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THEOLOGICAL BACKGOUND OF THE DIVISION OF KOREAN CHURCH (영문)
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THEOLOGICAL BACKGOUND OF THE DIVISION OF KOREAN CHURCH.
CHONG SHIN UNIVERSITY JOURNAL
THEOLOGICAL BACKGROUND OF THE DIVISION
OF KOREAN CHURCH(CENTERING AROUND
THE PRESBYTERIAN CHURCH)
WRITTEN BY PAUL B. JANG
(Th.M, D.Min, Th.D)
CONTENTS
1. THE CAUSES OF THE CHURCH DIVISION.....................(3)
(1) THE CONTEXT OF THE NATION WHICH WAS PREACHED:
THE MISSIONARY SITUATION..........................(3)
1) Evangelism by Conservatism.....................(3)
2) Contamination by Liberalism....................(5)
(2) THE CAUSES OF THE CHURCH DIVISION.................(7)
2. THEOLOGICAL BACKGROUND OF CHURCH DIVISION.............(9)
(1) THE SIGNS OF CHURCH DIVISION......................(9)
1) Situation in a Transition Period...............(9)
2) A Red Signal of the Church Division...........(13)
(2) THE THREE SCHISMS OF THE CHURCH..................(17)
1) The First Division of the Church..............(17)
2) The Second Division of the Church.............(19)
3) The Third Division of the Church..............(21)
3. THE CHURCH UNIFICATION MOVEMENT.................... (23)
FOOT NOTES ............................................(26)
THEOLOGICAL BACKGROUND OF CHURCH DIVISION
1. THEOLOGICAL BACKGROUND OF CHURCH DIVISION
(1) THE CONTEXT OF THE NATION WHICH WAS PREACHED
1) Evangelism by Conservatism
We can guess the theological thought of the missionaries judging from that Dr. S. A. Moffet the founder of Pyong Yang Presbyterian Seminary, as a great missionary of Korean mission said, \\\\\\\\"I made up my mind to preach nothing but the Cross Gospel of Jesus Christ as Paul did\\\\\\\\" at the Memorial Service of his seventieth year of age. 7)
Moreover Dr. Yul So Lee, Professor of Systematic Theology of Pyong Yang Presbyterian Seminary asserted \\\\\\\\"Any one do not have to change the letters and Passages of the Scriptures as well as to twist them into some other meanings\\\\\\\\". 8)
And also Dr. R. H. Baird, William Martyne the founder of Soong sil College gave warning to the students what made
much of English rather than the Bible must be sin. 9) These speak for the conservative standpoint of the Bible.
Yoshikawa Buntalo the Japanese commented on the mission of Mr. & Mrs. Nitchbeth who had been sent as a missionary of the Southern Presbyterian Church in the United States of America to Korea in 1907 was at least sound.10) And Dr. A. J. Brown had evaluated the theological thought of the missionaries by 1911 as a typical conservative theology. 11)
He asserted they were Puritan Style and the conservatives who had condemned the Higher Criticism and Liberal theology as heresies during the first twenty five years. 12)
Furthermore the ideology of theological education adopted by the missionaries of the Northen Presbyterian Church in the United States of America had represented the Conservative Cornerstone of the Presbyterian Church in Korea. 13)
Harvie Conn the American missionary concluded that the theological leadership spirit was thoroughly conservative whether by motivation or by education, saying to supplement the commentary of Dr. A. J. Brown in his essay \\\\\\\\"A studies in the Theology of the Korean Presbyterian Church\\\\\\\\". 14)
On the one hand Professor Dong Sik Yoo thought that the Gospel has been changed in quality because it was received on the basis of the Confucianism at that time, and on the other hand Professor Yang Sun Kim has emphasized that there must be just kept it in mind that the thought of earlier missionaries in Korea has broken the Confucian formalism and the Buddhist delusion which has been deep-rooted in the mind of Korean people during thousand of years and has established the churches on the land without difficulty and firmly because their theological thought was very simple and conservative.15)
Thus it leaves no room for doubt that the History of the early Church in Korea must be that of Conservative and Evangelical Christianity.16)
2) Contamination by Liberalism
But it is impossible to preserve the pure well of History undefiled in the fallen world. Even in the Korean Church on the firm basis of the Conservatism, there has been found first evidences of the contamination of Liberalism in Korean Church History from the resolution of the General Assembly of Korean Presbyterian Church in 1917; the decision of the General Assembly of Korean Presbyterian Church for the graduates of the other Seminaries.17)
This is, I think, the policy of the General Assembly to wary about the pollution of the theological thought of Liberalism because there are some minsters returned from study abroad in Germany and Japan among them.18)
Korean Church has not slackened her efforts to protect the contamination of thought of Liberal Theology but it has begun to come from not others far off but the missionaries from which she has received the Gospel.
