한국 신학대학교들의 설교교육에 대한 소고 : 감리교신학대학교, 서울신학대학교, 장로회신학대학교, 총신대학교, 침례신학대학교의 설교교육과 설교교육인력에 대한 연구

김온유 서울신학대학교 2017 국내석사

This study began with the question 'What is the content of Korean Homiletics, and what is its position and direction?' However, Christianity has developed greatly, and in a cultural context with inundating theological education institutions, it is difficult to include the wide range of contents of Homiletics in a single master’s thesis. In German-centered European biblical scholarship, Homiletics originated from systematic theologians and systematic theology, and Homiletics in the US-centered English-speaking biblical scholarship developed from Biblical theologians and theology of the Bible. In other words, great difficulty is imposed to study Homiletics content and position in European and English-American cultures, as it is necessary to carry out a comprehensive study on systematic theology and theology of Bible. Therefore, the subject of this study is too broad to be studied in a single master's thesis. However, the historical peculiarities of Korean Homiletics development enabled us to study this bold subject, as Korean Homiletics started with a distinct academic identity that is different from other cultures. An example of this is Pyong-yang Theological Seminary. Regarded as the beginning of Korean theological education institutions, the Seminary already had a professor of Homiletics, Charles Allen Clark, and Homiletics was taught as a thoroughly distinguished theology field from other fiels. In addition, most Korean theological education institutions today have professors who majored in Homiletics, and professors majoring in systematic theology or biblical studies are not involved in Homiletics. Naturally, Korean Homiletics was solely owned by Homiletics scholars and professors. In the end, the question 'What is the content of Korea Homiletics and what is its position and direction?' can be answered as 'a study of preaching education and preaching education personnel in theological education institutions' without accompanying comprehensive research in other theological fields. In addition, given that most of the Homiletics professors at major Korean theological seminaries are first- or second-generation Korean scholars, research on this subject can be sufficiently presented as a master's thesis. The researcher analyzed and studied various Homiletics-related materials introduced in Korea and received greater assurance and conviction through dialogue with Dr. Jung In-Gyo, the supervisor of this paper, and was led to pursue this study. The scope of this paper is as follows. First, I have included five theological educational institutions that represent Korea as the scope of my research: Graduate School of Theology at Methodist Theological University (Professor Lee Sung-Min), Graduate School of Theology at Seoul Theological University (Professor Jung In-Gyo), Graduate School of Theology at Presbyterian University and Theological Seminary (Professor Kim Un-Yong), Graduate School of Theology at Chongshin University (Professor Kim Chang-Hun), and Graduate School of Theology at Korea Baptist Theological University (Professor Moon Sang-Ki). Second, the scope of the course was limited to subjects on preaching taught from first semester of 2011 to first semester of 2016. Third, I used the materials provided by homepages of each institution and the data from interviews with Homiletics professors of each institution. The contents of this paper can be summarized as follows. First, the evaluation criteria for preaching education and preaching education personnel were presented. In this section, evaluation criteria presented in this paper were comprehensively studied, as pedagogical evaluation criteria for the curriculum evaluation and homiletics evaluation criteria for the homiletics evaluation were presented. Through this, the study presents a concrete framework of the universal evaluation standard for the evaluation of the preaching education, which had not been conducted in Korean Homiletics research to date. Second, the study and evaluation of the curriculum of the graduate theology schools and the place of preaching subjects in the curriculum were presented. In this section, a comprehensive evaluation of educational goals, contents of education, and organizational structure of each educational institution, as well as the degree of concentration in theological fields and the concentration of preaching in the curriculum were studied and evaluated. Through this, the study provides concrete data on the advantages and disadvantages of the curriculum for each educational institution and the positioning of preaching education in the curriculum. Third, a detailed analysis on the preaching education personnel was attempted. In this section, the academic foundation of preaching education personnel, their academic tendency through book and transcript, and their educational interest through the courses that they established were studied and evaluated. Through this study, I present a detailed and comprehensive study and evaluation on the academic and educational capacity of preaching teachers in each educational institution. Fourth, a concrete evaluation of preaching education was presented. In this section, an evaluation was made on the alternatives of educational institutions, considering the depth of research for Homiletics subjects, the organizational aspects, and the competence aspects of preaching education personnel to promote preaching education. This suggests a concrete alternative to where each education institutions should be directed to promote preaching education. Overall, this study presents the current situation of preaching education in five theological educational institutions representing Korea, the academic and educational characteristics of preaching education personnel in each educational institution, suggestions for promoting preaching education in each educational institution, and the ideal model for preaching education in Korean theological universitie

