À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
À̸§°Ë»ö
<!--TITLE_DATA-->
 
::: Á¶Á÷½ÅÇÐ :::


562 1315 Åë°èÄ«¿îÅÍ º¸±â   °ü¸®ÀÚ Á¢¼Ó --+
Àüü (562)
°è½Ã/¼º°æ°ü (24)
½Å·Ð (136)
±âµ¶·Ð (27)
Àΰ£·Ð (82)
±¸¿ø·Ð/¼º·É·Ð (18)
±³È¸·Ð (209)
Á¾¸»·Ð (17)
±âŸ (37)
Name   ¾È¸íÁØ
Subject   Çѱ¹¿¡¼­ ÃÖ±Ù ½ÅÇÐÀû À̽´/¾È¸íÁØ
http://rec.gospelcom.net/TF-Dec98ahn.html

"Current Theological Issues in Korea," Theological Forum, vol 26, Num, 3-4, 1998
Prof. Myung Jun Ahn



¹ø¿ª: Çã ±Ù(ÆòÅôëÇб³½ÅÇÐÀü¹®´ëÇпø)

Çѱ¹¿¡¼­ ÃÖ±ÙÀÇ ½ÅÇÐÀû °æÇâ


ºÒ±³°¡ ¸¶Áö¸· Çѱ¹ÀÇ ¸¶Áö¸·¿ÕÁ¶¿¡ ÀÇÇØ ¾ïÁ¦µÇ°í ÀÖ´ø ½Ã±âÀÎ,19¼¼±â ÈĹݿ¡ ¹Ì±¹, ij³ª´Ù, È£ÁÖ ¼±±³»çµéÀÇ ÅëÇØ Çѱ¹¿¡¼­ ±âµ¶±³ÀÇ ¹®ÀÌ ¿­¸®±â ½ÃÀÛÇÏ¿´´Ù. ÇöÀç, Çѱ¹¿¡¼­´Â 4õ 4¹é¸¸ Àα¸ Áß 4ºÐÀÇ 1ÀÌ ±âµ¶±³·Î °³Á¾ÇÏ¿´À¸¸ç, 1998³âµµ¿¡´Â ³²ÇÑ¿¡ 60,000¿© °³ÀÇ ±³È¸°¡ ¼³¸³µÇ¾ú´Ù. ÀÌ·¯ÇÑ ±Þ°ÝÇÑ ±âµ¶±³ÀÇ ¼ºÀå¿¡µµ ºÒ±¸ÇÏ°í, ÃÖ±Ù Çѱ¹±³È¸ÀÇ ¿ÜÀû ¼ºÀåÀÌ °¨¼ÒÇÏ°í ÀÖ´Ù. Çѱ¹¿¡¼­ ½ÅÇÐÀº ¾à 100³â µ¿¾È ¿©·¯ °¡Áö ÇüÅ·Π¹ßÀüµÇ¾ú´Ù. ÀÌ ³í¹®¿¡¼­ ³ª´Â Çѱ¹¿¡¼­ ÃÖ±Ù ½ÅÇÐÀû °æÇâÀ» ´Ù·é´Ù.

