바울 신학의 새관점에 대한 비판적 연구 : '하나님의 義'를 중심으로

이샛별 협성대학교 일반대학원 2017 국내석사

Paul's theology which has been generally recognized in the Korean churches can be considered as the traditional perspective starting from Martin Luther. However, 'new perspective of paul's theology' has been discussed recently in New Testament Society of Korea. In ‘new perspective,’ totally different opinions have been argued from the traditional ones. It is considered that confusion is likely to be occurred when both different perspectives are met without discrimination by the church. Hence, this study aimed to summarize the traditional as well as new perspectives on paul's theology and to investigate how we could accept these two now. In this article, interpretation of paul's theology was summariz-ed first under the traditional perspective. Traditional perspective perceived ‘the righteousness of God’ as the main topic of paul's theology. Under the traditional perspective, ‘the righteousness of God’ was understood as passive righteousness exceeding from active one which was understood in Catholics in the Middle Ages. Passive righteousness, which empathizes God’s power, means that the righteousness of God can get not from the human’s effort but from the grace of God. This position has been started from Luther, and continued to Calvin, Wesley and Bultmann who was a scholar of existentialism. Upon reviewing their positions in detail, they showed some differences, however, God’s righteousn-ess was understood as an imputed righteousness that empathizes God’s power and His behavior of salvation. ‘New perspective of paul's theology’ which is totally different from traditional perspective had been emerged by Sanders. ‘New perspective’ was understood on the righteousness of God differe-ntly from the existing understanding. Upon ‘new perspective,’ the righteousness of God was insisted to be established in order to argue the positions of the Jews and the Gentiles in late Paul’s period, not as the main topic of paul's theology. Therefore, new perspective did not empathize the salvage by the righteousness of God but the problem solving in the dimension of tribes. and ‘New perspective’ was confirmed that it did not highlight God’s power but the responsibility of semi-Pelagianism human-beings. In this article, it was reviewed how we had to understand ‘the righteousness of God’ between these two perspectives, how we understood ‘the righteousness of God’ in the Old and New Testaments, and how Paul utilized ‘the righteousness of God’ Paul as a Jew developed its meaning not by ignoring the Old Testament but by succeeding it. the righteousness of God descri-bed in the Old Testament could be understood to be related with salvage ultimately and to recover God’s power. This God’s righteousness was used to describe the concept of God’s salvage in the New Testament. Also, for Paul who told about God’s righteousness, it was confirmed that he recognized and explained the righteousness of God as the concept of salvage that realized Jesus Christ and experienced the Holy Spirit. In this article, it was summarized how we should understand 'the righteousness of God' in the traditional and new perspectiv-es. It was found that the questions were different on the funda-mental differences between traditional and new perspectives from the previous studies, in this article. The question was ‘how do we become brands?’ in the traditional perspective while it was ‘where is the position of the Gentiles?’ in the new perspective. Solution process and the results were different because the emphasis was different. Therefore, we could understand the righteousness of God by supplementing our weaknesses rather than the decision what was right and what was wrong in these differences. In fact, Paul explained on the righteousness of God in the Epistle to the Romans why we could get the righteousne-ss of God by the belief and why those who were recognized by God to be righteous had to build up commandment strongly. That is, those who got God’s righteousness could see the expla-nation not only on the belief but also on the reasonable behaviors for them. Therefore, it is suggested that we should accept and understand God’s power from traditional perspective and human's behaviors(works) empathized from new perspective complementa-rily each other when we understand the righteousness of God. 국문초록 한국교회에 보편적으로 인식되고 있는 바울신학은 루터에 의해 시작된 전통적인 관점으로 볼 수 있다. 그러나 최근에는 한국신약학회에서 ‘바울 신학의 새 관점’에 대해 논의하고 있다. ‘새 관점’은 전통적인 관점과는 상이하게 다른 입장을 주장하고 있다. 이러한 상이한 두 관점에 대해 교회에서 구분하지 못한 채로 접하였을 때에 혼동이 일어나기 다분하다고 생각하였다. 그러므로 본 논문은 바울 신학에 대한 전통적인 관점과 새 관점을 정리하고 상이한 입장의 두 관점을 지금의 우리는 어떻게 받아들여야 하는지 고찰하였다. 본 논문은 먼저 바울 신학의 전통적인 관점의 해석에 대해서 정리하였다. 전통적인 관점은 ‘하나님의 義’를 바울 신학의 중심주제로 보았다. 전통적인 관점에 의하면 ‘하나님의 義’는 중세 카톨릭에서 이해하는 능동적인 義에서 벗어나 수동적인 義로 이해하였다. 수동적인 義란 하나님의 주권을 강조하는 것으로 인간의 공로가 아닌 오직 하나님의 은혜를 통해서 하나님의 義를 얻을 수 있다는 것이다. 이러한 입장은 루터로 시작하여 칼빈과 웨슬리 그리고 실존주의학자인 불트만까지 이러한 입장은 이어져온다. 이들의 입장을 세부적으로 살펴보면 조금씩 다르게 나타나지만 하나님의 주권을 강조하는 전가된 義와 하나님의 구원의 행위로서 하나님의 義를 이해하고 있음을 살펴보았다. 전통적 관점과 상이하게 다른 ‘바울 신학의 새 관점’은 샌더스에 의해서 등장하기 시작하였다. ‘새 관점’은 하나님의 義에 대해서 기존의 이해와 다르게 이해하였다. ‘새 관점’에 의하면 하나님의 義란 바울의 중심 주제가 아니라 바울의 후기에 유대인들과 이방인의 입장에 대해 논쟁하기 위해 세운 것이라고 주장하였다. 그러므로 새 관점은 하나님의 義를 통하여 구원을 강조하였던 것이 아니라 종족적인 차원의 문제를 해결한 것에 강조점을 두었다. 그러므로 ‘새 관점’은 하나님의 주권적인 부분보다는 반(半)펠라기우스적인 인간의 책임에 대해 강조점을 두고 있음을 확인하였다. 본 논문은 이러한 두 관점 사이에서 우리는 ‘하나님의 義’에 대해 어떻게 이해해야 하는지 살펴보기 위해 구약에서 말하는 하나님의 義와 신약에서는 하나님의 義를 어떻게 이해하게 되었는지 그리고 바울이 하나님의 義를 어떻게 활용하고 있는지 살펴보았다. 바울은 바리새적 유대인으로서 구약을 무시하지 않고 오히려 구약을 전승함으로 그 의미를 발전하였다. 구약에서 말하는 하나님의 義란 결국 구원과 관련이 있으며 하나님의 주권을 회복시키는 것으로 이해할 수 있다. 이러한 하나님의 義는 신약에서도 하나님의 구원을 표현하는 개념으로 사용되었다. 뿐만 아니라 하나님의 義를 말하였던 바울에게도 하나님의 義는 예수 그리스도를 깨닫고 성령을 체험하는 구원의 개념으로 인식하며 설명한 것을 확인할 수 있다. 본 논문은 전통적인 관점과 새 관점에서 말하는 하나님의 義에 대해서 어떻게 이해해야 하는 것인가 정리하였다. 본 논문은 지금까지의 연구를 통해서 전통적인 관점과 새 관점의 근본적인 차이에 대해서 서로 질문이 달랐음을 발견하였다. 전통적인 관점은 ‘어떻게 구원을 받을 수 있는가’라는 질문이었다면 새 관점은 ‘하나님의 구원의 계획 속에서 이방인의 위치는 어디인가’라는 질문이었다. 즉 강조점이 다르기 때문에 해결 과정과 결과가 달랐던 것이다. 그러므로 이러한 다름 속에서 우리는 어떤 것이 옳은 것이고 그른 것이라는 판단보다는 서로의 약한 부분을 보완함으로 하나님의 義를 이해할 수 있을 것이다. 실제로 바울은 로마서를 통해서 하나님의 義에 대해 믿음으로 인해 하나님의 義를 얻을 수 있음과 하나님께 의롭다 인정받은 자는 율법을 굳게 세울 수밖에 없는 이유에 대해서 설명하였다. 곧 하나님의 義를 얻은 자는 믿음뿐만 아니라 하나님의 義를 얻은 자에게 합당한 행위에 대해서도 설명한 것을 볼 수 있다. 그러므로 하나님의 義를 이해할 때에 전통적인 관점에서 강조하는 하나님의 주권과 새 관점에서 강조하는 행위를 상호보완적으로 수용하여 이해해야 함을 주장한다.

