『베뢰아학 논저 해제』 : 한상식 편, 서울:베뢰아국제대학원대학교 출판부, 2006년

손정분 베뢰아학회 2006 베뢰아논단 Vol.1 No.2

하나님의 이름과 베뢰아학

손정분 베뢰아학회 2006 베뢰아논단 Vol.1 No.1

The history of the Bible was recorded from the beginning for the name of God (Gen 1), and was sealed with that name at its end(Rev 22:4). And within it the name of God is revealed through out. The Name of God is the bridge between the Creator and his creatures, and thus allows for 'The Holy Being' to indwell with humans. The name of God is the main theme in Berean Studies. The Berean Studies proclaims the name of God, as revealed in the Bible, thus the name of God is the clue which opens the door to the entire Theology of Berea. Berean studies can lead us to his name which is a boundless and profound fountain of truth. The name of God is Jesus. The name Jesus was given by God the Father to the Son and is the very name of the Trinity God. The name Jesus contains all the authority of heavens and of earth, and is the power to which every knee should bow. A Christian is he who has the name Jesus as his eternal inheritance. The Berean Studies teaches the divine name theory in a distinguished manner. The more one knows about 'the Divine Name', the more tangible results he or she might obtain in reality. In other words, this knowledge leads people to call on the Name, obey it and experience the divine power. So, when the divine name theory of the Berean Studies is taught or studied, God's presence is experienced and His signs and wonders are witnessed in accordance with the promise pertaining to the Name.

Spiritual Reversal in the Magnificat : Lk 1:46~55

박선희 베뢰아학회 2007 베뢰아논단 Vol.1 No.4

PARK, Sun Hee. "A Spiritual Reversal in the Magnificat." Berea Forum 1 (2006): 349~361. The Magnificat in Lk 1:46~5 has a theme of spiritual reversal. Reversals of economic, social and political terms have been discussed abundantly by scholars so far concerning the text. However, an application of different interpretation methods of 'aorist-tense' expands the spectrum of its theme to include spiritual reversal as well. Verses 51 and 52 are respectively divided up by half and each portion is interpreted with a different 'aorist-tense' usage, namely past-tense aorist or prophetic aorist. As a result of this, image of Satan, who fell from the heaven due to its arrogance, is displayed in contrast with image of Jesus, who is to be exalted in his humility. In fact, it is decision of this author to approach the text as the final object of the study in accordance with narrative criticism. This study also shows how the Christological message is delivered from Mary to Elizabeth successfully with the help of reader-response criticism. Satan's fall is handled in view of Ezek 28:1~19 and Isaiah 14:12~17, which is facilitated through allegorical interpretation method. As a spiritual reversal is discovered along with the economic, social and political reversals, it is proven that God, men and angel undergo their own unique reversals respectively. On surface, the Magnificat is about the typical Lucan interest for the poor, the oppressed and the humble. At deeper level, however, it deals with the three-dimensional reversal theme involving all of the three spiritual beings who are mentioned in the Bible.(student, Graduate school of theology, Pyongtaek University; NT studies)

요한복음 12:1~8의 향유부음의 의미

김은수 베뢰아학회 2007 베뢰아논단 Vol.1 No.4

KIM, Eun Soo. "The Meaning of Perfume Pouring in John 12:1~8." Berea Forum 1 (2007): 390~410. Mary's perfume pouring on Jesus in the Book of John is a beautiful and marvelous incident beyond description. Although all four Gospels mention it (Mt 26:1~13; Mk 14:3~9; Lk 7:36~50; Jn 12:1~8), the particular content and construction in John differ from Luke's description of an utterly sinful woman's love (Lk 7:47) or from Mark's portrayal of the King's anointing (Mk 14:3). As a result, the finest in spirituality and literature can be said to be achieved in this text. John demonstrates that the pouring of the perfume over Jesus' head resulted from the long cherished desire for love and remission, and also that for Jesus, it is his consecration as the eternal high priest who through self-sacrifice carries the sin of humankind. For this purpose, John perfects the Old Testament motive by metaphorically describing the temple's cleansing, burning incense and covenant in 12:1-8. At the same time, the incident of perfume pouring induces the reader to think over the meaning of Jesus' burial as the text suggests that Jesus' death is not irrelevant to the Passover. Jesus, by performing many miraculous signs as the Son of God, and stopping over Bethany to raise Lazarus from the dead, and being anointed as the high priest, the Christ, shows that his sufferings were for the sake of his eternal sacrifice, and that they constitute salvation that would lead, not only Lazarus but also all those who believe in him, to resurrection. The text finely states the intention of the Book of John, namely to make believe that Jesus is the Son of God and the Christ, and that by believing in him one may have eternal life.