¹ÎÁß½ÅÇÐÀº ÀϹÝÀûÀ¸·Î ¼ø¼öÇÑ Çѱ¹½ÅÇÐÀ¸·Î ÀÎÁ¤µÈ´Ù. ±×·¯³ª ÀÌ°ÍÀº ¸î¸î ÀÚÀ¯ÁÖÀÇ ½ÅÇÐÀڵ鿡 ÀÇÇؼ­ ½ÃÀÛÇÏ¿´±â ¶§¹®¿¡, ¸ðµç Çѱ¹±³È¸·ÎºÎÅÍ ´ëÆøÀûÀÎ ÁöÁö¸¦ ¹ÞÀ» ¼ö ¾ø¾ú´Ù. ¶ÇÇÑ, ¹ÎÁßÀ̶õ Àǹ̸¦ ¹àÈ÷´Â µ¥ ½±Áö ¾Ê¾Ò´Ù. ÀϹÝÀûÀ¸·Î ¸»Çϱ⸦, ¹ÎÁßÀ̶õ Á¤Ä¡ÀûÀ¸·Î ¾ï¾Ð¹Þ°í, °æÁ¦ÀûÀ¸·Î ÂøÃë´çÇϸç, »çȸÀûÀ¸·Î ¼Ò¿ÜµÇ°í, ¹®È­¿Í Çй®¿¡ ±³À°À» ¹ÞÁö ¸øÇÑ ´ëÁßÀ» °¡¸®Å²´Ù. ¹ÎÁß½ÅÇÐÀº ¹ÚÁ¤ÈñÀÇ µ¶ÀçÁ¤±ÇÀÇ ¾ï¾ÐÇÏ¿¡, 1970³â Áß¹Ý, Á¤Ä¡ »çȸÀûÀ¸·Î °ü½É ¹Û¿¡¼­ ¼ºÀåÇÏ¿´´Ù.
±×·¯³ª ¼º¼­Çؼ®ÀÇ Ãø¸é¿¡¼­ ¹®Á¦°¡ ÀÖ¾ú°í Çѱ¹ Á¤Åë½ÅÇп¡ ¹Ý´ëÇϱ⠶§¹®¿¡ º¹À½ÁÖÀÇ ½ÅÇÐÀÚµéÀº ¹ÎÁß½ÅÇÐÀ» ºñÆÇÇÏ¿´´Ù. ºñ·Ï, ÀÌ·¯ÇÑ ºÎÁ¤ÀûÀÎ ÃøÀÌ ÀÖ¾úÁö¸¸, À̵éÀÇ ¿µÇâÀº ¿©·¯ °÷¿¡¼­ ³ªÅ¸³µ´Ù. ƯÈ÷, ÇöÀç ¸¹Àº º¸¼öÀûÀÎ ±³È¸¿¡¼­´Â ±âµ¶±³ÀÎÀÇ ÀÎÁ¾, »çȸ, Á¤Ä¡¿¡ ´ëÇؼ­ Á¶½ÉÇÏ°Ô ´Ù·ç°Ô ÇÏ¿´À¸¸ç, °³ÀÎÀû ±¸¿ø¿¡¸¸ ¸ôµÎÇÑ ±âµ¶±³Àε鿡°Ô ±×µéÀÌ Çѱ¹ »çȸ¿¡¼­ ´õ Å« ¿ªÇÒÀ» ÇÒ ¼ö ÀÖµµ·Ï ¿µÇâÀ» ÁÖ¾ú´Ù.
ÃÖ±Ù, ¹ÎÁß ½ÅÇÐÀÚµéÀº ¹ÎÁß½ÅÇÐÀÇ ´ëÁß¼ºÀ» ¼±Æ÷ÇÏ¿´´Ù. ¹ÎÁß½ÅÇÐÀÇ ´ëºÎÀÎ ¾È º´¹«¼±»ýÀÇ Ã߸ðÇà»ç¿¡¼­ ±×µéÀº ¼¼¹Ì³ª¸¦ °¡Á³°í, ÀÌ°ÍÀ» ´õ¿í ´ëÁßÈ­Çϱ⠰áÁ¤ÇÏ¿´´Ù. ±×µéÀº ¹ÎÁß½ÅÇÐÀÇ ÀÏ ¼¼´ë¸¦ ÁõÀÎÀÇ ¼¼´ë·Î, ÀÌ ¼¼´ë¸¦ ¿îµ¿ ¼¼´ë·Î, ¼¼ ¹ø° ¼¼´ë´Â ¿µ¼ºÀ» ÅëÇÑ Çѱ¹±³È¸¿¡ ¹ÎÁß½ÅÇÐÀ» Àû¿ëÇÏ´Â »çȸÀû ¿îµ¿ÀÇ ¼¼´ë·Î ÁöÁ¤ÇÏ¿´´Ù. ÃÖ±Ù¿¡ ÀþÀº ÃþÀÇ ¹ÎÁß½ÅÇÐÀÚµéÀº ÀÌ ÀÌ·ÐÀÇ º¹ÇÕÀûÀÌ¸ç ½ÇÁúÀûÀÎ ¹®Á¦¿Í Sitz im Leban(»îÀÇ Á¤È²)À» ¿¬±¸ÇÏ°í, ù°, µÑ° ¼¼´ëÀÇ ±¹Á¦Àû ¼±»óÀÇ Çؼ®¿¡¼­ºÎÅÍ ÀüüÀûÀÎ Çؼ®À¸·Î ÀçÇؼ®ÇÏ´Â ÀÛ¾÷À» ÇÏ°í ÀÖ´Ù. ÀþÀº ¼¼´ëÀÇ ÁÖ¿ä °ü½ÉÀº ÀÌ·¯ÇÑ ³íÀïÁ¡ »Ó ¾Æ´Ï¶ó, »õ·Î¿î ¸Åü, Á¤º¸¸Á, ¹®È­, ¼ºÂ÷º°, ´ëÁß¹®È­ µî¿¡ ÀÖ´Ù. ±×µéÀº »õ·Î¿î ±³È¸ ¸ðµ¨, ½ÅÇÐÀû º¯È­ÀÇ ¿òÁ÷ÀÓ°ú »çȸÀûÀÎ ±³È¸ÀÇ ¿ªÇÒ Á¦½Ã¸¦ ½ÃµµÇÏ°í ÀÖ´Ù.
1970³â´ë °æÁ¦ÀûÀÎ »óȲÀº ¿À¼øÀý±³È¸°¡ ¼º·ÉÀÇ ÀÏÀ» °­Á¶ÇÏ°Ô ÇÏ¿´´Ù. ¹ø¿µÀÇ ½ÅÇаú ÁøÁ¤ÇÑ ±âµ¶±³ÀÇ ¸ð¹üÀ¸·Î¼­ Ä«¸®½º¸¶ÀûÀÎ ¼º·ÉÀÇ ÀÏÀ» ¹Þ¾Æµå¸²À¸·Î½á, ¿À¼øÀý ±³È¸´Â ÁÖ¸ñÇÑ ¸¸ÇÏ°Ô ¼ºÀåÇÏ¿´´Ù. ¿¹¸¦ µé¸é, ¼¼°èÀûÀ¸·Î °¡Àå Å« ¿©ÀǵµÀÇ ¼ø º¹À½ ±³È¸´Â 70¸¸ÀÇ È¸ÁßÀÌ Âü¿©ÇÏ°í ÀÖ´Ù. ÀÌ·¯ÇÑ ¿îµ¿Àº Àå·Î±³ ±³È¸¿¡ ÀÇÇØ ¸Í·ÄÈ÷ ºñ³­À» ¹Þ¾Ò´Ù. ½ÉÁö¾î, ¸¹Àº ¸ñ»çµéÀº ÀÌ ¿îµ¿ÀÇ ÁöÁöÀÚµéÀº ¼º·ÉÀÇ ÈûÀ» ¾òÀ½À» ¼º·É¼¼·Ê¶ó°í ÁÖÀåÇÏ¿´±â ¶§¹®¿¡ ÀÌ·¯ÇÑ Ä«¸®½º¸¶ÀûÀÎ ¼º·ÉÀÇ ¿îµ¿À» ÀÌ´ÜÀ¸·Î ÀνÄÇÏ¿´´Ù. ¸¹Àº ½ÅÇÐÀÚµéÀº ÀÌ·¯ÇÑ ¼º·ÉÀÇ ÃÊÀÚ¿¬ÀûÀÎ ´É·ÂÀ» ¾ò±â À§Çؼ­, ¿À¼øÀýÁÖÀÇÀÚµéÀº Çϳª´ÔÀÇ ÁÖ±ÇÀûÀÎ ´É·Âº¸´Ù ´Ù¼Ò Àΰ£ÀÇ ´É·ÂÀ» °­Á¶ÇÏ´Â ¸éÀ» ÁöÀûÇÏ¿´´Ù. ±×·¯³ª ¿À¼øÀýÀÇ ¿µÇâÀº Çѱ¹¿¡¼­ ¸ðµç ¹Ï´Â Àڵ鿡°Ô ±âµµÀÇ Á߿伺À» ÀνÄÇϵµ·Ï ¸¹Àº ¿µÇâÀ» ÁÖ¾ú´Ù. ÀÌ·¯ÇÑ ½ÅÇпÀº º¸¼öÀûÀÎ Àå·Î±³ ½ÅÇÐÀÚµé »çÀÌ¿¡¼­ ³íÀïÀ» ÀÏÀ¸Ä×¾úÀ¸¸ç Çѱ¹À¸·Î ¿Ü±¹ ÇÐÀÚµéÀÌ ¹æ¹®ÇÏ°Ô µÇ¾ú´Ù. 1996³âµµ ¡®ÇÏ´Ã ¾Æ·¡ÀÇ ºÒ¡¯ÀÇ ÀúÀÚÀÎ ÇÏÀ̺ñ ÄÛ½º´Â Çѱ¹À» ¹æ¹®ÇÏ¿© Çѱ¹½ÅÇÐÀÚµé°ú 1000¸íÀÇ ¸ñȸÀÚµé°ú ÇÔ²², ÀÌ ¼º·ÉÀÇ ´ëÇÑ ¼º¼­ ³»¿ëÀ» °¡Áö°í ³íÀïÇÏ¿´´Ù. ¡°¼º·É°ú ±³È¸È¸º¹¡±À̶ó´Â ÁÖÁ¦ÇÏ¿¡ Æ÷·³¿¡¼­, ±×´Â ¿ì¸®°¡ ¼º·ÉÀÌ Àü ¼¼°èÀûÀ¸·Î È°µ¿ÇÏ´Â ½Ã±â¿¡ »ì¾ÆÀÖ´Ù°í ¸»ÇÏ¿´´Ù. ±×´Â ¼º·ÉÀÇ Àçź»ýÀ¸·Î½á Çö Á¾±³Àû »óȲÀ» ¼³¸íÇÏ¿´´Ù. À̾, ±×´Â ¡°±¸¿øÀڷμ­ ¼º·ÉÀÌ Àü¼¼°èÀûÀ¸·Î Áß¿äÇÑ ¿ªÇÒÀ» ÇÏ¿´À» ¶§, ¼º·É¿îµ¿Àº °ÇÀüÇϸç ÀûÇÕÇÏ°Ô ¿î¿µµÈ´Ù¡±°í ÇÏ¿´´Ù. ±×·¯³ª ¿À¼øÀý ±³È¸¸¦ Æ÷ÇÔÇÏ¿© Çѱ¹ ±³È¸ÀÇ ¼º·É¿îµ¿Àº »ç¸Ó´ÏÁò¿¡¼­ ³ª¿Â´Ù°í ÁöÀûÇÏ¿´´Ù. ¸¹Àº Çѱ¹ ½ÅÇÐÀÚµéÀº ÀϹÝÀûÀ¸·Î, Çѱ¹½ÅÇÐÀº »ç¸Ó´ÏÁòÀÌ ¾Æ´Ñ, ¼º°æ¿¡ ÀÇÁ¸ÇÑ´Ù°í ÇÑ´Ù. ºñ·Ï, ±×µéÀÌ ¼º·ÉÀÇ ¿À¼øÀý ±³¸®¿¡ ¼ÓÇØÀÖÁø ¾ÊÀ»Áö¶óµµ ´ëºÎºÐÀÇ Çѱ¹ ½ÅÇÐÀÚµéÀº ¼º·ÉÀÌ ÇöÀç °è¼Ó »ì¾Æ¼­ ¿î¿µµÇ¾î º´À» Ä¡À¯ÇÏ°í, ¼º·ÉÀ» ¼±¹°·Î ¹Þ´Â µîÀÇ ¼º·ÉÀÌ ¿ª»çÇÔÀ» ¹Ï°í ÀÖ´Ù. ±×µéÀº ¶ÇÇÑ, ¼º·ÉÀÇ ¿î¿µÇÔ¿¡¼­ À¯µ¿ÀûÀ¸·Î ¹ø¿µÇÑ´Ù°í ÇÑ´Ù.
ÅäÂøÈ­ ½ÅÇÐÀº Çѱ¹ÀÇ ÀÎÁ¾ÀûÀÎ ½ÅÇÐÀڵ鿡 ÀÇÇؼ­ ¹ßÀüµÇ¾ú´Ù. 1960´ë, ÀÚÀ¯ÁÖÀÇ ½ÅÇÐÀÚµéÀÇ ¿îµ¿Àº ´Ù¼Ò ¼­±¸±âµ¶±³ÀÇ ÀüÅ뺸´Ù´Â Çѱ¹ÀûÀÎ ¹æ¹ýÀ¸·Î½á º¹À½À» ÀÌÇØÇϱ⠽ÃÀÛÇÏ¿´´Ù. ½ÅÇÐÀû ¹æ¹ý·ÐÁÖÀÇÀÚµéÀº ÀüÅëÀûÀÎ Çѱ¹ ¹®È­¸¦ ¿¬±¸ÇÔÀ¸·Î½á, ÀÌ ½ÅÇÐÀ» ¹ßÀü½ÃÅ°±â ½ÃÀÛÇÏ¿´´Ù. ÅäÂøÈ­ ½ÅÇÐÀÇ °³Ã´ÀÚÁßÀÇ ´ëÇ¥ÀûÀÎ Àι°Àº Á¾±³´Ù¿øÁÖÀÇ¿Í ±âµ¶±³¿Í ºÒ±³ÀÇ ´ëÈ­ÀÇ Çʿ並 ÁÖÀåÇÑ º¯ ¼±È¯ÀÌ´Ù. ±×·¯³ª ±×´Â 1982³â ¸¹Àº ÀüµµÀڵ鿡 ÀÇÇØ ½Å¶öÇÏ°Ô ºñ³­ ¹Þ¾ÒÀ¸¸ç, 1993³â, ¹æ¹ýÁÖÀÇÀÚµéÀÇ ±³È¸·ÎºÎÅÍ ¾ï¾Ð¹Þ¾Ò´Ù. ÅäÂøÈ­½ÅÇÐÀº Çѱ¹ÀûÀÎ »ö±ò¿¡ ÀÇÇØ ¼­±¸ ±âµ¶±³¸¦ Çѱ¹È­ÇÏ¿´´Ù. ¸î¸î ½ÅÇÐÀÚµéÀº À¯±³¿Í ºÒ±³¿¡ »Ñ¸®¸¦ µÎ°í ÀÖ´Â Çѱ¹±³È¸°¡ ÅäÂøÈ­½ÅÇÐÀ¸·Î ¹ßÀüµÈ °ÍÀº ÇÇÇÒ ¼ö ¾ø´Â Çϳª´ÔÀÇ ÀºÇý¶ó°í ÇÏ¿´´Ù. Çѱ¹±³È¸´Â ÇöÁö½ÅÇÐÀ» ¹Ì·¡ÀÇ °úÁ¦·Î ³²±â°í ÀÖ´Ù.

