한세대학교영산신학연구소

DOI: Vol.56(No.0) 1-1, 2021

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최상준

DOI: Vol.56(No.0) 2-3, 2021

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김은수 Kim, Eunsoo

DOI: Vol.56(No.0) 7-58, 2021

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Since the modern Scientific Revolution, startling developments in the area of the natural sciences have dramatically changed our world-view and understanding of the universe, the natural world, and ourselves. Due to this rapid development of the natural sciences, which has had deep effects on all aspects of our lives, there arises an urgent need for interdisciplinary dialogue between theology and the natural sciences. This is one of the major responsibilities of today’s theology to the public. In this perspective, this article aims at carrying out a critical anaysis of Alister E. McGrath’s ‘Project for Scientific Theology,’ one of the most significant academic agendas in his theolgy most important characteristic aspect is the approach methodology to be adopted. While analyzing McGrath’s research methodology for his ‘Scientific Theology’, I especially focused on the following specific points: (1) I examined the typological characteristics, the important presuppositions for his ‘Resonance Theory’ between science and theology; (2) as the theological basis of McGrath’s ‘Scientific Theology’, I discerned the renewed understanding of ‘Nature’ as well as the implications of the doctrine of its creation; Finally, and (3) as a scientific basis for a mutual resonance between science and theology, I explored certain key concepts, principles, and methodological characteristics. Most of all, I highlighted the concepts of ‘Tradition-mediated Rationality’ and ‘Critical Realism,’ which constitutes the core of McGrath’s method of reflection on the relationship between theology and science.

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알리스터 맥그래스, 과학과 신학, 과학신학, 자연신학, 공명이론, 전통에 매개된 합리성, 비판적 실재론, Alister E. McGrath, science & theology, Scientific Theology, Natural Theology, Resonance Theory, Tradition-mediated Rationality, Critical Realism

송영목 Song¸ Youngmog , 이은수 Lee¸ Eunsoo

DOI: Vol.56(No.0) 59-93, 2021

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Since the mid-twentieth century, the Korean church has been exerting strength on social services such as various kinds of social welfare, facing the problems arising from compressed economic growth. The value of sanctified human labor, however, wanes on account of risk outsourcing that temporary workers have encountered, mass layoffs, youth unemployment, and suicide of older adults due to poverty. To make matters worse, Covid-19 keeps intensifying income inequality and polarization. Along with this, polarization between mega and small churches is also increasing, as they produce diverse gaps in finance and infrastructure. Under these circumstances, reinforcement of communality, profit sharing, and basic income are suggested as breakthroughs. Amid the Covid-19 economic crisis, South Korea’s provision of disaster relief funds in May 2020 has re-boosted discussions on basic income. As seen in domestic and international cases, social welfare includes basic income. In other words, it is skeptical, without implementing a basic income system, to solve the phenomenon of the rich getting richer and the poor getting poorer, which is aggravated through the existing social welfare system. Biblical theological research is rarely found that encompasses social welfare and basic income. Of theological divisions, Christian ethics and public theology have paid attention to related topics. This article purports to fill with the biblical theological analysis the gap of insufficience of such research.

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사회복지, 기본소득, 경제 불평등, 신앙에 기초한 봉사, 선교적 교회, social welfare, basic income, economic inequality, faith-based service, mission-oriented church

