한세대학교영산신학연구소

DOI: Vol.60(No.0) 1-1, 2022

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최상준

DOI: Vol.60(No.0) 3-4, 2022

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박나리 Park Naree

DOI:10.18804/jyt.2022.06.60.7 Vol.60(No.0) 7-51, 2022

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Studies of Youngsan’s sermons have focused on their content and subject matter, while the structure and linguistic characteristics of the sermon have gone relatively unnoticed. This study focuses on the significance of titles in texts and analyzes the linguistic characteristics of Youngsan’s sermon titles and his strategies for producing them from a linguistic perspective. As a result, it is examined that Youngsan’s sermons are broadly classified into the indicative type, appealing type, expressive type, and sympathizing type. In the case of indicative type which informs the content of the sermon through the title, a title shows antonym-based nouns/noun phrases that explicitly state the purpose and method of the sermon, a title using non-preaching vocabulary and expressions, a title using the metaphor of significance in the species, and a title using the nominal endings such as ‘-eum’ and ‘-gi’ are preferred. In the case of the appealing type which requests earnestly to the congregation to accept the sermon, it was classified into imperative sentence titles that took the Bible passage, titles that used an “I”-centered interrogative sentence, and titles that shows Youngsan’s own claim as a suggestive sentence. On the other hand, in the case of the expressive type which reveals the preacher’s psychological attitude, the tendency to title Youngsan’s own remarks as a straightforward narrative was very prominent. In the case of the sympathizing type that yields the empathy of the preacher and the congregation, the title used ‘-eul ttae’ to indicate an experience commonly had by churchgoers. The characteristics across the types and sub-types allow us to extract Youngsan’s production strategies for his sermons’ titles, which is the strategy of arousing the curiosity of the congregation, strategy for specifying the purpose of the sermon, strategy for novelty through atypical titles, strategy that actively utilizes the attributes of sentence types, strategy of contrast to facilitate the memory of the congregation, and strategy of diversity that with flexibility adjusts the amount that each title reveals about the content of each sermon.

Key Words

영산 설교 제목, 지시 유형, 호소 유형, 표현 유형, 교감 유형, 생산 전략, Youngsan’s sermon titles, indicative type, appealing type, expressive type, sympathizing type, production strategy

김옥진 Kim Ock Jin

DOI:10.18804/jyt.2022.06.60.53 Vol.60(No.0) 53-83, 2022

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The main obstacle to alcoholics’ recovery is their desire to drink alcohol. Alcoholics believe they can overcome it on their own when they decide to stop drinking alcohol, but if they recur due to alcohol cravings, they may fall into more severe alcoholism with desperation. For alcoholics, spiritual change can reduce drinking habits and alcohol-dependent psychological tendencies. When a spiritual change occurs inside, the mind is filled with peace and joy, and a self-centered life focuses on the relationship between God and Jesus. The Jesus Prayer, which has been a long tradition of Christian spirituality, is a short prayer based on the contents of the Bible and suggests good practices to overcome the alcoholics’ desire to stop drinking. The Jesus Prayer repeatedly prays for “Lord Jesus Christ, Son of God! Have mercy on me, a sinner!” so as time goes by, the body and mind becomes calm and one can immerse in the Jesus Prayer. The first half of the Jesus Prayer, “Lord Jesus Christ, Son of God!” can reduce the body’s desire to drink by converting consciousness focused on the body and mind into looking at the Lord when one has a craving for alcohol. The second half of the Jesus Prayer, “Have mercy on me, a sinner!”, helps alcoholics realize their corrupt, arrogant, and selfish personality and achieve a penitent mind, eventually taking on a humble personality that relies on the Lord thoroughly. The most powerful force of the Jesus Prayer is the formation of prayer habits through easy repetition. Alcoholics’ craving for alcohol is like an instant storm. If an alcoholic develops his/her inner spirituality through the Jesus Prayer and has a prayer habit, it can help him/her overcome his/her longing with a mind that relies on Jesus, not on his own power, at the moment of craving for alcohol. In addition, the successful experience of overcoming such cravings can be expected to effectively reduce the intensity of cravings later.

Key Words

알코올 중독, 갈망, 재발, 예수기도, 영성, alcoholism, yearning, recurrence, the Jesus Prayer, spirituality

