본 연구는 1974년부터 2003년까지 김홍도의 주일 낮 예배 설교 중 기도를 주제로 삼는 40여 편을 선별하여, 설교 구성과 내용 그리고 삼중구조의 의의를 밝혀 구령 활동과의 연관성을 통하여 선교적 의미를 발견하게 된다. 설교 구성은 신구약 성경 구절을 균형 있게 자주 인용하 였으며, 성경과 교회의 역사에 있었던 기도 인물들 이야기와 기도에 관한 격언들을 적절히 활용함을 보여준다. 설교 주제는 기도의 동기와 원리를 먼저 선포하고, 기도 방법과 결과를 다루고 있다. 이처럼 기도의 동기, 방법, 결과에 대하여 삼중구조로 기도의 실천을 종합한다. 첫째, 개인의 영역에 제한되지 않고, 그 대상이 전방위적으로 통전적 모습을 보여주고 있다. 둘째, 교회 역사 속 기도의 인물들과 격언을 인용하여 교인들에게 기도의 실천적인 부분을 강조하게 된다. 셋째, 쉽고 반복되 는 설교 내용은 교인들에게 삶 속에서도 나눌 수 있도록 선교적 기도 영성을 적극적으로 활용하였다. 이러한 삼중구조와 각 내용의 균형은 영혼 구원이라는 목적을 이루기 위하여 통전적, 실천적, 선교적이다.

본 연구는 브람스의 ≪독일 레퀴엠≫을 오라토리오와 같은 음악 설교의 관점에서 해석하기를 시도했다. 이는 브람스의 성서와 신학에 대한 연구와 성서 가사를 본인이 직접 세심히 조합하였 음에 근거한 것이다. 본고에서는 먼저 인간의 고통과 신의 무한성을 주요하게 다루었던 루터의 십자가 신학과 키르케고르의 믿음의 역설을 개괄하였고, 이러한 신학적 원리를 음악 분석에 적용 했다. 시련의 날을 배경으로 한 무한자와 유한자의 운동이라는 역설적 믿음의 원리는 전위, 역행 등의 동기의 변형 기법으로 설명하기에 적합하였다. ≪독일 레퀴엠≫에 등장하는 두 개의 동기는 유한자 동기와 무한자 동기로서, 유한자 동기는 노이마르크의 코랄 ‘저 하나님께 이끌리어’(1657) 에서 온 것으로 알려져 있고, 무한자 동기는 쉬츠의 ≪장례음악≫(1636)의 ‘대속자’에서 온 것으 로 가정되었다. 분석을 통해 무한자와 유한자의 관계, 대화, 합일이라는 관점에서 유한자 동기와 무한자 동기 가 어떻게 조합되면서 변형되는지 관찰하였다. 연구결과 동기의 구상은 음악적 문맥에 따라 숨어 계시는 하나님과 계시된 하나님을 상징하는 역할을 한다고 볼 수 있었다. 특별히 무한자 동기 원 형은 푸가주제에 사용되었는데, 3악장 푸가에서 역행과 전위로, 6악장 푸가에서 원형으로 나옴으 로써 브람스의 레퀴엠 가사가 의미하는 신학적 주제에 부합하는 것으로 여겨졌다.

본 연구의 목적은 웨슬리 설교에 나타난 ‘love’를 포함하는 표현들을 분석하고, 이에 대한 교육적 시사점을 찾는 데에 있다. 이를 위하여 죤 웨슬리의 설교 중에 20편이 선정되었다. 콘코던스 프로그램은 AntConc 3.2.0w이 사용되었다. 설교들로부터 워드리스트가 추출되었고, ‘love’ 단어를 포함한 표현들을 조사하였다. 결과로는, 199개의 표현이 발견되었고, 그 연어들의 특징적인 부분을 분석하였다. 본 연구의 결과는 학습자들로 하여금 연어적 지식을 발전시키는 데에 도움을 줄 수 있으며, 영어학습에 있어서 어휘를 확장시킬 수 있게 해 준다. 학습자들은 또한 교수자의 지도하에 스스로 코퍼스 프로그램을 이용할 수도 있겠다.

