개혁주의생명신학 7대 실천운동 활성화 방안 연구: 대한예수교장로회총회(백석) 서울,경기,충북 지역 5개 노회 목회자 인식도 조사를 중심으로

김태철 ( Tae Chul Kim ) 개혁주의생명신학회 2014 생명과 말씀 Vol.9 No.-

개혁주의생명신학은 21세기 한국 개신교회와 세계 교회에 개혁주의신학을 올바르게 계승하여 발전할 수 있도록 그 실천방안으로 "개혁주의생명신학 7대 실천운동"을 제시하였다. 이 실천운동은 장종현에 의해 주창되었고, 학교법인 백석대학교와 대한예수교장로회총회(백석)를 통해 확산되고 있다. 따라서 본 연구는 개혁주의생명신학 정의문과 선언문에 담긴 개혁주의생명 신학의 본질과 의의를 실천적 관점에서 재구성하고, 개혁주의생명신학 7대실천운동을 사역현장에서 활성화되도록 각 운동의 의미와 사역, 그리고 그에 따른 문제점과 실천적 대안을 정립하는 것을 목적으로 한다. 개혁주의생명신학의 본질과 사역 방향은 다음 세 가지로 요약되었다. 첫째, 개혁주의생명신학은 개혁주의신학을 바르게 계승한다. 즉, "오직 성경"에 기초한 신앙운동을 전개하여 사변화된 이론신학을 반성하여 삶과 사역현장에 예수님의 생명을 나타낸다. 둘째, 개혁주의생명신학은 삶과 사역 현장에서 하나님의 영광을 나타낸다. 즉, 삶과 사역 현장에서 예수 그리스도의 주권을 선언하고, ``하나님나라운동``을 실현한다. 셋째, 개혁주의생명신학은 예수 그리스도의 영적 생명이 충만하게 한다. 즉, ``기도운동``, ``성령운동``, ``나눔운동``을 통해 예수 그리스도의 영적 생명이 세상 중에 나타나도록 한다. 개혁주의생명신학은 화석화된 이론신학을 극복하고 삶과 사역 현장에서 예수 그리스도의 영적 생명이 나타나는 7대 실천운동을 전개한다. ① 신앙 운동은 성경을 최고의 권위로 세우는 운동이다. 곧, 성경을 통전적으로 이해하여 전인적인 생활과 사역이 실현되게 하는 운동이다. ② 신학회복운동은 사변화된 신학을 반성하고 신학의 본래의 의미를 회복하는 운동이다. ③ 영적생명운동은 거듭난 성도들이 변화되어 그리스도의 영으로 충만한 삶을 실현하는 새 생명 운동이다. ④ 하나님나라운동은 삶의 모든 영역에서 예수그리스도의 주(主)되심을 실현하는 운동이다. ⑤ 기도운동은 하나님의 방법을 순종하고, 하나님의 영광에 참여하는 운동이다. ⑥ 성령운동은 성령 하나님의 주권적 사역을 이해하고 순종하는 운동이다. ⑦ 나눔운동은 하나님의 좋은 것을 이웃에게 공급하는 사랑의 실천운동이다. 이와 같은 개혁주의생명신학 7대 실천운동은 다음 일곱 단계로 전개될 수 있다. ① 사역공동체 만들기이다. 이는 개혁주의 생명신학을 표방하는 사역 기관들이 공동의 사역공동체를 만드는 과정이다. ② 개혁주의생명신학이해하기이다. 이는 삶과 사역현장에 개혁주의생명신학을 접목시키는 과정이다. ③ 개혁주의생명신학 조정하기이다. 이는 각각의 사역기관들이 개혁주의 생명신학 7대 실천운동을 실현하기 위해 자신들의 사역을 조정하는 과정이다. ④ 개혁주의생명신학 초청하기이다. 이는 개혁주의생명신학의 사역을 확대시키는 과정이다. ⑤ 개혁주의생명신학 실천하기이다. 이는 7대 실천운동을 구체적으로 실천하는 과정이다. ⑥ 개혁주의생명신학 평가하기이다. 이는 개혁주의생명신학의 사역을 냉철하게 반성하며 미래를 준비하는 과정이다. ⑦ 지역교회 활성화 지도하기이다. 이는 지역교회의 동역자를 세우는 과정이다. 이와 같은 "개혁주의생명신학 7대 실천운동"은 21세기 한국 개신교회가 직면한 문제들을 해결하고 삶과 사역현장에 예수님의 생명을 나타내는 더 발전된 개혁주의신학이다. The purpose of this study is to analyze the various problems faced by churches in the 21st century in South Korea, and to suggest the alternative instrument named "The Life Reformed theology". The subject of this study is that Seven practical movements to revitalize in the Reformed life Theology. This begins from the passion for solving the problems that the authors of this paper experienced the spiritual war, during his 17 years in the ministry field. The research method is combined literature available and survey research. Literature research based on Dr Jang``s ``Reformed Life Theology declaration commentary`` and related published papers and dissertations. Survey research depend on the analysis the data that ``pastor``s perception`` targeted under the five presbyterian pastors agencies. And it is reconstructed the essence and significance ``Reformed Life Theology`` in view of practice. ``Reformed Life Theology`` has three essences. The first is to reflect the speculated theology and recover the essence of the reformed theology. The second is to declare Jesus`` sovereignty and being realized ``Kingdom of God`` in all areas of life. And the third is the spiritual life being practiced in life of Jesus Christ and ministry field through the ``pray movement``, ``Holy Spirit movement`` and ``sharing movement``. Features of ``Reformed Life Theology`` is not to remain in just theory but to practice through ``7 practical movements`` which means that Jesus`` life appears in the ministry field. The first thing is to understand the Bible as the only authority in reformed theology centered 5 ``SOLA`` slogans. The second is to recover the essential theology that means restore the essential meaning of theology while reflect the speculated theology. The third is that church members would live with Jesus Christ through changing their heart by the ``new life movement``. The fourth is the ``Kingdom of God movement`` as realizing that Jesus becomes the Lord in everywhere. The fifth is obeying God``s way and participating in the glory of God by the ``prayer movement``. The sixth is the ``Holy Spirit movement`` that by understanding the sovereignty of the Holy Spirit and obeying Him in ministry. The seventh is the ``practical sharing movement`` by offering the good things of God to neighbors with love. The vitalizing strategies for the ``Reformed Life Theology`` are required some strategic points. The first is the institutions based on the ``Reformed Life Theology`` make ministry community. The second is the understanding of the ``Reformed Life Theology`` as connecting both life and ministry that makes foundation of ministry. The third is each institution adjusts their ministry by the 7th practical movements in ``reformed life theology``. The fourth is the inviting the ``reformed life theology`` that the ministry may expand. The fifth is realizing the ``reformed life theology`` in ``7th practical movement``. The sixth is evaluating the ``Reformed Life Theology`` in analysis the ministry and coordinates the future. Finally, the seventh is coaching the local church for vitalizing ministry and pastors become the co-worker in local area. Thus, "A Study on Method for Seven Practical Movements to revitalize in the Reformed Life Theology" can be biblical alternate method for reviving the Korean churches and ministry model in reformed churched all around the world. "Reformed Life Theology" is to make both Korean churches and all of the reformed churches responsible and duty as priming water that taking up the spiritual life of Jesus Christ.

