제2이사야서에 나타난 하나님과 거룩

김래용(Kim, Rae-Yong) 한신대학교 신학사상연구소 2017 신학사상 Vol.0 No.177

제2이사야서는 유일신 하나님의 세 가지 역할(구속자; 창조자; 역사의 주)을 강조하는데, 특별히 이 역할은 ‘거룩’이라는 개념과 함께 나타난다. 첫째로 구속과 거룩이 함께 나타나는 본문(사 41:8-16; 43:1-7; 54:1-10)은 하나님의 성품과 이스라엘의 귀환을 강조하는데, 구속자는 옛 언약에 신실하여 절망 가운데 있는 포로들에게 귀환과 회복을 약속하는 분으로 묘사되며, 거룩은 구속과 연결되어 하나님의 탁월한 성품을 보강한다. 둘째로 창조와 거룩이 함께 나타나는 본문(사40:12-31; 41:17-20; 43:14-21)은 하나님의 능력을 강조하는데, 창조자는 회복과 귀환을 실행하기에 탁월한 능력을 지닌 분으로 묘사되며, 거룩은 하나님의 초월적인 능력을 보강한다. 셋째로 역사의 주와 거룩이 함께 나타나는 본문(사 45:9-13; 52:7-10; 55:1-5)은 열방과 관련되는데, 역사의 주는 고레스를 통한 이스라엘의 구원과 이스라엘의 역할을 통한 열방의 구원을 주도하는 분으로 묘사되며, 거룩은 하나님께서 우상이나 피조물에 비해 탁월하며 초월적인 분임을 보강한다. 따라서 하나님의 세 가지 역할과 거룩의 개념은 귀환과 회복을 원하는 자들에게 강력하게 위로와 희망의 메시지를 전하는 기능을 한다. This paper investigates the roles of God and the functions of holiness in Second Isaiah. For this, I chose the texts mentioning both the roles of God and the conception of holiness and analysed them. In particular, Second Isaiah emphasizes that God is one God and he plays three roles as redeemer, creator, and the Lord of history. The texts (Isaiah 41:8-16; 43:1-7; 54:1-10) including conceptions of both redemption and holiness have both “fear not” and “Holy One of Israel.” The texts focus on God’s personality and Israel’s repatriation which are gradually extended in three texts (preparation of the repatriation→process of the repatriation→place for the returnee). Here the redeemer is described as God who gives the captive the promises about both restoration and repatriation and the conception of holiness plays in supporting excellence of the nature of God. The texts (Isaiah 40:12-31; 41:17-20; 43:14-21) including conceptions of both creation and holiness have a Hebrew verb, bārā . The texts explain God’s abilities by using the conceptions of both creation and holiness, here the creator is described as God who has sufficient capability to carry out both the restoration and the repatriation of Israel because he has more excellent abilities than idols and creatures. Here the conception of holiness plays in supporting God’s excellent abilities. The texts (Isaiah 45:9-13; 52:7-10; 55:1-5) including conceptions of both the Lord of history and holiness are related to all nations, and they emphasize God’s authority. Here, the Lord of history is described as God leading the salvation of Israel by the role of Cyrus king of Persia and the salvation of all nations by the roles of Israel community. Here, the conception of holiness plays in supporting that God is more excellent deity than idols and creatures. In sum, Second Isaiah declares messages of consolation and hope to the returnee who long for repatriation and restoration by using God’s three roles an

