기획 논문 : 기독교철학의 제문제 ; 희망의 빛으로 본 Paul Ricoeur의 "종교의 자유"

장경 ( Kyung Jang ) 한국기독교철학회 2010 기독교철학 Vol.10 No.-

폴 리쾨르가 말한 종교의 자유는 ``케리그마적 선포와 해석``으로 전개된 자유의 질에 속한다. 이 자유는 다양한(심리, 윤리, 정치, 사회, 신학) 차원에서 형성되는 인간성숙을 향한 총괄적 형태변화를 이루면서 자유담화의 완성도상에 있다. 리쾨르가 관심을 갖는 ``철학적 접근``은 케리그마와 신학이야기(성경)에 끊임없이 다가가면서도, ``들음(신앙을 통한 말씀의 수용)``에 기초하여 ``따름``이라는 자율의 길이 있음 알린다. 즉 ``이성의 한계 안에 있는 종교``라는 차원에서 한계를 넘지 않는 ``이성해석``의 가능성을 말한다. 여기서 리쾨르는 칸트의 두 가지 이성비판(순수이성과 실천이성)의 변증법과 『이성의 한계 안에의 종교』를 몰트만이 그의 『희망의 신학』에서 말한 종말론적 세계열림에로 연계한다. 리쾨르는 철학과 신학이 공유할 수 있는 자유의 장을 ``희망``이라고 말한다. 칸트의 두 가지 이성비판(이성사유와 의지의 앎)으로 생겨난 이율배반적 불일치에서 최고선이라는 총체적 가능성으로 나타난 요청을 리쾨르는 희망으로 이끈다. 이런 희망은 어디까지나 가능성이지 현실이 아니다. 다른 한편, 칸트의 ``한계선상의 종교``는 인간 삶에 나타난 ``근본악``이 이룬 실존적 절망으로 이성의 무능력을 실감하게 한다. 본성에 가까울 정도로 악에 기울어진 성향과 도덕주체의 자유로운 선택의지가 어떻게 서로 양립할 수 있는가? 칸트의 해답은 ``선택의지와 준칙`` 그리고 ``행위동기에 대한 이해``로 우리를 이끈다. 그는 동물과 달리 인간의 선택은 감성적이지만 자유로운 선택이라 강조한다. 경향성에 의해 결정되지 않고 순수이성의 명령을 받아들이고 도덕법에 대한 존경심에서 행동할 수 있기에 인간은 자유로울 수 있다. 이때, ``자유``는 경향성을 억제하는 힘이다. 이런 힘을 발휘하지 못할 때, 인간은 감성과 열정의 노예가 된다. 어떤 동기를 선택하든 준칙 속에 동기를 수용하는 행위는 전적으로 자유로운 행위이다. 따라서 선악의 선택문제는 준칙 속에 어떤 동기를 수용하는지에 달려 있다. 이런 맥락에서 ``도덕법칙에 대한 존경만``이 준칙의 체계 속에 ``최상의 준칙``이 된다. 이 준칙을 모든 행위의 기본준칙으로 받아들이지 않는 행위는 근본적으로 악하다. 처음부터 자유에는 사람이 선택한 악이 들어있다. 악한 준칙은 우연이지만, 그것은 자유의 악한 본성, 곧 필연적인 것이 되어 드러난다. 이것이 ``근본악``이다. 리쾨르에 의하면, 주관에 들어 있는 이 악의 필연성은 동시에 희망의 원인이기도 하다. ``준칙``을 고치는 것, 그것은 우리가 할 수 있다. 해야 하기 때문이다. 그러나 본성 곧 자유의 본성을 거듭나게 하는 것은 할 수가 없다. 근본악은 인간의 한계상황이다. 리쾨르는 칸트가 인간의 ``앎의 한계에서 능력(힘)의 한계에로까지`` 그 인식범주를 넓혔다고 본다. 근본악이 뜻하는 무능은 인간의 유능함이 나오는 바로 그 지점에 있음을 보여준 것이다. 실천이성의 변증론에서 요청했던 ``자유의 근본물음``이 근본적 형태로 제기된 것이다. 자유의 요청은 선험적 환상(순수이성)에서 생긴 앎의 어두움을 넘어야 할뿐만 아니라, 근본악 때문에 생긴 능력의 어두움(실천이성)도 넘어야 한다. 진정한 자유는 사변(이성이론)과 실천(의지이론) 양면성에서 성금요일을 넘어서는 희망으로만 가능하다. 여기서 리쾨르는 칸트의 근본악 사상이 그리스도교 케리그마에 가장 가까이 다가간 지점으로 본다. 즉 철학적 희망은 ``부활의 희망``이고 죽은 자들 가운데서 ``부활하는 희망``이다. 칸트의 근본악 사상은 그리스도교 신앙과 밀접하게 관련된다. 칸트의 근본악과 윤리의 관계는 의무론 분석만이 아니라 최고선을 다루는 그의 변증법을 이루는 관계와 연계해서 보아야 한다고 리쾨르는 주장한다. 여기 다른 변증법의 문제가 있음을 파악한 리쾨르는, ``헤겔 이후의 관점``에서 칸트를 해석하려면, 바로 이 변증법의 관점을 거쳐야 한다고 주장한다. 근본악은 처음 행위(원죄)의 시작뿐 아니라 자유가 전체를 향해가는 과정에도 나타나고 있음을 리쾨르는 주시한 것이다. 『이성의 한계 안에서의 종교』의 ``근본악에 대하여`` 부분에서 칸트는 종교철학으로 문을 열고, 악의 문제를 제기했지만 그 완결을 이루지 못한 상태다. 여기서 리쾨르는 칸트가 부분적으로 들추어낸 악의 이론을 감안하여, 총체적인 종합을 시도한다. 그는 ``진짜 악``, ``악 중의 악``이란 금지의 위반이나 불복종이 아니라 통합하려는 작업에 깃든 ``기만(fraude)``이라고 밝힌다. 다시 말해, ``진짜 악은 종교가 생겨난 지점, 곧 모순과 갈등의 영역``에서 드러난다. 칸트식으로 풀어 말하자면, 진짜 악은, 한편 이론적·실천적 이성을 구성하는 ``총체성 요구``가 있는 곳에서, 다른 한편, 앎(지식)을 혼란케 하는 ``환상``과 도덕적 동기를 혼탁하게 하는 애매한 ``쾌락론``이 일어나는 자유선택의 지점에서 생긴다. 그리고 또 다른 한편, 전체통합을 겨냥한 인간작업의 노력을 부패케 하는 ``악의(le malice)``가 있는 곳에서 생긴다. 그렇다면 리쾨르의 말처럼, ``악과 희망``은 우리가 생각하는 것보다 훨씬 가까이 밀착되어 있는 셈이다. ``악 중의 악``이 종합을 꾀하는 ``총체성 도상``에서 생겨나는 것이라면, 이는 희망의 병리학에 해당된다. 즉 진짜 악은 ``모임, 요약, 총체화``라는 제도화 과정 속에, 국가나 교회 안에서 나타날 수 있다는 것이다. 그렇다면 이런 근본악의 이론은 ``소외``라는 새로운 형상의 영접구조로 나타난다. 이는 사변적 환상이나 위로를 얻으려는 욕망(두 가지 이성비판)과는 다른 모습이다. 소외는 교회와 국가와 같은 ``문화적 권력(힘)``에서 나타나는 소외이다. 권력들 중심에는 종합이란 기만적 표현이 생겨날 수 있다. 이런 근본악은 정치적·종교적 분야에서 ``결핍된 종합``으로 절정을 이룬다. 그러므로 칸트에게서 참다운 종교는 거짓종교(고착된 종교)와 끊임없이 논쟁을 편다. 자유의 거듭남은 희망의 형상이 공공장소에 나타난 우상으로부터 자유롭게 되어가는 움직임과 분리될 수가 없다. 자유를 향한 움직임은 늘 상 새로워져야 한다. 이런 과정 전체가 이성의 한계 안에서 종교철학을 구성한다. 리쾨르는 이 과정이 ``부활의 케리그마``가 철학 쪽의 희망의 자유와 비슷한 유비를 이룬다고 본다. 리쾨르가 말한 ``자유의 케리그마``는 신학과 철학 양면에서 접근 가능한 진정한 의미에서 ``종교의 자유``의 의미를 건네주는 자유의 질(quality)에 해당된다. 현실에서 만나지는 악에도 불구하고 부활신앙의 넘치는 은총의 선물은 무한한 희망을 낳게 하며 목적왕국(하느님 나라)의 실현을 위해 올바른 자유사용을 펴게 하는 신비이다. 희망의 지성은 주체의 환상(사유)과 쾌락의 오류(앎, 실천지)에서 벗어나게 하는 요청적 자유를 터득하게 한다. 한계 상황으로 드러난 이율배반적 자리에서 우리는 모든 것을 아우르며 총체적 종합으로 나아가는 역사적 과정에서 다양한 선택의 기로에 서 있다. 절대적으로 선하신 인격자 ``너(하느님)``에 대한 존경과 신뢰와 희망 하에, 공동목적에 참여라는 ``과제``를 겸허하게 읽을 줄 아는 지혜가 필요하다. 그 선택은 혼자 하는 게 아니다. 최고선의 주인(하느님)으로부터 오는 ``희망의 자유``를 익혀야 할 것이다. 죽음을 이긴 부활의 희망은 바로 자유선택이 기대는 최상의 짝이다. For Ricoeur, the religious freedom signifies the quality of freedom that pertains to the religious phenomenon as such. The quality of freedom, developed by the proclamation of kerygma and its interpretation, recapitulates all the other degrees (psychological, ethic and political, etc) of freedom inasmuch as it concerns what he calls completion of the discourse of freedom. As christian philosopher, he puts the incessant work of philosophical discourse into a relation of proximity with kerygmatic and theological discourse. His work of thought is henceforth a work that begins with ``listening``, and yet within the autonomy of responsible thought. As a hearer of the Word, he has been taken especially with the eschatological interpretation that J. Moltmann gives to the Christian Kerygma in The Theology of Hope. Moltmann resituates the Resurrection entirely within the framework of the Jewish theology of the promise and by removing it form the Hellenistic schemas of epiphanies of eternity. The Resurrection, interpreted within a theology of promise, is not an event which closes, by fulfilling the promise, but an event which opens, because it adds to the promise by confirming it. The God who is witnessed to, is not the God who is, but the God who is coming. If such is the meaning of hope on its own level of discourse, that of a hermeneutics of the Resurrection, what is the meaning of freedom in the light of hope? For this, Ricoeur answers that it is the meaning of "my existence in the light of the Resurrection", as reinstated in the movement of the future of the Resurrection