이영호 Lee¸ Yeongho

DOI: Vol.56(No.0) 95-124, 2021

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This paper investigates not only how the Gospel that Peter had preached to Cornelius, his relatives, and friends exceeded geographical and racial limits, but also how it changed Cornelius in terms of politics, religion, and economy. The motive for the study is based on Peter’s remarks saying, “I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him,” (Acts 10:34) when he witnessed Cornelius’ receiving of the Gospel. If the remark conveys that he has newly learned the Gospel reached beyond human races, Peter should have never heard of any case before, and there should have been no instance that converted Gentiles were accepted as members of the Jewish community. However, it is already known throughout the Old and New Testaments that God has showed no partiality and there are specific instances of some Gentiles becoming members of the Jewish community, both of which are testified in 10:1-2. Therefore, Peter’s statement must be interpreted from a different perspective. Therefore, the present writer will be interpreting Peter’s declaration in the context of the social rank of Cornelius, not as the occasion which shows that Cornelius, a Gentile possesses the mind surpassing those of his contemporaries. Cornelius is not merely a Gentile, but the Gentile with the social status distinguished from ordinary people in the realms of politics, religion and economics. Politically, he is a representative of Rome, who promotes Roman values in the regions conquered by Rome. Religiously, he tends to be polytheistic, and financially, he is relatively wealthy. When such a person listened to the Gospel, he became a completely different person in political, religious, and economic dimensions. From a political point of view, he came to perceive that it is not the emperor, but Christ that brings peace to the people. Religiously, his polytheistic tendencies tolerant of emperors and local religions have changed to monotheistic beliefs. And economically, he practiced the true meaning of the Gospel by sharing his wealth for the Good News. What Peter has eventually realized is not simply that the Gospel was spread to the Gentiles, but that he witnessed the total transformation of a representative of Rome, that is, the world, from the viewpoints of politics, religion, and economy. Such outcomes in Cornelius correspond to the descriptions found throughout the Acts of the Apostles.

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고넬료, 백부장, 가이사랴, 외모, 경외, 의, Cornelius, centurion, Caesarea, partiality, fear, righteousness

장금현 Jang¸ Geumhyun

DOI: Vol.56(No.0) 125-168, 2021

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The purpose of this study is to find the background of the American Church’s aid to Korean society and churches through KAVA after the Korean War. For this purpose, I started with examining US policies because American churches were influenced by the policies of the US government. The United States tried to aid and rebuild Europe and Asia, which were destroyed by the World War II, to deter the spread of communism. When the Korean War broke out, the United States joined the war to stop the spread of communism. After the Korea war, the US government aided Korea with a huge budget. At the same time, the US tried to aid Korea through many voluntary agencies. Second, the US had a close relationship with the Korean government and helped voluntary agencies to work well in Korea. Third, when the Korean War broke out, mission organizations agreed to establish an united relief agency to help Korea. The aid organization was KAVA(Korea Association of Voluntary Agencies), founded in 1952. KAVA focused on education, social welfare, relief, health, and community development. At the same time, Christian voluntary agencies devoted themselves to missions. It was because the relief work was part of a mission policy that could convey the love of Christ. Then, what was the background in which the American church aided Korea through voluntary agencies? The first reason was that relief work was a missionary method that demonstrated the love of Christ. And the second was to protect religious freedom from communism. American churches recognized the fight against communism as a spiritual war. So, American churches actively aided Korean churches. It could be said that the US government, which stood at the forefront of communism, actively aided Korea for political reason, and American churches for religious reason.

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외국민간원조단체연합회, 카바, 라라, 한국전쟁, 사회복지, Korea Association of Voluntary Agencies, KAVA, LARA, the Korean War, social welfare

최성훈 Choi¸ Seong-hun

DOI: Vol.56(No.0) 169-195, 2021

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Today, Korean society experiences severe conflicts between men and women due to misogyny and sexism. Social prejudice against women and the lukewarm response of society are the main reasons why discrimination against women persists. In early Christianity, patriarchal thinking and Hellenistic dualism regarded women as inferior to men and became the foundation of discrimination against women. During and after the middle ages, women were portrayed as the source of evil because of the tale of Adam and Eve, and thus a hatred of women became widespread. While the Reformation slightly improved the social status of women, reformers such as Martin Luther and John Calvin still held the notion that the subordination of women was the will of God. In the modern world, the independence of women is emphasized and the gospel message claims complementary relationships between men and women. Despite gender distinctions, the creation of humanity by God indicates that men and women are created equal and thus aims to achieve personal relationships between the two genders. However, this purpose of creation was broken by the Fall, producing evils such as sexism. The gospel of Jesus Christ, who respected women by building intimate relationships with them, solves these problems of misogyny and sexism. Apostle Paul also emphasized an idea of oneness that breaks down the barriers of discrimination in and through Christ. The gospel message of Jesus does not accept any type of discrimination and orders us to restore the image of God and form one body. Hence, discrimination is contrary to the meaning of the salvation of Christ. The true meaning of the gospel is to uplift both men and women, proclaim freedom for them, and release the oppressed.

