김대건 신부의 성사 사목활동과 행정 사목활동

김정숙(Kim, Jeong-Sook) 한국교회사연구소 2021 敎會史硏究 Vol.- No.59

김대건 신부는 1845년 8월 17일 사제 서품을 받았고, 1846년 9월 16일 새남터에서 참수치명했다. 사제로서 생활한 기간이 13개월이다. 본고는 이 13개월간 김대건 신부가 행한 일에 대한 검토이다. 여기서는 김대건 신부의 사목활동의 범위를 확정하고 그 활동의 세세한 면면을 찾았다. 자료로는 기존의 문헌 사료는 물론, 지역답사를 겸하며 관련 지역의 전승까지 활용했다. 시작에 앞서 김대건 신부의 사목활동의 개념과 방향을 전환할 필요를 제시했다. 그리고 그의 체력과 외모, 성사 사목 태도, 사는 모습 등을 살폈다. 이어 시복 재판에 나온 증언을 토대로 김대건 신부의 성사 사목활동을 정리했다. 김 신부는 서울과 경기지역에서 성사 사목활동을 했는데, 그 빈도는 반반이었다. 성사에 참여한 사람들은 상호 간 인적 관계를 가지고 있으며, 교회 내 신앙적 위치도 깊은 이들이었다. 이와 더불어 재판 증언은 김 신부의 성사 활동을 포괄적으로 밝히기에는 한계가 있음을 지적했다. 이를 뒷받침하기 위해 남경문 등 증언자로 나오지 않았으면서 김 신부로부터 성사를 본 사람들, 또 신부의 옥중에서의 성사 사목 등을 짚고, 당시 교회 상황을 분석했다. 다음으로 김대건 신부의 특수 사목으로 신자들 조직 방법과 그 운영 방식을 밝히고, 김 신부의 인적 자원을 확인했다. 연평도 항해에 나갔던 사람들, 신부댁에서 봉사하던 여성 등 김 신부와 함께 일한 이들도 역시 상호 인적 관계가 긴밀하고, 신앙생활도 활발한 이들이었다. 김 신부는 이들 인력을 배치하여 교회를 점조직으로 운영해 갔다. 한편, 김대건 신부는 전교자금을 운영했는데, 포목과 은괴 등을 통한 물품으로 국내외 차익을 통해 자금을 늘리고자 했다. 신자들에게 돈을 대주어 배를 사서 장사하도록 하면서 바닷길을 개척·운영했다. 또한 김 신부는 부제 때부터 해오던 신학생 교육도 재개하여 이어갔다. 그는 이러한 교회 업무를 처리하면서, 조선교회 부주교의 역할까지도 감당했다. 김대건 신부는 기해박해 이후 폐허화된 교회를 재건했고, 두 선교사가 조선에 정착 활동할 기반을 다져 놓았다. 메스트르 신부와 최양업 신부는 각기 다른 길로 입국했지만, 그가 개척한 해양로는 이후 조선교회와 세계교회의 연결로가 되었다. 그뿐만 아니라 김 신부는 조선 조정에 새 문화에 대한 충격을 가져다주었다. 무엇보다도 그는 조선인이 신부가 되는 길을 보여주었고, 한국인에게 꿈을 열어 주었다. Father Kim Dae-geon was ordained priest on August 17, 1845, and was beheaded at Saenamteo on September 16, 1846. At the time of his martyrdom he has completed 13 months since his priestly ordination. This article is a review of what Father Kim Dae-geon did during these 13 months. For my research, I used not only existing historical documents, but also information of local traditions of found during my field surveys on the geographic areas where father did his Pastoral work. As a starting point it seemed important to me to present the need of changing the concept and direction of Father Kim’s pastoral activity. It also seemed important to me to highlight the strength of his physical appearance, his own personal way of conceiving and living the sacraments. Then, based on the testimony from his process of beatification, I summarized Father Kim Dae-geon’s sacramental ministry. By this data, Father Kim carried out his sacramental pastoral activities between Seoul and Gyeonggi Province, and the regional frequency was half and a half. Those who participated in the formation for the reception of the sacraments had a personal relationship with each other, and they also had a deep religious position in the life of the local Church. In addition, I pointed out the limitations of the witnesses during the process of beatification; those testimonies remain short and do not comprehensively reveal the fullness of Father Kim’s sacramental ministry. To support this, I analyzed the situation in the church at the time by pointing to people who did not appear as witnesses, such as Nam Kyung-moon, and the work of pastoral ministry carried out in the prisons where the sacramental life was preached and prepared. Next, I try to explain the originality of the pastoral work of father Kim Dae-geon specially the way he organized and interacted with the believers and prepared them as a resource for his work of evangelization. Those who worked with Father Kim, such as those who went on a voyage to Yeonpyeong Island for finding the entrance for the missionaries and the women who served at the presbytery, also had close personal relationships and were active in their religious life. Father Kim organized these belivers as a branch organization to run the church. On the other hand, Father Kim Dae-geon ran the funds of the mission, and he wanted to increase the funds through import profits with goods such as cloth and silver ingots. He opened and operated the sea route by lending money to believers to buy ships and trade. In addition, Father Kim continued to educate seminaries, which he had been doing since the time of his deacon. While handling these church affairs, he was even considered as the vice-bishop of the Joseon Church. Father Kim Dae-geon rebuilt the church that was ruined after the Gihae persecution, and laid the foundation for the two missionaries to settle down in Joseon. The sea route that Father Kim Dae-geon pioneered became a connection way between the Korean church and the world church, except Father Maistre and Father Yang-eop Choi entered Korea by different routes. Not only that, but Father Kim brought the shock of the new culture to the Joseon court. Above all, he showed the way for Koreans to become priests and opened up dreams for Koreans.

