정진경 목사의 설교연구

오복란 서울신학대학교 신학전문대학원 2024 국내박사

본 논문은 아천 정진경 목사의 신학과 설교를 연구하여 지식이 중심이 되는 지식정보화시대의 바람직한 설교방향을 모색하는 데 그 목적이 있다. 주지하는 바와 같이 현대는 다양한 가치관의 혼재 속에서 지식과 정보가 중시되고 개인의 지적 수준도 고양된 지식기반사회이다. 이러한 사회의 흐름은 대상이 있는 연설인 설교의 영역에도 지성적 요소의 강화를 요구한다. 정진경 목사의 설교를 지성적 설교로 규정하는 근거는 먼저 그가 신학자로서 지성적 토대를 구축하였고 열린 사고로 성경을 깊이 있게 해석하며 설교의 주제를 전개시킴에 있어 적합하고 다양한 지적 정보와 소재를 적극적으로 활용하며 회중의 지성에 호소하는 설교를 하였다는 점이다. 아천은 신학대학 교수로서 깊이 있는 신학과 사상을 다졌고 이를 바탕으로 현장 목회에서 지성적 설교의 모범을 보여주었다. 성결교회의 전통적인 설교가 뜨거운 열정과 감성의 호소에 치중했다면 아천의 설교는 깊이 있는 신학과 지성을 그의 생에 속에 녹아있는 인격과 덕방에 실은 지성적 설교라 할 수 있다. 또한 아천의 열린 사고를 바탕으로 다양한 설교의 주제를 다루면서 그 내용에 정확한 정보와 자료들을 추출하여 설교주제에 대한 회중의 신뢰를 높였다. 전체적으로 아천의 설교는 감성적 어필 보다는 이성에 바탕 한 이해를 추구방향으로 특정 지워지는 것도 그의 설교를 지성적 설교로 규정하게 하는 주요 요인이라 할 수 있다. 더욱이 아천의 깊은 인격과 온화한 인품은 자칫 건조하게 흐를 수 있는 지성적 설교에 감동을 선사한다. 아천의 설교는 전통적인 연역설교 임에도 현대의 설교자들에게 향동적인 의미를 갖는다. 이는 설교논리와 관계없이 풍성하고 싶이 있는 지성을 반영한다는 점 외에 인간이 가진 불변적인 요인들과 그게 상응하는 설교적 요청이 시대적 변화를 넘어서는 의미를 갖기 때문이다. 이 모든 사안을 종합해 볼 때 아천의 온화한 인격과 일치된 삶을 통해 설교자 됨과 그의 설교는 지식 정보화 시대인 21세기의 설교자들이 나아가야 할 설교의 길을 열어주는 하나의 향도이다.

조종남 목사의 설교연구

강순남 서울신학대학교 신학전문대학원 2024 국내박사

본 논문은 성암 조종남 목사의 신학과 설교를 연구하여 변화의 중심에 선 현대 사회에 바람직한 설교 방향을 모색하는데 그 목적이 있다. 주지 하는 바 현대는 인터넷 정보의 시대로 개인의 핸드폰으로 모든 영역을 알 수 있는 정보화 사회이다. 이러한 사회에서 설교 또한 지성과 영성이 함께 청중에게 전달 되어져야 하기에 탄탄한 신학적 기초와 다양한 영역의 독서의 지성과 체험적인 영성이 복합적으로 강화되어야 함을 요구한다. 성암 조종남은 신학과 철학을 수학하고, 웨슬리 신학과 성결교회 신학의 기초를 다졌으며, 이를 바탕으로 오랜 시간 강단에서 학생들을 가르쳤다. 그는 깊이있는 신학과 뜨거운 체험적인 신앙을 바탕으로 미래의 목회자인 신학대학 학생들을 교육하는 일에 평생을 헌신한 신학자이다. 무엇보다 성암 조종남은 한국의 대표적인 웨슬리 신학자로 탁월한 학문적 업적을 쌓았다. 이러한 그의 학자로서의 정체성과 신학생을 교육하는 교수로서의 사역은 설교자로서의 그의 설교가 일반 목회자와는 다른 신학생을 대상으로 하는 설교라는 독특성을 부여한다. 대상의 다름 뿐 아니라 성암 조종남의 설교는 신학자의 깊이있는 신학이 바탕이 된 지성적이면서도 복음적인 설교라는 특징을 보여준다. 사실 성결교회는 정빈과 김상준 전도사의 뜨거운 열정과 감성의 구령을 바탕으로 하는 목회설교가 하나의 전통을 이루어 왔다. 성암 조종남의 설교는 이러한 전통에서 상대적으로 소홀하게 다루어진 신학적 깊이를 보완하는 동시에 웨슬리 신학과 사중 복음이라는 성결 신학의 정체성을 신학적인 토대와 깊이를 통해 설교에서 녹아냈다는 점에서 독특한 위치를 인정할 수 있다. 성암의 설교를 신학적 설교로 규정하는 근거는 먼저 그가 신학자로서 깊이 있는 신학의 토대 위에 온전한 복음을 해석하여 전달하였기 때문이다. 그의 설교가 지식 정보화 시대를 살아가는 오늘의 설교자들에게도 의미가 있는 것은 그의 설교 속 에 탁월한 지성이 녹아있고 다양한 지적인 정보들을 통해 메시지 전달의 효율성을 높이기 때문이다. 뿐만 아니라 성암 조종남은 분명한 하나님 체험과 신앙을 바탕으로 성숙한 인격과 복음적 삶을 살아낸 모범적인 그리스도인으로 설교가 ‘인격의 전달’이라는 공리에 부합하는 인물이다. 특히 그는 탁월한 영어 실력으로 각종 국제회의에서 설교하고 회의를 주도했을 뿐 아니라 서구적인 외모와 영국 신사 같은 젠틀한 매너로 국내외를 망라한 주요 인사들과의 교류를 통해 성결교회뿐 아니라 한국의 신학계를 대표하는 인물로 각인되었다. 사실 세계화를 이야기하는 오늘에도 성암 조종남 같은 인물을 찾아보기가 어려운 게 사실임을 감안 하면 성암 조종남은 단지 설교의 영역을 넘어 모든 후학들에게 귀감이 되기에 부족함이 없는 인물이라 할 수 있다.