of the Christ. In this sense, a hermeneutics of religious freedom is an interpretation of freedom in conformity with the Resurrection interpreted in terms of promise and hope. This formula attests that the psychological, ethical and political aspects are not absent. But they are neither basic, nor original. Hermeneutics consists in deciphering these original traits in their diverse expressions, then in reascending, from these expressions, to the nucleus(kerygma) of freedom in the light of hope. For Ricoeur, Christian freedom is to belong to the order of the Resurrection. It can be expressed in two categories, the category of ``in spite of`` and that of ``how much more``. The ``in spite of`` is only the reverse of the joyous ``how much more`` by which freedom wills to conspire with the aspiration of the whole of creation for redemption. With this trait, the distance is further widened between an eschatological interpretation of freedom and an existential interpretation. Freedom in the light of hope or resurrection has not only a personal expression, but a communitarian, historical, and political expression in the dimension of the expectation of universal resurrection. With this kerygmatic core of hope and freedom, Ricoeur begins to search out a philosophical approximation. How does he begin with this? The route Ricoeur propose to explore is opened up by the important distinction instituted by Kantian philosophy between understanding and reason. This split contains a potential of meaning which is suitable, according to the thought of Ricoeur, to an intellectus fidei et spei. By the function of horizon, reason assumes in the constitution of knowledge and will. Ricoeur thus address himself to the dialectical part of the two Kantian Critique: Dialectique of theoretical reason and Dialectic of practical reason. A philosophy of limits which is at the same time a practical demand for totalization, is, for Ricoeur, the philosophical response to the kerygma of hope and the closest philosophical approximation to freedom in the light of hope. Both Dialectics accomplish the same movement by instituting the tension which makes of Kantinism a philosophy of limits and not a philosophy of system. The division of Dialectics is discerned from the first and decisive distinction between Denken(thouht of the unconditioned) and Erkennen(thought by way of objects, proceeding from the conditioned to the conditioned). With the two Dialectices, is thus born the question which sets in motion the philosophy of religion. The first(Dialectic) is necessary to the second(Dialectic) and the third(Religion), because it introduces, at the very heart of the thought of the unconditioned, the critique of transcendental illusion, a critique that is indispensable to an intellectus spei. The domain of hope is quite coextensive with the region of transcendental illusion. The Kantian concept of the transcendental illusion, applied to the religious object, is one of inexhaustible philosophical fecundity. The entire movement -thought of the unconditioned, transcendental illusion, critique of absolute objects- is essential to an understanding of hope. What does the Dialectic of practical reason add that is new? Essentially a transposition to the will of what we might call the completion structure of pure reason. The Dialectic of practical reason adds nothing to the principle of morality, but what it does give to our will is essentially a goal(die Absicht aufs h?chste Gut). This goal is the expression, on the level of duty, of the demand, the claim(Verlangen) which constitutes pure reason in its speculative and practical use. Reason ``demands the absolute totality of conditions for a given conditioned thing``(beginnong of the Dialectic of the Critique of Practical Reason). And the philosophy of the will takes on its true meaning. It is not exhausted in the relation between the maxim and the law, between the arbitrary and the willed, but a third dimension appears: arbitrary-law-aim of totality. What the will thus requires, Kant calls ``the entire object of pure practical reason``. That is: "the unconditioned totality of the object of pure practical reason, that is, of a pure will." He applies to it the old name of ``highest good``. It is the concepts by which the completion of the will is thought. It thus takes the place of Hegelian absolute knowledge exactly. But it does not permit any knowledge, but only a demand which has something to do with hope. It cannot be given, not only because the critique of the transcendental illusion accompanies it without fail, but because practical reason, in its dialectic, institutes a new antinomy. What it demands is that happiness be added to morality. In this idea of an antinomy of practical reason, Ricoeur see a second receptive structure for a critique of religion, applied more properly to its instinctual aspects, as in Freud. Henceforth, the connection between morality and happiness must remain a transcendent synthesis, the union of different things, ``specifically distinct``. Beatitudes is approached philosophically only by the idea of a non-analytic liaison between the work of man and the contentment susceptible of satisfying the desire which constitutes his existence. The condition of its