이용도의 신비주의 고찰 : 합일사상(合一思想)을 중심으로

안수강 ( Su Kang Ahn ) 한국복음주의역사신학회 2008 역사신학 논총 Vol.16 No.-

장로교단 합동/통합의 분열과 일치 운동 및 합동 측의 신학적 정체성 고찰 -합동 측 관점을 중심으로-

안수강 ( Ahn Su-kang ) 한국복음주의역사신학회 2018 역사신학 논총 Vol.33 No.-

본 연구는 한국장로교단 합동 측과 통합 측 간 분열과 일치 운동의 역사, 그리고 합동 측의 신학적 정체성을 합동교단의 입장에서 분석하려는데 목적을 두었다. 1959년 합동 측과 통합 측은 세계교회협희회(W.C.C.) 난제라는 중차대한 사유로 인하여 분열되었다. 1960년대 양 교단은 재(再) 합동을 위하여 모든 정치적 노력을 경주했지만 끝내 신학적 일치는 실현하지 못함으로써 역시 하나가 되지 못했다. 본 논문 제2장에서는 장로교 합동 측과 통합 측의 분열과 관련하여 합동 측 김요나, 통합 측 이영헌, 김인수, 고신 측 양낙흥 등 여러 신학자들의 역사적 관점들을 살펴보았으며, 분열의 직접적인 원인이 무엇이었는지, 그리고 부차적인 원인들은 무엇이었는지에 대해 분석했다. 제3장에서는 합동교단과 통합교단 간 일치와 재분열을 조명함에 있어 양 교단의 정치적신, 학적 인 관점에 초점을 두어 고찰했다. 제4장에서는 장로교 합동 교단의 신학적 정체성을 파악하기 위해 1959년도부터 1998년도에 이르기까지 교단 총회에서 결정한 주요 결의사항들을 발췌하여 다루었다. 부연하여, 향후 이 연구가 ‘한국 에큐메니칼 운동에 대한 평가’, ‘한국 에큐메니칼 운동의 개혁한’, ‘국장로교단의 연합’, ‘한국장로교회의 화해’, ‘세계교회협희회의 에큐메니칼 신학’등과 같은 연구 영역으로 더욱 확장되어지기를 기대한다. The purpose of this paper is to analyze the division and re-union of the Korean Presbyterian Churchs(Hapdong/Tonghap) and the theological identity of Hapdong focusing on the view of Hapdong Presbyterian Church. The W.C.C.(World Council of Churches) dilemma between Hapdong and Tonghap was the main cause of division in 1959. And the attempt for re-union in the 1960s also failed because of the lack of the theological agreement despite all their political efforts. In chapter 2, I surveyed the historical views of various theologians such as Yo-Na Kim(Hapdong), Yeong-Heon Lee and In-Su Kim(Tonghap), Nak-Heung Yang(Gosin) in relation to the division of Hapdong and Tonghap. And I analyzed the immediate causes and secondary causes of the division of the Korean Presbyterian Church. In chapter 3, I treated with the re-union and re-division of the Korean Presbyterian Church between Hapdong and Tonghap focusing on the views of the political and theological issues. In chapter 4, I considered the theological identity of Hapdong. In order to achieve this purpose I researched the major decisions of the General Assembly of the Korean Presbyterian Church(Hapdong) from 1959 to 1998. In addition, I suggest future extensions of this research into other thoughts such as ‘evaluation of the Korean ecumenical movement’, ‘reformation of the Korean ecumenical movement’, ‘re-union of the Korean Presbyterian Denominations’, ‘reconciliation of the Korean Presbyterian Church’, ‘ecumenical theology of the World Council of Churches’, and so forth.

