the church as one body of Christ. So they aimed for a unified church. There are various arguments about the origin of the Brethren. There are three main origins of the Brethren: ‘The Succession of the Primate Church,’ ‘The Spiritual Succession of the New Testament Church,’ and ‘The Origin of the 19th-central movement.’ The previous two origin theories can not guarantee objectivity historically and academically. ‘The Origin of the 19th-central movement’ can be said to be a historically and academically valid origin theory. Even though the Brethren had the same ecclesiology as the Baptist Church that already existed at the time, they separated and formed another denomination. It seems that the desire to pursue the essence of the Baptist Church became visible, perhaps in line with the nostalgia for the practice of the early Baptist Church. As Baptist ministers, such as George Müller, Henry Craig, and Robert Chapman, they were already practicing the values and practices of the Brethren movement, which were similar to those of the early Baptist churches. When they came into contact with the Brethren movement, they naturally joined the movement. The Brethren, as a group pursuing the tradition of the Free Church, sounded an alarm and suggested an alternative to the system or method of mass-producing nominal Christians. If we apply their pursuit and practice to the churches today, we will be able to greatly contribute to restoring the essence of the church by guiding people who come to church to be truly converted, confirming their faith, and accepting them as members of the church. Restoring the essence of the church will naturally be an alternative to the problem of secularism. The reason is that the gospel of justification by faith does not remain in intellectual assent, but leads to life-changing conversion. The Brethren has formed a very missionary community. An example of this is James Hudson Taylor. Taylor is a remarkable figure in Protestant missions. In the meantime, in the research on Taylor, people have revealed his spirituality and missionary achievements, but they have not paid attention to or properly revealed his origin. Taylor was baptized and sent as a missionary at Hull Church, where Andrew Jukes was pastoring, a Brethren church. Therefore, Taylor was a member of the Brethren, and the source of his concept of missionary faith was in the ministry method of the Brethren, represented by George Müller. The early Brethren united on the basis of New Testament church values, the church of believers, and sought to cooperate with various Christians and groups outside the Brethren for the sake of the gospel. The Korean Brethren should confirm their historical and theological identity and prepare systematic educational plans for the maintenance and development of that identity. In addition, the Brethren should be faithful to its role as a denomination that presents an alternative to the Christian world while maintaining an open attitude toward other denominations within the gospel.

김장환(Billy Kim)의 생애와 전도원리에 대한 고찰

한석우 한국침례신학대학교 일반대학원 2024 국내석사

코로나19로 인해 사회는 급격한 변화를 이루었다. 대면하여 해결하던 많은 것들이 비대면으로 대체 되었고, 이에 따른 여러 산업이 발달하게 되면서 소위 시간과 공간의 변화가 요구되는 시대를 살아가게 되었다. 코로나19의 영향은 사회뿐만 아니라 교회 안팎에도 다양한 영향을 주었다. 교회는 가부에 상관없이 온라인 예배를 시작하였고, 가정에서의 신앙교육의 영향력을 점검하게 되었다. 대규모 집회와 같은 모임은 소모임으로 전환되었고, 그리스도인의 신앙을 지키기 위한 고차원의 영성의 필요성을 더욱 실감하게 되었다. 코로나19와 더불어 사회는 초고령화, 저출산 문제가 더욱 대두되면서 교회의 절대적인 교인 수가 감소하는 문제를 피할 수 없게 되었다. 따라서 교회는 전도에 필요성을 더욱 실감하게 되었으며, 목회자의 고민은 더욱 깊어질 수밖에 없게 되었다. 본 연구는 엔데믹(Endemic) 시대에 맞춘 전도의 해결방안을 제시하고자 하였다. 코로나19 이전과 코로나19 상황, 엔데믹 시대를 아울러 전도의 효과성을 보여준 전도자 김장환을 통해 시대를 관통하는 전도원리와 방법을 고찰하였다. 본 연구는 먼저, 전도의 정의와 역사 속에 나타난 전도의 흐름을 제시하면서 복음주의 진영에서 말하는 전도의 일반적인 이해를 제공하였다. 전도의 일반적인 이해는 김장환의 전도방법을 이해하는데 기본적인 틀을 제공하는 역할을 한다. 둘째, 김장환의 생애와 사역을 살펴봄으로써 그가 실천했던 전도방법은 관계를 통한 전도, 문화를 통한 전도, 대중설교를 통한 전도, 구제사역을 통한 전도, 제자훈련을 통한 전도였음을 확인할 수 있었다. Ⅳ장에서는 그의 전도방법을 역으로 추적하면서 소명의식, 다음세대에 대한 인식, 시대를 분별함, 청지기 정신의 전도원리가 본질적인 전도전략이 됨을 확인할 수 있다. 마지막으로 그의 전도원리를 현대에 맞게 재해석하면서 영혼을 사랑하는 예수 그리스도의 마음을 소유하며, 가정이라는 기관을 통해 다음세대를 집중하며, 전도에 대한 새로운 패러다임의 전환을 꾀하고, 소그룹을 중심으로 한 리더를 양육함이라는 네 가지 전도원리를 고찰하였다. 이에 교회와 목회자는 고찰된 전도원리를 바탕으로 시대에 맞춘 실제적이고 효과적인 전도방법 마련할 수 있다.

