KOREAN CHRISTIANITY
KOREAN CHRISTIANITY
최덕성 교수의 또 다른 하나의 학문적 업적을 담아낸 작품 KOREAN CHRISTIANITY가 출간되었다. 1910-1960년 사이의 한국기독교의 역사를 개혁신학의 관점에서 해석하고 재구성한 것으로, 이 시대의 한국교회사를 본격적으로 영어권에 알릴 수 있는 학술서이다.
1910-1960년은 현재의 한국교회의 성격, 특성, 기질, 방향 등을 결정지은 매우 중요한 역사적 갈등의 시대였다. 저자는 이 시기의 한국교회사를 ‘신앙고백교회사관’에 기초하여 분석한다. 선교사관, 토착교회사관, 민족교회사관, 민중사관 등으로 접근한 기존의 한국교회사와는 달리, 성경과 역사적 기독교 신앙의 관점에서 재해석하고 재구성했다.
예일대학교의 찰스 포만 교수는 서문에서 자신이 오랫동안 이 책의 출현을 기다려 왔다고 한다. 한국기독교가 세계교회의 가장 중요한 형태를 이루고 있으면서도 그 역사가 영어권에서 잘 알려져 있지 않는 바, 이제 영어권 공동체와 학문세계 그리고 이 분야의 후학들이 최덕성 교수의 학문업적에 큰 신세를 지게 되었다고 소개한다. “세심한 학문적 탐구와 지적으로 견고한 작품이며 학문공동체에서 존경을 받게 될 것이다”(The book shows much careful, scholarly research and is intellectually solid. It will be respected by the academic community)고 격찬한다.
이 책의 부제는 “개혁파 정통신학의 강세”(The Predominance of Reformed Orthodoxy)이다. 부제가 말하듯이, 저자는 한국교회 안에 개혁신학-정통주의가 세계의 유례를 찾아볼 수 없을 정도로 강세를 보이고 있는 이유를 규명한다. 그 까닭은 두 가지이다. 첫째는 문화적 요인이며, 둘째는 역사적 요이다.
첫째는 한국인은 진리를 고정, 불변, 하나로 보는 실재주의적 사물이해 양식을 갖고 있다. 이러한 문화인식양식은 이와 똑 같은 실재론적 진리관을 가진 정통신학 기독교를 왕성하게 수용하게 되었다. 두 개의 문화가 만나 복음 확산의 강력한 토대를 마련했다.
둘째는 일제말기 신사참배와 배교와 친일의 역사를 거친 실패한 교회에 대한 자성으로 광복 후의 한국교회가 정통신학(보수신앙)으로 회기하려고 하는 강한 움직임들을 펼쳐 왔다. 진리운동, 교회재건운동, 참회운동, 정통신학운동, 반자유주의 운동, 반에큐메니칼 운동 등을 펼쳐져 왔다. 이 과정에서 이른바 고신분열(1952), 기장분열(1953), 승동측과 연동측의 분열(1959)이 생겼다. 이들은 모두 일면 정통신학 복구운동이었고, 이러한 과정에서 개혁파 정통신학이 세계에서 그 유례를 찾아볼 수 없을 정도의 강세를 보이게 되었다고 밝힌다.
이 책은 미국 EVANGELIA UNIVERSITY PRESS가 출간했다. 양장본이며, 515쪽의 작은 글자로 인쇄되어 있다. 한권 값은 미화 60불이다.
예일대학교 찰스 포만의 머리말은 다음과 같다.
I have long felt that there was a need for such a book Korean Christianity: The Predominance of Reformed Orthodoxy by Professor Doug-Sung Choi, Ph.D.. Korea' Christianity is one of the most important forms of Christianity in the world and yet its history is little known. Those who now study that history of Christianity only in the West need to enlarge their vision to include the history of Christianity in Korea.
