교제 교회론에 대한 소고 — 성도의 교제(Communio Sanctorum)를 중심으로

김선권 한국기독교학회 2023 한국기독교신학논총 Vol.130 No.-

This article delves into the study of communion ecclesiology and the concept of communio sanctorum. It explores the idea that humans are inherently communal beings and that it is not beneficial for them to be alone. Consequently, the essence of humanity is rooted in community and communion. Communion ecclesiology draws its inspiration from the Bible and places a strong emphasis on personal relationships rather than the legal and institutional aspects of the church. It views the nature of the church as a communion, striving for communion with God, fellow believers, and the broader world. In Luther’s perspective, which emphasized justification by faith alone, communio sanctorum represents the assembly or fellowship of all believers. On the other hand, Calvin’s view is that the church is elected to be the communio sanctorum, but he also links it to fellowship with the visible church. This perspective underscores the importance of solidarity and interdependence among believers in order to manifest Christ as the head. Similar to how grains come together to form bread, the Eucharist binds all saints together through the bond of love. Moltmann introduces the idea that communio sanctorum primarily exists as a prototype in the communion of the three Persons: the Father, the Son, and the Holy Spirit. The church, in this view, becomes a community that reflects the perichoretic communion within the Triune God. The Catholic Church views communio sanctorum as a communion with God the Father, achieved through the Holy Spirit and Jesus Christ. The Trinity is not only seen as a theological and ontological source of communion but also as a model for it. According to the Catechism of the Catholic Church, communio sanctorum signifies a communion of holy individuals, including both the living and the deceased. It teaches that the earthly church (believers) can receive assistance from the heavenly church (the services of saints).

칼뱅의 교회론과 설교 - 그리스도와의 연합을 중심으로-

김선권 ( Sun Kwon Kim ) 한국복음주의조직신학회 2014 조직신학연구 Vol.21 No.-

본 연구의 목적은 칼뱅의 교회론과 설교를 그리스도와의 연합의 관점에서 조명하며 칼뱅의 교회론과 설교의 특징이 무엇인지 그리고 이 둘의 연관성을 살펴보는 데 있다. 무엇보다도 칼뱅에게서 교회는 단순한 제도와 기관 혹은 일반 사람들의 모임이 아닌, 신적 피조물로서 그리스도와의 연합의 신비와 성도의 교제를 담아내는 그리스도의 신비한 몸이다. 우리 시대는 교회를 세속 집단들이 추구하는 것처럼 효율, 조직, 행정 등 과도하게 인간적 방식으로 접근하는 경향이 있지만 교회의 본질은 그리스도와의 연합 안에서 나타나는 영적 신비를 담아내는 데 있다. 교회는 그리스도의 몸이며, 이 몸의 지체는 성도 각 지체들이며, 지체들의 머리는 그리스도이다. 교회의 본질은 언제나 그리스도 그 자신과의 올바른 관계성 안에서 발견된다. 교회는 하나님의 선택에 기초해서 어머니로서 그의 역할을 담당하고, 그리스도와의 연합을 실현한다. 그리스도의 몸의 지체인 성도들은 서로 교제하면서 교회를 세운다. 즉 성도의 교제의 목적은 교회를 세움, 성도들을 자라게 함에 있다. 이 교제는 영적 교제와 물질적 교제를 포괄한다. 교회의 교회됨은 말씀과 성례전에 있다. 이 중 말씀은 하나님께서 그의 교회를 세우고, 강화시키고, 붙드는 은혜의 본질적 수단이다. 이 연구는 설교의 주체, 설교의 필요성, 설교가 하나님 말씀이 되는 이유 등을 함께 연구할 것이다. The purpose of this study is to illuminate Calvin`s ecclesiology and preaching from the perspective of union with Christ and to explore the features of Calvin`s ecclesiology and preaching and the relationship between the two. Above all, for Calvin, the Church is not a mere system, an institution, or the general public. Rather, the Church as God`s creation is the mystical Body of Christ that holds both the mystery of Christian unity of Christ and of the communion of saints. Today the Church tends to be evaluated on the basis of efficiency, management, and administration just as secular organizations are. However, the nature of the Church consists in the mystical union with Christ. The Church is the Body of Christ whose members are the saints. Christ is their head. The nature of the Church is always found in the right relationship with Christ. Based on divine election, the Church plays a maternal role and realizes the union with Christ. The saints, who are members of the Body of Christ, build up the Church through communion. That is, the purpose of the communion of saints is the edification of theChurch and spiritual growth of saints. This communion includes not only spiritual but also material communion. The marks of the true Church are the Word of God and sacraments. The Word of God is the essential means of grace that builds up, strengthens, and supports the Church. This study will also explore subjects of and the need for preaching and how preaching becomes the Word of God, etc.

