韓國土着化神學 硏究 : 토착화에 있어 복음과 문화의 상관성에 대한 고찰

강병권 가톨릭대학교 신학대학 대학원 1996 국내석사

이 논문은 어떻게 한국토착화신학이 복음과 문화의 상관성문제를 논의해왔는지에 관하여 연구하고자 하였다. 한국토착화신학을 이해하고자 할때, 이러한 상호 관계성문제는 매우 중요한 논의로서 작용할 것이다. 때문에, 본 논문은 한국토착화 신학자들의 신학 작업을 분석하면서 복음과 문화와의 상호 관계성 문제를 연구하였다. 과거 한국토착화신학(1960년대 윤성범과 유동식)은 "번역모델"과 "적응모델"을 극복하지 못하였다. 이 두모델을 따르는 한국신학자들은 그리스도교의 복음과 맥락(=문화, 종교전통과 역사적 맥락들)와의 상관성문제를 철저하게 담지 못하였다. 이 두모델에서 그리스도교 메시지는 지역의 문화와 역사적 현실을 제약할 뿐만 아니라, 일방적으로 번혁되어야 할 대상으로서 제한하고 있다는 점이다. 그러나 본 논문은 지역의 문화와 역사적 맥락를 또다른 주체로서 바라보고 있다. 이러한 신학적 성찰을 이끌어 내기 위해서 본 논문은 해석학적 순판 공리를 사용하였다. 우선 제1부에서 다양한 토착화 개념들을 살펴보면서, 본 논문은 "Interculturation"이라는 개념을 소개하였다. 일반적으로 가톨릭 교회가 "Inculturation"이라는 용어를 사용하는 반면에, 이 용어는 복음과 문화의 상호관계 문제에 관련하여 해석학적 순환 공리를 담아내고 있다. 제2부에서 본 논문은 한국토착화신학의 두가지 신학적 근거를 진술하고자 하였다. 첫째로 이 논문은 이스라엘 역사와 문화(구약과 신약에서) 안에서 드러난 하느님의 토착화에 주목하였다. 두 번째로 본 논문은 그리스도교 근본 교의과 관련하여, 한국토착화신학의 가능성을 전망하였다. 특히 본 논문은 스힐레벡스의 저서인 Interim Report on the Jesus & Christ, Christ과 Church에서 진술되어왔던 계시, 경험, 해석과 "해석의 틀"에 관하여 고찰하였다. 필자는 계시안에서 "해석의 틀" 개념들에 관하여 고찰하면서, 한국적 상황에서 하느님의 자기 계시를 성찰하고자 하였다. 제3부에서 본 논문은 1960년대부터 1996년까지 해석학적 용어인 '텍스트'와 '콘텍스트'의 관계성 문제와 비교하여 한국토착화신학 안에서 나타난 복음과 문화(종교전통과 역사적 현실까지 포함하여)와의 상관성 문제가 어떻게 나타나고 있는지를 설명하고자 하였다. 먼저 한국 개신의 경우에, 이 관계성문제는 복음이 문화보다 우월하다는 측면에서 "독백적 관계 구조"로서의 "종자-밭"론으로 나타났다. 그리고 본 논문은 복음과 민족, 민중의 현실과 관련하여 "상호 비판적 관계 구조"로서 "접목"론을 진술하였다. 한편, 서남동의 전거론을 고찰하면서 한국의 민중의 삶의 자리가 신학의 중요한 주제로 전이하는 것을 고찰하였다. 두 번째로 한국가톨릭교회의 경우, 본 논문은 한국천주교 200주년 기념 사목회의(1984년)의 "육화"토착화론과 심상태 신부의 토착화론의 해석학적 구조를 고찰하였다. 사목회의의 "육화"토착화론은 복음이 문화를 성취하다는 입장을 취하고 있다. 그러나 사목회의는 제2차 바티칸 공의회의 적응과 대화 정신에 입각하여 이러한 성취론적인 신학적 입장을 극복하고자 하였다. 그러므로 본 논문은 사목회의의 복음과 문화의 상관성문제를 "창조적 긴장관계"로 보았다. 또한 이러한 "창조적 긴장관계"는 심상태 신부의 토착화론에서도 발견되고 있다. 끝으로 제4부에서 본 논문은 "독백적 관계구조"(윤성범과 유동식)를 취하는 "종자-밭"론, "접목"론의 "상호 비판적 관계구조"(박종천), "맥락"을 우선시하는 서남동의 전거론, 사목회의와 심상태 신부의 "창조적 긴장관계"를 극복하기 위해서 복음과 문화와의 상관성과 관하여 "상호 대화적(변증법적)관계 구조"를 제안하였다 특히 본 논문은 복음과 문화와의 상관성 문제와 관련하여 상호 대화적 관계 구조를 해석학적으로 진술하고자 하였다. 복음은 문화를 규정한다. 마찬가지로 문화(종교전통과 역사적 맥락을 포함하여)는 복음이 구체적으로 역사적, 문화적 맥락에로 육화하기 위해서 초기 교회에서부터 복음을 규정하였다. 즉 복음과 문화의 상관성문제는 어느 한쪽이 다른 한쪽을 수동적인 대상으로 규제하지 않고 "상호 대화적 관계 구조"을 통하여 전개되어야 한다. 하지만 이 성찰이 다양한 논의에 의해서 특히 혼합주의와 그리스도교의 정체성에 있어서 의문시되고 있기 때문에, 본 논문은 정당한 혼합주의에 관한 레오나르도 보프의 신학적 성찰을 수용하면서 복음과 문화의 대화적 관계성 문제를 제안하고자 하였다 이후 한국토착화신학에서 이러한 관계성을 철저하게 성찰하고자 한다면, 보다 풍요로운 "한국신학"을 전개할 수 있을 것이다. 물론 "한국신학"은 가톨릭 그리스도교 신학과 보편교회와의 대화하고자 시도해야 한다. 왜냐하면 "한국신학"은 가톨릭 그리스도교 신학과 보편교회와 조화를 이루는 가운데 형성될 것이기 때문이기도 하다. This paper tried to investigate how the Inculturation Theology in Korea had argued the correlativity of the Gospel and culture. This correlativity will operate as a very important point when we try to understand the Inculturation Theology in Korea. Therefore this paper investigated the correlativity of the Gospel and culture, analyzing Korean Incuturation theologians' theological works. Past Inculturation Theology in Korea(1960's Yun, Sŏng Bŏm and Yu Dong Sik) did not overcome "The translation model" and "The adaptation model". Korean theologians following both models did not completely included correlativity of the Christian message and contexts(=culture, religious traditions and historical contexts). The message of Christianity in both models did not only restricted a local culture and historical context, but also confined them as objects to be transformed one sidedly. But this paper see local culture and historical context as one other subject. To introduce this theologcial reflections, this paper used hermeneutical circle axiom. First, in Park 1, seeing several concepts of inculturation, this paper introduced the concept: of "Interculturation". This term imply hermeneutical circle axiom about correlation with the (ospel and culture, while Catholic Church is using generally conception of "Inculturation". In Part 2, this paper presented two theological