용성진종(龍城震鍾)의 승단개혁운동(僧團改革運動) - 시대적 배경을 중심으로 -

이수창 ( Lee Soo-chang ) 동국대학교 전자불전문화콘텐츠연구소 2016 전자불전 Vol.18 No.-

This study investigates the Buddhist Sangha reformation movement of Yongseong and its development with a consideration of circumstances during his lifetime. The life of Yongseong was solely given to the implementation of Supreme Enlightenment. In order to realize this goal, he asserted all Buddhists should practice three guidelines for edification. These are making Buddhism as everyday life, popularization of Buddhism and intellectualization of Buddhism. Here the last guideline is mainly focused in terms of Yongseong`s reformation. The period when Yongseong lived was from the Joseon Dynasty, which was changed into the Korean Empire later, to the Japanese colonial rule. He lived through a gloomy era for the whole Korean nation. Besides, the period was going through great changes in almost every sector including politics, economy, society and culture. In the history of Korean Buddhism, this period is called `modern Buddhism` and Yongseong lived in this period of upheaval. In the era of modern Korean Buddhism, crisis and opportunity coexisted. Modern Korean Buddhism had an opportunity of new development by overcoming the Joseon Kingdom`s policy of Buddhism suppression. At the same time, it faced a crisis as the Japanese Buddhism landed on the Korean Peninsula and Christianity expanded. By using the chance, Buddhist monks of this period tried to revive Joseon Buddhism which had suffered a serious decline. The existing Buddhism, they thought, failed to adapt to the rapidly changing age. In this context, a modern Buddhism reformation movement emerged. The reformation movement revealed two characteristics in those years. One is a reflection on the traditional aspect of the Buddhist Sangha and the other is a strong practical belief to pursue a new form of existence. The former began with the recognition of the Joseon Buddhist community that should be changed. And the latter was based on the idea of the then incompetent Buddhist Sangha which must adopt new Western civilization to develop itself abreast of the times. But the reformation ideas from the Buddhist leaders of the period were not intended to return to the pure Sangha, but rather to accelerate its secularization. On the contrary, the Sangha reformation movement of Yongseong concentrated on new edification activities by keeping the traditions of Joseon Buddhism through a purification of the Buddhist community, not by means of its secularization and blocking out any foreign influences. In other words, Yongseong meditated in anguish how to regain the sovereignty of Korea and to restore the identity ofwas the idea of `Supreme Enlightenment.` With this idea, Yongseong made every effort to establish the identity of Joseon Buddhism and to develop edifying campaigns proper to the period. For this purpose, reformation was a must. Yongseong`s reformation campaigns were implemented in diverse ways. Representative reformation movements among them were the Sangha purification campaign, Dharma revival campaign, Buddhist ceremony reformation movement, and Zen-agriculture Buddhist movement. Buddhist ceremony reformation and Zen-agriculture Buddhist movements were meant to implement edification activities suitable for the times. And these were not possible without the praying power of Bodhisattva. In short, Yongseong`s whole life was dedicated to the restoration of the nation and Buddhism. He devoted all his capacity to the independence of Korea and revival of Buddhism. Though he suffered a hard prison life during the Japanese colonial rule, he alone strove to restore national sovereignty and Joseon Buddhism. He was a national teacher of his time. Buddhism. His earnest wish was to protect the nation and Buddhism. An alternative he suggested to solve these two tasks once and for all was the idea of `Supreme Enlightenment.