통일교의 하느님 말하기

김항제 ( Hang Je Kim ) 한국신종교학회 2006 신종교연구 Vol.14 No.-

Unification theology talks about God`s image and nature. In this aspect, it surpasses other theology by dealing not only God`s nature but also His structure. That is because conventional theologies do not deal with God`s structure. Unification theology`s `God-talk` holds value because it gives answers of faith and theology regarding the problems this age bears. By confessing God, Unification church deals not just God but all that is connected to him; His people, world and universe. In other words, confessing about the creator of this world, God, deals within the deepest relationship between every entity in this world. What understands the God`s creation, humanity, world and universe, as one grand organism in web-like relationship is Unification theology. For Unification theology teaches that God`s is God of relationship and that He exists between relationships. `Giving and Receiving relationship` is His relationship and it means God fulfills His way by interacting with humanity. This thesis attempts to discover how the theology that talks God of relationship renews God. In conclusion, Unification church`s `God-talk` reveals God simultaneously as true mother and true parents. Because the reality of today presents us problems that cannot be solved by the conventional meaning of God. In other words, as the result of conventional theology`s failure of explaining the whole image and nature of God, humanity now bears critical problems with little hope of overcoming it. Therefore, Unification church will introduce solution to today`s urgent matters by revealing God both as True parents and True mother. Because critical problems this humanity faces today are also God`s problems. For example, one of the most urgent matters we face today is the reality of human life. Destruction of environment, nature and, furthermore, life threatens God`s creation and therefore is the reality of human race and, at the same time, the reality of God. Unarguably, this is an universal pain for God. Therefore, only by talking God with His heart as True parents and especially True mother of True love we are able to relieve suffering God from the pain of this reality.

A Study on Pastoral Counseling for the Reconstruction of the Representation of God : Focusing on Heinz Kohut's Self-Psychology

박은정 한국실천신학회 2024 신학과 실천 Vol.- No.90

The purpose of this study is to help clients' distorted representations of God be restored to a correct representation of God through an empathic selfobject experience with a pastoral counselor. Individuals can develop an intact or distorted representation of God depending on the caring environment of their primary caregivers. Individuals who fail to establish an empathic relationship with a primary caregiver develop a distorted self-representation and an object-representation. The distorted object representation becomes entrenched within the individual, resulting in a dysfunctional God representation. In addition, individuals who have experienced psychological trauma in their upbringing are unlikely to develop a healthy self. They remain in a fragmented self that feels like it will fall apart whenever they encounter another traumatic event in their life journey. Rizzuto said that the formation and reshaping of an individual's image of God is never a one-time event. Even individuals with a mature sense of self revisit the God of their childhood at critical junctures in their lives. Thus, the representation of God can be reshaped as self-understanding changes through interaction with the objects they encounter at critical junctures in their lives. So, how can individuals who have developed a distorted representation of God throughout their life journey recover a correct representation of God? As for the research method, a single case study method was adopted, and the study participant is a 31-year-old man who is a young adult. A total of 50 sessions were conducted once a week for 60 minutes from February to December 2023. The researcher will examine how the young man who has experienced a negative upbringing may have developed a distorted representation of God, but through safe and healthy encounters with the pastoral counselor who provides a secure base, he can rebuild his representation of God. To do so, this study first provides a theological and pastoral counseling review of the representation of God. Next, Heinz Kohut's (1913-1981) Self-psychology provides a case example of how reflective selfobject experiences, idealized selfobject experiences, and the twin selfobject experiences can help the individual recover a positive image of God.

하나님 아버지를 넘어 다양한 하나님의 이름을 찾아

이영미(Yeong Mee Lee) 한신대학교 한신신학연구소 2023 신학연구 Vol.60 No.2

God is perceived through languages. Language reflects human conception and restricts human behavior and relation. In this manner, Christian theological languages in the church and worship define the way of understanding God. Among various theological terms for God, “God the Father” gains the best authority to call God’s name. The term is patriarchal and set the limit in imagining the various relationship between the divine and human being. Like an image, the name of God is important to understand God. In the Hebrew Bible, God’s name is called based on the human experience of God. The name also expresses God’s relational action toward human being. This study provides God’s Hebrew names that are contextual and relational. The example includes El Roi in Genesis 16:13, Yahweh Ropeka in Exodus 15:26, Yahweh Chidkenu in Jeremiah 23:6. The study also suggests to translate these names by transliterating the Hebrew name with its meaning in parenthesis. This translation may explore the characteristics of Hebrew divine name that the name itself reflects the experience of the human with God. God is not an entity, fixed being in one image or name. God reveals Godself in as many names as the human call through their experiences. God is beyond human language and should not be restricted by one name such as God the Father. God’s name needs to be proclaimed relational, not existential.