PAUL’S UNDERSTANDING OF JESUS CHRIST AS THE FINAL JUDGE AND OF THE DAY OF THE LORD : A STUDY OF PAULINE CHRISTOLOGY

김지은 횃불트리니티신학대학원대학교 2023 국내박사

The purpose of this study is to consider the christological significance of Paul’s concept of Jesus Christ as the final judge in the undisputed Pauline corpus. Paul’s understanding of Jesus Christ’s role and authority as the final judge as well as of the concept of the day of the Lord demonstrates how Paul perceives Jesus Christ’s status in relation to that of God. In the Old Testament, God’s judgment appears to contain the themes of kingship, of the warrior, and of the coming of God. Furthermore, these features are also manifested in the tradition of the day of the Lord (YHWH). Strikingly, Paul presents these two distinctive themes of God’s judgment and the day of the Lord together in his descriptions of Jesus Christ as the final judge. First, Jesus Christ will execute the final judgment as the king and the Lord who is sitting at the right hand of God (Rom 8:34; 1 Cor 15:25; Phil 2:10–11) and will destroy every authority and power including death as the warrior (1 Cor 15:24 –26). Also, the concept of God’s coming is posited as Jesus’s second coming or Parousia. Second, the day of the Lord (YHWH) in the Old Testament is modified in Paul’s writings to the day of the Lord Jesus Christ. Paul keeps in view the work and the role that God and Christ share in his notion of the day of the Lord. Therefore, Paul’s perception of Jesus Christ as the final judge is a parallel to God in the Old Testament. Psalm 110 is the text that provides Paul with the conceptual backdrop for his perception of Jesus Christ as the final judge and of the day of the Lord Jesus Christ, which is done through Paul’s metaleptic reading of the text. This psalm presents that the judgment of the Messiah is related to and overlaps the judgment of God. Furthermore, this psalm demonstrates the parallel or overlap between the day of the Messiah and the day of the Lord (YHWH). Hence, for Paul, Psalm 110 functions as a thematic cluster that influenced Paul’s perception of Jesus Christ as the final judge and his alteration of the day of the Lord (YHWH) to the day of the Lord Jesus Christ. In the undisputed letters of Paul, Jesus Christ’s role as the final judge is intertwined with and overlaps that of God in that Jesus Christ participates in God’s sovereign works in the final judgment. These features are not found in the Second Temple literature; the roles and status of the judgment figures fall far short of those of Jesus Christ in terms of scope and authority. This goes against the assessment of scholars who assume that Paul viewed Jesus Christ’s role and status as similar to the judgment figures in the Second Temple Jewish thought world. Meanwhile, Paul’s declaration of Jesus Christ as the final judge can be understood as a strong affirmation of Jesus Christ’s divinity, which was compared with the claim of the Roman emperor in Paul’s time to be quasi-divine. Hence, I discuss these topics in the following order. First, I discuss God’s role as the final judge and the concept of the day of the Lord (YHWH) in the Old Testament; second, I examine the intermediary figures’ roles and status as the judge in the Second Temple literature; and third, I explore the emperor’s role and status as judge in the Roman Empire. Then, fourth, I discuss Psalm 110 as the conceptual background of Paul’s perception of Jesus Christ as the final judge and of the day of the Lord Jesus Christ. Lastly, I analyze Paul’s descriptions of the portrayal of Jesus Christ as the final judge and of the day of the Lord Jesus Christ. To discuss the influence of Psalm 110 on Paul’s notion of Jesus Christ’s role as the final judge and the day of the Lord, I examine Romans 8:34 and 1 Corinthians 15:20–28. Also, to understand Jesus Christ’s sharing of the role and authority as the final judge with God on the day of the Lord, I investigate some passages in the undisputed letters of Paul. In summary, Paul perceived that Jesus Christ shared the divine identity as the final judge with God, which means that he regarded Jesus Christ as equal to God.

Paul's Missionary Methods and Their Applications to Mission in Myanmar

Biak Hnin 장로회신학대학교 대학원 2009 국내석사

This thesis proposes some suggested and evaluated methods of Paul in his missionary work, which he effectively practiced and contextualized in the existing situation of the first century world, to be applied to mission work in Myanmar. Methods can be varied and changed but the message of the gospel cannot. The main aim of this thesis is to preach and proclaim this unchangeable message of Jesus Christ with viable methods in Myanmar?s mission fields. Due to mentioned difficulties, problems, and barriers in Myanmar, the task of evangelizing and preaching the gospel is always challenging and provoking for missionaries in Myanmar. In fact, putting all the methods of Paul?s missionary work to application and practice will not be easy in any way, because many hindrances are facing us today with different implications on people?s life. However, though the task may be difficult and even impossible the motivation and impetus of evangelization and proclamation of the gospel is more strengthened because Jesus said, ?I will be with you always till the end of the world? (Mt. 28:18-20). The promise and provision of God?s presence and power are always sufficient for all in any context. Indeed, Myanmar?s missionaries have faced all kinds of hardships and barriers as many other missionaries in different parts of the world have faced. The promise and provision are given to all the people who serve Him and God?s presence and power is always there wherever and whenever people faithfully and obediently do his mission work. As there are many kinds of hindrances to be encountered, there are always positive ways to consider and do God?s ministry with available means and methods in any mission field in the world. In addition, while it is true in the history of Paul?s missionary work that he indeed encountered several and various difficulties, he has also done mission effectively and meaningfully as we have read and known from the Bible. In other words, Paul?s missionary methods are historically truthful and fruitful as well as Biblically accurate and relevant for any context for the past, present and future. In fact, Paul?s missionary methods are not simply made up for the sake of doing ministry, but they are rather much contextualized and yet contemporary and practical for today?s mission work. In fact, the present situation in Myanmar for mission work is even more demanding than any other country, because Myanmar has more political, social, economic, educational and religious conflicts. Those who serve in Myanmar as missionaries need to be more sensitive and attentive to the ongoing difficulties and problems with more knowledge of how, why, when, where and what is to be done in accordance with the message of the gospel for the people whom they serve. For this reason, the writer is proposing Paul?s missionary methods, which are Biblically true and practically effective for mission work in Myanmar. Therefore, proposing Paul?s missionary methods and their applications for mission work in Myanmar is what we can do as part of fulfilling and accomplishing of God?s mission for a certain place and time. But the real mission work will be fulfilled and accomplished by God himself through his people as instruments, stewards and partners for his mission work here in the world. Here on the earth and in heaven, nothing is too difficult for God to be solved. Indeed, everything is possible for God and his people who do his mission work faithfully and diligently. That is why, with this hope, faith, and trust in God, Paul?s missionary methods and applications are proposed for mission work in Myanmar. With God we can do so as Paul did.

