이 글은 바흐의 쾨텐 시기를 논의의 중심에 두고 있다. 전통적인 바흐 담론은 바흐의 정체성을 루터교 교회의 칸토르로 규정하면서, 그의 삶과 작품이 이것을 향해 움직였다는 거대한 내러티브를 창안해냈다. 이 글은 이러한 시각이 과연 얼마나 타당한 것이지 질문한다. 이를 위해 이 글이 주목하는 것은 바흐가 남긴 1차 사료, 특별히 그가 1708년 뮐하우젠을 떠나면서 자신의 목표를 천명한 사직서에 주목한다. 이 글은 이 문서를 보다 다 큰 음악적, 문화적, 사회적, 신학적인 맥락 안에 위치시키고 이것이 함의하는 바에 대해 논의한다. 이 글의 후반부는 쾨텐 궁정으로 초점을 이동시켜, 쾨텐은 어떤 도시였는지, 이 궁정의 성격은 어떠했는지 위 사직서에서 제시된 목표와의 연장 선상에서 논의한다. 이러한 논의를 통해 이 글은 바흐의 쾨텐 시기와 그것의 해석에 관한 새로운 의미의 결을 제시하고자 한다.

Now is the time when the history of hymns in Korea is on the other side of 100 years, which means that we are in an urgent need to develop genuine Korean hymns using our own national music and tune. Therefore, it is needless to say that we should be interested in composing aboriginal hyumns in the sense of establishing the identity of Korean hymns. The things that we have to study in a way of desired direction in the aspect of the themes and methodology is; 1. to feel the general emotion of Korean people. 2. to characterize the traditional music in Korea on the basis of settlement in the first hand and the modernization afterward. 3. to establish national characteristics and historical consciousness. 4. to compose such hymns that the pulse of the public, containing the spirit of Korea, runs through it. 5. to compose such hymns that the public at large love to sing. Suggesting the various methodological basis above, I believe that such good hymns will be composed in the sense of religious art, a mode of modern living, public universality and musically valuable techniques in the aspect of Koreanization.

More than a century has been elapsed since the Protestant Church Music had laid its root on Korean soil with the arrival of two American missionaries, H. G. Underwood and H. G. Appenzeller, in 1885. The two hymn books they carried with them may properly be acknowledged that Korean Protestant Churches first came in contact with formal Western church music, with the exception of Catholic Church Music which precedes protestant church music by another century, The Word and music were given to Korean churches simultaneously. The ministry of the Word has been unprecedently and unimaginably successful in Korea that churches all over the world took the Korean Churches as the model for a case study for its overwhelmingly rapid revival and growth in such a short period of tie. The Korean churches, however, are now undergoing experience of the aftermath of unbalanced diet of spiritual food, the Word and music. The church is founded on the Word and music. Many church fathers emphasized the importance of music, and the spiritual and moral impact music has on Christians not only in worship services but also in their everyday life. The Korean Churches, however, have concentrated only on the ministry of the Word neglecting, if not ignoring, music as a whole. This does not mean to say that music has not been used in churches at all, but, rather, the development of church music has not been kept abreast with, that of the ministry of the Word. In other words, the theology of the Word at the cost of the theology of music took the priority, thereth leaving Korean Churches crippled to cope with the churches world -wide. For Martin Luther, music was a "noble, wholesome, and joyful creation," a gift of God to the chruch, only next to theology in importance. For Luther to "say and sing" was a single concept resulting from the inevitable erruption of joyful song in the heart of the redeemed. Philip Melanchton, who assisted Luther in the reformation movement, supported Luther's view of church music saying, "When church music ceases to sound, doctrine will disintegrate. Religious music applied to life is a sanctification of life." The intertwining duet of music and theology forms the substance of Biblical theology. Although there is no specific chapter and verse in which is to be found a clear theological statement concerning the nature and function of music, there is nevertheless hardly a page of the Bible from which some musical inference cannot be drawn. As the Bible unfolds the records of the acts of God the continuous sound of music is heard. Johann Walter, who assisted Luther with his musical expertise, emphasized the organic unity between music and theology. He thought that music, "practically and inheritantly," belongs to theology. He believed that "music is intertwined and shackled to theology that anyone who disires, researches, and studies theology, must have an understanding of the art of music even though he does not read, feel, and know music." It appears to the writer that the overwhelming number of Korean ministers and theologians have overlooked, knowingly or unknowingly, the importance of the role of music in the worship service for the past century due to the lack of theology and philosophy of church music. Should we admit that late is better than never, there should be an enlightening effort on the part of every concerned ministers, permanantly retarded or handicapped by lopsided diet in our Christian Life. If the two ends of a scale, the word and music, be held in equilibrium in Korean churches, the true evaluation of the growth of the Korean Church, not only physical and quantitative growth but also spiritual and qualitative growth, may well take its much desired due place in the future.

한국교회에서 여성의 절대적인 수적우세에도 불구하고 교회음악에서 여성의 역할은 젠더 화된 구조아래 리더십의 부재라는 현상으로 특징 지워진다. 한국교회음악에서 일어나는 젠 더역학은 음악을 여성의 영역으로, 말씀을 남성의 영역으로 이분화 된 음악의 사회적 의미와 도 연관되어 있다. 이글에서는 이러한 사회적, 문화적 맥락 속에서 초기한국교회시기에 여성 들이 어떻게 자신의 목소리를 내어 정체성을 이루어 갔는지를, 노래하는 여성, 찬송가사 작 사자, 그리고 반주자로서의 영역으로 나누어 알아본다. 초기한국교회에서 여성들은 찬송을 노래하면서 강요된 침묵의 안방으로부터 공적인 공간으로 나올 수 있었으며, 찬송가사 작사 를 통해 창작능력을 표출하였으며 풍금과 피아노 반주자로서 전문음악가로서의 가능성을 찾 고자 하였다.