조상제사 문제를 어떻게 이해할 것인가? - 한국 교회 영성 형성의 과제와 관련하여 -

이정순 한국실천신학회 2012 신학과 실천 Vol.0 No.30

한국 기독교인들이 갈등을 겪고 있는 조상제사 문제는 한국 기독교가 해결해야 할 중요한 문제이다. 과연 제사를 신학적으로 어떻게 이해해야 하는가? 제사에 대한 목회적 선교적 대응방안은 무엇인가? 이 글에서는 유교적인 전통에서 비롯되어 현재 명절 때마다 행해지고 있는 조상제사에 초점을 맞추어, 한국 개신교회의 독특한 상황과 연관하여 이 문제를 다루고자 한다. 특히 제사에 대한 신학적인 이해에 토대하여 그것을 기독교의 예배의식과 비교하고자 한다. 이런 비교연구를 통해 바람직한 한국적 기독교의 형성, 한국적 영성을 형성하는 길을 모색하는데 이 연구의 목적이 있다. 특히 제사의식은 단순히 배척해야만 하는 비기독교적인 우상숭배가 아니라, 오히려 한국 기독교인들의 예전적 영성(liturgical spirituality)을 형성하는 데 좋은 통찰을 제시할 수 있으리라고 생각한다. 제사는 고조선 시대에 성행하는 천신(天神)숭배사상에서 비롯되었으며, 고려 시대에 『주자가례』가 전파됨으로써 지금과 같은 유교적 형식의 제사가 자리 잡게 되었다. 조상제사는 살아있는 후손이 조상들의 혼백(魂魄)과 특별한 의식을 통하여 조상의 은혜를 생각하고 기리는 의식이며, 후손들은 이 의식을 통하여 조상들과의 역사적인 연속성을 느낀다. 죽어서도 조상의 혼백은 후손들과 관계를 맺고 있으며 제사는 이런 독특한 인간이해에 기초하여 조상에 대한 효를 표현하는 의식인 것이다. 이 논문에서는 제사 의식을 조상신(神)을 숭배하는 종교의식이 아니라 조상을 공경하는 효(孝)에 대한 표현, 조상을 생각함으로 자신의 역사적 현재성을 유지하는 독특한 인간관의 표현으로 간주한다. 이런 시각으로 접근할 때 제사 문제를 신학적으로 수용할 수 있는 길이 열린다. 제사를 반대하는 데 사용되는 대표적인 근거는 출애굽기 20:3-4에 나오는 십계명의 우상숭배에 관한 계명이다. 그런데 여기에서 말하는 우상숭배란 이스라엘의 해방자이신 야훼 하나님만을 섬기라는 표현으로서, 제사 의식을 조상에 대한 효의 표현으로 간주하는 현대 한국인에게는 문자적으로 적용하기에 어려움이 있다. 또 성서에서는 하나님을 조상들의 하나님으로 고백하며 과거와의 연속성을 강조하는 전통이 있는데 이 점 역시 유교식 제사와의 접촉점을 모색할 수 있게 만든다. 제사를 죽은 조상과 살아계신 부모에 대한 효의 표현으로 간주할 때 초대 기독교의 “성도들의 교제”(Communion of Saints)라는 전통과 유사성이 있음을 발견하게 된다. 그리고 이로써 기독교에서 제사를 수용할 수 있는 가능성이 열린다. 지금은 사라졌지만 원래 이 전통은 죽은 성도들과 살아있는 성도들 모두의 연합을 의미했기 때문이다. 또한 제사 후 한 식탁에서 함께 음식을 나누는 전통은 예수의 나눔과 섬김을 계승하는 성만찬적인 의미가 있는 것으로 이볼 수 있다. 결론적으로 이렇게 제사를 긍정적으로 이해하게 됨으로써 예전적인 측면이 결여된 한국 기독교의 영성을 새롭게 형성하고 개발하는 데 도움을 줄 수 있을 것이다. Many Protestant Christians in Korea still regard ancestor worship as heresy or idolatry because early Western missionaries in Korea taught Korean Christians a conservative and fundamentalist faith. Thus, ancestor worship is the issue with which Korean Christians have been struggling. It is significant to raise the question: “How do we understand it in with regards to Christian mission and ministry?” Ancestor worship, discussed in this article, is the most important part that puts Confucian moral and religious values into practice. It is my basic point that Korean Christians should embrace ancestor worship with a more positive attitude. This will be a significant way toward spiritual formation for Korean Christians living under the Confucian influence. The nature of ancestor worship is different from Christian notion of