미국 근본주의 신학의 성서 무오설이 한국 교회에 미친 영향 : 성서 무오설을 중심으로

신영균 서울신학대학교 신학전문대학원 2004 국내석사

This thesis contains the authority of the Bible with the Inerrancy of the Bible in the center and it's influence on the growth of the Korean church. Before this, the background of the theology of American Fundamentalism with the inerrancy of the Bible was studied. The theology of fundamentalism is a modernism, a secularism and a liberal theology formed from the system of American theology which was influenced by optimistic humanism and Darwinism, the late nineteenth-century to the early twentieth-century and a Ultra-Anti-theology to a accommodation which accepts some parts of their theology. The origin of the theology of fundamentalism goes way back to the Reformation and is included in the category of evangelism. Thus, it includes puritanism of Calvin, congregationalism, presbyterianism, reformed church, methodism of Wesley, holiness church, salvation army and pentecostal movement. The theology of fundamentalism has the character of the right wing which sticks to the tradition of evangelism throughly, and in this aspects, has a strong position to anti-catholicism of evangelism. But to make the positron of the theology of fundamentalism clear is started from 'the five fundamental doctrines ; That is ① inerrancy of the Bible, ② virgin birth of christ, ③ substitutionary atonement by Christ. ④ physical resurrection of Christ. ⑤ imminent physical second coming of Christ. In 1929, in Princeton theological seminary which began to have a tendency to lean toward modernism, theologians of fundamentalism including J·G. Machen found Westminster theological seminary, and then they certainly exposed the character of uncompromising fundamental theology. Through this theological controversy, they expressed the contents and characters of the fundamental theology strongly and emphasized the verbal inspiration based on infallibility of the Bible and scientific verification of the facts of the Bible, And the faith of second coming of Christ emphasized the imminent end in the position of premillennialism and dispensationalism. In America, there were a few conservative -fundamentalists. The other side, the situation of Korea was opposite. In Korean church, in the middle of the situation that the faith and theology of fundamental conservation was rooted firmly, a small number of theologians that accepted the advanced theology in the 1930's challenged, thus the doctrines of fundamentalism were applied as it's 'defensive theology'. The concepts of fundamentalism were settled down as the universal concepts around the 1920, before that, the theology and faith of fundamentalism were introduced as the concepts of evangelism or conservation in Korea. The early missionaries including H·G. Appenzeller and H·G. Underwood who came to Korea as the first 'evangelic missionary' were influenced by 'Religious Awakening Movement' of church and voluntary movements of student's mission. Especially, there were many missionaries who were influenced by D. L. Moody's 'second coming movement of premillennialism' and his missionary movement for abroad They taught conservative theology and faith with the Bible in the center to Korean peoples. Consequently the Bible came to occupy the absolute authority in korean church. The Korean church has considered the education and preach with the Bible in the center as a major position in the growth of church. I wrote this thesis in the hope that the authority of the Bible will be emphasized continually and the deep rooted faith will be kept in Korean church for the future.

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.

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.