possibility therefore must rest solely in a priori grounds of knowledge. Such is the second rational approximation of hope : it resides in this Zusammenhang (connection) that is necessary yet not given, but simply demanded, expected, between morality and happiness. For Kant, happiness is not our accomplishment. It is achieved by superaddition, by surplus. A third rational approach to hope is that of religion itself, but of religion within the limits of reason alone. Kant explicitly brings religion to the question "What can I hope for?" This question is born within and outside the critique. Within the critique, by means of the ``postulate``, outside the critique, by the detour of a reflection on radical evil. Ricoeur searches further the meaning of religion at the exterior of ethics for the access of the philosophical approximation of hope and of freedom in the light of hope. It is the consideration of evil which constrains to make the new move. With the consideration of evil, it is the very question of the real freedom evoked by the postulates of the Critique of Practical Reason. The problematic of evil requires him to tie the actual reality of freedom to the regeneration which is the very content of hope. What the Essay on Radical Evil teaches about freedom, is that this same power that duty imputes to us is in reality a non-power. The ``propensity for evil`` has become ``corrupt nature`` although evil is still only a manner of being of the freedom which comes to it from freedom. Freedom has from the beginning always chosen badly. Radical evil signifies that the contingency of the evil maxim is the expression of a necessarily corrupt nature of freedom. But this subjective necessity of evil is at the same time the reason for hope. To correct our maxims, that we can do, since we should do it. To regenerate our nature, the nature of our freedom, that we cannot do. This descent into the abyss expresses the most advanced point of a thought of limits, which extends from our knowledge to our power. The non-power signified by radical evil is discovered in the very place whence our power proceeds. Thus is posed in radical terms the question of the real causality of our freedom, the very same freedom which the Practical Reason postulated at the end of its Dialectic. The postulate of freedom must henceforth cross through, not only the night of knowing, with the crisis of the transcendental illusion, but also the night of power, with its crisis of radical evil. Real freedom can spring up only as hope beyond this speculative and practical Good Friday. Nowhere are we closer to the Christian kerygma: hope is hope of resurrection, resurrection from the dead. The Kantian philosophy of radical evil can be understood in its true connection with the ethical, not only in regard to the Analytic, to the doctrine of duty, but even more, to the Dialectic, to the doctrine of the highest good. A post-Hegelian interpretation of Kant must proceed by way of this radical contestation. But there is something else in the theory of radical evil, which only our prior reading of the Dialectic permits us to discern, radical evil concerns freedom in its process of totalization as much as in its initial determination. That is why the critique of Kantian initial determination does not liquidate his philosophy of evil but, reveals it in its true meaning. There The doctrine of evil is not completed in the Essay on Radical Evil, which initiates the philosophy of religion, but that it accompanies the latter through and through. True evil, the evil of evil, is not the violation of an interdict, but fraudulency in the work of totalization. In this sense, true evil appears only in the very field where religion is produced, on the one hand, by the demand for totalization which constitutes reason, both theoretical and practical, and, on the other hand, by the illusion which misleads thought, the subtle hedonism which corrupts the great human enterprises of totalization. The demand for a complete object of the evil is basically antinomic. The evil of evil is born in the area of this antinomy. By the same token, evil and hope are more closely connected than we will ever think them. If the evil of evil is born on the way of totalization, it would appear only in a pathology of hope, as the inherent perversion in the problematic of fulfillment and of totalization. To put it in a few words, the true malice of man appears only in the state and in the church, as institutions of gathering together, of recapitulation, of totalization. Thus understood, the doctrine of radical evil can furnish a receptive structure for new figures of alienation besides the speculative illusion or even the desire for consolation, of alienation in the cultural power, such as the church and the state. At the heart of these powers, a falsified expression of the synthesis can take place. This culminates, not with transgression, but with flawed syntheses in the political and religious spheres. This whole process constitutes the philosophy of religion within the limits of reason alone, the philosophical analogon of the kerygma of the Resurrection and the whole adventure of freedom which permits us to give a comprehensible meaning to the expression ``religious freedom``.