worshipping God but an expression of filial piety. Conservative Christians’ objection to ancestor worship is mainly based on the commandments in Exodus 20:3-4. However, the context in which the concepts of god were developed is different in two traditions, i.e., Jewish tradition and Confucian tradition. Other gods in Exodus 20:2 mean those who functioned as gods of oppression, i.e., ruling ideologies, in the ancient near Eastern countries. The Israelites were continually fighting against these false gods who oppressed human beings. More specifically, there is no such context in regard to the unique concept of god in Confucianism. Therefore, it is not possible to equate the biblical God in Christian tradition with gods in Confucian tradition. The ideas of filial piety which are sincerely expressed in the Confucian ancestor worship are also important in the biblical traditions. Therefore, I think that there is no problem in the acceptance of the ancestor worship for Christians in the matter of filial piety. Further, we have to pay attention to two positive functions of the ancestor worships. First, there is the tradition of ‘the communion of saints’ in the Apostles’ Creed that originally referred to the communion of the dead saints and the living Christians in the time of early Christianity. This tradition can help the Korean Church to meet and understand ancestor worship in a more positive way because both two traditions emphasize on the whole community of the living and the dead, the past and the present. Second, ancestor worship can have much in common with Christian Eucharist. Christians experience the mystical unity with God through the Eucharist and are called to be apostles of peacemaking and reconciliation in the world. I believe that the Eucharist as a symbol of sharing, serving, sacrificing, and human liberation has much relevance for an encounter with ancestor worship in the religiously pluralistic society of Korea. In conclusion, the positive understanding of ancestor worship as an expression of filial enables Christians to rightly live out their faith by fully understanding the essential meaning of Christianity as a religion among various religions. Ultimately, it will give us a new possibility of making a form of indigenized Korean Christianity and a newly enhanced ‘Christian liturgical spirituality’ in the Korean context.

