[추모논문] 김찬국의 구약신학방법과 그 변화

천사무엘(Samuel Cheon) 연세대학교 신과대학(연합신학대학원) 2019 신학논단 Vol.96 No.-

The purpose of this article is to study the theological method with which Chan Kook Gim (1927-2009), an Old Testament professor of Yonsei University, interpreted the Hebrew Bible. To do so, it investigates his Old Testament theology and its transition process in the perspective of Reception Theory. It argues that the transition of his interpretive method for his Old Testament theology reflects his experience of his participation in the democratic movement of South Korea as well as his theological study. It means that his Old Testament theology shows how a biblical theologian in the Third World has struggled to interpret the biblical text under his social context of political and economical injustice. Gim’s life as Old Testament theologian can be divided into three periods. The first period extends from his birth to his entrance into Yonsei University as an undergraduate theological student in 1945, when he formed a progressive and practicing Christian faith under the influence of his family, church and school. At that time, he was deeply involved in the biblical literalism and fundamentalism which was prevalent in the Korean church. In the second period from 1945 to 1974, he studied the Neo-orthodox theology in Yonsei University and Union Theological Seminary in NY and taught the Old Testament in Yonsei. At that time, he formed a Neo-orthodox Old Testament theology which tried to find out a theological meaning of the biblical text as the Word of God’s revelation, using the methods of the historical criticism and the religion history. The third period started with his participation in the democratic movement of South Korea in 1974, when he experienced suffering from the imprisonment and dismissal by the dictatorial government, and tried to interpret the Old Testament in the Third World theological perspective, reflecting the Minjung Theology and the Liberation Theology. Though he did not regard himself as a Minjung Theologian, his writings and social activities show that he was in the same trajectory with them. It means that he pursued the Old Testament Theology in the perspective of the Minjung Theology, participating in the suffering, repression and poverty of Minjung.

집회서의 이스라엘 영웅 찬양시

천사무엘(Samuel Cheon) 한국기독교학회 2005 한국기독교신학논총 Vol.40 No.-

지혜문학과 묵시문학의 관계

천사무엘(Samuel Cheon) 한국기독교학회 2004 한국기독교신학논총 Vol.32 No.-

The purpose of this article is to study the relationship between wisdom literature and apocalyptic literature which are important areas in the recent Old Testament studies. What is the function of wisdom tradition in the formation of the apocalyptic literature? What are the common things or the different things between these two literatures? What are the wisdom elements in the apocalyptic literature? Examining scholars` opinions of them, this investigation attempts to present a proper answer about these questions. This study critically examines the scholarly argument that the origin of the apocalyptic literature would be related to the wisdom tradition, including those of G. von Rad, H. P. Mu‥ller, J. C. VanderKam, and J. Z. Smith Through this discussion, it presents the followings: First, apocalypticism is not a child of wisdom tradition or prophetic literature, but a new genre which consists of diverse literary and religious elements in the Ancient Near East as well as in the Old Testament. Second, the study of the relationship between the apocalypticism and the prophetic literature overestimates the eschatology in the apocalyptic literature. However, the study of the relationship between wisdom and apocalypticism makes us seriously consider the universal and meditative elements in the apocalyptic literature. Third, wisdom in the apocalyptic literature is not the proverbii wisdom, but the mantic wisdom, which is related to the interpretation of dreams and omens in Mesopotamian divination. Fourth, the characteristics of the apocalyptic literature should not only be understool through the Book of Daniel, but also through the intertestamental literature as well as the wisdom literature of the Ancient Near East. Fifth, wisdom elements in the apocalyptic literature include determinism, trust of the universal order, some literary elements such as languages, themes and styles. Especially concepts of wisdom, sage, the righteous, fear of God, and theodicy in the wisdom tradition are employed in the apocalyptic literature. This study shows that the close relationship between wisdom literature and apocalypticism should not be overlooked. Wisdom tradition should be seriously considered for understanding the apocalyptic literature.

알렉산드리아 필로의 인간 이해

천사무엘(Samuel Cheon) 한국기독교학회 2002 한국기독교신학논총 Vol.23 No.-

The purpose of this article is to investigate how Philo of Alexandria understood the human being and its life, and why he did them in this way. To do so, it deals with the themes related to them, such as the double creation of man, the functions of the body and soul which consist of man, the relationship between man and the Logos, the death and afterlife of man, the classification of men such as God-born men, Heaven-born men, and Earth-born men. This study seriously considers that Philo s understanding of the human being is closely related to his concept of God under the influence of the Hellenistic metaphysics. It means that his conviction that God cannot be responsible for evil is deeply reflected in his understanding of the human being. For this, he draws on the concepts of the double creation in Plato` s theology and of the Logos and its fragment in Stoicism, and uses them to interpret the biblical passages in Genesis 1- 2. It indicates that Philo` s thought should be understood within the context of the Middle Platonism, which appropriated much Pythagorean, Stoic and Aristotelian terminology and doctrine. That it, following the teaching of the Septuagint and the Jewish tradition, Philo developed its concept of the human being, using the Hellenistic ideas. Even though Judaism and Hellenism are closely combined in his thought, we do not have to overlook that he considered himself as one of Orthodox Jews who were faithful to the Jewish biblical tradition.