생태학적 성서해석학의 관점으로 본 오경의 제사장신학

김신일 한국침례신학대학교 일반대학원 2023 국내박사

The purpose of this investigation is to reevaluate the priestly theology of the Pentateuch from the perspective of Ecological Hermeneutics. This approach examines the entire Priestly Literature (from Genesis to Numbers) through an Ecological Hermeneutics lens. Starting with the creation story, I focused on discovering the ecological meaning and significance of the three covenants of Noah, Abraham, and Moses. The priestly theology of the Pentateuch was established with the order of creation in Genesis 1 as its core. The priests of the Babylonian Captivity expressed their experiences of the destruction of the Nation and the Temple, and Captivity in symbolic terms of Chaos and Emptiness. God created the world through acts of ordering out of Chaos. In the beginning of the world, men and women were created in the image of God for the purpose of establishing order (justice), respecting life, and pursuing peace. God’s rest on the seventh day signifies to the completion of creation. The Sabbath is a instrument that makes us remember God’s rest and the peace of the ecosystem at a specific time. It contains a message calling for simultaneous rest for mankind and the created world. The Covenant of Noah is made after the Deluge, God’s judgement on the violence that caused the disorderly shedding of blood on earth. It signifies the destruction of the ecosystem. Noah’s name is “rest.” This implies the rest of God’s wrath, namely the cessation of God’s wrath. The sign of the Covenant is a rainbow hanging in the sky in the form of a bow. It expresses God’s will that the earth will not be destroyed by the water bomb(flood) once again, and it also implies the prohibition of the violence that kills lives. This contains the meaning of restrainting violence committed by humans against the ecosystem as well as violence between humans. In the Covenant of Abraham, God promised the land to the offsprings of Israel and made circumcision, the cutting of the foreskin of boys on the eighth day after birth, as a sign. Circumcision is a mark of identity as the descendants of Abraham, but also enhances the loyalty of members to the community. Furthermore, circumcision reminds us that our community of faith is the party to respond to the ecological crisis. Israel makes a blood covenant with God at the Mount Sinai. The tabernacle functions as a tool to perpetuate the meaning of the Exodus and the Sinai Covenant. The tabernacle where God dwells is polluted by human sins and impurity. In order to remove a pollution and maintain God’s presence, the priests institutes a precise sacrificial system. Each ritual has its own ecological meaning and significance. The burnt offering is common to all sacrifices and focuses on burning and extinguishing. The grain offering emphasizes gratitude. The peace offering has a meaning of a communal meal that in which emphasizes eating “together” and the value of “togetherness.” The sin offering is a sacrifice to prevent the crisis of falling into the absence of God due to human sins and to make the world sustainable. The guilt offering, is a sacrifice to compensate for the economic damage caused to God’s sacred objects and neighbors with money, emphasizing the importance of “neighbor” and “neighborhood.” Leviticus’ Kosher laws classified clean and unclean animals in the light of the criterion of the creation order. The dietary laws elevate everyday meals to the level of sacred rituals. Discriminating in what we eat is the most fundamental starting point for maintaining the ecosystem. Purification laws that deal with signs of loss of life, such as shedding of blood, dermatopathy and bodily discharge, also provide significant ecological wisdom. Many of the diseases that mankind experiences are caused by contaminated food and are not irrelevant to environmental pollution. The sabbatical year law which can be interpreted as the realization of socio-economic justice is established on the premise that the earth has the function of creating and sustaining all life. In this law, God and the earth are connected by an invisible equation. The seventh year of rest in the cultivation of the land presupposes that the land graciously guarantees the agricultural production of The sabbatical year extended from the sabbatical day aims for the beginning of a new world operation. Today, we are facing the chaos just like the Israelite priests experienced during the Babylonian Captivity. It is the chaos of ecological crisis caused by global warming and environmental destruction. Just as the priests made various attempts through the Pentateuch to prevent the repetition of the history of chaos and disorder, we also bear heavy responsibility of maintaining the beautiful Earth created by God to become a sustainable without descending an empty state of chaos and disorder.