기획주제: 현대 기독교철학 : 『하이델베르크 요리문답』과 불링거의 교회론 비교 -"거룩한 보편적 교회"를 중심으로-

한유진 ( Yu Jin Han ) 한국기독교철학회 2013 기독교철학 Vol.16 No.-

이 글에서는 하이델베르크 요리문답 이 변호하고 있는 기독교의 신앙 가운데 사도신경의 일부분인 “나는 거룩한 공교회와 성도의 교제를 믿습니다”라는 고백이 어떤 의미를 담고 있는지 파악해보고자 한다. 또한 우르시누스가 하이델베르크 요리문답 을 작성할 때 참조했던 종교개혁자 불링거의 신학이 그 내용에 있어서 어떠한 연속성을 가지고 있는지 비교하여 다룬다. 교회는 그리스도의 몸이며 예수 그리스도와 연합한 신자의 믿음은 암묵적 지식에 머물러 있는 것이 아니다. ‘교회를 믿는다’는 것은 하나님께서 교회를 세우시고 우리 자신이 교회라는 사실을 시인하고 믿는 것이다. 우리가 ‘믿는다’고 고백할 때 그 대상과 내용에 대한 올바른 이해가 전제된다면 하나님과 신자의 관계는 더욱 분명해지고 견고해지기 때문이다. 교회는 믿음의 대상에 대한 신뢰와 행위를 동반하는 믿음의 순종이 구체적으로 적용되는 신자들의 모임이다. 신자들의 ‘믿는다’는 고백은 세상과 구별된 거룩함으로 나아가는 순종의 시작을 의미한다. 자신이 그리스도의 지체라는 사실을 믿는 자는 하나님을 예배하고 말씀을 따라 살아야 하며 다른 지체의 구원과 유익을 위해 의무를 다해야 한다. 구원에 대한 감사가 그 출발점이기 때문이다. 이러한 믿음의 고백과 그 내용은 하이델베르크 요리문답 과 불링거에게 동시에 발견되는 연속성을 가진다. The purpose of this article is to understand the meaning of confession about church among Christianity beliefs defended by the Heidelberg Catechism. The Apostles` Creed confesses, “I believe the holy catholic church, the communion of saints.” This confession about belief in church was explained by Zacharias Ursinus in the Heidelberg Catechism. He says the Reformer Heinrich Bullinger`s theology was referred to during the composition of the Catechism. Therefore, this article compares what continuity lies between Bullinger`s theology and the contents of the Catechism. The church is the body of Christ, and the true faith of a believer who is united with Christ presents a direction of Christian life. `To believe the church` is to acknowledge and believe the facts that God builds the church and that we ourselves are the church. When we confess that we credo, that is, ‘believe’, the right understanding of the object and contents of the believing is prerequisite. For only after satisfying the prerequisite, the relationship between God and a believer becomes more evident and solid. The church is the assembly of believers who have deed of faith as well as trust in the object of their faith. Obedience out of faith should be applied concretely in the believers` life. Confession that one ‘believes’ implies starting to obey. It is to go towards holiness separated from the world, not limited to merely having knowledge in one`s own head. Those who believe the fact that they are members of the body of Christ should worship God and live in accordance with the Word of God. A believer should do duties of faith for the salvation and benefits of other members. For the giving of thanks for salvation is the starting point. These theological contents has continuity that they are found both in the Heidelberg Catechism and Bullinger.

교회 성장과 은사: 존 오웬의 견해를 중심으로

이신열 아신대학교 ACTS 신학연구소 2023 ACTS 신학저널 Vol.56 No.-

This article deals with a relationship between church growth and spiritual gifts in the thought of John Owen. Although he did not directly write on the issue of church growth, it could be derived from his concept of church declension and its preservation & continuation. Church growth is achieved by overcoming spiritual decay caused by sin, and preservation and continuation of church function as the backbone of church growth. One of the most striking features of Owen’s understanding of spiritual gifts is his insistence on its ecclesiastical character. He argued spiritual gifts are necessary in performing ministries in church and lack of them in ministry results in church backsliding as well as her decay. Spiritual gifts are given to church for the purpose of encouraging one another among church members, resulting in growth in the grace of Christ. Here Owen developed an idea, for all the members of church, spiritual gifts are required in promoting the communion of saints. Therefore, it might be confirmed that a prositive relationship between church growth and spiritual gifts was established in the thought of Owen.