±³È¸ ¼ºÀå½ÅÇÐÀº ¿À´Ã³¯, Çѱ¹½ÅÇÐÀÚµéÀÇ °í·ÁÇÒ ¸¸ÇÑ ³íÁ¡ÀÌ´Ù. ±Þ°ÝÇÏ°í °Å´ëÇÑ Çѱ¹±³È¸ÀÇ ¼ºÀåÀº Çѱ¹½ÅÇÐÀÚµé°ú ¿©·¯ ¸ñȸÀÚµéÀÇ ¸ñȸ¿¡ ¿µÇâÀ» ÁÖ¾ú´Ù. ±×µéÀÇ »ç¿ªÀÇ ¼º°øÀ» º¸ÀÌÁö ¾ÊÀº ºÎºÐº¸´Ù º¸ÀÌ´Â ºÎºÐ¿¡ Ä¡ÁßÇÏ¿´´Ù. ÀÌ·¯ÇÑ Á¡À» ¼¼ °¡Áö Ãø¸é¿¡¼­ º¼ ¼ö ÀÖ´Ù. ù°, Çѱ¹±³È¸ÀÇ »ç¸Ó´ÏÁòÀûÀÎ ÀüÅëÀº ÀÌ·¯ÇÑ ¹ø¿µ¿¡ ¿µÇâÀ» ÁÖ¾ú´Ù. ÀϹÝÀûÀ¸·Î, Çѱ¹ÀεéÀº ¾Æ½Ã¾Æ »ç¸Ó´ÏÁòÀÇ Á¶»óÀÎ ¾ËŸÀÌÀÇ ÈļÕÀ¸·Î¼­ ³»¸é¿¡ »ç¸Ó´ÏÁòÀûÀÎ ¸éÀ» °¡Áö°í ÀÖ´Ù. Çѱ¹¿¡¼­ »ç¸Ó´ÏÁòÀº Á¤½ÅÀûÀÎ º¹°ú º´À» Ä¡À¯ÇÑ´Ù´Â ¹ÏÀ½°ú ¿¬°áµÇ¾î ÀÖ´Ù. ±×·¡¼­ ÀüÅëÀûÀ¸·Î °è¼Ó ºñ³­À» ¹Þ¾Æ¿Ô´ø ±âµ¶±³ÀεéÀº Çϳª´ÔÀ¸·ÎºÎÅÍ º¸ÀÌ´Â Ãູ¿¡ Ä¡ÁßÇÏ°Ô µÇ¾ú´Ù. µÑ°, ·ÎÅÍÆ® ½¶·¯ÀÇ Àû±ØÀû »ç°í´Â ±×µéÀÇ °¡³­ ¼Ó¿¡¼­ ¸ñȸÀڵ鿡°Ô ¿µÇâÀ» ÁÖ¾ú´Ù. ÀÌ ¿µÇâÇÏ¿¡ ¸¹Àº ¸ñȸÀÚµéÀº ¡°¿ì¸®´Â Àû±ØÀûÀÎ »ç°í¸¦ °¡Áö°í ¸ðµç °ÍÀ» ÇÒ ¼ö ÀÖ´Ù¡±¶ó°í ÇÑ´Ù. ÀÌ·¯ÇÑ »ý°¢Àº Çѱ¹ ¸ñȸÀÚµéÀ» ±³È¸¼ºÀå¿¡ À־ ºñ¼º¼­Àû ¹æ¹ýÀ» »ç¿ëÇϵµ·Ï À̲ø¾ú´Ù. ¼Â°, ±³È¸¼ºÀåÀÇ µµ³¯µå A. ¸Æ°¡ºê¶õÀÇ ½Ç¿ëÁÖÀÇ´Â ±×µé¿¡°Ô µµÀüÇÏ°Ô ÇÏ¿´´Ù. ±³È¸ ¼ºÀåÀÇ Àü·«Àº ¸¹Àº ¸ñȸÀڵ鿡°Ô ¿µÇâÀ» ÁÖ¾ú´Ù. ÀÌ·¯ÇÑ ¿ÜºÎÀûÀÎ ±³È¸¼ºÀåÀº ±³È¸¸¦ ´õ¿í ³ª¾àÇÏ°Ô ¸¸µé¾ú´Ù.
ÃÖ±Ù, ¿µ¼ºÁÖÀÇ¿¡ ´ëÇÑ È¸ÀÇ°¡ ÀÖ¾ú´Ù. ¾à 500¸íÀÇ ¸ñȸÀÚµéÀÌ Âü¼®ÇÏ¿© ¿µ¼ºÀÇ Á߿伺À»  ÀνÄÇÏ¿´´Ù. ±×µéÀº ÃÖ±Ù Çѱ¹±³È¸°¡ À§±â¿¡ óÇØÀÖÀ½À» ±ú´Ý°í ÀÌ¿¡ µû¶ó, Çѱ¹±³È¸´Â ¿µ¼ºÀÌ È¸º¹µÇ¾î¾ß ÇÑ´Ù°í ÇÏ¿´´Ù. ¶ÇÇÑ, ¿µÀûºÎÈïÀÌ ÀϾ¾ß ÇÑ´Ù°í °­Á¶ÇÏ¿´´Ù. ±×·¯³ª ¸î¸î Àå·Î±³ ±³È¸´Â Çѱ¹¿¡¼­ ¿µ¼º¿îµ¿À» °ÅÀýÇÏ¿´´Ù.
Çѱ¹¿¡¼­ ¿©¼ºÁÖÀÇ ½ÅÇÐÀÇ ÁÖ¸ñÇÒ ¸¸ÇÑ ÀÏÀÌ ÀÖ´Ù. Àå·Î±³ ´ëÇ¥°ÝÀÎ ÅëÇÕÃø°ú ÇÕµ¿ÃøÀº ¿©¼ºÀÇ À§Ä¡¿¡ ´ëÇØ °­·ÂÈ÷ Ç¥¸íÇÏ¿´´Ù. ÅëÇÕÃøÀº ÀÌ·¯ÇÑ °ü°ÇÀ» ÁöÁöÇÏ¿´À¸¸ç ¿©¼º¸ñȸÀÚ¸¦ ¼¼¿ü°í ÀÌ·¯ÇÑ Ãø¸é¿¡¼­ ¿©¼º½ÅÇÐÀº ÀÚ¿¬½º·´°í Àû±ØÀûÀ¸·Î ¹Þ¾Æ µå·ÁÁ³´Ù. ÀÌ¿¡ ¹Ý¿¡, ÇÕµ¿Ãø¿¡¼­´Â ¿©¼º ¸ñȸÀÚ¸¦ ºÎÁ¤ÀûÀ¸·Î º¸¸ç °ÅÀýÇÏ¿´´Ù.
ÇöÀç, Çѱ¹½ÅÇÐÀÚµéÀº Á¾±³ È¥ÇÕÁÖÀÇ, ´º¿¡ÀÌÁö ¿îµ¿, »ýÅ°èÀû ½ÅÇÐ ±×¸®°í Çѱ¹ ÅëÀÏ ½ÅÇÐÀ» ´Ù·ç±â ½ÃÀÛÇÏ¿´´Ù. Çѱ¹½ÅÇÐÀº Æ÷½ºÆ®Æ÷´ø´ÏÁòÇÏ¿¡ ´õ¿í ¼¼ºÐÈ­ µÉ°ÍÀÌ´Ù.