구약과 외경에 나오는 하나님의 영 이해

천사무엘(Samuel Cheon) 한국기독교학회 2017 한국기독교신학논총 Vol.106 No.-

본 논문의 목적은 구약과 외경에 나오는 하나님의 영(히, 루아흐) 개념을 연구하는 것이다. 이를 위해 본 논문은 이 문서들에 나오는 이 용어의 의미와 역할을 살펴보면서 시대에 따라 그 의미가 어떻게 변화되었는지를 제시한다. 포로기 이전에 하나님의 영은 생명력이나 활력을 갖고 움직이게 하는 능력 등 하나님의 영향력을 의미했고, 카리스마적인 지도력이나 예언의 능력, 지혜의 능력, 의를 행하려는 의지력 등과 연관되어 있다. 포로기 이후에 이 용어는 하나님의 임재를 의미하기도 했는데, 하나님의 현존하시는 모습을 묘사하기 위해 사용되었다. 또한, 기원후 1세기 헬라철학의 영향을 받은 구약외경 솔로몬의 지혜서에서는 하나님의 위격으로 사용되어 하나님 자신뿐만 아니라 하나님의 힘, 정의 등 다른 발산체들과 동일시되기도 했다. The purpose of this article is to investigate the concept of the spirit of God in the Old Testament and Apocrypha. To do so, it studies the meaning and function of this term in these documents and presents its usage in the period of the Old Testament and Intertestament. According to this study, it meant the power or charismatic leadership, prophetic ability, wisdom, and justice in the pre-exilic period. It was also used to indicate God’s presence in the post-exilic period. However, it meant the hypostasis of God in the Wisdom of Solomon which was influenced by the Hellenistic philosophy.

다문화 사회 기독교 학교의 성서교육

천사무엘(Samuel Cheon) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.65 No.-

Multi-cultural students are increasing in the Christian schools of Korea. This situation demands to reflect the students’ multi-cultural circumstances in their educational context. Teaching the Bible is no exceptional. It should be taught to the diverse students without any conflict or resistance. To do so, we have to reconsider how to teach the Bible to the diverse students. First of all, the Bible supports diversity, which should be regarded as a great strength for the multi-cultural education of the Christian schools. However, its diversity does not mean that the Bible gives up unity. It is also pursued, because every perspective is limited. Therefore, diversity and unity are not polar opposites in the Bible, but the one exists for the other. Second, to teach the Bible in the multi-cultural school, its teachers should become people who are culturally competent. To become such people, they should be not only aware their own Christian heritage and identity, including multi-cultural characteristics in the Bible, but also be culturally responsive to their students. Such teachers will help their students function effectively in their diverse cultural situations. Third, students in the multi-cultural education should be understood as God’s images, regardless of race, ethnicity, gender, socioeconomic class, religion, or political status. The concept should not be understood ontologically, but relationally. It suggests that the students should play roles as God’s representatives in the world of creation. Fourth, possible themes for teaching the Bible in the multi-cultural education are the image of God, the kingdom of God, wisdom, and so on. Such themes should be taught not from the perspective of Christian doctrine, but from the perspective of biblical knowledge. Scientific approaches to the Bible will be helpful in this education. Through this way of teaching the Bible, the students will not only learn its world view, values, morality, ethic, and dream, but also reflect such ideas in their life. Multi-cultural students are increasing in the Christian schools of Korea. This situation demands to reflect the students’ multi-cultural circumstances in their educational context. Teaching the Bible is no exceptional. It should be taught to the diverse students without any conflict or resistance. To do so, we have to reconsider how to teach the Bible to the diverse students. First of all, the Bible supports diversity, which should be regarded as a great strength for the multi-cultural education of the Christian schools. However, its diversity does not mean that the Bible gives up unity. It is also pursued, because every perspective is limited. Therefore, diversity and unity are not polar opposites in the Bible, but the one exists for the other. Second, to teach the Bible in the multi-cultural school, its teachers should become people who are culturally competent. To become such people, they should be not only aware their own Christian heritage and identity, including multi-cultural characteristics in the Bible, but also be culturally responsive to their students. Such teachers will help their students function effectively in their diverse cultural situations. Third, students in the multi-cultural education should be understood as God’s images, regardless of race, ethnicity, gender, socioeconomic class, religion, or political status. The concept should not be understood ontologically, but relationally. It suggests that the students should play roles as God’s representatives in the world of creation. Fourth, possible themes for teaching the Bible in the multi-cultural education are the image of God, the kingdom of God, wisdom, and so on. Such themes should be taught not from the perspective of Christian doctrine, but from the perspective of biblical knowledge. Scientific approaches to the Bible will be helpful in this education. Through this way of teaching the Bible, the students will not only learn its world view, values, morality, ethic, and dream, but also reflect such ideas in their life.