한국 개신교 예배에서 성만찬의 위치와 역할에 대한 연구

이중석 서울신학대학교 신학전문대학원 2007 국내석사

Truth that it was point of worship that proclamation of Word and Lord's Supper give every week is evidence that is Biblical or truth that see as church tradition and is known already well. But, churches which appear to history had commited mistake that lean way do what doing not accomplish proclamation of Word and balance of Eucharist consciousness. Catholicism church had blocked proclamation of Word by Holy Spirit's introduction leaning form and dogma. And Protestant caused individualism and opportunism of faith focusing that do proclamation of Word and Holy Spirit's work, and Word that early church receives lesson of apostles and receives through Lord's Supper also is gotten from experience on body and had ignored Incarnation became early church Eucharist dynamism within life. This contorted worship is continued in today. Nowaday Protestant churches fall in one dilemma. Passing 19th century opening North America Protestant that recorded remarkable growth to position passing latter half of 20th century serious showdown present state of church growth experience. Korean church is unexceptional. Because church is wandering because do not look for the way at middle of tradition and innovation. About fall of West Europe Protestant or stagnation of Korean Protestant, theologians' opinion and analysis are diverse, one of representative thing is found lack of harmony of Word and Eucharist or phenomenon of bipolarization. Specially, can speak that is as result that Protestant of West Europe is caused ignoring Eucharist's value since religious reformation. Korean Protestant accomplished miraculous growth by passion of Word, but had commited mistake that do not give specific action in real life through Word, and did not bring change and innovation in human community. Word through the Pulpit fills and overflowed, but because contents and form of Liturgy were scanty, believers degraded by 'Person who go to church' or 'Person who hear sermon' only. Believer does not experience meaning and delight of Liturgy, is course that allow kindness and Gift experience and purpose of church coming in and out than Worship that give to God. Worship of today is retaining problem to form and spirituality all. Spirituality is lacked time clear in form, and when lean in spirituality, form is disregard danger. Therefore, development and research can be pressing assignment at form and Eucharist established form that divine nature can be filled all. And short message for meditation and research of correct attempt by Church Year that Eucharist's theological meaning and instruction that can use because changing every week in form at suitable ceremony that Protestant pastor are given are filled is request an age. And Eucharist's research by church tradition is thought that is necessarily necessary to enable such work. Is going to arrange contents of Lima document (Baptism, Eucharist and Ministry, BEM) that a definition theological right about Eucharist and investigate about origin of Korean Protestant Worship and modern each association's Worship and Eucharist. There is purpose of this research looks for theological origin of Eucharist that is held in Korean Protestant Worship and recover Eucharist in Worship by establishing Eucharist's right meaning and role. Also, it is essential ceremony of Christian religion Worship in reply with problem about Eucharist that appear representatively in modern Korean churches, propose necessity of Eucharist Worship recovery as element of Worship.

