누가-행전의 성령

최문홍(Choi, Mun Hong) 한국오순절신학회 2011 오순절신학논단 Vol.- No.9

Although the heated debate among the Evangelicals and the Pentecostals on the issue of the essential nature of the Holy Spirit in Luke-Acts has been going on for last four decades or so, it seems that fundamental disagreement still lies on the cardinal issue,-i.e., the precise relationship between the Holy Spirit and salvation. This paper thus attempts to explore the relationship of the Holy Spirit to soteriology in Luke-Acts. As James Dunn argues, for Luke, the Holy Spirit is not directly associated with the concept of conversion-initiation. Our investigation of the passages-e.g., Jesus’ empowerment with the Holy Spirit at Jordan, and five major pericopes dealing with reception of the Holy Spirit in Acts—has demonstrated that the gift of the Holy Spirit is given to those who have already saved. It is also observed that, pace Max Turner’s claim, for Luke, salvation is not achieved by a process, but is instantly accomplished and closely related to “repentance,” and “the name of Jesus.” Besides, for Luke, the Holy Spirit comes upon a person not potentially, but objectively and observably. Our study has highlighted that reception of the Hoy Spirit is an objective and observable phenomenon through the analysis of five major section about receiving of the Holy Spirit in Acts. All these observations suggest that one cannot accept Turner’s “new pneumatological paradigm” which he set up on the basis of a potential pneumatology for Luke-Acts. In short, our study leads us to conclude that the position of the Pentecostal scholars is valid: i.e., the Holy Spirit in Luke-Acts is “empowering for witness” excludes the soteriological dimension.

조나단 에드워즈의 회심 형태론 이해: 성령 사역의 통일성과 다양성을 중심으로

김성태 아신대학교 ACTS 신학연구소 2024 ACTS 신학저널 Vol.60 No.-

이 연구는 조나단 에드워즈(Jonathan Edwards)의 회심 형태론 이해가 성령 사역의 통일성과 다양성을 담고 있다는 것을 논의한다. 에드워즈 당시낯선 것을 거부하는 정통주의적 옛 빛파와 기존의 질서에 매이지 않는 급진적 새 빛파는 대각성의 찬반양론에 소모적인 논쟁을 펼쳤다. 옛 빛파와 새 빛파는 정도의 차이가 있을 뿐 양측 모두 청교도 전통의 회심 형태론을 인정했으나, 옛 빛파는 이성에 집중하며 대각성을 성령의 사역으로받아들이지 않았고, 새 빛파는 감정을 과도하게 강조하며 대각성의 현상을 무분별하게 받아들였다. 그러나 에드워즈는 은혜의 본질에 초점을 맞추며 회심 형태론을 비판적으로 수용했다. 그는 회심에서 죄를 깨닫는 단계, 구원에 대하여 절망하는 단계, 그리고 기쁨으로 충만한 단계가 논리적이며, 성경-언약적 관점에서 지지를 받는다고 이해했다. 즉, 하나님은 공동체나 개인에게 자비를 나타낼 때 일반적으로 이러한 단계를 사용한다. 이것은 성령 사역의 통일성을 확보한다. 한편 에드워즈는 회심 형태론의 한계를 지적하며 회심 형태론의 기계적 적용을 비판했다. 왜냐하면 회심 형태론 자체가 회심을 보장하지 않으며, 성령의 임의적인 사역은회심 형태론에 매이지 않기 때문이다. 이것은 성령 사역의 다양성을 확보한다. 에드워즈는 또한 사탄이 언제든지 회심 형태론을 모방할 수 있다는것을 지적하며, 분별할 것을 촉구했다. 따라서 에드워즈의 회심 형태론이해는 성령 사역의 통일성과 다양성에 관한 균형 잡힌 좌표를 제공한다. This study discusses that Jonathan Edwards’ understanding on themorphology of conversion contains the unity and diversity of the HolySpirit’s work. In Edwards’ time, the orthodox Old Light rejected theunfamiliar. The radical New Light was not bound by the existing order. They had a wasteful debate on the pros and cons of the Great Awakening. Both acknowledged the morphology of conversion. The Old Lightemphasizing reason, did not accept the Great Awakening as the work ofthe Holy Spirit. The New Light emphasizing affections, indiscriminatelysupported the phenomenon of the Great Awakening. Edwards, however,focusing on the nature of grace, critically accepted the morphology ofconversion. He understood that conviction, the nadir of despair, andthe joy of sins forgiven in conversion are logical and supported from aBiblical-covenant perspective. He saw this process as the general way thatGod shows mercy to a community or individual. This ensures the unity ofthe work of the Holy Spirit. On the other hand, Edwards pointed out the limitations of the morphology of conversion and criticized its mechanicalapplication. He did so because the morphology of conversion itself doesnot guarantee conversion, and the arbitrary work of the Holy Spirit isnot tied to the morphology of conversion. This ensures diversity in thework of the Holy Spirit. He also pointed out that Satan can imitate themorphology of conversion at any time and urged Christians to discernit. Therefore, Edwards’ understanding of the morphology of conversionprovides a balanced coordinate of the unity and diversity of the work ofthe Holy Spirit.