베드로와 바울의 선교 설교를 통해 본 대학 채플에서의 선교 설교 제안 : 사도행전 2:14-39, 17:22-31을 중심으로

김재중(Kim Jae-Joong) 대학복음화학회 2009 대학과 복음 Vol.14 No.-

This article deals with the missionary preachings of the early church as good examples answering to the practical question; what should be preached in college chapel? For this purpose I will focus on particularly the preachings of Peter immediately after his pentecostal experience of the Holy Spirit (the Acts 2:14-39), and Paul during his mission in Athens (the Acts 17:22-31), with expectation of several recommendatory points for the college chapel preaching. First, I observe them confront with different questions of their different congregations. At the same time, however, I can find common attitudes with respect that both are able to grasp exactly who their own congregations are, what questions they have, so that they are capable to be successfully in contact with their listeners by way of intimate and congenial words in their deliveries. Both are found to answer to their people's questions with one definite content, while trying to open their ears by way of communicative words, that is, words of the Christological kerygma; which we can see through their two samples of preachings proclaimed to their congregations with different clothings suited for their different concerns. Conclusively, the two preachers are common in requesting their congregations to repent more than understand their communicative words, despite their different responses; here, we see the two apostles standing before the people as the witnesses of Jesus. Finally I want to suggest four points concerning the proper missionary preachings in college chapel: 1)Use communicative words as contact points with the congregation. 2)Deliver only with one conclusive aim, that is, the proclamation of the Christological kerygma. 3)Consider the college chapel as the route of communication reaching even to communion. 4)Stand oneself on the pulpit of college chapel as a witness of Jesus.