100세 시대 웰에이징에 필요한 종말론적 신앙관

강요한 서울신학대학교 신학전문대학원 2016 국내석사

밀레니엄 시대를 넘어 오면서 지난 10여 년 간 한국사회에 일어난 의식의 변화는 ‘우리는 이제 100세를 살게 될 것이다’라는 염려 아닌 염려이다. 요즘도 장례식장에서 만나는 고인의 연세는 90세가 넘는 것이 보통이다. 이에 따른 사회적 대안들은 '웰에이징(Well-aging)'이라는 신생어를 만들어 내며 앞다투어 건강관리, 자산관리, 버킷리스트 작성 등 여러 분야에서 연구되고 있다. 하지만 인간이 삶의 질적 차원을 가장 많이 추구하는 신앙적 측면에서는 100세 시대에 필요한 신앙적 대안들을 찾아보기 힘들다. 100세 시대에는 인생 말년의 시기를 더 길고 다양하게 느끼게 된다. 그 순간에 얼마든지 신앙적 회의감이나 나태함이 생겨 날 수 있는 것이다. 이것은 기독교 초기 로마 시대에 받았던 박해와 같은 정도 크기로 성도들의 또 다른 신앙적 위기임이 분명하다. 과학기술과 의료기술은 그 끝을 모르는 듯 발전에 발전을 거듭하고 있으며, 모든 질병적 삶의 저해 요소들을 막아 지상 최고의 낙원(유토피아)을 건설할 수 있을 것처럼 말한다. 이에 유혹된 신앙인들은 천국에 가는 것보다 여기 문명이 제공한 유토피아에서 더 오래 살고 싶어 하며, 편리함와 안락함을 누리려 한다. 이렇듯 나태함과 안일함과 직무유기에 빠져 버린 성도들의 사명감과 종말론적 신앙관의 위기의식을 지적하며, 그 대안적 방안을 모색해보려는 것이 이 논문의 취지이다.ﾠ 하지만, 아직까지 이에 대한 신학교와 교회는 이런 위기의식이 부족하며, 연구 또한 많지 않다. 이런 정황을 말해 주듯이, 관련된 논문은 물론 학술기사들도 찾아보기 힘들다. 따라서 필자의 소견대로 우리 성결교단이 자랑하는 사중복음 신학을 도구로 100세 시대에 걸맞는 종말론적 신앙관을 수립해 본 것이다. 사중복음 신학이 내포하는 사중복음 정신과 중생, 성결, 신유, 재림의 네 가지 신학적 요소가 종말론적 신앙을 유지하고 형성해 가는 데 얼마나 큰 역할을 하는지를 피력하려 했다.ﾠ 먼저 Ⅱ단원에서는 종말론의 많은 의미를 좁혀 개인적 종말인 죽음과 인생의 종점의 시기에 대한 삶에 자세를 새롭게 접근하려 했던ﾠ'웰에이징(Well-aging)'이라는 신조어의 출현과 그 의미를 나열했으며, 100세 시대 이전과 이후의ﾠ'웰에이징'적 자세들의ﾠ변화와 차이를 설명했다. ﾠ Ⅲ단원에서는 100세 시대에 도래한 나태한 신앙적 위기를 극복해 나갈 정신으로 "사중복음 정신"ﾠ을 소개했으며, 그 속에 담긴 두 가지의 핵심 요소로 사도주의적ﾠ"아바정신"과ﾠ"하나님 나라를 향한 순교정신"을 들었다. 그리고 사중복음의 네 가지 신학적 요소들을 100세 시대에 지녀야 할 종말론적 신앙에 적용했다. 사중복음의 일반적 순서인 중생, 성결, 신유, 재림의 순서를 따르지 않았고, 노년기에 나타나는 특징의 중요성에 따라서 가장 먼저 육체의 노화과 관련된 신유의 신학을 먼저 언급했고, 이어 건강관리와 직결된 물질에 대해 성결의 신학을 확대 적용했으며, 노화와 재물에 대해 안정적인 상황에서도 나태하거나 안일한 신앙의 태도를 경계해야 함을 지적한 재림의 신학에 대해서 피력했으며, 끝으로 생애의 마지막 순간까지 붙들고 결코 놓쳐서는 안 될 구원의 확신과 연관된 중생의 신학을 적용했다.ﾠ 결론적으로 100세 시대의 노년기를 지내는 현대인의 신앙을 형성하고 지키는 데 있었서 사중복음 신학의 폭넓은 적용을 시도했으며, 나아가 100세 시대의 종말론적 신앙 형성에 필요한 연구와 대책들의 긴급성을 제안했다. In the last decade, especially over the Millenium, the change of consciousness in korean society confronts of an anxiety, not actually concerned, that we will live until a hundred years old. At a funeral these days, it is normal that the deceased is usually over ninety years old. In accordance with this, it coined a new word ‘Well-aging’ in order to make a social counterplan in the part of health, asset, and bucket list. However it is not easy to find religious alternatives to pursuing quality in human life. In a hundred years time, one’s later life feels longer and more diverse. In that moment, people might go through devotional laziness and serious skepticism. It is like the crisis of the early church members who were persecuted under the Roman Empire. Scientific and medical technology have made breakthroughs. Besides, people who are enthusiastic adherents say that technology could build utopia as a way to eliminate all factors which cause diseases. In this reason, many prefer to live longer lives in utopia provided by the modern civilization rather than hope and prepare the eternal life by faith. The purpose of this dissertation is to find an alternative by stating the crisis of christians who are lazy about the holy calling and eschatological faith. There are insufficient studies and consciousness of crisis in Seminaries as well as churches. Under these circumstances, it is difficult to find relevant sources. Therefore the hundred years of eschatological christian view was shaped by the Fourfold Gospel. This paper expresses opinions about how the spirit of Fourfold Gospel – Rebirth, Holiness, Divine Healing, the Second Coming – could play a role in maintaining and developing the eschatological faith. In Chapter II, there are explanations about the background of neologism ‘Well-aging’ in order to explain death as a personal eschaton and the spirit of Fourfold Gospel as an attitude in the later life and the differences between changing of attitudes to well-aging before and after a hundred years. The spirit of Fourfold Gospel is introduced to overcome the faith difficulties, including two crucial elements as the apostolic ‘ABBA-Spirit’ and the spirit of a martyr. Furthermore in Chapter III, four components were described as eschatological faith specifically focussing on a hundred years. According to the characteristic of life-span development, firstly, divine healing was mentioned with physical aging and in succession theology of holiness was applied for wide explanation in part of health care and wealth, and then the Second coming was used in order to revive the lazy and easy-going religious attitudes and to escape a sense of secular satisfaction. Theology of rebirth was stated in the last part so that all christian can not miss the conviction of salvation even for a moment. Hence, in the aspect of forming and improving the eschatalogical faith of modern christian, the theology of Fourfold Gospel was widely applied and suggested by urgent counterproposal at a hundred years time.

