Instead of relying on the structure of traditional systematic theology, this book uses the questions that pastors, seminarians, and the general public might have as a basic framework for opening and closing the core issues of each doctrine.
Even when explaining doctrine, I thought again about whether there were any examples that could resonate in real life or church life.
Even with limited knowledge, I tried to help people avoid confusing the 'unfamiliarity' of theology with the 'difficulty' of theology by recklessly utilizing cultural materials such as novels, poetry, and movies.
To avoid the feeling of defending or introducing the theological position of a particular denomination, we have tried to present a balanced and faithful presentation of various voices that have developed within the Christian tradition while remaining grounded in the Bible.
---From the "Preface"

Why has anti-intellectualism, now identified as a major problem in Korean Protestantism, emerged? Has the will to power and personal greed taken the place of theological reflection and the dynamism of church practice? Are we concealing our weak theological reflections behind the cloak of prestigious university degrees or overseas studies? Rather than seriously studying the relationship between church and society, have we too readily become hostile to society and culture? These distorted aspects of the Korean church, one wonders, are they not the result of a lack of theological understanding?
---From "Chapter 1: Definition of Theology"

The biblical creation story is the result of God revealing the origin of the universe in a 'special way' for finite humans, especially humans before the development of modern science.
Genesis is not a complete cosmology in itself, but rather a beautiful, wise, and authoritative account given by God to help humans mature and grow in their faith in creation.
Genesis is also a place where we can see God's 'humility' in lowering himself to the level of human perception and language.
Therefore, only those with a humble heart can learn the mystery of creation by following the light of the Holy Spirit that illuminates the darkened heart.
---From "Chapter 7 Creationism"

If we read the Old Testament by changing ‘God’s will’ to ‘what God likes,’ we will come to know better what kind of person God is.
God is not a personal being who watches and judges us to see whether we live according to His hidden will or not, but who desires to rejoice in us, even though we are imperfect.
God created humans not as anxious and compulsive beings seeking the hidden will of God, but as free and individual beings who can bring joy to their Creator in their own unique way.
It's like parents don't demand a single right answer from their children, but rather love their very existence and find joy in doing things they never thought possible.

---From “Chapter 9 God’s Will”

There are also specific Christological images that are essential in pastoral or missionary work.
But aren't today's discourse on Christology dominated by our desires, the needs of the times, the demands of the church, and the logic of the field, rather than the true nature of Jesus of Nazareth? Aren't we trying to tame Jesus Christ, the eternal "stranger," into modern culture, making him easier to explain, easier to handle, and easier to utilize? T.
S. Eliot used the poetic expression 'Christ the tiger', or C.
Wasn't it the case that S. Lewis portrayed Christ as the lion Aslan, an attempt to alienate him from the religious psychology that treats even Christ like a pet?
---「Chapter 13.
From “Christology”

No matter how misused desire may be, it still serves an essential function in God's creation.
Rather, it seems that the greater the necessity and importance of desire, the more likely it is that there have been many cases of misuse.
If desire is not to mold the idols desired by the masses, on the one hand, we must not oppose the fundamental longing for God with the desire for finite existence, and on the other hand, we must be able to relativize the various desires of everyday life with the longing for eternity.

---From "Chapter 19: Theory of Desire"

Eschatology is an invitation to imagine and foresee the future that God has dreamed of, and to bring justice and peace, love and reconciliation into the bleak reality.
Therefore, eschatology is a doctrine thoroughly about the future and a doctrine thoroughly connected to reality.
It is a doctrine about a destiny that we cannot control or achieve with our own hands, but it is also a doctrine that emphasizes the importance of our obedience and responsibility.
Eschatology is a teaching that creates a "qualitative difference" in everyday life by connecting hope for the future with today's life.
---Chapter 34.
From "Eschatology I"

The Christian tradition was formed as countless people's questions gathered and accumulated over a long period of time, and it was interesting throughout the writing that questions are the key that allows us to enter the world of meaning that unfolds within the treasure trove of tradition... Questions not only open the perspectives of those participating in the conversation, but at the same time guide the conversation in a certain direction so that meaning can be formed.
Therefore, questions not only offer the possibility of gaining true knowledge, but also serve as a condition for creating genuine and fulfilling conversations.

---From the “Postscript”