영산 조용기 목사의 설교의 구조와 내용적 특성: 기독교 교육학적 적용

이미아 한세대학교 영산신학연구소 2013 영산신학저널 Vol.29 No.-

영산 조용기 목사의 설교는 수많은 청중에게 구원의 복음을 받아들이고, 복음의 능력을 자신의 존재와 삶 속에서 체험하는 기회를 제공했다. 그의 설교는 초대교회 사도들의 선포와 가르침의 전승에 서 있다. 초대교회 사도들의 설교가 그러했듯이 예수 그리스도를 통한 하나님의 구원 소식의 선포와 회개와 믿음으로의 촉구는 영산의 어떤 설교에서도 빠지지 않는 핵심 요소이다. 영산의 설교의 구조는 예수 그리스도의 십자가 고난과 부활을 통해 이루신 하나님의 구속을 선포하는 케리그마를 핵심적인 구조로 하여 핵심 진리에 대한 설명, 생각과 행동과 말의 변화를 포함하는 삶의 변화 및 삶의 방향성에 대한 가르침을 병렬적으로 또는 결합적으로 내포하고 있다. 영산의 설교의 구조는 선포와 가르침이 분리되거나 강조점에 우열이 있는 것이 아니다. 예수 그리스도 중심의 케리그마의 선포를 토대로 신자의 삶을 위한 윤리적, 종말론적 가르침을 적합하게 내포하고 있다. 영산의 설교는 케리그마와 디다케의 균형과 조화를 통해 청중의 영적 현실적 삶의 요구에 지속적으로 응답적인 설교가 되고 있다. 영산의 메시지는 청중의 상황적· 영적 필요 등 전인적 측면에서의 삶의 정황과 원활히 연계되는 전인구원의 메시지, 즉 성육신적 메시지의 특성을 가진다. 예수님께서는 인간의 독특한 문화와 세계관, 역사를 포함하는 삶의 정황으로 직접 들어오셔서 복음과 상황을 잇는 다리가 되셨다. 예수 그리스도의 성육신의 모범은 설교에 있어 청중의 독특한 삶의 자리, 그들의 사회· 경제적· 문화적 환경과 영적· 육신적 삶의 실재에 대한 깊은 상황적 이해를 전제해야 함을 제시해 준다. 영산의 설교는 청중의 삶의 자리에 대한 탁월한 인식을 가지며 청중의 언어, 즉 대중적 내러티브를 통한 구원 메시지의 전달, 청중의 영적· 현실적 욕구에 부응하는 성육신적 전인구원의 메시지 선포라는 내용적 특성을 내포한다. 나아가 영산은 오순절주의 설교자의 한 사람으로서 성경 중심, 예수 그리스도 중심이면서 동시에 성령과의 인격적 교제의 중요성과 성령충만과 능력의 나타남을 지향한다. 영산의 선포는 늘 신유의 선포와 병 고침의 능력의 나타남을 수반했다. 영산의 메시지와 신유의 역사는 성경 말씀의 참됨을 증거했고 청중으로 하여금 구원의 복음을 받아들이게 했을 뿐 아니라 하나님의 전인구원의 복음의 능력에 대한 확신을 부여했다. 영산의 선포와 가르침의 모델은 한 개인으로 하여금 복음을 통해 하나님과의 만남과 화목의 관계를 수립하고, 그 관계를 기저로 자신과 타인, 세계와 화목해 나가며 삶의 전인적 변화를 이루어 나가는 영적 성숙을 목표로 하는 기독교 교육의 적용과 연계점을 가진다. 기독교 교육, 특히 신앙 교육에 있어 영적 형성과 성숙의 근거는 예수 그리스도의 케리그마와 하나님의 말씀의 진리에 대한 해석과 삶의 적용에 관련된 가르침이다. 회심과 개종, 성화와 영적 성숙을 위한 신앙 교육에 있어 영산의 복음 메시지는 적용점을 갖는다. 영산은 우리의 생각을 4차원의 생각으로 전환함으로써 영적, 지성적 세계관의 변화를 가져올 것을 강조했다. 기독교 교육, 교회의 성경 교육에 있어 학습자의 세계관을 변화시키는 일은 학습자의 영적 성장, 즉 그리스도의 제자로 성숙해 가는 과정에 있어 핵심적인 일이다. 나아가 영산의 선포와 가르침에 있어 청중의 전인적 변화를 ... Dr. Yonggi Cho(Youngsan hereafter)’s preaching has provided the chance to get numerous people to receive the Gospel and experience the power of the Gospel in their lives. His preaching follows the tradition of kerygma and didache of the apostles in the early church. Like the preaching of the apostles in the early church, a central element distinctively presented in his all messages is a proclamation of salvation of God through Jesus Christ with calling on repentance and faith. The structure of his preaching is comprised of kerygma as the corestructure and of didache. In Youngsan’s preaching, kerygma proclaims the redemption of God fulfilled through Jesus Christ’s suffering and death on the cross, and his resurrection, while didache explains the primary concept in the truth and teaches the change of life including thinking, behavior, words, and the direction of life. His proclamation and instruction is not be separated or do not have a different emphasis. Two are arranged in parallel and connected closely. His message has been consistently responsive to people’s spiritual and practical needs of life, maintaining a balance and harmony of kerygma and didache. Youngsan’s message is characterized as the message of holistic salvation to be properly connected to people’s life situation comprising contextual, spiritual, and material needs and environments, which can be called as an incarnating message. Jesus personally entered into the context of human life including man’s culture, their world view and history, and became a bridge to connect the Gospel with the context. An example of incarnation of Jesus Christ suggests us to have an understanding of people’s unique context of life, which means their socio-economic, cultural environments and the reality of life in spiritual and physical dimension. Based on this kind of understanding, his message of holistic salvation has such content characteristics as showing the prominent perception to the situation of life, delivering the message in the way of narrative, and meeting person’s spiritual and practical needs. Furthermore, as one of the Pentecostal preachers, he focuses on the biblical truth and Jesus Christ, and simultaneously emphasizes the importance of personal fellowship with the Holy Spirit and the manifestation of the power of the Spirit. His message always accompanies the proclamation of divine healing and practical manifestation of the power of healing from the Spirit. His message and presence of divine healing witnesses the authenticity of the Word of God, initiates people to accept the Gospel of salvation as well as gives them confidence of the power of the Gospel of holistic salvation. A model of Youngsan’s message and teaching proposes some insights for the implication of Christian education, which has a goal of the holistic change of life and spiritual maturity through establishing the relationship of reconciliation with God in Jesus and accomplishing the reconciliation with self, others, and the world, based on the relationship of meeting with God. In education for Christian faith, the source of spiritual formation and maturity is kerygma of Jesus Christand didache related to an interpretation of the truth of the Word of Godand applications to the life. Regarding such subjects as repentance,conversion, sanctification and spiritual maturity, Youngsan’s message is applicable to the Christian education. Youngsan has emphasized that we can transform our world view by changing our existed way of thinking into the fourth dimensional thinking. In the bible teaching in the church, changing world view of the learners is essential for the spiritual growth of the learners in the process of their becoming mature as the disciple of Christ. Moreover, the Holy Spirit is one who instills the new life for the holistic transformation of the audience of Youngsan. In this manner, the Holy Spirit is a principal agent to initiate the learners to have an insight spir...

