The study is an attempt to suggest a paradigm for the recovery of the sacred church through worship. It focuses on the relationship between the sacredness of the church and the sacredness of the worship. To the end, the study clarifies the relationship between the church and the worship in terms of their sacredness in the Scriptures.
Firstly, the study examines the foundation of the homogeneous relationship of sacredness between the church and the worship in the Old Testament and deals with how the sacredness of the worship can maintain and reinforce the sacredness of the church. On the other hand, it examines how the sacredness of the church can be weakened and disappeared with the loss of liturgical sacredness in the New Testament.
Secondly, the study examines the reasons why the Reformation in the 16th century and the Liturgical Movements in the 20th century, the dominant reform movements in the Protestant, weakened and lost the sacredness of the church. During the Reformation period, the reformers liturgically has much more in common with late medieval Christians loosely connected to the sacredness of the church rather than early Christian, eastern churches. The liturgical reform move- ments achieved a gain in church life centered on the congregant and their culture, but they nonetheless also bequeathed the loss of a clear view of the tradition of the church as expressed in the sacred worship.
Thirdly, the study suggests a paradigm of the recovery of the liturgical sacredness in the church. Just as the Israelites in the Old Testament maintained their experience of God and inscribed it on their daily lives, projecting its own sacredness into time, place, and people, so the study suggests the ways today’s church could recover and practice her sacredness.
Key Words
교회 개혁, 교회의 거룩성, 예배의 거룩성, 종교개혁, 예배갱신운동, 예배의 변형, Reformation of the Church, Sacredness of the Church, Sacredness ofthe Worship, Reformation, Liturgical Movement, Deformation of Worship
An Investigation of Narrative Aspects of Youngsan’s Preaching 영산 설교의 내러티브성 연구
The form of Youngsan David Younggi Cho’s sermons has been considered as a traditional-deductive-three point. This style of the sermon has been criticized since each point of it does not have any relationship among them, and it seems to have three small sermonenttes. However, the main goal of this article is to investigate whether Youngsan’s preaching has narrative aspects and moves along its plot although it is traditional deductive preaching. For it, I will use some tools from the New Homiletic movement that inaugurated in the late 1960’s. First of all, I will explore the plot in Youngsan’s preaching, that is, Creation- Fall-Salvation or Fall-Salvation-Redemption. Second, the origin of his homiletic narrative and plot in his preaching is his personal experience of suffering and salvation and his confidence that his audience should meet God here and now. I will probe that narrative and plot in Youngsan’s preaching based on his personal experience and theology has established the communal identity of his audience. For my goal, how the New Homileticians have understood narrative and plot, narrative aspects of the Bible and human experience would be explored. Then, I will briefly suggest some homiletical implications for the contemporary Korean preachers.
Key Words
영산의 설교, 영산과 내러티브 설교, 내러티브 설교, 새로운 설교학, 설교의 플롯, Youngsan`s Preaching, Youngsan and Narrative Preaching, Narrative Preaching, the New Homiletic, Plot in Sermons
Paul’s Ministry in His House Churches and Slavery 바울의 가정교회 사역과 노예관
This paper attempts to explore Paul’s house churches that he established during his Mediterranean mission. In conception of that time, a house means a building and people who have lived in it. House/home at that time is not simply a private space like today, but a place where public and private sector coexist. So Paul showed his special understanding of a home through his house church ministry. The position of the head of a family (pater familias) and of the family at that time is shown in Paul’s letter. In his house churches, there exist differences in race, gender, and social status. In his letter, however, Paul shows the principle that the church community that he established unifies such differences. This idea is also revealed in his concept of slavery, which was a distinct phenomenon of society at that time. Paul shows a new community, like Galatians 3:28, where the differences of race, social status, and gender are abolished in Christ. His idea appears in his other letters, too. Therefore, through this article, we can try to understand the Paul’s house churches where a slave is the member of the church.
Key Words
가정교회, 집, 가정, 가장, 노예제, House Church, House, Family, Pater Familias, Slavery
A Study of the Cross and the Holy Spirit for the Completion of Salvation 구원의 완성을 위한 십자가와 성령의 역사에 관한 연구
If what is most needed for a fallen man is salvation and complete restoration, it is the Holy Spirit who works today for it. Of course, the work of the Holy Spirit can not be restricted and can not be limited to human salvation. However, as this is the most central task of the Holy Spirit, we will first understand and expand the work of the Holy Spirit based on this soteriology.
So what is the way to understand the work of the Spirit based on soteriology? In this study, I try to understand the ministry of the Holy Spirit in connection with the cross which is the core of soteriology. I will also separate the role of the Father, the Son, and the Holy Spirit in the redemptive position. And in this approach we want to interpret the work of the Holy Spirit. The work of emphasizing the power of the Holy Spirit is dangerous and may cause real problems, but this study can be an alternative to this.
Key Words
십자가, 성령, 성령 체험, 삼위일체, 구원론, the Cross, the Holy Spirit, Experience of the Holy Spirit, Trinity, Soteriology
A Study on the a Female Disciple, Tabitha (Acts 9:36-39) 여제자 다비다에 대한 연구(행 9:36-39)
The purpose of this paper is to investigate why Tabitha was called a female disciple. The reason for studying this subject is that many scholars interpret the text that Tabitha was called “empress” according to the intention that the Acts authors did not originally intended and many arguments are raised according to their interpretations.