Theological and Biblical Survey on God as Parent

Shin, Seung Beom 한국실천신학회 2015 신학과 실천 Vol.0 No.45

God as parent desires relationship with his children. Apparently, his relationship with his children reflects his very nature, which is love.(1 John 4:8, 4:16) God’s love as parent can help humans learn what it means to be a loving parent. God loves his children. He shows the very nature of his love by sending his beloved Son, Jesus Christ. Obviously, his love toward his children is self-giving and sacrificial. In addition, his love includes discipline. Discipline is an integral part of showing God’s love and authority toward his children.(Heb. 12:8) Even Jesus, the beloved Son, was not exempt from discipline.(Heb. 12:2) The author of Hebrews clarifies that discipline is not only the validating mark of sonship(Heb. 12:7), but also a means to strengthening faith and character.(Heb. 12:11-12) Without doubt, the motive of discipline is always love. Both God’s love and his loving discipline are integral parts of God’s parenting. God provides example, direction, and the dynamics for human parents. If one seeks a model for parenting, it seems appropriate to look to God, the ultimate model parent.

하나님 이미지 형성에 대한 기독교교육과 상담에의 고찰: 조나단 에드워즈의 영적 감각을 기반으로

심정연(Jung Yeon Shim) 한국기독교교육정보학회 2020 기독교교육정보 Vol.0 No.65

본 연구의 목적은 성도의 하나님 이미지의 독특성과 하나님 이미지 형성과정을 조나단 에드워즈의 영적 감각을 기반으로 탐색하고 고찰하여, 기독교교육과 상담에 적용하는 것이다. 이를 위해 먼저 조나단 에드워즈의 영적 감각과 영적 지식에 관한 견해를 살피고, 하나님 이미지 구축에서의 역할을 살폈다. 마지막으로 기독교교육과 상담에의 적용점을 도출하였다. 하나님 이미지는 하나님에 대한 지식의 종합으로서, 인지적, 대상관계적인 형성뿐 아니라, 성령의 도우심으로 하나님과의 관계 안에서 형성되는 독특한 지식이다. 성령의 도우심으로 구축되는 하나님 이미지의 핵심은 영적 감각을 통해 구축된다. 영적 감각은 성도가 중생하면서 성령이 내주하심으로서 생기는 초자연적 감각이다. 영적 지식은 영적 감각을 통한 하나님의 거룩하심을 이해하는 지식이며 하나님의 신적인 도덕적 아름다움은 예수 그리스도의 십자가 복음에 기반한다. 이런 기반에서, 하나님 이미지는 궁극적으로 성도의 영적 감각을 기반으로 하나님의 영광을 알아가는 영적 지식이다. 영적 지식으로서의 하나님 이미지에 대한 기독교교육과 상담의 적용으로는 성령님의 내주하심과 교제에 대한 영적 감각 인식의 증진, 영적 지식의 독특성 고려한 하나님 이미지의 지식과 감정의 연결 학습, 마지막으로 거룩하시고 아름다우신 하나님 이미지 중심의 교육과 상담을 제안한다. The purpose of this study is to apply the uniqueness of the image of God of the saints and the process of forming the image of God to Christian education and counseling, based on Jonathan Edwards" spiritual sense. To this end, this study first looked at Jonathan Edwards" views on spiritual sense and spiritual knowledge, and looked at his role in building the image of God. Finally, the application points for Christian education and counseling were derived. The image of God is the aggregate of knowledge of God, a unique knowledge formed within the relationship with God by the help of the Holy Spirit, as well as by cognitive and object-relational formation. The core of God"s image, built by the help of the Holy Spirit, is built through spiritual senses. Spiritual sense are supernatural sense created by the Holy Spirit who dwells in the saints. Spiritual knowledge is knowledge that understands God"s holiness through spiritual senses, and God"s divine moral beauty is based on the gospel of the cross of Jesus Christ. The image of God is a spiritual knowledge that learns the glory of God based on this spiritual sense. For the application of Christian education and counseling on God"s image as spiritual knowledge, this study propose the enhancement of spiritual sense awareness of companionship and dwelling of the Spirit, the connection of knowledge and emotion of God"s image in consideration of the uniqueness of spiritual knowledge, and finally the education and counseling centered on holy and beautiful God"s image.

