컴퓨터활용교육 : 웹 기반 학습 시스템의 비기능 요구에 대한 구현 검증 기법 연구

서동수 ( Dong Su Seo ),이혜리 ( Hey Li Lee ) 한국컴퓨터교육학회 2006 컴퓨터교육학회 논문지 Vol.9 No.4

그리스도는 율법의 마침인가?

서동수(Dong-Su Seo) 한국신약학회 2006 신약논단 Vol.13 No.4

로마서의 주제와 구조

서동수(Dong-Su Seo) 한국신약학회 2001 신약논단 Vol.8 No.1

요한복음 20:17-18의 부활한 예수 그리스도의 자의식에 투영된 기독론의 본질

서동수(Seo, Dong-Su) 한국신약학회 2020 신약논단 Vol.27 No.1

일반적으로 삼위일체 맥락의 고-기독론은 조직신학뿐만 아니라 성서신학에서도 기독교 신학을 대변하는 것으로 간주되었다. 그리고 그 논거는 요한복음에서 발견할 수 있다고 사람들은 생각한다. 그러나 종교사적인 측면에서나 문맥적인 관점에서 볼 때 소위 고-기독론의 본문들조차도 확고한 증언을 제공하지 않는다. 고-기독론과 저-기독론의 논쟁의 소용돌이 속에서 부활한 예수 그리스도 자신의 자의식은 하나님 앞에서 철저히 유한자 인간의 모습을 보여주고 있다. ‘나의 아버지 곧 너희 아버지, 나의 하나님 곧 너희 하나님께 간다.’라는 문장을 통하여 예수 자신의 피조물성과 자신의 존재기원을 하나님께 돌리고 있기 때문에 어떤 고-기독론의 변호도 더 이상 무의미하다. 도마의 고-기독론적인 신앙고백의 문구는(20:28) 부주의한 저자의 정관사에 대한 문법적 실수에 기인했었을 것이다. It is in general regarded that the high-christology in the context of trinity is representing Christian theology not only in the systematical, but also in the biblical theology. We think that the basis of its argument can be found in John. But according to any religious-historical and contextual measure, even the so-called high-christological texts of John do not bear sole fixed testimony. In the whirlpool of struggle between high-christology and low-christology in the gospel to John, the risen Jesus Christ demonstrates his own self-consciousness as human being, the finite before God. Because Jesus Christ, through the wording, ‘I am ascending to My Father and your Father, and to My God and your God’, traced the origin of his existence, some scholarly defence for high-christology have no point any more. Thomas’ high-christological confession (20:28) might have been caused from a grammatical mistake of a careless writer about the definite article.

이스라엘의 구원사적 역할

서동수(Seo, Dong-Su) 한국복음주의신약학회 2011 신약연구 Vol.10 No.4

Unter der theologischen Tradition der Reformation denken wir in der Regel, dass Gott bis jetzt das keinen Glauben an Jesus Christus gezeigten Volk Israel verworfen hat. Infolgedessen spielt Israel gar keine positive heilsgeschichtliche Rolle. Aber der Apostel Paulus aeussert ganz im Gegenteil seine sympathische Position im Roemerbrief 2:17- 24. Solcher Gedanke des Apostels an Israel ist nicht original, sondern es scheint zu sein, dass Paulus die positive heilsgeschichtliche Rolle Israels fuer ganz Heiden im Alten Testament und in den juedischen Literaturen uebernahm. Paulus verleugnete trozt des Unglaubens seines Blutverwandten ihre Rolle als Fuehrer und Lehrer der Heiden nicht. Seine scharfsinnige Kritik an Israel kann eine rhetorische Technik zur Erweckung des Selbstbewusstseins Israels sein. Auf Grund des ewigen Bundes Gottes mit Abraham koennen wir noch auf die eschatologische heilsgeschichtliche Rolle Israels fuer die Heiden hoffen.

율법의 구원사적 기능

서동수(Seo, Dong-Su) 한국신약학회 2009 신약논단 Vol.16 No.1

루카 복음서 19,1-10 자캐오의 회심으로 비추어 본 종교의 정의와 기능

서동수(Seo, Dong-Su) 서강대학교 신학연구소 2017 신학과 철학 Vol.- No.31

It is absolutely unreasonable not only to deny pure religious(theological) aspects of Christianity, but also to understand it only sociologically. If we could accept a factum that Christianity is a result of God’s super-natural and super-historical revelation and human reaction to it, religio-sociological elements of Christianity would be acceptable without great opposition, because religion totally belongs to the sphere of human being. The researcher of this paper has tried to illustrate the biblical foundation of religio-sociological comprehension of Christianity from Luke 17,21 and Matthew 6,10. These two Bible texts lead us fully to comprehend real substance and function of religion as pursuit of absolute value combining personal dimension of faith with its social dimension. The writer of this paper, under such a precondition, is describing the on-going process from private side of religion(absolute freedom from desire and sin) to communal side(peace, justice, impartiality and coexistence of all member of the whole community) on a solid basis of narrative of Zacchaeus’ conversion in Luke 19,1-10. At the same time, he logically says further his explanation of various function of religion from religio-sociological point of view.

