한국교회의 성경 영감과 무오

The purpose of this thesis is to examine how the debates of the doctrine of inerrancy was triggered in the Korean Church history, and how the biblical and confessional Christianity in Korea tried to defend the precious doctrine in opposition to the threat of modernism as well. A survey of the history of the doctrine of inerrancy shows that the discussions concerning its importance belong to the modern period. In the modern period the rationalistic attacks on the reliability of the historical matters with a subsequent questioning of the authenticity of the text of the Scripture were a denial of inerrancy and rejection of inspiration. The two doctrinesinerrancy and inspirationfell together under these attacks. Korean Protestant Churches, which inherited the confessional and evangelical Reformed theology, was also led into the debates of these doctrines. Those who first expressed doubt as to the inerrancy of the text were missionaries in Korea such as James Dale Van Buskirk and William Kerr, who was, in particular, a professed supporter of "Auburn Affirmation." The issue of the Biblical inerrancy came to a head by these missionaries. Since 1930', oppositions to the doctrine of inerrancy had been raised mainly by Korean scholars who had studied abroad and influenced by liberalism. Jejoon Kim's opposition to the doctrine had caused intense debates between pro and con arguments of the doctrine of inerrancy. As he was a Neo-orthodox, he believed that revelation cannot be given in propositional truth but only in one's personal encounter with God. Thus, the Scripture is at best a fallible witness to revelation (which may have been infallible when it was given by God but which certainly was corrupted by the time it was recorded in the Bible). He proposed a new theory of inspiration which recognized the inspiration of certain truths in general and insofar as they conformed to autonomous reason. Thus, the doctrine of inerrancy was considered as being limited to “matters of faith.” The doctrines of human fallibility in the production of the Scripture and the infallibility of human autonomous reason in the interpretation of the Scripture had gained in influence. The liberal attack that substituted an inspired experience for an inspired text, however, was soon followed by the conservative attack. The clash between the pro and the con camps had been more intensified by Hyongyong Park's criticism on Kim. Hyongyong Park attacked critics of the Bible, arguing the historical authenticity and attestation of the Bible. With the respect to inspiration, it must be noted that errancy and inspiration are incompatible. Such an attempt to preserve inspiration without infallibility results in the deadly error of Neo-orthodoxy, which admits inspiration to readers, not to the text. However, a full and high view of inspiration requires inerrancy as a natural and necessary part of it. To demonstrate the accuracy of this position we need to turn to various passages of God's Word which aver inspiration. One of these passages is I Timothy 3:16. An accurate translation from the original text, though this is the very problem of I Timothy 3:16, proves that the Scripture is God-breathed. The emphasis is that all Scripture, not the humane authors, is fully inspired by God, that is, it originates in God. The Scripture partakes of the quality of the creative breath of God. So it is inerrant.