This paper presents a model of a tax subcontractor who is routinely employed in the Hellenistic economic system to explain ‘the parable of the unjust steward’ (Lk 16:1-13). From the Hellenistic period, the subcontract system has been widely adopted in the land management of public sectors and individuals. In the Roman societies, the socio- economic system of patronage, which consists of a patron-client, was able to penetrate into the life much more. The greatest invisible asset to the patron in this system is honor. The owner gave his land’s agent a powerful legal and military authority to manage all the possessions including his honor.
The steward (ο□κν□μοζ) of the parable was entrusted with all the rights of the owner in exchange for paying the total tenant farming fee to the owner, so he could collect excessive fee separately from the amount of the contract that the peasants would pay to the owner. This wealth is not ‘illegal’ but “unrighteous money” (μαμων□ τ□ζ □δικ□αζ). The master decides to fire his unrighteous steward who dishonored his reputation. The master’s dismissal should be seen as a political act that deprives the governor of his entire economic base. The stewards’ excessive dual contract with the peasants will inevitably be nullified at one time.
Now, the steward calls the debtor quickly and secretly forgave the debt. It is understandable that the master praised the steward for being clever. Because his actions restored his honor and at the same time pursued his own honor as well as the safety of the future.
He was in an urgent situation where his dismissal was irreversible and he quickly forgave them their debts, which then gave up a readyto- be-dismissed income and prepared for a permanent dwellings. This was a wise and ‘legitimate’ act. The final part of this parable can give a lesson as the ‘philosophy of money’ for the present Christian. If this is the cleverness of this world, how much more should the wisdom of a Christian be worth pursuing?
Key Words
불의한 청지기 비유(눅 16:1-13), 돈의 사용에 관한 성서적 관점, 명예의 경제학, 헬레니즘 징세와 소작 도급제, the Parable of the Unrighteous Agent (Lk 16:1-13), Biblical Perspectives on the Use of Money, the Economy of Honor, Hellenistic Contractor of Taxation and Tenant Farming
Correlation between US-ROK Relations and the National Evangelization Movement in the 1970s 1970년대 한미 관계와 민족복음화 운동의 상관관계
The most important agenda in the 1970’s Korea-US relations was the withdrawal of US troops that began in 1971. The United States, while pursuing detente with China and the Soviet Union, withdrew its troops from Korea in order to reduce arms costs. The United States demanded that South Korea talk to North Korea. In this process, the 7.4 North-South joint statement was announced and the 6.23 declaration was made. However, Park Chung-hee set up a restraint system with the efficiency of the economy and security anxiety due to the withdrawal of US troops. He took urgent action and oppressed human rights. Then, the US Congress held a hearing on Korean Human Rights, and sought to reduce military and economic aid to South Korea.
When the Korean government implemented dictatorship by establishing a Yushin system, Korean churches promoted national evangelization. In the process, the Korean church received material support from the government while using Yeouido Square. Then, Korean conservative churches cooperated with government in strengthening anticommunism with it’s security crisis. At the same time, international criticism of Korean religion and human rights violence was height- ened. Through the large-scale rally in Yeouido, Christians created the international opinion that supports the Korean government permitting freedom of faith and assembly.
In addition, Elder Kim In-deuk who was the president of Christian Businessmen’s Association, Elder Kim In-joon and Pastor Kim Jang Hwan acted to mitigate anti Korean feelings through three private diplomacy between 1975 and 1976. In 1976, 413 Bill which was proposed by Rep. Fraser to reduce Korean military aid, was passed. However, when it was rejected by Ford and returned to Parliament, the Derwinski’s Amendment Bill which supports Korean aid, was passed. In the process, together with the activities of the Korean government, Bowman, president of the Far East Broadcasting Company of the United States, cooperated with Kim In-deuk and Pastor Kim Jang-hwan. In this way, conservative Christians helped to strengthen Korea-US relations through the connections of American Christians.
Key Words
1970년대, 한미 관계, 민족복음화, 기독실업인회, 민간외교 활동, 1970s, Korea-US Relations, National Evangelization, Christian Businessmen’s Association, Private Diplomacy
An Investigation of Sermon Forms in Youngsan’s Preaching 영산 설교의 형식에 관한 연구
The matter of sermon form has been one of frequently discussed issues in contemporary homiletics since 1960. While sermon form is understood as a basin in which a preacher contains sermon content before the New Homiletic Movement, contemporary homileticians ar gue that sermon form is important because it influences a way of how hearers understand sermons and result of preaching. Especially, they contend that sermon form has relationship with theology and goal of preaching.
The main purpose of this article is to deal with a relationship be tween sermon form and theology/goal of preaching in Youngsan’s preaching in terms of theories of contemporary homileticians con cerning a relationship between sermon form and theology/goal of preaching.
