대한장로교회신경 혹은 "12신조" 영어원문의 새로운 번역과 신학적 분석

황재범(Jae Buhm Hwang) 한국기독교학회 2008 한국기독교신학논총 Vol.56 No.-

한국장로교회의 성서문자주의

황재범(Jae-Buhm Hwang) 한국종교학회 2013 宗敎硏究 Vol.71 No.-

This study aims at elucidating the origin and early phase of the Biblicism of the Korean Presbyterian Church, which is believed to be a main cause of the unparalleled growth of the Church, on the one hand, and of Fundamentalism and many schisms of the Church in the post-liberation era. There were four major elements which worked together to make Biblicism a standard doctrine of the Church. The first was the conservative Biblicist theology of the early American Presbyterian missionaries in Korea, who taught the Holy Scriptures to their Korean converts in a Biblicist way. The second was Korean Christians` Confucian Biblicism, by which they literally accepted the missionaries` Biblicist teaching of the Bible. The third was the so-called Nevius [Mission] Methods, which the missionaries adopted in 1890, and which, emphasizing simplistic Biblicist studies of the Bible, facilitated a spectacular growth of the Church. This constructive process made Korean Christians take the Biblicism for granted. And fourthly and finally it was the 12 Articles of Faith in the Church`s first Constitution of 1907 that sanctioned the Biblicism to be a standard doctrine of the Church. Yet, the meanings that the American Presbyterian missionaries in Korea had concerning the Biblicism were significantly different one another. Rev. Samuel A. Moffett put stress on the practical meanings that a Biblicist Bible study had (helping one experience salvation and establish churches). On the other hand, Rev. Dr. W. D. Reynolds taught the Biblicism as a standard doctrine, defending and dogmatizing it over against theological Modernism and theory of evolution even in a fundamentalist way.

한국 개신교 초기 선교사들의 비정치화신학의 문제

황재범(Hwang, Jae-Buhm) 한국종교학회 2010 宗敎硏究 Vol.59 No.-

The problem of depoliticization of the Korean Protestant churches by Western missionaries to Korea has been an important theological issue for many Korean theologians. Yet there has been no in-depth study of how a Western missionary in Korea did his or her theology of depoliticization. This study examines how Rev. James S. Gale, one of the leading Western missionaries to Korea, did his theology of depoliticization around the turn of the 20th century. Having worked 10 years in Korea since 1888, Gale had quite a negative attitude toward Koreans in general. He believed that Korean Christianity led by Western missionaries might make a good contribution for social change in Korea, and he was not yet insisting on a clear-cut separation of the state and the church. By 1903, however, Gale had experienced political turmoils in Korea, and eventually he also spoke of the danger of a Korean Christians participation in the political matter. He did not yet clearly talked about theology of depoliticization. And it was in his seminal book Korea in Transition published in 1909 that he clearly and emphatically spoke of his theology of depoliticization for the Korean churches. Rev. Gale emphasized two outstanding concepts for his theology of depoliticization: that Koreas political demise is an opportunity for Korean Christianity, and that instead of the dethroned Korean king (Kojong) has Jesus Christ been given as King for Koreans. These concepts obviously have some implications for depoliticization. First, they subject Korean Christianity to a political condition of Korea. Second, they foster Korean Christians’ political apathy, for they believe that they have nothing to do with such a political matter as Korea’s political demise, which is believed to be done by God. Third, they make Korean Christians mystify and spiritualize their political entities. Fourth, they make Korean Christians focus on spiritual and other-worldly matters.