Slavoj Žižek의 유물론적 신학에 대한 비판적 고찰 : 삼위일체론적 관점에서

조현우 한국침례신학대학교 일반대학원 2021 국내박사

The purpose of this dissertation is a critical analysis of the theological assertions by Slavoj Zizek. He is a Slovenian philosopher called "Elvis of Cultural Studies" or "MTV philosopher." Although he is an atheist, a materialist, and a communist, he has produced a substantial body of work concerning Christianity. From his works, three questions arise: What kind of theology does he practice? Is it possible to be both a Christian and an atheist? What kind of response can the Christian theology make to his thoughts? In order to answer to these questions, this dissertation tries to present a thoroughgoing survey of Zizek's writings and thoughts. This study focuses on two main points. First, it tries to provide an intellectual blueprint of Zizek's thoughts, which are based on Lacan, Hegel and Marx's ideas. Therefore this study demonstrates and analyzes the relations among them in Zizek's thoughts. Second, it tries to propose the possibility of adoption of the Zizek's philosophical concepts for Christian theology. This study presents if Zizek's atheistic premises are dismissed from his philosophical thoughts, some of his concepts can be adopted. Three possibilities are proposed: 1) to use the Trinity as a Master Signifier via the lens of Zizek. 2) to construct the christian theology of ideological criticism. 3) to address the theological transcendence in the Postmodern world. In conclusion, without his atheistic premises, the conversation between Christian theology and Zizek's thought can be productive.

성경적 설교의 관점에서 평가한 100년의 한국침례교 설교(1889-1989)

이영범 한국침례신학대학교 일반대학원 2022 국내박사

The prupose of this study is to evaluate the Korean Baptist preaching practices over a hundred years (1889-1989) from the perspective of biblical preaching, based on three criteria: textuality, theologicality, and communication. The evaluation is aimed at identifying the characteristics of the Korean Baptist sermons and propose guiding principles for preaching practices for the Korean Baptist Church in the future. The three criteria represent three qualities of ‘biblical preaching.’ It should be ‘textual’ in the sense that the main ideas and structures of the biblical texts are reflected in the sermon (close to the traditional ‘expository preaching,’ which focuses on the etymological and formative meaning of the texts). It should be ‘theological’ in the sense that it reflects God’s thinking, that is, the biblical concepts from the texts as confirmed by theological studies. It should be ‘communicative’ in the sense that it promotes communication between the preacher and the audience. This way, the texts are properly applicable to the preacher and the audience alike. The researcher used these criterias to evaluate Korean Baptist sermons from a biblical preaching perspective. As for ‘textuality,’ firstly, while the majority of early Korean Baptist sermons were thematic, the number of expository preachings grew in later years. Second, many sermons relied on allegories or arbitrary interpretations of the texts. Third, many sermons were directly quoted from the bible. Fourth, many sermons were aimed at spiritual maturation (sanctification) than spreading the gospel. Early sermons were mainly focused on maturation with emphasis on evangelism, whereas many sermons in the middle and later years stressed the doctrines and encouragement, respectively. Fifthly, more sermons were based on the New Testament rather than the Old Testament. In terms of ‘theologicality,’ first, the majority of Korean Baptits sermons preached about sanctification. Second, Baptist preachers focused on the role of the Holy Spirit and the people concurrently. Third, they preached about the traditional bibliology. Fourth, they preached about the Holy Trinity. Fifth, they preached about the traditional concept of salvation through Jesus Christ. Sixth, they preached about the Pre-Millennial Advent theory. Seventh, they preached about a somewhat incomplete version of the Baptist ecclesiology. With regard to ‘communication,’ first, Korean Baptist preachers communicated with the audience through questions and resolutions. Second, they made use of a wide range of narratives, expressions, and audio/visual effects. Third, they used various components for communication. Fourth, they structured their sermons in three parts: introduction, main body, and conclusion. Based on these findings, the researcher proposes six guiding principles for the Korean Baptist preaching: first, text driven preaching; second, kerygma preaching; third, Christ-centered preaching; fourth, preaching with the Baptist identity; fifth, preaching with applications; and sixth, spirit-led preaching. As for suggestions for further studies, the researcher stresses the need for studies on Korean Baptist preaching materials, as well as continuous studies on sermons aligned with the proposed principles: text driven preaching; kerygma preaching; Christ-centered preaching; preaching with the Baptist identity; preaching with applications; and spirit-led preaching.