At last the true character of the Liberalism has begun to be exposed thru \\\\\\\\"suspension from the pastoral office of Chang Ho Kim\\\\\\\\".19) The Liberal theological thought is the Higher Criticism on the Bible in relation to Moses' Authorship of the Pentateuch, and this thought has contaminated Pastor Chang Ho Kim by W. C. Kerr an American Missionary. Pastor Chang Ho Kim graduated from Pyong Yang Seminary in 1914, and
W. C. Kerr was the missionary under the Hwang Hae Presbytery, a member of the First General Assembly (the Inaugural General Assembly) of the General Assembly Presbyterian Church in Korea which had been opened at 10:30 AM on September 1th, 1912. 20)
If the missionaries delegated before 1911 were the typical Conservatives as Dr. A. J. Brown's comment, there would be, in no doubt, the missionaries as W. C. Kerr influenced from the Liberalism among the missionaries after 1912. 21)
Consequently it must be commented that Liberalism polluted the missionaries going back to 1912 and that there was an outbreak of such a theological patient as Pastor Chang Ho
Kim, and so Korean Church has already been ill locally with the theological symptom of Liberalistic disease.
(2) CAUSES OF THE CHURCH DIVISION
Whoever studies Church History will sympathize that Church used to be separated because of local, political and theological factor. These three factors should be relate to each other, and one of them used to be often embossed with the factor of Church division.
Of these three factors, I think, Theological one is very significant and very important.
The conservatives think that the church division may be mainly caused by theological factor, but the Liberalists have scorn for them to be only the self-opinionated. II Sup Shim, a Pastor has emphasized that the most important cause of Korean church division has been theological factor too in his essay 'An Introduction to the Formative History of Korean Church'. 22)
But Kyung Bae Min the Professor of Yon Se University has argued against the advocates of theological factor. He takes a serious view of non-theological factor and applies the principle of Existential Theology to his theory. 23)
Pastor Sun Hee Kwak has argued that the cause of Church division should be sheerly human but not only Biblical or religious, and such factors are nothing but the excuse which is going to excuse their obstinacy for the church division. 24)
And Professor Hyun Sol Hong has analysized that most debates of doctrinal and theological problems as a matter of fact, are not more than the conflict of the Ecclesiastical authority camouflaged, and there are many problems of which they are excuse and hypocrisy in the fiery tone of the would-be orthodoxist in theology. 25)
But Dr. E. H. Kim(John E. Kim) a famous theologian of church history in conservative theology has pointed out that the important cause of church division must be in consequence of that theological discrepancy in his essay 'The Conservative Theology to be Challenged' from begining to end.
Particularly, he has emphasized the dispute of the theological thought in the Princeton Theological Seminary from which Korean Church has been influenced by the American missionaries, the theological debate between Professor Hyong Yong Park and Professor Jae Joon Kim which had had once an effect on Korean Church division and the theological dispute between W. C. C. and N. A. E. as the vivid witnesses of Korean Church history. 26)
2. THEOLOGICAL BACKGROUND OF CHURCH DIVISION
(1) THE SIGNS OF CHURCH DIVISION
It would be concluded that Korean Church division begun to show a sign as soon as the theological thought of Liberalism emerged.
1) Situation in a Transition Period
Considering the principles of the theological education decided by the missionaries of Northern Presbyterian Church in the United States of America in 1896, the pure Puritan Faith and theological thought which is going to deliver Korean people from sin and death has been succeeded to the Korean Church.
At that time Pastor Sun Joo Kil who was the typical person of Korean theologian was very conservative in his theological thought whose thought was the Fundamentalism to have the doctrine of Heaven, Hell, Original sin and Verbal Inspiration as the basis of theology, and this theological thought has influenced the Korean Church for a long time. 27)
So whenever Conservative theology had controlled Korean Church there had no separation of the Church, and always had grown up very fast.
