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
A Study on the Application of ‘the Jesus Prayer’ to Overcome Alcoholics’ Craving for Drinking 알코올 중독자의 음주 갈망 극복을 위한 ‘예수기도’ 적용 방안
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
The Resurrection Story of Jesus in Luke’s διήγησις 누가 디에게시스의 부활 이야기
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
Effects of Energy Therapy for the Restoration of Natural Healing Power on the Promotion of Christian Spiritual Life in Middle-aged Adults: Focusing on Prayer Life and Interpersonal Relationships 자연치유력 회복을 위한 에너지테라피가 중년기 성인의 기독교 영성 생활 증진에 미치는 효과: 기도 생활 및 대인관계를 중심으로
Effects of Energy Therapy for the Restoration of Natural Healing Power on the Promotion of Christian Spiritual Life in Middle-aged Adults: Focusing on Prayer Life and Interpersonal Relationships 자연치유력 회복을 위한 에너지테라피가 중년기 성인의 기독교 영성 생활 증진에 미치는 효과: 기도 생활 및 대인관계를 중심으로
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.
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
What Have You Done?: A Study on the Rejection of Saul’s Succession to the Kingship in 1 Samuel 13:10-12 왕이 행하신 것이 무엇이냐: 사무엘상 13장 10-12절을 통해 본 사울의 왕위 승계 거부에 관한 연구
What Have You Done?: A Study on the Rejection of Saul’s Succession to the Kingship in 1 Samuel 13:10-12 왕이 행하신 것이 무엇이냐: 사무엘상 13장 10-12절을 통해 본 사울의 왕위 승계 거부에 관한 연구
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.
Key Words
사울, 사무엘, 사무엘상 13장, 이스라엘, 사울 왕권의 거부, Saul, Samuel, 1 Samuel 13, Israel, rejection of Saul’s kingship
The Historicity of ἀποσυνάγωγος in John’s Gospel through Comparison with the Synagogue Persecution Passages in the Synoptic Gospels (Mk 13:9-13, Mt 10:17-22, Lk 21:12-19) 공관복음에 등장하는 회당 핍박 구절들(막 13:9-13, 마 10:17-22, 눅 21:12-19)과의 비교를 통해 살펴본 요한복음에 등장하는 ἀποσυνάγωγος의 역사성
The Historicity of ἀποσυνάγωγος in John’s Gospel through Comparison with the Synagogue Persecution Passages in the Synoptic Gospels (Mk 13:9-13, Mt 10:17-22, Lk 21:12-19) 공관복음에 등장하는 회당 핍박 구절들(막 13:9-13, 마 10:17-22, 눅 21:12-19)과의 비교를 통해 살펴본 요한복음에 등장하는 ἀποσυνάγωγος의 역사성
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
An Analysis of John Calvin’s View of Christian Ethics in Institutes of the Christian Religion: Approach to Ethical Philosophy 칼빈(John Calvin)의 『기독교강요』에 나타난 기독교 윤리관 분석: 윤리철학적 접근
An Analysis of John Calvin’s View of Christian Ethics in Institutes of the Christian Religion: Approach to Ethical Philosophy 칼빈(John Calvin)의 『기독교강요』에 나타난 기독교 윤리관 분석: 윤리철학적 접근
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
A Study on the Intertextuality between Deuteronomy 21:22-23 and Galatians 3:13 신명기 21:22-23과 갈라디아서 3:13의 본문상호성에 관한 연구
Among recent biblical studies, the number of papers and books on intertextuality has been steadily increasing. The intertextuality is an methodology that confirms an intelligible relevance of the two given texts in the Bible, and that presents a vivid picture as to how the related expressions or sentences perform different purposes and functions in their respective contexts. With respect to the methodology that proposes the existence of a relationship between texts, “citation” is to be the most evident proof.
In Galatians 3:13, a central text of the book of Galatians, Paul quotes Deuteronomy 21:22-23. The link of quotation evidently shows that the two given texts are closely related to each other. The two texts manifest considerable similarities in terms of vocabularies, phrases, and themes. At the same time, however, they also reveal significant dissimilarities due to their differences in time and context. As a result, despite the presence of a citation which is the strongest intertextual relationship, there is a clear difference between the two.
Therefore, this paper first grasps the meaning of each text through exegeses, and confirms the changes as well as the interrelationship between the texts demonstrated through the quotation of Deuteronomy 21:22-23 in the book of Galatians. The paper also attempts to explain the process and meaning of the changes. Accordingly, the present survey intends to elucidate that the Old and the New Testaments have their own significance, and that even if the two texts from each are interrelated, more careful attention is to be required in interpreting them.
Key Words
신명기, 갈라디아서, 본문상호성, 아시리아, 나무에 달고 매장하는 법, 십자가형, 쿰란 문서, Deuteronomy, Galatians, intertextuality, Assyria, Law of Hanging and Burial, crucifixion, Qumran Texts
An Analysis of the Controversy of Wesley’s Sanctification Theory in Wesleyan Theological Journal Wesleyan Theological Journal 에 나타난 웨슬리 성결론 논쟁에 대한 분석
This study reviews and analyzes the debates of three theologians on John Wesley’s Sanctification theories in the Wesleyan Theological Journal during 1999-2001. The central issue is the discussion on whether sanctification, as understood by Wesley, is instantaneous or progressive. The main thrust of the argument may be advanced to how one interprets the relationship between John Wesley and John Fletcher.
The author provides an analytical review on main emphases of three theologians whose different viewpoints sought to explain sanctification to be progressive, instantaneous, or balancing between the two. The author points out the problems on both extremes of either or and maintains that it is important to emphasize both aspects of Wesley’s view on sanctification, emphasizing the balance by taking both-and approach. This article hopes to help correct the misunderstanding of sanctification theory widely-spread even in today’s pastoral situation and seeks to help guide the path of the real holiness life.
Key Words
존 웨슬리, 존 플레처, 성결, 성령세례, 오순절, 그리스도인의 완전, John Wesley, John Fletcher, sanctification, baptism with the Holy Spirit, Pentecostal, Christian perfection