김영인 Kim Young-in

DOI:10.18804/jyt.2022.06.60.85 Vol.60(No.0) 85-112, 2022

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In order to investigate the resurrection of Jesus which is the decisive event for the beginning of the church, we firstly need to pay attention to narrative texts of early Christianity. Among these, the Gospel of Luke exposes a special intention by connecting Jesus’ resurrection with the birth of the church. This is because the account of Jesus’ rising from the dead in the narrative of the Gospel of Luke is both the end of the story of Jesus and the beginning of that of the church. In other words, Luke’s narrative of the resurrection serves as a bridge between the Gospel of Luke and the Book of Acts. In fact, Luke defines his writings as ‘Diegesis’(διήγησις) rather than ‘Euangelion’(εὐαγγέλιον), and they place importance on Jerusalem. The city of Jerusalem is the very place where the accounts of Jesus began, where Jesus was risen from the dead and appeared to the disciples, and where the early church was founded. From this point of view, the essence of Luke’s narrative of the resurrection is to attest the rising again of Jesus as an actual event. To prove this, the interpretation the Old Testament prophecies are to be firstly executed and, then, followed by the descriptions of a gradually increasing number of the resurrection eyewitnesses. According to Luke’s interpretation, the prophesies of the suffering and glory of Christ are described in the writings of Moses and the prophets, that is, the whole Bible. They have now been fulfilled. Among the three resurrection accounts of Luke, the story of Emmaus is the prelude encompassing the entire resurrection story, and accurately reflects such an intention of Luke. The risen Jesus not only opens and interprets the Bible, but consequently makes the eyes of the disciples opened to recognize him. The opening of the eyes in Luke’s diegesis is an event of revelation. This revelation is fulfilled, on the one hand, through the interpretation of the written Scriptures, and on the other hand through the experience of a present encounter with the Risen One.

Key Words

누가의 디에게시스, 부활 내러티브, 예수의 부활, 엠마오에서의 현현, 누가복음 24장, Luke’s diegesis, resurrection narrative, resurrection of Jesus, Emmaus appearance, the Gospel of Luke 24

장석종 Jang Seok Jong

DOI:10.18804/jyt.2022.06.60.113 Vol.60(No.0) 113-144, 2022

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The purpose of this study is to confirm how energy therapy, which regulates the energy flow of the human body, can improve the spiritual life of middle-aged Christians. To this end, from January 7 to March 11, 2022, a hands-on study was conducted on 30 people applying energy therapy once a week. The collected data were analyzed for frequency analysis, correlation analysis, and mean differences through the corresponding sample t-test using the SPSS 26 statistical program. In order to confirm the effect of promoting spiritual life by energy therapy, prayer life, interpersonal relationships, and subjective health awareness items were analyzed as questionnaires. As a result of the analysis, prayer life and interpersonal relationship (communication, friendliness, openness) were significantly improved through energy therapy, and subjective health awareness (sleep, excretion, and digestion) were also improved. These results reveal that the physical health and spiritual life of the human are related to each other, and can be seen as a result of enhancing the natural healing power of the human body by facilitating the flow of blocked and disproportionate energy in the human body through energy therapy. The significance of this study is that it suggested a way to improve the spiritual life of Christians exposed to middle-age stresses through control of the human body’s physical health. The study confirms that it is important to smooth the overall energy flow of the body before relying on specific foods or drugs for physical health. In this respect, this study is considered to be basic data for those who want to promote preventive medicine and Christian spiritual life.

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에너지테라피, 자연치유력, 영성, 기도 생활, 대인관계, energy therapy, natural healing power, spirituality, prayer life, interpersonal relationships

최성훈 Choi Seong-hun

DOI:10.18804/jyt.2022.06.60.145 Vol.60(No.0) 145-172, 2022

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Today, the Korean government develops Defense Reform 2.0 as North Korea becomes unquestionable nuclear power, as the U.S., China, Russia, and Japan gear up to enhance their power in Northeast Asia. However, early versions of defense reform failed to respond to North Korea’s nuclear armament and thus the Defense Reform 2.0 needs to create a solid ideological foundation that copes with internal and external challenges and threats such as the reduction of military resources due to population decline, enhanced expectations of human rights, and the advent of the fourth industrial revolution. Traditionally, there have been three Christian views on war such as pacifism, just war theory, and holy war theory, while political science examines war with neo-realism that dominates the discipline of international politics nowadays. Considering the intention of Defense Reform 2.0, pacifism is incompatible with preventing war because it doesn’t have any means of efficacy, despite its biblical base of non-violence ethics. The arbitrary interpretation of the divine will to initiate war is also problematic and the approach of neo-realism doesn’t seem adequate too because it has no ethical base that realizes the humanitarian intention of defense reform from a long-term point of view. Thus, just war theory is expected to function as an effective methodology if its principles of justice of war and justice in war are revised to cope with the environmental changes and challenges of national defense. If so, just war theory will deliver the biblical ideas of love and justice in a dialectical way.

Key Words

국방개혁 2.0, 한국교회, 정당전쟁론, 평화주의, 신현실주의, 통일신학, Defense Reform 2.0, Korean churches, just war theory, pacifism, neorealism, unification theology