The aim of this study is to elucidate the basic concept, content and thought of Martin Luther’s mission, which are contain edinhissermons. So this study triestocriticize Gustav Warneck’s improper view, that Luther neglected the mission for the Gospel or there was no missionary try for him. It also has the attempt, David Bosch’s view to highlight, that Luther was a creative and original thinker for the missio dei. Further it tries to expose a significant claim, that Luther had very positive influence on the Christian Mission. To understand the mission, which is presented in Luther’s sermon, one must first analyze it and elucidate the main characteristics of Luther’s context of his sermon. Luther gave over 3000 sermons, so it is not overstated to say that he truly was a man who preached every day. Thus he is said to be a man of sermon. Despite that fact Luther’s work has been neglected by further studies about his sermons. That is why it is difficult for scholars to further study Luther’s mission in the context of his sermon. However, Luther’s sermons were performed to spread Protestantism during the Reformation, thus one may regard it as “Mission’s sermon (Missionspredigt)”. This Study focuses mainly on Luther’s sermon patterns which are dogmatism, postillen, and educational sermon forms. We can ascertain that the basic characteristics of sermons are directly linked to missionary characteristics. To be specific, the place of pastoral duties becomes the place in which the mission takes place, the core of the sermon is the bible, and the audience is inhabitants that are in proclamation of the mission’s place. The functions of the mission which are the place of the mission, the natives which regard the mission, and the spread of the word are directly connected to Luther’s sermon approach toward the salvation of the souls and the goal of the mission which sees the salvation of the soul as the salvation of the life. Especially, Luther’s sermons for his Reformation are connected to the Missionary Movement. As state above there are two forms of Luther’s sermons. (1) The subject of the sermon tells about the and “Easter” service. The mission sermon à going to the end of the world and telling about the god’s word. Thus this is the proclamation to spread god’s words to the end of the world and save men’s soul. This is called Keryigmatic Sermon. (2) In the sermon the delegated order for the mission is embedded in the four gospel this is “Spread the word”. In the context of his sermons he embedded the mission orders of the four Gospels and also the proclamation of Jesus Christ during important worships. This he applied also identically to the Jews and Turks. Luther thought that if he showed them Jesus love that this would be mission. Today, spreading the word takes forms such as showing Jesus’ love, practice it, this is the most essential and basic ways of the mission. Understanding mission in Luther’s sermon is the root of every Protestant Mission. It is dangerous to estimate the understanding of the mission in Luther’s sermon according to the present concept of mission as it had been stated 500 years ago. We have to stop being surprised, as we look at the interpretation the Understanding of mission in Luther’s sermon as it is the basic, starting point, process, and context of the present understanding of the mission.

본 논문은 웨슬리의 설교에 집중하여 중년 이전의 웨슬리의 생각을 추 적하여, 특별히 그가 메소디스트 운동을 시작한 옥스퍼드에서 공개적으로 행한 설교에 집중한다. 1738년 올더스게이트 사건을 전후해서 그가 옥스퍼 드에서 한 9편의 설교를 통해 볼 때, 대학에서 시작된 메소디스트 운동의 중심 사상이 무엇이었는지, 그는 무슨 문제의식을 가지고 있었으며, 결국 대학 강단에서 어떤 변화를 기대했는지를 읽을 수 있다. 이것은 당시 영국 사회의 지성을 대표하는 곳에서 교육을 담당한 교수 들이, 그리고 이후에 목회를 담당할 학생들이 과연 어떤 각오와 결단을 해 야 한다고 웨슬리가 생각했는지를 밝히는 과정이다. 그리고 그런 면에서 웨슬리 자신은 교회개혁을 어떤 방향으로 수행하려고 했는지를 짐작할 수 있을 것이다. 자신이 기대를 안고 입학하여 공부한 곳, 그곳에서 자신을 가르친 교수 와 동료와 후배, 그리고 제자들 앞에서, 그들이 어떤 각오로 공부를 하고, 앞으로의 사역을 준비해야 하는지를 밝힌 웨슬리의 간절한 마음을 읽을 수 있다. 아울러 웨슬리의 옥스퍼드 설교는 당시의 교수나, 목사나, 신학도 가 교회문제의 중심에 있다는 사실을 지적하는 것이기에, 2017년 종교개 혁 500주년을 기념하는 한국의 신학대학과 교회에서 활동하는 교수와 목 사들에게, 예언자로서 그리고 종교개혁자로서 선포하는 메시지를 파악할 수 있다.

