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.

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.

천주교 미사와 기독교 예배의 신학적 비교 연구

유선호 서울신학대학교 신학전문대학원 2009 국내박사

건강한 교회성장을 위한 평신도의 역동적 참여 방안 연구 : 평신도신학의 이해와 한국의 대표적 평신도 훈련 방법을 중심으로

김성준 서울신학대학교 신학대학원 2010 국내석사

This thesis is the study dealt with the importance of the role of the laity in the church community for the growth of the church and about the method for the training them. Until now there was not much interest in the laity in Korean church. Only they are the object satisfied with the education by sermon proclaimed by pastor in pulpit and they are the one for the care and visit. But in the bible, every christian is called to build the church of christ as people of God. The laity in the bible is whole people of God and there is no difference between clergy and the laity. Therefore every laity has to be deserved their portion by their gift and calling. The understanding about this biblical laity is the "theology of the laity". The theology of the laity is started from the recovering of biblical laity and is studied vigorously recently. Because it is not possible to train them without the clear understanding of the laity, it can not be divided laity from clergy as dualism in the past and is important to have clear identity as "laity - minister". And also they have to participate to build the church for christ. So many methods to train them is introducing nowadays. While the way is different somewhat, it is same to train them to devote to build the church by making them as minister. Therefore it has to be developed in many ways in different society, culture, country and circumstances. But the most important thing is that the pastors have to be changed by themselves. Their thinking has to be changed. And not only pastors, but also the thought of laity has to be changed. They have to throw away the passive attitude, but have to put the active attitude. For that, the pastors have to change the paradigm focused on pastors into focused on the laity. The pastors have to build "the person" for enlarging the church of God. The healthy church can be made from the healthy person. So the church of God can be grown if healthy laity is trained by healthy pastor.