풍경과 감정 : 역사를 상상하는 두 개의 다른 시선

김정숙(Kim Jeong-sook) 한국비평문학회 2008 批評文學 Vol.- No.30

The purpose of this thesis is to explicate the historical imagination of male/female writers and the narrative truth, focusing on Leesim(『리심』) written by Kim Takwan as a male novelist and Leejin(『리진』) written by Shin Kyong-sook as a female novelist. The interesting point is that they all describe the sarre character in each of their novels. In chapter 2, the author outlines the narrative processing, the commonness and the difference between the texts. In chapter 3, the author studies two-view points which imagine the historical character. In chapter 4, the author looks into the historical cognition of male/female writers. In this respect, these can be summarized as follows: In the first place, Leesim and Leejin are the record of her travel life commonly. They represent the woman who had been to France at first in the early 20th century. She was the dancer of the Royal Court and experienced the ambivalence between western civilization and imperialism in France. However ‘scenery’(educated discovery) remains in Leesim and ‘emotion’(tragic sympathy) remains in Leejin. Second, the forward of part of each text is mostly parallel process, but the latter part of the story rends apart. That is, Leesim moves on the man-narrative while Leejin advances the mother-narrative. Such reason has sapped woman-narrative. Third, the purpose of the two novels is all the searching for existence. But Kim’s writing pursues the reconstruction of ‘fact’ itself while Shin’s writing concentrates on the historical ‘truth’ in terms of the minority. In conclusion, The objective distance of Leesim and the psychological identification of Leejin are the two way of imagination about the history. Leesim and Leejin which include premodern/modern, imperialism/colonialism and the native language/the translate language, show the valuable point of the faction combining fact with fiction.

논문편 : 중 , 고등학교 가정과 교육에 대한 가정과 교사의 의식

김정숙,안옥희,한재숙 ( Jeong Sook Kim,Ok Hee An,Jae Sook Han ) 대한가정학회 1996 Family and Environment Research Vol.34 No.4

산사 분말 첨가 식빵의 품질 특성

김정숙,정세훈,Kim, Jeong-Sook,Jeong, Se-Hoon 동아시아식생활학회 2007 동아시아식생활학회지 Vol.17 No.1

The effects of Crataegus pinnatifida bunge powder(CP) on dough characteristics and bread quality were evaluated. Breads were prepared with the addition of 0, 3, 6 and 9% CP to the basic formulation. The pH of dough added with CP ranged from 5.26 to 5.34, while control dough had a pH of 5.80. The loaf volume index of bread prepared with $3{\sim}9%$ CP decreased by $5.4{\sim}16.9%$ Hardness increased with the addition of CP, but the cohesiveness and springiness decreased with the addition of 3 and 6% CP and increased with the addition of 9% CP. Color L value of the bread crust and crumb decreased with CP and color a and b values of the bread crumb increased with CP. The sensory quality of bread with 6 or 9% Crataegus pinnatifida bunge powder, as estimated by shape, flavor and overall quality, was worse than that of control bread, while bread with 3% Crataegus pinnatifida bungs powder had the best quality.

