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
제35집 (2013년 9월) 7건
1.
2013.09
서비스 종료(열람 제한)
This article is an attempt to inquire into the doctrine of papal primacy in Gregorius VII and Martin Luther, focusing on their biblical interpretations of Matthew 16:18-19 and John 21:15-17. Gregorius VII refers to these passages as the scriptural evidence for Petrine primacy and monopolistic privileges. Furthermore, unambiguously revealing an invincible conviction of himself as the vicar of Christ and Peter's successor, Gregorius VII materializes an unprecedented form of papal primacy, not only in theory but also in practice. He plays his role as the head in the secular realm as well as in the spiritual one. He demands the kind of obedience that should be shown to Christ or St. Peter, the Prince of the Apostles, from both religious and secular leaders. Luther advances divergent interpretation of these passages. The significant characteristic of his interpretations is that they are Christological, or more precisely, Christocentric. This reveals that the essence of Luther's Reformation thought, that is, his theological stance on Jesus Christ and faith in him, is functioning as the interpretive key to these passages. The “rock” is defined as Jesus Christ or faith in him. He builds a Christian community comprised of those who believe in him. So Christ is the sole head of this spiritual community of believers, who properly wield the power of the two keys to bind and loose sins. Luther argues that, when Jesus asked Peter to tend his sheep, his command is irrelevant to papal primacy in both spiritual and secular realm. Luther pays heed to the question “Do you love me?,” which Jesus Christ asked Peter three times. Based on this question, Luther contends that no one can tend Christ’s sheep without loving him genuinely in the first place. Tending Christ’s sheep means following his steps and offering voluntary service to others.
2.
2013.09
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This study is a critical analysis on the 10 Years (2002-2012) of the denominational activities since the 5 Districts were merged into one national district of the Church of the Nazarene in Korea. The purpose of this study is to search for an advanced way to promote Church of the Nazarene for effective church growth in the coming era in Korea.
For this purpose it attempts to evaluate the efforts and results of the unification of the five districts into one in relation to history and church growth of the denomination. Indeed, the merging of the five districts into one was a historical event in the mist of divisions and conflicts of the churches and denominations in Korea. Also the merging event was a distinctive model for innovative cultural adaptation from the perspective of international Church of the Nazarene.
This essay discovered some positive results from the unification, that enhanced the identity of the Nazarene Church, administrative consolidation for ordination process, church planting, and unified relations with the international church as well as Korea Nazarene University.
However, still the unified church needs an innovative dimension of leadership system for effective church growth. This essay proposes that the pyramid model of the unified church needs to be transformed into an organic or post-hierarchical system. Already, the name of “International Headquarter of the Church of the Nazarene” was changed to “Global Ministry Center” to abolish the existing pyramid model of leadership toward organic model, which is the fundamental Biblical model of leadership for effective church growth. This essay insists that Nazarene Church in Korea also needs to work on having a less hierarchical system of the Church for effective church growth, that is one of the main movements of postmodern evangelical churches,
3.
2013.09
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The purpose of this paper is to explore the relationship between Calvin and Anabaptist radicals in the sixteenth century This study first traces the relations of Calvin and Anabaptists from historical perspective, and then examines from theological perspective Schleitheim Confession(1527), which is an early Anabaptists’ articles of faith, and Calvin’s Brief Instruction Against the Errors of the Common Sect of the Anabaptists(1544), which is Calvin’s refutation against Schleitheim Confession.
In the sixteenth-century reformation movements, Calvin on the one hand should fight against Roman Catholicism, and on the other hand have to stand against Anabaptist radicals. Calvin cries for reform against Roman Church’s ecclesia deformata, at the same time he raises his voice against Anabaptist’s sectarian errors pursuing ecclesia perfecta. This study discloses what Calvin and Anabaptists argue, and what theological points of dispute between them are. In particular, it analyzes their differences from three significant topics, baptism, church, and state.
4.
2013.09
서비스 종료(열람 제한)
This paper examines how the disabled were considered in the Western Medieval Church. It centers on Thomas Aquinas, St. Louis IX, and some women mystics. The results of this research can be summarized as follows. First, a disability was not always associated with a sin in the Medieval Church. Secondly, the intellectually disabled, who lack cognitive ability to understand the meaning of the sacrament, were not excluded from the Sacrament of Baptism. Thirdly, contrary to the rigorous prohibition against the disabled performing sacred rituals in Leviticus, medieval priests were not prevented from holding their office just because of physical impairment. Finally, disabled people were not considered miserable or beneficiaries of charity but spiritually valuable and beneficial in maintaining a spiritually healthy society.
In view of our findings, the general assumption of modern authors that medieval societies saw a link between sin and disability to the extent that the Church sanctioned the abuse of disabled people turns out to be a prejudice. On the contrary, the disabled in the Medieval Church were never excluded from the order of grace. As H.-J. Stiker, the author of a classical monograph on the history of disability, said, disabled people in the Middle Ages, when compared with those in the previous and following ages, can be found under the influence of ethical and divine love.
5.