` With this idea, Yongseong made every effort to establish the identity of Joseon Buddhism and to develop edifying campaigns proper to the period. For this purpose, reformation was a must. Yongseong`s reformation campaigns were implemented in diverse ways. Representative reformation movements among them were the Sangha purification campaign, Dharma revival campaign, Buddhist ceremony reformation movement, and Zen-agriculture Buddhist movement. Buddhist ceremony reformation and Zen-agriculture Buddhist movements were meant to implement edification activities suitable for the times. And these were not possible without the praying power of Bodhisattva. In short, Yongseong`s whole life was dedicated to the restoration of the nation and Buddhism. He devoted all his capacity to the independence of Korea and revival of Buddhism. Though he suffered a hard prison life during the Japanese colonial rule, he alone strove to restore national sovereignty and Joseon Buddhism. He was a national teacher of his time.

19세기 미국의 초절주의와 기독교 사회개혁운동

이국헌 한국교회사학회 2015 韓國敎會史學會誌 Vol.41 No.-

본 연구는 미국의 기독교 사회개혁운동을 초절주의 운동의 영향 아래서 분석한 것이다. 19세기 미국사회에서는 이상사회 실현을 위한 사회개혁운동이 활발하게 추진되었다. 이 개혁 운동에 가장 앞장선 것은 기독교 지도자들이었다. 특별히 기독교 사회개혁가들은 초절주의 사상가들로부터 영향을 주고받으면서 개혁운동을 이끌었다. 초절주의자들은 계몽주의적 자연주의와 유럽의 낭만주의로부터 영향을 받아 진보적 이상사회 건설에 대한 꿈을 가지고 사회개혁운동에 참여하였다. 이들은 직접적인 사회구조 개혁보다는 개인의 도덕개혁에 초점을 맞춘 사회개혁운동을 전개하였다. 이에 비해 기독교 사회개혁운동은 사회지향적 성격이 강했다. 기독교 사회개혁운동은 남북전쟁 이전에는 건강한 생활습관 정착을 위한 생활개혁운동, 노예제도 폐지와 인종평등과 같은 구조개혁 운동, 도덕적 자기개혁운동을 전개하였다. 남북전쟁 이후에는 노예제도가 폐지됨에 따라서 금주운동과 여권신장운동으로 방향이 전환되었다. 남북전쟁 이후에 기독교 사회개혁운동에 영향을 끼친 사상으로는 사회진화론, 사회복음주의, 전천년주의 등이 있었다. 특별히 초절주의 운동의 영향으로 도덕적 자기개혁을 강조한 것 또한 19세기 후반의 기독교 사회개혁운동의 방향으로 볼 수 있다. 이 연구를 통해 19세기 미국에서의 기독교 사회개혁운동의 성격과 방향을 초절주의와 연계하여 분석 평가할 수 있었다. The aim of this paper is to do the comparative analysis of Social Reform movement in American transcendentalism and Christianity. The 19th century was the time when the social reform movement was vigorously promoted in America. In particular, Protestant reformers led the American social reforms in mutual relationship with American transcendentalists. The transcendentalists those who were affected by European romanticism took part in the social reform movement with the vision for building a social utopia in America. They believed in the naturalistic transcendentalism, accepting the new views in order to escape the religious formalism of Unitarianists. As the group which was seeking an alternative spirituality, transcendentalism was sincerely promoted the social reforms to overcome the evils of capitalism. The direct concern of transcendentalists, however, focused on the personal moral-reform rather than the reform of social structure. According to the moral reform oriented, they have developed the moral reform movement and self-reform movement. In contrast, Christian social reform movement has had a strong social-oriented feature. There were some differences between antebellum and postbellum in the Christian social reform movement. In the period of antebellum, they actively promoted the social reform based on the post-millennialism. The main contents of the reform movement were such as Health Living Reform, Emancipation, Racial Equality, Moral Self-Reform, etc. In the period of postbellum, the protestant social reform movement in America changed into a new direction due to abolish the slavery. At this time, the main contents of the social reform movement were Temperance movement and Women’s suffrage. The new thoughts which affected to the reform movement were such as Social Darwinism, Social gospel, and Pre-millennialism, etc. Above all, Christian reformers were influenced by the transcendentalism. Then, they emphasized the moral self-reform as an urgent social reform agenda. But they did not back down the reform of social structure, such as Women’s suffrage unlike the transcendentalism. Through this study, the characteristic and direction of Christian social reform movement have been evaluated in conjunction with the transcendentalism.