Many people today have heard of the growth and strength of Korean Christianity and perhaps of its many divisions. But they do not understand the history behind that growth and strength nor what has produced the divisions. The English-speaking community and academic world have long waiting for just such a book. The segment of history covered in this book is well designed to provide that understanding.
Many people also have heard of or encountered foreign missions from Korea and have perhaps been perplexed by the way they operate. Again this book will do much to relieve that perplexity since it examines the cultural and historical background from which those missions have sprung.
I do not know of any other book in English which fills these needs. This important part of church history has been neglected, even unnoticed, by English-writing historians. This important lacuna needs to be filled.
The book shows much careful, scholarly research and is intellectually solid. It will be respected by the academic community.
Having obtained much of his education in the United States, Dr. Choi understands the background of Christian traditions and the theological diversity. As an ordained minister, in his own spiritual life, he sees with sympathetic understanding the enterprise and conflicts whose story he is examining. he has gone to the pains of obtaining an excellent training in the methods of Western historians and so has acquired skill in the patient collection and eval!uation of materials and objectivity in interpretation.
As a result, this first serious attempt of the examination of the history of Korean Christianity 1910-1960, of its character, tradition, phenomenon is outstanding that the book ought never to need to be undertaken again, and all future writers and students of this subject must make themselves familiar with Dr. Choi’ work. He has performed his academic task so well that all who are in any way interested in the introduction of Korea’ Christianity must forever be his debtors.
Charles W. Forman
Professor Emeritus
History of Christianity and Mission
Yale University
최덕성 교수의 머리말은 서문은 다음과 같다.
In the 1920s, Dr. George L. Paik published his Yale dissertation, The History of the Protestant Mission in Korea 1832-1910,1 which has provided important historical resources for the period up to 1910. We examine the history of the Korean Christianity 1910-1960, focusing on conflicting Presbyterianism from historical, philosophical and theological perspectives. In this period, Korea experienced serious national and ecclesiastical controversies, and the character and direction of the Korean Christianity were molded.
A crucial question raised in the study of the contemporary Korean Christianity is why ‘fundamentalistic’ beliefs have come to predominate, especially in the Presbyterian circle. It is known that Korean Presbyterians in general are conservative, some of them are very conservative, and some others are extremely conservative. They are conservative to Reformed faith and tradition.
While the great majority of Presbyterian churches in most parts of the world has been gradually accommodated to modern developments and no longer hold the convictions of earlier decades, the great majority of Korean Presbyterians can still be characterized as ‘orthodox' or stern Calvinists. This work presents cultural and historical reasons for the loss of authority and credibility of those who, in the Korean context, championed modern developments and for the continuing domination in Presbyterianism by the orthodox/conservative wing.
Cultural superiority of the Western perspectives has led some historians to see the history of the Korean church principally as a 'history of mission.' Under the influence of this view, for example, the miraculous church growth in Korea has been attributed to the Nevius Mission Method, which emphasized the Bible, and the strong conservative tendency is interpreted as the fruit of the missionaries who planted and molded the faith of the church during its early period. In a similar tone, other historians have simplified the history of the Korean church to that of theological thought: liberalism and conservatism.
The nationalistic approach is an alternative accentuating the role of the Koreans. The Minjung approach, similarly, weights the peoples' role in church history. Both approaches emphasize the particularity of Korean Christianity but fail to examine the universality of the church in its catholic and confessional nature and tend to be tied to a subjective and chauvinistic interpretation of history. All of these approaches, eventually, arrived at partial or superficial answers to the questions raised in the Korean church.
The Church of Jesus Christ exists in this world in a particular context that must be examined for its historical, cultural, national, institutional, political, regional, and sometimes psychological setting. The church exists in the world but is not of the world. The confessional and spiritual reality of the church transcends the boundaries of particularity. It is a universal and confessional community based upon faith in God the Father, the Son, the Holy Spirit, and Scripture and, accordingly, needs theological and biblical consideration.