에베소서에 나타난 심층-구조적인 교회론

서동수(Dong-Su Seo) 연세대학교 신과대학(연합신학대학원) 2018 신학논단 Vol.92 No.-

It is very widely accepted that the ecclesiology stands in the center of the theology of Ephesians. But we have failed to notice the fact that its ecclesiological structure is not uniformly shown in the narrow meaning of invisible congregation of believers, but is forming a deep structure of diverse dimensions. According to the accentuation of biblical context, ecclesiology of Ephesians is classified into fourfold shape. Firstly, pan-universal ecclesiology appears in Ephesians. Herein, by maximizing function and sphere of dominion of Jesus Christ as head of all creature, is described the total universe as church under his control. Secondly, Ephesians is depicting a pan-anthropological ecclesiology. Ephesians puts herewith forward the whole combination of all Jews and Gentiles as church over the category of Christians. The argument to regard all human being as church is based on Jesus Christ’ conciliation to break down the wall of division between Israel and Gentile. Thirdly, the congregation of believers, based on the traditional church-concept of the Reformation, comes into view. At this point of view, consociation and harmony of all members of church is emphasized. Lastly, the church-conception of deep-psychological dimension of human inside calls in question the realization of Imitatio Christi thanks to the illumination and guidance of the Holy Spirit. In conclusion, the ecclesiology of Ephesians presents us its own deep structure of on-going process to be accomplished through integration of the fourfold church-definition. The theologian of Ephesians challenges us to have tolerance against Non-Christians and to reach more higher dimension of salvation, namely realization of Imitatio Christi, and far-reaching spirituality of faith. It is very widely accepted that the ecclesiology stands in the center of the theology of Ephesians. But we have failed to notice the fact that its ecclesiological structure is not uniformly shown in the narrow meaning of invisible congregation of believers, but is forming a deep structure of diverse dimensions. According to the accentuation of biblical context, ecclesiology of Ephesians is classified into fourfold shape. Firstly, pan-universal ecclesiology appears in Ephesians. Herein, by maximizing function and sphere of dominion of Jesus Christ as head of all creature, is described the total universe as church under his control. Secondly, Ephesians is depicting a pan-anthropological ecclesiology. Ephesians puts herewith forward the whole combination of all Jews and Gentiles as church over the category of Christians. The argument to regard all human being as church is based on Jesus Christ’ conciliation to break down the wall of division between Israel and Gentile. Thirdly, the congregation of believers, based on the traditional church-concept of the Reformation, comes into view. At this point of view, consociation and harmony of all members of church is emphasized. Lastly, the church-conception of deep-psychological dimension of human inside calls in question the realization of Imitatio Christi thanks to the illumination and guidance of the Holy Spirit. In conclusion, the ecclesiology of Ephesians presents us its own deep structure of on-going process to be accomplished through integration of the fourfold church-definition. The theologian of Ephesians challenges us to have tolerance against Non-Christians and to reach more higher dimension of salvation, namely realization of Imitatio Christi, and far-reaching spirituality of faith.