But the sectional antagonism between South and North making up implicitly about the establishment of Yon Hee College in Seoul in 1911 had strangely developed toward the different theological opposition between the Conservative and Liberalist, and furthermore the New Theological thought begun to be emerged through the theologians who had returned to the home Land after studying the Liberal Education and Theology in Japan and Western countries at about the time of the Seventh Year.
But Korean Church division must had been influenced by the transplantation of the theological radicalization of the Church in the United States of America into Korea, which had absolutely exercised her influence over Korean Church.
Because the Northern Presbyterian Church in the United States of America which had an important effect upon Korean Church at that time turned to the left(radicalization), most of missionaries who should defend their Orthodox Faith to the last either left the Northern Presbyterian Church in the United States of America or had been silently cast down disarming against the theological aggression of Liberalism as the remnants of a defeated army. 29)
Particularly the Princeton Theological Seminary which had been the only fortress of Conservative Theology in the United States of America by 1930's as well as the Northern Presbyterian Church in the United States of America has turned to the left little by little because of reorganization of the Professors, and then Korean Church has been confused by the students from the Princeton Seminary. 30)
Consequently, it has been well known that the dissensions of Korean Church had had the theological background of American Church which had an effect upon the Korean Church with Liberal theology.
At that time the Liberal theology had no any systematic theory with which was able to presented to the Korean Church. Therefore it was the period of transition in the Lberal theology to which had brought the cause of church division.
But after Canadian Church to which the Canadian Mission has belonged and the Methodist Church which was liberalistic unified to one the Liberalism had an important effect upon the Korean Church, and therefore the Revival Meeting for Pastors in Ham Heung which was held by the Liberalists had given lead to a great confusion for a time.
Because of the occurrence Missionaries L. L. Young and A. F. Robb left the Canadian Mission. Moreover W. Scott, the missionary which had been working at the Kando became the President of the Mission, and then has been rapidly liberalized. By means of some Korean
Pastors from studying in the United States of America, Kim, Kwan Sik Cho, Hee Yum the Liberal theology had been giving an impetus to spread over the Korean Church. In so doing the Korean Church had been accelerating the schism. 31)
Particularly, Pastor Chang, Do Won took down a speaker out of the pulpit because he denounced the Orthodox Theology while so called Indoctrination Meeting had been going on. Furthermore Lee, Won Kyun and Han, Ki Choon compelled the speaker to apologize for his speaking, and counterattacked Rev.
Cho Hee Yum because he taught \\\\\\\\"it is a big mistake for one to believe whole Bible as the Word of God\\\\\\\\". Therefore the Meeting had been turned to a scene of utter confusion for a time. 32)
The cause of such a confusion was the theological debate in itself according to their disagreement about theological thought. The theological debate had developed into the result of Church division.
From this point we must reflect on ourselves. Because the moral responsibility of Christianity for the division of Church did not rested upon the laymen but on the Christian leaders.
When a Pastor is disqualified for his church leadership, the sheep of the flock will be scattered, and then the church will be utterly divided into two or three.
If the disunion between the church leaders has an important effect upon the church division, the cause of leader's disunion would be found out for the purpose of solving the problem.
In conclusion. Judging from the statement above the separation of the Church Leaders is basically caused by the difference of theological thought.
The disputation of the church division caused by the difference of theological thought must have an effect upon the Christian Faith, and so long as the separation between the church leaders continues it will be the factor of the barrier to the church growth as well as trouble in the church.
2) A Red Signal of the Church Division
Observing the factor of Church divison from the theological standpoint, the Debate between Dr. Park, Hyung Yong so called a standard-bearer of the Korean Conservative Theology and Dr. Kirn, Jae Joon so called a pioneer of the Korean Liberal Theology must be a signal of the Korean Church division.
The theological collision between this two theologians(Conservative and Liberalist) took place because of the editorial of The Presbyterian Theological Review(Sin Hak Ji Nam) published on January, 1934.
Professor Kim criticized the methodology of the Korean theological education to be nothing but a teaching the simple, conservative, and traditional theology, and the doctrines of fixed dead letters.