“서울신학대학”의 자립운동과 그 성과 연구 : 1968년부터 1970년대를 중심으로

강주혜 서울신학대학교 신학대학원 2014 국내석사

Seoul Theological University(STU) is the only seminary of Korea Evangelical Holiness Church(KEHC). As the KEHC was becoming more independent from OMS(Oriental Missionary Society) and turned to the one denomination of the church, STU, an institution to educate and train the minister of KEHC, was also influenced by that result and played a leading role by native people in terms of operating the seminary. The reason why is important to study about that is the process of self-reliance resulted in influencing the development of STU. Therefore this is the study of the process of the self-reliance and development about STU. In order to study about that, especially analysis of the self-reliance process is divided into two things, administrative and financial changes from the late 1960’s. With the progress of STU as a training center of minister by native people, faculty members, students, and steering committee were changed. Firstly, for the faculty members STU depended on OMS’ decision at first but later korean dean of STU made an appointment native faculty member. Secondly, the new students were growing and after graduating the university, graduate’s career was transformed into full-time minister of KEHC. Thirdly, steering committee was composed of OMS’ member and native people, but after self-reliance it was made up only natives. All in all, because of the analysis above, I firmly believe that self-reliance brought the great change and development of STU.

판넨베르크의 역사이해

이정은 서울신학대학교 신학대학원 2007 국내석사

Pannenberg is know to us as a most creative theologian in 20th century. His theology has been constructed under the influence of the preeminent senior scholars such as Karl Barth, G.W.F.Hegel and fellow-theologians entitled Pannenberg circle. Pannenberg criticized protestant theology until earlier 20C, for it isolated itself from the world of science because of scripture principle. According to him, Barth's "theology of Word" or Bultman's "kerygma theology", the revelation was limited into the subject area of faith; so, which made theology into the science of faith. Otherwise, Pannenberg's "theology of history" is a trial of opening to object area of reason. "Self-revelation of God" is common to everyone; so, we can recognize God through the method of philosophical approach. Therefore, theology can not avoid the philosophical question of God. According to Pannenberg, history is the most inclusive horizon of the object area: so, we are responsible for answering the question of God in the horizon of the history. Pannenberg regarded the reveled history of God as the universal history. And the history of God reveled perfectly is the very end. How can we understand that the universal history is the God's history? We can understand that because Jesus resurrection is the very pre-achievement of the end. Also, "appointment and achievement" in the Bible, that is, the definition of the salvation history is transformed into the definition of the universal history by Jesus resurrection event. Pannenberg's recognition about universal history makes the theology of faith into the theology of reason. he did not admit Jesus resurrection through the skip of faith, otherwise he thought Jesus resurrection which is a historical fact as the foundation of faith. Every church leaders and theologians who have asserted christianity absoluteness and predominance against other religion do object the Pannenberg's theology. They criticize Pannenberg's theology to conserve the traditional christian dogma. But there are co-existed the various of culture and religion in the late 20th century. It becomes impossible to stick to only one culture and religion in one area: so, we need to have an opinion that christianity is one of many religion and christianity's trust and truth must be demonstrated as a expression of human experience about the real action of God. According to Pannenberg, reason has logical priority than faith, and faith should be upon the basic of reason. Thus he insists the continuance between them. And he says critical-historical research is essential to us for the true basic of the Christian faith. But he doesn't think faith is subordinate totally to reason. Because historical knowledge is always insufficient, decision of faith toward salvation is necessary for us. Therefore to participate in the salvation of God, we should stand on historical knowledge on the one hand, and make the decision of faith toward God, the Lord of history on the other hand.