아프리칸 조상들의 사후 세계에 관한 개혁신학의 관점

배춘섭 한국개혁신학회 2020 한국개혁신학 Vol.66 No.-

본 논문은 아프리카의 사후 세계관과 가톨릭교회의 교리 간에 신앙적 공통분모를 공유하는 것을 논의한다. 아프리카 전통종교에서 조상은 ‘죽은 자들’(the living dead)로서 사후에도 여전히 후손들에게 영향력을 끼치는 중재자로 인식된다. 비슷하게, 가톨릭교회는 죽은 성도들(Saints)과 살아 있는 성도들 간의 관계를 인정하는 ‘성도의 교제’(Communion of Saints)의 교리를 주장한다. 그리고 이 교리는 ‘연옥교리’(Theory of Purgatory)와 죽은 자들을 위해 기도할 수 있다는 가능성을 제시한다. 하지만 개혁주의 신학은 아프리카의 사후 세계관과 가톨릭교회의 연옥교리를 비롯해 죽은 성도들과 살아 있는 성도들 간의 성도의 교제를 인정하지 않는다. 특별히 사후 영혼의 중간상태와 관련해, 개혁교회는 안식교(the Seventh-Day Adventist Church)나 여호와의 증인(Jehovah’s Witnesses)이 주장하는 영혼멸절설(Annihilationism)을 비판한다. 특별히 개혁교회의 신앙고백서인 웨스트민스터 신앙고백(Westminster Faith Confession of Faith)와 제 2 스위스 신앙고백서(Second Helvetic Confession)는 영혼멸절설을 포함해 루터의 영혼수면설(Soul-Sleep Doctrine)과 가톨릭교회의 연옥교리 모두를 인정하지 않는다. 따라서 이 같은 논의는 기독교 선교에 있어 복음전파를 통한 개인의 회심과 문화변혁이 매우 중요하고, 특정 문화를 위해 신학이 상황화 되는 것이 얼마나 위험한 것인가를 경고한다. The purpose of this study is to discuss the religious commonness and connections among the doctrine between the belief on afterlife in Africa and the doctrine of Catholic Church. In the traditional religion of Africa, ancestors are considered as ‘the living dead’, who are believed to have influences on the descendants as arbitrators. Like wise, in the belief of Catholic Church, the Communion of Saints, which is the relationship between the living and the dead Saints, is considered. Such belief reflects the Theory of Purgatory and hints the validity of praying for the dead people. However, in the Reformed Theology, building of any relationship between the living and dead, as believed in both the belief in afterlife in Africa and the Theory of Purgatory, is denied. Specifically, the Reformist Churches criticizes the Annihilationism, argued by the Seventh-Day Adventist Church of the Jehovah’s Witnesses, in relation to the intermediate state of the soul after death; The Westminster Faith Confession of Faith in Reformist Church and the Second Helvetic Confession both deny Annihilationism and Soul-Sleep Doctrine of Luther as well as the Theory of Purgatory in Catholic Church. Accordingly, discussion on such topic alerts the importance of individual’s convincement and cultural reformation through spreading of the Gospel in the Christian missionary works, and also warns about the theological contextualization for certain cultures.

칼빈과 디아코니아

이신열 고신대학교 고신신학연구회 2009 고신신학 Vol.- No.11

본 논문은 칼빈의 디아코니아 개념에 관한 것인데 이를 효율적으로 고찰하기 위해서 먼저 가난과 부에 대한 그의 견해를 살펴보았다. 이 견해에 대한 중세 교회의 잘못은 이를 기독론적으로, 그리고 교회론적으로 왜곡한 데서 비롯된 것이다. 칼빈은 이에 대한 실제적 해결책으로 올바른 성도의 교제를 제시하며 이에 대한 이론적 근거로 형평성의 개념을 주장한다. 칼빈은 구체적 구호활동을 위해서 이에 대한 교리적 이해를 추구하였는데 그 핵심은 성화론의 관점에서 살펴본 자기 부정에 놓여 있었다. 또한 이러한 디아코니아를 구체적으로 실현하기 위한 교회의 직분으로서 집사직에 대한 칼빈의 견해는 사실상 이중적 집사직으로 집약되어 나타난다. 즉 가난한 자들을 실제로 돌보는 오스피탈러와 이러한 업무를 행정적으로 관정하는 서무관들이 이에 해당된다. 칼빈은 이러한 이중직을 통해서 집사의 직분이 구호활동에 적합하다고 판단하였다고 볼 수 있다. 이러한 이중적 집사직은 당시 제네바의 구빈원의 활동에 작 적용되어 나타났다. 비록 칼빈과 직접적인 관련성은 없지만 이러한 디아코니아의 활동이 가장 구체적으로 드러난 것이 바로 프랑스 기금, 즉 부르스 프랑쉐아즈(Brouse francaise)에 해당된다. 이는 가난한 프랑스 피난민들이 재정적으로 독립할 수 있도록 돕는 기금이었을 뿐 아니라 이를 통해 프랑스에 서적행상인들을 파송하여 성경, 교리문답서, 그리고 시편 찬송가 등을 보급하는 선교적 활동에 동참하기도 하였다. This articles focuses on Calvin's concept of diakonia. In order to effectively explain this concept, attention was directed to Calvin's understanding of wealth and poverty because diakonia cannot be fully illuminated without these two concepts. Calvin argues that the Medieval church had misunderstood them from two perspectives: christological and ecclesiological. A practical solution to this misconception could be seen in communion of the saints along with suggestion for the concept of equity. In order to fully implement the idea of diakonia, it was crucial for Calvin to secure its doctrinal basis. Self-denial(mortificatio) as a means of sanctification and repentance was believed to be essential for a believer's almsgiving. Furthermore, Calvin advocated a two-fold function of deacon in the church. Procurators are the deacons in charge of administrating and managing activities for diakonia while hospitalers are the deacons actually involved with the work of helping the needy. Calvin's understanding of diakonia was fully implemented in two Genevan programs. First, it was the general hospital caring the sick as well as providing the necessary help for them. Second, Bourse francaise was the French fund helping the French refugees in Geneva. It was a specific fund designed to help people in need until the point of time in which they could support themselves. It also actively participated in the work of sending colporteurs back to France so that they could distribute Bibles, catechisms and psalters to Protestants still remaining in France.