And he also criticized the Korean theologians to have taught only dead things but not thought. Furthermore he published his essay,\\\\\\\\"
A Study on the Prophecy of Isaiah\\\\\\\\" to refute the Theory of Verbal Inspiration in The Presbyterian Theological Review (Sin Hak Jinam in 1934. 33)
He also said that the theological thought which had been taught in the Korean Church was the things so called Orthodox Theology fixed and materialized, and a material but not the thought by personal decision. 34)
Let us hear Dr. Park, Hyung Yong talk about various theological thought of those days. \\\\\\\\"I had extensively read some kinds of the Religious magazine published at that time and translated books, and detected various thoughts of the Liberalism in which was presented freely.
I could find out the sentences here and there in the books, which put emphasis on the higher criticism and fallacy of the Bible, and which denied the Virgin Birth, the Divine nature, the Atonement through the Cross, the Parousia of Christ and the reward and punishment. It showed a sentence which denounced the Orthodox Christians of the Korean Church\\\\\\\\" 35)
Although the background of these various thoughts did not have an important effect upon Dr. Kim, Jae Joon, he was not lonely person because there had some people who were supporting his thought. The waves of the New Theology had been already forming a current of the theological thought in the 1932's when Rev. Chae, Pil Keun published 'Dialectic Theology' four times serially in The Christian Times. 36)
On the contrary Dr. Park, Hyung Yong believed that the theology of Korean Church is not the original work of theology in her own way but the theology bearing the Apostolic Faith just as it is and the theology accepting the Theory of Verbal Inspiration of the Bible. He condemned the Higher Criticism of the Bible.
And then He attacked Dr. Kim, Jae Joon in front not to publish his work any more in The Presbyterian Theological Review(Sin Hak Ji Nam) since May, 1935. 37).
Dr. Park reputed not only the Liberalism of 19th centurybut also Barthianism the Neo-Orthodoxy not to do with the Orthodoxy having been bearing the Apostles in the early Christianity.
Such theological confrontation between Liberalism and Conservatism at that time was the confrontation between the Conservatives and the New-theologians under the influence of the Liberal Theology thought beyond the dimension of personal, partial confrontation. It
has cracked the domain of the theology of Korean Church. 38)
With the background of the confrontation of thought, The General Assembly of Presbyterian Church in 1924 and 1935 had been faced with danger of the theological division. At that time, the theological confrontation had been aggravated so serious that at least several commentators, missionaries suggested the impendence of the Church division. 39)
As stated above, the Local schism as the Southfaction and the North faction has entered on the theological confrontation so called the Conservative and the Liberalism. And then, as soon as the Liberalism revealed its true colors the 23th General Assembly held in 1934 turned into theological debate. So the alarm bell of the Korean Church division had been ringing.
From this time, the theological debate has spread over the whole Church, and so had a bad effect on the Korean Church to be divided. The problems in the Church at that time were the authorship of Genesis, women's rights, the Abingdon Bible Commentary, the Christian Times and so on. 40)
Particularly the problem of the Abingdon Bible Commentary had been formally presented by the Conservatives in 24th Presbyterian General Assembly of Chosun held at the Pyong Yang Seo Moon Bak Church on September 1935. 41)
(2) THE THREE SCHISMS OF THE CHURCH
There were three times in Korean Church division from 1930's to 1950's. This was a big event of the Korean Church History. The first of many schisms from hthe Presbyterian Church of Korea took place in 1938, although the situation became much more serious after World War H.
A conservative split appeared in 1946 which resulted in the establishment of the Koryo Presbyterian Curch, followed by a much larger conservative split in 1951 which formed the Presbyterian Chuch in Korea(Reunited Anti-Ecumenical),and later in 1954 by a liberal split to organize the Presbyterian Church in the ROK. Methodists have also had their problems with schisms: but except for a few small groups, they were reunited by 19. 42)
1) The First Division of the Church
But the first division in Korean Church,in fact, was the schism of the Koryo Presbyterian Church which took place in the chapel of the Sung Nam Church in the city of Chon Ju on September 11, 1952. 43)
Rev. Han, Sang Dong, the leader of this denomination(the Koryo Presbyterian Church) was a so called 'one of the saint released from a prison! He came down to the city of Pusan, and has established the Koryo Theological Seminary with Rev. Joo, Nam Sun on September 20, 1946, the president of which was Rev. Park, Yune Sun. 44)
But when Dr. Park, Hyung Yong took office as the president of the Koryo Theological Seminary on October 14, 1947, they had suffered from the confrontation with the Liberal theology of the Cho Sun Seminary in Seoul, 45) the leader of which was professor Kim, Jae Joon, because they had had a difference to the problem of the confrontation between them. Consequently, Dr. Park, Hyung Yong left the Koryo Theological Seminary on April,1948 and came up to Seoul.