한국교회의 선교신학과 선교정책의 관계성 연구 : 5개교단을 중심으로

이은경 서울신학대학교 대학원 2005 국내석사

The Purpose of this thesis is to show the importance of a theology of mission and help to establish a mission policy in mission field which has the base of various and creational approach. Also it is to examine the mission policy of four established denominations that are representative of the denominational and missional magnitude and one that have certain and clear identity of mission based on the theology of mission, and research that such a mission policy shows denominational characteristics. The theology of mission shows denominational identity of mission, and the mission policy that is based on it makes known the color of denomination. Moreover the mission policy based on the theology of mission has real and future inclining characteristics as giving directions. The theology of mission takes charge of overall of mission, it is developed through experience of mission field, and the development of the theology of mission gives directions where mission policy move forward to. If a goal is established by such a course, people who work in the mission field do not lose their goal and they keep away from trouble and disorder because of their identity of missionary work. The theology of mission gives the role of its foundation, the mission policy makes blueprint on it and it is concretely applied in the mission field. The theology of mission that organizes the foundation of mission is constructed by the situation of mission field that is affected by the mission policy. Therefore the theology of mission is a fundamental principle, mission policy built structure for its practice, and this mission policy takes shape in the mission field. The identity of the theology of mission will make fewest problems which could happen in the mission field. Because the theology of mission gives foundation for solution. The mission policy established on the basis of the theology of mission could not lose its identity. Because of this, the theology of mission must be well developed. The mission policy come out in the midst of the dynamic situation of the theology of mission and mission field and it is grown up in it. Therefore the theology of mission and the mission policy are reciprocal action each other. This thesis researches definite connection of the theology of mission and the mission policy in the role of organization and structure. Their terminology is not definitely defined in this thesis. The significance of this thesis attempted to research it for the first time, and hope to advance efficient missionary work by joining together the theology of mission and the mission policy.

복음주의 신학으로서 성결교회 신학의 정체성 : 성서 영감과 무오 교리를 중심으로

조재석 서울신학대학교 대학원 2010 국내석사

Paul Tillich의 文化神學에 관한 硏究 : 方法論을 中心으로

채광수 서울신학대학교 신학전문대학원 2005 국내석사

The work that this thesis chiefly handles is on what theology of culture is. So I investigate its data and its method. The first chapter deals with its purpose. Its contents are how to approach and how to answer we the theological questions in relation to the various and changeful culture of the 21th century. The second chapter treats theology of culture after the Enlightenment that retorts to the theological questions. I describe with regard to what the origin of theology of culture is and as regards how to define many theologians the cultural theology. The third chapter handles the method of theology of culture of Paul Tillich. I make an careful examination of how to develop he his theology of culture and on what basis of he evaluates the liberal theology and the fundamental theology. I scrutinize how far his pivotal theological theme, the role of the spiritual presence influences. The fourth chapter treats how to survey Paul Tillich the structure and the system of his theology of culture. It is concerning his philosophical, epochal, conceptual, theological background and his pivotal thought. Culture is the form of the life of the human race. The right appreciation of a human being is able to make people reply to the continual and theological query regarding culture. So the important line of theology of culture of Paul Tillich is to systematize and to theologize it. So far, the traditional theology such as the theology of the Old Testament and the New Testament, the systematical theology, the historical theology, the practical theology makes out a human being created by God through various methods. The theology of today like the theology of mission, the Christian education, the Christian ethics, the pastoral counseling etc. answers the questions of theology in the educational environment. In order to correctly and theologically appreciate a human being, however, all these learning depends on the different ways. The methods of their study are somewhat distinct but their aims are identical with the comprehension of a human being. These questions are thus : who a human being made by God is ; how to estimate justly we our good points and bad points ; are our clothes of culture really good? ; our garments of culture is evil in themselves and do they pretend to be good? ; do build they the Tower of Babel against the word of God? ; or are they the channel of the blessing of God? Nevertheless, we can give an suitable and theological response to modern people in conflict and huge bewilderment by means of the systematization of theology of culture.

