About the Orthodox Presbyterian Church of Korea/한국예수교장로회(구 한국정통장로교회)소개

[Main Office]

한국예수교장로회(韓國예수敎長老會/The Orthodox Presbyterian Church of Korea, (구)한국정통장로교회)는 역사적

<정통 개혁교회>의 이념과 존 낙스의 <스코틀랜드 장로교 전통>의 역사적 계승을 선언한다.

[연혁/History]

<국문>

- 2012년 1월 17일 한국예수교장로회(구 한국정통장로교회) 총회 설립

  본 교단신학교 한국장로회신학교 설립 및 개교(설립자·초대교장 하승무 목사)

  한국장로회 신학교 명예총장 이승미 박사(전 고려신학대학원 원장) 취임

  International Union of Reformed Churches(개혁교회국제연합) 정회원

- 2012년 1월 20일 본 교단신학교 한국장로회신학교 공식도메인(http:www.kpts.or.kr) 등록 및 개통 

- 2014년 5월   7일 본 교단 공식도메인(http:www.koreaopc.org) 등록 및 개통

- 2014년 9월 12일 본 교단 국가기관(국세청) 비영리법인(종교) 자격 획득(고유번호 : 617-82-75912)

  한국장로회 신학교 유럽개혁신학원(독일) 인준

- 2015년 1월 21일 본 교단 총회사무국 전용 다움 카페 개설

- 2015년 9월   5일 본 교단 한국장로회신학교 제2대 교장 이천우 박사 취임

- 2016년 7월 22일 본 교단 한국장로회신학교 제1회 졸업생 배출(M.Div. 과정 1명)

- 2016년 8월   1일 본 교단 제1회 강도사 인허

- 2016년 8월 25일~26일 총회 주최 "공동체 목회세미나" 개최(장소:고신대학교 김현태홀)

- 2017년 3월 17일 총회 공동회장대표단 교단 국문명칭 <한국정통장로교회>에서 <한국예수교장로회>로 변경 결의

- 2017년 3월 27일 <한국예수교장로회> 교단명칭 관할기관 변경 신고 완료

- 2017년 4월 6일~7일 총회 주최 "2017 경남지역 공동체 목회세미나" 개최(장소:한결교회)

- 2017년 8월 20일 본 교단 독노회 제1회 목사장립(김동수 강도사)

- 2017년 9월 15일 본 교단 한국장로회신학교 제2회 졸업생 및 기타 이수자 배출(M.Div.과정 1명, 학부 성경연구과 2명, M.Div.과정이수자 1명)

- 2018년 1월 16일 한국예수교장로회 총회 제1.2대 대표 교단장 하승무 목사 이임

- 2018년 1월 16일 본 교단 한국장로회신학교 제2대 학교장 이천우 목사 이임

- 2018년 1월 17일 한국예수교장로회 총회 제3대 대표 교단장 이천우 목사 취임

- 2018년 1월 17일 본교단 한국장로회신학교 제3대 학교장 고영윤 박사 취임   

- 2018년 5월 19일 본교단 면직(제명) 공고 및 유럽개혁신학원 인준(원장 송다니엘) 취소

< English>

- January 17, 2012 Establishment of Orthodox Presbyterian Church of Korea.(founder: Rev. Seung-moo Ha )
- January 17, 2012 Establishment and opening of the Korean Presbyterian Theological Seminary, which is a theological education Institution.(founder•1st President Rev. Seung-moo Ha)
- January 17, 2012 Korea Presbyterian Theological Seminary Honorary President Dr. Seung-mi Lee assumed office(Former director Kosin University graduate school of theology) assumed office.

- January 17, 2012  Member of the International Union of Reformed Churches
- January 20, 2012 Registration and opening of Korean presbyterian seminary official domain.(http: www.kpts.or.kr)
- May 7, 2014 registration and opening of the official domain of the organization.(http: www.koreaopc.org)
- September 12, 2014 Acquisition of qualifications for A non-profit religious organizations based on this corporation, a corporation.(National Tax Service)
- September 5, 2015 Inaugurated Dr. Lee Chun-u , 2nd President of Korean Presbyterian Theological Seminary.
- July 22, 2016 The Korean Presbyterian Theological Seminary's 1st graduation ceremony of the present organization.
- August 25 - 26, 2016 "Community ministry seminar" sponsored by the Organization.(Venue place: Kosin University)
- March 17, 2017 resolved to change the name of the organization.
- March 27, 2017 Changed the name of this organization and completed the declaration to the competent authority.
- April 6 - 7, 2017 organized by the cult "2017 Gyeongnam region community pastoral seminar" held.
- September 15, 2017 The Korean Presbyterian Theological Seminary's 2nd graduation ceremony of the present organization.