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.

Luther hat sich sein Leben lang mit dem Tod befasst. Denn der Tod war in Luthers Zeit allgegenwärtig und Luther selbst hat reiche Erfahrungen mit dem Tod gemacht. Es kann gesagt werden, dass Luthers Theologie des Todes der Ernstfall seiner ganzen Theologie ist. Luther hat aus Anlass der Bestattung des Kurfürsten Johann von Sachsen die Leichenpredigt am 18. 8. 1532 gehalten. Diese Predigt erschien mit der am 22. 8. gehaltenen Predigt im Druck. In diesem Aufsatz geht es darum, Luthers Todesgedanken in seiner Leichenpredigt zu untersuchen. Denn der Verfasser ist der Überzeugung, dass uns die Leichenpredigt Luthers Aspekte des Todes vermittelt. Für Luther ist der Tod der Schlaf. Der Christen Tod ist nicht ein Tod, sondern ein Schlaf. Und das (leibliche) Sterben ist leicht und äußerlich gegenüber dem geistlichen Sterben. Drittens, der Christen Tod ist Tod in Christus. Zusammenfassend gesagt hat Luther den Tod christianisiert. Für ihn ist das Sterben die Glaubenssache, d.h. die Christen sollen den Tod nicht nach den fünf Sinnen und der Vernunft sehen, sondern allein nach dem Wort Gottes und mit geistlichen Augen.

The starting point of this work is to refute the argument of Peter Brown that the leadership of bishop as “lover of the poor” is not to confine the inspiration to within the Christian church and it would be considered from the social-political structure rather than ecclesiastical-monastic view. Brown insisted that Basileia, which was built for the relief of the poor by Basil, is a striking outcome of the great imperial endowment by which the church was granted its privileges in return for a fully, public commitment to the care of the poor. Even though the leadership of bishop as “the lover of the poor” is in part influenced by the socio-political structure, the religious and spiritual structure of human being is taking precedence over the socio-political structure of human being. Therefore, this work is to present how much as a bishop called “the lover of the poor,” Chrysostom was influenced by the monastic ideas. John Chrysostom, a deacon and presbyter from 381 to 397 in Antioch and a bishop from 398 to 404 in Constantinople, died in exile in 407. He spoke over eight hundred sermons, two hundred and forty two letters, and fourteen treaties on poverty, the rich and the poor and alms. He is called “the lover of the poor.” His understanding of above issues is greatly influenced by monasticism, because the monastic ideal is ‘the voluntary poverty.’ St. Antony died in Egypt in 365, and Pachomius died only a short time before Chrysostom was born. Therefore, definitely he was influenced by monastic ideal very strongly. Chysostom basically adopts the monastic ideals as his life model, and uses them as a basis for how he believes Christian ought to live in the city. The early years of the fourth century had already witnessed the popularity of the ascetic forms of Christianity in Palestine and Syria. In the second half of the fourth century, the manner of the lifestyle of the monks, both in Syria and in Antioch, was no longer unfamiliar. For Chrysostom monks are the models of Christian citizenship and monastery is the model for the city. His desire is to bring the monk’s way of life to the city. For Chrysostom, the monastery is the “city of virtue.” He wants to bring that virtue into the city, where the pursuit of glory prevails. In fact, glory is a key motivator for maintaining the city in an ancient society. Chrysostom challenges the vainglory pursued by so many, through his frequent preaching. In late antiquity, the dignity of the city was measured by the greatness of the city, represented by the Orchestra, the Hippodrome, gym and theatre of a city. He argues that the most important factor for maintaining the city is humility. While Chrysostom takes his ideal for the Christian life and for society from the norms of monasticism, his attempts to implement his ideal in reality represent in almsgiving to overcome the gap between the rich and the poor. He defines wealth itself as neutral. He focused on the function of wealth as utility, consequently he encouraged people to give alms. Therefore, he is called “the lover of the poor.”