To provide a balanced interpretation and clarification of the principles, power, and operating spirit flowing behind the history, I attempted an integrated approach; esteemed the particularity and universality of the church; and focused on the historical, philosophical, and theological aspects. I endeavored to see how the Church and Christians responded to what God wanted according to the principal teachings of Scripture: what the human being is to believe concerning God and what duty God requires of the human being.
I would like to express my sincere appreciation to the faculty members who have shaped my knowledge, academic insight, and critical thinking. Grateful acknowledgment is due to the Reformed Theological Seminary, Yale University, and Emory University, which have offered scholarships and stipends during my academic years. Library staffs of many institutions have answered my queries and made available important resources. My father and mother, my wife, Paul Pyunghwa, G-eh Esther, and Hankook Moses, deserve special appreciation.
For the book titles quoted in Korean and other oriental languages, I have used the English equivalents. The bibliography includes the titles in their original languages.
Doug-Sung Choi
Korea Theological Seminary,
Kosin University
Chonan, Korea
이 책의 목차는 다음과 같다.
FOREWORD/ 3
PREFACE/ 5
CONTENTS/ 8
I. INTRODUCTION/ 12
II. THE KOREAN WAY OF UNDERSTANDING/ 22
A. Culture, Religion, and Philosophy/ 23
1. The Provincial and Cultural Setting/ 23
2. The Concept of Hananim/ 26
3. The Philosophy of Mind/ 28
4. The Philosophy of Li and Ki/ 31
5. The Idea of the Do/ 37
6. The Doctrine of Innaechun/ 40
B. The Korean Response to Christianity/ 42
1. The Roman Catholics/ 43
2. The Protestants/ 45
3. The Presbyterians/ 49
III. KOREAN ORTHODOX PRESBYTERIANISM/ 55
A. Fundamentalism/ 56
B. The Reformed Tradition/ 58
C. The Pyongyang Theology/ 69
IV. KOREAN CONTEXTUALISM/ 89
A. Origins of Korean Contextualism/ 89
1. Theological Liberalism/ 89
2. Neo-Orthodox Theology/ 96
B. Claims about the Rise of Liberalism/ 100
C. The Theology of Korean Contextualism/ 105
V. CONFLICTS UNDER THE JAPANESE SWORD/ 114
A. Colonization and Presbyterians/ 115
B. The Presbyterians' Consciousness of National Identity/ 122
C. Chang-Ho Kim/ 130
D. William Scott, Kwan-Sik Kim, and Hi-Yum Cho/ 136
E. The 24th General Assembly/ 138
VI. THE SHINTO CONTROVERSY/ 145
A. The Nature of Shintoism/ 147
1. The Last Means of Japanization/ 147
2. Shinto, a Religion/ 150
3. State Shinto: Religious Nationalism/ 153
4. The Response of Japanese Christianity/ 157
B. Confrontation/ 161
C. Compromise/ 169
1. The 27th General Assembly/ 169
2. The Korean Church under the Kyodan/ 175
3. Chosun Theological Seminary/ 185
VII. THE RESISTANCES/ 190
A. The Anti-Shrine Worship Movement/ 191
B. Resistance in the South/ 193
1. Sang-Dong Han/ 194