사해사본이 칠십인역 본문 연구에 끼친 영향

천사무엘(Samuel Cheon) 한국신약학회 2007 신약논단 Vol.14 No.4

디지털원주민 Z세대에 대한 대학선교방안 모색

천사무엘 ( Samuel Cheon ) 한국대학선교학회 2020 대학과 선교 Vol.45 No.-

본 논문의 목적은 기술발전으로 인한 기독교 대학교육의 변화된 환경에서 Z세대 대학생들에 대한 선교 방안을 탐구하는 것이다. 즉 Z세대는 누구이고 이들의 문화에 대응하는 선교는 어떻게 추구되어야 하는가를 살펴보는 것이다. 이를 위해 본 논문은 현대 사회과학에서 통용되고 있는 세대 분류연구에서 Z세대의 위치 및 문화적 특징을 살펴보고 이에 대응하는 선교방안을 모색했다. 본 논문은 Z세대 문화의 특징으로 부모와의 좋은 관계, 또래의 영향력이 큰 세대, 평등과 공정의 가치관을 추구하는 세대라 규정했다. 즉, 젊은 세대로서 평등과 공정, 다양성 등 진보적인 가치관을 선호하고 타 세대에 비해 또래의 영향력이 크지만 양육과정에서 부모의 긍정적 영향도 크기 때문에 노력을 통한 성공추구 등 보수적인 사고도 가지고 있다는 것이다. 대학선교는 이러한 Z세대 문화를 고려하여 선교의 방법을 추구하고 Z세대가 기독교 복음을 통해 새로운 가능성과 희망을 찾을 수 있도록 도와주어야 한다. The purpose of this article is to investigate missions strategies on Generation Z of ‘Digital Natives’ for Christian university chaplains in the educational context of the Fourth Industrial Revolution. To do so, it does not only find out the concept of who Generation Z is, following generation studies in the modern social science, but also investigate how missions strategies for them should be planned, considering their cultural characteristics. This article argues that Generation Z has a good relationship with their parents, is strongly influenced by peer group, comparing with other generations, and pursues the value of equality and fairness. It also argues that university chaplains should reflect seriously such cultural characteristics for their missions strategies.

쿰란 공동체의 종교사상

천사무엘(Samuel Cheon) 한국기독교학회 2001 한국기독교신학논총 Vol.20 No.-

The Dead Sea Scrolls have been carefully studied since their discoveries and most of them have been published. Now the results which scholars have worked on the Scrolls need a synthetic treatment of the religion of the Qumran community. Because of the limited space, this study investigates major and distinctive religious ideas of the community which are reflected in the Dead Sea Scrolls, including the new covenant community, predestination, dualism, eschatology, and worship. It also reviews the religious concepts in the historical context as well as the developmental process of Judaism in the intertestamental period. To do so, it examines sectarian documents and other writings which were influential upon them, and synthetically treats those concepts expressed in them. This study argues that the religious ideas of the Qumran community reflect the contemporary historical experiences, including the serious conflict between the Hasmonean Dynasty and the Righteous Teacher the founder of the community. Though the community accepted traditional and priestly teachings in Jubilees, 1 Enoch, and so on, it developed them in their historical situation in order to provide their identity and legitimacy against the gigantic opposite power and its supporters. So they understood not only their time in the perspective of apocalyptic eschatology and ethical dualism, but also everything as absolutely predestined before creation. They expected the urgent end of the present evil world, the prophet, messiahs, and bodily resurrection of the dead. Rejecting the Jerusalem Temple, they symbolically redefined the concepts of Temple, sacrifice, and offerings, which were related to worship. It concludes that the religious thought of the community is most similar to that of the Essene among the three sects presented by Josephus.

