독일 뷔템베르그 경건주의와 존 웨슬리

오광석(Gwang Seok Oh) 한국기독교학회 2009 한국기독교신학논총 Vol.65 No.-

존 웨슬리의 『기독교 문고집』에 대한 역사적 연구

오광석(Gwang-Seok Oh) 연세대학교 신과대학(연합신학대학원) 2020 신학논단 Vol.99 No.-

This study investigated the publication history of John Wesley’s Christian Library. Wesley’s Christian Library not only contributed to promoting practical divinity and the spirituality of the 18th-century Methodists, but also was a notable work in the publication history of the Christian Library. Wesley’s Christian Library came out of Wesley’s response to the urgent demands of the Methodist lay-preachers. Wesley sought to provide the Methodist preachers with a guide for practical divinity by selecting and editing major works among religious books. The Christian Library was the most important complete collection that Wesley consistently prescribed to read for the spiritual development of his lay preachers. Wesley included the complete reading of the Christian Library in his academic curriculum designed for student preachers at his Kingswood school. Reading the Christian Library contributed spiritually to the preachers, and the legacy of Wesley continued to influence the Methodist organization even after Wesley. This study deals with the major issues related to the Christian Library by examining the history of Wesley’s Christian Library, his criteria for selecting the works contained in it, his criteria for editing them, the form and characteristics of the finished product, its usage after the publication, and its influence on Methodism. Furthermore, this study investigates the history of the Christian Library before and after the publication of Wesley’s Christian Library, as well as the important issues related to the publication of the Christian Library in the history of Christianity. Recently, public interest in reading the humanities as well as the Christian classics was aroused. This study tries to present guidelines for setting the selection criteria and the editorial direction for the new Christian Library.

존 웨슬리의 성직 이해 연구: 평신도 목회자를 중심으로

오광석(Gwang-Seok Oh) 감리교신학대학교 2021 신학과세계 Vol.- No.100

코비드19 감염병 사태는 성직자를 중심으로 교회 공동체에서 모이던 형태에 변화를 요구한다. 평신도들이 스스로 자신들의 신앙을 성숙하게 만들고, 나아가 평신도 목회자의 역할도 감당해야 할 것이다. 존 웨슬리의 평신도 사역자들은 신도회와 그 안의 여러 모임의 지도자로 활동하며, 감리교 운동의 성장을 견인하였다. 평신도 설교자는 제도와 직제 중심의 성직 이해에서 벗어나 기능 중심의 실용적 목회직 이해를 보여준다는 점에서 감리교 목회의 독특성을 보여준다. 성직자뿐 아니라 평신도들도 ‘영혼구원’의 직무를 감당하는 목회자가 되어야 한다. 웨슬리의 초기 감리교 안에서는 영혼구원의 사명과 직무에 있어 성직자와 평신도의 구분이 없었다. 성례전 집례를 제외하고는 성직자와 평신도를 적절히 구별하는 것이 어려웠다. 웨슬리는 이런 맥락에서 “협동설교자” 혹은 “설교도우미”로 불리던 평신도 설교자를 목회자의 범주에 포함시켰다. 웨슬리가 성직 제도를 부정하거나 없애고자 한 것은 아니다. 그는 부제(집사), 사제(장로), 주교(감독)라고 하는 세 가지 성직을 인정했다. 다만 초기 감리교 내에서는 성직안수 받은 집사의 역할이 축소되었으며, 성직안수 받은 장로의 역할이 증대되었다. 웨슬리는 미국 감리교 사역을 위해 감리사를 성별하였다. 감리사는 감독의 역할을 하였고, 미국 감리교 안에서 감독으로 불리게 되었다. 이 연구에서 본 연구자는 감리교 목회의 시조 내지는 모델로 존경받는 웨슬리가 가졌던 성직(목회직) 이해를 원자료를 중심으로 역사신학적으로 고찰하였다. 이를 통해 감리교회의 바람직한 목회 이해와 목회자상을 모색해 보고자 하였다. 특별히 웨슬리의 평신도 사역자 활용의 역사와 의미를 고찰해 봄으로써 평신도 목회의 사명과 미래에 대한 통찰을 얻어 보고자 하였다. The COVID-19 situation demands a change in the established form of the clergy-centered congregation. Lay people will have to make their own faith mature, and moreover, they will have to take on the role of lay pastors. John Wesley’s lay ministers led the growth of the Methodist movement by serving as leaders of the congregation and its various groups. The lay preacher shows the uniqueness of the Methodist ministry in that it breaks from the traditional understanding of the clergy which focused on system and order. It shows a practical and functional understanding of ministry. Lay people as well as clergy should become pastors who are responsible for saving souls. Within Wesley’s early Methodism, there was no distinction between clergy and laity in the mission and duty of saving souls. Except for administering sacraments, it was difficult to properly distinguish between a clergy and a layman. At this point, Wesley included the lay preachers, who were called “Assistants” or “Helpers,” in the category of pastor. Wesley did not intend to deny or abolish the clergy system. He recognized three orders of clergy: deacon, elder, and bishop. However, in the early Methodism, the role of deacons was reduced, and the role of elders increased. Wesley set apart a superintendent for the Methodist ministry in the United States. The superintendent served as a bishop and was called “bishop” within the American Methodist Church. In this study, I examined Wesley’s understanding of the clergy (ministerial office) in historical methodology researching the primary sources. In doing so, I tried to find a Methodist understanding of ministry and a desirable image of pastor. In particular, by examining the history and meaning of Wesley’s use of lay ministers, I tried to get insights into the mission and future of lay ministry.