베긴 여성 신비가, 마그리트 포레테의 부정 신학적 하나님 형상의 신학

김정숙(Jeong-Sook Kim) 감리교신학대학교 2017 신학과세계 Vol.- No.91

이 논문은 이단으로 지목되어 화형에 처해진 베긴 여성 신비가 마그리트 포레테의 재판과 죽음 그리고 그의 저서 『단순한 영혼의 거울』에 대해 소개하고 그의 신비사상, 신학적 의의를 연구하고자 하는 목적을 갖는다. 그러나 이 논문은 신비가로서 마그리트 포레테의 신비사상과 부정신학자로서의 신학사상에 대한 단순한 연구를 넘어 그의 신비사상과 부정신학자로서 그의 신학의 정통성을 변증하고자 한다. 이를 위해 포레테를 이단으로 정죄하고 화형에 처한 종교 재판의 과정과 그 이면의 정치적 배경을 살펴봄으로 포레테가 당시 황제와 교황의 권력싸움에 의한 희생양이었다는 사실도 밝힌다. 또한 종교재판에서 포레테를 자유영의형제단(Brethren of Free Spirit)이라는 이단과 연관시켜 도덕률 폐기론자, 반교회주의자, 범신론자라고 낙인찍은 근거로 지목한 포레테의 책 『단순한 영혼의 거울』을 분석하고 내용의 핵심을 설명하고 있다. 포레테가 사용한 중요한 부정신학적 용어자기 영혼의 ‘소멸’, ‘신화’를 분석하고, 그의 ‘유동적인 액체 이미지’를 분석함으로 당시 종교재판관의 이단 정죄가 불의하고 부당하며, 그의 신학의 정통성을 주장한다. 베긴 여성 신비가 마그리트 포레테는 서양 최초의 부정신학자로서 독특한 베긴의 영성과 부정신학적 방법을 통해 부정신학적 인간론, 하나님 형상의 신학을 구성한 독창적인 신학자임을 주장한다. This paper intents to introduce a beguine woman mystic, Marguerite Porete who was burned at the stake for heresy, focusing on the inquisition and execution as a heretic woman as well as her mystical thoughts and theological significance. More than simple introducing and studying of her’s yet this paper has a purpose to defend the orthodox mystical theology of Marguerite Porete who developed a negative theology. For the purpose it explores the other side of the inquisition as well as the execution of Porete, and demonstrates that she became the sacrificial scapegoat for a political tension between the France Emperor and the Pope at the time of Porete. Further this paper analyses Porete’s book, the Simple Souls of Mirror in regard to the stigmas as a antinomianianlist, pantheist and anticlericalist which the inquisitionists of the trial falsely charged against Porete. In order to clarify the orthodox thoughts of Porete, this paper analyzes and explains the important theological notions such as “annihilation” and “deification” as well as the important theological allegories and images such as “fluid liquid” “a drop of water” with which Marguerite Porete developed negative theology. Accordingly this paper advocates Marguerite Porete is the first negative theologian in the Western Christianity, who develops an inventive apophatic theology for mystical theological anthropology by using apophatic images as well as languages.

문장 텍스트의 변환을 위한 지도 방법 : 「대법원 판결 요지」를 중심으로 focusing on the Keynote of the Supreme court`s judgement

김정숙 ( Jeong Sook Kim ) 국제비교한국학회 2007 비교한국학 Comparative Korean Studies Vol.15 No.2

주제 분석을 통한 학습자의 학술적 접근 양상과 글쓰기 교육의 방향(1)*

김정숙(Kim, Jeong-sook),백윤경(Baek, Yun-kyung) 한국언어문학회 2016 한국언어문학 Vol.98 No.-

This study explored research areas and research methods of those papers through the subject analysis and key words of 134 final assignment papers that were submitted by college students who took a course of writing education, academic writing 2 that was open between 2013 and 2015. Also, this study classified and analyzed learners’ concern areas and subject approaching methods. Through this, this study aims to grasp the connectivity between learners’ concern-interest and their majors, and identify efficiency and possibility of circulating writing education centered on the process. This study attempted to appoint each analysis method and academic approach aspects and meaning by designating evaluation criteria as 1) academic research fields, 2) the core area, 3) approach methods, and 4) key words. From the results of the analysis, it is found that college student learners’ thesis subjects mainly focused on issues of the social phenomena or the social reality, and that they tried to have academic approaches in connection with learners’ own majors. Contrast to other areas, learners majoring in the humanity and the social sciences showed a low aspect, which demonstrated the decrease of interest of Korean college students in the humanity. Currently, at the point of moving into intelligence society requiring creation of converged-compound knowledge such as compound studies, it is necessary to provide various opportunities to be in contact with the knowledge of humanity. Such college education as academic writing should provide opportunities to achieve basic approaching methods to new valuable research fields, through the connection of learners’ major knowledge system with their surrounding environment.

대학생의 학술적 글쓰기 능력 향상을 위한 지도의 실제 - 논문작성법을 중심으로

김정숙 ( Jeong Sook Kim ),백윤경 ( Yun Kyung Baek ) 충남대학교 인문과학연구소 2014 인문학연구 Vol.49 No.3