방송설립 초기의방송개혁 운동에 대한 담론분석 -미국신문의 보도프레임과 정치적인 함의

유승관 한국정치커뮤니케이션학회 2010 정치커뮤니케이션 연구 Vol. No.

이 연구는 1930년부터 1934년 미국에서의 방송에 대한 정체성을 결정하는 태동기에 신문이 방송개혁운동을 어떻게 다루었는지를 내용분석과 담론분석을 이용한 프레이밍 분석을 통해 분석하였다. 이 연구의 목적은 크게 두 가지로 첫째, 신문이 방송개혁운동을 1930년대 방송제도화의 출발시기이자 격동기에 어떻게 다루었는지를 양적, 질적 방법을 통해 분석하였다. 둘째, 이를 통해 신문과 라디오방송의 관계 변화가 방송개혁운동을 다루는데 어떤 변화와 영향을 주었는가를 알아보았다. 연구결과 가장 뚜렷한 특징은 방송개혁운동에 대한 양적 취재가 매우 제한적이어서 이러한 움직임에 대한 공론의 장을 충분히 제공하지 못했다는 점이다. 또한 질적으로 보았을 때도 방송개혁운동에 대한 신문의 주된 프레임은 부정적인 것이 많았다. 그리고 라디오가 신문의 경쟁매체가 될 것이라는 인식이 점차 신문과 방송의 공생과 전략적 제휴로 변화되었던 것도 공익적 방송제도의 논의에 간접적인 영향을 준 것으로 보인다. 또한 이러한 종합적인 요인들과 함께 정치경제학적 관점에서 볼 때 기존 미디어산업과 관련자들이 추구하고자 했던 현상유지를 위한 가치와 경향이 미래 미국방송의 소유와 운영 방식을 포함하여 상업방송 이외의 다양한 방송구조에 대한 논의를 촉구하고자 했던 방송개혁운동을 위한 담론 확산에 긍정적인 영향을 주지 못했던 것으로 보인다. The purpose of this study is two-fold. First, this study investigates how the press covered the broadcasting reform movement during the early 1930s. Specifically, the study, using key word searches of broadcast reform groups, investigated the New York Times from 1930 to 1934 when commercial broadcasting was formally set up. In doing so, this study aimed to investigate how many number of articles covered the broadcast reform movements and its related figures and events, and which frames were generally used. Second, it examines how the relationship between the press and radio affected the broadcast reform movement. This study found that the newspaper coverage of the broadcast reform debate was neglected. The press covered the broadcast reform movement very rarely, which also means the broadcast reform movement drew very little attention from the press even if several groups and intelligentsia tried to seek public support. More seriously, among very scant amount of coverage about the broadcast reform movement, the media did not frame the issue more in-depth by marginalizing important public interest discourse. Consequently, the lack of press coverage for the broadcast reform movement and unsophisticated media frames stemmed from the press-radio relationship in that era contributed to the prevention of sufficient public debate about the broadcast reform movement. Hence it might well have established the current system of advertising-supported and profit-driven media commercialization of radio broadcasting. The lack of coverage also maintained the status quo of the radio industry being inherently neutral and wholesome for the American public. Also, viewed from the press coverage of the broadcast reform movement during the early 1930s, the recognition of the press that radio became their strong competitor had not played any positive role in generating support for the broadcast reform movement.