21세기 선교의 한 축 : 노인복지

장훈주 베뢰아학회 2006 베뢰아논단 Vol.1 No.3

CHANG, Hoon Zoo. "The Welfare Program for the Elerly as Mission in 21th Century. "Berea Forum 1 (2006): 307~328. The fact is not surprising anymore that South Korea faces rapidly ageing populations. The church should be sensitive to this current situation and act in a proper way. It means it is necessary for the church to be more active to develop relevant programs. A welfare business in church is different from a general welfare business when it comes to delivering the love of God. Christians' social welfare business is fulfilled by obedience to God's word. The word to love your neighbor is represented in the old and new testaments, and it means that it is a must~commandment as christians. In addition, the Bible tells that the elders should be respected and protected. Therefore, the church has a duty for the elderly welfare business. Through these welfare program for the elderly, the church can make a success to form an image as "a church serving the community" in and out the community and the church, which is a merit certainly to the church. Additionally, when the government or social groups try to perform a welfare program for the elder, place secure and management budget are necessary, but not sufficient, yet. However, the church has not only proper facilities to administer the welfare program, but also various manpower and budget for mission. Consequently, the church can fulfill the mission goal with the service for the community, one of the functions of the church as they manage the welfare program. If the churches in South Korea execute these programs matching its condition, they would face the new growth era.

창세기 1:1~2 다시 읽기 : 베뢰아학 성서해석법을 중심으로 Centered on the Biblical Hermeneutics of the Berean Studies

한상식 베뢰아학회 2006 베뢰아논단 Vol.1 No.1

In recent studies, Genesis 1:1~2 has been understood differently from traditional views depicted in the translations such as LXX, Vulgate, KJV, and others. They have showed traditional views on some words or phrases in these verses. Especially, about the syntax of these verses, they have understood these two verses independent. However, some new translations show different views on words and the syntax of the verses. For example, some modern translations see as follow: (1) Gen 1:1 does not say the divine 'creation of nothing.' God may have created the universe out of pre-existing chaotic matter. (2) The expression of rûah ĕlōhîm means the wind of God, not the Holy Spirit. (3) Gen 1:2 is an implicit dependent clause. Confer the syntax of NJPS: Genesis 1:1(dependent sentence), 1:2 (parenthesis sentence), and 1:3 (principal sentence). According to the Picture of God's Will, we Bereans read these initial verses (Gen 1:1~2) that God created the darkness for the sake of the Son of man before the creation of the heaven and the earth (Gen 1:1) and made the universe out of the darkness (Gen 1:3~2:3). According to the Picture of God's Will, we Bereans say that (1) God created the heaven and the earth, that is, the universe, from pre-existing chaotic matter to keep the fallen angels in it, (2) the initial two verses are the exposition of the creation story in Gen 1:1~2:3, and (3) rûah ĕlōhîm means the heavenly being keeping the fallen angels bound in the universe.

마가복음 4:35-41을 ‘혼돈과의 전쟁’으로 읽기 : 창세기 1:2과 비교

백종호 베뢰아학회 2006 베뢰아논단 Vol.1 No.2

PAEK, Jong Ho. "Reading Mark 4:35~41 by Chaoskcampf-Comparing with Gn 1:2." Berea Forum 1 (2006): 133-156. The aim of this article is to interpret Mk 4:35-41 relating with Gn 1:2 on the basis of understanding it with the subject of Chaoskcampf. The subject, "Chaoskcampf", is in the connection with The kingdom of God theology, The holy warrior and Devil destruction theory of Berean studies which are discussed in the Reformed theology. Moreover, the subject titled Chaoskcampf both implies Heilsgeschichte which is one of the main subjects in the traditional Biblical theology and includes a super ordinate concept beyond it. Many scholars have suggested the Old Testament background of the text in many ways, but none of them has considered to include Gn 1:2. Therefore, this article, as Dr. Ki Dong Kim has asserted continuously, would testify the fact that it is more persuasive for Mark 4:35-41 to be construed as Chaoskcampf represented in Gn 1:2 Chaoskcampf, in fact, is the topic to have been mentioned from Genesis through Revelation, but less is it focused as compared with Heilsgeschichte. Hence I intend to identify the importance of this topic named Chaoskcampf disregarded so far and also build the theoretical system of Devil destruction argued in the Picture of God's Will. (Missionary, Campus Berea Academy; NT Studies).

요한복음 서언의 로고스와 “경륜적 인자론”(II) : 김기동의 요한복음 서언을 중심으로

손정분 베뢰아학회 2007 베뢰아논단 Vol.1 No.4

SON, Joung Bun. "Logos on the Preface of the Book of John and Dispensational Theory of the Son of Man." Berea Forum 1 (2006): 362-389. The preface contains the image like the self-declaration of God, and this is the way to testify though the mouth of John. Logos in the beginning and God who sent him, preexistent Logos and the life of Creator in him, the light which the ruler of darkness, who dare not do anything and cannot help being defeated. There is no gap for man to get in among the follows: God's sovereign work is strong in the testimony of Baptist John, the authority as children to gain by believing in the name, the glory of the Father's one and only Son. Man just welcomes Jesus and receive the fullness of grace, dwelling in grace and truth. Therefore, once we illuminate it according to the picture of God's will based on the Hebrew way of thinking, this preface is able to be interpreted in a well balanced way at last. It is the required consideration that the extreme purpose of Logos' incarnation is no related to man's sinning and possible to be broader than redemption and salvation in the world. Facing the preface of the book of John in this point of view, in terms of coming of the Son of Man, the horizon of interpretation is possible to be extended. That is, the Son of Man's heir theory, the Son of man's destruction of the devil, and the Son of Man's soteriology.

『현대삼위일체론 연구』 : 박 만, 서울:대한기독교서회, 2003년

백종호 베뢰아학회 2007 베뢰아논단 Vol.1 No.4

『한국인을 위한 성경 연구』

백종호 베뢰아학회 2007 베뢰아논단 Vol.2 No.1