한국 개신교의 1907년 평양대부흥운동에 대한 다양한 해석들의 비교연구

황재범(Hwang, Jae-Buhm) 한국종교학회 2006 宗敎硏究 Vol.45 No.-

근대 이행기 기독교가 한국인들의 개인 주권의식과 정교분리 사상 형성에 미친 영향

황재범(Hwang, Jae-Buhm) 동서신학연구소 2023 동서신학 Vol.7 No.1

본 연구는 근대 이행기에 한국에 유입된 기독교가 한국인의 정치의식의 변화, 특히 개인 주권의식과 정교분리사상의 형성에 끼친 영향을 살펴보고자 했다. 먼저는 철저한 유일신론을 가진 기독교가 18세기말부터 조선의 정교일치적 전체주의 정치체제에 들어와서 종교의 자유와 더불어 정교분리를 주장함으로써 유교와 더불어 모든 종교를 상대화하는 혁명적 변화를 야기했다는 점을 살펴보았다. 그리고 기독교는 이미 구한말에 민주주의와 자본주의의 근간이 되는 개인의 주권의식과 양심과 신앙의 자유와 집회결사의 자유를 주장하여 교회를 설립했고, 결과적으로 정교분리 사상의 형성에 절대적 영향을 미쳤음을 확인했다. 그리고 구한말에 특히 개신교 선교사들과 한국교회 지도자들은 결국 정교분리로 귀결될 수 있는 여러 가지의 기독교적 가르침을 가르치고 직접 실천을 했음을 확인했다. 첫째, 기독교는 우상숭배 및 미신 타파와 이로 인한 합리주의 및 경제적 합리주의를 가르쳤다. 둘째, 기독교는 인간의 존엄성 사상을 고양했고, 셋째, 평등주의 사상을 강조했다. 넷째, 이런 가르침의 결과 교회가 속속 설립되고 발전했으며, 교회가 이제 1901년에는 독자적인 영역을 확립하면서 정치에의 불간섭을 천명함으로써 정교분리까지 선언했던 것이다. 최근에 돈 베이커 교수는 한국에 있어서 정교분리가 조선시대에는 존재하지 않다가, 일제가 한국병합을 시행하면서, 전면적으로 실시되었다고 주장했다. 베이커는 나아가서 정교분리야말로 민주주의와 자본주의의 선제조건이므로, 일제의 정교분리 실시가 한국의 민주주의 및 자본주의 발전에 유의미한 영향을 미쳤다고 했다. 본 연구는 베이커 교수의 주장과 다르게 한국에서의 정교분리는 일제가 실시하기 전에 이미 구한말부터 기독교가 가르치고 있었고, 특히 교회를 설립함으로써 이미 제도적으로 실시되고 있었음을 증명했다. This study aimed to examine the influence of Christianity in the early modern Korea on the change in the Koreans' political consciousness, especially on the formation of a sense of individual sovereignty and the idea of separation of church and state. First, it was examined that Christianity with radical monotheism naturally insisted on freedom of religion and separation of church and state, radically challenging the Joseon Dynasty’s totalitarian political system with unity of church and state: it caused a revolutionary change that relativized all religions along with Confucianism. Second, it was confirmed that Christianity established the church by insisting on individual sovereignty, freedom of conscience and belief, and freedom of assembly and association, which are the foundations of democracy and capitalism. did. In other words, especially Protestant missionaries and Korean church leaders taught and practiced various Christian teachings that could ultimately lead to the separation of church and state. First, they taught iconoclasm anathematizing idolatry and superstition, that brought about ethical and economic rationalism. Second, Christianity promoted the idea of human dignity, and third, it emphasized the idea of egalitarianism. Fourth, as a result of these teachings, churches were established and developed one after another, and in 1901, the church established its own territory and declared non-intervention in politics, even declaring the separation of church and state. Recently, Professor Don Baker argued that the separation of church and state in Korea did not exist in the Joseon Dynasty, but was fully implemented during the Japanese annexation of Korea. Baker went on to say that the separation of church and state was a prerequisite for democracy and capitalism, so the Japanese imperialism had a significant impact on the development of democracy and capitalism in Korea. Contrary to Professor Baker's assertion, this study proves that the separation of church and church in Korea was already being taught by Christianity from the end of the Joseon Dynasty before the Japanese colonial rule, and in particular, it was already institutionalized by the establishment of churches.