The Origins of the God-Concept and Its Development in School Age children

Eun-Hye Park 한국기독교교육정보학회 2008 Journal of Christian education information tech Vol.0 No.13

A number of writers such as, Bovet, Freud, Vergote, Rizzuto, Erikson, Piaget, and Fowler have attempted to explain the origin of the God-concept based on the relationship with parents. They see the origin of the God-concept in the relationship with parents and primary care takers. The God-concept in school age children can be classified according to three characteristic stages. In the first stage which begins in the age of 6 or 7, children's God-concept is limited to the image of parents and other significant adults. Children in this age picture God as a human figure and explain the nature of God with anthropomorphic elements based on their limited experiences. As their abilities grow in physical, cognitive, and psychological areas, they conceive God as divine. In this stage, through religious activities in the church and family, their concept of God gradually forms the concept of divinity. In the late period of school age children, they begin to understand God in symbolic terms. Now they envision God, who is absolutely different from humans, as an abstract concept, and they can grasp the God-concept as spirit in the same way as adults. Based on the theories of the origin of the God-concept and its development in school age children, the author suggested several applications for Christian parents, educators, and psychologists in order to help children have a healthy and positive concept of God. First, Christian parents should realize their important role in the development of the God-concept, so they should have a constant loving relationship with the child from infancy. School age children can develop the Godconcept in various experiences. Thus, parents, religious educators, and psychologists need to provide many experiences for children, such as stories, religious rituals, other people, and nature.

현대 신학의 케노시스 이해로 보는 하나님과 인간 : 케노시스 이론을 통한 신-이해와 인간-이해의 재구성

이관표 ( Lee Kan-pyo ) 한국조직신학회 2018 한국조직신학논총 Vol.51 No.-

This paper reconstructs, through the concept of kenosis, the God-talk and the human-understanding in the christian theology. First, Kenosis means self-emptying of God, which enabled the incarnation of Jesus Christ, and we extend this concept beyond Jesus Christ into the nature of God the Father. In this regard, McGregor argues that Kenosis is not the work of using the force of his creation as the creator, the nature and prototype of God the Father, but rather limiting his own power and allowing the inevitability of one order of existence Interpret. Moltmann expands the creation theory through the Kenosis and associates it with the Zimzum of the Kabbalistic tradition of Judaism. The phenomenon of self-emptiness that is already happening in the creation means that God Himself has suffered as the Creator through sending Himself to nothingness. Following this self-emptying of God, human has to empty himself also. He is the one who has received the image of God, and he is on the path of his own emptying with God. He can never live without emptiness, but rather without this empty, life should be defined as evil. The true human beings, who is kenotic, are the true self, who die every day according to the emptiness of Christ, and revive every day. This true man is not only one who loves God, but also one who loves all other creatures. Because God is emptying himself to realize love about his creatures. He carries the sins of the creatures together. God loves are low and inferior creatures, and he is the God of the low and lowly.

다니엘서에 나타난 하나님의 선교 연구

이훈구 ( Hoon Koo Lee ) 한국복음주의선교신학회 2011 복음과 선교 Vol.14 No.-

God from the beginning to the present is the God of mission. When God did missionary works, He called necessary people as missionaries by era and used them. God called Adam, Abel, Seth, Enoch, and Noah in the universal historical era, Abraham, Isaac, Jacob, and Joseph in the patriarchal age, Moses in the Exodus period, several judges including Samson in the Judges period, David, Solomon, or the rest kings and several prophets in the monarchal period, and prophets and the diaspora in the Exile and the intertestamental period and fulfilled His missionary works. In this study, God`s missionary case where He used Daniel, Shadrach, Meshach, and Abednego to widely reach out to all nations was examined while covering His mission cases in Daniel. The four missionaries had no sense of missionary and neither had mission strategy nor methods. Also, they did not have a necessity or a sense of duty for mission. God unobtrusively used them as missionaries regardless of their thoughts or will and had great results. Daniel, Shadrach, Meshach, and Abednego who were held captive when God was punishing Israel had no thoughts or intention for mission, so there were not any mission policies, strategies, or methods. They did not compromise with the environment and danger but kept their faith in God, never stopped praying, and lived sincerely not to reveal fault like they were living everyday life in their homeland when they were taken prisoners, and God did His mission work using their faith, prayer, and flawless life as a tool for mission. God in mission gave a miracle to Daniel and his three friends who did not eat the food which was designated by King Nebuchadnezzar and was used for worshiping an idol but did not bow before the golden statue and kept their faith in the critical situation where the three were thrown to the furnace of fire seven times stronger than the usual and Daniel who kept praying till he were thrown down to the lion`s den and used them as missionaries to teach the Babylonian king, the people, and the people of subordinating countries that God is the only and almighty God. God who never suffer losses in any circumstance and uses everything together for good accomplished his will of mission for all nations in Babylon, a disciplinary place for the disobedient Israelites. Even today, when missionaries show their faith, continues to pray, and live a flawless life before God who does His mission work through people, God will work doubtlessly and efficiently for mission for all nations with a miracle perfectly designed for this era. To all missionaries who compromise with the reality or the environment under the theory of progressive contextualization, do not receive recognition before God and from the people of missionary fields and cannot do missionary works effectively, the uncompromising faith, the unstoppable prayers, and the flawless religious life of Daniel and his three friends will hopefully set a good example and challenge them so that they may born again as missionaries like the second Daniel and his three friends.