한국성결교회의 성결론 연구 : 시대별 인물 중심으로 본 성결체험과 성결이해의 신학적 특징 분석

채수권 서울신학대학교 신학전문대학원 2020 국내박사

This paper is a study of the theory of sanctification in the Korea Holiness Church. In order to understand the holiness theory of the Korean Holiness Church, it is necessary to study the lives and thoughts of key leaders of each period. We studied them in theological and historical methods. From a historical perspective, we looked at the experiences of the life and holiness of the early leaders of the OMS (Oriental Missionary Society), the leaders of the 1st and 2nd generation leaders Korean Holiness Church, especially those who were in charge of theological education. This is the subject of holiness is not an ideological or abstract concept, but it is impossible to refer to it without a fundamental change in the life of faith, more specifically, without the experience of baptism or the filling of the Holy Spirit. Of course, it is possible to analyze and form the concept of fact itself without any specific experience, even with a documentary record, but the purpose of this study was to reveal what the nature of sanctification in the Korean Holiness Church. Therefore we were approached in a historical-theological way. I have historically introduced a great flow of how holiness has been understood in the Korean Holiness Church, which has already passed the 110th anniversary by consolidating what each person has experienced and understood about the holiness, the core concept of the Korean Holiness Church identity. To this end, we could first confirm that It can be divided into 4 groups in the period. First, the age of leaders of Oriental missions such as C. E. Cowman, E. A. Kilbourne and John Thomas. The second is the era when the Korean Holiness Church was established while learning from the first generation or working together. For example Sang-Jun Kim, Myong-Jik Lee, Nam-soo Jeong and Eung-Jo Kim. and The third is that It can be divided into the era when the 2nd generation theologians such as Jong-Nam Jo, Sung-Ju Lee, Jin-Kyung Jeong and Taek-Gu Son, who have inherited the holiness faith and tradition from the first generation. The last group is the disciples of the second-generation theologians and can be said to be the era of third-generation theologians who are now active. That is why I devoted myself to the holiness of the Korean Holiness Church by devoting three chapters to the leaders of the Oriental Mission, the 1st and 2nd theologians, based on the holiness and the sanctification they experienced. In Chapter 2, we reviewed the holiness theory of OMS and its founders in the influence of the Wesleyan Holiness Movement in the late 19th century. It was confirmed that the characteristics of the Wesleyan Holiness Movement in the late 19th century appeared in the life and theological thoughts of the early missionaries of the OMS and the Korean Holiness Church. In a nutshell, the core of the holiness theory of OMS was “Wesleyan Pentecostal Baptism of the Holy Spirit.” In chapter 3, it was found in each figure that the major theological themes of the holiness theory of the first generation theologians of the Korean Holiness Church were in line with the major theological themes of the Wesleyan Holiness Movement in the late 19th century. They interpreted the Bible, ministered, and understood the church and theology from the perspective of the Fourfold Gospel Before they were theologians, they were baptized with Pentecostal Holy Spirit and performed revival work with power. In a word, holiness to them was “the experience of baptism in Pentecostal the Fourfold Gospel.” In Chapter 4, it can be seen that the clear difference between the 1st generation theologians and the 2nd generation theologians is setting the roots of the Holiness Theology of Korean Holiness Church beyond the Wesleyan Holiness Movement in the late 19th century to the 18th century Wesley sanctification theory. Those who made efforts to find the theological thought and identity of the Korean Holiness Church through Wesley theology. Second-generation theologians can be said to have thoroughly established the theory of holiness as a doctrine. The second generation theologians' holiness theory was, in short, "Wesleyan perfect sanctification theory." From the historical point of view of the results so far, The first generation the Fourfold Gospel Pentecostal baptism holiness theory and the second generation Wesleyan Christian perfection sanctification theory were all integrated into the Wesleyan Pentecostal Baptism holiness theory of the OMS. These elements appeared in two streams at the request of each era. In other words, it is thought that it appeared as the Fourfold gospel baptism theory and Wesleyan Christian perfectionism. Since the historical-social circumstances in which the first and second generations were different, the characteristics of holiness theory would have changed according to the times. Nevertheless, both of these trends can be evaluated as the various developments of the holiness theory of ‘Wesleyan Pentecostal Baptism Holiness Theory'. So far, we have looked at the holiness theory of the Korean Holiness Church. The understanding of holiness that the Korean Holiness Church has pursued is baptism of the Holy Spirit and perfect sanctification. Through this study, we found the difference in vertical understanding of holiness. However, differences must be understood as diversity. Also, the emphasis of theology should be understood as a priority. In my view, a biblical and pastoral approach is needed more as a method for studying the holiness theory of the Korean Holiness Church. We need to work further to resolve theological differences and emphasis in a mutually understandable approach. We hope that the Korean Holiness Church will face a second revival by overcoming the difference in understanding of holiness by age and generation. We have many valuable theological assets of understanding holiness. All of this was formed over generations. Through this study, I have found differences in the understanding of holiness that the Korean Holiness Church pursues by generation. I hope that a more creative and more integrated holiness theory will be established based on the understanding of holiness established by the first and second generations. I know that many theologians of the third generation have already studied. However, the study of holiness should not end with an academic and doctrinal study. The holiness theory of the Korean Holiness Church should be field-centered pastoral and church-community.