In dieser Arbeit geht es bei Meister Eckhart um die Gottesgeburteslehre in der Seele. Eckhart erwähnt dieses Thema in seinen deutschen und lateinischen Werken, diese Lehre wird sogar in den deutschen Predigten als ein zentrales Thema behandelt. In den Eckhartsforschungen wird sie zwar sehr häufig untersucht, dennoch findet sich darin kein einheitliches Verständnis zu seiner Gottesgeburteslehre. Trotzdem wird dazu die häutige Forschungsrichtung zweifach zusammengefasst: orthodoxe Theologie und Philosophie oder als mystisch radikalisiertes Denken - scholatisch(theologisch) und philo-sophisch oder theologisch und mystisch. Diese Untersuchung fängt also damit an, wie Eckharts Gottesgeburteslehre im gedanklichen Streit zu verstehen ist. In dieser Frage ist das synthetische Vorstellung enthalten. Im Besondere werden damit Eckharts vier deutschen Predigten(101-104) analysiert, die als ein zentrales Thema die ‘Gottesgeburt in der Seele’ vorstellt. Eckharts Gedanke ‘Gottesgeburt in der Seele’ folgt der Tradition, die von den kirchlichen Vätern an überliefert wird Ferner entfaltet er seine Darstellung mit der Hilfe des aristotelischen Aspekts, der als ein wissenschaftlicher Hintergrund der damaligen Dominkaner gilt. Dies besagt, dass seine Gottesgeburteslehre von der scholastischen Tradition ausgeht, die mit der Intellekteslehre verbunden ist. Auch wenn Eckhart der scholatischen Tradition folgt, befindet sich seine gedankliche Radiaklisierung in seiner Gottesgeburteslehre: dionysische mystische Gedanken - Via negativa. Tatsächlich kann man nicht einfach sagen, dass Eckharts Lehre ‘Gottesgeburt in der Seele’ selbst mystisch ist, weil sie als andere Ausdruckformen - z.B. Logosgeburt, Sohnesgeburt - von den kirchlichen Vätern an bis zu Eckharts Zeit wiedermal erwähnt wird. Jedoch wird die mystische Neigung in den Voraussetzungen für die Gottesgeburt deutlich: Schweigen des Mittels, Unwissen, Selbstverachtung, Leerwerden und Nichts. In diesem Gedanken überträgt Eckhart Areopagita Dionysius nicht nur praktisch, sondern auch erscheint einen neuen Weg durch seine theologische Reflektion zu suchen. Eckharts Gottesgeburteslehre also kann nicht nur als dionysische Mystik bestimmt werden, die im Basis auf der Scholastik entwickelt wird, sondern auch ist es nötig, dass sein Gedanke im Verhältnis zwischen der Scholastik und der Mystik vorgestellt werden sollte, um ihn synthetisch zu verstehen.

