간행물
韓國敎會史學會誌 KCI 등재 한국교회사학회지 JCHSK
- 발행기관 한국교회사학회
- 자료유형 학술지
- 간기 연3회
- ISSN 1598-5229 (Print)2713-9956 (Online)
- 수록기간 1979 ~ 2022
- 주제분류 인문학 > 종교학 인문학 분류의 다른 간행물
- 십진분류KDC 236DDC 260
권호리스트/논문검색
제31집 (2012년 5월) 8건
1.
2012.05
서비스 종료(열람 제한)
Putting aside many themes on Marcion worth studying, this thesis concentrates on his interpreting the OT. Apart from the main stream of the interpretation in his age, he reads OT literally. Relying on this method he can insist, that the God in OT acting cruel, enjoying war and blood, and laying burden like laws on human being is evil(Isa. 45: 7) and so different from the good God by Jesus. This later one has been unknown until the advent of Jesus. He plans to regain the intact Evangelium of the highest god through discarding OT and cleaning the contaminated scriptures he sees as Evangelium, i. e. Gospel of Luke and 10 pauline letters. His theological effort interpreted from his understanding OT is nothing but an establishing the Identity of Christianity. Christianity is for him perfect new, unknown and so unrelated to Judaism. Opposing to the big church accepting the OT as the sola canon, namely one testament, he makes it as the document truly showing the world being evil and it’s cause. His theological effort could have given, as Campenhausen said, the shock to the big church to try to harmonize two testaments. In oder not to say, that both testaments repeat the same truth, the church should find out some picture describing the whole history of the world: Heilsgeschichte. Apart from the evaluating him dogmatically it should be admitted, that in controversy with his theology the Christianity became the Religion, which has the canon consisting of two testaments and at the same time the historical perspective from the beginning of the world to the end of all.
2.
2012.05
서비스 종료(열람 제한)
Es ist bekannt, dass Augustin auf die reformatorische Theologie Luthers einen großen Einfluß ausgeübt hat. In dieser Arbeit geht es darum, festzustellen, an welchen Punkten und in welchem Ausmaß Augustins Theologie von Luther rezipiert worden ist. Dafür untersucht der Verfasser, wie Luther in seiner Vorlesung über Römerbrief Augustins Schrift De spiritu et littera zitiert und rezipiert hat. Luthers Vorlesung über Römerbrief steht Augustins Schrift De spiritu et littera zugleich näher und ferner. Auf der einen Seite hat Luther die zentralen Gedanken von De spiritu et littera aufgenommen. Auf der anderen Seite ist er die Themen wie die Rechtfertiung, die iustitia Dei usw. über Augustins Leitgedanken hinausgegangen. Zum Verhältnis von Luther und Augustin: Mit dem Kirchenvater war Luther vertraut. Augustin ist für Luther zeitlebens die oberste nichtbiblische Autorität geblieben. Aber gelegentlich war Luther ein gewisser Unterschied zwischen Paulus und Augustin bewußt und auch hat Luther vorsichtige Kritik an Augustin geübt. Schließlich hat Luther nicht der historische Augustin selbst, sondern der von Paulus akzeptierte bzw. reformatorisch reinterpretierte Augustin interessiert.
3.
2012.05
서비스 종료(열람 제한)
The purpose of this study is to investigate the life and works of Sébastien Castellion, a French humanist and reformer of the 16th century. The reason why I am concerned about Castellion is that his idea of tolerance is very suggestive to us who live in religious plural society. In order to fulfill this goal I first introduce a dramatic but tragic life of Castellion briefly, and then examine his central idea through his works. In particular, I will focus my interest on the tolerance issue of the 16th century that broke out between Calvin and Castellion concerning the death of Michael Servetus in 1553.
In this paper, I look into Castellion’s several works dealing with tolerance problem: I select five primary works to reveal Castellion’s tolerance thought: “Preface to the Latin Bible, Dedicated to Edward VI,” “Concerning Heretics,” “Reply to Calvin’s Book,” “Counsel to France,” and “Concerning Doubt and Belief.” Castellion was a prophet of his time, a rationalist before Rationalism, and an advocate of religious tolerance in an age of intolerance. He was certainly ahead of his time. I hope this study will provide a momentum for sincere and academic concern about Castellion and his tolerance thought.
4.