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여성혐오, 성차별, 젠더, 기독교, 여성관, misogyny, sexism, gender, Christianity, view of women

안수정 Ahn¸ Soojeong

DOI: Vol.56(No.0) 197-229, 2021

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This study deals with the recent problem of confusing human views and values concerning the dream of eternal life and the 4th industrial Revolution technology. Humanity is going beyond mere pursuit of a better life; it is attempting to take over God’s position. As a critical response to this, I propose recovery and eternal life within the creativity of the Trinity. In particular, this study aims to examine the platform of an era in which Christianity can be revived once again through the various communities formed by Youngsan Yonggi Cho. In this regard, the present study focuses on his trinity theory. ‘Trinity Theology,’ which has been consistently articulated through Youngsan’s preaching and ministry, is the key idea of his theological thought. Various communities built on this theological foundation can be defined as ‘Trinitarian Community’. Youngsan’s community expresses the mystery of the Trinity, which is an unchangeable principle of the creation of the world. This community also has consistently realized the richness of the Trinity through social participation in the community of communion of love and union. Therefore, this study argues that Youngsan’s trinitarian community ultimately contains the revelation of the ‘whole salvation’ through whole recovery. The whole salvation, which lies at the center of Youngsan’s Gospel-centered teaching, is extended from personal salvation to social salvation by transforming our spirit, soul, and body on the basis of the triune God of the good God, Jesus on Calvary’s cross, and the relational Holy Spirit. Therefore, this study demonstrates that the vitality of the Trinity and the principle of perichoresis’ union still have an applied continuity, even in the era of the 4th Industrial Revolution, while dreaming of super-humanity and super-connection.

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영산, 삼위일체, 페리코레시스, 공동체, 전인구원, 제4차 산업혁명, 플랫폼, Youngsan, Trinity, Perichoresis, community, Whole Salvation, the 4th Industrial Revolution, platform

장혁재 Chang¸ Hyuk Jae , 황병준 Hwang¸ Byungjune

DOI: Vol.56(No.0) 231-262, 2021

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The purpose of this thesis is to examine the new media chapel as a solution to the crisis that Christian school chapels face due to the COVID-19 pandemic and to identify a desirable direction for change. Chapel services in Christian schools embody the ideology of the Christian spirit and inspire the mission of discipleship. However, the current Christian school chapel faces many challenges and is in danger of extinction. The chapel service of the Christian school is losing its influence on the lives of students. On the other hand, the COVID-19 pandemic offers a positive opportunity for the chaplains and related staff to establish a solid motivation for evangelism and what to do in the midst of the “new normal.” Chapels have become vulnerable during this pandemic because they require many students to gather at once. Many universities have been able to provide high-quality online chapels, adopting diverse means of communication to convey the truth and embracing creative solutions for the difficulties posed by the pandemic. Through the Media chapel, we are realizing the need to more actively utilize cultural and artistic content. The post-COVID era is subject to frequent changes and paradigm shifts. Therefore, this study aims to prevent the crisis of the Korean church from pervading Christian schools by analyzing the contribution and significance of online chapel to make suggestions for the future. In addition, it is hoped that this study will be provided as a starting point for restoring trust in Christian schools. For the concrete realization of this purpose, the writer suggests to build a common front of Christian schools beyond individual communities’ responses to the crisis.

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기독교 채플, 기독교 사학, 채플 위기 극복, 비기독교인, 뉴노멀 시대, 코로나19, 영상문화 채플, Christian university chapel, private Christian university, recovery of the crisis of chapel, non-Christian, new normal age, Covid-19, media chapel

한세대학교영산신학연구소

DOI: Vol.56(No.0) 264-270, 2021

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