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
제32집 (2012년 9월) 7건
1.
2012.09
서비스 종료(열람 제한)
The ultimate goal of the Heidelberg Catechism(1563) is to secure religious reformation in Pfalz by clarifying the foundation of reformation and teaching people the direction of reformation. This study aims to manifest that the ecclesiology of the Heidelberg Catechism tries to present a clear vision of the true Church in the perspective of the reformed tradition while a hot controversy concerning the Lord Supper continued in Pfalz. For this purpose, the historical and the theological backgrounds of the Heidelberg Catechism are examined in the first place, and then the structure and the contents of the ecclesiological questions and answers in the Catechism is analysed. This investigation shows that prudent and cautious presentations about the Church in the prefatorial questions and answers in the Catechism result from the Heidelberg reformers’ endeavor to minimize the theological controversy between the Gnesio-Lutheran and the Reformed circles concerning the Lord Supper. In the following questions and answers, however, the Heidelberg Catechism deals with the three external marks of the true church such as doctrine, sacraments, and discipline. This shows that this Catechism does not fail to pursue its ultimate goal to establish and secure religious reformation in Pfalz. Therefore, it is right to evaluate that the Heidelberg Catechism was the result of the magistrates and theologians in Pfalz who proclaim and foster their vision of reformation. For the Heidelberg reformers’ who made the Catechism, it is the true Church that stands on the true doctrine of salvation, administers the right sacraments according to the Word, and carries out sincere discipline in the church.
2.
2012.09
서비스 종료(열람 제한)
This article aims to explore the relationship between John Wesley’s eschatology and sanctification. It begins with the recognition that eschatology is at the heart of Wesley’s doctrine of entire sanctification or Christian perfection. Although he did not systematically develop his eschatology, John Wesley dealt with the eschatological themes such as death, resurrection, final judgement, and the kingdom of heaven and hell. His eschatological thought was much influenced through German pietist Johann Abrecht Bengel’s works, “Gnomon Novi Testamenti” and “Erklärte Offenbarung.” However, John Wesley declared that he had no opinion about Bengel’s chronological speculations on the Christ’s millennial kingdom, which would begin in 1836. In fact, John Wesley showed so little sympathy and had so little patience with eschatological fervor, which was generated among his Methodists. He tended to identify it with enthusiasm. The reason was that these eschatological enthusiasts stimulated opposition to entire sanctification or Christian perfection. Wesley’s concern for protecting and promulgating this doctrine of perfection may provide a key for understanding his reservations about eschatological fervor. John Wesley insists that it is possible in this life to be brought to entire sanctification and Christian perfection, which is equivalent to a perfection of love for God and neighbor. This doctrine is distinctive from notions of sanctification in other Christian traditions in that it expects the finite equivalent of eschatological fulfillment (i.e. entire sanctification or Christian perfection) as something which can happen in history rather than beyond it. By differing with those who taught that Christian perfection occurs only after death, at the point of death and by holding out for the possibilities of divine grace to perfect us in love in this life, John Wesley was making room for an eschatological hope that could become more than a hope, but rather a gracious reality in the here and now. Moreover, John Wesley, as a sacramentalist, had emphasis on the importance of the sacrament of the Lord’ Supper, which is able to sustain the believers in growth and grace and to lead them through a lifetime of the pursuit of entire sanctification or Christian perfection. “Hymns on the Lord’s Supper” published under the names of both John and Charles Wesley show Wesley’s ‘already’ and ‘not yet’ eschatological thinking.
3.
2012.09
서비스 종료(열람 제한)
This is a study on the curriculum of church history of the Korean Presbyterian Seminary from 1901 to 1935. The Korean Presbyterian Seminary was established in 1901. The seminary was built for the spread of the gospel not for the research of theology. W. L. Swallen was one of the founders of the seminary and he wrote the first textbook of church history in the Korean language in 1913. The book was entitled Kyohoisaki (敎會史記) : the Book of Church History. The editorial system of the Kyohoisaki was a dictionary of history. The theological foundation of the book was evangelical.
