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This thesis is about the life and thought of Dr Kim, Chi-Syun and discusses legitimate evaluation on him. The argument of thesis has structured as following. First, in introduction, it discusses that Dr Kim, Chi-Syun had a profound effect on Korean church as a minister and theologian, and focusing his life and thought which were huge historical meaning and significance. Second, the discussions of life and thought of Dr Kim, Chi-Syun are divided into birth, growth, theology formation and process. Third, ‘the theology and thought of Dr Kim, Chi-Syun’ are discussed in the relations of ideological background in his doctoral thesis and theological principle to clarify the identity of his theological thought. Fourth, ‘Dr Kim, Chi-Syun’s ministry and Korea church’ are discussed through the process of establishment of the theological seminary and religious body, and his mission and ministry work. Fifth, it summarizes his life and theology through concluding words and concludes as following. Dr Kim, Chi-Syun, he had a passionate love on his people and the gospel as a minister, and also, as a theologian, he and his theology were exhaustive in regards to reformed theology and biblical calvinistic theology.

본 연구는 개혁주의 신학사상의 근간을 이루고 있는 웨스트민스 터 신앙고백서, 그 중에서도 성경관을 중심으로 개혁주의 신조의 현 재적 의의를 밝히는데 주된 목적이 있다. 개혁주의를 표방하고 있는 한국장로교회는 신앙고백서, 그 중에서도 웨스트민스터 신앙고백서 를 중심으로 세워진 교회이다. 그런 만큼 장로교회는 하나님 말씀에 대한 객관적이고 성경적인 신앙고백서를 작성하는 일에 많은 관심을 가졌으며 하나님 말씀으로 바르게 돌아가는 일에 중요한 이정표로서 사용하였던 것이다. 그러나 오늘날 한국 장로교회는 안타깝게도 이 런 전통을 잃어가고 있다. 따라서 참된 장로교회의 회복을 바라는 마음으로 개혁된 장로 교회에서 신앙고백서를 중요하게 취급하게 된 근거를 무엇보다 웨스 터민스터 신앙고백서의 성경관을 중심으로 살펴보았고, 신앙고백서 의 현재적 의미를 고찰함으로써 잃어버린 역사적 장로교회의 전통과 내용을 다시 한번 생각하는 기회를 가져 보았다. 이를 위해 본 연구는 서론에서‘개혁주의에 있어서 신앙고백서의 중요성’과 신앙고백서에 있어서 성경관이 차지하는 의미를 드러내었 다. 본 연구의 본론에 해당되는 장에서는 개혁주의 신조의 의의와 현실적 적용의 발판이 되는 웨스트민스터 신앙고백서의 성경관을‘권 위성’과 ‘영감성’,‘무오성’, 마지막으로‘정경성과 해석’으로 구분하여 소 개하였다. 아울러 본론에서는 개혁주의 성경관의 주요 특징인 성경 의 권위, 영감, 무오성과 정경성 그리고 성경의 해석은 분리된 영역 이 아니라 유기적 혹은 동심원적으로 연결되었음을 드러내 보았다. 왜냐하면 성경의 바른 이해는 그런 유기적 관계 속에서만 가능하기 때문이다. 본 글의 마지막 장인 ‘결론적 제언’에서는 하나님의 말씀 과 그 말씀을 가장 잘 요약하고 있는 신조는 날마다 시대마다 새롭 게 이해하고 해석하는 끊임없는 현실적 대화가 필요함을 역설하였 다. 구약과 신약시대와 그 후 오늘에 이르기까지 역사적인 기독교 의 진리 이해를 신앙고백과 함께 폭 넓게 대화하는 노력이 필요하 다. 이를 통해 교회가 현사회의 급변하는 변화에 능동적으로 대처할 수 있으며, 사회를 선도해 나가는‘앞섬이’의 역할을 잘 감당할 수 있 으리라 확신한다.

Essenes is not well known jewish tribe, and also an unknown school. The Pharisee, and Sadducee are very famous for their idea and learning, but the Essenes is surprisingly unfamous compared to those two. Tracing back the history of Essenes you would find the name 'Qumran community'. Qumran community is named after the location of their documents. The documents were found in Qumran cave, and Qumran community was named to refer to the people living around the cave. Many scholars seems to believe that Qumran community and Essenes are the same people. Qumran community and Essenes share unique characteristics that are different from Pharisee and Sadducee. Their idea was to restoration of Jerusalem at the end of the world based on dualism and the apocalyptic ideology. They wanted to live as a righteous man, therefore refusing the offering of a church, and live in the desert, waiting for the coming of Messiah. As the final outcome, their creed and the idea was wrong, but if might be helpful to explain the alienation problem between the early part of incarnation era and the Malachi era. Qumran community suggest the efforts to protect the purity of faith. In the same vein, concentrate on the history of Essenes, and throughout their thoughts and their sense, I will look in to their life.

The purpose of this paper is twofold. One is to understand what the relationship of faith and precedence is, and the other is to understand the precedence of Heidelberg Catechism in relation to Lévinas type ethics. For this, we will look at the meaning of HK's good deeds and discuss the precedent ethics centering on socially vulnerable people. And, in the dimension of Lévinas batters ethics see the preceding contents and try to understand the meaning of Lévinas batters ethics in the lead of HK. According to HK, what we believe is meant to be done in life. And according to Lévinas, "others" urges you to fully implement the precedence of Christians. These two ethics, the preceding ethics and the ethics of the batter, have a common ground of ethics of care. The preceding ethics confessed in HK understands appreciation for the grace of the forerunner. And Lévinas's other ethical precedence is the request of God. In other words, we confirm the existence of God from the socially vulnerable and have a duty unless he defends him. In this way, through the preceding ethics and batter's ethics, we understand simultaneous qualifications like faith and preceding coins to us.