After that he have established the Presbyterian Theological Seminary. 46)
As soon as the problem had been aggravated, Rev. Han, Sang Dong left the Kyung Nam Presbytery under the General Assembly of the Koryo Presbyterian Church, and then he had organized the other Presbytery so called 'the Kyung Nam Buptong Presbytery' which meant 'the Kyung Nam Legal Presbytery' on March, 1951. And thus the General Assembly of Koryo Presbyterian Church has been organized on September, 1952. 47)
But they has taken an excuse for the schism in their own way without certain explanation of the cause. First of all, the leaders of the Denomination have adhered to the extreme Conservative Theology, and objected Liberal Theology and W.C.C. Movement. And also they has kept a so called 'holy high-handed attitude' against the problem of the Worship in the Shinto Shrine. 48)
But Professor Kim, Yang Sun had said that it was wrong trying to get some theological meaning from the reason of the schism, and it was nothing but a scramble for initiative of the denomination because the schism of the Koryo Presbyterian Church was not caused by the difference between the traditional conservative theology and the theology of Korean Presbyterian Church as well as the worship of Shinto shrine. 49)
And also He had regretted deeply that it was a great mistake which had been made by the Korean Church. 50)
It was by no means to call anyone to account. At this point, the Koryo Presbyterian Church has explained the motive of organization of their denomination that they organized the denomination because the former General Assembly of Presbyterian Church in Korea had been turning into a heretic(it means Liberalism), being away from the first thought. 51)
2) The Second Division of the Church
The second schism of the Presbyterian Church in Korea was the division between the Presbyterian Church in Korea and the Presbyterian Church in the Republic of Korea(PROK). 52) After the Pyong Yang Theological Seminary which was the stronghold of Conservative theology had been divided into two areas, South and North, the Church in South Korea became of Dr. Jae Joon Kim's field to himself and then the Liberal theology began to swagger out. Moreover the Liberal theology had been arousing its enthusiasm at the moment when Dr. John A. Macky and Dr. E. Brunner came to Korea on October 22, 1949.
The 36th General Assembly of Presbyterian Church held at the Dae Ku Jeil Church on April 21, 1950 could not solved the administration of the Presbyterian Theological Seminary and the Cho Sun Theological Seminary and suspended the conference because of confusing during the Assembly session.
Thereafter the Assembly resumed its session at the Pusan Chung Ang Church on May 26, 1951. At this time anyone could feel the division between the Liberalism and Conservative in Church. 53)
Does the General Assembly of the Presbyterian Church out which decided to drive the Liberal Theology have to account for the failure of the second division? Of course we have often experienced an abuse of Ecclesiastical authority out which kicked even the Orthodox theologians in the history of Korean Church.
Yet, we do not have to act on the responsibility of the Ecclesiastical Authority only.
In conclusion, he also presupposed that the responsibility of the Korean Church division lay with the false theology which taught the other doctrines breaking away from the Apostolic instruction, and emphasized that a theologian had to clarify his attitude of theology and come out of his church to prevent the church division.
Especially, he did emphasize that Professor Kim, Jae Joon had to admit himself not to do so. And he attacked against Professor Kim, who let a lot of churches under the Presbyterian Church in the Republic of Korea in the territory of Ho Nam and Young Nam go to the wrong way, and criticized there are the denomination taking the same reckless course in Korea today. 58)
3) The Third Division of the Church
And thus, the General Assembly took the victory over the Liberalism against which they had a long run debating but had to confuse at the challenge of international Liberalism into which had been flowing as a tide having no time when they could recover their breath.
The General Assembly had to handle the relationship between W. C. C. and the Northern Presbyterian Church in the United States of America with which they had related by that time.