2. Nam-Sun Chu/ 200
3. Yang-Won Son/ 203
C. Resistance in the North and Manchuria/ 207
1. Ki-Chul Choo/ 208
2. Ki-Sun Lee/ 213
3. Kwan-Jun Park/ 215
4. The Covenanters/ 219
D. The Mt. Zion Imperial Kingdom/ 226
E. The Shinto Controversy: A Summary/ 231
VIII. THE STRUGGLE FOR REFORM/ 237
A. Christian Political Parties/ 239
B. 'The Statement of Principles' 244
C. The Radicals (Doknohoe and Jaikunkyohoe)/ 252
D. Contextualists and the Kyodan/ 255
E. The Issue of Shinto Shrine Worship/ 260
F. The Reformed Faith Movement/ 265
1. The Plan for Self-Examination/ 266
2. Korea Theological Seminary/ 270
3. The Lay Christian Movement/ 273
4. The Role of Hyung-Yong Park/ 277
5. The Church in Confusion/ 281
G. The Excommunication by the Lapsi/ 287
H. The Erection of Kosin Church/ 296
IX. THE THEOLOGY OF THE CHURCH/ 302
A. The Nature of the Church in Korean Presbyterianism/ 302
B. The Freed Christians' Theology of the Church/ 308
C. The Contextualist Alternative/ 319
D. The First Major Schism: A Summary/ 325
X. THE CONFLICTING VIEWS OF SCRIPTURE/ 328
A. The Orthodox View/ 329
B. The Contextualist View/ 335
C. The Clashes/ 342
1. The Attacks of the Contextualists/ 342
2. The Orthodox Response/ 350
3. The Conflicting Seminaries/ 357
4. The Excommunication of Jai-Choon Kim/ 364
D. The Separation of the Contextualists/ 370
E. The Second Major Schism: A Summary/ 377
XI. CONFLICTING ECUMENISM/ 380
A. Unhappy Ecumenical Activities/ 381
B. The Causes of the Split/ 386
C. The Scandal/ 392
D. The 44th General Assembly (1959)/ 398
E. Conflicting Presbyterian Seminaries/ 403
F. Developments after 1960/ 407
G. The Third Major Schism: A Summary/ 409
XII. EVAL!UATION AND CONCLUSION/ 414
NOTES/ 431
BIBLIOGRAPHY/ 474
PHOTOGRAGHS LIST/ 500
PHOTOGRAGHS CREDITS/ 505
INDEX/ 506
To order, KOREAN CHRISTIANITY, you may write to Dr. Doug Choi at Korea Theological Seminary, 40 Samyongdong, Chonan, 330-150, Korea (South) or eamil to dschoiword@hanmail.net
http://blog.daum.net/kkho1105/3810
최덕성 교수의 또 다른 하나의 학문적 업적을 담아낸 작품 KOREAN CHRISTIANITY가 출간되었다. 1910-1960년 사이의 한국기독교의 역사를 개혁신학의 관점에서 해석하고 재구성한 것으로, 이 시대의 한국교회사를 본격적으로 영어권에 알릴 수 있는 학술서이다.
1910-1960년은 현재의 한국교회의 성격, 특성, 기질, 방향 등을 결정지은 매우 중요한 역사적 갈등의 시대였다. 저자는 이 시기의 한국교회사를 ‘신앙고백교회사관’에 기초하여 분석한다. 선교사관, 토착교회사관, 민족교회사관, 민중사관 등으로 접근한 기존의 한국교회사와는 달리, 성경과 역사적 기독교 신앙의 관점에서 재해석하고 재구성했다.
예일대학교의 찰스 포만 교수는 서문에서 자신이 오랫동안 이 책의 출현을 기다려 왔다고 한다. 한국기독교가 세계교회의 가장 중요한 형태를 이루고 있으면서도 그 역사가 영어권에서 잘 알려져 있지 않는 바, 이제 영어권 공동체와 학문세계 그리고 이 분야의 후학들이 최덕성 교수의 학문업적에 큰 신세를 지게 되었다고 소개한다. “세심한 학문적 탐구와 지적으로 견고한 작품이며 학문공동체에서 존경을 받게 될 것이다”(The book shows much careful, scholarly research and is intellectually solid. It will be respected by the academic community)고 격찬한다.
이 책의 부제는 “개혁파 정통신학의 강세”(The Predominance of Reformed Orthodoxy)이다. 부제가 말하듯이, 저자는 한국교회 안에 개혁신학-정통주의가 세계의 유례를 찾아볼 수 없을 정도로 강세를 보이고 있는 이유를 규명한다. 그 까닭은 두 가지이다. 첫째는 문화적 요인이며, 둘째는 역사적 요이다.