위르겐 몰트만의 '메시아적 교회론'에 대한 비판적 연구 : 『성령의 능력 안에 있는 교회』를 중심으로

정다운 서울성경신학대학원대학교 2018 국내석사

본 논문은 ‘위기’에 처한 한국교회의 바람직한 방향제시를 목적으로 하고 있다. 본 논문은 ‘위기’에 처한 한국교회의 바람직한 방향제시를 위해, 먼저 교회의 근거와 내적본질에 대해 살펴보고, 이러한 근거와 내적본질로 말미암은 교회의 미래가 무엇인지 확인하고자 한다. 그러한 후 이러한 자신의 근거와 미래로 말미암은 현재의 임무와 사명이 무엇인지를 도출하여, 현재의 한국교회를 교회 본연의 자태로 갱신하는데 기여하고자 한다. 이러한 목적 하에 본 논문은 몰트만의 교회론 저서인, 『성령의 능력 안에 있는 교회: 메시아적 교회론』을 중심으로 면밀하게 정리·분석한 한 후, 그의 메시아적 교회론을 크게 2가지 차원으로 비판적으로 논구하고자 한다.: 1) ‘메시아적 교회의 그리스도론적 차원,’ 2) ‘메시아적 교회의 성령론적 차원’. 몰트만은 그의 저서의 제목에서 알 수 있다시피, 성령 하나님의 종말론적인 은사와 그리스도의 메시아적 사역을 중요하게 다룬다. 이 두 가지 차원으로 말미암아 교회는 오고 있는 하나님 나라를, 자신이 살아가고 존재하는 시대와 세상 속에서 증시하는 사명을 감당하는 ‘메시아적 공동체’로 정의된다. 즉 교회는 성령 하나님의 종말론적인 능력 안에서 자신의 근거요 출발인 예수 그리스도에 정초되고, 나아가 오고 있는 하나님 나라에로 정향되어 살아간다는 것이다. 이렇게 자신을 이해한 교회공동체는 ‘모이는 교회’요 ‘부름 받은 교회’로서 살아갈 뿐만 아니라, ‘흩어지는 교회’요 ‘보냄 받은 교회’로서 세상과 일상 속에서 복음을 포괄적으로 ‘증거’하고, 자신의 하나님 나라의 백성과 자녀로서의 정체성을 삶으로 ‘증명’하며, 오고 있는 하나님 나라를 세상 속에 ‘구현’해 내는 ‘메시아적 공동체’가 된다. 논자는 이러한 ‘메시아적 공동체’의 임무와 사명으로 말미암아 복음을 ‘증거’하고, 자신의 정체성을 ‘증명’하며, 하나님 나라를 ‘구현’해 내는 것을 포괄적으로 ‘하나님 나라의 증시’라고 표현한다. 이러한 본 논문은 다음과 같이 구성되어 있다. 먼저 Ⅱ장에서 몰트만의 생애와 그의 신학에 있어서 교회론의 위치에 대해 간략하게 살펴본다. 결론적으로 몰트만의 신학은 ‘하나님 나라’에 대한 열정으로부터 시작되며, 그의 ‘교회에 관한 신학’은 필연적으로 ‘하나님의 나라’, 더 정확하게 말하자면 ‘삼위일체 하나님의 나라’의 지평 위에서 개진된다고 할 수 있다. Ⅲ장에서는 몰트만의 ‘메시아적 교회론’에 대한 첫 번째 차원으로서의 ‘메시아적 교회의 그리스도론적 차원’에 대해 살펴본다. 여기서는 예수 그리스도에 정초된 메시아적 교회가 어떻게 하나님 나라를 증시해 나갈 수 있는지에 관한 몰트만의 논의를 살펴본다. 몰트만은 교회와 그리스도와의 관계를 설정하며, 그로 말미암아 교회는 메시아의 삼중직(선지자, 제사장, 왕) 임무를 위탁받은 ‘메시아적 공동체’임을 피력한다. 