PAUL'S CITIZENSHIP AND ITS FUNCTION IN THE NARRATIVES OF ACTS

윤철원 University of Sheffield 1996 해외박사

바울의 시민권은 놀랍게도 학자들의 많은 관심을 끌지 못했다. 본 논문을 통해서 집중했던 주제는 한 마디로 바울의 이중 시민권(dual citizenship), 특히 그의 로마 시민권(Roman citizenship)이 사도행전의 해석을 위한 하나의 중요한 기능을 수행한다는 것이 인정되어야 한다는 것이다. 왜 사도행전에서 시민권이 문제인가? 바울의 로마 시민권의 역사적인 신빙성에 대해서 물음을 제기하는 이유는 대략 다음과 같다. 1) 사도행전에만 언급되는 바울의 시민권은 바울의 친서에 의해 질문된다. 바울은 심지어 위기 상황에서 조차도 시민권의 소유를 발설하지 않는다는 점이며, 2) 여러 학자들이 주장하는 바와같이, 사도행전의 내러티브 세계(narrative world)에서의 문학적 이유 때문에 고안되었다는 것이고, 3) 바울이 로마 시민이라면, 제국의 시민들은 로마의 형(刑) 집행에서 보호받는데 그의 서신은 왜 언급하지 않았는가? 라는 것이다. 고후 11:25에서 바울은 채찍으로 맞은 것이 세 번이었다고 적고 있는데, 이는 로마 시민에게는 금지되어 있는 로마의 형벌이었다. 그렇다면 독자로서 우리는 이와같은 물음을 던지게 된다: "바울이 진정 로마 시민권자였다면 이러한 매질을 당했을까?" 지금까지의 사도행전 연구는 누가의 기록 목적을 밝혀내기 위해서는 미려하게 묘사된 바울의 재판 내러티브(21-26장)를 정확하게 해석해야만 한다는 것에는 많은 관심을 기울이지 않았다. 또한 바울의 재판 내러티브를 진행시키는 것이 그의 로마 시민권이라는 사실도 정당하게 포착하지 못했다. 우리는 우선적으로 누가가 어떤 이유에서 바울의 로마 시민권을 활용했는가를 물어야 한다. 또한 이 시민권이 재판 내러티브에 등장하지 않는다면 그 내러티브 세계(narrarive world)의 구성은 전적으로 불가능하다고 보인다. 왜냐하면 이 시민권이 없이는 바울이 로마 황제에게 상소할 수 없었고 또한 그가 상소할 수 없었다면 바울이 로마에 도착해서 복음을 증언한다는 것 자체가 불가능한 일이기 때문이다. 그렇다면 이 시민권이 바로 사도행전을 바르게 해석할 수 있도록 돕는 하나의 전략(strategem)이라고 해도 과언이 아닐 것이다. 그렇다면 누가의 목적은 무엇이었을까? 그것은 주님의 복음의 승리이며, 이 목적의 성취를 위해 바울의 시민권이 내러티브에서 하나의 중요한 기능을 수행하는데, 유다교도 로마 제국도 복음앞에 정복될 하나의 대상이라는 것을 선포하려는 것이다(반-유대주의와 반-로마제국주의). 그러므로 우리는 하나의 제안을 할 수 있다: 만약 우리가 사도행전을 해석하는 하나의 중요한 열쇠로써 바울의 시민권의 가치를 숙고하지 않는다면, 우리는 누가의 주된 목적을 전혀 이해하지 못한다해도 과언이 아닐 것이다. 이러한 작업을 위하여 본 논문은 알렉산드리아 행전(The Acta Alexandrinorum)이라는 파피루스 선집을 비교분석하였다. 이 두 문서간의 문학적 구조는 상당한 유사점을 가지고 있는데, 특히 그 파피루스들이 묘사하고 있는 서로의 갈등의 원인이 바로 시민권이라는 사실은 본 논문의 단초를 해결하기에 충분하다는 결론에 이르게 되었다. 특히 알렉산드리아 행전의 이데올로기적(ideological) 동기들과 행전의 내러티브의 직접적인 비교가 가능하다는 점이다. 필자는 알렉산드리아 행전의 애국적 모티브(patriotic motif: 출생의 자부심과 고향(알렉산드리아)에 대한 애착은 사도행전의 바울 재판 내러티브의 분석을 위한 새로운 아이디어를 제공한다), 순교 모티브(martyrdom motif: "죽음"과 "로마의 부정의"를 드러내는 동기들은 사도행전에서의 로마 관리들의 연약한 모습을 설명하는 데 매우 적합하다), 반-유대주의와 반-로마 제국주의(알렉산드리아 행전은 바로 이 이데올로기를 선전하는 기능을 한다. 필자는 사도행전에서 그리스도의 복음을 증거하기 위해서 바울의 재판 내러티브가 궁극적으로 반-로마적인 입장을 견지하고 있음을 포착했다)가 이 사도행전의 새로운 읽기(new reading)를 위한 매우 가치있는 것임을 발견하고 내러티브 분석에서 활용했다.