참된 회심의 표지들에 대한 한 연구 : 성 버나드의 “On Conversion”과 조나단 에드워즈의 “True Grace”를 중심으로

박철동 ( Park Cheol Dong ) 아신대학교 신학연구소 2018 ACTS 신학저널 Vol.36 No.-

Discerning the marks of true conversion is challenging, Moreover, no one has a right to judge true conversion of other people from the viewpoint of the traditional reformed theology such as “the finite is not capable of containing the infinite,” Nevertheless, this paper examines the marks of true conversion which can be considered sufficient signs of true conversion to Christ. Establishing this will provide, not only the norms for examining one’s own true conversion, but also direction for the proper growth of our spiritual lives, excluding a negative approach to true conversion, even though the most studies of true conversion generally deal with both true marks and uncertain marks of real conversion. There are three reasons why the methodology of this paper adopts a comparative study on the marks of true conversion between St. Bernard of Clairvaux (1090-1153) and Jonathan Edwards (1703-1758). First, St. Bernard and Jonathan Edwards share common thoughts on the topic of conversion and its marks. Second, conversion within both theologies contain a balance and harmony of theology and piety, doctrine and praxis. Third, Edwards’ True Grace and Bernard’s On Conversion have been influential and decisive elements of conversion. There are similarities and differences in the experiences and theories of conversion of Bernard and Edwards. Both theologians share essence of conversion is (1) the direct work of Holy Spirit, a transformation of the whole by the calling of the Word (vocatio verbalis) and raising faith and repentance by regeneration. They see (2) the continuity of conversion (repentance): Even if the whole of conversion to God is understood under the terms repentance and faith, conversion should be understood more broadly, which is shared by the view of John Calvin in Institutes of Christian Religion (1536, 1559). Because it breaks up the continuity of the spiritual life to make it a distinction and a separation between the primary regeneration, which precedes faith and repentance, and the subsequent secondary regeneration (renewal or repentance), which is shared by the view of Herman Bavinck in Reformed Dogmatics (Vol. 4). and (3) a variety of works of Holy Spirit in conversion experience of two theologians; The modes of applying of inner Word: inner voice (Bernard) and supernatural light (Edwards), and also the power of the Word resolved the problems: inward and outward temptations (Bernard), more deep understanding of biblical doctrines. (Edward). This paper finds common signs of true conversion which can be considered sufficient marks. First, it is the power of the Word of God that enables the transformation of the whole human being, both inwardly and outwardly. At the same time, it is the responsibility of man: the battle against sins (Bernard), the pursuit of all of the means of grace (Edwards). Second, as a result of getting known God the Father and Christ Himself by the work of the Word of God, it will be especially improved the progress of holiness to overcome sins as mortification of one part of repentance. Third, it can also be practiced a true love to God (for Himself) for whom one does all thing which no matter what he can to honor Him, and a true love to neighbors (for neighbors-self) from to love them who love oneself, through being patience against evil, to overcome evil with good, as vivification of the other part of repentance.