개혁주의신학 관점에서의 마테오 리치(Matteo Ricci)의 『天主實義』 분석

안수강 ( Ahn Su-kang ) 한국복음주의역사신학회 2021 역사신학 논총 Vol.39 No.-

이 연구에서는 마테오 리치(利馬竇)의 역작 『天主實義』(T'ien-chu Shih-i)를 개혁주의신학 관점에서 분석하고자 한다. 이 저작은 조선 중후기 천주교의 사상을 분석해볼 수 있는 가장 소중한 초기 문헌들 중의 하나로 꼽힌다. 마테오 리치의 『天主實義』에 적용된 논증 양상은 보유론(補儒論)에 바탕을 두어 방법론적인 면에서 세 방면으로 전개되어 있으며 중국 유학자(서광계)의 다양한 질문 내용들, 서광계의 질문에 서양 학자(마테오 리치)가 논리적으로 답변한 내용들과 담론들, 그리고 질의응답한 핵심들을 간추려 정리한 내용들이 기술되어 있다. 이 연구에서는 마테오 리치가 『天主實義』에 논증한 내용을 바탕으로 이 문헌의 각 편(篇/章)에 진술된 요지들과 신학적 의미들, 그의 보유론 관점 등에 주안점을 두어 고찰했다. 마테오 리치의 『天主實義』에 편성되어 있는 여덟 가지의 핵심적인 주제들을 간추려 정리하면 다음과 같다: 천주가 만유를 창조하여 주재하시며 안량(安養)하심을 논함; 세상 사람들이 천주에 대해 곡해하고 있는 점을 설명함; 인간의 영혼불멸을 논하고 영혼이 동물의 각혼(覺魂)과 다름을 설명함; 귀신과 사람의 혼에 대한 이론점(異論點)을 설명하고 만유를 한 몸으로 볼 수 없다는 점을 논함; 윤회(輪回)의 여섯 방도와 살생을 금하는 오류를 논박하며 재계(齋戒)와 소식(素食)을 올리는 올바른 뜻을 설명함; 의지가 소멸되지 않음을 설명하고 사후 반드시 천당과 지옥의 상벌로 세인들이 행한 선악에 응보(應報)가 있음을 밝힘; 인간본성의 본래적인 선을 논하고 천주신자의 바른 배움을 서술함; 서양풍속이 숭상하는 바를 일괄하고 성직자의 독신생활이 갖는 의미를 논하며 천주께서 강생(降生)하심을 밝힘. This research aims to analyze Matteo Ricci’s masterpiece T'ien-chu Shih-i from the perspective of the Reformed Theology. T'ien-chu Shih-i is one of the most precious literature sources for the analysis of the early doctrinal thought of Catholicism in the middle and late Joseon. The methodology of arguments in Matteo Ricci’s T'ien-chu Shih-i was found to consist of three parts, founded on Fu-ru-lun such as various questions of the Chinese scholar(Xu Guangqi), logical answers and discourses of the Western scholar(Matteo Ricci), and core summary of questions and answers. On the basis of Matteo Ricci’s arguments, I focused on the major themes in eight chapters and theological meanings, his views of Fu-ru-lun, and so on. The eight key themes of Matteo Ricci’s T'ien-chu Shih-i could be summarized as follows: a discussion on the creation of heaven, and on the way He exercises authority and sustains them; an explanation of mistaken views concerning the Lord of Heaven current among men; the human soul is not extinguished and is greatly different from the souls of birds and beasts; a discussion on spiritual beings and the soul of man and an explanation as to why the phenomena of the world cannot be described as forming an organic unity; refutation of false teachings concerning reincarnation in the Six Directions and the taking of life, and an explanation of the true meaning of fasting; an explanation as to why man cannot be free of motives, and discussion of why the good and evil done on earth by man must be rewarded or punished in Heaven and Hell; a discussion on the Confucian teaching that human nature is fundamentally good, and an exposition of the orthodox Way of learning of those who adhere to the religion of the Lord of Heaven; a summary of Western customs, a discussion on the meaning and history of celibacy among the clergy, and an explanation of the reason why the Lord of Heaven was born in the West.