2012.05
서비스 종료(열람 제한)
This article is to examine of Duncan M. MacRae’s early missionary work in Korea and its characters. Duncan M. MacRae was born at Cape Breton Island in Canada. In 1897, the Foreign Mission Committee of Canada Presbyterian Church advertised for two missionaries to proceed to Korea. At its February 15 meeting the applications of Dr. Robert Grierson and Mr. William Rufus Foote were received and their appointment was made. Because of the financial difficulties, the application of MacRae was rejected. But when Maritime congregations sent the required funds, the F.M.Committee appointed him to the third member of the first group to go to Korea.
Eventually, following graduation from the Presbyterian College in Halifax, Duncan M. MacRae ventured to Korea to do missionary work. MacRae arrived at chemulpo in Korea on September 7, 1898 and arrived in Wonsan Mission Station on February 10, 1899. And then, he constructed Hamheung Mission Station on the northeast coast of Korea in 1904 and lived on Dragon Mountain for almost forty years. In this station, he did the missionary itinerancy around the city of Hamheung to establish church and managed the Christian academy to educate the Korean Christians.
The characters of MacRae’s early missionary work at Hamheung Mission Station can be summarized as follows. Firstly, he theologically was a conservative. Through the Canada Presbyterian Church and his mother, MaRae was affected by the traditional Calvinistic doctrines of the sixteenth century and Puritanism of the seventeenth century. Secondly, MacRae faithfully was a vigorous evangelist. Although he did encounter with many danger in a journey, he frequently had gone to the missionary itinerancy to evangelize Koreans. Thus, his vigour and courage for the spread of Gospel made him a legendary figure among koreans. Thirdly, MacRae ecclesiastically aimed at the establishment of independent and indigenized church governed and managed by the native christians. And also, he was quite interested in the Korean traditional culture and religion in order to indigenize Christianity in the Korean soil. Finally, MacRae has an anti-Japanese Sentiment. He has a forceful personality who did not hesitate to risk a security and reputation when he saw Christian beliefs or his beloved Korea jeopardized by the Japanese authorities. For his courage and passionate concern for Koreans, he was respected and admired by Christian and non-Christians.
5.
2012.05
서비스 종료(열람 제한)
Up to recently at the modern education in Namyang the christian education’s influence before 1905 has not particularly received attention. But according to Shin Hak Wol Bo, the Namyang Church was founded in 1900 and in 1902 nine churches were established around Namyang. From the time in which the churches were founded, the schools of the boys and the schools of the girls for the modern education were built. The schools of boys were Boheung elementary school and Powell school and the school of girls was Jeha elementary school and the nine day schools of boys and girls were built in the nine churches. Teachers of these schools were Lee Chang Heoi and An Elizabeth. They taught the Hangul and arithmetic. Particularly after the girls and women were participated in the Bible Class, they grew into the women leader of church and the modern education patron.
After 1905’s Protectorate Treaty nineteen schools were founded. Among these schools, three schools such as Boheung girl school, Bosung elementary school, and Bomyung elementary school were set up by christians and church. Many christians such as Lee Chang Hoi, Choi Sung Dae, Kim Hyeun Jun were participating in the establishment of Sangdong elementary school, Yangsung school, Songlim school, and Junkok Private House. Moreover Boheung school was the center of many schools and held the union sport and inspired the patriotism and the military spirit. And Boheung school and Boheung girl school with YangSung school established the ordinary course and the higher course and led the middle education. These two schools with the public elementary school joined the National Debt Compensation Campaign.
The Namyang branch of Daehan-Jaganghoi was set up by the leadership of christians such as Lee Chang Hoi. Christians such as Kim Hee Kyung and Kim Hyeui Kyung and An Maria founded the EuiSungHoi and they participated in the National Debt Compensation Campaign. They established Women Education Society and gave the positive support for the women education. On the contrary Buddism and the Cheondogyo did not establish even a modern school.
When we observe from this side Christianity led the modern education and the patriotic enlightenment movement in Namyang quantitatively as well as qualitatively. Christians such as Hong Sung Ha and Lee Chang Hoi among Namyang church exhorters and SeoYeuDa Myeon Head Choi Sung Dae, Kim Kwan Hyeon as Kim Hong Su’s son and An Elizabeth got into the positive act in the patriotic enlightenment movement with country governors such as Jang Ho Jin, Bang Han Duck, and the enlightened confucian scholars.