이처럼 교회는 그리스도의 삼중직으로 말미암은 ‘십자가 정신’을 견지하며, 그리고 ‘부활의 희망’에 잇대어 세상 속에서 살아가는 메시아적 공동체일 뿐만 아니라, 그리스도의 사역으로 말미암은 새로운 관계 설정에 선 공동체, 즉 그리스도의 우정으로 말미암은 ‘친구의 관계’로 존재하는 ‘우정 혹은 형제애의 공동체’임을 피력한다. Ⅳ장에서는 몰트만의 ‘메시아적 교회론’에 대한 두 번째 차원으로서 ‘메시아적 교회의 성령론적 차원’에 대해 살펴본다. 여기서는 성령에 의해 도래하는 하나님 나라에로 정향 된 메시아적 공동체가 어떻게 하나님 나라를 증시해 나가는 사명과 임무를 감당할 것인지에 대한 몰트만의 논의를 살펴본다. 여기서 교회는 자신을 ‘종말론적인 영광스러운 하나님 나라’를 선취하고, 종말론적 하나님 나라의 질서를 역사 속에 구현하는 ‘과정 공동체’로 자신을 이해하게 된다. 또한 성령의 종말론적인 은사로 말미암아 교회의 모든 요소들, 즉 말씀선포, 성찬과 세례 그리고 주일성수와 예배의 본래적 기능과 의미가 하나님 나라를 지시하고 구현해 내는 것임을 피력한다. 이렇게 교회가 성령의 능력 안에서 자신의 모든 요소들을 통해, 하나님 나라를 증시해 나가는 공동체로 존재할 때, 교회는 자신을 ‘카리스마적 공동체’로 이해하게 된다. Ⅴ장에서는 이제까지 살펴본 몰트만의 ‘메시아적 교회론’ 구상의 신학적 맥락을 분석한 후, 몰트만의 ‘메시아적 교회론’의 함의를 한국교회와 관련하여 비판적으로 논구한다. 몰트만의 ‘메시아적 교회론’은 다음과 같이 구상되어 있음을 밝힌다. 몰트만의 ‘교회에 관한 신학’은 1) ‘실천에 관한 신학 이론’으로서 철저히 ‘성경적 토대 위’에 구상되었다. 2) 이러한 ‘성경적 토대 위’에 구상 된 ‘교회론’은 자연스럽게 모든 신학을 아우르는 ‘삼위일체론적 교회론’을 이루었다. 3) 이러한 ‘삼위일체론적’ 토대 위에 구상 된 ‘교회론’은 자연스럽게 ‘하나님 나라’의 지평으로 귀결되었다. 4) 이러한 ‘하나님 나라’의 지평은 결국 ‘하나님 나라의 약속과 성취’라는 도식 속에서 교회로 하여금 ‘오고 있는 하나님 나라’를 세상 속에서 드러내고 지시하며 구현하는 메시아적(종말론적)인 공동체로 자신을 이해하게 만든다. 이처럼 논자는 이미 다룬 두 가지의 차원으로 개진된 몰트만의 교회론이 상기와 같은 네 가지 요소로 구상되어 있다고 밝히고 있는 것이다. 마지막으로 논자는 이러한 몰트만의 ‘교회론’의 함의를 통해 한국교회의 현대적 과제를 크게 세 가지의 차원에서 구체적으로 살핀다. 1) 예수 그리스도의 전(全)역사를 교회된 자신의 전(全)생애 속에서 실천하는 ‘메시아적 공동체’가 되어야 한다. 2) 성경적인 종말론을 정립하여 오고 있는 하나님 나라를 소망하고 구현하는 ‘종말론적 공동체’가 되어야 한다. 3) 삼위일체하나님의 백성으로서 하나님의 삼위일체성을 숙고하고, 그 속에 함축되어 있는 원리들을 반영하는 ‘삼위일체적 공동체’가 되어야 한다.

