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.

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.

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.

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.

신설교학의 설교방법론에 대한 비평적 평가 : Charles Campbell의 설교론 중심으로

한규남 한국침례신학대학교 일반대학원 2024 국내석사

This paper critiques the methodology of the New School by focusing on Campbell's homiletics. Based on his "theological foundation" and "pastoral purpose," Campbell's preaching theory emphasizes that preaching should promote a living dialogue between believers and God, not just the transmission of doctrine. From this perspective, we evaluate the various methodologies of New Methodism and analyze their strengths and weaknesses. First, the methodology of the New Methodology seeks to increase the effectiveness of preaching through various modern approaches. This can be evaluated positively in that it takes into account the cultural background and psychological state of the audience to make the sermon message more effective. For example, storytelling techniques, the use of multimedia, and interactive sermons are some examples. These techniques help to engage the audience and make the sermon message more lively. However, these modern approaches often fail to provide the theological depth and pastoral authenticity emphasized in Campbell's homiletics. In particular, there is a danger that the Word of God and the biblical message at the center of the sermon may be trivialized, or that the preacher may rely too heavily on personal views and experiences. This increases the likelihood that the sermon will be reduced to mere entertainment, or that it will appeal only to the temporary emotions of the audience. Second, the methodology of New Methodology emphasizes the importance of preacher empowerment and preparation. It is crucial for the preacher to be well researched and prepared in order to construct and deliver the message. This is also an important part of Campbell's homiletics, and there is consensus that the preacher must have a deep understanding of the Bible and be able to interpret and communicate its message in a contemporary context. However, this emphasis can sometimes overlook the importance of the preacher's personal maturity and spiritual growth. Campbell emphasizes that a preacher must be fully aware of his role as an instrument of God and be able to communicate the message authentically through his own faith and life. Mere technical competence or academic knowledge is not enough to fulfill the true purpose of preaching. In conclusion, the New Methodology methodology has much to contribute to the contemporary effectiveness of preaching, but it is important to maintain the theological depth and pastoral authenticity emphasized in Campbell's homiletics. Preaching is not simply the transmission of information, but an important tool for the saints to grow spiritually and form a deeper relationship with God through the Word of God. Therefore, preachers should utilize modern methodologies, but keep the authenticity of the biblical message and the spiritual maturity of the preacher at the center. This provides a direction for effectively integrating the various techniques of the New School while maintaining the essence of preaching as outlined by Campbell's homiletics.

침례교의 선교 이해를 통해 본 선교적 해석학 재고(再考)

박명화 한국침례신학대학교 일반대학원 2024 국내박사

The purpose of this study is to demonstrate that the Baptist Church is essentially a missionary denomination through the examination of the Baptist Confessions of Faith and historical data. The Baptist Confessions of Faith clearly states that missions are a duty for all believers. These characteristics are found not only in the Confessions of Faith but also in the writings and sermons of Baptist pastors and theologians. The theological characteristics of the Baptist Church are based on the belief in the inerrancy, sufficiency, uniqueness, and divine inspiration of the Bible, which leads to the unique ecclesiology of believer’s baptism and the believer’s church. Believer’s baptism is the epression of an individual’s confession of Jesus Christ as Lord and Savior, leading believers to unite with the local church. The formulation of Baptist mission theology was founded by Andrew Fuller in the late 18th century. He emphasized, first, that all believers must accept the gospel with genuine repentance and obedience as a duty of faith. Second, he defined that salvation is not a contradiction between God’s sovereign grace and human duty of faith, but rather an emphasis on God’s sovereignty while clearly defining human duty. Third, he stressed the practical aspects of mission theology and mission. Therefore, believers have the responsibility to actively spread the gospel so that everyone can fulfill the duty of faith. Fuller’s theology provided the theological foundation for the modern missionary movement that began in the late 18th century. Missional hermeneutics is a method of interpreting the Bible that presupposes Missio Dei. This approach appears to provide a unified and consistent interpretation of the Bible. However, the comprehensive mission concept of Missio Dei allows for various perspectives in interpreting the Bible, leading to multiple forms of missional interpretation. Missional hermeneutics can thus be viewed as an interpretation of the Bible from the intended perspective of the interpreter. Evangelical missional hermeneutics, as examined through the writings of Christopher Wright, Michael Goheen, and Arthur Glasser, interprets the Bible from the perspective of Christ’s redemption, emphasizing that only God’s people, or the redeemed, participate in God’s mission. This has similarities with the Baptist concept of the church. Missional hermeneutics, which emphasizes social participation and ethical practice by God’s people, reinforces the concept that the church should be composed of believers. This means that the church can fulfill God's mission when it is composed of believers. The New Testament demonstrates that the disciples knew Christ through the Old Testament, believed in Him, and understood themselves as believers. This self-definition led them to carry out their mission. Mission is actively and voluntarily participated in by believers who have found their identity by believing in Jesus as Lord and Christ. Therefore, the church can fully accomplish its mission when all its members are believers. Baptists form the concept of the believer’s church through biblical interpretation, with believers managing the church as members of the local church congregation. Each local church voluntarily unites with other churches to fulfill the global missionary mandate. The Baptist concept of believers ensures that the church fulfills God's mission and reveals God's glory. This understanding of Baptist missions provides missional theological lessons for the modern church.