6.
2012.05
서비스 종료(열람 제한)
This study tries to illustrate that oral history can open a new prospect in the field of a Korean church history, a modern history of Korea, and World history.
Firstly, this paper deals with theoretical approach about oral history. A basic direction of oral history is to supplement establishing materials and to make people’s memories be historical. Furthermore, oral history aims at new historical fields through enlargement of interviewees and reflection on philosophy of history and historical theory.
General historians overlook a religious inner side easily. However that is a mistake of ‘process-reduction.’ Oral history is an alternative overcoming that kind of mistake. Especially oral history of religion is a historical method to discover new histories by their own confess-language differed from the fact-language and the interpret-language.
Secondly, this paper suggests that the oral history of religion probes many varieties of historical layer, focusing on the Christians who were participated in the Korean pro-democracy. Christian democratizers played a leading role under the military dictatorial government. Moreover, they consolidated not only people in many fields such as religion, press, student, judicial officer circles and so on nationally, but also compatriots overseas. Outside of those, this paper prefigures a possibility of enlargement of oral history by illustrating examples of various historical layers.
Finally, the present writer finishes, giving discourse assignments to the readers. One is to reflect the way of sharing memory. If the survivors passed away, their experiences become extinct. In order to overcome that crisis, a oral history needs to be investigated, searched for the way of sharing memory. Another is to reflect on a position of a oral history between micro-history and macro-history. A oral history is located in the context of micro-history. Nevertheless, it is important to work a oral history having a mind to criticize individuality and generality in micro and macro dimension.
7.
2012.05
서비스 종료(열람 제한)
The purpose of this study is to introduce and evaluate Rodney Stark’s Theories of Rational Choice in Religion. To this end, chapter I identifies some foundational issues related to the historiography of the writing of church history after Ranke, including the work of Max Weber, Ernst Troeltsch, and H. Richard Niebuhr. Chapter II describes the formation of the sociology of religion and surveys Stark’s attempt to combine sociology and church history. Stark emphasizes a sociological approach to church history over traditional approaches involving psychology or doctrinal interpretation. His approach uses sociological elements such as demography, in addition to social, political, and cultural interpretative models. Chapter III delineates Stark’s position with regard to Theories of Rational Choice in Religion. He first defines these theories by arguing that they suggest “people are as rational in making religious choices as in making secular decisions.” He further qualifies this, claiming that “within the limits of their information and understandings, restricted by available options, guided by their preferences and tastes, humans attempt to make rational choice.” In short, people usually attempt to pursue what they perceive to be the best option for achieving their goals in religion. The major content of such Rational Choice theories is that subjects adopt a cost-benefit assessment before adopting a new religious product such as a church or a denomination. These theories do not apply in the case of state churches but to free churches in the context of a religious economy. He defines this economy as “consist[ing] of all the religious activity going on in a society; a ‘market’ of current and potential adherents, a set of one or more organizations seeking to attract or maintain adherents, and the religious culture offered by the organization(s).” Thus, Stark proposes that religion is necessarily pluralistic in such a religious market. Chapter VI of the present study concludes with an emphasis on the a critical evaluation of Stark’s theory and the possibility of applying these doctrines to Korean churches. This paper also emphasizes the urgent necessity of dealing with new sects or churches in Korea.
8.
2012.05
서비스 종료(열람 제한)
The 1830s was a crucial decade within the shifting context of American religious culture in the nineteenth century. This changing context had an influence on the way religious conversion was viewed, especially on the Frontier. One significant religious leader in this period was Alexander Campbell (1788-1866). In an attempt to position himself in relation to both Calvinist and Arminian theologies, Campbell was further required to respond to the growing tide of both revivalism and restoration in America. In the end, with the rise and spread of both revivalism and Joseph Smith and the Latter-day Saints on the American frontier, Campbell offered his own morphology of religious conversion. Based upon his reading of the Scriptures, he proposed “immersion” as the spiritual act that procures religious conversion in the individual. Campbell’s The Christian System (1839) offers a full reading of his view of religious conversion, being the most systematic of his written theological statements. Within the pages of The Christian System, Campbell develops an apologia for religious experience, one that he identifies as biblical and at the same time avoids two perceived extremes: “Enthusiasm” (revivalism) and “delusion” (Campbell’s response to Joseph Smith and the Latter-day Saints).