알렌의 일기를 통해서 본 제중원(濟衆院) 의료선교사역

안수강(Su?Kang Ahn) 한국기독교학회 2016 한국기독교신학논총 Vol.100 No.-

본 논문은 『알렌의 日記』를 통해 제중원 의료사역을 고찰함으로써 알렌이 전개한 의료사역의 순항과 난항, 그리고 선교사적 의미를 밝히려는데 목적을 둔다. 이 주제에 대한 연구와 선교사적 관점을 적용하는 방법론은 아직까지 시도되지 않았다. 미국장로교단 소속 알렌은 1884년 9월 20일에 제물포에 입항했다. 그러나 전도사역을 금하는 조선의 엄격한 국법 때문에 1884년 입국한 이래 조선인들을 대상으로 복음전파를 통한 직접적인 선교방안을 모색하지 않았으며 의료선교에 최선을 다했다. 스크랜톤과 헤론은 복음사역은 오직 직접적으로 복음을 전해야 한다고 강력하게 주장했지만 알렌은 이들 선교사들과는 달리 선교사역을 수행함에 있어서 다른 관점을 견지했다. 그는 의료사역을 통하여 복음사역의 목적을 성취할 수 있을 것으로 확신했던 것이다. 사실 그가 남긴 공적들은 의료선교와 실천을 바탕으로 결실했다. 알렌이 자신의 의료선교 사역을 기반으로 보여준 중요한 논점들은 다음과 같이 정리할 수 있다. 첫째, 한국선교 초기 단계에는 제중원에서의 의료사역이 가장 안전하고 효과적인 선교였다는 점을 보여준다. 둘째, 제중원은 초기 선교사들이 향후 직접적인 선교를 준비할 수 있도록 관문의 역할을 담당했다는 점이다. 셋째, 알렌의 의료선교사역은 왕실과 선교사들뿐만 아니라 선교사들과 한국인 환자들을 하나로 결속시켜주었다. 넷째, 한국인 환자들을 돌보는 것만으로도 간접선교를 실천할 수 있었고 기독교의 도덕성과 종교적 가치를 그들 사회에 심어줄 수 있었다. 다섯째, 제중원은 한국 최초의 근대식 병원이었으며, 이후 한국에 후속 기독교병원들이 발흥하는 효시가 되었다. The object of this study is to show Horace Newton Allen’s medical mission work centering on Jejungwon through his Diary, focusing on ‘hardness and easiness’ and from ‘the viewpoint of mission history’. The research on this subject and the methodology of ‘the viewpoint of mission history’ have not been attempted yet. Allen who had belonged to the Presbyterian Church of the United States of America arrived in Jemulpo on September 20, 1884. He could not preach the Gospel directly to the people of Choseon because of the strict law of Choseon Dynasty to prohibit sharing the gospel with the people. Thus since he arrived in 1884, he did his best to practice medical mission. William B. Scranton and John Heron forcefully declared that missionary works could not be done without directly preaching the Gospel. But Allen had different viewpoints on his mission work unlike these missionaries. He was convinced that he could reach the object of evangelism through medical work. In fact, his great achievements were based on his medical mission and practice. The main viewpoints of medical mission work Allen left to us with his medical mission could be summarized as follows. First, the most safe and effective mission was to work at Jejungwon in early Korean mission era. Second, Jejungwon was the very gateway to early missionaries to prepare direct mission work in the future. Third, Allen’s medical mission work was the link that holds not only the royal family and missionaries but also missionaries and Korean patients together. Fourth, taking care of Korean patients itself was to be a indirect mission, and to instill Christian moral and religious values into their society. Fifth, Jejungwon was the first Korean modern hospital and served as the prototype for future development of Korean Christian hospitals.