아브라함과 이방인의 회심, 그리고 하나님의 영에 대한 바울과 필로의 이해 비교

이승현(Lee, Seung Hyun) 한국신약학회 2018 신약논단 Vol.25 No.3

이 논문에서 우리는 아브라함과 이방인의 회심 그리고 하나님의 영에 대한 바울과 필로의 이해를 비교해보고자 한다. 이 논문의 핵심주제를 태동시킨 질문은 바울은 왜 갈라디아인들의 회심과 믿음에 대해서 논의하는 갈라디아서 3-4장에서 성령을 아브라함의 약속을 담은 약속의 성령이라고 부르는가이다. 창세기 12, 17장에서 발견되는 아브라함의 언약에 대한 본분에서 뿐만 아니라, 구약성서 어디에서도 성령은 아브라함과 연관되어 설명되는 법이 없다. 그런데 흥미롭게도, 성령을 아브라함의 축복과 약속 그리고 회심과 연관지어 이해하는 신학적 경향성이 바울과 필로가 공유하는 디아스포라 유대교에서 발견된다. 이에 우리는 아브라함과 그의 회심 그리고 성령에 대한 필로의 견해를 담고 있는 『미덕들에 대하여』 212-219와 바울의 갈라디아서 3-4를 비교해보고자 한다. 이 비교를 통해서 우리는 바울과 필로가 아브라함과 성령에 관하여 함께 공유하는 유대적 전통은 무엇인지, 그리고 필로에게서는 발견되지 않는 바울의 고유한 신학 사상은 무엇인지에 대해서 조사해보고자 한다. 이 두 저자들에게서 공통적으로 발견되는 사상은 아브라함과 갈라디아인들이 이방인들의 믿음체계의 허망함을 깨닫고 창조주 하나님께 돌아오는 회심과 믿음의 고백은 그들에게 찾아온 하나님의 영의 사역 때문이다. 하나님의 영은 그들의 마음을 밝혀 참된 진리가 무엇인지를 보게 하고, 하나님과 그들 간에 새로운 가족관계를 형성시킨다. 그들 안에 거하게 된 성령은 그들이 하나님의 자녀들임을 알게 해 주고, 그들로 하여금 하나님의 가족의 구성원들이 되기에 합당한 내외적인 변화를 유도한다. 그러나 필로와 달리, 바울은 아브라함과 이방인들의 믿음은 하나님의 아들인 예수를 향하고 있다고 주장한다. 예수는 아브라함의 축복이 이방인들에게 향하도록 약속된 바로 그 약속의 자손이다. 따라서 바울에게는 율법의 일들이 아니라, 예수를 향한 믿음이 믿음의 조상 아브라함의 참된 자녀 됨을 결정하는 기준이 된다. 육체의 혈통과 율법의 일들 아래서 노예로 사는 유대인들이 아니라, 예수의 복음이 주는 자유함을 누리는 갈라디아의 회심한 이방인들이 약속된 아브라함의 자녀들이라고 바울은 주장한다. 비록 필로는 이방인들도 아브라함처럼 성령을 통해서 회심에 이를 수 있다고 믿지만, 이러한 바울의 급진적인 주장에 대해서는 쉽게 동의하지 못할 것이다. In this paper, we would like to compare Paul and Philo’s understanding of Abraham, the conversion of Gentiles, and the Spirit of God. This paper has been stimulated by the question of why Paul calls the Holy Spirit the Spirit of promise in Galatians 3-4, where he discusses the Galatian Gentiles’ conversion and belief in light of the story of Abraham. In Genesis 12 and 17, we find a story with a covenant between God and Abraham, but the Holy Spirit is never mentioned there. Morover, in the rest of the entire Hebrew Bible the Holy Spirit or the Spirit of God is never discussed in relation to Abraham. But interestingly, there is found in Diaspora Judaism, to which Paul and Philo belong, a theological tendency of relating the Spirit of God to Abraham and his conversion. So, we are encouraged to compare the two passages of Paul and Philo, Galatians 3-4 and On the Virtues 212-219, where they discuss the role of the Holy Spirit in relation to Abraham. Through this comparison we can detect what Paul and Philo share as the common Jewish tradition in terms of the Holy Spirit’s role in the conversion of Abraham and the Gentiles, and what is the uniquely Pauline that is not found in Philo. What is commonly found in the two authors is that it is through the Spirit of God that Abraham and the Galatians are able to realize the futility of their Gentile religion and to seek for God, instead. The Spirit of God enlightens their minds so that they many know the truth about God and makes them join God’s family through conversion and adoption. The Spirit now residing in their hearts further transforms their inner and outer selves so that they may be able to live according to the standards of God’s family. However, unlike Philo, Paul argues that the faith of Abrahama and the Galatians is toward Jesus, God’s unique son. In Paul’s theological thought world, Jesus is the very promised seed of Abraham through whom the Abarhamic blessing will reach all the Gentiles. Therefore, it is not through the works of the law, but the faith in Jesus that determines who the true descendant of Abraham is. It is not those Jews under the yoke of the works of the law, relying upon their physical lineage, but the Galatian converts who are currently enjoying the freedom of the Gospel of Jesus from the yoke of slavery that the true descendants of Abraham are. Although Philo believes that like Abraham the Gentiles could become members of God’s family through the Holy Spirit, he may not be able to agree upon this kind of radical claim of Paul.