교육목회 패러다임을 통한 신앙성숙 평가척도 개발

이정수(Jung-Su Lee) 한국기독교교육정보학회 2010 기독교교육정보 Vol.26 No.-

This research was conducted to offer basic education tools for Christianity by developing a faith maturity index in the aspect of educational ministry. The summaries of the results are described as follows. (1) In term of educational ministry, the faith maturity means dynamic integration between centrifugal areas and centripetal factors. The centrifugal areas mean koinonia, kerygma, didache, leiturgia, and diakonia. The centripetal factors mean membership, ministry, mission, and mystery. (2) The centrifugal areas and centripetal factors were specially considered while making items. Based on the previous researches that were conducted, the items could be responded according to the 5 point Likert scale. Based on the pilot testings that was done two times, 9 different items each for 5 different areas were made (basically 45 items were made). In order to test the propriety and the reliability of the paper, 357 adult christian from the churches and educational institutions such as schools in many different areas of Korea were selected as research objects. Technically, SPSS WIN 12.0 program was used to do statistical analysis, reliability and validity analyses, multi regression analysis. In addition, AMOS 4.01 program's structural form equation method was used to make up for the weak points of the regression analysis. (3) The maturity index that was developed in this research had .94 in terms of cronbach's α coefficients, while the coefficents of koinonia, kerygma, didache, leiturgia, and diakonia had .74, .83,. 78, .75, and .68 respectively. the results obtained from the research was satisfactory, such indexes could serve as a useful tool for measuring christian's faith maturity and helping people out regarding that field. (4) After running a correlation analysis between background variables and faith maturities, some of the facts that could be useful to educational ministry were confirmed. They are described as follows. 1) In the faith maturity areas, diakonia was strongly related to ages, and by looking at such results, we could assume that the church education system should focus more on helping teenagers recognize and fully practice Diakonia. 2) Koinonia seemed to be less related to the jobs, and this means that churches should put more emphasis on the people who are trying to take layperson leaders in churches to fully understand the idea of koinonia. 3) It was found that kerygma, leiturgia, and ministers were more strongly related with each other compared to the relation between koinonia, didache, diakonia, and ministers. After all, it is safe to suggest ministers to put more emphasis on the areas of koinonia, didache, and diakonia. 4) Regarding the gender, koinonia, and diakonia seem to be less related. This suggests that males tend to have less knowledges in those areas compared to females, and there needs to be some improvements. (5) Reviously-made faith maturity indexes were made based on the cognitive, emotional, and behaviors, which made it hard for christians to apply to the field of church ministries. However, the indexes in this research specified areas of maturity, which means that the believers can find out their weak points of their faith maturity and fix them. (6) The research samples in this research were composed mainly of christians who are adults (above age of 18). Knowing that educational ministry should also put it's ideas on the young people, further research should be done also on children and teenagers.

희년의 기독교 윤리적 의미에 나타난 교회사회복지 실천

박승탁(Seoung-Tag Park) 영남신학대학교 2015 신학과 목회 Vol.44 No.-

Centering on the gospel of Luke, the meaning of the year of jubilee and the meaning of Christian ethics was examined and in addition, an examination was made on how the meaning of the year of jubilee shown in the gospel of Luke appears in the church social welfare practices. The Christian ethical meaning in the year of jubilee and the ‘economic considerations on the poor’ was interpreted as Koinonia at the time of Jesus, command of slave emancipation was interpreted as Diakonia during the time of Jesus, freedom proclaimed to all citizens by blowing trumpets shown at the year of jubilee was interpreted as Didachē at the time of Luke, and the restitution of land ownership and the restitution of home ownership was interpreted as Didachē by the learning from Luke. Christian ethical meaning in the year of jubilee has been used as Koinonia, Diakonia, Kerygma and Didachē at the time of Luke. When the meaning of the year of jubilee was proposed for church social welfare practices, in Koinonia, it was sharing food and global operation & development, in Diakonia, it was cultural center, serving and sharing, and in Kerygma, it was community service program and Abraham Sarah School, and in Didachē, it was seeing the school of marriage expectant couple, newlyweds and pregnant women becoming one of the methods for church social welfare practices. As such, the Christian meaning shown in the year of jubilee which is shown in the bible, the spirit of the year of jubilee is not divided in the modern church social welfare practices. For the mission of loving the neighbors, sharing and servicing and realizing love through the church social welfare practices and to lead the treatment and prevention of social problems in the local community by well configuring the welfare elements of the church, the followings are proposed. First, it must be consumer oriented and not based on supplier principle. The church should not approach the underprivileged class for the purpose of mission work or other means but it should be given for free as it was received for free. Second, with grace, it should play the role of ‘light and salt’ but should be a chapter that reveals the love of Jesus. This means that church should go to the place having the lowest value to perform the role of the third view of the community on ongoing basis. Third, church should succeed the meaning of the year of jubilee to develop. Since the meaning of the year of jubilee is ideal, well dramatizing to fit the modern era and succeeding and developing this can be called the church social welfare practice. The church should play the role of the third view for the places where government and local community cannot reach to provide the helping hands for underprivileged neighborhoods, and if Koinonia, Diakonia, Didachē, Kerygma as the meaning of the year of jubilee in Luke was once planned and executed, the church social welfare practices should be carried out until Jesus comes.