황사영(黃嗣永)의 “백서”(帛書) 고찰

안수강 ( Su Kang Ahn ) 한국복음주의역사신학회 2012 역사신학 논총 Vol.24 No.-

The purpose of this paper is to investigate the main outline of Sa-Yeong Hwang`s personal ethics of Catholicism and energetic determination for mission to Choseon through his letter(“Silk Letter”, 帛書) to Bishop Alexandre de Gouvea(湯士選). The Catholic Church was known as an unethical religion of `mugunmubu`(`no-king and no-father`, 無君無父), thus, a great persecution against it was an inevitable consequence. In the Confucian cultural system, there were two absolute requirements to support the family and dynasty, namely devotional royalty to the king and filial piety to parents. But the Catholic Church was misunderstood as a barbarian religion of gainsaying these two fundamental principles. When the Sinyu Persecution(辛酉敎難) erupted in January 1801, the Choseon Catholic Church was facing the time of suffering. Sa-Yeong Hwang fled to Baeron in Jecheon, Chungcheong-do. Meanwhile, Sim Hwang(黃心) expounded to him on the events leading up to the beheading of Priest Wen-Mo Chou(周文謨) including the serious situation of the persecution. Consequently, more than 300 christians were martyred according to the official records. When he heard of the bad news, he decided write “Silk Letter”. He wrote this letter on a piece of fine silk with the intention to inform Alexandre de Gouvea in Beijing of the very tough context of the Choseon Catholic Church and many sincere martyrs who held to their faith and died triumphantly during the Sinyu Persecution. He expected the Pope to end the harsh persecution as soon as possible and Choseon Catholic Church would have precious freedom of belief. Sa-Yeong Hwang`s “Silk Letter” includes not only a main request that Chinese emperor warns Choseon to allow Catholic missionaries to enter Choseon but also the very serious future plans: appointing an agent king to rule Choseon and requesting several hundred warships, fifty to sixty thousand trained soldiers, a few wise scholars, strong weapons and cannons. He was convinced that the Pope would scare and threaten the Choseon government so that it would accept Catholicism without any opposition. In the negative, Sa-Yeong Hwang`s “Silk Letter” has many ethical arguments which are difficult to be accepted in the aspects of christian ethics because he developed his argument logically without the true christian ethics. The main negative viewpoints Sa-Yeong Hwang left behind us on the basis of his “Silk Letter” could be summarized as follows: ① teleological ethics and situation ethics ② humanism on the basis of free will ③ ultramontanism ④ distorted patriotism ⑤ triple relationship of `nation-patriotism-faith` ⑥ emphasis on mission by force of arms “Christians live in their own hometowns, but only as sojourners; they bear their share in all things as citizens, but endure all hardships as foreigners. Every foreign land is home to them, and every home is foreign. …… Their existence is on earth, but their citizenship is in heaven. …… They love all, and are persecuted by all.”(Epistle to Diognetus)

정하상(丁夏祥)의 "상재상서(上宰相書)" 고찰

안수강 ( Su Kang Ahn ) 한국복음주의역사신학회 2015 역사신학 논총 Vol.28 No.-

The aim of this paper is to study the main outline of Ha-Sang Jeong`s apology of Catholicism and confession through his Book(Sangjaesangseo, 上宰相書). The early Choseon Catholic Christians Had suffered from severe persecution at the hands of the government in the years in 1785(乙巳秋曹摘發), 1971(辛亥敎難), 1801(辛酉敎難), 1839(乙亥敎難), 1846(丙吾敎難) and 1866(丙寅敎難). The Catholic Church was known as an Unethical religion of ``mugunmubu``(``no-king and no-father``, ), thus, a great Persecution against is was an inevitable consequence. When the Gihae Persecution Against it was an inevitable consequence. When the Gihae Persecution erupted in 1839, He expected the second vice-permier Ji-Yeon Lee to end the sore Persecution and Choseon Catholic Church to have freedom of belief. But the govemment thoroughly suppressed Catholicism. And Ha-Sang Jeong was executed for the crime of ``no-king and no-father`` Ha-Sang Jeong``s Sangjaesangseo includes the apology of Catholicism and the unique confession of Catholic Church. "111e main issues Ha-Sang Jeong left behind us on the basis of his Sangjaesangseo could be summarized as follows: First, ``Apology of Catholicism``: He emphasized that Catholicism is not an immoral but a virtuous and ethical religion on the basis of live questions and answers. focusing on the ignorance about Catholicism. volunteering to be a martyr. misunderstanding about ``no-king and no-father``. virtues of wealth and chastity, and ancestral rites. In particular, he intended to differentiate Catholicism from Buddhism in order to show the accommodation of Catholicism 10 Confucianism. Second, ``Confession of Catholic Church``: He showed the intrinsic faith of Catholic Church. focusing on the existence of true God. the nonnative justifiability of the worship of God. the superiority of Catholicism Catholic Christian``s passion for national prosperity and welfare, indisputable historicity of Catholicism. and the accommodation of Christianity to Confucianism. Third, critique of Ha-Sang Jeong``s thought from the perspective of reformed theology: There are three difficult theological problems in his Sangjaesangseo. such as inevitable religious syncretism(Fu-ru-lun, 補儒論) reflecting ``Confucian Thoughts``, the abolitionism of ancestor worship based on the existential characteristics of the dead and the theory of psychopannychia. and absence of the quintessence of the gospel that includes the atonement, the resurrection. the second advent. and the kingdom of Messiah.