Martin Bucer, who was a German reformer and Christian educator, was born in Selestat. His family lived in abject poverty thus his parents had to move into Strasburg to make a living. Because of this background, he was raised by his grandfather. Nevertheless, he went to Sélestat’s prestigious Latin school that was famous for humanism. After that, he wished to study in advanced public school but wasn’t able afford due to economic condition. Instead, he entered to The Selestat Dominicans and became monk for once. During that time, he studied scholasticism, humanism, and the works of apostolic fathers. However, when Martin Luther visited Heidelberg in April 1518, he converted to Protestant Church and became a reformed pastor. After he left from monastery, he put a lot of hard work into educational activities to reform the church. With Christian educational thought, he strived to nurture the church members of Strasburg area. He wrote the catechism and let his church members to teach others as well. He not only preached in church formally but also taught church members informally by visiting them in person. Aside from church, he also established a public school to make the society that Christ reigns. He taught youths to be equipped with noble character and professional skill. Most importantly, he structured the scholarship system to provide equal educational opportunity to ones who couldn’t afford financially. He reorganized education system and set the solid base of effective school management by organizing Educational committee. Another interest that he had was nurturing new pastors. To reform the church, he founded theological seminary and trained students on how to pastorate biblically. Due to political pressure, he was exiled from Strasburg and immigrated to England by invitation of Thomas Cranmer, who was Archbishop of Canterbury. Because of this unexpected exile, he wasn’t able to raise successor like Martin Luther and John Calvin did. Nevertheless, he has achieved many accomplishments in religion reformation, especially in education part.

This thesis is theological evaluation of the spiritual gifts, especially the gift of tongues that are discussing in the church. There have been various points of view about this gift which can be distinguished into three points. First, the cessationism stance of speaking in tongues as spiritual gifts. Second, the continuationsim stance of speaking in tongues as spiritual gift. Third, prudential stance of speaking in tongues as spiritual gift. This thesis follows the third stance, prudential stance because the gift of tongues has continually appeared in the church today. However the author holds an opposing view against pentecostal's argument as the gift of tongues are the only proof of indicating the filled with the Holy Spirit and they confuse the church with fake speaking in tongues that has gained through learning. Therefore, this thesis argues that even the gift of tongue has been continued since the history of christianity, the church should accept this carefully as the gift is only from the Holy Spirit.

이사야서는 새 하늘과 새 땅을 바라보며 믿음의 생활을 하는 오 늘날의 그리스도인들에게 소망으로 주어졌다. 특히 환난 중에 있는 그리스도인들에게는 환난 이후에 있을 시온의 기쁨을 바라보고 오직 여호와만 의지하도록 독려한다. 이사야서 전체 본문에는 환난 중에도 종말의 시온의 완성을 고대하는 1인칭 복수 음성 “우리”라는 공동체 가 등장한다. 콘래드는 이사야서의 1인칭 복수 음성을 “이사야에 나 타난 일종의 수사적 기법이며, 본문 구조의 실마리다”라고 하였다. 콘래드는 1인칭 복수 음성은 암시된 청중인 남은 자 공동체인 “우리” 라고 주장하였다.2) 그리고 이사야서는 서두와 말미에 “우리”를 대적 하는 “대적자들”(opponents)라 불리는 3인칭 복수인 “그들”과의 치열 한 대립이 그려져 있다 하였다.3) 콘래드는 “우리”에 대해 그 자신을 재난을 경험한 “소수의 남은 자”( ) 그룹으로 이해하였다. 연구자는 본 논문에서 이사야의 본문들에 나오는 “우리”에 대해 콘래드의 주장처럼 “소수의 남은 자” 전체인지를 공시적 차원 (Synchronic Level)에서 연구해 보려고 한다.4) 먼저는 콘래드의 주 장이 무엇인지를 살펴보고, 다음은 “우리”와 밀접한 관련이 있는 ‘남 은 자’와 ‘시온’의 함의를 살펴보고자 한다. 그리고 24-27장을 텍스 트언어학적 입장에서 수사학적 구조를 통해 본문의 구조와 기능, 신 학 등을 연구하여 1인칭 복수 음성인 “우리”의 정체를 확인하고, “우 리”가 등장하는 개별 본문들을 구체적으로 연구해 보고, 5) 최종적으로 “우리”에 대한 연구자의 분석이 타당한지 이사야 전체 문맥에서 살펴 보고자 한다.

The book of Isaiah gave Christians of present a hope to look a new heaven and earth. Especially to Christians in tribulation, after then The book of Isaiah encourages to look a delight and rely Jehovah. The book of Isaiah expresses a community “we” that is, 1pp voice to expect a completion of Zion. Conrad says the voice of 1pp is expressing a rhetorical method, a clue of text structure. He insist “we”, 1pp that suggested the audience remnant a community. A remnant community that is an implied audience And the book of Isaiah expresses a fierce conflict of “opponents” be called “they”, 3pp that turn against “we” at the heading and the end. Conrad understood “f[;m]Ki dyrIc;” that experienced the disaster about “we”. I will study the entire “a few remnant” a Synchronic Level as Conrad’ insist in the book of Isaiah of this article. First of all, I will study what Conrad insist, and then ‘remnant’ and ‘the implicature of Zion’ concerning “we” And I will study the text structure, function and theology in the chapter 24-27 through a rhetorical structure at a text linguistic position, will confirm the identify of “we” 1pp, a voice, will study specifically “we” that express each text, finally will study the researcher’ analysis about “we” whether his study is correct.