RAISED FOR OUR JUSTIFICATION : An Investigation on the Significance of the Resurrection of Christ within the Techological Structure of Paul's Message

한천설 Theologische Universiteit van de Gereformeerde Ker 1995 해외박사

바울의 여성 이해 : 고린도전서 11:2-16절을 중심으로

한영주 연세대학교 대학원 2003 국내석사

고린도전서 11:2-16절과 고린도전서 14:34-36절의 본문은 바울의 여성관을 이해하는데 있어서 시금석의 역할을 한다. 이 논문은 고린도전서 11:2-16절을 중심으로 바울의 여성관을 접근함에 있어서 고린도교회의 예배적 차원의 문제점과 바울이 제시하는 해결책과의 상관성을 고려하고자 하였다. 먼저, 바울은 자신에게 전해진 고린도교회의 예배정황에서 발생한 문제에 대한 해답의 차원에서 자신의 논지를 전개하고 있다. 고린도 교회가 속한 사회는 헬라주의의 영향으로 다양한 문화가 공존하였으며, 고린도 교회도 이러한 영향을 강하게 받고 있었다. 바울은 고린도 교회의 공적인 예배에서 공동체를 대변하는 남녀 예언, 기도자들 중에서 머리에 쓰던 베일과 관련하여 혼란이 생기게 되자, 예배의 질서를 바로 세우기 위한 차원에서 이에 대한 지침이 필요하다고 인식하였다. 바울은 3절 이하 자신의 지침을 전개하면서 "머리"라는 상징적인 표현을 사용하여 머리와 연관된 문제에 대한 해결책을 제시하고 있으며, 또한 이를 "수치"와 "영광"이라는 말들과 긴밀히 관련을 시키며 자신의 논의를 전개하고 있다. 이 단어들의 중요한 의미들은 예배라는 상황에서 "제자리에 있다"는 것과 "제자리를 벗어난 것"으로서의 베일의 상징과 연결된다. 바울에게 있어서 베일은 여자에게만 쓰도록 요구되고 있다. 이것은 베일이 여자의 복장의 일부로서, 베일을 쓴다는 것은 자신이 여성이라는 성적인 구별을 나타내는 상징으로서 역할을 하기 때문이다. 따라서 남자가 베일을 쓴다는 것은 여자의 옷을 입고 있는 것이나 마찬가지며, 여자가 머리에 베일을 쓰지 않는 것은 자신이 남자와 마찬가지임을 암시하는 것이다. 그러므로 이러한 베일에 대한 착용으로 생긴 혼란은 남녀의 성적인 구별을 모호하게 함으로써 창조적인 질서를 무너뜨리기 때문에 예배에서 "제자리를 벗어난 것"으로 수치가 된다. 또한 이와 반대로 적합한 머리의 복장은 "제자리에 있음"을 반영하기 때문에 예배에서 하나님의 영광을 제대로 드러내는 것이 된다. 바울은 3절에서 그리스도를 중심으로 남자의 머리와 여자의 머리가 상징하는 의미를 언급한 후 4-6절에서 머리에 쓰는 것으로 인한 혼란이 공동체가 반영하고 있는 그리스도를 수치스럽게 한다고 비난한다. 바울은 3절의 머리라는 각각의 개념을 4-6절에서 공동체적인 개념으로 발전시키고 있으며, 개인의 수치를 공동체적인 수치의 개념으로 확대한다. 바울은 이러한 수치가 부끄럽다면 시정하라고 권면한다. 이어 7-10절에서 바울은 창세기 인간창조설화를 바탕으로 자신의 논지에 대한 근거를 제시한다. 바울은 "여자가 남자의 영광"이 되는 존재이기 때문에 그 머리를 가려야 한다고 주장한다. 즉, 오직 하나님께만 영광이 돌려지도록 해야 하는 예배에서 여자는 남자의 영광을 드러내기 때문에 그 머리를 가려야 한다는 것이 그의 주요한 논지이다. 바울은 여성이 머리를 가려야 한다는 것은 남성에게 복종을 나타내는 상징이 아니라 예배에 하나님을 대신하여 참여하고 있는 천사들을 인해 필요한 것이며, 이것은 여성 스스로 자신의 머리를 가려 하나님께 영광을 돌린다는 의미에서 여성 자신의 권위를 나타내는 것이라고 규정한다. 그러나 바울은 11:11-12절에서 자신이 요구하는 것은 머리에 쓰는 베일로 인해 성별의 구별이 모호해진 상황을 바로잡고자 하는 것일 따름이며 이것은 "주 안에서 하나다"라는 자신의 남녀평등의 신학적인 원칙에 위배되는 것은 아님을 분명히 제시한다. 따라서 바울이 주장하는 바는 여성을 차별한 다거나 여성이 공적인 예배의 활동하는 데에 있어서 제한을 두고자 함은 전혀 아니다. 바울은 11:13-16절에서 자신의 주장을 본성과 관습에 비추어 호소하고 있으며, 다른 교회에서도 이와 같은 규례가 없다고 단언함으로써 고린도 교회에서 베일의 문제로 변론하고자 하는 자들에게 논의의 여지를 주지 않는다. 바울이 의도하고자 하는 바는 그리스도 공동체로서 부끄럽게 여겨질 수 있는 외모와 행실로 공동체 전체를 수치스럽지 않도록 하고 하나님께 영광을 돌리는 거룩한 예배를 회복하라는 데에 있다. 바울에게 있어서 예배의 거룩함을 회복한다는 의미는 질서를 회복하고 공동체에게 덕이 되는 행위이다. 이것은 자신만의 이익을 위하는 것이 아닌 남을 배려하는 것과 긴밀히 연결된다. 이러한 바울의 주장은 14:34-40절에서도 반영된다. 바울은 14:34-35절에서 교회에서 여성들이 발언할 기회마저 금하고 있는 남성 예언자들의 말을 인용한 뒤 14:36절에서 그들을 비난한다. 바울은 하나님의 말씀은 어느 누구에게나 동등하게 임하는 것이지 어느 한쪽의 독점이 될 수 없다는 것을 명백히 한다. 바울은 여성들을 억누르고 지도력을 독점하고자 하는 남성예언자그룹을 비난하면서 여성들이 교회에서 동등한 입지와 권리를 행사할 수 있도록 여성의 입장을 옹호한다. 따라서 고린도전서 11:2-16절과 14:34-40절에 반영되고 있는 바울의 여성관은 "주 안에서 남자와 여자가 하나다"라는 남녀평등의 원칙이라고 할 수 있으며, 바울은 이를 바탕으로 공동체의 덕을 세우는 질서있는 차원의 예배를 모색하고 있는 것이다. 1 Cor 11:2-16 and 1 Cor 14:34-36 have been known to serve as touch stone to understand Paul's view on women. The Purpose of this thesis is to explore the possibility that the situation in the Corinthian Church is closely related to the messages Paul made. First, Paul has come to know the specific problem in Corinthian worships and suggests his opinion as an pastoral answer to that problem. The Corinthian Society to which the church belonged had a variety of cultural backgrounds under the Hellenism and the church itself has been strongly influenced by it. As the men and women who pray and prophecy in the public worship have been confused by the customary head-covering, Paul thought it needs to correct their practice in an attempt to keep the public worship in order. Opening his own opinion in v. 3, Paul elaborately begins with the statement related head using the word "head" metaphorically. And also he carefully connects it to other words such as "disgrace" and "glory", further addressing his argument. The significant meaning of these words have something to do with veil's implication as "something in place" and "out of place" in worship. Paul only demands woman to cover her head. This is because, for Paul, veil is regarded as woman's attire. Therefore veil itself plays a role of indicating the feminine sexuality of the person who is wearing. So, if man wore veil, he is not different from man wearing woman's custom, while woman is implying she has a masculine sexuality if she is not covering her head. In these reasons, the confusion caused by wrong customary problem among men and women who pray and prophecy brings shame to the community by disregarding distinction between the sexes, since such behavior does not reflects the order given by God's creation, which also brings shame because it is something "out of place". On the other hand, proper attires such as men with bareheaded and women covered her head rightly reflect God's glory in worship since it means something "in place". After indicating what metaphorical head mean in v. 3 focusing on Christ, Paul criticize both men and women for dishonoring Christ the community reflects by confusion regarding veil. Paul intends to introduce the individual idea of head in v. 3, further developing it to community concept in vv. 4-6. He tries to enlarge the idea of personal shame by putting it into a broader context of relationship. Paul recommends men and women to change their behavioral problems if they feel ashamed of. Then, in vv. 7-10 Paul suggests the basis of his argument on the ground of the creation account in which woman is portrayed as man's glory. That is, his main point is that in worship where God alone should be glorified woman reflects man's glory so that she ought to wear veil in order not to distract God's glory. More importantly, Paul doesn't say woman should wear veil as a symbol of subjection to men, rather she should do because of the angels who are present in worship in place of God. And also he makes clear head-covering means women's authority when it comes that she cover her own head to glorify God alone in worship. In vv. 11-12, Paul, however, firmly suggests even though woman should wear veil to bring the distinction between the sexes in worship so that it represent God's creation orders, it does not inconsistent with his theological principle "man and woman are interdependently equal in the Lord". Therefore Paul seems concerned only to settle the disorder caused by head-covering among men and women in worship, not to harm women's active participation in public worship. In vv. 13-16, Paul appeals to "nature", "custom" and firmly refers "There are no such practices in the churches of God" in the finishing argument, giving no room for people who are against his opinion to argue. What Paul intends is that they should not bring shame to the Christian community by improper attires and behaviors and also they must restore holy worship where can glorified God, which means, for Paul, having orders in worship and edificing the church. Such an attitude has to do with concerning not his own benefit but others'. In this respect, 1 Cor 14:34-36 also shows Paul's similar argument. Paul quotes male prophets in vv. 34-35 who disallow women even to speak in the church and then rebukes their argument in v. 36. Paul is sure that the word from God can reach anyone who is proper and therefore it shouldn't be exclusive to only men. Futhermore Paul advocates women so that they can exercise their equal participation and rights in the community, while criticising male prophets who want to deprive women of their positions so that they can monopoly the church leadership. Therefore, Paul's view on women shown in 1 Cor 11:2-16 and 1 Cor 14:34-36 is not different from his theological principle "Neither is man independent of woman, nor woman independent of man in the Lord", upon which Paul wants to bring orderly worship which can edifice the community.

