This dissertation is aimed at developing a spiritual model of preachers in the Korean church by analyzing their lives and thoughts focused on spirituality of Puritans, preachers in the Korean church, and native spiritual leaders of Korea. It is to cultivate spirituality of preachers, the main agents...
This dissertation is aimed at developing a spiritual model of preachers in the Korean church by analyzing their lives and thoughts focused on spirituality of Puritans, preachers in the Korean church, and native spiritual leaders of Korea. It is to cultivate spirituality of preachers, the main agents in the preaching ministry. In the first chapter of the introduction, the need for spirituality of preachers was emphasized by giving a challenge of the times including postmodernism and by raising several questions of the Korean church. In the second chapter, a spiritual crisis of the Korean church was covered to urge the necessity for recovering Christian spirituality. Because the Korean Church has been influenced for a long time by several traditional religions such as Shamanism, Buddhism, Confucianism, rather than built on the pure Christian gospel, it was indicated that a view of spirituality in the Korean church has syncretic and non-Biblical factors. In addition, admitting that the Korean church got many negative facets since it did not carry out its mission as the light and the salt of the earth, it was argued that reform should be carried out by taking excruciating effort. In the third chapter, considering Christian spirituality, the term of spirituality and its general meaning were examined, and then the term of spirituality was defined after synthesizing the spirituality in the Bible and various opinions of scholars. In other word, a spiritual life is for a Christian to model himself or herself after Christian nature through his or her whole life and for his or her life to follow Christ, and to be obedient to the Holy Spirit's works and be trained to accept his doing. Then it became evident that Christian spirituality is a Christian goal and its contents, and the point of faith and theology. Next by looking into history of spirituality in Christian history, the flow of spirituality and the features of each genealogy, such as the Eastern Church, the Western Church, the medieval church, religious reformers and Puritans including the early church, were apprehended. In particular, Puritans had philosophy of life of integrating whole personality with the Holy Scripture and gave emphasis to sanctity, looking upon living a true life of a saint. Their goal is to live according to God's will, being based on covenant theology, and to make a church and a society following God's will. Therefore, Puritans lived in accordance with God's Word in their whole lives and used their whole time for the glory of God. Indeed, they tried to live a pure and holy life, seeking their name of Puritan. In the forth chapter, to understand concretely Christian spirituality, eight representative preachers were selected out of Puritans, native spiritual leaders of Korea and preachers of the Korean early church, and their spirituality was considered. First, Richard Baxter was an example of Puritan who left his mark in a Puritan history despite of his physical weakness and persecution from the Anglican Church. Even though he lived in the spiritually dark ages, he pursued purity and cleanliness of Puritan and showed a good conscience and a model life of devotion. Besides, he played a pivotal role in changing pastors through his work, 'The Reformed Pastor.' Jonathan Edwards, during his life time, proclaimed God's Word through his preaching and various writings and tried to express his theology and thoughts. He cognized a preacher as a guard to keep a soul of a saint, a follower of Christ, a person who emits light and heat of the truth, and a person who is married to a saint. Martyn Lloyd Jones compared him to Mount Everest as a high-souled person and regarded him as a person who had the most similar image to the Apostle Paul. Like this, Edwards was spiritually a great man. Next, spirituality of Korean native spiritual leaders was looked upon as a representative including Lee Sejong, Ryu Youngmo and Lee Hyunpil. Carrying on the legacy in the Korean history of spirituality, Lee Sejong was like a root of Korean spirituality that followed the life of Christ testified in the Bible. So Pastor Gil was called 'a saint of Doam.' He had a thorough spirit of non-possession and loved every living soul and all nature because of revering living things. There is a point of his native spirituality. Ryu Youngmo was the best thinker in Korea who sought the truth in all his life and was well versed in it. Devoting himself to ascetic practices and education, he was a saint who sought, caught and disclosed the truth, returning to it. When he had to count his years, he counted his days, not years, despite of his young age, less than 30 years old. When he became 51 years old he had only one meal a day in the evening and slept on a board of nut pine for an ascetic life. To put his life briefly, the life was the inseparability of knowledge and practice. Lee Hyunpil tried to live a spiritually right life and did his best to take after Christ. So he was called 'a barefooted saint and Korean Saint Francesco.' He called himself a 'worn-out shoe' and took off his suit and shoes, wearing old clothes and walking barefoot even in the winter. He maintained a monastic life in his lifetime to accomplish perfection of self toward Christ by denying himself completely, having his head shaved and wiping his nose with the back of his hand. Therefore his life emits brighter light and richer sweet in these greedy ages. Lastly, spirituality of representative preachers in the Korean early church was considered including Pastor Gil Sunju, Lee Youngdo and Son Yangwon. God appointed Pastor Gil Sunju as a leader of Korean People and an evangelist while they suffered hardship and pain in the turbulent and dark era. Especially, Pastor Gil left behind remarkable achievements in the Korean church history of revival as a leader of the Great Revivalism at Pyeongyang in 19