Theological Forum Issue


Vol. XXVI, No. 3 & 4, December 1998


 


Contemporary Theological Issues


 


Current Theological Issues in Korea




Myung Jun Ahn




Christianity in Korea began with the arrival of American, Canadian, and Australian missionaries in the late 19th century at a time when the dominant religion, Buddhism, was being repressed by Korea's last dynasty. Today about one-fourth of South Korea's 44 million people have become Christians. There are 60,000 Christian churches in South Korea in 1998. In spite of the rapid growth of Korean Christianity, recently the external growth of Korean churches has declined. Theology in Korea has developed in the various forms for one hundred years. In this paper I deal with current theological issues in Korea.

Minjung theology is universally recognized as a genuine Korean theology. But it did not receive the entire support from all Korean churches because it was first initiated by a few liberal theologians. It is not easy to clarify the meaning of the word 'minjung'. Generally speaking, it means "the masses or the people who are politically oppressed, economically exploited, socially alienated and kept uneducated in cultural and intellectual matters."1

Minjung theology has grown out of the socio-political situation of Korean society in the middle of 1970s, specially the dictatorship of Jung Hee Park and his repression.2

But many evangelical theologians attacked Minjung theology because it had many problems in the interpretation of Scripture and was against Korea's orthodoxy theology. Although there has been this negative aspect, Minjung theology's influences appear in many areas. Specifically, many conservative Korean churches now pay attention to Christian ethics and society and polity. Minjung theology's influence has let Korean Christians, who had emphasized the salvation of an individual, play a greater role in Korea's society.

Minjung theologians recently announced the popularization of Minjung theology. In the commemoration of death of Bung Moo Ahn, the father of Minjung theology, they had a seminar and decided to popularize it. They concluded that the first generation of Minjung theology was that of witness, and that the second generation of Minjung theology was that of movement. They as the third generation proposed to theorize the social movement of Christianity to apply Minjung theology to Korean churches through spirituality. Lately, younger Minjung theologians are investigating the plurally actual problems in theory and Sitz im Leben, and rework them from the interpretation of the national horizon of the first and second generations into the whole global horizon. The main interests of the young generation are not only these points of dispute, but also the new media, the network of information, culture, sexual discrimination, and public culture. They attempt to present the new model of church, the shift of paradigm of theology, and the role of church in society.