It is very difficult to solve this problem. Rev. Kim, Hyun Chung and Rev. Myong Sin Hong, who had attended the W. C. C. Conference held at Evanston in America in 1954, made the different reports to the General Assembly each other, and so the General Assembly had organized the Research Committee for the reports, in which the General Assembly nominated Rev. Han, Kyung Jik, Ahn, Kwang Kuk, Chon, Pil Soon, Yoo, Ho Joon, Hwang, Eun Kyun, Park, Hyong Yong and Chung, Kyu Oh as the members of the Research Committee and let them report the result.
But the 43th General Assembly was held in 1958 without solving the problem because of the different
reports each other. 59) This problem spread over the whole churches in the country out of the General Assembly, and the statements was issued between both of them. Therefore there was in confusion.
The Ten Presbyteries(Choong Nam, Dae Jon, Kun San, Kirn Je, Chon So, Chon Buk, Chon Nam, Soon Chon, Mok Po, Che Ju) in the territory of the Southern Presbyterian Church Mission for Ho Nam were opposed to the Ecumenical Movement, declared the statement to secede from the W. C. C. and presented the secession Proposition of the Presbyteries to the General Assembly. And then the 44th General Assembly held at the Dae Jon Chung Ang Church September 24, 1959 at the risk of the church division. 60)
At the session of the General Assembly was there the division between the churches of the W. C. C. line and the churches of the N. A. E. line.
After they suspended the conference, the representatives of the W. C. C. line held a conference their own way at the Yon Dong Church in Seoul, Meanwhile the representatives of N. A. E line resumed their conference at the Seung Dong Church on November 24, and decided the secession from the W. C. C. 61) This is the comments on the assumption that the W. C. C. was contaminated with Liberalism.
3. THE CHURCH UNIFICATION MOVEMENT
Korean Christians have desired the Korean Churches to be unified together. If so, whose responsibility would be the division of Korean Church? It may be said that; first, a defect in the personality of church leaders as a minister.
But the more fundamental problem than this is theological discrepancy. There are very different points in theology between Liberalists and Conservatives.
The Conservative view of theology has close relation to Faith.
In other words, there are a definite distinction between Theology and Faith, but these interact each other with an un-separation co-relationship.
On the contrary the Liberalistic view of Theology shows the divorce between Theology and Faith. In other words, the unification between Theology and Faith can not be entirely possible. And it is said that the view of unification between them is nothing but the spiritual remain of the Feudalistic and Confucianistic bias. 62)
In other words, they presuppose that the Evangelical Truth and the cultural understanding can not be the same thing, and Church division must be caused by not so much the difference of Evangelical Truth as that of cultural understanding, it is possible to unite the churches, if there can be conquered difference of cultural background and the difference of Theological truth. 63), 64)
But this view is, I think, a misunderstanding that they has identified Theology with the other learning. In short General learning has the sources from nature, human, the more existential human reason but Theological truth has the sources from the infallible Bible. Therefore Theological truth must have the absolute truth in principle.65)
And Liberalists has another misunderstanding. That is; they have regarded Theology as the only cultural expression to Faith.
But they do not have understood that Theology must be the spiritual expression to Faith. They have thought Theology to be an instrument, namely language, nation, country, and age, which express the culture. But they do not know Theology must be the spiritual expression(means life) to Faith.
As Bible says, The Lord says: \\\\\\\\"These people come near to me with their mouth and honor me with their lips, but their hearts are far from me is made up only of rules taught by men\\\\\\\\". The formula that
Faith is conservative and Theology is liberal is an antinomic truth.
While they confess that Jesus Christ is Son of God, the Christ for us and Virgin Birth and His death on the Cross for us and His resurrection and His Parousia through Faith, have denied these doctrines through Theology, It is very important fault.
Of course, it must be presupposed that the evaluation of Theology is not partial and any non-essential. Because of these non-essential differences the Church may not be separated. 67)
It is very important to do first that we make a analysis of the essential and non-essential problems of Church and of the justness and unjustness. On this basis, Korean Churches must go on with the Church unification.
In conclusion, the Korean churches do have to reconsider themselves that they have bitterly experienced during the past days, and to get ready not to repeat the same failure as the foreign church ( Ameriacan church ) had experienced church division by theological factor.