Investigations of Youngsan’s preaching has been mostly focusing on its contents. It is, therefore, necessary to probe its forms. When dealing with forms of Youngsan’s preaching, one should not miss that his theology and aim of preaching are deeply related to forms of his preaching. The theology of preaching in Youngsan’s sermons is the Fivefold Gospels and Threefold Blessings that have their own struc ture, that is, ‘Fall-Salvation-Blessing’. Youngsan’s preaching takes a three-point sermon form that mostly fits to his theology of preach ing. Moreover, the structure of ‘Fall-Salvation-Blessing’ in Young san’s homiletical theology enables his congregation to participate the movement of preaching and to experience God who saves them and gives them dream, hope and blessing.
In the course of the investigation, this article explores diverse opin ions and theories of contemporary homileticians and prove how forms of Youngsan’s preaching has a relationship with its homiletical theol ogy and aim.
Key Words
영산 설교, 설교 형식, 설교신학, 설교 목적, 오중복음, 삼중축복, 타락-구원-축복, 새로운 설교학, 플롯, Youngsan’s Preaching, Sermon Form, Theology of Preaching, Fivefold Gospel, Threefold Blessing, Fall-Salvation-Blessing, the New Homiletic, Homiletic Plot
“Your Kingdom Come” in the Lord’s Prayer and Christian Community Ethics 주기도문의“나라가 임하시오며” (ἐλθέτω ἡ βασιλεία σου)와 기독교 공동체 윤리
What is the image of the ‘church’ to the Korean society? How can we recover the “March 1st independence movement” under the Japanese colonialism, “the save-the-nation movement” that led Korean Christianity after the Korean War, and “the community movement spirit of the church” that cried out for righteousness and freedom in the democratization period? The writer has assessed that the public duty of the church is the central element of the Christianity’s role in the Korean society, and is the most important theme in the Christian ethics. To this end, the writer has assessed that the theological interpretation and correct confession of faith regarding the “Your Kingdom come” in the Lord’s prayer are urgently needed, more than ever.
The writer focused on the “Your Kingdom come(ἐλθέτω ἡ βασιλεία σου)” in the Lord’s prayer and various interpretations of it by the noted thinkers in the Christian history, in order to manage the ‘public duty’ of the Church. Although, generally, the ‘Lord’s prayer’ is the most recited prayer by the Christians and commonly used in worship. there is a high possibility that it gets reduced into ‘personal prayer’ or the public quality in the prayer overlooked. Therefore, this paper will be developed around three points. The first will recapitulate the public qualities that appear in the Lord’s prayer through scholars, second will explain the phrase “Your Kingdom come” in line with the interpretations of the thinkers from Origen to Stanley Hauerwas and analyze their views in categories. And thirdly, through the interpretations, the writer will propose the public duty of the modern church through the Lord’s Prayer from the Christian ethics’ perspective.
For reference, the writer would like to clarify that this paper did not take the approach of the general biblical theology perspectives such as literary criticism, redaction criticism or historical criticism, but focused on the ‘Your Kingdom come’ in the interpretations of Lord’s prayer of the important thinkers in the christian history and categorizing the concept of it.
Key Words
주기도문, 나라가 임하시오며, 기독교 공동체 윤리, 하나님의 나라, 기도의 실재, Lord’s Prayer, Your Kingdom Come, Christian Community Ethics, Kingdom of God, Reality of Prayer
John’s Baptism and the Baptism of the Early Church Community: The Creed of the Trinitarian Baptism in Matthew 28:19 요한의 세례와 초기 교회 공동체의 세례: 마태복음 28:19의 삼위일체적 세례의 신조와 이해를 중심으로
John’s Baptism and the Baptism of the Early Church Community: The Creed of the Trinitarian Baptism in Matthew 28:19 요한의 세례와 초기 교회 공동체의 세례: 마태복음 28:19의 삼위일체적 세례의 신조와 이해를 중심으로
There were three different kinds of baptism in the early church community which were ‘water baptism by the tradition of John’, ‘bap tism by the name of Jesus’, and ‘the trinitarian baptism’ (Matthew 28:19). John’s baptism to forgive sins does not have the authority to be born again, but it is sufficient to introduce the complete baptism by Christ. Baptism in the name of Jesus Christ transferred the limits of the baptism of forgiveness of sin, which can be fixed in a cleansing rit ual, into a redemptive view. The baptism in the name of Jesus clearly shows who is in charge of salvation, and it contains the confession of faith to pass through the gateway to the church community.
The baptism in the name of Jesus which augmented by the keryg matic element, was widely accepted by the apostles until the triune baptism was formulated. After being baptized in the Spirit, the early church emphasized on the Spirit baptism. The experience of the Holy Spirit served as a catalyst to establish the trinitarian baptism which Christ commanded. The triune baptism of Matthew, which the early church accepted as the creed of baptism, should be understood as a missionary and prophetic proclamation rather than an understanding of the contradiction with the baptism in the primitive early church. In this article, John’s baptism and the baptism of the early church com munity are examined with the perspectives of Matthew’s creed and understanding of trinitarian baptism.