레이놀즈의 신학

천사무엘(Cheon Samuel) 한국기독교역사연구소 2010 한국기독교와 역사 Vol.33 No.-

본 논문은 미국 남장로교가 19세기말 한국 선교사로 파송한 윌리엄 레이놀즈의 신학사상, 특히 그의 칼뱅주의와 성서관을 그의 평양신학교 교수 시절 발표했던 논문을 중심으로 고찰해보는 것이다. 이를 위해 그의 신학적 배경이 되는 17세기 제네바의 개신교 정통주의, 18세기 스코틀랜드의 실재주의 그리고 19세기 미국 장로교의 신학적 경향이었던 근본주의 및 20세기 미국 장로교의 신학적 갈등을 살펴보았다. 그리고 레이놀즈의 신학사상을 고찰하기 위해 그가「신학지남」에 발표한 글들을 살펴보면서, 칼뱅주의, 성서영감론, 역사비평, 현대신학, 성서무오설 등에 대한 그의 사고를 비판적으로 검토해 보았다. 레이놀즈는 평양신학교 교수로서 주로 조직신학분야를 가르치면서 19세기 미국 장로교의 신학사상을 대변하는 구 프린스턴 학파의 신학적 경향을 유지하고자 했다. 그는 개신교 정통주의자로 칼뱅주의를 종교개혁자 칼뱅의 신학을 잇는 정통 개신교로 여겼고, 한국 장로교는 그러한 신학적 경향을 유지해야 한다고 보았다. 구 프린스턴 학파 학자들처럼 그도 성경의 권위를 매우 중요하게 여겨 성경본문에 대한 성령의 언사적 영감을 주장했다. 그는 성경의 내용에 오늘날 과학이나 역사와는 다른 내용이 있다는 것을 인정하면서도 하나님의 진리의 말씀으로서 무오하다고 믿었다. 또한 그는 성경 본문에 따라 성령의 감동이 다르게 작용했다고 주장했다. 내용에 따라 영감의 질적 차이가 있었다는 것이다. 레이놀즈는 성경을 파괴하는 주요 요소로 고등비평이라 불리는 역사비평을 주목했고, 교회는 이를 거부해야 한다고 보았다. 또한, 고등비평을 허용하는 현대신학도 성경의 권위를 파괴하고 인간을 신으로 격상시킴으로 거부되어야 한다고 여겼다. 레이놀즈의 신학적 경향은 한국장로교회에 지대한 영향을 끼쳤다. 보수와 진보의 신학적 갈등으로 인한 교회분열, 성서비평학과 현대신학에 대한 거부반응, 칼뱅주의적 정통주의를 기독교 진리의 정수로 받아들이는 것, 성서문자주의 등이 그 실례들이다. 특히 그의 신학적 사고와 성서관은 한국 장로교 내에서 근본 주의를 강화, 발전시키는데 적극 활용되었다. 레이놀즈가 강조한 개신교 정통주의적 신학 경향은 오늘날도 한국교회 안에서 여전히 메아리치고 있다. This study is to investigate the theological tendency of Rev. Dr. William Reynolds, a professor of systematic theology in Pyeongyang Union Theological Seminary, who was sent as a missionary to Korea from the Presbyterian Church of U.S. during the late 19th century. Focusing on his Calvinism and concept of the Bible, it studied his theological backgrounds, including the Protestant Orthodoxy in Geneva of the 17th century, Scottish Realism in the 18th century, American fundamentalism in the 19th century and the theological conflict within the American presbyterians in the 20th century. Reading his articles published in Shin-hak-ji-nam, it critically investigated his thinking of Calvinism, biblical inspiration, historical criticism, modern theologies, biblical inerrancy. Mainly teaching systematic theology, W. Reynolds tried to stay in the theological tendency presented by Old Princeton School, which indicated the theological thought of the American Presbyterianism in the 19th century. Considering it as an Orthodox Protestantism, he believed that Korean Presbyterian church should also follow such inclination. Like Old Princeton theologians, he also argued for the verbal inspiration and authority of the biblical text, even though he recognized that the Bible included some contents different from today's science and history. It means that the contents of the Bible are different in their quality. Reynolds argued that the church should rejected “Higher Criticism” because it destroyed the biblical authority. He also argued that the church should abandoned modern theologies because it supported such criticism and elevated the human beings to the status of God. The theological thinking of Reynolds deeply affected into the Korean Presbyterian Church. Examples are the church's separation through the conflict between conservatist and liberalist, adverse reaction against both biblical criticism and modern theologies, the acceptance of Calvinistic Orthodoxy as a true Christianity, and the preference of biblical literalism. Especially his theological tendency and view of the Bible was used to reenforce the fundamentalism within the Korean Presbyterian Church. The Protestant Orthodox, fundamentalistic tendency of his theology is still being echoed in the Korean Church.