첫째는 한국인은 진리를 고정, 불변, 하나로 보는 실재주의적 사물이해 양식을 갖고 있다. 이러한 문화인식양식은 이와 똑 같은 실재론적 진리관을 가진 정통신학 기독교를 왕성하게 수용하게 되었다. 두 개의 문화가 만나 복음 확산의 강력한 토대를 마련했다.
둘째는 일제말기 신사참배와 배교와 친일의 역사를 거친 실패한 교회에 대한 자성으로 광복 후의 한국교회가 정통신학(보수신앙)으로 회기하려고 하는 강한 움직임들을 펼쳐 왔다. 진리운동, 교회재건운동, 참회운동, 정통신학운동, 반자유주의 운동, 반에큐메니칼 운동 등을 펼쳐져 왔다. 이 과정에서 이른바 고신분열(1952), 기장분열(1953), 승동측과 연동측의 분열(1959)이 생겼다. 이들은 모두 일면 정통신학 복구운동이었고, 이러한 과정에서 개혁파 정통신학이 세계에서 그 유례를 찾아볼 수 없을 정도의 강세를 보이게 되었다고 밝힌다.
이 책은 미국 EVANGELIA UNIVERSITY PRESS가 출간했다. 양장본이며, 515쪽의 작은 글자로 인쇄되어 있다. 한권 값은 미화 60불이다.
예일대학교 찰스 포만의 머리말은 다음과 같다.
I have long felt that there was a need for such a book Korean Christianity: The Predominance of Reformed Orthodoxy by Professor Doug-Sung Choi, Ph.D.. Korea' Christianity is one of the most important forms of Christianity in the world and yet its history is little known. Those who now study that history of Christianity only in the West need to enlarge their vision to include the history of Christianity in Korea.
Many people today have heard of the growth and strength of Korean Christianity and perhaps of its many divisions. But they do not understand the history behind that growth and strength nor what has produced the divisions. The English-speaking community and academic world have long waiting for just such a book. The segment of history covered in this book is well designed to provide that understanding.
Many people also have heard of or encountered foreign missions from Korea and have perhaps been perplexed by the way they operate. Again this book will do much to relieve that perplexity since it examines the cultural and historical background from which those missions have sprung.
I do not know of any other book in English which fills these needs. This important part of church history has been neglected, even unnoticed, by English-writing historians. This important lacuna needs to be filled.
The book shows much careful, scholarly research and is intellectually solid. It will be respected by the academic community.
Having obtained much of his education in the United States, Dr. Choi understands the background of Christian traditions and the theological diversity. As an ordained minister, in his own spiritual life, he sees with sympathetic understanding the enterprise and conflicts whose story he is examining. he has gone to the pains of obtaining an excellent training in the methods of Western historians and so has acquired skill in the patient collection and eval!uation of materials and objectivity in interpretation.
As a result, this first serious attempt of the examination of the history of Korean Christianity 1910-1960, of its character, tradition, phenomenon is outstanding that the book ought never to need to be undertaken again, and all future writers and students of this subject must make themselves familiar with Dr. Choi’ work. He has performed his academic task so well that all who are in any way interested in the introduction of Korea’ Christianity must forever be his debtors.
Charles W. Forman
Professor Emeritus
History of Christianity and Mission
Yale University
최덕성 교수의 머리말은 서문은 다음과 같다.
In the 1920s, Dr. George L. Paik published his Yale dissertation, The History of the Protestant Mission in Korea 1832-1910,1 which has provided important historical resources for the period up to 1910. We examine the history of the Korean Christianity 1910-1960, focusing on conflicting Presbyterianism from historical, philosophical and theological perspectives. In this period, Korea experienced serious national and ecclesiastical controversies, and the character and direction of the Korean Christianity were molded.