본 논문은 2013년도 2학기에 개설된 <학술적 글쓰기 2>의 단계별 수업 모델을 제시하는 한편, 실제 수업 사례를 통하여 융합·창의적 주제의 접근 방법과 양상을 분석하여 대학 기초 교육에 있어 논문작성법의 중요성을 제시하고자 함을 목적으로 한다. 이에 따라 “주제의 탐색과 설정”과 “주제의 명료화”로 연계된 7단계 수업모형을 제시하고, 실제 수업 사례를 분석함으로써 대학 글쓰기 교육에 있어 나아갈 방향을 제시하였다.대학 글쓰기 교육은 스스로 사유하고 비판적으로 바라보며, 이를 글쓰기로 표현할 수 있는 능력을 키울 수 있는 방향으로 나아가야 한다. 이러한 목적 하에 학습적 글쓰기의 단계에 따른 학습자의 주도적 학습 및 문제해결전략은 학생 스스로 ‘문제를 탐색, 설정’하고 ‘문제를 해결’하는 활동을 실제 수행하였다는 점에서 실천 지향적이며, 이 시대가 요구하는 인재 및 후속 연구 세대를 양성할 수 있는 기반이 될 수 있을 것이다. The purpose of this paper is to suggest teaching method for developing academic writing proficiency of college students focusing writing thesis. we establish effective teaching method for developing academic writing proficiency of college students by proceeding step by step as ‘process-centered academic writing model.’ This course model is as in the following. The exploration and selection of subject and the clarification of subject are divided in progress. First, the exploration and selection of subject is related to five step learning; requirement, notion and value of thesis from step 1, thesis of exploration from step 2, thesis of selection from step 3, collection and arrangement of from step 4 and creating outline from step 5. The clarification of subject has embodiment through two step; writing introduction from step 6 and making presentation from step 7.The teaching method for developing academic writing leads college students to the exploratory and problem-solving learning. As a result, this course model has on education that self-directed Learning develop exploratory and problem-solving`s faculties.

13세기 베긴 여성 신비가들과 젠더 신비주의: 여성주의 시각으로 조명하는 베긴 여성운동과 제3의 신학자로서의 베긴 여성 신비가

김정숙(Kim Jeong Sook) 한신대학교 신학사상연구소 2017 신학사상 Vol.0 No.179

이 논문은 13세기를 중심으로 일어났던 베긴 여성운동을 페미니스트 시각으로 분석하여 최초의 여성해방운동, 최조의 여성개혁운동으로 정의하며, 베긴여성 신비가들의 신비사상을 젠더 신비주의로 규명하고 있다. 젠더 신비주의는 여성주의적 시각과 상황적 신비주의 (contextual mysticism)를 연결하여 독특한 여성 신학적 신비주의 사상을 구성하는 것을 목적으로 한다. 상황신비주의는 신인합일의 초월적 신비체험이 발생하는 구체적 역사적 배경에 중점을 두는 신비주의 연구다. 상황신비주의와 연계한 젠더신비주의는 신비체험이 일어나기 전의 역사적 배경과 여성으로서 신비가들의 구체적 삶의 정황에 관심하며 그들의 신비체험과 저술을 분석한다. 또한 이 논문은 브라반트의 하데비치, 마그데부르크의 메칠드, 마그리트 포레테 등 위대한 3명의 베긴 신비가들의 저술에서 보이는 언어적 특성, 이미지와 상징, 개념들을 분석하고 공통점을 설명했다. 3명의 베긴 여성 신비가들의 신비 사상에서 발견할 수 있는 공통적인 신학적 특성을 통해 이들을 제3의 여성신학자로 명명하고 그들의 신학적 특성을 ‘신학적 인간학’의 범주로 분석하여 하나님 형상의 신학이라는 주체신학으로 분석하고 설명한다. This paper analyzes the Beguine women’s movement from a feminist perspective. This lay women movement began and developed from the end of the twelfth century through the thirteenth century, and was the first women’s movement of liberation, as well as the first women’s movement of reformation. This paper defines the mysticism of the Beguine community as a “gender mysticism” which expresses distinct female characteristics of this religious community. An independent women s religious life, with the goal of emulating the life of the Apostles, developed and flourished only in the Beguine communities. The Beguine women communities, unlike nuns of the convents, had been unique communities which did not belong to a religious order and functioned independently of the Church. Gender mysticism connects feminist perspectives to some aspects of contextual mysticism which focuses on the context of mystical experiences of mystics. The existing research on mysticism has concentrated on the phenomena following a mystical experience and the mystical experiences of union with God itself. In contrast, gender mysticism is more concerned with the historical context in which the women mystics were situated before the mystical experiences happened. Hence, gender mysticism analogizes the linguistic uniqueness, images, symbols, and concepts with which the Beguine women mystics used for their own writings and tries to bring out their unique theological thoughts. This kind of theological research, which explores the mystical thoughts of the three great women mystics, Mechthild of Magdebrug, Hadewijch of Brabant, Maguerite Porete, has resulted in designating these three women mystics as the “third women theologians” and calling their theological anthropology a “theology of image of God.”

논문(論文) : 신라 불교에서 비구니의 존재와 활동

김정숙 ( Jeong Sook Kim ) 대구사학회 2010 대구사학 Vol.99 No.-