Tabitha was one of many disciples who helped the apostles to extend the gospel in the early Christian community. And she did not do these things for the liberation of women, or for the unique role of women, but for those who heard the apostles’ gospel and repented and strived to make the gospel work in her community.
In order to prove this fact, I first tracked the disciples reporting in Acts and came to the conclusion that in Acts the disciples were followers of Jesus. However, it turned out that the disciple (singular) helped the apostles in preaching the gospel. At the same time, it was revealed that even such a disciple was one of many disciples, not a few.
For this reason, the title is given to Tabitha as a female disciple in the Acts, not because her work is more unique, women’s freedom, economic equality, or grant a special status than what other disciples have done, but that she heard the gospel and repented and faithfully lived according to the teachings of the gospel. Tabitha fulfilled the task of expanding the gospel by faithfully practicing what is revealed in the purpose of the Acts. This writer’s conclusion implies that this text should not be interpreted as a text for the claim on women’s freedom or for the claim that woman can become a special disciple of Christ. A community composed by the gospel is an equitable community without all kinds of discrimination from the beginning. It is a true disciple to firmly believe and practice that there is no discrimination in the gospel.
Key Words
마테트리아, 여제자, 다비다, 초기 기독교 공동체, 평등, 하팍스 레고메나, Mattetria, Female Disciple, Tabitha, Early Christian Community, Equality, Hapax Legomena
Korean War and American Evangelicalism and Korean Church 6·25전쟁과 미국 복음주의와 한국교회
The US NAE and Youth for Christ International, organized as a union of evangelicals, performed two activities during the Korean War. One was evangelism through Bob Pierce and Billy Graham in Youth for Christ International and the other was a relief ministry through Bob Pierce’s World Vision and World Relief Committee. Bob Pierce and Billy Graham’s mission to preach the gospel has the goal to win the fight against communism by raising the revival movement in America, based on the anti-communism ideology. They preached the gospel in Korea in the course of the Korean War based on the US anti-communism messianism, and tried to defend democracy in the struggle against communism.
On the other hand, they had a clear purpose of salvation while doing relief. For this purpose, Bob Pierce organized World Vision and then worked with OMS, North Presbyterian Mission, Baptist Mission in Korea, and NAE. During the Korean War, the World Relief Committee, under the NAE, worked with Elma Kilbourne, an OMS missionary, to provide relief through food and clothing.
Korean NAE was established in 1953 as a center of Presbyterian church in association with the NAE in the United States. In February 1955, as a result of the visit of the Lieutenant General Wright, NAE was born in the union of Presbyterian churches and other denominations churches. At this time, the Korean NAE still has more emphasis on biblical authority and orthodoxy, and the relationship between NCC and WCC has not been clear.
Key Words
국제십대선교회, 밥 피어스, 빌리 그래함, 반공, 구호사업, NAE, Youth for Christ International, Bob Pierce, Billy Graham, Anti-Communism, Relief Work
A Study of Systematic Education Ministry for Young People 청년들을 위한 체계적인 교육목회 연구
The crisis of Korean churches is because the number of young people in the church has fallen sharply. In spite of the fact that the number of young people is rapidly falling, Korean churches are not interested in ministry for young people. Young people are not treated as adults in the church. Not only that, but they are not treated as children who need care. Despite the changing times, still young people are regarded as workers in the church, and they are doing a lot of service work in the church. Korean society is a society where young people are hard to live in. If one passes a university entrance exam and becomes a college student, one should put one’s whole efforts into preparing for employment. After getting a job with difficulty, one should work and work, reading one’s countenance of the boss. There are a lot of young people who have abandoned marriage because the cost of marriage is so high.
In this situation, Korean churches should do ministry for young people. More specifically, education ministry for young people should be implemented in Korean churches. Because young people are still in need of education that is appropriate for them to learn. The education ministry is that education and ministry are not separated, but educa- tion is done in all areas of ministry.
In this paper, I have studied systematic education ministry for young people with the theory of education ministry. I looked at the five areas of education ministry: “Kerygma,” “Leitourgia,” “Didache,” “Koinonia,” and “Diakonia.” I am confident that I can make a small contribution to the study in regard of the ministry for young people in Korean churches because the theory and practice of this paper can be applied directly to the ministry for young people in Korean churches.