FOOT NOTES
1) Kirn, Eui Hwan, The Conservative Theology to be Challenged, p.49.
Kim, Yang Sun, The Ten Years History of Korean Christian Liberation, p.196
Harvey, Conn, Studies in the Theology of the Korean Presbyterian Church in The Christian Thought, Vol. XV, No.11,p.94
2) The Christian Thought, Ibid.
3) Yoon, Sung Bum, The Christianity and Korean Thought, p.240
4) Idem.
5) Yoo, Dong Sik, The Korean Religion and the Christianity, p.26.
6) Kim, Yang Sun, op. cit., pp.173-176.
Kim, Deuk Hwang, The History of Korean Religion, p.140.
7) Kim, Yang Sun, op. cit., p.173.
8) Ibid. p.174.
9) Idem.
10) Yoshicawa Muntaro, The Miscellaneous Religions of Korea, p.231.
11) The Presbyterian Theological Review, Vol.33, No.3, p.22.
(A. T. Brown, The Mothroy of the Far East, p.540)
12) The Presbyterian Theological Review, V.33, No.3, p.22
13) Kirn, Eui Hwan, op. cit., p.51
Kim, Yang Sun, op. cit., p.174
14) The Presbyterian Theological Review, op. cit., p.22
15) Kim, Yang Sun, op. cit., p.176
16) The Presbyterian Theological Review, op. cit., p.21
17) Min, Kyung Bae, The History of Korean Church, p.308
18) Idem.
19) The History of Cho Sun Presbyterian Church, pp. 39,151,160
20) The 60 Years History of the Presbyterian General Assembly, p.18
The Year Book of the Presbyterian Church of Jesus, p.116
21) The Presbyterian Theological Review, op. cit., p.22
22) The Christian Thought, op. cit., pp.98-100
23) Bok den Mal sseum(The Blessing Words), V. 20, No. 7, p.6
24) Ibid. V. 16, No. 2, P.14
25) Korea struggles of Christ, p.22
26) Kim, Eui Hwan, op. cit. pp. 54, 82, 92, 66
27) Kim, Yang Sun, Studies in the History of Korean Church, p.169
28) Idem.
29) Kim, Eui Hwan, op. cit. p.54
30) Idem.
31) Ibid. p.55
32) Ibid. p.56
33) Min, Kyung Bae, op. cit. p.309
34) Ibid. p.31
35) Ibid. p.29
36) Min, Kyung Bae, op. cit. p.309
37) Idem.
38) Kim, Eui Hwan, op. cit. p.33
39) The Presbyterian Theological Review, op. cit. p.33
40) Ibid. v.31, No. l, \\\\\\\\"The Liberal Theology in Korean Church\\\\\\\\",
Min, Kyung Bae, op. cit. p.310
41) The Christian Encyclopedia, V.10, p.1008
42) The World Christian Encyclopedia, p.442
43) Ro, Bong Rin, Diviison and Reunion in the Presbyterian Church in Korea, 1959-1968(Th.D Dissertation),p.34
44) Min, Kyung Bae, op. cit. pp.344, 345
45) Established at the Seung Dong Church in 1940
46) Kim, Eui Hwan, op. cit. p.84 (June,1948)
47) Ro, Bong Rin, op. cit. p.34
48) Ibid. pp.34,35
49) Kim, Yang Sun, The Ten Years History of Korean Christian Liberation, p.164
50) Idem.
51) The 60 Years History of the Presbyterian General Assembly in Korea, p.46
52) Ro, Bong Rin, op. cit. p.36
53) Kim, Eui Hwan, op. cit. p.85
54) Ibid. p.86
55) Idem.
56) Ibid. p.86, Kim, Yang Sun, op. cit. p.227
57) Kim, Yang Sun, op. cit. p.197
58) Kim, Eui Hwan, op. cit. p.87
Kim, Eui Hwan, op. cit. p.88
59) Idem.
60) Ibid. pp.90,91
61) Ibid. p.91
62) The Bok Den Mal Seum, V.20, No.7, p.22
63) Idem.
64) Idem.
65) The Absolute factors of Theology does not mean its partial factors but its essence, namely the Biblical principle.
66) Isaiah 29:13
67) Calvin, Institutes of the Christian Religion, IV. 1:1
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선교운동소개
신학 