THE KERYGMA, AS A PREACHING OF THE EARLY CHURCH AND ITS HERMENEUTICAL IMPLICATION

Sang-gi Moon 한국복음주의실천신학회 2005 복음과 실천신학 Vol.10 No.-

21st Century Church Music on the Perspective of Change and Communication

Yang, Jeongshik 한국실천신학회 2011 신학과 실천 Vol.0 No.29

We used a computer of which size was so huge in order to do simple mathematical works 30 years ago. However now, we live in smart world that we can contact to all of the world with handy devices whenever we want. 21st Century is the 'Social Communication' era and its pace is too fast to adapt former change and output. There is no exception on Korea churches. We need to communicate more and more with various tools ever before and this phenomenon is spread to the churches. Therefore, in churches, the methods of gospel and missionary works have developed and turned to relationship-orientated by social communication. This paper is focused on the worship and church music on the perspective of social communication and changes. Because the service is needed much communication among the church and worship works. And also, church music is the critical key(or path) of church communication. In order to offer the understanding of church music based on 21stC and new social communication, this paper provides the practical musical evidences in christian history and considers musical role and function on the three communication categories of service-Kerygma, Koinonia, and Leitourgia -communication. The essential of communication is everlasting connection, relation and continuing changes and need to balance between love and respect. That is core of communication ability. As the change of church music will be continued, new delivery system by mass media will be emerged and new concept churches-they are based on new theology and various purpose of establishment-will be established. Thus, Korea church needs prepared worshipers and leadership for its future ministries and worship music. This paper provides some conditions for 21stC leadership and messages for the whole worshipers who don't try to expand the popularity and develop the quality of church music but also communicate with past generation and have ability to fill the churches' needs. In addition, the leadership needs to be filled with the integrated hearts and the skillful hands to lead the church music. Though classical church music feature that consist of special group, some artists who majored classical music, it became remains of traditional church due to no social communication. until now, we can discover a lot of cases that creative and experimental church music isn't accepted and ignored in Korea christianity. In 20thC, we had to try to get competitiveness by this thought, the most indigenous korean style is worldwide. Furthermore, we should get abilities to expend the point of view and accept understanding so that we can discuss the procedure that combination of our own valued korean culture and noble history brings to make something creative and future-oriented, influence to the world and lead the changes. I don't want Korea church music to resemble the classical church music in median european history. Without social communication, churches became isolated from both the object and the subject of worship. Above all, this paper is focused on facing the trend of 21stC Korea church music and considering the attitude and role for the next-generation leaders of church music and worship leaders rather than criticizing and analyzing korea church music and suggesting any new solution. However, as introducing four musical practices for opening the place of communication by service and advancing to the holy sanctuary, we can search the proper direction of worship music on the new point of view.

교회의 5대 본질적 기능 재고찰을 통한 포스트 코로나 교회론

제해종 한국콘텐츠학회 2020 한국콘텐츠학회논문지 Vol.20 No.10

After the COVID-19 crisis, the world’s terrain has changed completely to the extent that it has been divided before and after Corona. We are living in the era of new normals, things we never thought of before Corona19, such as wearing masks everywhere, maintaining social distance, sitting on one side in the cafeteria, and online face-to-face classes. Perhaps the most seriously affected by the COVID-19 incident is the church. How should the church respond to the various problems caused by COVID-19? This study intends to re-examine the five essential missions of the church in the post-Corona19 era. The five essences are the three essential functions of the intangible church: didake (teaching), kerygma (declaration), diakonia (service), and the two essential functions of the tangible church: koinonia (association) and leiturgia (worship). Of these, koinonia and leiturgia are the most seriously threatened by the restraint of face-to-face worship in the incident of COVID-19. In times of crisis, the church needs to strengthen its vertical koinonia with God in order to perform its didake function well and increase the efficiency of the horizontal koinonia among believers. However, in the situation where face-to-face worship is desired due to social distance, teaching and proclaiming the Bible is the most important part. For this, it is considered that a specialized ministry is needed to produce high quality contents. 코로나19 사태 이후 세상의 지형은 코로나 이전과 코로나 이후로 나뉠 정도로 완전히 바뀌었다. 마스크, 사회적 거리 유지하기, 구내식당에서 한쪽 편에만 앉기, 온라인 비대면 수업 등과 같이 우리는 지금 코로나19 이전엔 생각도 못한 것들이 이제는 일상이 되어 버린 뉴 노멀의 시대를 살고 있다. 코로나19 사태로부터 가장 심각하게 영향을 받은 곳은 다름 아닌 교회일 것이다. 코로나19로 인해서 발생하는 다양한 문제들을 직면하면서 교회는 어떻게 대처해야 할까? 본 연구는 포스트 코로나19 시대에 교회의 5대 본질적 사명의 재성찰 하고자 한다. 5대 본질에는 무형교회의 3대 본질적 기능인 디다케(가르침), 케리그마(선포), 디아코니아(봉사)와 유형교회의 2대 본질적 기능인 코이노니아(교제)와 레이투르기아(예배)가 있다. 이들 중 코로나19 사태로 대면 예배가 자제됨으로 인해 가장 심각하게 위협받고 있는 것은 코이노니아와 레이투르기아이다. 위기의 때에 교회는 디다케적 기능을 잘 수행하고, 신자들 간의 수평적 코이노니아의 효율성 제고를 위해 하나님과의 수직적 코이노니아를 강화할 필요가 있다. 하지만 사회적 거리두기로 인해 대면예배가 소원해진 상황에서 무엇보다 노력이 필요한 부분은 성경을 가르치는 것과 선포하는 것이다. 이를 위해 보다 양질의 콘텐츠를 제작할 전문 사역이 필요한 것으로 사료된다.