요한문헌에 나타난 예수 그리스도 죽음의 다차원적 해석에 따른 구원론의 단계들

서동수(Seo Dong Su) 서강대학교 신학연구소 2015 신학과 철학 Vol.- No.26

예수 그리스도의 죽음은 기독교 구원론의 핵심이다. 소위 종교개혁 신학의 이신칭의 교리는 단순하게 죄로부터의 해방을 가져오는 그의 대속적-대리적인 죽음이해에 기반을 두고 있다. 그래서 그 이후의 기독교 신학은 그리스도의 죽음의 다차원적인 구원사적 의미를 총체적으로 다루지 못하고 부분적으로만 취급하였다. 본 연구서는 요한문헌에 나타난 예수 그리스도의 죽음에 대한 다차원적 해석을 시도하고 이를 인간의 구원론의 단계들에 적용하는 목표를 추구한다. 이 목표에 도달하기 위하여 연구본문의 종교사적 배경에 대하여 관심을 촉구한다. 결국 인간의 구원은 일회적으로 완성되는 것이 아니라 존재론적 구원, 실존적 구원, 현실적(실제적) 구원 그리고 종말론적 구원의 점진적 진행을 통하여 완성되는 것으로 제시된다. 이 연구가 보여주는 기존의 연구에 대한 현저한 입장의 차이는 요한문헌의 우주 보편적 구원사상을 밝혀 타 종교인에 대한 관용적 태도의 강력한 요청과 윤리문제로 과소평가 되었던 신앙의 행위를 반드시 성취하여야 할 필수불가결한 구원의 성숙한 단계로 제시하는 점이다. 또한 저자는 요한문헌에서 실현된 종말론뿐만 아니라 그리스도의 미래적 재림에 대한 기대를 읽어내고 있다. The Jesus Christ’s Death on the cross stands at the center of Christian soteriology. So-called, the doctrine of justification of the Reformation took the view mainly on the basis of representative-redemptive understanding on his death leading us to the deliverance from sin. Therefore the theology of post-reformation did not completely deal with the multidimensional meaning of Jesus Christ’s death, but partially. This paper would be trying to interpret multifaceted the death of Jesus Christ and to apply them respectively to the soteriological phases of human being. To reach these purposes, the intensive attention to the religious background of research materials should be demanded. After all, the salvation of all human being is brought to completion not at a stroke, but comes to be actualized through the ongoing progress developing from ontological to existential redemption, from existential to realistic redemption and from realistic to eschatological redemption. With discovering of universalism from Johannine literature, the outstanding distinction of the position of this study in comparison with that of the previous studies consists in the very powerful request for the tolerant attitude toward other religious people and in the emphasis on the doing of faith, underestimated in the sense of Christian ethic, as a inevitable phase of mature realistic salvation. Additionally the author finds out not only already realized eschatology from Johannine literature, but also the expectation of Christ’s futuristic advent.

골로새서 1:13-20에 나타난 우주적 교회론

서동수(Dong-Su Seo) 연세대학교 신과대학(연합신학대학원) 2017 신학논단 Vol.87 No.-

According to the tradition of the theology of Reformation, Christian church can be in general defined as assembly of all believers in Jesus Christ. Personal faith of all each people in Jesus Christ plays herein a pivotal role. But not in keeping with this, the Bible settles another Christian church-concept on the grounds of the salvific effect of Jesus Christ’s death. Colossians 1:13-20 clearly makes an example. The core of the ecclesiology in these Bible texts show us that the sacrifice of Christ on the cross brings about God’s reconciliation not only with believers, but also with His all creations. Namely, the whole cosmos is the church of Jesus Christ. Therefore the blood of Christ works for union of God with all created things and consequently for cosmological redemption. The Bible declares: God pleased it that all things have been reconciliated, whether things on earth or things in heaven, through the blood of His son on the cross. The idea on restoration of all things in this cosmological ecclesiology seems to be a consequent conclusion of the theology of creation God is the Creator of all cosmos. The Word of Colossians 1:20 functions unquestionably as the anew illumination about the church-concept overlooked by us and as a proclamation for the purpose of a challenge to understand God’s limitless salvific volition for all created world. The result of study, connecting protology and eschatology, demands us all Christian to correct our exclusive self-consciousness against another religious people and to recognize God’s unrestricted Love for them. We should specially pay our scientific attention to the fact that Colossians 1:15-18 as the christological Hymnic material is severely restricted in this study. According to the tradition of the theology of Reformation, Christian church can be in general defined as assembly of all believers in Jesus Christ. Personal faith of all each people in Jesus Christ plays herein a pivotal role. But not in keeping with this, the Bible settles another Christian church-concept on the grounds of the salvific effect of Jesus Christ’s death. Colossians 1:13-20 clearly makes an example. The core of the ecclesiology in these Bible texts show us that the sacrifice of Christ on the cross brings about God’s reconciliation not only with believers, but also with His all creations. Namely, the whole cosmos is the church of Jesus Christ. Therefore the blood of Christ works for union of God with all created things and consequently for cosmological redemption. The Bible declares: God pleased it that all things have been reconciliated, whether things on earth or things in heaven, through the blood of His son on the cross. The idea on restoration of all things in this cosmological ecclesiology seems to be a consequent conclusion of the theology of creation God is the Creator of all cosmos. The Word of Colossians 1:20 functions unquestionably as the anew illumination about the church-concept overlooked by us and as a proclamation for the purpose of a challenge to understand God’s limitless salvific volition for all created world. The result of study, connecting protology and eschatology, demands us all Christian to correct our exclusive self-consciousness against another religious people and to recognize God’s unrestricted Love for them. We should specially pay our scientific attention to the fact that Colossians 1:15-18 as the christological Hymnic material is severely restricted in this study.