Key Words
한국교회, 청년, 목회, 교육, 교육목회, Korean Church, Young People, Ministry, Education, Education Ministry
Missiological Implications for the Syrian Refugee Church Planting: Focused on Turkey, Lebanon, and Jordan 시리아 난민교회 개척을 위한 선교적 함의 (含意): 터키, 레바논, 요르단을 중심으로
Missiological Implications for the Syrian Refugee Church Planting: Focused on Turkey, Lebanon, and Jordan 시리아 난민교회 개척을 위한 선교적 함의 (含意): 터키, 레바논, 요르단을 중심으로
The Syrian refugee church planting should be approached strategically from various all-encompassing perspectives, considering the distinct characteristics of refugees. Thus, the author investigated policies for refugees in Turkey, Lebanon, and Jordan, key issues related to refugees and political and diplomatic trends through the preceding studies. There are few countries that welcome refugees, while the number of refugees who escape from Syria and flow into foreign countries since 2014 has surged, and most of all, the countries into which the largest number of Syrian refugees flows are Turkey, Lebanon, and Jordan. With this desperate situation of refugees, Turkey deals with the issue of refugee inflow as a means of negotiation for EU visa waiver, while Lebanon does not legally give a permit to refugees- related facilities and guarantees only 40% of the normal wage for the wages of Syrian women who became breadwinners. Nevertheless, of the three countries that the author examined, Evangelical work is the freest in Lebanon. In addition, the worst refugee life is seen in Lebanon, too. Thus, although more missionary workers are needed, and missionary work should be brought to Lebanon, on the background of its diplomatic relation with Korea, Lebanon is a more distant country than Jordan to Koreans. In Jordan, there have been a lot of refugees from the Zaatari Camp flowing into the city since 2013, and the government rent houses to them. So it seems that it implements relatively stable policies for refugees than Lebanon does, but the government-led refugee policies seem to be very insufficient for understanding Syrian refugees’ internal affairs. Moreover, the emotional state of children and adolescents observed on and off the refugee camp shows the need for the holistic mission work. Thus, the author thought about the Syrian refugee church planting, which would be reproductive from the missionary ecclesiastical position and could be used for the evangelization of the people. To do so, hopefully, the author would be able to serve the Syrian refugee church with human resources and material resources through active mobilization of mission from the macroscopic perspective, and this study would be a little help for Korean missionaries who are devotedly working for God’s Kingdom in the field and missionary candidates.
Key Words
시리아, 시리아 난민, 터키, 레바논, 요르단, 선교동원, 선교적 교회, Syria, Syrian Refugee, Turkey, Lebanon, Jordan, Mobilization of Mission, Missionary Ecclesia
The Fourth Industrial Revolution and Direction of Mission 4차 산업혁명과 선교의 방향
The term ‘the fourth industrial revolution’ is spreading widely and becoming a worldwide issue since it appeared in the Davos World Economic Forum in 2016. It is expected that it would give a revolutionary impact on our lives soon considering its speed. In this situation a discussion on the future shape of Christianity and a desirable direction of mission in the fourth industrial revolution age would be a timely attempt.
This paper investigated firstly the meaning and its impact of the fourth industrial revolution on our lives. Then it studied its possible influence on religions and missions. After that, based on the former studies, this paper suggested some desirable direction of mission in the era of the fourth industrial revolution. The desirable direction is as follows: 1) The church needs to develop and utilize internet and digital contents and instruments more fully. 2) The church needs to accept the digital natives and try to build them up. 3) The church needs to become a warm community of acceptance and a model community of ethics which shows our God and the gospel to the world.
The last thing that we should keep in our minds in relation to the direction of mission in the fourth industrial revolution is that the con- tents and the goal of mission should not be changed whatever barriers the church faces. The methods might be changed due to the changes of situation. Also the church needs to utilize all kinds of instruments developed by the revolution. However, the contents and goal of mission should to be kept until Jesus comes back.
Key Words
4차 산업혁명, 종교의 미래, 기독교 선교, 디지털 원주민, 선교의 방향, 다보스 세계경제포럼, 인공지능, the Fourth Industrial Revolution, Future of Religion, Christian Mission, Digital Native, Direction of Mission, Davos World Economic Forum, Artificial Intelligence
Yong-Man Park of First Arrest Time in 1901 and His Thought 박용만의 1차 체포 시기(1901년)와 사상
One of the three people (Yong-Man Park, Chang-Ho Ahn, and Syngman Rhee) who led the Korean community in American is Yong-Man Park. He dedicated his life to the country. However, the result of his return to him was killed by the companion. Is it true that he was a renegade? In the end, this incident was concluded after 67 years of misunderstanding. Yong-Man Park is in the early stage of research and there are many parts to be re-examined in his life. One of them concerns his first arrest. So far, many researchers have seen the first arrest of Yong- Man Park in 1901. However, the author’s research shows that his first arrest was not in 1901 but in 1899. And the missionary who worked for his release during the first arrest of Yong-Man Park is likely to be Jones and Swearer. Their efforts were an opportunity to lead Yong- Man Park to the Sangdong Church. Of course there was Hee-Byung Park’s effort. Yong-Man Park had a real activity at the Sangdong Youth Association after the release. Finally, the person who influenced Yong- Man Park’s thought was influenced by Yukichi Fukuzawa and Duk- Gi Jeon at the Sangdong Youth Association. Yong-Man Park shows remarkable thoughts―respect for personality, freedom and equality, political and religious consensus―under their influence.
Key Words
박용만, 1901년 체포설, 선교사들, 존스, 스웨어러, 인권존중, 평등과 자유, 정교일치, Yong-Man Park, Arrest View in 1901, Missionaries, Jones, Swearer, Humanism, Freedom and Peace, the Unity of Church and State