The economic situation in the early nineteen-seventies helped Pentecostal/Charismatic churches emphasize the work of the Holy Spirit. By accepting the theology of prosperity and the charismatic works of the Holy Spirit as a standard of true Christian faith, Pentecostal churches have grown remarkably. For example, the Yoido Full Gospel Church, the world's largest church, has a congregation of 700,000 members. This movement was criticized strongly by Presbyterian Churches. Even many pastors recognized this charismatic movement of the Holy Spirit as heretical because the followers of this movement insisted on the baptism in the Holy Spirit for receiving the power and the charisma of the Holy Spirit. Many theologians pointed out that in order to receive the supernatural gifts of the Holy Spirit, pentecostalism emphasized a human skill rather than the sovereign grace of God. However Pentecostal churches have had a great influence on the importance of prayer for all believers in Korea. This movement gave rise to debates among the conservative Presbyterian theologians and brought a few foreign scholars to Korea. In 1996 Harvey Cox, who wrote Fire under Heaven, visited Korea and debated about the doctrine of the Holy Spirit with a few Korean scholars and 1000 pastors. In the conference with the theme of "The Holy Spirit and Church Renewal," he said, "We are living in the times of the global movement of the Holy Spirit." He diagnosed today's religious situation as the rebirth of the Holy Spirit and the return of the repressed. He maintained, "When the Holy Spirit as the Savior and the Giver of life has an important role in the world, the Holy Spirit movement becomes sound and suitable." However, he pointed out that the Holy Spirit movement of Korean churches, including Pentecostal churches, was rooted in Shamanism. Many Korean theologians defended the fact that generally Korean theology was not Shamanistic, but biblical and sound. Most Korean theologians and congregations, although they do not hold the Pentecostal doctrine of the Holy Spirit, believe that the Holy Spirit works in their lives here and now, and can heal sickness and receive the gifts of the Holy Spirit. They have a flexible perspective on the work of the Holy Spirit.

Indigenization theology has been developed by radical theologians of Korea. In the 1960s a movement of liberal theology has began to understand the Gospel by means of the Korean situation rather than by means of the Western tradition,3

and called it indigenization theology. Methodist theologians started to develop this theology through studies of the traditional culture of Korea. One of the pioneers of indigenization theology was Sun Whan Pyun, who insisted on the need for Christian-Buddhist dialogue and religious pluralism.4

But prof. Pyun was accused of heresy by many Methodist evangelists in 1982 and was expelled from the Methodist church in 1993.5

Indigenization theology means to koreanize Western Christianity by means of the cultural soil of Korea. A few theologians point out that how far Korean churches should practice indigenization theology in the culture of Confucianism and Buddhism will be found through the unavoidable grace of God. Korean churches have as a future task doing indigenization theology.

Theology of church growth has caused Korean theologians considerable debate today. The fast growth and the mammoth size of Korean churches have impacted the pastoral consciousness of Korean theologians and some pastors. They thought that the success of ministry was related to the visible work of church rather than the invisible work of church. There are three aspects on this issue. First, the shamanistic orientation of Korean Christianity offered this wrong perspective.6

Generally speaking, Koreans have the shamanistic consciousness in the inner mind because Koreans as descendants of Altai, the father of Shamanism in Asia, have had shamanic culture for five thousand years. In Korea shamanism connects with material blessings and healing for the sick. Therefore Korean Christians who have been accustomed to this tradition have looked for visible blessings from God. Secondly, Robert Schuller's positive thinking influenced Korean pastors in their poverty. Many pastors under the influence of this thinking said, "we can do everything with having positive thinking." This thought led Korean pastors to use all the nonbiblical and secular ways for the growth of church. Thirdly, Donald A. McGavran's pragmatism of the church-growth challenged them.7

This church-growth strategy has had a great influence on Korean pastors. The result of their emphasis on the outward growth of church have made Korean churches weak.

Recently there was a big meeting on spiritualism. About 500 pastors attended it and realized the importance of spirituality in this time. Korean pastors and theologians think that in order to overcome the crisis of Korean church lately, they should recover the spiritual power of Christianity. They emphasize that Korean theology should develop spiritual theology for Korean church. But a few presbyterian theologians reject the movement of spirituality in Korea.

Feminist theology is a hot issue in Korea. The two representative Korean Presbyterian denominations oppositely expressed their strong positions on the ordination of women. One of them, the Tonghap, has supported this issue and has produced the women pastors. In this side feminist theology also has been accepted naturally and positively. But Hapdong side rejects the ordinance of women and deals with feminist theology negatively.

Now Korean theologians start to deal with religious pluralism, New Age movement, theology of ecology, and theology of the unification of South Korea and North Korea. Korean theology will be diversified in postmodernism.

 



--------------------------------------------------------------------------------
1 Jung Young Lee, "Korean Christian Thought," in The Blackwell Encyclopedia of Modern Christian Thought, ed. Alister E. McGrath (Oxford: Basil Blackwell Ltd, 1993), p. 312.

2 Heung Soo Kim, "Is Christianity a Korean Religion?: One Hundred Years of Christianity in Korea," Theology and Field (1997), p. 124.
3 Ibid.
4 Ibid.
5 Ibid .
6 Ibid., p. 125.
7 Ibid.