<日文>

* 2012年 1月 17日 韓国イエス敎長老会(旧名 韓国正統長老教会) 教団 設立(設立者 河承武 牧師）
* 2012年 1月 17日 本教団の神学敎育機關である韓国長老会神学校 設立と開校(設立者・初代校長 河承武 牧師）
* 2012年 1月 17日 韓国長老会神学校 名譽總長 李勝美 博士(元 高神大学校 神学大学院長）就任
* 2012年 1月 20日 本教団の韓国長老会神学校公式ドメイン(http：www.kpts.or.kr）登錄と開通
* 2014年 5月 07日 教団公式ドメイン(http：www.koreaopc.org）登錄と開通
* 2014年 9月 12日 本教団,法人に準じた非營利宗教団体の資格 獲得(國稅廳)
* 2015年 9月 05日 本教団の韓国長老会神学校 第2代 校長 李天雨 博士 就任
* 2016年 7月 22日 本教団の韓国長老会神学校 第1回 卒業式
* 2016年 8月 25日〜26日 教団主催 "共同体牧会セミナー"開催(場所：高神大学校）
* 2017年 3月 17日 共同会長代表本教団の国文名稱,"韓国正統長老教会"で"韓国イエス敎長老会"に変更を決議
* 2017年 3月 27日 本教団の名稱変更,管轄機関に申告完了
* 2017年 4月 06日〜07日 教団主催"2017慶南地域 共同体牧会セミナー"開催
* 2017年 9月 15日 本教団の韓国長老会神学校 第2回 卒業式

[교단 신학교육기관/Educational institution]

■ 국내/Domestic

◎ 한국장로회신학교/Korea Presbyterian Theological Seminary(직영)

■ 국외/Foreign

◎ 선교보안 제3지역 본교 Divinity School(선교지 현지인 목회자 양성 목적)

Unpublished mission area, 'OPCK Divinity School' (Local missions pastor benign purposes)

[About the Orthodox Presbyterian Church of Korea]

The Orthodox Presbyterian Church of Korea (OPCK) is a Historic Orthodox Reformed Church's doctrine and historical succession of tradition of the John Knox's 'Scottish Presbyterian Church' declared the first among Presbyterian denomination in Korea. OPCK has launched in January 2012 and finished in 2014, the national agency registration.

OPCK [Main Doctrine]

Most objections to and attacks on Calvinism focus on the "five points of Calvinism," also called the doctrines of grace, and remembered by the mnemonic "TULIP." The five points are popularly said to summarize the Canons of Dort; however, there is no historical relationship between them, and some scholars argue that their language distorts the meaning of the Canons, Calvin's theology, and the theology of 17th-century Calvinistic orthodoxy, particularly in the language of total depravity and limited atonement. The five points were popularized in the 1963 booklet The Five Points of Calvinism Defined, Defended, Documented by David N. Steele and Curtis C. Thomas. The origins of the five points and the acronym are uncertain, but the acronym was used by Cleland Boyd McAfee as early as circa 1905. An early printed appearance of the T-U-L-I-P acronym is in Loraine Boettner's 1932 book, The Reformed Doctrine of Predestination. The acronym was very cautiously if ever used by Calvinist apologists and theologians before the booklet by Steele and Thomas. More recently, theologians have sought to reformulate the TULIP acronym to more accurately reflect the Canons of Dort.

The central assertion of these points is that God saves every person upon whom he has mercy, and that his efforts are not frustrated by the unrighteousness or inability of humans.

•"Total depravity," also called "total inability," asserts that as a consequence of the fall of man into sin, every person is enslaved to sin. People are not by nature inclined to love God but rather to serve their own interests and to reject the rule of God. Thus, all people by their own faculties are morally unable to choose to follow God and be saved because they are unwilling to do so out of the necessity of their own natures. (The term "total" in this context refers to sin affecting every part of a person, not that every person is as evil as they could be). This doctrine is derived from Augustine's explanation of Original Sin. While the phrases "totally depraved" and "utterly perverse" were used by Calvin, what was meant was the inability to save oneself from sin rather than being absent of goodness. Phrases like "total depravity" cannot be found in the Canons of Dort, and the Canons as well as later Reformed orthodox theologians arguably offer a more moderate view of the nature of fallen humanity than Calvin.

•"Unconditional election" asserts that God has chosen from eternity those whom he will bring to himself not based on foreseen virtue, merit, or faith in those people; rather, his choice is unconditionally grounded in his mercy alone. God has chosen from eternity to extend mercy to those he has chosen and to withhold mercy from those not chosen. Those chosen receive salvation through Christ alone. Those not chosen receive the just wrath that is warranted for their sins against God.

•"Limited atonement," also called "particular redemption" or "definite atonement", asserts that Jesus's substitutionary atonement was definite and certain in its purpose and in what it accomplished. This implies that only the sins of the elect were atoned for by Jesus's death. Calvinists do not believe, however, that the atonement is limited in its value or power, but rather that the atonement is limited in the sense that it is intended for some and not all. Some Calvinists have summarized this as "The atonement is sufficient for all and efficient for the elect." All Calvinists would affirm that the blood of Christ was sufficient to pay for every single human being IF it were God's intention to save every single human being. But Calvinists are also quick to point out that Jesus did not spill a drop of blood in vain (Galatians 2:21), and therefore, we can only be sure that His blood sufficed for those for whom it was intended, however many (Matthew 26:28) or few (Matthew 7:14) that may be. Some Calvinists also teach that the atonement accomplished certain benefits for all mankind, albeit, not their eternal salvation. The doctrine is driven by the Calvinistic concept of the sovereignty of God in salvation and their understanding of the nature of the atonement. At the Synod of Dort, both sides agreed that the atonement of Christ's death was sufficient to pay for all sin and that it was only efficacious for some (it only actually saved some). The controversy centered on whether this limited efficacy was based on God's election (the view of the Synod and of later Reformed theologians) or on the choice of each person and God's foreknowledge of that choice (the view of Arminius).