비대면 시대 교회의 공공성 제고에 관한 연구

이상훈 한국기독교사회윤리학회 2024 기독교사회윤리 Vol.58 No.-

본 논문은 비대면 시대 온라인 문화가 점차 확산하는 상황에서 교회가 지역사 회에서 어떻게 자신의 공공성을 제고할 것인지를 고찰하는 데 목적이 있다. 점증 하는 비대면 문화와 대조적으로 온라인 참여 활동의 감소는 사회적 자본과 공공 성의 저하를 초래함으로 인해, 온라인 공간에서 사회적 자본의 확충과 공공성 강화의 중요성이 고조되었다. 따라서 현실 세계와 온라인 공간을 이분법적으로 나누기보다 양자가 상호 보완적이 되도록 후자의 순기능을 활성화함으로써 ‘선교적 교회’의 지평을 넓혀 온오프라인 공간에서 공적 신앙과 시민성을 적극적으로 실천해야한다. 이를 위해 교제와 나눔을 본질로 하는 교회는 온라인 공간이 점차 선교지화 되어가는 사실에 주목하고 공적 신앙과 시민을 위한 온라인 콘텐츠 와 프로그램의 제작과 공급을 통해 기독교인들뿐만 아니라 비기독교인들이 공공 영역에서 자아실현이 동반되는 공동체의 번영을 증진하는 삶을 살게 함으로써 사회적 자본의 확충과 공공성 제고에 기여하도록 할 수 있다. The purpose of this paper is to examine how churches in the local community can enhance their publicness in the midst of the expanding non-face-to-face era and online culture. In contrast to increasing non-face-to-face culture, the lack of online participation and activities brings about decline in social capital and pub- licness and as a result, the enhancement of social capital and publicness has grown in importance in the non-face-to-face era and online space. Therefore, by vitalizing good function of online space in the mutually complementary relationship with real world, instead of dichotomizing them in binary thinking, we need to broaden the scope of missional church and actively practice public faith and carry out citizenship in the local community and public spheres free from limitation of physical space and time. To this end, churches deemed as communities of fellowship and sharing should focus on the fact that cyberspace is increasingly becoming a new mission field, and produce and supply online contents and programs for public faith and citizenship. In doing so, they can contribute to building social capital and enhancing their publicness by helping both Christians and non-Christians in the community to get involved in promoting social trust and the community well-being.