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대학생의 종교성향이 음주와 흡연행동에 미치는 영향 : Allport와 Ross를 중심으로

권지은 서울신학대학교 대학원 2008 국내석사

본 연구는 대학생이 종교성향을 통해 음주와 흡연 행동에 어떠한 영향을 미치는지 그 영향을 연구하는데 목적이 있다. 즉, 종교성향이 대학생의 음주와 흡연 행동에 예방하고 위험요소를 보호하는데 도움을 줄 것이라고 가정하여 먼저 대학생의 음주와 흡연의 수준이 어떠한지 알아보고, 대학생들의 외재적-내재적 종교성향에 따른 음주 및 흡연의 관계에 대해서 알아보았으며, 마지막으로 음주와 흡연이 외재적-내재적 종교성향 중 어떠한 종교성향과 관계 가 있는가를 보았다. 이와 같은 연구의 목적을 달성하기 위해 “대학생의 음주와 흡연 행동의 수준은 어떠한가”, “대학생의 인구학적 특성(성별, 학년, 신앙경력)은 종교성 및 종교성향과의 관계와 차이는 무엇인가”, “대학생의 음주와 흡연 행동은 종교 성향과 어떠한 관계가 있는가”, “종교성향이 대학생의 음주와 흡연 행동에 미치는 영향은 무엇인가”하는 4가지의 연구문제를 설정하였다. 이를 위해 서울에 위치한 4년제 대학교 중 7개 대학에 재학 중인 남·여 대학생 238명을 대상으로 외재적-내재적 종교성향이 대학생의 음주와 흡연 행동에 미치는 영향을 이론적 고찰과 함께 실증적 연구를 하였으며, 이는 종교성향을 통한 대학생의 음주와 흡연 행동에 대한 예방과 대책 수립, 프로그램 개발의 기초자료를 제공하고자 하였다. 검사 도구는 Allport & Ross가 개발한 외재적-내재적 종교성향 척도와 음주 및 흡연의 행동(량, 빈도)을 알아볼 수 있는 척도를 사용하였다. 자료의 처리로는 빈도분석, T-검증, 일원변량, 상관분석, 선형회귀분석을 사용하였다. 연구의 결과는 다음과 같다. 첫째, 대학생의 음주와 흡연 행동의 수준이 관한 분석결과는 다음과 같다. 대학생들의 음주행동의 ‘양’에서는 1~2잔이 41명(17.2%), 3~4잔이 43명 (18.1%), 5~6잔이 46명(19.3%), 7~9잔이 31명(13.0%), 10잔 이상이 51명 (21.4%)로 거의 비슷한 통계가 나왔으며, ‘빈도’에서는 전혀 없었다가 72명 (30.0%), 월 1회 미만이 59명(24.8%), 월 1회가 48명(20.2%), 주 1회가 42명(17.6%), 거의 매일이 11명(4.6%)으로 전혀 없다와 거의 매일의 통계는 차이가 많이 나타났다. 