明ㆍ淸代 福建 宗族의 神靈崇拜 ― 종족의 생존전략과 관련하여 ―

원정식 명청사학회 2018 명청사연구 Vol.0 No.49

명ㆍ청대 복건 종족은 엘리트와 일반 족원이란 두 바퀴로 달리는 자전거와 같았다. 이는 복건의 유동적이고 불안정한 사회경제적 환경에서 종족이 지속적 생존과 번영을 위하여 선택한 결과의 하나였다. 복건 사회는 당ㆍ송대 이래로 귀신을 좋아하고 음사가 발달하고 각종 민간 신앙이 성행하였고, 명ㆍ청대 사회적 불안이 심화되면서 민간 신앙 활동이 더욱 일상화,집단화, 민중화되었다. 이에 각종 신묘의 증가뿐만 아니라 이들 종사나 가묘조차 종교적 기능이 강화되었다. 종족은 족원들이 신봉하는 신령을 적극 수용하여 사묘를 건설하기도 하고 조상의 위패를 봉안하는 종사나 가묘에 족원들이 믿는 신령을 모시고 각종 종교 행사를 거행하기도 하였다. 또 자신의 성씨와 일치하는 신령의 위패나 신상을 봉안하거나, 자신들과 계보가 같지 않아도 사회적으로 신격을 인정받은 같은 신령을 자신들의 조상으로 삼아 종족 결집에 활용하기도 하였다. 사당은 공간이 제한되어 모든 신령을 모실 수 없었으므로 신령의 영험성, 기능, 인지도, 중요성 및 구성원의 영향력 등을 고려하여 입사를 결정하지 않을 수 없었다. 절충과 타협은 민간사회에서 흔히 볼 수 있는 문제 해결의 방식이었고 신령의 입사 과정에도 이 원칙이 적용되었다. 이에 사묘도 조상의 위패만 모신 전형적인 유교적 사당, 조상 위패와 더불어 복덕정신과 문창제군 등 소수의 신령만 모신 사당, 만신전과 같은 사당, 한 조상이나 신령을 모시는 전사 등 다양하게 되었다. 지역사회는 인적 구성이 복잡하여 새로운 결속 방법이 필요했으며 그 가운데 대표적이 것이 공동의 종교 활동이었다. 이 글에서는 검토한 세 가지 사례는 다음과 같다. 첫째, 산지의 다성 촌락인 政和縣 禾洋村의 사례다. 李姓은 이 지역의 유력 종족이지만 명성 있는 타 성씨의 신령[張巡]을 자신들의 보호신으로 삼고, 또 촌락의 공동신으로 승화시킴으로써 혈연과 계보에서 발생하는 갈등을 해소하고 타성씨들을 포용하는 동시에 그 속에서 자신들의 위상도 높였다. 둘째, 산지의 다성 지역인 南靖縣 書洋鄕 蕭姓 지역 사례다. 한 성[蕭姓]이 중심이긴 하지만 여러 성씨가 한 촌락에 거주하거기도 하고 동일 하천 연변의 여러 단성 촌락에서 살기도 하였는데, 이주 시기가 비슷하여 오랫동안 함께 믿어온 공통 신령[保生大帝, 등]에 대한 숭배 행사을 통하여 상호협력과 단결을 확보하였다. 셋째, 20개 가까운 성씨들이 모여 사는 향촌 도시 甘棠堡다. 이곳은 종족의 독자적 사묘, 소수 종족의 공동 사묘, 전체 주민 공동 사묘 등 종교적 수요나 종족별 필요에 따라 다양한 사묘 건립과 운영 형태가 공존하였다. 이는 감당보 내에 종족간의 경쟁과 분열 가능성이 엄존함을 보여 보여주는 것이다. 동시에 공통 사묘[天后廟, 虎馬將軍宮 등]의 건립과 운영을 통해 감당보 내부의 경쟁과 갈등을 조정하고 종족간의 협력을 유지할 수 있었다. 끝으로 신령 탄생일이나 절기에 행하는 집단적인 종교 행사[遊香, 巡安, 進香 등]는 종교 행사를 넘어 해당 종족이나 지역 주민을 결집하고 자신들의 세력을 대내외적으로 과시하는 정치적 행위였다. 그리고 행사를 위한 연락망 유지, 일정과 경로 확정, 비용 결정 및 징수, 대오 편성과 조직화, 지휘와 운영 등은 모두 종족과 지역사회의 조직 역량과 동원 역량을 유지하고 증강시키는 훈련이라고 할 수 있다. The Fujian lineages(宗族) in Ming-Qing period was like a bicycle running on two wheels: the elite and the general public. This was one of the results that the lineages made for sustained survival and prosperity in the fluid and unstable socio-economic environment of Fujian. Fujian society has loved ghosts and the sacrifice to unjust ghosts has developed and various folk faiths have been popular since the Tang and Song Dynasty. As the disquiet became more widespread, the activities of folk faith became more common, collective, and popularized. As a result, not only did the number of shrines increase, but also the religious functions of lineage’s shrines were strengthened. The clans actively accepted the gods that the general public believed. The clans has built the shrine for the gods that the general public adhere to, enshrined the gods in the ancestors shrine, and held various religious events. Also, they enshrined the statue of gods of their surname. Even though they do not have the same lineage, the gods that has been recognized in public accepted as their ancestor, and has