•"Irresistible grace," also called "efficacious grace", asserts that the saving grace of God is effectually applied to those whom he has determined to save (that is, the elect) and overcomes their resistance to obeying the call of the gospel, bringing them to a saving faith. This means that when God sovereignly purposes to save someone, that individual certainly will be saved. The doctrine holds that this purposeful influence of God's Holy Spirit cannot be resisted, but that the Holy Spirit, "graciously causes the elect sinner to cooperate, to believe, to repent, to come freely and willingly to Christ." This is not to deny the fact that the Spirit’s outward call (through the proclamation of the Gospel) can be, and often is, rejected by sinners; rather, it’s that inward call which cannot be rejected.

•"Perseverance of the saints" (or perseverance of God with the saints) (the word "saints" is used to refer to all who are set apart by God, and not of those who are exceptionally holy, canonized, or in heaven) asserts that since God is sovereign and his will cannot be frustrated by humans or anything else, those whom God has called into communion with himself will continue in faith until the end. Those who apparently fall away either never had true faith to begin with (1 John 2:19), or, if they are saved but not presently walking in the Spirit, they will be divinely chastened (Hebrews 12:5_11) and will repent (1 John 3:6_9).

[Application of Historical and Practical Doctrin]

The OPCK system of doctrine is the Reformed faith, also called Calvinism. Since the establishment of the Presbyterian Church and Calvin's doctrines continued to develop after his death, and a particular evolution of them was set forth by a 17th-century assembly of British theologians in the Westminster Standards (which include the Westminster Confession of Faith and the Larger and Shorter Catechisms). The OPCK holds to the Westminster Standards with the American revisions of 1788.

The OPCK system of doctrine is the Reformed faith, also called Calvinism. Calvin's doctrines continued to develop after his death, and a particular evolution of them was set forth by a 17th-century assembly of British theologians in the Westminster Standards (which include the Westminster Confession of Faith and the Larger and Shorter Catechisms). The OPCK holds to the Westminster Standards with the American revisions of 1788.

The OPCK provides the following summary of its doctrine:

•The Bible, having been inspired by God, is entirely trustworthy and without error. Therefore, we are to believe and obey its teachings. The Bible is the only source of special revelation for the church today.

•The one true God is personal, yet beyond our comprehension. He is an invisible spirit, completely self-sufficient and unbounded by space or time, perfectly holy and just, and loving and merciful. In the unity of the Godhead there are three "persons": the Father, the Son, and the Holy Spirit.

•God created the heavens and the earth, and all they contain. He upholds and governs them in accordance with his eternal will. God is sovereign—in complete control—yet this does not diminish human responsibility.

•Because of the sin of the first man, Adam, all mankind is corrupt by nature, dead in sin, and subject to the wrath of God. But God determined, by a covenant of grace, that sinners may receive forgiveness and eternal life through faith in Jesus Christ. Faith in Christ has always been the only way of salvation, in both Old Testament and New Testament times.

•The Son of God took upon himself a human nature in the womb of the virgin Mary, so that in her son Jesus the divine and human natures were united in one person. Jesus Christ lived a sinless life and died on a cross, bearing the sins of, and receiving God's wrath for, all those who trust in him for salvation (his chosen ones). He rose from the dead and ascended into heaven, where he sits as Lord and rules over his kingdom (the church). He will return to judge the living and the dead, bringing his people (with glorious, resurrected bodies) into eternal life, and consigning the wicked to eternal punishment.

•Those whom God has predestined unto life are effectually drawn to Christ by the inner working of the Spirit as they hear the gospel. When they believe in Christ, God declares them righteous (justifies them), pardoning their sins and accepting them as righteous, not because of any righteousness of their own, but by imputing Christ's merits to them. They are adopted as the children of God and indwelt by the Holy Spirit, who sanctifies them, enabling them increasingly to stop sinning and act righteously. They repent of their sins (both at their conversion and thereafter), produce good works as the fruit of their faith, and persevere to the end in communion with Christ, with assurance of their salvation.

•Believers strive to keep God's moral law, which is summarized in the Ten Commandments, not to earn salvation, but because they love their Savior and want to obey him. God is the Lord of the conscience, so that men are not required to believe or do anything contrary to, or in addition to, the Word of God in matters of faith or worship.

•Christ has established his church, and particular churches, to gather and perfect his people, by means of the ministry of the Word, the sacraments of baptism (which is to be administered to the children of believers, as well as believers) and the Lord's Supper (in which the body and blood of Christ are spiritually present to the faith of believers), and the disciplining of members found delinquent in doctrine or life. Christians assemble on the Lord's Day to worship God by praying, hearing the Word of God read and preached, singing psalms and hymns, and receiving the sacraments.