200여 개에 이르는 바흐의 교회칸타타들은 작곡기법에서나 악곡구조에서 많은 차이를 보 인다. 본 논문에서 필자는 이러한 양식상의 변화들을 바흐의 활동시기별로 나누어 살펴본 다. 5가지 질문이 집중적으로 제기되는데, 첫째 작품들이 시기별로 어떤 상태 하에서 얼마나 규칙적으로 작곡되었는가 하는 것이다. 둘째, 이들 작품들을 위해 어떤 종류의 텍스트가 주 로 사용되었는가 하는 것이다. 셋째, 어떤 음악적 유형들이 바흐 칸타타의 악장들을 지배하 는가 하는 것이다. 여기에는 작품의 뼈대를 이루는 도입악장과 종결악장이 특별히 중요하게 다루어진다. 넷째, 바흐 칸타타의 기악반주와 관련하여서는 어떠한 발전과정이 목격되는가 하는 것이다. 다섯째, 작품구조와 관련된 것으로서, 설교 전․후에 연주되는 2부 구성의 칸타 타나, 한 명의 독창자가 전체를 이끌어 가는 솔로 칸타타, 두 명의 등장인물이 대화식으로 노 래하는 대화체 칸타타, 코랄가사만을 텍스트로 사용하는 코랄칸타타, 그리고 세속칸타타의 음악에 종교적 가사를 붙인 파로디 칸타타가 주로 어느 시기에, 그리고 얼마나 빈번히 쓰여 졌는가 하는 것이다. 이러한 질문들을 통해 알 수 있는 것은 작품양식의 변천과정은 비록 그 것이 해당 시기의 작품들에 일관되게 적용되는 것은 아니지만 적어도 유형별로 그룹화 될 수 있을 정도로 상당히 뚜렷하게 작곡자가 활동한 시기별로 나누어지며 진행된다는 것이다.

This essay explores the theological view of the Early Church Fathers on the Septuagint. The Septuagint, commonly abbreviated LXX, was the first translation made of the Hebrew Bible into the Greek. Its origin of the translation is written in the Letter of Aristeas, a document that appeared in around 2C–3C B.C. The Torah was translated first, and other books of the Scripture including the Prophetic Books and Wisdom literature were included progressively. The Septuagint was the Bible used by Apostles and the early Christians. The use of the Greek Bible provided spiritual soil for the universal Christianity which successfully incorporated Jewish ideas into the teaching of Jesus in the Hellenistic settings. On the contrary, the Jewish religious leaders that would later form the Masorates rejected the value of the LXX as Canon by upholding only the Hebrew texts. In return, church fathers pointed out the intentional blurs of the Hebrew Old Testament, by claiming that, in the text, some of the passages representing the Messianic type of Jesus were altered or taken out. The essay analyses the writings of Justin the Martyr who defended the historical value of the letter of Aristeas and the supreme place of the Septuagint as Canon of the church. Irenaeus of Lyon also claimed the LXX as the Scripture of the “catholic” church. Most of the church Fathers including Clement of Alexandria supported the inspirational translation of the Septuagint, with firm faith on the legendary tradition gradually added to the Letter. While Origen was the first Christian scholar who compared the LXX with other translations including the Hebrew text then, it was Jerome who insisted canonical value of Hebrew text over the LXX. The outcome was his Latin Vulgate. Augustine, however, persistently opposed Jerome’s translation and use of the Hebrew text. The essay focuses mainly on the debates between the bishop of Hippo and the hermit of Bethlehem.

American women missionaries in Korea had specific works for Korean women in the mission field. Traditionally, Korean women had less opportunity to be educated, to participate in social activity and self-achievement. Women mission changed the life of the Korean Christian women. The women religious education is the most important element to lead the women’s life. This is the study on the manual of weekly Prayer meeting by women missionaries of the Presbyterian Church in the U.S.A. South. These documents were published in 1936, 1938 and 1939. The authors of each book were Meta L. Biggar, Talmage Eliza and Josephine Hounshell. These books show everyday piety and spirituality of Korean Christian women in the 1930’s. The most important goal of prayer was to improve Christian faith and to encourage discipleship of Jesus Christ. When they taught prayer, they had to read and study the Bible. They studied the bible to learn the life and teaching of Jesus Christ. In the prayers, they wished to participate in the way of Jesus Christ. These regulations of the prayer meetings displayed the pious heritage of evangelical protestant tradition. The modern Korean church has to develop the noble tradition rather than accept contemporary secularity.

Although Apostle Paul said that Jesus Christ became the end of the law for the justification of all believers(Rom 10:4), the ancient church took up the laws of the OT in introducing the institutions. Whence did the double-faced attitude of the ancient church toward the OT laws result? The first question is how much the OT laws influenced the life and canons of the ancient church, in other words, how much the OT laws were taken up in the canons and customs of the ancient church. The second question is why the ancient church took up the OT laws. 1. The ancient church was not simply negative toward the OT laws in spite of the Paulinism. The Pauline assertion that men couldn't be justificated by the good deeds but by the faith, was already reduced and distorted by his disciples as Luke and Hegesippus. As a result the Paulinism compromised with the Jewish legalism. 2. Even if Jesus was critical about the legalism, his posterity could not neglect the OT laws paradoxically. While the ancient church interpreted some OT laws allegorically, it interpreted some laws verbally. The ancient church was not able to interpret all the OT laws from the point of view of prophesy and fulfillment. This was already foreseen, sofar as the christianity took up the OT as its canon. 3. The Judaizing tendency was found in the Sabbath observance, the offering of tithes and firstfruits, the dietary rules, the female ordination and the problem of easter date. The sources which we surveyed, indicated how the greatly Judaism influenced the ancient church life. I conclude that the double-faced attitude of the ancient church toward the laws had something to do partly with the flourishing of Gnosticism and Montanism and partly with the need of the age. The Paulinism which underrated the OT laws, was not useful for the great church to attack the Gnostics. Therefore the great church either rejected the Paulinism or distorted it by mixing it with legalism. The ancient Christianity which had not its own theology and tradition depended necessarily on the Jewish canon and tradition. Therefore the Christianity became the religion of canon. The Christianity needed the clergy order like Jewish priests. Maybe the early monarchic episcopacy developed under the influence of the Jewish male priesthood. And in this trend women were excluded step by step from the church ministry.