이소리 Lee So Ri

DOI:10.18804/jyt.2022.06.60.173 Vol.60(No.0) 173-203, 2022

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This article is a study on the rejection of Saul’s succession to the kingship in 1 Samuel 13. The arguments previously raised as reasons for refusing to succeed to the throne have not shown direct connections with “what the Lord commanded the king” (v. 14) declared through the prophet Samuel. In order to overcome such a limitation, this study focuses on 1 Samuel 13:10-12, that is, the text followed by that of the proclamation of the denial of royal succession. Examining the narrator’s description and the conversation between Samuel and Saul, I will explicate the commands of the Lord that Saul has broken and how his disobedience is linked to the repudiation of kingship. In the process of meeting Samuel Saul’s overreacted behavior is explained in the phrase “went out to meet that he might greet him” in v.10, signifying that Saul strives to have solidarity with Samuel and to justify what he has done. Saul’s response to Samuel’s question is delineated along the lines of the significant sentences, “he saw”, “he said”, and “he felt compelled and offered a burnt offering” (vv. 11-12). The three elements that Saul saw imply: first, he has used the people as instruments of war; second, he has minimized Samuel’s role, and finally, he has utilized his calculations as weapons. Eventually, the Philistines has become enemies of Saul, and he is compelled to offer burnt offerings as he feels he needs God’s favor in order to save himself. His action is against the responsibilities for the king prescribed in Deuteronomy 17. Lastly, the narrator’s description, “as soon as he finished offering the burnt offering” (v. 10) focuses on the function of the peace offering that Saul has prepared only to fail to offer. It shows the state that he has not achieved unity with God and with the people. Deuteronomy 17:20 pronounces that the permanence of royal succession lies in the unity with people through humbleness and in the unity with God through obedience to his commands. Unqualified, Saul has ultimately encountered the declination of the kingship.

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사울, 사무엘, 사무엘상 13장, 이스라엘, 사울 왕권의 거부, Saul, Samuel, 1 Samuel 13, Israel, rejection of Saul’s kingship

송승인 Song Seung-in

DOI:10.18804/jyt.2022.06.60.205 Vol.60(No.0) 205-227, 2022

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This study examines the historicity of ἀποσυνάγωγος in John 9:22; 12:42; and 16:2. Since the publication of Martyn’s research, most Johannine scholars have agreed that this word is an anachronistic expression. However, my proposal is that the expression is not anachronistic, but descriptive of the historical situation during Jesus’ public ministry. I suggest that the author of the Gospel of John uses this word as a general term referring to a discipline executed in the synagogue, not as terms referring to specific punishment such as flogging, imprisonment, expulsion, niddui, and Herem. This proposal receives support from the parallel passages of John 16:2 in the Synoptic Gospels: Mark 13:9-13; Matthew 10:17-22; and Luke 21:12-19. The four passages are parallels because they include references in common as follows: (1) the synagogue as the subject which will persecute the disciples, (2) the aftermath of the disciples that they will be killed due to their confession of faith in Jesus, and (3) the Holy Spirit’s appearance as a facilitator when the disciples stand in court for their testimony. I will compare the four passages under the premise that the four Gospels were written in the order of Mark－Matthew－Luke－John. Through the comparison, this study will reveal that the Gospels of Mark and Matthew provide specific descriptions about the persecution of the disciples that they will be beaten or whipped in the synagogue; whereas the Gospel of Luke describes that they will be simply handed over to the synagogue without mentioning explicit discipline methods. Furthermore, the Gospel of John simply renders Luke’s “hand over to the synagogue (παραδιδόντες εἰς τὰς συναγωγὰς)” as “out of the synagogue (ἀποσυναγώγους ποιήσουσιν).” Based on these observations, I suggest that the ἀποσυνάγωγος in John 16:2 be understood as a general description of the persecution that will be given to Jesus’ disciples in the synagogue in a while. In other words, the term does not intend to mean expulsion from the synagogue, but is used as a general expression of persecution, such as beating, whipping, or handing over to a synagogue. I also propose that ἀποσυνάγωγος in John 9:22 and 12:42 should be interpreted in the same way. According to my interpretation, therefore, ἀποσυνάγωγος in these three passages of John’s Gospel is not anachronistic, but historical.

Key Words

요한복음, ἀποσυνάγωγος, 비르카트 하미님, 역사성, 사복음서 비교, the Gospel of John, Birkat ha-Minim, historicity, comparison of the four Gospels

안수강 Ahn Su Kang

DOI:10.18804/jyt.2022.06.60.229 Vol.60(No.0) 229-272, 2022

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Taking an ethical philosophical approach, this article aims to analyze reformer John Calvin’s view of Christian ethics shown in his book Institutes of the Christian Religion. Christian ethics is a multi-faceted system in which a spiritual ethic focuses on cultivating moral character, holiness and sanctification, piety training, holy life, the restoration of the image of God, and so forth. The author considers the prominent discourses on the Christian ethics in Calvin’s book as follows: firstly, the article treats with the views of normative ethics and situation ethics around the doctrine of the Bible. Secondly, the article concentrates on the views of teleological ethics and deontological ethics around the doctrine of providence and the meaning of giving the Law. Thirdly, the article centers the views of community ethics around the doctrine of ‘true church as mother,’ church discipline, and the Sacraments. Fourthly, the article demonstrates the views of adiaphora around the doctrine of Christian freedom. With this study, the author hopes that Calvin’s view of Christian ethics will be discussed in greater depth among Korean churches and theological seminaries, and desires that this article will serve as a modest and meaningful steppingstone for cultivating the practice of piety, spiritual education, the life of sanctification, the reforming spirit, and the biblical view of ethics.

Key Words

칼빈, 『기독교강요』, 규범적 윤리, 의무론적 윤리, 공동체 윤리, 아디아포라, John Calvin, Institutes of the Christian Religion, normative ethics, deontological ethics, community ethics, adiaphora