A crucial question raised in the study of the contemporary Korean Christianity is why ‘fundamentalistic’ beliefs have come to predominate, especially in the Presbyterian circle. It is known that Korean Presbyterians in general are conservative, some of them are very conservative, and some others are extremely conservative. They are conservative to Reformed faith and tradition.
While the great majority of Presbyterian churches in most parts of the world has been gradually accommodated to modern developments and no longer hold the convictions of earlier decades, the great majority of Korean Presbyterians can still be characterized as ‘orthodox' or stern Calvinists. This work presents cultural and historical reasons for the loss of authority and credibility of those who, in the Korean context, championed modern developments and for the continuing domination in Presbyterianism by the orthodox/conservative wing.
Cultural superiority of the Western perspectives has led some historians to see the history of the Korean church principally as a 'history of mission.' Under the influence of this view, for example, the miraculous church growth in Korea has been attributed to the Nevius Mission Method, which emphasized the Bible, and the strong conservative tendency is interpreted as the fruit of the missionaries who planted and molded the faith of the church during its early period. In a similar tone, other historians have simplified the history of the Korean church to that of theological thought: liberalism and conservatism.
The nationalistic approach is an alternative accentuating the role of the Koreans. The Minjung approach, similarly, weights the peoples' role in church history. Both approaches emphasize the particularity of Korean Christianity but fail to examine the universality of the church in its catholic and confessional nature and tend to be tied to a subjective and chauvinistic interpretation of history. All of these approaches, eventually, arrived at partial or superficial answers to the questions raised in the Korean church.
The Church of Jesus Christ exists in this world in a particular context that must be examined for its historical, cultural, national, institutional, political, regional, and sometimes psychological setting. The church exists in the world but is not of the world. The confessional and spiritual reality of the church transcends the boundaries of particularity. It is a universal and confessional community based upon faith in God the Father, the Son, the Holy Spirit, and Scripture and, accordingly, needs theological and biblical consideration.
To provide a balanced interpretation and clarification of the principles, power, and operating spirit flowing behind the history, I attempted an integrated approach; esteemed the particularity and universality of the church; and focused on the historical, philosophical, and theological aspects. I endeavored to see how the Church and Christians responded to what God wanted according to the principal teachings of Scripture: what the human being is to believe concerning God and what duty God requires of the human being.
I would like to express my sincere appreciation to the faculty members who have shaped my knowledge, academic insight, and critical thinking. Grateful acknowledgment is due to the Reformed Theological Seminary, Yale University, and Emory University, which have offered scholarships and stipends during my academic years. Library staffs of many institutions have answered my queries and made available important resources. My father and mother, my wife, Paul Pyunghwa, G-eh Esther, and Hankook Moses, deserve special appreciation.
For the book titles quoted in Korean and other oriental languages, I have used the English equivalents. The bibliography includes the titles in their original languages.
Doug-Sung Choi
Korea Theological Seminary,
Kosin University
Chonan, Korea
이 책의 목차는 다음과 같다.