A new text of church history of Presbyterian Seminary was published in the 1930’s. The new text’s theological foundation was evangelical, the same as Swallen’s text. But the level of study of church history was developed further. The new text included the advanced objectivity of historical description, methodology of history and the system of editing. The Presbyterian seminary could offer the academical curriculum of the church history in the 1930’s.
4.
2012.09
서비스 종료(열람 제한)
Lee Chang Hoi (Lee) was born in 1872 at Namyang. He became a christian in the early period when the gospel was spreading in the region. After conversion he worked hard for the modern education movement in the influence of George Herber Jones. Hong Seung Ha founded the Hoheung elementary school with Jones’ donation in 1901. The school was managed by Lee who established Powell school in purpose of teaching English in 1902. Lee managed nine day schools within nine churches which were founded by Hong Seung Ha. He also served as an exhorter in Namyang church, and worked as an assistant worker for a year in 1906. He later became the evangelist from 1907 to 1910.
After 1906 he developed Boheung school as a central school in Namyang. He managed the school with general level edcuation department, high level education department, and measurement education department, and tried to keep Namyang redisents’ wealth from the intrusion of Japan. He held the United Sports Day gathering people from the surrounding elementary schools to inspire the patriotism. Some Japanese called Boheung school as a rioter training center for this reason, and insisted closing down the school since it was growing as a center for anti-Japanese thoughts. Lee also participated founding Sangdong elementary school, and he was directly and indirectly engaged in managing other schools. He also ran the evening school in Boheung school for children who couldn’t study in the daytime. He also worked as the principal of Sangdong evening school. He established the Namyang branch of Daehan-Jaganghoi for the progress of patriotic enlightenment movement. The group protested against the Japanese economic invasion with the National Debt Repayment Movement.
He was in ministry from 1913 to 1916 at Namyang church. He supported the neighboring churches not only to stand independently but also to found schools. He also inspired other people to build churches in the churchless areas and to teach the biblical knowledge and Hangul by running the Bible Classes. He became a circuit pastor of Namyang and Osan in 1916 and transferred to Gwangju in June 1918.
When he was in ministry of Gwangju, the Samil Independence Movement broke out. As he participated in this movement, he was arrested and in jail for 4 months. After he was released for the lack of evidence, he met Lee Dae Jung who raised the independence funds with him. However, Lee got arrested due to the fund raising activity and got sentenced to two years in prison. He was a pastor who fostered the patriotic enlightment movement into the Samil Independence Movement and Independence Movement.
5.
2012.09
서비스 종료(열람 제한)
It is appatent that Kyung-Chik Han was an eunormously influential person in the history of Korean Christianity, especially in the era since 1945. Nevertheless, historical studies on his life and thoughts hame not been as vigorous as those of Park Hyeongryong, Kim Jaejun and Han Sangdong who lived contemporaneously as Han. Historians have paid a little attention to Han in a sense that he preferred a life as pastor rather than as a professor, school founder, or a social reformer. Han lived through the turbulent times of the Greater Korean Empire, the Japanese colonization, the United States Military Governance in Korea, and the Korean Government thereafter. Encountering the national turmoil of Korea, he lived to fulfill the calling given by God. Although Han was not born into a Christian home, he attended Sunday school and grew up learning theology taught by the church. He was truly a pioneer in leading the first generation of Christian education in Korea. Through the teachings of the Christian patriots, Han was able to learn not only theology but patriotism; the love for his country. Passion for evangelism was also instilled in him by the missionaries in Korea. The warm welcome and the sharing of Jesus’ love by Christians in the U.S. lead a young foreign student, who had lost a country, to encounter the saving love of God during the most devastating time in his life to devoting his life to God. Upon his return to Korea, he did not stop proclaiming the love for Jesus, the love neighbors, and the love for one’s nation even though he was under severe surveillance of the Japanese government. Moreover, he lived his live an he proclaimed. He believed that transformation of the mind could pave a way to a solid nation and this transformation can only be achieved by the Christian belief. Hence, he poured all his energy into evangelism. During his ministry at Youngnak Presbyterian Church, Han triggered movements for the national evangelism and the spiritual transformation. He also participated in various evangelization movements in Asia and in the world as a representative of Korea. Although he kept his distance from the communists’ government of North Korea, he continued to send rice of love to aid the North Koreans from malnutrition. His ministry drew the attention of religious societies in the world and he was awarded the Templeton Prize. Kyung-Chik Han indeed is the only Korean religious leader whom the world respectively acknowledged.