루터의 95개조 논제와 칭의사상(稱義思想)

안수강 ( Su Kang Ahn ) 한국복음주의역사신학회 2010 역사신학 논총 Vol.20 No.-

This article is intended to explore the relations between Martin Luther`s theology of justification and his Ninety-five Theses. Martin Luther was a German priest and professor of theology who initiated the Protestant Reformation against Catholicism. On October 31, 1517, Luther posted his Ninety-five Theses on Indulgence to the church door at Wittenberg where catholic christians congregated. In this great document it was emphatically laid down, among other things, ① that an indulgence can never remit penalty and guilt; God has kept that in His own hand; ② it cannot remit divine punishment for sin; that also is in God`s hand alone; ③ it has no efficacy for souls in Purgatory; ④ the Christian who has true repentance has a right to full remission of penalty and guilt, and needs no Indulgence; and ⑤ the true treasure of the church is the most holy Gospel. For Luther, Indulgence suggested that God`s forgiveness could be purchased outright, degrading Catholic Church entirely. His Ninety-five Theses were quickly translated into German, widely copied and printed. Within two weeks they had spread throughout Germany, and within two months throughout Europe. For Luther, his doctrine of justification is primarily concerned with the grace of God, which culminates in the promise of the justification of the sinner by faith. When did this change take place? The general consensus among Luther scholars is that his theology of justification underwent a decisive alteration in 1515. And they say that Luther who nailed his Ninety-five Theses in October 1517 was already in possession of the insights of justification by faith on which he would base his programme of reform. Is it true? This study shows that this general consensus among Luther scholars is illogical. With the publication of the three famous books of 1520 Luther shows the theology of justification by faith(To the Nobility of the German Nation, Concerning Christian Liberty, On the Captivity of the Church). At last, as I mediated day and night on the relation of the words ``the righteousness of God is revealed in it, as it is written, the righteous person shall live by faith``, I began to understand that ``righteousness of God`` as that by which the righteous person lives by the gift of God(faith): and this sentence, ``righteousness of God is revealed``, to refer to a passive righteousness, by which the merciful God justifies us by faith, as it is written, ``the righteous person lives by faith``. This immediately made me feel as though I had been born again, and as though I had entered through open gates into paradise itself. [Turmerlebnis: Tower Experience]