In this article, we examine the evangelical movement during the 12th and 13th centuries. In the Middle Age, during these centuries, the evangelical movement, which tried to obey the teachings of the Gospel, saw its most powerful expression. Among various forms of evangelical movements from peoples of diverse classes, we focus on two kinds of people: Waldensians, “heretics” of the medieval church, who separated themselves from the church by criticizing and resisting the institutional church, and the mendicant friars, who aimed at returning to the apostolic tradition within the church. All these evangelical movements show that they placed an evangelical value to poverty. In other words, for those who wanted to live according to the teachings of the gospel, poverty was the first practice and the effective symbol of evangelical awakening. Thomas Aquinas, representative theologian who showed theological reflection on this evangelical poverty, says that the voluntary poverty is the first basis on the way to the perfection of Christian life. This is because the perfection of human life is the union with God, which is the ultimate goal of the humanity and because the love of wealth decreases the love of God. We find that the medieval evangelical movement challenges the evangelicals today, especially those in the Korean church. The essence of the evangelical spirit shown through the evangelical movement is the unlimited obedience to the words and the acceptance of the voluntary poverty as the condition of apostolic life. This can be summarized as discipleship(sequela Christi). We believe that we can take significant lessons and insights from the emphasis on the discipleship which is a characteristic of the medieval evangelicalism. We think so in view of the context of the Korean church, where she emphasizes on sola gratia but where the sequela Christi can hardly be found. If anyone truly believes in the forgiveness of sins through the redemption of Christ and the gospel that means the eternal grace of salvation, he or she cannot but follow Christ; the Gospel can’t be separated from the discipleship.

Bernard’s ‘Sermones super Cantica Canticorum’ is his masterpiece and the superlative achievement of his mystical theology. The aim of this paper is to explore Bernard’s sermons introductorily, i. e. their background, literary form, contents, to put them across in their entirety. The Canticle is interpreted allegorical as follows: christological (ecclesiastical), mystical, mariological. In accordance with the traditional interpretation, Bernard interprets the bride as the soul thirsting for God. In addition, he links the traditional allegorical interpretation with the individual experience which the religious subject has. Although Bernard preached to his community, it seems, on the basis of evidence from the letters and the sermons, that Bernard’s 86 sermons on the Song of Songs are so much edited and altered, and they do not exhibit us the sermons as preached. So they are to regard as ‘more the product of the scriptorium rather than the pulpit’, more the literary work rather than the oral sermon. The mystical theology, which is contained in the sermons, is first the nuptial (bridal) mysticism. The bride is the individual soul loving God, and her ultimate aim is the mystical union with God (spiritual marriage). Bernard depicts this religious development with three kind of kisses. Second, his mystical theology is the Christ-mysticism. Bernard concentrates his meditative, contemplative attention on the suffered, crucified Christ. Therefore, his mysticism is to call as suffering-mysticism (cross-mysticism). The character of his mysticism is the emphasis on the experience. The spiritual experience is for Bernard the source of the religious, theological knowledge. The central experience is both self-knowledge and God-knowledge, and both are inevitable for our salvation. Finally, Bernard’s mysticism has the traditional structure of the mysticism, yet it also is to designate as the latin mysticism which is christ-centric and emphasizes the love and the experience. Bernard’s mystical sermons on the song of songs do not aim at knowing the divine mysteries but consummating spiritual union with God.

The criticism of T. S. Eliot shows an extraordinary lack of interest in what literary works actually say. Its attention is almost extremely confined to qualities of language, styles of feeling, the relations of image and experience. With Arnold, however, the emphasis is on substance rather than on form. Such emphasis led him into his attempted definition of poetry as criticism of life. In like manner, Leavis also emphasized that poetry be in serious relation to “Life,” have a firm grasp of the actual, of the object. If we may call Eliot a poet as poet, either Arnold or Leavis can be rightly labeled a poet as preacher. These two contrasting attitudes are illustrated in their criticism on such Romantic poets as Wordsworth, Shelley, and especially Keats, where the difference is most distinctly manifested. Though Eliot, in his later poems and essays, have passed on to other problems including the relation of poetry to the spiritual and social life of its time, he has never derailed himself from considering poetry primarily as poetry, not as any other.