19th Century American Social Reform Movements and Ellen G. White`s Social Reform Activities

( Kuk Hoen Lee ) 삼육대학교 선교와사회문제연구소 2015 Asia-Africa Journal of Mission and Ministry(AAMM) Vol.12 No.-

The aim of this paper is to study of Ellen G. White’s social reform activities in the 19th century in America. At this time, the social reform movement was a core agenda in America. The social reforms were developed before and after the Civil War divided. Before the Civil War, the social reforms were vigorously proceeded to focus on emancipation movement. Changing of healthy lifestyle and transforming of social structure are the main issues of social reform. In addition, the moral self-reform, which was influenced from Transcendentalism, was one of the reform issues. Ellen G. White, who grew up in this contemporary situation, was known as a social reformer in the areas of the health reform. Of course she took part in the emancipation movement and the women’s liberation movement. Her reform movement was based on the perspective of the great controversy. So, she focused on the self-reform of morality rather than the reform of social structure. The feature of her social reform movement was to build the Kingdom of God.

불교개혁운동과 신흥종단의 출현

김경춘 한국선학회 2007 한국선학 Vol.17 No.-

불교개혁운동과 신흥종단의 출현은 근대한국사회에서 한국불교의 ‘근대화’와 ‘정체성 확립’이라는 근대불교계의 과제와 연관된다. 불교개혁운동의 배경은 歷史的, 思想的, 宗敎的 측면의 세 가지 측면으로 나타난다. 첫째, 역사적 배경으로써 근대불교계는 일본의 한반도 정책과 긴밀한 관계를 지니고 있었다. 둘째, 사상적 측면에서는 開化思想, 社會進化論, 反宗敎運動의 영향이었다. 셋째, 불교개혁운동의 종교적 배경은 1887년 韓佛修好通商條約으로 인한 信敎의 자유였다. 불교개혁운동은 3・1운동을 전후하여 차이를 나타낸다. 3・1운동 이전의 불교개혁운동이 紙上에 발표된 개혁론이었다면, 3・1운동 이후의 불교개혁운동은 신흥종단인 대각교와 원불교의 실천적 개혁운동이었다. 불교개혁운동과 신흥종단의 출현은 다음과 같은 의의를 지닌다. 첫째, 불교개혁운동과 신흥종단의 출현은 포교, 역경을 통한 불교의 대중화에 기여했다. 둘째, 불교개혁운동과 신흥종단의 출현은 사원경제의 자립을 지향함으로써 승단의 혁신을 통한 개혁운동을 현실화시켰다. 셋째, 불교개혁운동과 신흥종단의 출현은 민족종교로써의 불교의 정체성을 확립하고, 민중불교로 거듭났다. 그러나 불교개혁운동과 신흥종단의 출현이 日帝 치하라는 시대적 상황으로 인해 한계를 드러냈다. 첫째, 기존 불교계의 개혁론자들은 당시의 현실인식의 부족과 日帝의 사찰령 때문에 주체적인 개혁성과를 거두지 못했다. 둘째, 신흥종단인 대각교와 원불교는 抗日운동과 계급의식의 부족이라는 한계를 보였다. The Buddhist Reform Movement and the Appearance of New religions is continuous with, the modernization and identity-establishment, a challenge of the world of modern Buddhism. The background of Buddhist Reform Movement appears on the three aspects of history, thought and religion. First, for history the world of modern korean Buddhism had be closely connected with the policy of Japan's Korean Peninsula. Second, on thought it had been influenced by the Enlightenment Thought, the theory of social evolution and the Counter Reformation Movement. Third, the registry background was the Religious freedom on the Korea and France Amity Commercial Treaty of 1887. The Buddhist Reform Movement is the difference before and after the Samil Independence Movement (of Korea). The Buddhist reform Movement before the Samil Independence Movement was the Reform theories on hit the paper, whereas one after the Samil Independence Movement was the practicing Reform Movement by the Taegakkyo and the Won Buddhism of New Religions. The Buddhist Reform Movement and the Appearance of New Religions are the following meaning. Firstly, those have contributed to the popularization of Buddhism with mission and the translating Sūtras in Korean. Secondly, those are realized the Reform Movement through the revolution of Buddhist Monk's Organization's aiming at the Self Supporting Economy of Buddhist Temple. Thirdly, Those established the Buddhist Identification by regarding the Korean Buddhism as the religion of people and were born again with the Popular Buddhism. But They were limited by the current conditions under the rule of the Japanese imperialism. First, the Reformers of the existing Buddhist world didn't bear fruit of the subjective Reform because of lacking of the realistic understanding at that time and the Statue for korean Buddhist temples. Second, the Taekagkyo and the Won Buddhism of the New Religions had limit to that is called the lack of an anti-japanese movement and a class consciousness.