게일(James S. Gale)의 성경영감 논증 분석 및 개혁주의생명신학 관점에서의 함의 : 그의 “聖經”(1921)을 중심으로

안수강 ( Sukang Ahn ) 개혁주의생명신학회 2021 생명과 말씀 Vol.31 No.3

본 연구는 일제 문화정치 초기에 선교사 게일이 작성한 설교문 “聖經”을 개혁주의생명신학 관점에서 분석함으로써 그의 성경영감에 관한 논증과 함의를 고찰하려는 데 목적을 두었다. 그는 디모데후서 3장 16절에 기록된 “모든 성경은 하나님의 감동으로 된 것으로 교훈과 책망과 바르게 함과 의로 교육하기에 유익하니” 이 말씀을 본문으로 설정했으며, 이 설교문은 1921년 9월에 간행된 『百牧講演(第一集)』 (Sermons by One Hundred Pastors & Teachers Vol. 1)에 게재되었다. 본 연구자는 게일의 설교문 “聖經”이 보여주는 중요한 사상들과 논점들을 다음과 같이 연구하여 정리했다. 첫째, 거시적인 틀에서 그의 성경영감에 관한 논증을 고찰했으며 피조세계의 조화를 통한 논증(제1논증), 독일무이(獨一無二)하신 삼위일체의 논증(제2논증), 인간이 죄악에 빠진 논증(제3논증), 신구약 성경의 통일성 논증(제4논증) 등에 대해 분석했다. 둘째, 거시적인 틀에서 고찰한 그의 영감 논증을 바탕으로 예수 그리스도의 복음의 관점에서 성경영감에 관한 논증에 초점을 맞추었으며 예수 그리스도의 초자연적 도덕 논증(제5논증), 예언의 일관성과 응험(應驗) 논증(제6논증), 예수 그리스도의 기적과 장래사 논증(제7논증) 등에 대해 다루었다. 셋째, 개혁주의생명신학 관점에서 ‘솔라 그라티아’(오직 은혜), ‘솔라 스크립투라’(오직 성경), ‘솔루스 크리스투스’(오직 그리스도) 등과 관련하여 그의 신앙고백을 살폈다. This research aims to analyze missionary James S. Gale’s arguments on biblical inspiration and its implications, focusing on his sermon “The Bible” from the reformed life theological standpoint. This text is based on 2 Timothy 3:16. “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness.” This sermon is appeared in Sermons by One Hundred Pastors & Teachers Vol. 1(『百牧講演(第一集)』) published in Sept. 1921. I considered the important thoughts and points revealed in Gale’s sermon “The Bible” as follows. Firstly, I attempted to analyze Gale’s arguments on biblical inspiration in the macro view such as the harmony of the world(the first argument), the uniqueness of trinity God(the second argument), the fall of mankind(the third argument), the unity of the old and new testaments(the fourth argument), and so on. Secondly, on the basis of Gale’s arguments on biblical inspiration in the macro view, I focused on Gale’s arguments on biblical inspiration in the view of the gospel of Jesus Christ such as supernatural morality of Jesus Christ(the fifth argument), the consistency and fulfillment of the prophecy(the sixth argument), the miracles and future events of Jesus Christ(the seventh argument), and so forth. Thirdly, I studied on Gale’s confession of ‘Sola Gratia’, ‘Sola Scriptura’, ‘Solus Christus’ from the reformed life theological standpoint.

이범진(李汎鎭)의 금전윤리관과 현재적 함의 -그의 “人生의 金錢觀”(1921)을 중심으로

안수강 ( Ahn¸ Su-kang ) 한국기독교사회윤리학회 2021 기독교사회윤리 Vol.49 No.-

이 연구의 목적은 이범진의 “人生의 金錢觀”(1921)을 통해 그의 금전윤리관과 현재적 함의를 고찰하려는 데 있다. 그는 누가복음 12장 15절을 본문으로 정하여 이 글을 작성했다. 이범진의 금전윤리관에 관한 주요 논점은 그의 희귀본옥고 “人生의 金錢觀”을 통해 살펴볼 수 있으며 이 글은 1921년에 출판된 『百牧講演(第一集)』에 수록되어 있다. 이범진의 글 “人生의 金錢觀”에 나타난 핵심적인 논점들은 다음과 같다. 첫째, 그의 금전윤리관과 관련하여 일반인의 금전윤리, 위인의 금전윤리, 기독교인의 금전윤리 등 삼중적 관점을 분석했다. 둘째, 그의 고백을 바탕으로 동기론적 윤리, 효율적인 방편으로서의 금전 선용, 청년층의 청지기정신과 소명의식, 부의 사회환원에 대한 책무 등의 실천적 패러다임을 설정하고 이 사안들에 주안점을 두어 살펴보았다. 앞으로 본 논문의 외연 차원에서 이범진의 교육활동, 청년운동, 언론종사, 이우구락부(以友俱樂部) 모임 등과 같은 다양한 연구 주제들이 연구되기를 기대한다. This study aims to analyze Beom-Jin Lee’s ethical view of money and its present implications, focusing on his “Human View of Money”(1921). This text is based on Luke 12:15. Lee’s important ethical view of money is based on his rare and precious work “Human View of Money” published in Sermons by One Hundred Pastors & Teachers Vol. 1(1921). The important points of Beom-Jin Lee’s ethical view of money and its present implications could be summarized as follows: Firstly, I analysed Lee’s idea of triple viewpoint such as public ethical view of money, great man’s ethical view of money, Christian ethical view of money, and so forth. Secondly, on the basis of Lee’s confession, I concentrated on practical paradigms for motivational ethics, good use of money as an effective means, young people’s stewardship and calling, the responsibility to return profits to society, and so on. I am looking forward to future extensions of this research into Beom-Jin Lee’s other thoughts such as educational activities, youth movement, journalistic activities, meeting of Iugurakbu(以友俱樂部), and so forth.