FOREWORD/ 3
PREFACE/ 5
CONTENTS/ 8
I. INTRODUCTION/ 12
II. THE KOREAN WAY OF UNDERSTANDING/ 22
A. Culture, Religion, and Philosophy/ 23
1. The Provincial and Cultural Setting/ 23
2. The Concept of Hananim/ 26
3. The Philosophy of Mind/ 28
4. The Philosophy of Li and Ki/ 31
5. The Idea of the Do/ 37
6. The Doctrine of Innaechun/ 40
B. The Korean Response to Christianity/ 42
1. The Roman Catholics/ 43
2. The Protestants/ 45
3. The Presbyterians/ 49
III. KOREAN ORTHODOX PRESBYTERIANISM/ 55
A. Fundamentalism/ 56
B. The Reformed Tradition/ 58
C. The Pyongyang Theology/ 69
IV. KOREAN CONTEXTUALISM/ 89
A. Origins of Korean Contextualism/ 89
1. Theological Liberalism/ 89
2. Neo-Orthodox Theology/ 96
B. Claims about the Rise of Liberalism/ 100
C. The Theology of Korean Contextualism/ 105
V. CONFLICTS UNDER THE JAPANESE SWORD/ 114
A. Colonization and Presbyterians/ 115
B. The Presbyterians' Consciousness of National Identity/ 122
C. Chang-Ho Kim/ 130
D. William Scott, Kwan-Sik Kim, and Hi-Yum Cho/ 136
E. The 24th General Assembly/ 138
VI. THE SHINTO CONTROVERSY/ 145
A. The Nature of Shintoism/ 147
1. The Last Means of Japanization/ 147
2. Shinto, a Religion/ 150
3. State Shinto: Religious Nationalism/ 153
4. The Response of Japanese Christianity/ 157
B. Confrontation/ 161
C. Compromise/ 169
1. The 27th General Assembly/ 169
2. The Korean Church under the Kyodan/ 175
3. Chosun Theological Seminary/ 185
VII. THE RESISTANCES/ 190
A. The Anti-Shrine Worship Movement/ 191
B. Resistance in the South/ 193
1. Sang-Dong Han/ 194
2. Nam-Sun Chu/ 200
3. Yang-Won Son/ 203
C. Resistance in the North and Manchuria/ 207
1. Ki-Chul Choo/ 208
2. Ki-Sun Lee/ 213
3. Kwan-Jun Park/ 215
4. The Covenanters/ 219
D. The Mt. Zion Imperial Kingdom/ 226
E. The Shinto Controversy: A Summary/ 231
VIII. THE STRUGGLE FOR REFORM/ 237
A. Christian Political Parties/ 239
B. 'The Statement of Principles' 244
C. The Radicals (Doknohoe and Jaikunkyohoe)/ 252
D. Contextualists and the Kyodan/ 255
E. The Issue of Shinto Shrine Worship/ 260
F. The Reformed Faith Movement/ 265
1. The Plan for Self-Examination/ 266
2. Korea Theological Seminary/ 270
3. The Lay Christian Movement/ 273
4. The Role of Hyung-Yong Park/ 277
5. The Church in Confusion/ 281
G. The Excommunication by the Lapsi/ 287
H. The Erection of Kosin Church/ 296
IX. THE THEOLOGY OF THE CHURCH/ 302
A. The Nature of the Church in Korean Presbyterianism/ 302
B. The Freed Christians' Theology of the Church/ 308
C. The Contextualist Alternative/ 319
D. The First Major Schism: A Summary/ 325
X. THE CONFLICTING VIEWS OF SCRIPTURE/ 328
A. The Orthodox View/ 329
B. The Contextualist View/ 335
C. The Clashes/ 342
1. The Attacks of the Contextualists/ 342
2. The Orthodox Response/ 350
3. The Conflicting Seminaries/ 357
4. The Excommunication of Jai-Choon Kim/ 364
D. The Separation of the Contextualists/ 370
E. The Second Major Schism: A Summary/ 377
XI. CONFLICTING ECUMENISM/ 380
A. Unhappy Ecumenical Activities/ 381
B. The Causes of the Split/ 386
C. The Scandal/ 392
D. The 44th General Assembly (1959)/ 398
E. Conflicting Presbyterian Seminaries/ 403
F. Developments after 1960/ 407
G. The Third Major Schism: A Summary/ 409
XII. EVAL!UATION AND CONCLUSION/ 414
NOTES/ 431
BIBLIOGRAPHY/ 474
PHOTOGRAGHS LIST/ 500
PHOTOGRAGHS CREDITS/ 505
INDEX/ 506
To order, KOREAN CHRISTIANITY, you may write to Dr. Doug Choi at Korea Theological Seminary, 40 Samyongdong, Chonan, 330-150, Korea (South) or eamil to dschoiword@hanmail.net
http://blog.daum.net/kkho1105/3810
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