21^st Century Church Music on the Perspective of Change and Communication

양정식 한국실천신학회 2011 신학과 실천 Vol.0 No.29

We used a computer of which size was so huge in order to do simple mathematical works 30 years ago. However now, we live in smart world that we can contact to all of the world with handy devices whenever we want. 21^st Century is the 'Social Communication' era and its pace is too fast to adapt former change and output. There is no exception on Korea churches. We need to communicate more and more with various tools ever before and this phenomenon is spread to the churches. Therefore, in churches, the methods of gospel and missionary works have developed and turned to relationship-orientated by social communication. This paper is focused on the worship and church music on the perspective of social communication and changes. Because the service is needed much communication among the church and worship works. And also, church music is the critical key(or path) of church communication. In order to offer the understanding of church music based on 21^stC and new social communication, this paper provides the practical musical evidences in christian history and considers musical role and function on the three communication categories of service-Kerygma, Koinonia, and Leitourgia -communication. The essential of communication is everlasting connection, relation and continuing changes and need to balance between love and respect. That is core of communication ability. As the change of church music will be continued, new delivery system by mass media will be emerged and new concept churches-they are based on new theology and various purpose of establishment-will be established. Thus, Korea church needs prepared worshipers and leadership for its future ministries and worship music. This paper provides some conditions for 21^stC leadership and messages for the whole worshipers who don't try to expand the popularity and develop the quality of church music but also communicate with past generation and have ability to fill the churches' needs. In addition, the leadership needs to be filled with the integrated hearts and the skillful hands to lead the church music. Though classical church music feature that consist of special group, some artists who majored classical music, it became remains of traditional church due to no social communication. until now, we can discover a lot of cases that creative and experimental church music isn't accepted and ignored in Korea christianity. In 20thC, we had to try to get competitiveness by this thought, the most indigenous korean style is worldwide. Furthermore, we should get abilities to expend the point of view and accept understanding so that we can discuss the procedure that combination of our own valued korean culture and noble history brings to make something creative and future-oriented, influence to the world and lead the changes. I don't want Korea church music to resemble the classical church music in median european history. Without social communication, churches became isolated from both the object and the subject of worship. Above all, this paper is focused on facing the trend of 21^stC Korea church music and considering the attitude and role for the next-generation leaders of church music and worship leaders rather than criticizing and analyzing korea church music and suggesting any new solution. However, as introducing four musical practices for opening the place of communication by service and advancing to the holy sanctuary, we can search the proper direction of worship music on the new point of view.

탈경쟁 사회를 위한 연민의 교육목회

백은미 한국실천신학회 2018 신학과 실천 Vol.0 No.58

Korean society today has imprudently adopted the principle of competition based on neo-liberalism. In order to survive in an extremely competitive social system, people have completely devoted themselves to self-development and even engaged in spontaneous self-exploitation. As a result, they suffer from inferiority complex and extreme levels of stress, anxiety, and depression. These individuals also fail to have relationships with others based on interpersonal trust and respect, and destroy the life of community. From elementary school to university, educational institutions are becoming preparatory organizations for entrance examinations and employments. Faced with this tragic reality, Christian education should break away from this principle of competition, and propose a new orientation and value of life. This paper suggests that a compassionate educational ministry can be an alternative solution. As the public witness of God’s compassionate work, the church needs to make a commitment to practicing a compassionate educational ministry. Compassionate education ministry means to help Christians learn and experience God’s compassion by deeply empathizing with the suffering of others, critically reflecting on the causes of suffering, and building solidarity to overcome the suffering. Based on Maria Harris’s theory of curriculum, this paper also suggests the curriculum that the Christian community would follow in the compassionate educational ministry. For a compassionate educational ministry, the church needs to develop diverse curricula to form a community as a public witness of God’s compassion(koinonia), to proclaim God’s compassion(kerygma), to perform prayer, liturgy, and spiritual discipline for compassion(leiturgia), to practice the pedagogy of compassion(didache), and to act on compassion in a public life(diakonia). 현재 한국 사회는 개인의 삶에서부터 사회전반에 걸쳐 경쟁원리가 지배하고 있다. 치열한 경쟁의 시스템 속에서 사람들은 자기착취를 감수하면서까지 자기계발에 매달리지만, 삶은 더 피폐해지고 자존감도 상실함으로써 극도의 정신적 스트레스, 불안, 우울증을 경험한다. 또한 인간관계는 상호신뢰와 존중이 아니라 불신과 혐오가 지배하게 되고, 공동체는 해체되고 공동선에 대한 관심도 약화된다. 초중고는 이미 입시준비기관이 되었고, 대학은 직업교육기관이 되어버린 암울한 현실에 직면하여, 기독교교육은 경쟁원리를 탈피하여 새로운 삶의 지향성과 가치를 제시해야 한다. 이 논문은 하나의 대안으로써 공동체 구성원이 경험하는 고통을 함께 공유하고, 그 고통의 원인을 비판적으로 성찰하고, 그 고통을 극복하고자 연대하고 실천하는 과정 속에서 하나님의 연민을 배우고 경험하고 실천하도록 돕는 연민의 교육목회를 제안한다. 그리고 그것을 실천하기 위해 기독교 교육과정을 삶의 전 과정에서 일어나는 배움의 행위로 이해한 마리아 해리스(Maria Harris)의 이론을 기초로 삼아 교육과정을 제시한다. 교육과정으로는 하나님의 연민의 공적 증언자로서의 공동체 형성을 위한 코이노니아와 공동체의 모든 구성원들을 연민의 선포자, 중재자, 듣는 자로 교육하는 케리그마를 제안한다. 또한 연민을 위한 기도, 예전, 영성수행을 포함하는 레이투르기아, 연민을 위한 페다고지로서의 디다케, 연민의 사회적 실천으로서의 디아코니아를 제안한다.