°Ô½Ã¹°À» À̸ÞÀÏ·Î º¸³»±â ÇÁ¸°Æ®Ãâ·ÂÀ» À§ÇÑ È­¸éº¸±â
DATE: 2007.03.18 - 23:21
LAST UPDATE: 2007.03.18 - 23:24

211.221.221.175 - Mozilla/4.0 (compatible; MSIE 6.0; Windows NT 5.1; SV1)


 ÀÌÀü±Û 07³â ±³È¸·Ð °­ÀÇ /¾È¸íÁØ
 ´ÙÀ½±Û ±³È¸±Øº¹/±è¸í¿ë±³¼ö
±Û³²±â±â»èÁ¦Çϱâ¼öÁ¤Çϱâ´äº¯´Þ±âÀüü ¸ñ·Ï º¸±â

üũµÈ Ç׸ñ ÇѲ¨¹ø¿¡ º¸±â
82¿µ(ÇÁ´º¸¶ÁÖÁ¦º°)[1].hwp [22 KB] ´Ù¿î¹Þ±âSimple view¿µ(·ç¾ÆÈå, ÇÁ´º¸¶) ¾È¸íÁØ 2007.04.07 3875
81»ìÀü523bruce.hwp [21 KB] ´Ù¿î¹Þ±âSimple view»ìÀü 5:23 ÁÖ¼® ºê·ç½º °ü¸®ÀÚ 2007.04.06 3977
80Simple viewÅë(÷×)¡¯ ÇÏ´Â ±³È¸ ·¹³Êµå ½ºÀ§Æ® ¾È¸íÁØ 2007.03.30 3940
79Simple viewÇѱ¹ ±³È¸/½´ºÆº§ ¾È¸íÁØ 2007.03.30 4068
78¾È¸íÁر³¼öÀÇÀΰ£·Ð °­ÀÇ6.hwp [417 KB] ´Ù¿î¹Þ±âSimple viewÀΰ£·Ð 6°­ ¾È¸íÁØ 2007.03.27 3976
77½ÅÇаú °úÇÐ ´ë¸³ °øÁ¸.hwp [32 KB] ´Ù¿î¹Þ±âSimple view°úÇаú ½ÅÇÐÀÇ °øÁ¸°ü°è ¹Ì»ó ¾È¸íÁØ 2007.03.26 3933
76½ÅÇÐÀû¹®Á¦Á¡[f].hwp [55 KB] ´Ù¿î¹Þ±âSimple viewÇѱ¹±³È¸ÀÇ ½ÅÇÐÀû ¹®Á¦Á¡ ¾È¸íÁØ 2007.03.26 4222
75Simple view¸ñ»ç´Ô ¿ì¸® ¸ñ»ç´Ô IMBC ¾È¸íÁØ 2007.03.26 4152
74Simple viewÁöÀû¼³°è·Ð ÀڷᠾȸíÁØ 2007.03.26 4107
73¹Ì±¹ÀÇ ÁöÀû¼³°è ³íÀï°ú ¾ð·Ð º¸µµ ºÐ¼®.hwp [31 KB] ´Ù¿î¹Þ±âSimple view¹Ì±¹ÀÇ ÁöÀû¼³°è ³íÀï°ú ¾ð·Ð º¸µµ ºÐ¼®/À̽¿± ¾È¸íÁØ 2007.03.26 4479
72ÁöÀû ¼³°è ¿îµ¿ÀÇ ÇöȲ°ú Àû¿ë ÁÖ¼®.hwp [38 KB] ´Ù¿î¹Þ±âSimple viewÁöÀû¼³°èÇöÁÖ¼Ò/À̽¿± ¾È¸íÁØ 2007.03.26 3944
71ÁøÈ­·ÐºñÆÇ.hwp [37 KB] ´Ù¿î¹Þ±âSimple viewÁøÈ­·Ð ºñÆÇ ¾È¸íÁØ 2007.03.23 3875
70¾È¸íÁر³¼öÀÇÀΰ£·Ð °­ÀÇ3[1].hwp [44 KB] ´Ù¿î¹Þ±âSimple viewÀΰ£·Ð °­ÀÇ 3 ÇսŠ¾È¸íÁØ 2007.03.19 4006
69Simple viewÀ¶¿¤ ±³¼ö ¡®¼º°æÀÌ Çϳª´Ô ¸»¾¸ÀÎ ÀÌÀ¯¡¯Á¤ °Ç Á¤ °Ç 2007.03.19 3951
68Simple view¼¿ ¸ñȸÀÇ ±³È¸·ÐÀû °íÂû/ÇãÈ£ÀÍ ¾È¸íÁØ 2007.03.19 4799
67±³È¸·Ð°­ÀÇÁøÇà[ptu07-01].hwp [94 KB] ´Ù¿î¹Þ±âSimple view07³â ±³È¸·Ð °­ÀÇ /¾È¸íÁØ ¾È¸íÁØ 2007.03.19 4426
66ÇöÀç Àаí ÀÖ´Â ±ÛÀÔ´Ï´Ù.Çѱ¹¿¡¼­ ÃÖ±Ù ½ÅÇÐÀû À̽´/¾È¸íÁØ ¾È¸íÁØ 2007.03.18 5449
65Simple view±³È¸±Øº¹/±è¸í¿ë±³¼ö ¾È¸íÁØ 2007.03.16 4103
64¾È¸íÁر³¼öÀÇÀΰ£·Ð °­ÀÇ.hwp [63 KB] ´Ù¿î¹Þ±âSimple viewÀΰ£·Ð 2°­ ÇսŠ¾È¸íÁØ 2007.03.13 4865
63Simple view¼ºÀåÇÏ´Â °³Ã´±³È¸ÀÇ 10°¡Áö Ư¡ ¾È¸íÁØ 2007.03.12 4479