존 웨슬리와 성서

오광석(Gwang-Seok Oh) 감리교신학대학교 2023 신학과세계 Vol.- No.104

존 웨슬리와 모라비안들 사이의 논쟁에 관한 역사적 신학적 고찰

오광석(Gwang Seok Oh) 한국기독교학회 2008 한국기독교신학논총 Vol.59 No.-

존 웨슬리와 초기 감리교 여성설교직의 발전

오광석(Oh Gwang-Seok) 한신대학교 신학사상연구소 2011 신학사상 Vol.0 No.152

18세기 감리교 운동에서 여성들은 속회와 반회의 지도자로 또한 평신도설 교자로 왕성히 활동하였다. 그들은 비공식적으로 대중 앞에서 말하기 시작하여 점차 권면을 한다든가 성경을 주석해 준다든가 하면서 공식적인 평신도설 교자로 발전하였다. 감리교의 창시자 존 웨슬리는 여성도 남성과 똑같이 영적인 능력을 부여받았으며 설교를 위한 특별한 은사를 지니고 있음을 보았다. 웨슬리가 여성설교를 공식적으로 승인하기까지는 오랜 시간이 걸렸지만, 그 이전부터 여성설교가들의 활동은 영국 전역에서 활발하였고 웨슬리의 생애 말기에 이르러서는 절정에 달하였다. 웨슬리의 사후 감리교는 영국교회로부터 분리하게 됨으로 이제 하나의 독립교회로서 보다 체제를 공고히 할 필요가 있었다. 이와 함께 감리교 내에서는 정규목회직을 강조하게 되었고, 정규목회자로 오랫동안 인정받지 못했던 여성설교가들의 입지가 어려워지게 되었다. 이 연구는 존 웨슬리와 함께 시작된 감리교운동 안에서 여성 지도력이 어떻게 발전되어 갔고, 이와 관련하여 웨슬리가 어떻게 여성설교직을 승인하게 되었으며, 또한 웨슬리와 관련된 초기 감리교 여성설교가들의 활동과 그들이 만났던 문제들은 무엇이었는지를 역사적으로 고찰하였다. How did female leadership, particularly female preaching, begin and develop in the Wesleyan Methodist movement? How did John Wesley, father of Methodism, come to approve of female preaching? What were the activities and roles of female preachers in the early Methodism? What were the problems which they faced? Answering these questions is the purpose of this study. This study tries to achieve its task by examining the possible sources from the female leaders of early Methodism and Wesley. Women in the Methodist movement of eighteenth century took on public religious roles in praying bands, class meetings, and love-feasts . To some women, leading prayers within these meetings was their first exposure to public speaking. It evolved into some form of ministry for them as they went out visiting people and praying for them. Women were also encouraged to speak of their spiritual life in public meetings and to exhort fellow Methodists to faith and repentance. The line between exhorting and preaching was thin. By the 1760s, there were scores of women preaching in Methodist societies all across the British Isles. Wesley thought that women were given spiritual ability as much as men and that they might possess an extraordinary gift for preaching. Although Wesley did not approve of the formal ordination of women, he did name them to serve as lay preachers. Wesley's attitude and thought of female preaching changed or developed with a series of progression through the years, and, in the later period of his ministry, Wesley came to approve of female preaching by necessity and its fruits. In 1787 women's right to preach in Methodism was finally sealed when Wesley gave an official authorization to Sarah Mallet. However, it was not long after Wesley’ s death that the institutionalization of the evolving Wesleyan Methodist church and its reversion to patriarchal patterns of leadership became evident. Women were formally forbidden from functioning as preachers or were restricted in th