This dissertation is aimed at developing a spiritual model of preachers in the Korean church by analyzing their lives and thoughts focused on spirituality of Puritans, preachers in the Korean church, and native spiritual leaders of Korea. It is to cultivate spirituality of preachers, the main agents in the preaching ministry. In the first chapter of the introduction, the need for spirituality of preachers was emphasized by giving a challenge of the times including postmodernism and by raising several questions of the Korean church. In the second chapter, a spiritual crisis of the Korean church was covered to urge the necessity for recovering Christian spirituality. Because the Korean Church has been influenced for a long time by several traditional religions such as Shamanism, Buddhism, Confucianism, rather than built on the pure Christian gospel, it was indicated that a view of spirituality in the Korean church has syncretic and non-Biblical factors. In addition, admitting that the Korean church got many negative facets since it did not carry out its mission as the light and the salt of the earth, it was argued that reform should be carried out by taking excruciating effort. In the third chapter, considering Christian spirituality, the term of spirituality and its general meaning were examined, and then the term of spirituality was defined after synthesizing the spirituality in the Bible and various opinions of scholars. In other word, a spiritual life is for a Christian to model himself or herself after Christian nature through his or her whole life and for his or her life to follow Christ, and to be obedient to the Holy Spirit's works and be trained to accept his doing. Then it became evident that Christian spirituality is a Christian goal and its contents, and the point of faith and theology. Next by looking into history of spirituality in Christian history, the flow of spirituality and the features of each genealogy, such as the Eastern Church, the Western Church, the medieval church, religious reformers and Puritans including the early church, were apprehended. In particular, Puritans had philosophy of life of integrating whole personality with the Holy Scripture and gave emphasis to sanctity, looking upon living a true life of a saint. Their goal is to live according to God's will, being based on covenant theology, and to make a church and a society following God's will. Therefore, Puritans lived in accordance with God's Word in their whole lives and used their whole time for the glory of God. Indeed, they tried to live a pure and holy life, seeking their name of Puritan. In the forth chapter, to understand concretely Christian spirituality, eight representative preachers were selected out of Puritans, native spiritual leaders of Korea and preachers of the Korean early church, and their spirituality was considered. First, Richard Baxter was an example of Puritan who left his mark in a Puritan history despite of his physical weakness and persecution from the Anglican Church. Even though he lived in the spiritually dark ages, he pursued purity and cleanliness of Puritan and showed a good conscience and a model life of devotion. Besides, he played a pivotal role in changing pastors through his work, 'The Reformed Pastor.' Jonathan Edwards, during his life time, proclaimed God's Word through his preaching and various writings and tried to express his theology and thoughts. He cognized a preacher as a guard to keep a soul of a saint, a follower of Christ, a person who emits light and heat of the truth, and a person who is married to a saint. Martyn Lloyd Jones compared him to Mount Everest as a high-souled person and regarded him as a person who had the most similar image to the Apostle Paul. Like this, Edwards was spiritually a great man. Next, spirituality of Korean native spiritual leaders was looked upon as a representative including Lee Sejong, Ryu Youngmo and Lee Hyunpil. Carrying on the legacy in the Korean history of spirituality, Lee Sejong was like a root of Korean spirituality that followed the life of Christ testified in the Bible. So Pastor Gil was called 'a saint of Doam.' He had a thorough spirit of non-possession and loved every living soul and all nature because of revering living things. There is a point of his native spirituality. Ryu Youngmo was the best thinker in Korea who sought the truth in all his life and was well versed in it. Devoting himself to ascetic practices and education, he was a saint who sought, caught and disclosed the truth, returning to it. When he had to count his years, he counted his days, not years, despite of his young age, less than 30 years old. When he became 51 years old he had only one meal a day in the evening and slept on a board of nut pine for an ascetic life. To put his life briefly, the life was the inseparability of knowledge and practice. Lee Hyunpil tried to live a spiritually right life and did his best to take after Christ. So he was called 'a barefooted saint and Korean Saint Francesco.' He called himself a 'worn-out shoe' and took off his suit and shoes, wearing old clothes and walking barefoot even in the winter. He maintained a monastic life in his lifetime to accomplish perfection of self toward Christ by denying himself completely, having his head shaved and wiping his nose with the back of his hand. Therefore his life emits brighter light and richer sweet in these greedy ages. Lastly, spirituality of representative preachers in the Korean early church was considered including Pastor Gil Sunju, Lee Youngdo and Son Yangwon. God appointed Pastor Gil Sunju as a leader of Korean People and an evangelist while they suffered hardship and pain in the turbulent and dark era. Especially, Pastor Gil left behind remarkable achievements in the Korean church history of revival as a leader of the Great Revivalism at Pyeongyang in 19
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