[제3주제 평신도 차원] 기쁘게 사는 평신도: 코로나 펜데믹 이후

정준교(Jeong Jungyo) 한국그리스도사상연구소 2022 한국그리스도사상 Vol.- No.29

필자는 본연구에서 일상으로 돌아가는 코로나 시대에 평신도가 앞으로 어떻게 신앙생활을 해가면 좋을지에 대해 대안을 제안하였다. 먼저 필자는 코로나 팬데믹이 신앙생활에 미친 영향을 살펴보았다. 두 번째로 하느님 백성으로서의 평신도는 사제나 수도자와 달리 세상이 주된 활동공간이므로, 세상 속에서 하느님 나라를 추구해야 함을 확인하였다. 이를 위해 필자는 평신도들이 새로운 습관을 체득하고, 생태적 회심을 할 필요가 있음을 강조하였다. 세번째로 코로나 팬데믹의 의미를 프란치스코 교황께서 강조하신 생태위기 측면에서 살펴보았다. 특히 현재 인류가 겪는 전대미문의 기후 위기, 바다 오염 등의 환경위기가 이미 예고된 재앙이었음을 인식하고, 지금은 한배를 탄 공동체인 인류가 생태적 회심을 할 계기가 마련되었다고 주장하였다. 네 번째로 한국 천주교와 개신교의 초기 역사에서 평신도의 열정이 교회 성장을 가져왔음을 다루었다. 다섯 번째로 주님의 제자답게 기쁘게 열정적 삶을 산 평신도의 예로 정약종 아우구스티누스를 다루었다. 그는 당시 조선사회의 부조리한 세상에 맞서 새로운 실존을 모색하며, 전인격적 회심을 하였다. 그리고 여섯 번째로 기쁘게 더 열정적인 주님의 제자다운 천주교 평신도로 살기 위한 생태적 회심의 방안을 교회내부와 외부를 향한 구분과, 개인, 집단, 조직체 수준에서 살펴보았다. In this study, the author suggested alternatives for how Holy Ones who are called the laity (Holy Ones) should lead a spiritual life in the era of the Covid-19 returning to their daily life. First, the author looked at the impact of the Covid-19 pandemic on our spiritual life. Second, it was confirmed that Holy Ones, as the people of God, unlike priests and religious, should pursue the kingdom of God in the world because the world is their main activity space. To this end, the author emphasized the need for Holy Ones to acquire new habits and undergo ecological conversion. Third, the meaning of the Covid-19 pandemic was examined in terms of the ecological crisis that Pope Francis emphasized. In particular, he recognized that the unprecedented environmental crisis, such as the unparalleled climate crisis and ocean pollution, was a foretold disaster and argued that the opportunity for ecological conversion was provided for humankind. Fourth, in the early history of Catholicism and Protestantism in Korea, the passion of the faithful Holy One brought about the growth of the church. Fifth, Jeong Yak-jong, Augustine, was treated as an example of a Holy One who lived a joyful and passionate life as a disciple of the Lord. He sought a new existence in the face of the absurd world of Joseon society at the time and converted a whole person. And sixth, the ecological conversion plan for living as a Catholic Holy One like the Lords disciple who is joyful and more passionate was examined at the individual, group, and organizational level and toward inside church (ad intra) and toward the society (ad extra).