초대교회부터 17세기까지 침례신학의 변천 과정 연구

김안나 한국침례신학대학교 일반대학원 2023 국내석사

The first Baptist church was started in Amsterdam in the Netherlands in early 1609 by John Smyth. The Baptist Church pursued a community of believers with the model of the New Testament church, and attempted to reform baptismal theology under the belief that only the practice of biblical baptism could establish a biblical church. However, changes in biblical baptismal theology are being detected in the 21st century Baptist Church. As history proves, changes in baptismal theology witness the loss of the New Testament meaning of baptism. For this reason, this paper is meaningful in reconfirming the biblical baptismal theology by re-examining the history of baptism in the 17th century Baptist Church, which emerged from the early church calling for the restoration of biblical baptism. This study attempted to analyze the meaning of baptism in each era by examining the Bible and the writings on baptism by central theologians in each era. In each era, the theological and philosophical thoughts of that era influenced their understanding and practice of baptism, so the ideological basis for the theologians of each era was presented, and how each idea influenced their understanding of baptism was also presented. Based on the analysis, the meaning of baptism as understood by each era was revealed. The research method of this study is as follows. First, in order to clarify what the Bible says about baptism, the verses of baptism recorded in the New Testament were examined hermeneutically. In addition, when necessary, researcher tried to convey the meaning of the text accurately by clarifying the meaning of the original text used in baptism. Second, in order to understand baptism in each era, researcher analyzed the primary data written by representative theologians of each era and revealed the definition of their theology of baptism. Then, by comparing their baptismal theology with the biblical Baptist theology, researcher examined the errors of the baptismal theology of each era. In particular, in the baptismal theology of the religious reformers who attempted to reform the sacraments, the limits of their sacramental reform were revealed through comparison with the biblical baptismal theology. Lastly, while describing the meaning of baptism in each era, researcher looked at how the understanding of baptism in each era was affected and how it affected the era before and after. Along with this, the attempt at baptismal reform and its results were described. Through this, the history of baptism from the early church to the 17c Baptists was recorded. Therefore, the purpose of this thesis is to reaffirm the biblical meaning of baptismal theology by studying the process of transition of baptismal theology from the early church to the 17th century, to prevent the reoccurrence of misinterpretation of baptismal theology, It is proposing a restoration of biblical baptismal theology.