서번트 리더십의 기독교적 및 시대적 적합성과 특징들

황재범(Jae-Buhm Hwang) 연세대학교 신과대학(연합신학대학원) 2010 신학논단 Vol.60 No.-

??This study examines the relevances and the characteristics of the servant leadership. Korean studies on servant leadership generally deal with how it can be applied to such organizations as a company, a hospital, or a church, and fail to investigate what the servant leadership is. To fill the gap, this article tries to provide what the attributes of the servant leaders are, considering the Biblical and contemporary relevances of the servant leadership. The servant leadership, first coined by Robert K. Greenleaf in his seminal book The Servant Leadership, is absolutely Biblical, going well with the servanthood of Jesus and Paul. It is also relevant to the present day's paradigm of human relationship, which emphasizes cooperation and empowerment over against command and control. The ten characteristics of the servant leader, as they are described by Larry Spears, are: listening, empathy, healing, awareness, persuasion, conceptualization, foresight, stewardship, commitment to the growth of people, and building community. The most important of the ten characteristics is arguably foresight, which entails ability for vision and conceptualization. But the problem with the concept of foresight is that it is something inborn or a charisma, as Larry Spears says. Then, it is not so easy for a servant leader with this charisma to be a leader in reality. We therefore often end up having a Machiavellian leader instead of a servant leader. So we can criticize Greenleaf's concept of the servant leadership for having too a Romantist sense: we humans are so imbued with will-to-power that we want to dominate someone, even when we serve him or her. Yet, as Stephen Covey indicates, it remains a fact that the world economy drives us to adopt the servant leadership, which can empower people to work more effectively than any other leadership. ??This study examines the relevances and the characteristics of the servant leadership. Korean studies on servant leadership generally deal with how it can be applied to such organizations as a company, a hospital, or a church, and fail to investigate what the servant leadership is. To fill the gap, this article tries to provide what the attributes of the servant leaders are, considering the Biblical and contemporary relevances of the servant leadership. The servant leadership, first coined by Robert K. Greenleaf in his seminal book The Servant Leadership, is absolutely Biblical, going well with the servanthood of Jesus and Paul. It is also relevant to the present day's paradigm of human relationship, which emphasizes cooperation and empowerment over against command and control. The ten characteristics of the servant leader, as they are described by Larry Spears, are: listening, empathy, healing, awareness, persuasion, conceptualization, foresight, stewardship, commitment to the growth of people, and building community. The most important of the ten characteristics is arguably foresight, which entails ability for vision and conceptualization. But the problem with the concept of foresight is that it is something inborn or a charisma, as Larry Spears says. Then, it is not so easy for a servant leader with this charisma to be a leader in reality. We therefore often end up having a Machiavellian leader instead of a servant leader. So we can criticize Greenleaf's concept of the servant leadership for having too a Romantist sense: we humans are so imbued with will-to-power that we want to dominate someone, even when we serve him or her. Yet, as Stephen Covey indicates, it remains a fact that the world economy drives us to adopt the servant leadership, which can empower people to work more effectively than any other leadership.

영적 침체에 대한 로이드 존스의 진단과 처방

황재범(Hwang, Jae-Buhm) 계명대학교 동서신학연구소 2021 동서신학 Vol.4 No.1

The aim of this study is, first, to present Martyn Lloyd Jones’ important teachings in his seminal book Spiritual Depression: its Causes and Cure (1965) and, second, to assess his claim that grace is everything, and to reflect on Korean pastors’ sermons which may cause their members’ depression. In the book Lloyd Jones presents his insightful diagnoses and prescriptions on some outstanding forms of spiritual depression according, not to a medical or psychiatric method, but to an expository preaching method. We identify two distinctive forms of spiritual depression in his book: first, that of “those who have been brought up in Christian homes and families” (chapter 2) and second, that of those who have worked faithfully for their churches for quite a long time (chapter 9). First, Lloyd Jones well describes the fact that those Christians who have been brought up in Christian homes and families easily get depressed, because with no true understanding of justification they have tried hard to achieve sanctification, which is an impossible goal for a Christian. So he advises us first to understand justification in depth, and only then to pursue sanctification. Second, while analyzing the problems of those laborers in the parable of the laborers in the vineyard (Matthew 20:1-16), Lloyd Jones identifies those laborers who came early in the morning with those Christians who have worked sacrificially for their churches for a fairly long time. Having had a “‘penny-in-the slot’ idea of Christianity,” both of them do not usually get what they have expected, ending up getting disappointed and depressed. The best treatment for them is not only “recognizing that it is all of grace, but rejoicing in the fact that it is so.” In the last part, we critically assess Lloyd Jones’ position on grace, comparing it with D. Bonhoeffer’s concept of “cheap grace,” and reflect on Korean churches’ sermons that may cause their members’ spiritual depression. 본 연구의 목적은 로이드 존스의 『영적 침체』에 나타난 바의 두 가지 대표적인 형태의 영적 침체에 대한 진단과 처방을 제시하고, 마지막으로 그가 제시한 궁극적 치료법(은혜지상주의)을 비판적으로 검토해본 후, 그의 가르침에 근거하여 한국교회의 설교(교회에 대한 충성과 봉사를 강조하지만, 침체를 야기할 수 있는)를 반성해 보고자 하는 것이다. 로이드 존스는 한 사람의 설교자로서 영적 침체에 대한 진단과 처방을 의학적, 과학적으로 다룬 것이 아니라, 관련 성경 말씀을 강해하면서 다루었다. 대표적인 두 가지 형태의 영적 침체 중 첫째는 신앙적 환경에서 자라난 그리스도인들이 빠지게 되는 침체이고(제2장), 둘째는 상당 기간 교회에 충성한 그리스도인들이 경험하는 침체다(제9장).