2013.09
서비스 종료(열람 제한)
The Eschatology of Hope presented in Pannenberg's theology has a special meaning in the Christian eschatology. His eschatology of hope emerged in the historical context which needed a theology of hope in the middle of the 20th century. At that time, the Christian theology came to a crisis with emerging the radical theologies, such as theology of the death of God, the secular theology, after the era of the Neo-orthodox theology(or the existential theology). Therefore the theology of hope was required. Advocates of the theology of hope have emphasized the fact that there is a hope in the kingdom of God which will be coming in the future.
Pannenberg presented the kingdom of God in the framework of universal geschichte. The universal geschichte means history as a whole, that is a history connected the past and the present from the future. In this viewpoint of the universal geschichte, history becomes to be a revelation of God, that is “revelation as history.” There is a great hope in our history, because human history is open to the future. According to Pannenberg, the kingdom of God as a ultimate hope of human history is in the future. However the hope has already been expected in the event of Christ's resurrection. The universal geschichte and the resurrection of Christ make Pannenberg's theology into the eschatology of hope. Through the theology, he emphasized that the Christian eschatology should be a theology of hope.
The eschatology of Pannenberg as a theology of hope has led the Christian eschatology of 20th century to the hope for the future. The theology has overcome the theology of crisis and has solved the challenge of the radical theology. But it has failed to make Christianity as a movement of hope substantially. His eschatology of hope has been criticized as a historical optimism, because the universal geschichte presented by his revelation as history seemed to be the metaphysics of history. Furthermore, his theology of hope couldn't fulfill historic meaning of the Christian eschatology since the eschatology failed to embody the vision of the kingdom of God and the mission to realize it. In spite of the limitation, his theoretic insight of the eschatology of hope has become an element of the Christian theological hope.
6.
2013.09
서비스 종료(열람 제한)
The purpose of this article is to investigate the idea of apokatastasis panton (universal Salvation) of the radical pietists, J. W. and J. E. Petersens. The idea of apokatastasis panton had existed before the traditional view of twofold eternal destiny(blessedness and damnation) was established. The idea of apokatastasis panton was systematized by Greek Father Origenes who was condemned as heretical at the Fifth Ecumenical Council in Constaninople in 553. The Reformers such as Martin Luther and John Calvin also condemned the idea of apokatastasis panton as heretical. Despite its problematic nature, the idea has intermittently attracted speculative minds. During the Reformation, certain spiritualist and Anabaptist group advocated the idea of apokatastasis panton. Therefore the Confessio Augustana and the Reformed Confessio Helvetica Posterior also condemned the idea. In more recent times it was especially Radical Pietism that strongly propagated the idea that was abandoned. J. W. and J. E. Petersens as Radical Pietists were the unique and fascinating figures who reignited the pilot light of the idea of apokatastasis panton in the Protestant world. They were in the initial stages influenced by the Pietist Father Ph. J. Spener’s eschatological view represented through “Hoffnung besserer Zeiten für die Kirche auf Erde.” They went further and without hesitation accepted and enthusiastically widespread the idea of apokatastasis panton. They argued that the idea of twofold eternal destiny after the last judgment contradicts the loving God who created the world as something very good and has through Christ redeemed the whole creation without any exception. They believed that evil cannot prevail against God’s original blessing and that “where sin increased, God’s grace increased much more”(Rom 5:20). They tried to ground their arguments upon the Bible. They agreed that the last judgment will take place and the unrighteous who don’t accept the gospel to the end and reject it, are destined to eternal punishment. However, they understand “eternal” in the sense of limited span compared to that of God. J. W. and J. E. Petersens did not agree that the teaching of apokatastasis panton would destroy not only the seriousness of sin, but also the urgency of repentance. Rather, they thought that the teaching of apokatastasis panton makes all humans realize the universal love of God and move them to live a grateful better life.
7.
2013.09
서비스 종료(열람 제한)
This Article dealt with Luther's theological criticism as seen in his 95 Theses in opposition to the indulgences. The cause for the 95 theses was due to the sermon by Tetzel based on archbishop Albrecht's Instructio summaria, acknowledge the bishop's responsibility toward the saints, and demanded the cancelling of the indulgences. Luther received no answer concerning the 95 theses which he privately sent in a letter, consequently he advertised the 95 theses desiring a public debate. In its entirety, the 95 theses include four theological criticisms. First, what is true repentance. Second, to what extent is the authority of the Pope? Third, do the indulgences have the validity of salvation in them? Fourth, do the indulgences even have an influence over purgatory? In the 95 theses, Luther first dealt with the issue of true repentance. True evangelical repentance is not temporary nor expedient but must be emphasized as covering the entire lifetime of a believer. The Pope can only forgive the punishment imposed by the church, and cannot forgive the punishment related to purgatory. Indulgences cannot mediate salvation, nor have any influence on purgatory. Although the 95 theses in its opposition to the indulgences and its interpretation provide a starting point for the Protestant Reformation, Luther's Reformation theology has not been specified at this time, therefore the focus of the study has been on Luther's thoughts and church system through the 95 theses.