사도 바울의 동역의 원리 : 브리스길라와 아굴라, 실라, 디모데를 중심으로

감연숙 아세아연합신학대학교 대학원 2017 국내석사

Abstract Principles of Paul’s Cooperation with Priscilla and Aquila, Silas, and Timothy Kam, Yeun-Suk M.A. in Theology The Graduate School, Asia United Theological University The success of Paul’s missionary work was in part due to the co-working with his partners. The purpose of this study is to look into the principles of partnership of the apostle Paul in his co-works with Priscilla, Aquila, Timothy and Silas, and thereby to provide sound Christian co-working principles to today’s Christian community. Followings are the results of this study: (1)The principle of the apostle Paul's partnership with Priscilla and Aquila was that they developed their local ministry based on the household church. Paul provided mentorship to them until they were accepted as independent missionaries; (2)The apostle Paul nurtured Timothy with diverse field experiences, continuous caring, and encouragement. Paul left Timothy a testamentary trust of carrying out the missionary work after his death; (3)With Silas, the apostle Paul shared unified mission principle, and Paul humbly accepted Silas’ role to restore his apostolic authority. These are the suggestions for applying the apostle Paul's principles of partnership to today's Christian communities: (1)We may apply Paul’s strategic use of household churches for the sake of securing the centers of gospel dissemination and nurturing believers in an intimate spiritual environments; (2)We need to respect other partners while there cannot be concession in the contents of the gospel; (3)Following Paul’s example, we need to live out what we say.

PAUL'S PREACHING IN THE EPISTLE TO THE EPHESIANS AND ITS HOMILETICAL IMPLICATIONS

Ryoo, David Eung Yul Southwest Baptist Theological Seminary 2003 해외박사

The purpose of this dissertation was to explore Paul’s preaching of the significant theological themes in Ephesians in an attempt to establish a model of expository preaching for modern preachers. The study comprised five chapters. The introduction justified the investigation, explained and evaluated the New Homiletic, and summarized the history of the studies of Paul’s preaching and Paul’s use of the Old Testament in Ephesians. Chapter 2 examined Paul’s preaching on the triune God against the Old Testament backdrop. God has provided the spiritual blessings of unity and reconciliation to humanity by the work of Christ’s death and resurrection through the Holy Spirit. The investigation demonstrated that Paul’s preaching of God the Father, Jesus Christ, and the Holy Spirit reflects his eschatological perspective that believers have already experienced the salvation but they still anticipate its consummation. Chapter 3 surveyed Paul’s preaching on the Christian life as a new creation primarily dealing with the latter three chapters. Paul’s imperative messages, emphasizing on how newly created believers should live a Christian life in conformity of their calling, are grounded on his indicative messages, focusing on what God has done for humans through the sacrificial death and resurrection of Christ. In Paul’s preaching there is no dichotomy between the internal work of the Holy Spirit for the believer’s redemption and His external ethical exhortation for the believer’s life. Paul’s preaching of the believer’s life also reflected an eschatological dimension. The believer has experienced an ultimate triumph over the evil powers in Christ, but the fruits of that victory have not yet been fully realized. Chapter 4 studied homiletical implications of Paul’s preaching in Ephesians and proposed a model of expository preaching. First, expository preaching should be the indicative-grounded and the imperative-oriented. Second, expository preaching should be Christ-centered preaching, focusing on the redemptive work of the triune God in the canonical context. The conclusion summarized the main results of the investigation and suggested Paul’s preaching in Ephesians and proposed a future direction for expository preaching.