3·1운동의 이념화·정치화·신성화에 대한 비판

황재범(Hwang, Jae-Buhm) 계명대학교 동서신학연구소 2019 동서신학 Vol.2 No.1

The March 1st Movement in 1919 has been a critically important Korean historical event in which the Korean people in the Japanese colonial era became aware of their national political identity by resisting over against the Japanese colonialists. But as it was so significant, it has also become an ideological tool which certain groups with political interests have used to fight against their political enemies. This paper studies how the March 1st Movement has been made an ideological tool, first, by NCC and some leading Korean Christians, and, second, by two leading church historians, Man-Yul Lee and Kyung-Bae Min. To review how Koreans have commemorated the Movement, its annual commemorations in the post-liberation era from 1948 to 1968 were led by the new, democratic Korean government, and a conservative and right-wing interpretation of it prevailed. 3·1운동은 일제시대 국체가 불분명한 상태에서 일본 국체에 항거함으로써 한국민의 정체성을 강하게 천명한 매우 중요한 사건이었다. 그러나 그것이 중요했던 만큼, 그것을 기념하고 해석하는 과정에서 그것을 정치화·이념화·신성화한 아픈 역사가 있어왔다. 그러므로 본 연구는 그동안 3·1운동의 이념화·정치화가 과연 어떻게 나타났는지를 먼저 3·1운동 기념 과정에서, 그리고 이만열 및 민경배 교수의 3·1운동 이해에서 살펴보려자 했다. 3·1운동 기념의 역사를 조감해보면, 대한민국 건국 후 1949년부터 1968년까지는 국가가 주도함으로써 보수적 우익적 해석이 주류를 이루었지만, 1969년의 50주년 기념식부터는 NCC 및 소위 민주화운동 인사들의 주도하에 정치화·이념화·신성화의 길을 감으로써, 그 전과 후가 확연하게 구분되었다.