전인적 신유와 사중복음

한광영 서울신학대학교 신학전문대학원 2021 국내박사

Nowadays, people associate the word "Healing" with a commercialized definition of "well-being: seeking the best for my health.” Healing one person cannot change history and era. Yet, failure to change the tide of history and era and failure to rectify the world will result in exposing individuals to illness, which will cause the ripple effect of contaminating the society, which would contaminate the nation, the world, and the universe. How could life not go wrong with a world full of imperfections? Some scholars have argued as such with pessimism. Indeed, the world is in a dire need for a transitional renewal and divine healing. K. Barth described this situation as “Modus Vivendi” (a condition in which the law of sin and death coexists with the law of life, even though they are in conflict with each other). This paper thus aims to present theological, divine healing as an appropriate solution to the contemporary condition of human despair and anxiety, terminal diseases, and the suffering from sin and guilt. In the Roman colonial times in which medical treatment was unavailable, Jesus as the Messiah (‘Healer’) provided holistic and divine healing, showing mercy to the human spirit, soul and body. Only the divine from Jesus Christ can heal a nuclear man who is in the state of exhaustion and volatile destruction. The title of this paper, “The Divine Healing for the Whole Being and The Four Fold Gospel” stems from the fundamental question: Why the four-fold gospel — the regeneration, holiness, divine healing and the second coming? The ministry of Jesus Christ proclaimed the gospel in the language of hope to those crying in sin, sickness, social poverty and suffering, by proclaiming the message of the impending kingdom of God. In re-tracing Jesus’ work, words, and ministry, there were four main themes which is referred to as the four-fold gospel (i.e. regeneration, holiness, divine healing and the second coming). The reason why the concept of the theology differentiated between 'salvation' and 'after salvation' as 'justification' (salvation) fourfold gospels is the conflict between the concepts of justification (regeneration) of Reformation and Wesleyanism (full sanctification or holiness). It is because of the direction of harmonious theology. The Four-fold Gospel is to heal the sick and the sinners and to offer forgiveness (salvation) for the sanctified life of God's people. In the Gospels, Jesus Christ's acts of healing included simultaneously proclamation of physical healing and spiritual salvation. In other words, the speech act of Christ proclaimed rebirth(primary healing)and sanctification (secondary healing), bound together as double healing. Therefore, divine healing is defined as the redemption of life and hope of a saints post-salvation, as well as deliverance from sickness. Divine healing is also accompanied by second coming. Therefore, it is redefined as Adventist divine healing. Divine healing is waiting in hope for Christ to come again when we would move from the kingdom of grace to the kingdom of glory. This paper offers a close observation of the comprehensive history of the christian church from the perspective of divine healing, including Jesus’ new healing ministry, his disciples, the early church and the Fathers, the investigation of the desert monk, the Middle Ages and the Reformation, and the Wesleyan Holiness Movement which ignited the divine movement and Pentecostal movement. The goal of this observation was to shed light on the reasons for the rise of Cessationism and counterfeit miracle, and to explore why it limited or prevented divine healing and the healing of the Holy Spirit. This process demonstrates that divine healing is the work of the Triune God, which transcended the theory of cessationism. Wrongful judgments and thought processes that we witness throughout history are also subject to divine healing, and it requires the resolution of the past (transitional justice). Therefore, this writer’s concept of the Whole Being Cure refers to Diving Healing of the Second-coming pursued through the Analysis of the Merism and the process of completion of the Diving Healing by meta-cognitive insight. This is the path for restoring human rights. This process is the means by which Christ expressed his love, the Whole Being Cure by the laying of the hands on the sick, unction, faith and empathy, forgiveness of sins, and deliverance. The Four-fold Gospel reminds those in Christian ministry, that even if one lacks the power and faith to perform miracles, one should devote time — whether it be several hours or days — to be present with those who are suffering, in pain, and suffering illness. In conclusion, We are those who have a mission to proclaim the New Testament view of history through the Fourfold Gospel, and who are the History Maker, and The Four Fold Gospel of 'Regeneration-Holiness-Divine Healing-Second Coming' is The History of New Testament, and The Whole being Cure through The Four Fold Gospel is the complete restoration of Spirit and Soul, and Body.