foundations of Inculturation theology in Korea. First, this paper gave attention to God's Inculturation reveled in Israel's history and culture(the Old Testaments and the New Testaments). Second, this paper examined the tx)ssibility of Inculturation theology in Korea in relation with Christian fundamental dogma. This paper especially investigated C. Schillebeeckx's comcepts, revelation, experience, interpretation and "framework of interpretation" which have been explained by his works Interim Report on the Jesus & Christ, Christ and Church. Investigating "frameworks of interpretation" in revelation, I tried to reflect God' self-revelation in a Korean context. In Part 3, his paper tried to explain how correlativity of the Gospel and culture(including religious traditions and historical contextsfas compared with relationship of 'Text' and 'Context'-have appeared in Incultration Theology in Korea from the 1960's to 1996. First, in the case of Korean Protestant Chruchs, this relationship appeared in the "Seed-field(soil)" model as "Structure of monologue", in this models the Gospel was always considered superior to a culture. And this paper explained Park, Jong Chop's "Gfaft" model as "Mutual critical relational structure", in relation to the Good News and 'Nation', 'Minjung's context'. On the another hand, this paper investigated that. Korean minjung's life situation was transfered into important theological theme for this I studied So, Nam Dong's reference theory_ Secondly, in the case of Korean Catholic Church, this paper investigated the "Incarnation" models pastoral council of Bicentennial of Korean Catholic Church(1984) and hermeneutical structure of inculturation argument. of Sim, Sang The. The "Incarnation" model of pastoral council was in a position that the Gospel had to accomplish the culture. But in terms of the adaptation and ecumenical spirit. of Vat Ⅱ, pastoral council has moved from this postion of 'accomplishment. of a culture'. So this paper regarded the correlativity of the Good News and culture in pastoral coumcil as "Creative tension relation". This "Creative tension raletion" is also found in Sim, Sang Tae's inculturat.ion argument. Finally, in Part 4, this paper suggested "Correlation dialogical structure" in relation to the Good News and culture in order to overcome the "Seed-field(soil )" model as "The structure of monologue"(Yun, Sang BOm and Yu Ikmg Silc), "Mutual critical relation structure" as "Conference" model(Park, Jong Chen), Se, Nam Dong's reference theory putting first in "Context.", Pastoral Council and Sim, Sang Tae's "Creative tension relationship". Especially this paper tired to explain hermeneuticially "Correlative dialogical structure" in relation to the Gospel and culture. The Gospel have regulated culture. Likewise the culture(including religious traditions and historical context) also has regulated the Gospel from early church history, when the Gospel incarnated concretely into historical cultural contexts. In short relationaship of the Gospel and cultrue must be developded into "Correlative dialogical structure" subordinating each other as passive object. But since this reflection is questioned by several arguments, especially by the syncretism and Christianity identity, this paper tried to suggest dialogical relationship beteen the Gospel and culture, employing L. Hoff's theological reflection on valid syncretism. When we conataletely try to reflect this dialogical relationship in Korean Inculturation Theology, we can develop more abundar4t. "Korean Theology". Of course "Korean Theology" must be strive l.0 communicate with Catholic Christian Theology and the Universal Church. Because "Korean Theology" will form in harmony with Catholic Christianity Theology and the Universal Church.