방송설립 초기의방송개혁 운동에 대한 담론분석 -미국신문의 보도프레임과 정치적인 함의

유승관 한국정치커뮤니케이션학회 2010 정치커뮤니케이션 연구 Vol.17 No.-

이 연구는 1930년부터 1934년 미국에서의 방송에 대한 정체성을 결정하는 태동기에 신문이 방송개혁운동을 어떻게 다루었는지를 내용분석과 담론분석을 이용한 프레이밍 분석을 통해 분석하였다. 이 연구의 목적은 크게 두 가지로 첫째, 신문이 방송개혁운동을 1930년대 방송제도화의 출발시기이자 격동기에 어떻게 다루었는지를 양적, 질적 방법을 통해 분석하였다. 둘째, 이를 통해 신문과 라디오방송의 관계 변화가 방송개혁운동을 다루는데 어떤 변화와 영향을 주었는가를 알아보았다. 연구결과 가장 뚜렷한 특징은 방송개혁운동에 대한 양적 취재가 매우 제한적이어서 이러한 움직임에 대한 공론의 장을 충분히 제공하지 못했다는 점이다. 또한 질적으로 보았을 때도 방송개혁운동에 대한 신문의 주된 프레임은 부정적인 것이 많았다. 그리고 라디오가 신문의 경쟁매체가 될 것이라는 인식이 점차 신문과 방송의 공생과 전략적 제휴로 변화되었던 것도 공익적 방송제도의 논의에 간접적인 영향을 준 것으로 보인다. 또한 이러한 종합적인 요인들과 함께 정치경제학적 관점에서 볼 때 기존 미디어산업과 관련자들이 추구하고자 했던 현상유지를 위한 가치와 경향이 미래 미국방송의 소유와 운영 방식을 포함하여 상업방송 이외의 다양한 방송구조에 대한 논의를 촉구하고자 했던 방송개혁운동을 위한 담론 확산에 긍정적인 영향을 주지 못했던 것으로 보인다. The purpose of this study is two-fold. First, this study investigates how the press covered the broadcasting reform movement during the early 1930s. Specifically, the study, using key word searches of broadcast reform groups, investigated the New York Times from 1930 to 1934 when commercial broadcasting was formally set up. In doing so, this study aimed to investigate how many number of articles covered the broadcast reform movements and its related figures and events, and which frames were generally used. Second, it examines how the relationship between the press and radio affected the broadcast reform movement. This study found that the newspaper coverage of the broadcast reform debate was neglected. The press covered the broadcast reform movement very rarely, which also means the broadcast reform movement drew very little attention from the press even if several groups and intelligentsia tried to seek public support. More seriously, among very scant amount of coverage about the broadcast reform movement, the media did not frame the issue more in-depth by marginalizing important public interest discourse. Consequently, the lack of press coverage for the broadcast reform movement and unsophisticated media frames stemmed from the press-radio relationship in that era contributed to the prevention of sufficient public debate about the broadcast reform movement. Hence it might well have established the current system of advertising-supported and profit-driven media commercialization of radio broadcasting. The lack of coverage also maintained the status quo of the radio industry being inherently neutral and wholesome for the American public. Also, viewed from the press coverage of the broadcast reform movement during the early 1930s, the recognition of the press that radio became their strong competitor had not played any positive role in generating support for the broadcast reform movement.

1832年 英國 選擧法改正 以前의 選擧法改正運動

이경일,남철호 진주산업대학교 2004 論文集 Vol.43 No.-

There are many studies on the English Reform Act of 1832. The advocates of the traditional view have held that motives of whigs was a ‘concession’ for the sake of their interest. But this views have many weakness. D. C. Moore has described the Reform Act as an attempted constitutional ‘cure' to maintain Deference Community rather than as a concession. But, R. Davis and J. R. Dinwiddy denied the traditional view and the new one. This thesis aims to examine the Reform Act movements before 1832 in British. Two points derived from examined above can be summed up as follows. First, English Reform Act Movements and English Reform Act of 1832 were attained not by middle class pressure but by whig reformers' efforts to maintain a mixed and balanced constitution which existed from long time ago. Yorkshire Movements are special examples. Reformers who succeeded Yorkshire Movements tradition consistently tried to the Reform, at last they achieved the Reform Act 1832. Second, in relation to the whig reformers' motives, they motivated not by party interest, landed class interest or fear of revolution, but rather by a spirit of reform, a positive belief that reform was in accordance with whig principles. They just intended to maintain a mixed constitution. Different from D. C. Moore's view, whig reformers tried to deprive of rotten and nomination boroughs and then redistribute them to large industrial town. They wanted to give middle classes the franchise. So, they intended to strengthen middle classes' influence. Summing up, the Reform Act movements before 1832 were the touchstone of the Great Reform Act.