발달적 애도 연구를 통한 새로운 존재의 탐구

한영희 서울신학대학교 신학전문대학원 2020 국내석사

This dissertation has the purpose of interpreting Susan Kavaler-Adler’s Developmental Mourning process in pastoral counseling. We are living in an era of loss, and this study will attempt to weigh the serious issue of individuals supressing the pain of loss. It is also an attempt to find a path to psychological health and spiritual transformation through the work of mourning for loss. For this purpose, we will connect the concept of developmental mourning, found in the field of relationship psychoanalysis, with Pastoral Theology to examine the process of how the pain and darkness of loss leads to the spiritual act of meeting God, and leads to a new understanding of forgiveness and reconciliation. This dissertation consists of six chapters. Chapter 1 describes the problems arising from loss, the purpose of the study, and the method of research. Chapter 2 is an overall theoretical review of mourning. The traditional psychoanalysis and mourning concepts were based on the generally understood concept of mourning defined by Sigmund Freud. Ever since Freud published his 1917 paper, "Mourning and Melancoli," the concept of mourning has become a very important concept in psychoanalysis. He described mourning as either a normal mourning response and an abnormal response called Melancoli. It has formed a branch of psychoanalysis that recognizes mourning as a very important process for mental health. In social relations, an individual’s grief can be sublimated to social and cultural dimensions. Therefore, we looked at the social level of mourning that embraces the individual dimension. He then examined the original form of loss and mourning through the representative mourning literature of the Bible, Psalms, Lamentations, and Job who had experienced the loss. In Chapter 3, we learned about developmental mourning, focusing on Susan Kavaler-Adler’s findings. Kavaler established the concept of developmental mourning by integrating Klein's mourning phenomenology with the psychological structure of Fairbairn. She claimed that the suspension of mourning brought a halt to psychological development. When one is able to handle grief, sadness, regret and guilt in a gloomy place, accept one's vulnerability and open one's mind to love and need; the negative elements are transformed into a symbolic representation and incorporated into the central self. It was believed that mourning took place within this central self. Kavaler saw the ability to withstand loss as an important developmental concern. She also argued that the journey of developmental mourning extends beyond psychological dimensions into spiritual dimensions. This link between developmental mourning and spirituality is confirmed by James Grostein's “Transcendent Position” and Neil Maizels' theory of “Spiritual Position”. By complementing the shortcomings of Grotstein and Maizel’s theory of “the Depressive position”, it was found that when one has completed the process of mourning they enter into a new insight of meeting with the holy. In Chapter 4, we looked at the experiences of pain, sadness and grief arising from developmental mourning from a theological perspective. With the theological theory of Matthew Fox and Paul Tillich, we looked at the development of mourning, through the process of pain and despair, to the spiritual transformation of meeting God. The experience of all kinds of loss, including