Sons and lovers에 나타난 Paul의 자아실현

김경숙 한서대학교 교육대학원 교육학과 2003 국내석사

This study aims to delve into the developmental process of Paul's self- realization and also consider the true meaning of the parents' role and the importance of human relationships from a modern point of view. D. H. Lawrence continuously seeks the whole man alive, based on the spontaneous life flow and vitality between human relationships and nature in space through his works; 'art for myself'. He recounts his own life in Sons and Lovers(1913), one of his autobiographical works. In the novel, Paul's early life from childhood to adulthood and his inharmonious family environment is vividly portrayed in detail by the name Paul, which may well be regarded as Lawrence's own projection. This work reveals how to cope with the conflict and existential problems confronting several characters with different ideals by adapting their own coping mechanisms consciously and defense mechanisms unconsciously. In particular, Paul's parents who, having different personality and class status, show fatalistic conflict from the early stage of their marriage. It is little wonder that Paul develops an excessive attachment to his mother in the course of his growth. By examining this work, we can find that many negative factors and insecurities in Paul's family surroundings are acting as stunning blows to Paul's susceptible mind. Mrs. Morel in desperation turns to her son, who she thinks will make her dream come true. After Paul grows up, he falls in love with Miriam, who is a religious and spiritual girl like his mother. He has an experience that enables them to empathize with a spiritual impulse for each other. However, he is confused and it is actually his mother's bandage. Later, Paul comes into contact with Clara, who is filled with sexual instinct. He is satisfied with their physical relationship for the time being. However, she lacks the spirituality of his mother, which Paul needs. Their physical contact devoid of spirituality results in an inner conflict. This love too ends in failure. Paul recognizes that he can't love truly any women as long as his mother lives. Finally, he returns to his mother. She is dying of cancer and in great pain. He tries to find release by giving her a glass of milk laced with morphine, in order to get rid of her pain. Paul is trapped by his mother's masked love, a love that wants to destroy him. Her selfish love for Paul makes us aware that it has a great negative impact on Paul. In conclusion, this novel shows us the importance of a healthy marital relationship and a balanced parent-child relationship. Lawrence emphasizes the importance of parents' role in the development of the child. It is true in real life that a mother's distorted love and an inordinate expectation of her children can prevent them from growing up normally. The novel Sons and Lovers suggests a modern value for what true love should be.

IMPLICATIONS OF RICHARD PAUL'S BASIC THEORY AND METHOD FOR CRITICAL THINKING IN THE EVAGELICAL SEMINARY CLASSROOM

Temple, Jeffery S Torch Trinity Graduate School of Theology 2000 국내박사

Chapter one was a brief introduction to CT, with a review of related literature. In addition, there was a statement of subproblems, definitions, hypotheses, and delimitations. Paul provides a number of detailed definitions for his view of CT. Chapter two described some of Richard Paul’s main ideas about CT. He is noted as a leader, if not “the” leader of the contemporary CT movement in education. Paul believes that CT should be applied by teachers across the disciplines so that children can think well in school and also apply CT outside of the classroom. Central to Paul’s conception of CT are Socratic questioning, dialogical and dialectical thinking and teaching, strong sense CT, and intellectual virtues. In chapter three Richard Paul is analyzed by professors from two separate colleges and the researcher reasons about the viability of CT in the biblical seminary. There are many proponents of CT that place reason above faith. In fact, some say faith has no place for reasonable people. Although Richard Paul calls for “faith in reason,” he does call people of faith reasonable when they choose their faith for good reasons. A close reading of Paul, however, shows that he encourages looking at one’s past history, so that one can refine his or her thinking. Chapter three also includes favorable views on CT from other Christian educators. Stickel encourages dialogue in the Sunday school class. Reohldepartain found that tough questions among youth motivates a deeper faith among youth. James Westerhoff’s model of searching faith underscores these results. James Michael Lee also encourages a building of understanding, with an emphasis on wisdom. Chapter four includes a review of practical information on motivating and teaching adults with critical thinking methods. Attitude, uncertainty, affect, need, intellectual maturity, and need are all factors contributing to motivation. Related to affect is the teacher’s approach to finding balance between challenging students and showing them that they are valued. As the professor thinks specifically about CT, John Bean gives advice on helping students deal with difficult texts in addition to a section on using short writing assignments to encourage CT. Included in the chapter is a summary of Richard Paul’s description of how to carry out CT using writing.