에스겔서의 성전 공동체 신학이 스가랴서에 미친 영향과 재적용에 대한 연구

허인숙 한국침례신학대학교 일반대학원 2023 국내박사

This dissertation is an attempt to analyze intertextually, the literary and theological correlation between Ezekiel and Zechariah, regarding particularly the theme of the temple-centered community after the Exile. Various common aspects of the two communities were explored extensively, such as Yahweh’s initiative in planning the restoration, the new temple and cult, the reformed society with new leadership, the renewal of people and the promises of the forward-looking restoration. Based on a lot of the pivotal common terms, parallel phrases and motifs, this study proved that the formal, thematic and ideological influence or allusions of Ezekiel were made on Zechriah expansively. It was more than mere sharing of a vision of temple rebuilding, which should be more novel and substantial. Ezekiel and Zechariah share common theological affinity with abundant formal resemblances: ①The new temple is a distinct holy place where the Presence of the glory of Yahweh( הוהי דובכ ) will return to, in the midst of His covenant people after the Exile; ②God’s divine indewelling demands holy and ethical life of the entire community, which is distinctive and reformed from that of the pre-exilic society; ③Yahweh will be the sole and true sovereign, shepherd and king(Eze. 34:15; 43:7; Zec. 10:6; 14:9) without obstacles of royal figure’s inappropriate power. Consequently, this study reveals that the new temple is more than a peculiar symbol of the presence and rule of Yahweh. This sacred site will be the source and starting point of reformation and restoration in all aspects of the postexilic Judahite community, reversing its fortune to promising restoration under the Yahweh’s kingship(Eze. 43:7; Zec. 14:9). Ezekiel’s such theological ideology is alluded repeatedly in Zechariah in order to stress the aim and importance of rebuilding the Senond Temple, and the succeeding new era after rebuilding the temple. In addition, Yahweh’s inauguration of His direct rule underlined in the two prophetic books exposes some disillusion of human leadership, the failure of messianc hope in Zrubbabel and the increasing postexilic aspiration for God’s direct theocracy over the present imperial world order. However, despite of the remarkable similarities in their restoration programs, the most obvious distinction between two prophetic messages is that the restoration enterprise of the postexilic community by Ezekiel is reinterpreted, being postponed and developed into the eschatological and universal completion of the restoration by the later book, Zechariah. It seems that the conditions in the postexilic period Ezekiel did not expect, including the delay of the coming of the foretold new spirit of God, could have made such transformations. In conclusion, this project has traced, by means of formal, thematic and theological intertextuality, Zechariah's reuse of Ezekiel's theme of temple-centered society, and presented the continuity/similarities and discontinuity/differences between the two books. It could be argued that many extant parts of Zechariah took their formation reusing the structure, genre, motifs, vocabularies, phrases of Ezekiel with rather a free adaptation. Surely the restoration theology of Zechariah was influenced significantly by the that of the reformed temple community in Ezekiel, adapting it to a new context. Zechariah seems to have used the intentional allusion/intertextuality with Ezekiel in order to realize Ezekiel’s prophecy of a temple-centered community in the current rebuilt community and the future kingdom of Yahweh.

청소년의 스마트폰 과의존과 정신건강 관계에서 부적응적 인지적 정서조절 전략과 가족기능의 이중매개효과

허지선 한국침례신학대학교 일반대학원 2023 국내박사

본 연구에서는 청소년의 스마트폰 과의존과 정신건강의 관계에서 부적응적 인지적 정서조절 전략과 가족기능의 이중매개 효과가 있는지를 밝히고 부적응적 인지적 정서조절 전략과 가족기능 변인의 추가적인 효과 검증을 위해서 부적응적 인지적 정서조절 전략 감소 및 가족기능 증진 프로그램을 구안하여 프로그램 개발을 위한 예비연구를 진행하였다. 연구Ⅰ,Ⅱ에 효과가 검증된다면 정신건강 문제로 스마트폰 과의존에 어려움이 있는 청소년을 상담 장면에서 어떻게 다룰 것인지에 제시할 수 있을 것이며 부적응적 인지적 정서조절 전략 감소 및 가족기능 증진을 위한 프로그램을 통해 부적응적 인지적 정서조절 전략과 가족기능을 다루는 프로그램의 개발을 제언 할 수 있을 것이다. 연구Ⅰ에서는 청소년 360명을 대상으로 스마트폰 과의존, 정신건강, 부적응적 인지적 정서조절 전략, 가족기능 척도를 사용하여 변인 간의 관계를 검증하였다. 또한, 스마트폰 과의존과 정신건강과의 관계에서 부적응적 인지적 정서조절 전략과 가족기능의 매개효과 및 이중매개효과를 검증하였으며 분석은 SPSS 21.0 프로그램을 사용하여 피어슨의 상관분석과 SPSS Macro 3.3 프로그램으로 회귀분석을 실시하였다. 그 결과는 다음과 같다. 첫째, 스마트폰 과의존과 정신건강, 스마트폰 과의존과 부적응적 인지적 정서조절 전략, 스마트폰 과의존과 가족기능, 가족기능과 정신건강, 가족기능과 부적응적 인지적 정서조절 전략 모두 유의한 정적상관으로 나타났다. 둘째, 스마트폰 과의존과 정신건강 관계에서 부적응적 인지적 정서조절 전략과 가족기능은 부분 매개변인으로 나타났다. 셋째, 스마트폰 과의존과 정신건강 관계에서 부적응적 인지적 정서조절 전략과 가족기능은 이중매개효과가 나타났다. 연구Ⅱ에서는 연구Ⅰ의 검증 결과를 토대로 하여 부적응적 인지적 정서조절 전략 감소 및 가족기능을 증진 시키고, 정신건강을 개선할 수 있는 프로그램의 예비연구로 실험연구를 진행하였다. 스마트폰 과의존을 경험하고 있는 지원자 6명을 선정하여 총9회기 집단상담 프로그램을 진행하였으며 프로그램 효과 검증을 위해 사전과 사후 검사를 진행하였고 Wilcoxon의 부호순위 검증을 실시하였다. 그 결과로는 첫째, 집단상담 프로그램이 부적응적 인지적 정서조절 전략을 감소시키고 가족기능을 증진 시키는데 효과가 있는 것으로 나타났다. 아울러 통계적 검증의 제한점 보완을 위하여 질적 분석을 진행하였다. 프로그램 참가자들의 참여보고서 피드백으로는 ‘나의 왜곡된 생각을 돌아보며 앞으로는 대안적 사고를 찾아야겠다’. ‘가족구성원 간의 갈등을 돌아보게 되었고 가족 간에 효과적인 의사소통을 알게 되었다.’는 등의 보고가 많았던 것으로 보아 프로그램이 부적응적 인지적 정서조절 전략 수준을 감소시키고 가족기능을 증진시키는데 효과적으로 평가된다. 본 연구의 의의는 청소년의 정신건강 문제를 이해하기 위해서 스마트폰 과의존의 위험성뿐만 아니라 부적응적 인지적 정서조절 전략과 가족기능을 제시한 것에 의의가 있다. 또한, 본 연구를 기초로 청소년의 스마트폰 과의존 위험성을 예방하기 위한 교육프로그램과 청소년이 긍정적인 사고를 지지하고 가족기능을 증진 시키는 프로그램 개발에 기초적 자료를 제시하였다는 것에 의의가 있다.