death, can bury humans in the deepest despair and suffering. Fox suggests that one experiences the spiritual birth of the soul on “a dark night of the deep soul”. The path to nothing, darkness, and pain drives man forward to creativity, leading to the birth of a new soul. To be a New Being is to pass death and move toward resurrection, where reconciliation is achieved with God and myself. In Chapter 5, we reinterpreted the process of mourning in the course of pain and unity, repentance and forgiveness, grace and the birth of a new being. Mourning is the endless process that takes place in human life. When we are willing to accept the pain and suffering and despair of loss for our loss and surrender; the process of mourning becomes a place to meet God. The darkness of the soul is transformed into a New Being when we meet God in sorrow. In that space of mourning we will have an experience of reconciling with myself, forgiving others, and recovering gratitude and creativity. Chapter 6 provides a summary of the whole content and the limitations of the paper. This study is meaningful in presenting a pastoral counseling alternative for psychological and spiritual health through the process of mourning in an era where many losses are experienced personally and socially. It is also meaningful in finding positive answers through the dialogue of subject relationship theory and pastoral theology. 본 논문은 발달적 애도 과정을 목회상담의 측면에서 새롭게 해석하기 위한 목적을 갖고 시작하였다. 또한 상실의 아픔과 고통을 외면하고 있는 현실의 심각성을 인지하고, 상실에 대한 애도 작업을 통하여 심리적 건강과 새로운 영적존재로 변화되는 길을 모색하려는 것이다. 이를 위해 대상관계 정신분석의 발달적 애도 개념을 목회신학과 연결하여 상실의 고통과 어둠이 어떻게 하나님을 만날 수 있는 영적 자리로 인도하고, 용서와 화해의 존재로 살아가게 하는지에 대한 과정을 살펴보고자 한다. 본 논문은 모두 6장으로 구성되었다. Ⅰ장에서는 문제 제기와 연구 목적, 연구 방법에 대하여 서술하였다. Ⅱ장에서는 애도에 대한 이론적 고찰을 하였다. 일반적인 애도의 개념과 사회ㆍ문화적 애도에 대해 서술하였다. 프로이트는 “애도와 멜랑콜리”라는 논문을 통해 사랑하는 사람의 상실이 애도에서 어떻게 멜랑콜리로 발전하는지에 대해 면밀하게 고찰하였다. 그 후 애도의 개념은 정신분석학에서 매우 중요한 위치를 차지하게 되었다. 프로이트 이후에 애도가 정신건강에 매우 중요한 과정임을 인식하는 분위기가 형성되었기 때문이다. 그는 애도를 정상적 애도 반응과 멜랑콜리라는 비정상적 반응으로 바라보았다. 사회적 관계에서 개인의 슬픔은 사회ㆍ문화적 차원으로 승화될 수 있다. 따라서 개인적 차원의 애도를 포용하는 사회적 차원의 애도에 대해서도 살펴보았다. 또한 성경의 대표적 애도 문학인 시편과 예레미야 애가, 그리고 상실을 경험한 대표적 인물 욥을 통하여 성경에 나타난 애도의 원형을 살펴보았다. Ⅲ장에서는 수잔 캐벌라-애들러를 중심으로 발달적 애도에 관해 알아보았다. 캐벌라는 클라인의 애도의 현상학과 페어베언의 심리 구조를 통합하여 발달적 애도 개념을 확립하였다. 그녀는 애도의 정지가 심리 발달의 정지를 가져온다고 보았으며, 심리적 건강을 회복하는 길이 애도라고 주장하였다. 우울적 자리에서의 비탄과 슬픔, 후회와 죄책감을 감당할 수 있고, 자신의 취약함을 받아들이며 사랑과 필요에 대해 마음을 열 때, 나쁜 대상은 상징적 표상으로 변형되어 중심 자기에 통합된다. 이 중심 자기 안에서 애도가 발생하는 것이다. 캐벌라는 상실을 견딜 수 있는 애도의 능력을 인간의 심리적 발달에 있어서 하나의 중요한 요소로 보았다. 또한 발달적 애도의 여정이 심리적 차원을 넘어서, 영적차원으로 확장된다고 주장하였다. 이러한 발달적 애도와 영성의 연결은 초월적 자리와 영적 자리 이론에서 확인된다. 초월적 자리와 영적 자리 이론은 애도의 과업이 완성될 때, 하나님과의 만남이라는 새로운 통찰을 보여준다. Ⅳ장에서는 발달적 애도에서 발생하는 고통과 슬픔, 비탄의 경험들을 신학적 관점에서 살펴보았다. 메튜 폭스와 폴 틸리히의 신학 이론으로 고통과 절망의 과정을 통해 하나님을 만나는 영적 변형에 이르는 과정을 살펴보았다. 죽음을 포함한 모든 상실의 경험은 인간을 가장 깊은 절망과 고통 가운데 매몰시킬 수 있다. 폭스는 영혼의 어둔 밤에 신적 영혼의 탄생을 경험하게 된다고 한다. 무(無)와 어둠, 고통의 길은 인간을 창조성으로 나아가게 하고, 새로운 영혼의 탄생으로 인도한다. 새로운 존재가 된다는 것은 죽음을 통과해 부활로 나아가는 것이며, 그 곳에서 하나님과 나 자신의 화해가 이루어진다. Ⅴ장에서는 고통과 통합, 회개와 용서, 은총과 새로운 존재의 탄생으로 나아가는 애도의 과정을 목회상담에 적용하였다. 상실과 애도는 인간의 삶에서 끝없이 일어나는 과정이다. 자신에게 일어난 상실에 대해 기꺼이 그 아픔과 고통, 절망을 받아들이고, 항복하게 될 때 하나님과 만남의 자리가 된다. 애통하며 하나님을 만날 때 영혼의 어둠은 새로운 존재로의 변화가 된다. 그 애도의 자리에서 우리는 나 자신과 화해하고, 타인을 용서하며, 감사와 창조성이 회복되는 경험을 하게 될 것이다. Ⅵ장에서는 요약 및 논문의 한계점을 제시하였다. 본 연구에서는 개인적ㆍ사회적으로 다양한 상실을 경험하는 개인이 애도 과정을 통해 심리적, 영적 건강에 이르기 위한 방안을 목회상담에 적용하기 위한 작업을 시도하였다. 아울러 대상관계 이론과 목회신학 간 대화를 통해 상호 긍정적인 답을 찾아가려는 시도를 했다는 점에서 본 연구의 의미를 찾을 수 있다고 생각된다.