본회퍼의 위임사상 연구 : 교회의 정치적 책임과 역할을 중심으로

김성수 서울신학대학교 신학대학원 2011 국내석사

Church participated in the world. Thus church see the world by oneself. There are two points of view. One is a position of Luteran-church. They focused on a seperation from the world. On the other hand Reformation church pointed up activeness for the world. But both sides have problems. Luterans make internal faith and escapism from reality. Reformations participated in society without gospel. Moreover they shouted to the government. Both of them have many issues. Bonhoeffer's political ethic helps these problems to solve. Especially Bonhoeffer's mandate theory provides an unique idea. it maintained a christ-central and order's structure of the world concept. Namely origin and goal of mandate are Jesus christ. So mandate have roll and responsibility for christ. The world is christ's. The reality is also christ's. It is by incarnation of christ. Thus the world is not devided. Finally this world came to be a christ's reality. And it reigned by christ. Christ is a ruler of the world. Mandate testified christ's reality and reign. It contains labor, marriage, government and church. All of them have two responsibilities. One is for christ. The other is for the rest of mandate. Mandate has coexistence, reliance and antagonistic relationship. The antagonistic relationship revises mandate's mistakes. Particularly church proclaims gospel to the world. It means responsibility for christ. And church has political behavior for other mandate(especially government). Church's political behavior is three ways. First of all, church can pray for christ's reality. Secondly, church can preach a sermon for government. At last, church can act political behavior. But church has a political limit. Church's limit is 'council of churches'. Namely, church's political action must be dabated into public levels. So church's public responsibility is political limit. Thus an individual or only a church's action is not appropriate. Bonhoeffer proposed church's political responsibility, roll and limitation. We knew the fact throught mandate. Finally Bonhoeffer's mandate gives us straightly political ethic. 세상을 바라보는 교회의 관점은 크게 두 가지로 구분된다. 분리에 중 점을 두는 루터교회의 입장과 세상에 대한 능동적 태도를 가지는 개혁교회의 입장으로 나눌 수 있다. 그러나 세상과의 분리는 신앙의 사사화와 현실도피적 인 태도를 만들어냈다. 또 세상에 대한 적극적 자세는 복음을 상실한 사회 참 여의 형태로 왜곡되기도 했으며, 정부에 대한 저항만을 부르짖게 만들었다. 세 상을 바라보는 두 관점은 모두 문제를 가지고 있었다. 본회퍼의 정치윤리는 두 관점을 보완하는 독특한 구상을 밝힌다. 본회퍼의 정치윤리는 시대적 상황과 무관하지 않다. 제3제국은 노동 과 문화, 성과 혼인, 교회, 정부 등의 사회 질서를 모두 정부의 통제 아래 두 려고 했다. 사회의 각 분야는 자율성을 상실한 채 정부를 위해서 존재하는 구 조가 되고 말았다. 본회퍼는 정부가 모든 질서를 지배하며 통제하려는 태도를 심각하게 생각했다. 그리고 그는 제3제국에 순응한 독일 그리스도인들의 신학 에도 우려를 표시했다. 그들의 신학은 정치 이데올로기와 결부되어 이교적인 것으로 변질되었다. 본회퍼는 사회 혼란과 신학의 변질에 대해 올바른 길을 제시하려는 시도를 보존질서를 통해 시작했다. 독일 그리스도인들은 교회 연합과 평화 구상을 질서의 신학에서 찾았 다. 민족주의적 요소를 수용한 그들은 하나님이 선택한 독일 민족에 의해 세 계의 평화와 교회 연합이 가능하다고 보았다. 그들은 창조된 질서 자체에 대 한 맹신을 가지고 있었다. 그래서 인종과 민족, 국가라는 질서를 종합하여 독 일 민족의 우월성을 신학적으로 승인하기에 이른 것이다. 본회퍼는 정태적인 질서를 하나님의 질서로 이해하는 것을 반박했다. 그는 그리스도를 근원, 목표 로 삼는 보존질서만이 진정한 질서이며, 하나님은 보존질서를 통해 타락한 세 상을 보호하고 유지한다고 보았다. 그에 따르면 그리스도를 인정하는 질서를 통해 교회 연합과 평화가 가능한 것이다. 본회퍼는 그리스도를 세상 질서의 중심에 배치시켰다. 그러나 그는 보존질서의 구조와 형태를 구체적으로 설명 하지 못했다. 다만 복음의 선포에 개방적인 것을 보존질서로 파악했을 뿐이다. 그리고 보존질서를 그리스도를 통해 주어진 것으로 이해하여, 인간을 수동적 위치에 머무르게 했다. 위임은 그리스도 중심적인 관점을 유지하며, 보존질서가 말하지 못했 던 질서의 구조와 형태를 제시하고, 인간의 책임적인 반응을 설명한다. 본회퍼 는 위임의 개념을 그리스도와의 관계에서 파악하고자 했다. 그의 저술에 나타 난 위임을 정리해보면 이러한 특징을 찾아볼 수 있다. 위임은 생명이신 그리스도를 근원과 목표로 삼는다. 하나님이 그리스 도를 통해 자연적인 생명을 긍정했고, 그리스도는 생명이 되었다. 생명이신 그 리스도를 중심으로 위임은 생명을 위해 세상에서 활동한다. 위임은 역할과 책임을 가지고 있다. 위임이 가진 책임은 그리스도 때 문에 존립하는 것이다. 만약 본연의 임무를 망각하고, 다른 위임을 침해한다면 그리스도의 질서는 위기를 경험하게 된다. 하나님은 그리스도의 질서를 위해 위임을 존재하게 했다. 이로써 위임은 그리스도의 질서를 보전하게 된다. 그리고 위임은 성육신한 그리스도를 통해 그리스도의 현실에 위치한 다. 그리스도 때문에 세상의 현실이 그리스도의 현실에 포함되었고, 이 현실에 서 위임은 하나님의 보존, 보호의 의지가 드러나는 장소가 되었다. 진정한 선 은 이 현실을 인식하고, 그리스도의 현실에 책임적인 자세로 참여하는 것이다. 또 위임은 세상성을 긍정하는 그리스도의 통치를 의미한다. 세상을 유기하지 않는 하나님은 그리스도의 통치로 세상을 유지한다. 위임은 그리스 도의 통치를 증명하고, 그리스도를 위해 봉사한다. 위임에 포함된 교회는 세상 에 대한 책임을 가지고, 그리스도의 통치를 알리며 존재한다. 그리스도를 통해서만 피조물이 자신의 근원, 본질, 목표를 인식하게 된다는 사실은 그리스도의 계명에 해당한다. 그리스도의 계명은 구체적 상황 에 드러나는 구체적 성격을 지니고 있다. 그리스도의 계명은 위임으로 구체화 되고, 위임은 그리스도의 계명을 세상에 증언하는 역할을 한다. 그러나 위임은 공존, 의존, 대립의 관계가 왜곡될 경우 그리스도의 계명을 오해하게 된다. 즉, 그리스도를 근원, 본질, 목표로 삼는 위임은 그리스도의 현실 안 에 존재하는 그리스도의 질서와 통치를 위해 책임적인 자세로 그리스도의 계 명을 전하는 것이다. 위임은 노동, 혼인, 정부, 교회로 구체화된다. 이것은 보 존질서에서 답하지 못했던 질서의 구조와 형태를 설명해준다. 그리고 위임은 책임적인 반응을 선으로 판단하면서 수동적인 보존질서를 극복하고 있다. 이 책임은 그리스도에 대한 책임과 위임 간의 대립 관계 속에서 드러나는 책임이 다. 위임은 하나님의 위탁과 대리이기 때문에 그리스도에 대한 책임을 가 지게 된다. 그리고 위임 간의 대립 관계는 위임이 서로를 견제하는 역할을 가 능하게 한다. 서로에 대한 요구와 책임이 긴장관계를 형성하고, 이것이 깨어