복음서 장르를 통해서 본 예수의 윤리 연구 : 마가복음 10:1-31을 중심으로

이성민 한국침례신학대학교 일반대학원 2023 국내석사

The purpose of this study is to explore the ethical implications of genre characteristics of the Gospels and to propose a new interpretation of Mark 10:1-31, the interpretation faithful to the Gospel genre. This study argues that the genre of the Gospels is Greco-Roman biography and knowing its genre characteristics is integral to the interpretation of the Gospel texts. In order to do this, this study explores three areas of research. First, this study provides a brief history of research on the genre of the Gospels. The history of research goes back to the middle of the 2nd century. A number of proposals for the genre of the Gospels have been suggested, including memoirs of the apostles, sui generis, ancient novels, biographies of poets, biographies of heroes, folk literature, Jewish texts, and many other views. However, in 1992, Richard Burridge’s study convincingly demonstrates that the genre of the Gospels are Greco-Roman biography and it is followed by the general academic agreement on this topic. This study depends on and proceeds from the important research results of Richard Burridge. Second, this study identifies genre characteristics of Greco-Roman biography that directly affect the interpretation of the Gospels. There are shared elements between Greco-Roman biographies and the Gospels. Among them, considering three genre characteristics greatly affect the interpretation of the Gospels: sustained focus on the protagonist, invitation to an ethical life through characterization, and wider readership. Based on these three genre characteristics, interpreting Mark 10:1-31 is conducted. Third, a new interpretation of Mark 10:1-31, the interpretation considering genre characteristics seriously, is proposed. Focusing on the protagonist, namely, Jesus’ words and deeds in this passage, invites readers to the ethical world that Jesus creates. Mark 10:1-31 consists of three episodes: marriage and divorce, welcoming children, and dealing with the issue of money and wealth. By focusing on Jesus’ words and deeds, one can detect rich ethical implications such as protecting the weak, welcoming the ignored, and promoting the life of grace. The study concludes by adding three comments on contributions and following research. First, the sustained focus on the protagonist is the primary genre characteristic of Greco-Roman biography and should be seriously considered in the interpretation of the Gospel texts. Second, the biblical interpretation faithful to the genre characteristics of Greco-Roman biography should be continually pursued. As Burridge indicated, this kind of exegesis is still wanting and future researchers may want to give more attention to it. Third, the ethics of Jesus can impact on the life of non-believers as well as that of believers in both ancient and modern contexts. The ontological equality of man and woman, the pursuit for the well-being of the weak and ignored, the resistance to the evil nature of money and the promotion to the life of sharing with others have rich ethical implications on the life of modern people as well as that of ancients.