16세기 아나뱁티스트의 침례사상에 나타난 제자도 연구

이성은 한국침례신학대학교 일반대학원 2025 국내석사

이 논문은 16세기 아나뱁티스트의 침례사상에 나타난 제자도 개념을 살펴보는 것을 목적으로 한다. 이를 위해 초기 아나뱁티스트 개혁가들의 침례에 관한 문헌을 검토하면서 그들이 어떻게 제자도를 이해했는지, 아울러 그것이 교회론적으로 어떠한 의미가 있는지를 살펴보고자 한다. 아나뱁티스트들은 초기 기독교 공동체의 본질을 회복하고자 하였으며, 제자도를 신앙의 핵심으로 삼았다. 이들은 예수 그리스도의 가르침을 따르며, 신자침례를 통해 진정한 교회 공동체를 형성하고자 했다. 연구자는 이와 같은 사실을 검토하기 위해 16세기 종교개혁의 다양한 형태를 구분하고, 각 진영에서 제자도가 차지하는 위치를 고찰함으로써 아나뱁티스트의 신앙이 어떻게 형성되었는지를 밝히고자 한다. 특히 아나뱁티스트들이 제자도를 강조한 이유와 그들이 직면한 사회적, 정치적 압박 속에서 어떻게 신앙을 지켰는지를 분석함으로써, 그들의 신앙이 현대 기독교 신앙에 미치는 영향을 논의할 것이다. 또한 아나뱁티스트의 제자도가 그들의 교회관과 구원관에 있어 어떠한 의미가 있는지 설명하고, 이러한 아나뱁티스트 사상이 오늘날 교회를 평가하고 개혁하는 데 어떤 역할을 할 수 있는지 가늠하고자 한다. 이러한 작업은 오늘날 교회 정체성에 대한 고민을 더욱 명료하게 해줄 것이라고 기대한다. This dissertation aims to explore the concept of discipleship as manifested in the Anabaptist baptismal thought of the 16th century. To achieve this, the study reviews the writings of early Anabaptist reformers on baptism and examines how they understood discipleship and its ecclesiological meaning. The Anabaptists sought to restore the essence of the early Christian church, placing discipleship at the core of their faith. They aimed to follow the teachings of Jesus Christ and to form a genuine church community through believer's baptism. The researcher intends to clarify how Anabaptist faith was shaped by distinguishing the various forms of the Reformation in the 16th century and by examining the position of discipleship within each movement. In particular, the study analyzes the reasons behind the Anabaptist emphasis on discipleship and how they maintained their faith amid social and political pressures. Furthermore, it will discuss the impact of their faith on contemporary Christian belief. Additionally, the present study explains what discipleship of Anabaptist means for their view of church and salvation, and estimates how these Anabaptist ideas can affect evaluating and reforming today’s church. It is expected that this study will clarify the concerns about the identity of the church today.