선교적 교회론의 신학적 근거로서 선교적 해석학 연구

임승채 서울신학대학교 신학전문대학원 2024 국내박사

Missional Church is a kind of church renewal movement that was emerged in the midst of the crisis of the Western church to regain the essence of church. This missional church was studied by the GOCN in the United States under the influence of Nesslie Newbigin. As a result of the research, missional church is summarized as: first, establishing a trinitarian theological foundation for mission; second, recognizing the missional essence and role of the local church in mission; and third, responding missional to local church and each church for its situations and cultures. However, a biblical evidence must be provided since missional church is a theological movement to find the essence of the church. The mission of God cannot simply be defined by a few verses in the Bible. Therefore, Missional Hermeneutics can provide a biblical basis for missional church. Since the essence of the church is mission, a biblical understanding of the church and mission is necessary to practice it. Biblical interpretation is necessary for an accurate and correct understanding of the Bible because the Bible was written in a different time and in a different culture than the one we live in today. Therefore, Biblical interpretation is the study of how we should read, understand, apply, and respond to the text of the Bible. Missional hermeneutic emerged at the end of the 20th century. Since then, many scholars have sought to find the basis for mission in the Bible. In 2006, Christopher Wright’s The Mission of God, a book about missional insight of the New and Old Testament, was published and soon missiological hermeneutics began to be studied. Wright analyzed the consistent mission of God from Genesis to Revelation and describes that mission is the purpose church exists, and what mission the people of God need to take charge for God's intention and process to restore creation. Missional hermeneutics sees the Bible as a meta-narrative and reads the Bible as missional. Wright says, “missional hermeneutics recognizes the Bible as God's story and attempts to read it by discovering, meditating, and discussing the major missiological themes.” Richard Bauckham mentioned that there are three dimensions of a missional hermeneutic in his definition: reading the whole of Scripture with mission as a centural theme, reading Scripture to understand what mission really is, and reading Scripture to equip the church for its missional task. A missional hermeneutic begins with the triune God and his mission to restore the world and a people from all nations. God’s mission is disclosed in a historial narrative in which he chooses and covenants with a people to be part of what he is doing. This point is central: at the heart of a missional hermeneutic is the recognition that God choose and covenants with a particular people to fulfill his universal purpose of restoration. There are many different kinds of missional hermeneutics because we live in diverse environments and cultures. Furthermore, readers of the Bible may interpret the Bible to their own advantage according to their circumstances and interests. Therefore, missional hermeneutics must recognize diversity. Many thoughts were given to defining missional hermeneutics and how it affects the biblical interpretation. There are many different views about what a missional hermeneutic might look like. George Hunsburgr, for example, distinguishes four major streams. 1. The framework for hermeneutics is the biblical story of the mission of God and of the people of God who are sent to participate in that mission. 2. The goal of hermeneutics is to fulfill the Scriptures’ function of equipping God’s people to engage in the mission of God. 3. Christian communities read Scripture from a particular social location. Out of this context, they bring questions to the text, in service of the mission of God. Here the focus is on the community and what it means for the people of God to read Scripture faithfully ln light of their missional context. 4. The gospel functions as an interpretive matrix, which enables the canonical tradition of Scripture to engage our various cultural and social context. Western Theology studied hermeneutics solely in terms of human thoughts, leaving no room for the Holy Spirit's guidance due to the influence of the Enlightenment. Therefore, missionary experience, the Holy Spirit, prayer, faithfulness, etc., have been ignored in missional hermeneutics studies. However, they should be included in the study of missional hermeneutics. People read the Bible in their lives trying to find and live out its meaning. The role of pastors and theologians is to help readers read the Bible easily and accurately. The goal of biblical interpretation is not to discover hidden meanings in the text, but to discern God's will and change lives and fulfilling it. The Bible is meant to be fully understood and interpreted through talking and discussing, in community and not personally. Theological education is essential to the life and mission of the Church. However, today's theological education is in crisis. Declining of enrollment and lack of finance are making it difficult for theological schools to operate. But the fundamental cause is that the subjects taught in theological schools have little relevance to the ministry, lack spirituality, and fail to serve the local church and its members. The practice of missional hermeneutics is to help believers to rightly interpret biblical texts and send them out into the world to testify Christ. Therefore, one of the key challenges of missional hermeneutics is to provide adequate theological education to serve the missional community church through the Bible. In recent years, many kinds of factors led to growing interest in interpreting the Bible in a missional way. Great ways of relating the Bible to mission have emerged, and attempts to read the entire Bible in a missional way were shown. This is called Missional Bible Reading. Communal Bible reading in Korean Church, the Lausanne reading of Acts, and various Bible reading apps are being developed. In conclusion, missional hermeneutics not only provides a biblical basis for missional church, but also enables us to understand God's mission through missional reading of the Bible, and our lives can be transformed and shaped by participating in God's mission. I hope that the practice of missional hermeneutics will provide a good opportunity for the Korean church to renew and revive once again.