마르틴 루터의 “갈라디아서 강해”에 대한 존 웨슬리의 비판 연구

오광석(Gwang-Seok Oh) 연세대학교 신과대학(연합신학대학원) 2018 신학논단 Vol.92 No.-

In comparing Martin Luther and John Wesley, one often says that Luther emphasized on justification and Wesley on sanctification. However, it is a misreading of Luther and Wesley. To claim that Luther’s ‘sola fide’ makes sanctification disappeared in the life of a believer by ignoring human works is to misunderstand Luther. For Luther, faith leads to works. Luther never abandoned sanctification when he gave an emphasis on justification. Nevertheless, there has been a continuing criticism in Christian history that Luther caused antinomianism and the lack of sanctification. Such criticism has continued since Luther’s time. Wesley was one of the key figures in such criticism. Wesley saw the danger of antinomianism in Luther. This paper concerns Wesley’s criticism on Luther in relation to the antinomian debate. Since Wesley’s criticism on Luther concentrates on Luther’s Commentary on Galatians, this study focuses on Wesley’s criticism on Luther’s Commentary on the Galatians. This paper first tracks the history of publication and translation of Luther’s Commentary on the Galatians which Wesley read later and in which Luther himself deals with the subjects of faith and works. Then, the paper investigates the history of the antinomian debate caused by Luther’s ‘sola fide,’ and Wesley’s evaluation and criticism on Luther and his Commentary on the Galatians in Wesley’s own writings. This study focuses on a historical research more than a systematic description. Wesley saw Luther’s antinomianism as a serious problem for the Protestant church in terms of sanctification. It is wrong to turn the responsibility on the corruptions of Protestantism to Luther’s ‘sola fide.’ Wesley’s criticism that Luther’s antinomianism, though unintended, led to the corruptions of Protestantism, however, is still relevant in Korean Protestantism today. In comparing Martin Luther and John Wesley, one often says that Luther emphasized on justification and Wesley on sanctification. However, it is a misreading of Luther and Wesley. To claim that Luther’s ‘sola fide’ makes sanctification disappeared in the life of a believer by ignoring human works is to misunderstand Luther. For Luther, faith leads to works. Luther never abandoned sanctification when he gave an emphasis on justification. Nevertheless, there has been a continuing criticism in Christian history that Luther caused antinomianism and the lack of sanctification. Such criticism has continued since Luther’s time. Wesley was one of the key figures in such criticism. Wesley saw the danger of antinomianism in Luther. This paper concerns Wesley’s criticism on Luther in relation to the antinomian debate. Since Wesley’s criticism on Luther concentrates on Luther’s Commentary on Galatians, this study focuses on Wesley’s criticism on Luther’s Commentary on the Galatians. This paper first tracks the history of publication and translation of Luther’s Commentary on the Galatians which Wesley read later and in which Luther himself deals with the subjects of faith and works. Then, the paper investigates the history of the antinomian debate caused by Luther’s ‘sola fide,’ and Wesley’s evaluation and criticism on Luther and his Commentary on the Galatians in Wesley’s own writings. This study focuses on a historical research more than a systematic description. Wesley saw Luther’s antinomianism as a serious problem for the Protestant church in terms of sanctification. It is wrong to turn the responsibility on the corruptions of Protestantism to Luther’s ‘sola fide.’ Wesley’s criticism that Luther’s antinomianism, though unintended, led to the corruptions of Protestantism, however, is still relevant in Korean Protestantism today.