『성교요지』(聖敎要旨)의 원본 마틴 선교사의 『쌍천자문』(雙千字文) 연구

황재범(Jae-Buhm Hwang) 한신대학교 신학사상연구소 2020 신학사상 Vol.0 No.190

본 연구는 한국에서 이벽의 저술로 알려져있는 『성교요지』(聖敎要旨)가 사실상 재중 미국 북장로교 선교사 마틴(W. A. P. Martin, 1827-1916)의 『쌍천자문』의 1897년 수정판을 그대로 베낀 것이라는 것을 확인하면서 본 책의 저술 목적, 구조, 내용 및 한국 천주교 학자들의 해석의 문제를 살펴본 것이다. 연구 결과는 네 가지로 요약될 수 있다. 첫째, 『성교요지』는 『쌍천자문』의 1863년 초판과 1897년 수정판 중에서 분명하게 수정판을 저본으로 했다. 이로써 『성교요지』는 그것의 한글 번역본 말미에 기록되어 있는 “임신년”을 근거로 추정해보면 1932(임신)년에 한국에서 한문에 능통한 어떤 선비가 마틴의 『쌍천자문』을 사기 판매 목적으로 베끼고 또한 한글로 번역하면서 제목은 『성교요지』로 저자는 이벽으로 조작하여 유통한 것이라고 볼 수 있다. 둘째, 마틴의 『쌍천자문』의 저술 목적은 그 원제가 The Analytical Reader: A Short Method For Learning To Read And Write Chinese (“常字雙千[상자쌍천=쌍천자문] 認字新法[인자신법]”)인 것처럼 전통적 “천자문” 형식으로 상용 중국어 2,000자를 쉽게 가르칠 수 있는 중국어 교본을 만드는 것이었다. 마틴은 서양 선교사 지망생 및 중국 미션 학교에서의 중국인 학생이 보다 쉽게 중국어를 배울 수 있게 사용 빈도수가 높은 상용 중국어 2,000자를 정하여 새로운 천자문으로서 『쌍천자문』을 만들었던 것이다. 셋째, 본 책은 전통적 ‘천자문’ 형식에 따라서 정해진 2,000자를 각각 단 한 번씩만 사용하여 사언 절구형식으로 작문을 했으므로 기독교 교리의 일부를 일반적으로 다루었을 뿐, 어떤 신학적 내용을 분명하고도 적극적으로 가르친 것은 아니다. 기독교적 내용이 있지만 이는 제1장과 제2장(전체적으로 삼분의 일을 조금 넘음)에 한정되어 있을 뿐만 아니라 주요 교리들을 다루지 못했고, 부적절한 표현도 적지 않다. 그 나머지 제3장과 제4장은 세 절을 제외하면 본문에는 기독교적 내용이 거의 없고, 주석에 암시적으로 제시되어 있을 뿐이다. 넷째, 한국 천주교회 학자들은 『성교요지』가 한국 사상사 최고급의 사상을 담고 있다고까지 평가하지만 이는 무엇보다도 그것이 이벽의 저술이라는 전제하에서 이루어진 것이며, 본 책의 저술 목적과 방법 및 구조를 알지 못한 채 주석에 근거하여 본문을 과도하게 신학적으로 오역한 결과라고 보겠다. This study aims at, firstly, confirming that Seonggyo yoji (聖敎要旨: Essence of Sacred Doctrine), which in Korea has been believed to be written by Yi Byeok, the “holy founder” of the Korean Catholic Church, is originally a copy of W. A. P. Martin’s Analytical Reader, which has been popularly called as Ssangcheonjamun (Two Thousand [Chinese] Words: 雙千字文); secondly, studying and analyzing the purpose, structure, and theological contents of this book; and thirdly, critically reviewing the Korean Catholic scholars’ exaggerated assessment of it. First of all, Seonggyo yoji’s original text is not the first edition in 1863, but the revised edition in 1897 of Martin’s Analytical Reader or Ssangcheonjamun. Seonggyo yoji’s Korean translation, which suggests ”it was written in Imsin nyeon,” belies that it was copied in 1932 (Imsin nyeon) by a Korean scholar, who presented the author as Yi Byeok, wanting to sell copies fraudulently. Secondly, as its English title, The Analytical Reader: A Short Method For Learning To Read And Write Chinese, indicates, this book’s purpose was to present a new Chinese lesson book, which was written according to the literal mode of the traditional A Thousand Words (千字文: Qian Zi Wen). The book was written for those Westerners who were preparing for mission works in China, and also for those Chinese students who were attending mission schools in China that they might easily learn Chinese characters. Thirdly, the book is made of four character verses, using two thousand (exactly 2,016) Chinese characters, each of which was used only once according the mode of the traditional A Thousand Words. This means that the book was not designed to present any meaningful theological thought. In fact, Chapters I and II in the book include some theological thoughts, which, nevertheless, are often insufficient or inadequate, while Chapters III and IV have almost no theological thought, although they have some theological allusions only in the commentary section. Fourthly and lastly, many Korean Catholic scholars’ highest assessments of the book are proved to be a result of a theologically oriented profound misinterpretation of it: they do not only presume its author as Yi Byeok, who was in fact a dubious person, but they also presuppose it as a theological book, when it is in fact a Chinese language book.

현대 서구 개신교 선교에 있어서의 제국주의적 경향성에 대한 비판적 관점들

황재범(Jae Buhm Hwang) 한국기독교학회 2004 한국기독교신학논총 Vol.31 No.-

This article aims at examining some notable critical perspectives on the imperialist implications of the modern Westem (chiefly Anglo-American) Protestant missions. Before dealing with the critical perspectives, we first reflect on the traditional, uncritical perspective on the missions, whose principle is that Westernization is Christianization." We then choose three groups each of whom has kept its own distinctive critical perspective on the missions: first, some Anglo- American missionaries; second, some European mission scholars; and third, some post -colonialist scholars. The first group`s critical perspective on the missions gives us a thorough critique of the traditional perspective as well as an alternative positive way of mission that can overcome an apparently imperialist way of mission. The second group`s perspective shows a remarkable critique of the philosophical background of the Anglo- American missions, but it fails to offer a thorough description of how an imperialist mission took place. Finally the third, post-colonialist perspective gives us an insightful explanation of how an imperialist Westem mission took place, but it is silent about an alternative positive way of mission. All of these three critical perspectives on the missions indicate that the modem Anglo-American Protestant missions had by nature a logic, "Westernization is Christianization," which itself had a cultural imperialist inclination. They also suggest that the cultural imperialist implication of the missions has had a harmful influence on the missionized people, who have become dependent on Western theologies, while being unable to develop their own.