근현대 종말론 동향 및 관점 분석: ‘시상’(時相)과 ‘국면’(局面)을 중심으로 - 바이스로부터 후크마까지 -

안수강 ( Ahn Su Kang ) 개혁주의생명신학회 2018 생명과 말씀 Vol.21 No.-

종말론이라는 용어는 마지막 일들 혹은 마지막 시간에 대한 성경적 숙고(熟考)와 논리를 가리킨다. 그런데 마지막 날들 혹은 마지막 시간의 특징들 중 필수적인 핵심은‘시상’(時相, 時制)과‘국면’(局面) 안에서의 주 예수 그리스도의 오심과 최후의 심판, 그리고 궁극적으로는 그의 거룩한 왕국의 실현이다. 본 논문에서는 근현대의 다양한 종말론 유형들을 요한네스 바이스로부터 안토니 후크마의 종말론 사상에 이르기까지 시상과 국면을 중심으로 분석하였으며, 이러한 제반 종말론 사상들을 개혁신학적 관점에서 성찰하려는 데 목적을 둔다. 본 연구 제2장에서는 비개혁주의(非改革主義) 노선에 선 신학자들이 제시한 다양한 유형의 종말론 사상들이 지닌 특징들을 중심으로 고찰하였으며 요한네스 바이스의‘일관된 종말론’, 알버트 슈바이처의‘철저 종말론’, 찰스 도드의‘실현된 종말론’, 존로빈슨의‘시작된 종말론’, 루돌프 불트만의‘실존적 종말론’, 오스카 쿨만의‘이미와 아직 사이의 관점’, 위르겐 몰트만의‘미래적 종말론’, 에른스트 블로흐의‘유대교의 메시아적 관점’등의 종말론을 다루었다. 본 연구 제3장에서는 개혁주의를 표방하는 신학자들의 보수신학적 관점들을 숙고하였으며 윌리엄 덤브렐의‘언약신학 관점’, 루이스 벌코프의‘파루시아 시상 관점’, 헤르만 리델보스의‘기독론 중심 관점’, 죠지 라드의‘시상적 왕국 관점’, 안토니 후크마의‘시상적 종말 관점’등을 중심으로 살펴보았다. 부연하여, 본 연구자는 이 연구가 더욱 확장되어 길선주, 김익두, 이용도, 박형룡, 박윤선, 정경옥, 김응조, 이명직 등과 같은 한국의 저명한 부흥목사들과 교파별 신학자들의 종말론 시상 및 국면 연구로 연계되기를 기대해본다. The term eschatology means the biblical consideration and logic of the last things or end times. And essential point of the recurring features of the last things and end of days is that it is marked by the coming of the Lord Jesus Christ, the last judgment and realization of His ultimate holy kingdom in ‘tense’ and ‘aspect’. The purpose of this article is to analyze the various types of modern and contemporary eschatology from Johannes Weiss to Anthony A. Hoekema focusing on tense and aspect from the perspective of reformed theology. In chapter 2, I attempted to explain the various specific eschatological views of non-reformed theologians such as Johannes Weiss(‘consistent eschatology’), Albert Schweitzer(‘thoroughgoing eschatology’), Charles H. Dodd(‘realized eschatology’), John A. T. Robinson(‘inaugurated eschatology’), Rudolf Bultmann(‘existential eschatology’), Oscar Cullmann(‘view of the < already fulfilled > and < not yet completed >’), Jurgen Moltmann(‘futuristic eschatology’), Ernst Bloch(‘Messianic view of Judaism’), and so on. In chapter 3, I concentrated on the conservative eschatological views of reformed theologians such as William J. Dumbrell(‘covenant theological perspective’), Louis Berkhof(‘tense of parousia’), Hermann Ridderbos(‘Christological perspective’), George E. Ladd(‘tense of the kingdom’), Anthony A. Hoekema (‘eschatological tense’), and so on. In addition, I suggest future extensions of this research into prominent Korean revival preachers and denominational theologians such as Seon-Ju Gil, Ik-Du Kim, Yong-Do Lee, Hyeong-Ryong Park, Yun-Seon Park, Gyeong-Ok Jeong, Eung- Jo Kim, Myeong-Jik Lee, and so forth.