러일전쟁과 베트남 민족주의자들의 維新運動 : 東遊運動과 東京義塾을 중심으로

盧英順(Nho Young Soon) 역사교육연구회 2004 역사교육 Vol.90 No.-

At present the Russo-Japanese war of 1905 only occupies a corner of imperial centuries of the world at least in the Vietnamese historical textbooks. However the Russo-Japanese war had a tremendous impact on the Vietnamese nationalists of that time. It combined with the eventual failure of royalists resistance movement awakened them to reconsider the way of strengthening and liberating the nation which had been under French colonialists. The victory of Japan over Russia seemed to ensure effectiveness of modernization or westernization and self-confidence for an Asian nation like Vietnam of realizing it. As a consequence Vietnamese nationalists had a chance to engage in "modern" nationalists movement. In spite of various weakness of Vietnam nationalists of the early twentieth century, including different even vague notions of nationalism, lack of cooperation both in activities and organizations, and short of consensus over preference between revolution and reformism, they all recognized necessity of reform along with the example of the Maiji Japan and the experience of Chin in 1898. The ensuring two chapters deal with the forms and contents of reform movement initiated by the first generation of Vietnamese nationalists, especially Phan Boi Chau and Phan Chau Trinh. One conspicuous characteristic of their reform movement were transforming Vietnamese society and liberating the nation through the new form of education. The former encouraged youth to go to study to Japan in order to be human resource for and of independent Vietnam, which we can "Dong-du movement". Meanwhile the latter found modern schools and taught western civilization and modern ways of life in various places of North and Central Vietnam, which was represented by "Tong King Nghia Thuc." The analysis of their activities and their influence on Vietnamese society would be followed by the fate of educational reform which was finalized by the repression of the colonial authorities. The education reform movement can be said the main part of reform movement of that time and the core subject which allows us to examine the character of Vietnamese nationalism of that time. The concluding chapter tries to define the nature and limitation of Vietnamese nationalism concurrently with the Russo-Japanese War. The historical significance of reform movement lies that it was the first and last voluntary and conscious efforts to modernize Vietnam by Vietnamese nationalists. However the movement only could be continued by tolerance or tacit permission of the colonial regime. That is why here after there was no space for Vietnamese to venture for reform until the collapse of France in Vietnamese soil.