또한 흡연행동의 ‘양’에서는 0~5개비가 14명(5.9%), 6~10개비가 14명(5.9%), 11~30개비가 23명(9.7%)으로 11~30개비의 통계 가 가장 높았으나, ‘빈도’에서는 전혀 하지 않는다가 150명(63.0%), 1년에 1~2회가 44명(18.5%), 반년에 3~4일 혹은 한 달에 1~2회가 5명(2.1%), 1 주일에 1~2회 혹은 1주일에 3~4일이 9명(3.8%), 거의 매일이 4명(1.7%)으 로 전혀 하지 않는다가 다른 통계보다 가장 높았다. 둘째, 대학생의 인구학적 특성(성별, 학년, 신앙경력)은 종교성 및 종교성 향과의 관계와 차이에 관한 분석결과는 다음과 같다. ① 성별과 종교성향간의 차이를 분석한 결과, 외재적-내재적 성향을 포함한 종교성에서는 차이가 없었지만 두 성향을 각 각 따로 분석한 결과 유의미 한 차이가 나타났으며 이는 남자가 여자에 비해 외재적 종교성향이 높고 여자가 남자에 비해 내재적 종교성향이 높았다. ② 학년과 종교성향간의 차이를 분석한 결과, 외재적-내재적 성향을 포함 한 종교성과의 관계에서는 차이가 나타나지 않았지만, 두 성향을 각 각 따로 분석한 결과 외재적 종교성향은 학년과 무관하고 내재적 종교성향은 학년이 낮을수록 높다는 결과가 나왔다. ③ 신앙경력과 종교성향간의 차이를 분석한 결과, 외재적-내재적 성향을 포함한 종교성과의 관계는 유의미한 차이를 보여 신앙경력이 짧을수록 종교성은 높고 신앙경력이 길수록 종교성은 낮게 나타났으며, 두 성향을 각 각 따로 분석한 결과 외재적 종교성향은 신앙경력과 상관없고, 내재적 종교성향은 초기에는 높다가 낮아지지만 어느 정도 일정시간이 지나면 다시 높아졌다. 셋째, 대학생의 음주와 흡연 행동은 종교성향과의 관계에 대한 분석결과는 다음과 같다. 외재적-내재적 종교성향과 음주와 흡연의 행동에서도 유의미함 이 나타났다. 내재적 종교성향에서는 음주량과 음주빈도, 흡연빈도와 부적상관이 있으며, 외재적 종교성향에서는 음주빈도만이 부적상관이 있음이 나타났다. 더불어, 음주량이 많을수록 음주빈도와 흡연빈도의 수준도 높음이 나타났으며, 음주빈도가 높을수록 흡연빈도도 높음을 알 수 있었고, 반면에 흡연량이 높아도 흡연빈도는 낮음이 나타났다. 넷째, 종교성향이 대학생의 음주와 흡연 행동에 미치는 영향에 대한 분석 결과는 다음과 같다. 종교성향별 음주와 흡연 행동에 미치는 영향에서는 내재 적 종교성향 만이 음주량, 음주빈도, 흡연빈도에 유의미하게 영향을 미침을 알 수 있었다. 이러한 연구결과를 중심으로 볼 때, 대학생의 음주와 흡연의 행동에 있어서 이들의 종교성-특히 내재적 종교성향-은 보호요인으로 영향을 미침을 알 수 있다. 따라서 종교적 접근의 개입을 통한 음주와 흡연 예방 프로그램의 필요성과 대학생들의 음주와 흡연에 영향을 끼칠 수 있는 대학생만을 대상으로 하는 ‘종교적 집단 프로그램’의 필요성 등과 관련된 사회복지실천상의 함의를 하였다.