1990년대 이후 한국침례교회 성장 원인에 대한 교회사적 이해와 실천적 분석 : 제자훈련과 멀티교회를 중심으로

윤기현 한국침례신학대학교 일반대학원 2025 국내석사

The purpose of this study is to examine the growth process of the Korean Baptist Church from a historical perspective, focusing particularly on the practical impact of discipleship training and multi-church models on church growth since the 1990s. Chapter 1 reviews previous studies on discipleship training and multi-church models within other denominations and the Korean Baptist Church during the 1970s and 1980s. Chapter 2 analyzes growth models prior to the introduction of discipleship training and multi-church models, comparing the growth of the Korean Baptist Church before and after its affiliation with the Southern Baptist Convention in the 1990s. Chapter 3 explains the contribution of discipleship training to church growth by defining its concept through etymological and biblical foundations. Case studies, including Yeouido Baptist Church, Global Mission Church, Multi-Dream Church, Didimdol Church, and Yeongan Baptist Church, provide concrete examples of how discipleship training effectively contributed to growth. Chapter 4 examines the impact of multi-church models on church growth by exploring their etymology and biblical significance. It presents principles from the Old Testament and historical evidence from the New Testament, emphasizing the role of multi-church models in expanding church influence and resources. Multi-church models are categorized into two types for analysis: First, the integrated model where finances, administration, and leadership are unified, with the main church supporting branch churches. Examples include Sky Vision Church and Together Community Church. Second, the decentralized model where churches share the same vision and mission but operate with separate finances and leadership. Examples include Saenuri Church and Multi-Dream Church. Each church's specific cases and missional characteristics are examined to demonstrate the impact of multi-church models on local communities and congregations. In conclusion, this study provides a historical understanding and practical analysis of discipleship training and multi-church models, proposing directions for the growth and missional expansion of the Korean Baptist Church since the 1990s.

은혜와 자유의 관점에서 본 김세윤의 포괄적 칭의론 : 그 의미와 교회론적 함의

정택영 한국침례신학대학교 일반대학원 2025 국내석사

본 연구는 김세윤의 칭의론을 하나님의 은혜와 인간의 자유를 통해 분석하고, 한국 교회의 제자도적 위기를 치유할 교회론적 함의를 제시한다. 은혜와 자유는 신앙의 양상을 결정짓는 주요 지표다. 하지만 하나님 은혜의 지나친 강조는 인간의 책임을 약화 시키고, 인간 자유의 지나친 긍정은 행위구원으로 이어질 위험이 있다. 한국 교회는 은혜를 강조하는 신학적 토대에도 불구하고 심각한 윤리적 비판에 직면해 있다. 김세윤은 그 원인을 칭의를 법정적 차원에서 단편적으로 이해했기 때문으로 본다. 본 연구 이 전제에 동의하며 은혜와 자유를 통해 칭의론을 해석하고 교회론적 방향을 제시하여 문제를 극복하고자 하였다. 연구를 진행함에 있어 은혜와 자유의 관점을 로마 가톨릭의 의화적 칭의관, 칼빈의 주권을 강조한 칭의관, 아르미니우스의 선행은혜를 통한 칭의관으로 나누어 김세윤의 칭의론을 분석하였다. 연구의 결과를 요약하자면 김세윤의 칭의론은 ‘의’의 다양한 성서적 의미를 포괄적으로 수용함을 통해 칭의가 가진 함의를 새롭게 제시하였다. 또한 하나님 나라 신학으로 칭의를 정립함으로 은혜와 자유의 조화를 추구하고자 하였다. 특별히 하나님의 은혜를 ‘덕 입는다’는 형식과 ‘신성화’로 칭의를 이해함으로 인간 스스로의 본질적 의로움을 거부하고 포괄적 칭의 신학을 통해 하나님의 은혜와 인간의 반응을 조화 시키는 시도하고 있다. 이러한 김세윤의 신학은 교회론적으로도 적용될 수 있는데 교회의 정체성 확립, 일치운동, 사명을 통해 이러한 부분을 제시하였다. 이 연구의 결과 김세윤은 아르미니우스적 관점에 근접하는 것으로 보여진다. 이러한 관점의 약점은 자칫 인간의 반응을 지나치게 강조하여 하나님의 은혜에 대한 인식이 약화될 수 있다는 것이다. 하지만 덕입음, 신성화는 그러한 측면을 보완하고 있다. 또한 한국 교회의 칭의의 단편적 이해를 벗어날 새로운 방향을 제시한 것은 긍정적으로 보인다. 무엇보다 개인의 삶을 넘어 교회론적 범주를 통해 한국 교회의 신앙을 다시 회복시킬 기회를 갖게할 것으로 판단한다. This study analyzes Kim Se-yoon's doctrine of justification through the lens of God's grace and human free will and offers Ecclesiology implications to address the discipleship crisis in the Korean church. Grace and free will are key indicators that shape the nature of faith. However, an excessive emphasis on God's grace can weaken human responsibility, while an overemphasis on human free will may lead to the danger of salvation by works. Despite the theological foundation of grace in the Korean church, it faces serious ethical criticism. Kim Se-yoon attributes this issue to a fragmented understanding of justification, particularly viewing it from a legalistic perspective. This study agrees with this premise and seeks to interpret the doctrine of justification through grace and free will, proposing an Ecclesiology direction to overcome these problems. In conducting the research, the perspectives on grace and free will were categorized into three doctrinal viewpoints: the Catholic view of justification as transformation (i.e., infused righteousness), Calvin's emphasis on divine sovereignty, and Arminius's view of prevenient grace for justification. These perspectives were used to analyze Kim Se-yoon's doctrine of justification. The study's findings can be summarized as follows: Kim Se-yoon's doctrine of justification presents a new understanding by encompassing the various biblical meanings of "righteousness." Additionally, he establishes justification within the framework of God's kingdom theology, aiming to harmonize grace and free will. In particular, by understanding justification as "receiving virtue" and "sanctification," Kim Se-yoon rejects any notion of inherent human righteousness and attempts to harmonize God's grace with human response through a comprehensive theology of justification. This theological framework is also applicable Ecclesiology, offering insights for establishing the identity of the church, promoting unity, and fulfilling its mission. The results of this study suggest that Kim Se-yoon's perspective is closer to that of Arminius. However, a potential weakness of this view is the overemphasis on human response, which could undermine the recognition of God's grace. Nonetheless, the concepts of "receiving virtue" and "sanctification" help to counterbalance this issue. Furthermore, Kim Se-yoon's proposal for a new direction in understanding justification, moving beyond the fragmented view of justification in the Korean church, is seen as a positive development. Ultimately, this approach offers an opportunity to restore faith in the Korean church, not just on an individual level but within the Ecclesiology framework, helping to rejuvenate the church's witness and mission.