62¾î°Å½ºÆ¾±³È¸·Ð³í¹®.hwp [58 KB] ´Ù¿î¹Þ±âSimple view±³È¸·Ð:¾î°Å½ºÆ¾ ¾È¸íÁØ 2007.03.11 4391
61Å°ÇÁ¸®¾È±³È¸·Ð[1].hwp [36 KB] ´Ù¿î¹Þ±âSimple viewÅ°ÇÁ¸®¾ÈÀÇ ±³È¸·Ð ¾È¸íÁØ 2007.03.11 4432
60¿äÇѺ¹À½ÀÇ ±³È¸·Ð9±èµ¿¼ö).htm [45 KB] ´Ù¿î¹Þ±âSimple view¿äÇѺ¹À½±³È¸·Ð/±èµ¿¼ö±³¼ö ¾È¸íÁØ 2007.03.11 3395
59Ä®ºóÀDZ³È¸°ü.hwp [38 KB] ´Ù¿î¹Þ±âSimple viewÄ®ºóÀDZ³È¸°ü ¾È¸íÁØ 2007.03.11 3841
58Ä®ºóÀÇ ±³È¸·Ð.htm [13 KB] ´Ù¿î¹Þ±âSimple viewÄ®ºóÀÇ ±³È¸ ¾È¸íÁØ 2007.03.11 4634
57±³È¸·Ð¼­Ã¶¿ø°­ÀÇ.hwp [351 KB] ´Ù¿î¹Þ±âSimple view±³È¸·Ð °­ÀÇ/¼­Ã¶¿ø±³¼ö ¾È¸íÁØ 2007.03.11 5938
56±³È¸¶õ¹«¾ùÀΰ¡(ÇѽºÅ¤).htm [14 KB] ´Ù¿î¹Þ±âSimple view±³È¸¶õ ÇѽºÅ¤ ¾È¸íÁØ 2007.03.11 5094
55±³ÆÄ ±³´Ü.hwp [10 KB] ´Ù¿î¹Þ±âSimple view±³´Ü ±³ÆÄ ¿ä¾à ¾È¸íÁØ 2007.03.11 3980
54±³  ȸ  ·Ð.htm [184 KB] ´Ù¿î¹Þ±âSimple view±³È¸·Ð.. ¾È¸íÁØ 2007.03.11 4006
53°³ÇõÆı³È¸¼­Ã¶¿ø.hwp [51 KB] ´Ù¿î¹Þ±âSimple view°³ÇõÆÄ ±³È¸·Ð/¼­Ã¶¿ø ¾È¸íÁØ 2007.03.11 4045
5201 Çѱ¹°³Çõ½ÅÇÐȸ¹ßÇ¥ ±³È¸ÀÇ »çȸÀû Ã¥ÀÓ.hwp [53 KB] ´Ù¿î¹Þ±âSimple view±³È¸ÀÇ»çȸÀûÃ¥ÀÓ/½ÅÇö¼ö ¾È¸íÁØ 2007.03.11 4176
51Ä®ºó±³È¸·Ð¹ÚÀ±¼±.pdf [739 KB] ´Ù¿î¹Þ±âSimple viewÄ®ºóÀÇ ±³È¸·Ð/¹ÚÀ±¼±¹Ú»ç ¾È¸íÁØ 2007.03.11 6795
50·çÅÍ¿Í Ä®ºóÀÇ ±³È¸·Ð ºñ±³.hwp [23 KB] ´Ù¿î¹Þ±âSimple view·çÅÍ¿Í Ä®ºóÀÇ ±³È¸·Ð ¾È¸íÁØ 2007.03.11 4346
49Ŭ¶ó¿ì´Ï±³È¸·Ð.hwp [41 KB] ´Ù¿î¹Þ±âSimple viewŬ¶ó¿ì´ÏÀÇ ±³È¸·Ð/À̽±¸±³¼ö ¾È¸íÁØ 2007.03.11 4497
48¾È¸íÁر³¼öÀÇÀΰ£·Ð °­ÀÇf.hwp [16 KB] ´Ù¿î¹Þ±âSimple viewÀΰ£·Ð ù °­ÀÇ(ÇÕ½Å) ¾È¸íÁØ 2007.03.06 4189
47Simple viewÄ®ºóÀÇ Àΰ£·Ð ahn 2007.03.03 6501
46Simple viewÀ¯ÀüÀÚ¸¦ ÅëÇÑ Àΰ£ ±â¿ø·Ð ¾È¸íÁØ 2007.03.01 4310
45Àå·Î±³Àΰ£·Ð.hwp [48 KB] ´Ù¿î¹Þ±âSimple viewÀå·Î±³ Àΰ£·Ð ¾È¸íÁØ 2007.02.26 4168
44Simple view°³ÇõÁÖÀÇ ±³È¸·Ð ÀڷᠾȸíÁØ 2007.02.26 5020
43Simple view³×À̹ö ½ÅÇÐÇؼ³ Àΰ£·Ð ¾È¸íÁØ 2007.02.26 4483
üũµÈ Ç׸ñ ÇѲ¨¹ø¿¡ »èÁ¦/º¹»ç/À̵¿ Çϱâ
üũµÈ Ç׸ñ »èÁ¦ üũµÈ Ç׸ñ »èÁ¦
üũµÈ Ç׸ñ À̵¿ üũµÈ Ç׸ñ À̵¿
üũµÈ Ç׸ñ º¹»ç üũµÈ Ç׸ñ º¹»ç
ÀÌÀüÆäÀÌÁö ´ÙÀ½ÆäÀÌÁö
ùÆäÀÌÁöÀÌÀü 11  12  13  14  15 ´ÙÀ½
±Û³²±â±â »õ·Î°íħ
À̸§À» °Ë»öÇ׸ñ¿¡ Ãß°¡/Á¦°ÅÁ¦¸ñÀ» °Ë»öÇ׸ñ¿¡ Ãß°¡/Á¦°Å³»¿ëÀ» °Ë»öÇ׸ñ¿¡ Ãß°¡/Á¦°Å ¸ÞÀÎÈ­¸éÀ¸·Î µ¹¾Æ°¡±â