6.
2012.09
서비스 종료(열람 제한)
Though there were many preachers in the Korean church history, Rev. Kyung-Gik Han was one of the powerful preachers effected on the Korean church members. Korean church believe he was a faithful pastor and an influential preacher, because he became representative pastor as a symbol of clergymen in the Korean church.
In order to examine the thought represented in the life and sermon of Kyung-Gik Han, it is important to search images of his life as background of his thought. The life and thought of Kyung-Gik Han was a model of images for Korean pastors because he preached with his life and took leadership in union of churches and ecumenical movement. Especially, he offered biblical and theological ground presenting real models of christian life through his sermon.
Main theological thought of Kyung-Gik Han has evangelical characteristic based on the Bible. To begin with, he emphasized evangelical faith route on the basis of the central idea of Bible, Christ, and the Cross. Secondly, his thought was throughly developed on the central idea of the church. Thirdly, he was an open-minded evangelist, and was realized the union of church and the spirit of ecumenism though his whole ministry and activities. He, also, was a key figure for performing ecumenical movement with world churches. Fourthly, he was a patriot establishing democractic country on the basis of Christianity through his whole life. Through his sermon, he made an effort to implant christian patriotism to church members at the period of the 1945 Liberation of Korea and the founding of a country. Fifthly, he stressed not only church dogma and attendance of church, but also practice of christian life. So he realized christian honest and virtuous life. It showed that he was a faithful pastor, an evangelical preacher, a christian patriot, a real educator, an energetic leader of domestic and world mission.
7.
2012.09
서비스 종료(열람 제한)
It is well-known that the Rev. Kyung-Chik Han was very active in world mission. Interestingly, however, there has been few, if not any, studies on his ministry of world mission. This study reviews his ministry of world mission, summarizing it into several patterns, clarifying its main issues, and evaluating its historical legacy.
His ministry of world mission can be divided into several patterns, which is closely related to the development of his pastoral ministry. The patterns are as follows: first, the period of pasturing a migrant church (1945-1950); second, that of representing the Korean Church to the world churches (1950-1955); third, that of participating in ecumenical mission (1955-1966); and last, that of participating in evangelical mission (1966-2000).
We may recapitulate the Rev. Han’s ministry of world mission as follows. To begin with, let us examine his strong points: first, with the idea of evangelism being the core, he expanded his ministry, starting from national evangelization to world mission; second, he carried out both gospel ministry and relief ministry; third, he greatly contributed to the mobilization of the Youngrak Presbyterian Church and its daughter churches for world mission; fourth, he enhanced the church’s awareness about the world churches, and thus let it naturally accept the challenge of world mission. However, it is necessary to point out his weaknesses: first, his framework of the two-faced ministry, gospel and relief, gradually became behind the times, as he failed to respond to the new ideas of world mission; second, his role in introducing the ideas of ecumenical mission to the Korean Church was limited; third, thus the Korean Church in general, including him, remained under the influence of the viewpoint of traditional mission; fourth, owing to his close relationship with the evangelicals, his leadership was gradually confined to the evangelical camp. In conclusion, it can be safely said that he was a missionary activist rather than missionary thinker, and that he contributed to the mobilization for mission rather than the vitalization of missiology.