회개중점 예배 : 포스트코로나시대 한국교회 예배 갱신을 위한 재구상

강대한 한국침례신학대학교 일반대학원 2025 국내석사

기독교인에게 회개는 필수적이다. 회개를 통해 믿음이 자라기 때문이다. 회개는 개인의 신앙뿐 아니라 목회에도 다양한 이점을 제공한다. 회개는 신자를 성숙하게 만든다. 회개할 때 예수 그리스도의 깊은 사랑을 이성이 아닌 체험으로 알게 되기 때문이다. 예수 그리스도를 체험한 신자는 죄를 이길 수 있는 힘을 얻게 된다. 위기의 순간을 헤쳐나갈 수 있는 믿음을 얻게 된다. 예수 그리스도에게 확실하게 종속되어 현실과 타협하지 않는다. 그러므로 회개는 회심의 순간에 일회성으로 발생되는 것이 아니라 신자의 삶 전체에 지속되어야 한다. 하지만 오늘날 회개가 점차 한국교회에서 사라지고 있다. 코로나19를 통해 한국교회의 정체성이 얼마나 약화되었는지 알 수 있었다. 본 연구는 코로나 19 시기에 드러난 한국교회 위기의 원인을 예배에서 발견했다. 믿음과 비전, 소망에 대한 설교가 현재 한국교회에서 주를 이루고 있지만 그 효력은 의심스럽다. 반면 회개를 주제로 한 설교는 점차 줄어들고 있다. 그러므로 한국교회의 미래를 위해회개 중점의 예배가 검토되어야 한다. 한국교회 예배는 어떤 문제가 있을까? 인간중심적이며 하나님을 의식하지 않는 예배가 나타나고 있다. 예배에 점차 회개가 사라지고 있으며, 신자의 삶에 예배가 이어지지 않고 있다. 한국교회 예배는 갱신이 필요하다. 따라서 본 연구의 목적은 성경적이고 역사적이며, 신학적이고 문화적이어야 한다는 예배 갱신의 원리에 입각해 회개중점 예배를 제안하는데 있다. Repentance is essential for Christians. This is because faith grows through repentance. Repentance provides various benefits not only for personal faith but also for ministry. Repentance makes believers mature. This is because when we repent, we come to know the deep love of Jesus Christ through experience rather than reason. Believers who experience Jesus Christ gain the strength to overcome sin. They are firmly subordinate to Jesus Christ and do not compromise with reality. Therefore, repentance does not occur one-time at the moment of conversion, but must continue throughout the believer's life. However, today, repentance is gradually disappearing from Korean churches. Through COVID-19, we were able to see how much the identity of the Korean church has been weakened. This study found the cause of the crisis in Korean churches revealed through the COVID-19 incident in worship. Sermons on faith, vision, and hope are currently dominant in Korean churches, but their effectiveness is questionable. On the other hand, sermons on the topic of repentance are gradually decreasing. Therefore, Repentan-centric Worship should be reviewed for the future of the Korean church. What problems are there with Korean church worship? Worship is emerging that is human-centered and oblivious to God. Repentance is gradually disappearing from worship, and worship is not continuing in the lives of believers. Korean church services need renewal. Therefore, the purpose of this study is to propose a Repentancentric Worship service based on the principle of worship renewal that should be biblical, historical, theological, and cultural.