been used for the gathering of lineage member. Since the shrine was limited in space and could not enshrine all gods, it was necessary to decide to take into consideration spirituality, function, awareness, importance, and influence etc. Compromise were common ways of solving problems in chinese civil society and this principle was applied to the process of enshrining the god. Therefore, in addition to the typical Confucian shrine that only enshrined the ancestral tablets, shrine became various, as the shrine of the ancestors and few gods, the shrine for one god, the Pantheon etc. The community needed a new way of tie-up due to the complexity of the inhabitant. The following three cases were reviewed. First, it is the case of Zhenghexian(政和縣) Heyangcun(禾洋村), a several village in the mountainous region. Though Clan Lee was strong in one area, they made the famous Zhangxun(張巡) the guardian god of them. They sublimated Changsun Shin to common god in the village, thereby solving conflicts in bloodline and genealogy, embracing the inhabitants of the village, and increasing their status. Secondly, it is the case of the Nanjingxian(南靖縣) Shuyangxiang(書洋鄕) Xiaoxing(蕭姓) Community in the mountains. Although the area is centered on one surname[蕭姓], several surnames reside in one village or also live in several one-surname villages on the same river. The their migration period is similar, and they have long believed in a common gods [Baoshengdadi(保生大帝), etc.] and secured mutual cooperation and unity through worship activities for gods. Third, it is a small city Gantangbao(甘棠堡) with a population of about 20. There were various shrines, namely a lineage's single shrine, a minority lineage's common shrine, a common shrine for the entire population, etc, and the construction and operation of shrines also is various in accordance with the religious needs and needs of the lineage groups. This shows that between lineages competition and possibility of fragmentation exist in Gantangbao. At the same time, through the common shrine of the whole inhabitants, the competition and conflict within Gantangbao were coordinated and cooperation among the lineage groups could be maintained. Finally, beyond the religious ceremonies, the collective religious activities [youxiang(遊香), xunan(巡安), jinxiang(進香) etc.] that are performed on the birthday or the feast of the gods were political activities that mobilized the lineage’s member and local people, and showed off their power both inside and outside. The organization and operation of events such as network maintenance, scheduling and routing, cost determination and collection, pilgrimage organization are all training to maintain and enhance the organizational and mobilization capacities of llineages and communities.