위르겐 몰트만의 그리스도론의 윤리적 연관성 연구 : 윤리적 실천론 으로서 십자가 신학과 정치신학을 중심으로

권세광 서울신학대학교 대학원 2007 국내석사

1) Moltmann’s Christology unite with Christian ethics (Theory of Practical Christianty) Moltmann’s Christology can be called the Practical Christology. It is a discipleship which begins at the confession of Jesus Christ as the Messiah and dedicates one’s life to the way of Christ with Christian ethics Faith of Christ and his ethics can not be separated. Christian ethics in a sense can be called an ethical Christology. The discipleship of Christ is not only Christology but also Christian ethics. Therefore, Ethical and Practical Christology is the complete knowledge of Christ. 2) Practical Christology starts from the theology of the Cross. The theology of the cross is the focus of Moltmann’ Christology. The theology of the cross originates from Luther. Moltmann’s theology of the cross is influenced by Luther’s theology and Bonhoeffer’s suffering and discipleship. During the middle ages, Moltmann’s theology of the cross countered the Theology of Glory. Moltmann said that theology of the cross clearly illustrates the Gospel of freedom found in Christ. It clearly highlights the Reformation. Therefore, the theology of the Cross allows for a life of liberation and criticism which is lived out in declaration and Christian praxis. Moltmann progresses the theology of Cross to the point in which it helps understand world and historical perspective. Furthermore, it continues to advance to the point of church reformation and social criticism. As a result, we can say that Moltmann developed theology of the Cross to the criticism of church and social criticism. 3) Moltmann’s praxis of Christ is a political Christology and theory of ethics is a political discipleship. Discipleshipwas not an important issue in the Reformation. Bonhoeffer was the one responsible for renewing a theological interest in discipleship. Bonhoeffer examined the situation of the German Church during 1930’s in light of the theory of righteousness advocated by the reformists. He maintained that the theory of righteousness was being misused by the German Church especiallyin regards to discipleship based on their ideas of praxis, suffering, and ethical life. In essence, the church had reduced the Christian faith to ‘cheaply grace’. Moltmann, who was influenced by Bonhoeffer’s idea of following Christ, insisted that Disciples of Christ must take part in the suffering of the cross as well. Following after Christ always means that one must deny himself and take up the cross. Moltmann’s discipleship then, is a "creative discipleship." The cross isnot a personal impersonation, but rather expands to our economy, social, and political life. To follow after the cross, is to make the cross relevant in today’s reality. It can also be described as "political discipleship." Discipleship goes beyond personalizing the cross, but expands to all areas as shown in political theology. This then is the ethics of following after Christ and the political discipleship of the Cross. The direction of political theology in the Cross also shows up in liberation theology. Political theology is a contextual theology which arose from Germany during 1960’s. The representatives of contextual theology were John Baptist Metz along with Dorothee Soelle and Jurgen Moltmann. The second world war and carnage at Auswitz were the beginnings of political theology. These incidents caused a transformation of many Germans especailly in regards to their faith. It also exposed their theological crisis calling for a renewed teaching in interpretation of God. Through this transformation, thepolitical theology was able to move away from personalization of faith. It was also the starting point for gaining basic human rights and dignity for the Jews who were persecuted on the basis of being a non-political religion. In other words, although there can exist a theologian with no political agenda, it is impossible to have a non-political theology. The conservative organizations and existing parties are in fact supported by the theologians and churches who declare them selves to be non-political. On the contrary, political theology begins from the public witness and responsibility. Therefore it is the theology of social and secular power criticism. Political theology makes aware the political conditions of the church and Christian influence to existing politics. In this light, Metz describes the church as the "social criticism’s system." Hence he notes that, "all eschatological theologies are in a sense social criticisms and political theologies." He also insists that political theology is not to become a political church, but obtain a theology which stands for the world. He believes it is the God’s will for the church. Also, Moltmann understood political theology to be a "political interpretation of the Gospel." It became a criticism of Christianity in the "suffering God’s" theology of Cross, idols of political religions, and demands of civilian religions. In this point, Moltmann understood interpretation to be, "experience of understanding today’s history and its praxis." And the political interpretation intends for the life to move from oppression to liberation. It is the messianic interpretation, fulfillment of the promise, and also revolutionizes the world. In conclusion, political theology is political interpretation and combines political discipleship’s praxis and ethics. Moltmann’s Christology therefore moves from theology of the Cross to political theology, and political theology shift towards political discipleship’s ethics. Moltmann’s political interpretation attempts to understand life in light of God’s suffering and therefore includes praxis and its transformation. Moltmann explains five areas of political theology that pursues the Kingdom of God; overcoming the vicious life cycle of man’s diverse life. 1) The humanization of situation in all man’s relationships 2) Democratization of politics 3) Socializati