Key Words
요한의 세례, 물세례, 삼위일체적 세례, 쿰란, 마태복음 28:19, John’s Baptism, Water Baptism, Trinitarian Baptism, Qumran, Matthew 28:19
Origen’s Hermeneutics in Accordance with “De Principiis IV” 오리게네스의『원리론』 제4권에 나타난 성서해석학
It can be said that Origen is acknowledged as the first Christian theologian to work towards an educated world, inside the church. The writing, Peri Archon (De Principiis) is one of the early works of Origen. Origen’s hermeneutics inherits the Alexandrian tradition and he describes those principles in the section of De Principiis IV. In IV Book of De Principiis, Origen presents his understanding of the Scriptures. In this work, Origen not only gives the classification for interpretation, but also suggests the foundation for the three-fold structures of it. Just as man consists of body, soul and spirit, so does the Word of God consist of letter, morality and allegory. Origen seeks to show the divine side of the Old and New Testaments through the lives of two persons, Moses and Jesus. For Origen, the Bible is indeed like a field, where God’s inexhaustible treasure is hidden. Thus, Origen argues the interpretation of Scripture enables discovering the treasure, while it only occurs on the horizon of the faith of Christian Community.
Key Words
오리게네스, 원리론, 알레고리, 사중적 의미, 영적인 의미, Origen, De Principii, Allegory, Fourfold Bible Interpretation, Spiritual Sense
The Origin, History and Meaning of Pentecostal Full Gospel and Sunbogeum(純福音) 오순절적 “순복음”(純福音, Full Gospel)의 기원, 역사와 의미
“Full Gospel, 純福音, and 순복음(sunbogeum)” are used as nicknames of Pentecostal Movement. But any historical and inclusive inquiry about them has not yet been tried. Therefore, this article traced the origin, history, and meaning of them in the history of American, Japanese, and Korean Pentecostalism. Since 1839 Full Gospel has been used by Holiness people, and the first Pentecostalist who used the word in 1902 was Charles F. Parham. In Asia, around 1913 it was used by an American missionary, Carl F. Juergensen, and he translated it into 全備福音(zenbifukuin) which means not partial but whole Gospel. Japanese and Chinese Pentecostalists have used 全備福音. On the other hand, before 1953 Korean Pentecostalists had used mainly “ 五旬節”(osunjeol) but since 1953, through Arther B. Chesnut and the translator, Hong Heoh, they have used “純福音.” Korean vocabulary, “순 복음” has been written from 1962.
One aspect of multiple Full Gospel, Spirit baptism accompanied by speaking in tongues as the initial evidence, is the core of Pentecostalism. Full Gospel including Rebirth, Sanctification, Healing, Spirit Baptism, and the second Coming is a common denominator between Holiness and Pentecostal movement. For both Holiness and Pente- costal people, Full Gospel is the biblical, Christological, pneumatic, apostolic, recovered and whole Gospel. Holiness Full Gospel has put “entire sanctification” and “Spirit baptism” into same category, but Pentecostal Full Gospel has distinguished Spirit baptism from entire sanctification, put them into different categories, and emphasized that Spirit baptism is accompanied by speaking in tongues. Uniquely, Korean Pentecostalists have used 純福音, not “全備福音” used by Japanese and Chinese Pentecostalists. It is in the same vein in which Japanese Holiness translated Full Gospel into 純福音(sunbogeum, pure gospel), not 全備福音(zenkifukuin) against higher criticism on the Bible. In Pentecostalism, Full Gospel, “純福音,” and 순복음 mean the biblical, apostolic, wholly restored, and pure Gospel, which has not been destroyed by higher criticism, including Justification, Sanctification, Healing, Spirit baptism accompanied by speaking in tongues, and the second Coming of the King, Jesus Christ.
The purpose of this research is to introduce support groups operated in American churches and their contents to be applied to Korean churches. There have been no studies on support groups in Korean churches. The Korean Church has experienced unprecedented growth in the world, but is now on the decline. There are many reasons why Korean churches are declining, that is, Korean Christians do not show good deeds in Korean society and Korean Christians do not show their faith in action. Korean Christians also are losing the power of oneness in Christian community. Support groups can play an important role in solving these problems of the Korean Church, and they can contribute to the growing faith of Korean Christians. Support groups also produce valuable opportunities to evangelize those who do not believe in Jesus Christ because the local residents in the community who are non-Christians can participate in support groups that the local churches manage.
Korean churches need to understand the contents of support groups operated in American churches and to accept them in terms of Korean culture and Korean church situations. Korean Pastors need to understand the overall theory of support group and to decide who can be leaders and staffs within support groups. Lastly, Korean church leaders also should decide what programs to run for support groups. The support groups will be a new alternative in Korean churches to the faith of Korean Christians and the evangelism of the local residents who do not believe in God.
Key Words
지지 그룹, 한국교회, 치유, 전도, 교회 프로그램, Support Group, Korean Church, Healing, Evangelism, Church Program