칼빈의 교회론이 학국교회에 주는 의미

배경식 ( Kyung Sik Pae ) 한국조직신학회 2010 한국조직신학논총 Vol.26 No.-

The ecclesiology of Calvin, in its doctrinal aspect, is ``the place where God`s word is preached rightly, where the Sacraments are performed correctly as the body of Christ. But when his ecclesiology is regarded as apologetic, the church should be the place where discipline is carried out in a trustworthy and sincere way. Here Calvin criticized the Mass, which in the Catholic church was focused on man`s worship of Mary, the Saints and even on holy treasures instead of God. He pointed out the unbiblical theory of salvation though the merit of the human being. He also criticized the seven Sacraments, the clergy`s selling of indulgences, and the false church politics and said they were harmful for the Christian faith. The remedies, presented by Calvin were rooted in God`s Word and on the habits and the standards of the early church. The foundation of the church is the Word of God. The ground of the church is based not on human judgment, the authority of the pastor, but on the apostles and the instruction of the prophets. But the position of the preacher is important: when the Word of God is preached effectively, the role of the Holy Spirit is evident. What is said by Calvin regarding the sacraments? It is one way to address our ignorance and dullness and another way to preach the Gospel of Jesus Christ. It is an outward sign by which the Lord seals on our consciences the promises of his good will toward us, seal in the writing on our hearts and reflected in the mirror of our lives in which we see the abundant grace of God in order to sustain the weakness of our faith. Calvin believed that regular discipline sustained the life of the church, just as it is needed also in the society, in the family and in the school. What is the purpose of the discipline? 1. Those who lead a filthy and infamous life may not be called Christians 2. The good are to separate themselves from the wicked, so as not to be corrupted by the constant company of the wicked, as commonly happens 3. Those overcome by shame for their baseness begin to repent. And he said that such severity as is joined with a ``sprit of gentleness``(Gal. 6:1) befits the church. The problems of the Korean church, reflected in the view of Calvin, are: l. the Korean church`s emphasis on love rather than justice means it becomes insensitive to sin 2. Christians are not well educated in the church. They are baptized without pre-formation 3. Churches are evaluated by quantity rather than quality 4. churches focus on trends and special events rather than worship in the church 5. church congregations seek to live Christian lives to gain recognition from the pastors rather than from God. When we establish the Korean church on Calvin`s ecclesiology, where: I. God`s word is preached rightly 2. the Sacraments are performed correctly as the body of Christ and 3. the performance of discipline is done sincerely, then church members will be satisfied in their Christian lives and God will be pleased with this and He will raise up the Korean church rightly and bless it without ceasing.

에큐메니칼 교회론 정립을 위한 신약성서적 고찰

배현주(Hyun-Ju Bae) 연세대학교 신과대학(연합신학대학원) 2012 신학논단 Vol.69 No.-

The global Christianity in the 21st century stands at the crossroad of a drastic paradigm shift, as its great portion of population moves towards the South. At this critical time when a number of unprecedented issues are posed, the church needs to reflect and reclaim its biblical identity in its attempt to pursue “one holy catholic universal church.” Particularly as the 10th General Assembly of the WCC is to be held in Busan in 2013, the church in Korea needs to revisit the ecclesiology in the New Testament, and to explore it from an ecumenical perspective. This study examines the major images of the church in the New Testament with the view of bringing to the fore the biblical ecumenical ecclesiology. The representative concepts of the church, such as the body of Christ, the people of God, the temple of the Holy Spirit, and a new creation, are reviewed and discussed. Well-known as they are, these images have been hardly, or insufficiently, explained in their connection to the ecumenical effort at church unity and the ecumenical church’s engagement in the various struggles for life, justice and peace in the contemporary world. Therefore, while exploring each ecclesiological theme, this study attempts to provide such a connection in interdisciplinary discussions. The present article aims to lay a biblical foundation for the ecumenical ecclesiology through an investigation of the major concepts of the church in the New Testament. The global Christianity in the 21st century stands at the crossroad of a drastic paradigm shift, as its great portion of population moves towards the South. At this critical time when a number of unprecedented issues are posed, the church needs to reflect and reclaim its biblical identity in its attempt to pursue “one holy catholic universal church.” Particularly as the 10th General Assembly of the WCC is to be held in Busan in 2013, the church in Korea needs to revisit the ecclesiology in the New Testament, and to explore it from an ecumenical perspective. This study examines the major images of the church in the New Testament with the view of bringing to the fore the biblical ecumenical ecclesiology. The representative concepts of the church, such as the body of Christ, the people of God, the temple of the Holy Spirit, and a new creation, are reviewed and discussed. Well-known as they are, these images have been hardly, or insufficiently, explained in their connection to the ecumenical effort at church unity and the ecumenical church’s engagement in the various struggles for life, justice and peace in the contemporary world. Therefore, while exploring each ecclesiological theme, this study attempts to provide such a connection in interdisciplinary discussions. The present article aims to lay a biblical foundation for the ecumenical ecclesiology through an investigation of the major concepts of the church in the New Testament.