한국의 문화신학과 기독교 : 토착화신학과 민중신학 비판을 중심으로

박신기 서울신학대학교 1997 국내석사

한국교회의 예배갱신을 위한 연구 : 예배갱신 운동을 중심으로

임충식 서울신학대학교 목회선교전문대학원 2003 국내석사

It is well recognized among Korean Christians and theologians that upon entering 21st century there's an urgent need for a renewal of worship in South Korea. Through the two thousand years of history, there have been a lot of different forms of Christian worship with influences from the local culture. I declare that now is the time to create a proper Korean worship culture, which should be the aim of the worship renewal of the Korean church. In this paper, I tried to investigate and suggest a way of renewing Korean church worship, which keeps balance between the tradition of Christian worship and the spirit of the times. Firstly, theological principles of concepts and formats of worship are explored, which are the key foundation of this study. Then, the identity of Korean church worship is considered in various angles by analyzing its roots and problems. And, some good cases of worldwide and Korean church worship renewal are exemplified. As a conclusion, I made the following points for worship renewal. The first point is that we have to admit the diversity of worship culture. Once propagated to any people, Christian culture has reshaped and developed itself by contextualizing to and absorbing local culture elements, which is revealed and formulated in the localized worship. In this sense, Korean church is expected to create and formulate a "Koreanized Christian worship." The second point is that while admitting diversity, there should be a sense of accordance of the service among worldwide churches. By the liturgical movement, important liturgical elements which were lost in the protestant church have been restored. Especially, the two liturgicalaxis of the proto church, the worship of the words and the Communion worship, are getting embraced by the modern church. Extending the two worship by the opening and the sending out, the churches participating in the liturgical movement are employing the worship organized into four phases. It's plausible for Korean church to follow the big picture of the worship formulated by the liturgical movement. The third point is that we should seek for ways to induce the congregation to participate proactively in the worship. In the 2nd Vatican Ecumenical Council, one very important principle was introduced; the principle that the worship should be accompanied by the whole, conscious and active participation by the congregation. The whole participation means participating with full appreciation of the worship. The conscious participation means participating with full devotion of body and soul. The active participation means congregation's playing some active role for the worship. The last point is that Christian worship should not ignore the cultural flow of the times. Today, multimedia has become a standard in cultural activities, which means that majority of the congregation is the visual generation. For this age, it's very important to create and develop Christian worship culture which adheres to the tradition but not ignoring the request of the culture of the times.