개혁신학의 관점에서 본 신사도운동의 영성

김선권 ( Sun Kwon Kim ) 한국조직신학회 2014 한국조직신학논총 Vol.38 No.-

우리는 본고에서 ‘영성’과 ‘개혁주의’라는 용어를 먼저 정의하고, 신사도운동에 대한 역사(歷史)를 간략하게 기술한 뒤에, 신사도운동의 영성을 개혁신학의 관점에서 여섯 가지로 평가해 보았다. ‘신사도 개혁 운동’(New Apostolic Reformation Movement)은 1906년 미국 아주사 부흥(Azusa Rivival)을 기점으로 시작된 ‘늦은비의 새 질서’(New Order of the Latter Rain) 운동을 거쳐 ‘빈야드 운동’ (Vineyard Movement)에 이른다. 빈야드 운동은 1990년대 중반에 토론 토와 플로리다 펜서콜라를 중심으로 다시 크게 일어났다. 1994년부터 존 아놋(John Arnott)은 토론토공항교회(Toronto Airport Christian Fellowship)를 중심으로 소위 ‘토론토 블레싱’(Toronto Blessing) 또는 ‘거룩한 웃음 운동’(Holy Laughter Movement)을 일으켰다. 이 운동은 성령세례로서의 은사 운동에서 시작하여 치유 운동과 예언 운동 및 이적과 기적 운동으로 발전했다. 이 운동은 외국의 신사도운동가들이 한국교회와 각종 집회에 강사로 초청되거나 한국교회의 목회자나 평신도가 현지에 직접 방문하여 영향을 받아 다시 귀국하여 한국에 영향을 미치거나 책이나 인터넷 등의 매체들을 통하여 전파되었다. 비종교 분야에서의 영성과 일반 종교 분야에서의 영성과 근본적인 차이점을 가진 기독교 영성은 하나님의 은혜로 주어졌고, 그리스도 안에서 보존되고 확증되었으며, 성령의 능력을 통해서 복음 안에서 열매를 맺는 하나님의 나라를 향해 열려진 참 인간적인 삶의 능력인데, 우리의 인생관, 가치관, 행복관의 인식과 관계되며, 그와 같은 실천 가운데서 감격, 감사, 기쁨, 평안을 누릴 수 있는 능력과 관계된다. 개혁교회의 ‘경건’(pietas) 또는 영성의 본질은 성령의 감동을 통해서 하나님의 계시에 대한 인간의 응답인데, 하나님의 계시를 통해서 인간은 자신의 가장 깊은 본질 안에서 그리고 자신의 삶의 모든 차원 안에서 하나님 앞에 서게 된다. 우리가 본고에서 정의한 ‘개혁주의’ 또는 ‘개혁적’(reformed; reformiert; 네덜란드어로 gereformeerd 또는 hervormd)이라는 일차적 의미는 ‘역사적(歷史的) 개혁신학(改革神學)’ 전통이며, 역사적 개혁신학 전통은 세계 도처에 ‘개혁교회’(the Reformed churches)와 ‘장로교회’(the Presbyterian churches)라는 이름으로 약 500년 동안 이어져 내려오고 있다. 우리는 신사도 영성을 개혁신학의 관점에서 여섯 가지로 평가해 보았다. 첫째, 신사도운동의 사도직과 선지자직의 역사적(歷史的) 회복의 영성은 역사적(歷史的) 보편 기독교회의 권위를 전적으로 부정하는 결과를 낳는다. 둘째, 신사도운동의 ‘직통계시’의 영성은 하나님의 말씀과 계시로서의 정경(正經)의 절대성을 완전히 파괴하는 결과를 낳는다. 셋째, 신사도운동의 비성경적 성령론은 교회와 그리스도인의 비정상적, 비윤리적 삶을 초래케 한다. 넷째, 신사도운동의 잘못된 구원과 선교 방법은 교회와 그리스도인의 구원관과 선교관을 오도(誤導)한다. 다섯째, 신사도운동의 신학과 성경에 대한 몰이해는 교회와 그리스도인으로 하여금 반(反)신학적, 비성경적 사고로 유도(誘導)한다. 여섯째, 신사도운동의 문제된 은사, 기도, 선교 운동으로부터 교회와 그리스도인은 성경에 기초한 올바른 은사 운동, 올바른 기도 운동, 올바른 선교 운동을 적극적으로 전개해야 할 역사적 큰 책임감을 갖게 된다. 신사도운동의 영성에 대한 개혁신학적 평가를 통해 우리는 크게 두 가지 유익을 얻었다. 하나는 신사도운동의 영성과 신학이 개혁교회의 신앙과 신학을 위협하는 심각한 수준이라는 사실이며, 다른 하나는 기존 교회는 자신의 영성과 신학의 취약한 부분을 뒤돌아 보아야한다는 사실이다. “개혁된 교회(개혁교회)는 항상 개혁하는 교회”(ecclesia reformata semper reformanda)라는 신앙과 신학의 주요 원리와 정체성을 우리는 계속 실천해야 할 것이다. 개혁교회는 만왕의 왕이신 예수 그리스도께서 그의 말씀과 그의 성령을 통해서 우리를 항상 다스리시도록 끊임없이 기도해야 할 것이다. This paper is a study of a spirituality of a New Apostolic Reformation Movement in perspective of Reformed theology. The term ‘Reformed’ as a designation for a denomination or family of churches is a late-Reformation development. In the 1560s, the word came to be used on the continent in a somewhat official way, but it was almost an equivalent of ‘Protestant’ or ‘Evangelical’ and included Lutherans as well as those churches affiliated with Zwingli or Calvin. It was only after 1590 that a distinction came to be made between Lutherans and Reformed. ‘Reformed’ subsequently came to be used of almost all the Calvinist Churches on the Continent. A Apostolic Reformation Movement that accepts the historical continuity of the prophets in Old Testament and the Apostles in the New Testament rejects the authority of the Catholicity of the Churches in the history. We see the rapidly increasing a New Apostolic Reformation Movement in the Korean churches, where the reality of the Holy Spirit is often sought in the emotional, individualistic, and extravagant. But we disagree with the opinion that the gifts of the Holy Spirit discontinue the churches in our days. We have to recover together some badly neglected gifts of the Holy Spirit. Only when we earnestly desire the spiritual gifts, God will grant us the solution of many problems with which we now wrestle.