논문 : 이기호 소설 「최순덕 성령충만기」를 활용한 패러디 수업 사례 분석

김명석 ( Myung Seok Kim ) 한국문학과종교학회 2012 문학과종교 Vol.17 No.2

The article will try to understand how we conceive the image of a Christian in Korea through analyzing a certain character shown in the short story entitled "Choi Sunduck Full of Holy Spirit." In the story, Choi is compared, with parodies, to Jesus Christ. Thus, as the Gospels are recording His life, the story tells us how Choi has grown up, and how much God`s Love has changed her life, and how she decided to devote herself to the God in order to save a man named Adam. The Gospels and the story are very similar in terms of the organization of various chapters and of the employment of archaic writing styles. Through parodies, the story dares to deny the greatness of the great powers and, at the same time, to destroy the existing order in the minds of human beings, which is supposed to be unchangeable. Parody has two different strategies. One is to copy the original, and the other is to fight against the original idea. Therefore, in reading this parodic story, readers will be, on the one hand, pleased to read the Bible from a different point of view, and, on the other hand, opposed to the parodic idea because it is a sort of blasphemy. Christians may feel very uncomfortable regarding the author`s attitude. However, what I want to clarify is that the author is not really bitter against Christianity. Choi is pure and very sensitive to the holy spirit. Therefore readers will be rather fascinated by the deep faith and loyalty that Choi shows in the course of her life. Some may conclude that the author has tactically aimed at this effect but, in my opinion, this sort of text may sometimes give fresh feelings to the readers even if the author himself has never tried to do that. This article will be one of the best examples in helping readers think about the true meaning of Christianity. For example, we may organize a forum in which student readers full of ideas will discuss on the characters and, in doing that, they may find some clues in analyzing the text from different angles. We christians who are always hesitating between here and eternity will have a great chance to think about ourselves in reading "Choi Sunduck Fulll of Holy Spirit."

다음 세대의 회복을 위한 예전적 제안: 개혁주의 가정예배

주종훈 개혁신학회 2023 개혁논총 Vol.65 No.-

This article attempts to offer a liturgical proposal as an alternative to the role of the family for the next generation who are moving away from the church in today's digital society. The Reformed tradition also emphasized the pastoral and practical tasks of forming Christian faith at home. Among the historical and pastoral resources of setting the standard for family-centered practice of faith according to biblical teachings, ‘the Directory of Family Worship’( DFW) offers practical consequences for pastoral acceptance today. The Guidelines for Family Worship based on DFW emphasize the formation of family-centered faith in accordance with biblical teachings and provide clear guidance on the structure of family worship. Based on the guidelines for family worship in the teaching of DFW, the following are family-centered service tasks that we focus on in today's changing society and digital technology-driven environment. First, the church plays a key role by (1) providing specific guidance for the practice of family worship to order to shape a family-centered faith, (2) providing the opportunity to restore a committed dialogue (holy conversation) at home, (3) leading the rhythms of practicing family worship in regular basis, and (4) clearly referring to the ways of worshiping God altogether as family members in church and at home. The priority of family restoration, as an area of refocusing on, is an inevitable task for pastors in reviving the church for the next generation.