성직자 안수문제: 초대교회 안수 전통과 초기 감리교 목회자 안수에 대한 고찰

오광석(Gwang-Seok Oh) 감리교신학대학교 2022 신학과세계 Vol.- No.102

개신교는 ‘만인제사장’이라고 하는 성서적 원리를 따른다. 그러나 오늘날 한국 개신교 내에서는 성직자와 평신도 사이의 구별이 암묵적으로 받아들여지고 실천되고 있다. 목회자와 평신도를 구별하는 데 있어 교회는 오랫동안 목사 안수를 강조해 왔다. 그러나 우리는 성서에서 성직 안수에 대한 분명한 증거를 찾을 수 없다. 성직 안수는 사도 이후 시대부터 발전한 것이다. 임박한 재림에 대한 기대가 점점 사라져가면서 기독교 교회는 제도화되어 갔다. 또한, 교회는 외적으로 박해와 내적으로 이단 및 분열의 위협에 직면하여 교회의 일치와 보호를 위해 감독 중심으로 연합할 것을 강조하며 성직화 되어 갔다. 그와 함께 감독, 장로, 집사의 삼중 직제가 명확히 구분되어 갔으며, 안수를 통해 이들 성직자와 평신도 사이의 구분이 명확해져 갔다. 교회는 점차 사역과 성직자 안수에 대한 성례전적 이해를 받아들였으며, 감독에게 안수 받은 성직자가 교회와 구원에 있어 필수적인 존재가 되었다. 개신교조차도 성직 서임 행위를 통해 성직자들을 평신도와 분리시키는 가톨릭 전통을 이어갔다. 그에 따라서 개신교 내에서도 목회자의 높아진 신분과 권위는 완전히 부인되지 않았으며, 안수는 성직자와 평신도를 두 개의 다른 신자 집단으로 계속 분리시켰다. 이 점에서 개신교는 여전히 가톨릭교회의 성례주의의 족쇄로부터 해방되지 못했다. 웨슬리의 평신도 설교자 안수는 성직 안수 역사에서 특별한 의미를 지닌다. 웨슬리는 메소디스트 평신도 설교자들을 안수하며, 자신의 성직 안수의 정당성을 그들의 사역의 결실에서 찾았다. 이는 성직 서임을 다시 사역과 관련해 이해한 것이며, 그 결실로 그 성직 서임의 정당성을 판단한 것이다. 진정한 소명은 우리로 당신의 일을 하도록 부르시는 하나님의 부르심이며, 성직 안수 행위는 하나님만이 주실 수 있는 부르심에 대한 인간적인 승인일 뿐이다. 성서적 기독교에서 멀어진 교회는 성직자 안수를 성직자들의 권력과 그 제도를 보호하는 도구로 사용하는 폐해를 막고, 사명 중심의 성직 이해를 다시 회복해야 한다. Protestantism follows the biblical principle of the priesthood of all believers. However, within Korean Protestantism today, the distinction between clergy and laity is implicitly accepted and practiced. The church has long emphasized the ordination of ministers in distinguishing ministers from laity. However, we find no clear evidence of ordination in the Holy Scriptures. The ordination to the priesthood has been developed since the post-apostolic age. As the expectation of the imminent Second Coming gradually disappeared, the Christian church became institutionalized. In addition, responding to the external persecution and the internal threats of heresy and division, the church has become sacerdotalized, emphasizing the unity in a bishop for the unity and protection of the church. At the same time, the threefold offices of bishop, elder, and deacon were clearly separated, and the division between these clergy and laity became clear through the ordination. The church gradually accepted the sacramental understanding of ministry and the ordination to the clergy, and the clergy ordained by the bishop became essential to the church and salvation. Even in Protestantism there still exists remnants of the Catholic tradition which has separated clergy from laity through the act of ordination. Even within Protestantism, the elevated status and authority of pastors was not completely denied. The ordination in Protestantism continued to separate the clergy and the laity into two different groups of believers. In this respect, Protestantism has still not been freed from the shackles of the Catholic Church’s sacramentalism. Wesley"s ordination of lay preachers has special significance in the history of clerical ordination. Ordaining his Methodist lay preachers, Wesley found the legitimacy of his ordination in the fruits of their ministry. This means that the ordination was again related to the ministry, and the legitimacy of the ordination was judged by the fruits of the ministry. A true vocation is God’s call to us to do His work, and the act of ordination is only a human acknowledgment of the call that only God can bestow. The church, which has moved away from biblical Christianity, must stop the harmful effects from using the ordination to the clergy as a tool to protect the power of clergy and the system, and restore a mission-oriented vocation.

존 웨슬리의 『구약성서주석』에 대한 역사적, 신학적 연구

오광석(Gwang-Seok Oh) 감리교신학대학교 2024 신학과세계 Vol.- No.106