Luke’s Understanding of the Baptism in the Holy Spirit: A Pentecostal Perspective

Robert Mezies 한국복음주의신약학회 2012 신약연구 Vol.11 No.4

본 연구는 오순절 신학 전통이 기독교 신학의 성령 이해에 끼친 독특한 공헌의 한 측면을 부각시킨다. 회심과 연결하는 기존의 관점들인 개혁주의적 관점과 달리, 오순절 전통은 성령세례를 섬김을 위한 능력을 부여하는 사건으로 성령세례를 이해한다. 우선 Max Turner를 비롯하여 성령세례를 회심으로 이해하는 여러 입장들의 문제점들을 비판한 후, 본 논지를 가장 선명하게 드러내는 두 본문, 즉 칠십인의 파송에 관한 누가복음 10:1-16 및 11:9-13을 성서신학적으로 주석함으로써 누가가 성령세례를 회심의 차원이 아닌 사역을 위한 능력 부여의 계기로 제시하고 있음을 논증한다. 이를 통해 본 연구는 누가행전에 대한 새로운 독해의 필요성을 드러내며, 더 나아가 제자도와 교회의 선교적 본질을 더욱 선명하게 밝힌다.

“때를 얻든지 못 얻든지”: 생명력 있는 신자의 삶을 위한 조지 휫필드(George Whitefield)의 투구

이성호 한국개혁신학회 2011 한국개혁신학 Vol.32 No.-

In the eighteenth-century England and America which were dominated by rationalism, the Church of England continued to lose her vitality due to ethical/moral sermons from pulpit. In order to overcome the religious dark ages, George Whitefield, together with John Wesley, proclaimed the gospel with such a great strength and power that he became the founder of the Great Awakening. In its content Whitefield sermons do not have anything new. Rather, his preaching was faithful not only to the scripture but also to the earlier protestant doctrines. In contrast to Wesley, Whitefield held fast to the Calvinist doctrines of justification and regeneration. This implies that the Reformed churches do not have to resort to Arminianism in order to encourage their members to live out a high level of morality. Therefore, it is simply wrong for some theologians to attribute the main cause of moral decline in Korean churches to the doctrine of justification. 합리주의의 물결이 휩쓸고 있었던 18세기 영국와 미국에서는 메마른 도덕적/윤리적 설교로 교회는 생명력을 읽어 가고 있었다. 이러한 종교적 암흑 시기에 조지 휫필드는 웨슬리와 더불어 능력있는 설교를 신자들에게 선포함으로 대각성 운동의 선구자가 되었다. 휫필드의 설교는 내용에 있어서 이전과 다른 특별한 메시지를 담고 있지 않았다. 오히려 그의 설교는 성경에 매우 충실할 뿐 아니라 한 세대 전 종교개혁가들이 남긴 전통적인 교리들에 매우 충실하였다. 웨슬리와 달리 휫필드는 이신칭의와 회심에 있어서 철저하게 칼빈주의적인 입장을 고수하였는데, 이 사실은 개혁교회가 알미니안주의에 빠지지 않고 전통적인 개혁파적 교리에 충실하다고 하더라도 얼마든지 올바르게 신자들로 하여금 수준높은 윤리적 삶을 살 수 있도록 격려한다는 것을 보여 준다. 따라서 오늘날 한국교회의 신학자들이 이신칭의 교리를 한국교회의 윤리적은 타락의 한 원인으로 보는 견해는 적어도 역사적 근거를 상실한다.

개혁신앙과 1907년 평양대부흥운동

이은선 ( Eun Seon Lee ) 한국개혁신학회 2007 한국개혁신학 Vol.22 No.-