解釋學的 循環의 觀點에서 본 韓國 가톨릭 土着化 神學

고형석 가톨릭대학교 신학대학 대학원 2001 국내석사

신학함은 해석과 이해, 그리고 적용의 과정이다. 이에 따라 한국인으로서 지금 여기서(hic et nunc) 신학함은 우리의 심성에 뿌리를 두고 복음의 시각으로 우리의 역사와 상황을 해석하고 그리스도교적 투신을 의미한다. 이에 본 논문은 토착화 작업이 지니는 상황과 본문의 상호호응관계를 드러내고, 한국 가톨릭 신학 토착화 작업을 평가하는 연구의 목적을 둔다. 이를 위해, 토착화의 근거로서, 해석학이 제시하는 이해의 순환구조와 상황과 본문의 상관관계를 정리하였다. 여기서는, 슐라이어마허와 딜타이, 하이데거와 가다머의 해석학에 전개된 해석학적 순환을 살펴보았다. 이러한 해석학적 순환은 신학적인 성찰에 있어서, 문화와 복음 간의 상호작용과 조화가 지닌 중요성을 보여준다. 더 나아가 본 연구는 이러한 해석학적 순환이 신학함의 작업에 적용된 예로서, 라틴아메리카의 해방신학과 알로시우스 피어리스의 아시아 해방신학의 해석학적 구도를 정리하였다. 이들에게서 상황과 본문의 상관관계는 정교(orthodoxy)과 정행(orthopraxis)의 조화 안에 고찰되고 있음을 확인하였다. 이어서, 논자는 한국 가톨릭 토착화 신학의 신학적 기초를 정리하였다. 이때, 토착화 작업의 기본요소들로서, 강생과 창조 그리고 하느님 나라로서의 교회와 구세사적 차원에서의 삼위일체이신 하느님의 역사하심이 제시되었다. 한국 가톨릭 토착화 신학의 작업을 고찰하는 장에서는, 선교 200주년을 기념하여 소집된 사목회의 의안이 표명한 육화 토착화론이 정리되었다. 이 의안은 문화보다 복음을 절대적 기준으로 천명함으로써 가톨릭교회의 전통적인 토착화관을 잘 드러내주는 것으로 평가되었다. 한편, 그리스도 중심의 적응-대화 토착화론을 전개하는 심상태 신부의 토착화론은, 성취론적 한계를 지니지만 문화에 대한 신학적 사고를 심화시킨 점에서 의의를 지니는 것으로 평가되었다. 본 논문은 해석학적 순환에 대한 적확한 이해가 토착화 작업의 관건이 되며, 특별히 토착화 작업에 있어서, 정행과 정교의 조화의 중요성을 유의해야 한다고 주장한다. 이때, 문화중심과 상황중심의 토착화론의 조화는 한국인으로서의 주체의식에 기반하여 전개되어야 할 것이다. 이러한 견지에서 본 논문은 신학함의 주체로서 자인식의 필요성을 주장한다. 지금 우리에게 요구되는 것은, 문화와 복음 또는 상황과 본문 중 어느 하나를 비주체적으로 다른 하나에 적용시키는 작업이 아니다. 신학의 토착화 작업은, 이 둘의 조화를 통해 그리스도의 육화에 나타난 하느님 나라의 실현을 구체화시킬 수 있는 패러다임을 모색하는 작업을 의미하기 때문이다. Doing theology is an Hermaneutical process in which those steps of understanding, interpretation, and application are interwoven together. Then, we can say that "Doing theology here and now as Korean means interpreting our history and situation on the Gospel's viewpoint and then being involved with christian commitment." In this connection, the aim of this thesis is to newly recognize and lighten the importance of reciprocal relationship of the text and context on the task of inculturation of theology. And the object of this will be to evaluate the works of inculturation perfomed by Korean Catholic church and theologian. For this aim, the first part describe 'Hermaneutical Circulation' as the ground of inculturation. In this part, I've examined the circulation unfolded on the Herneneutics of Schleiermacher, Dilthey, Heidegger, and of Gadamer. Those circulation shows us the importance of achieving the harmonization between the culture and the gospel in doing theology. It is followed by the part that deals with the Liberation theology of Latin America and Asia- that of Aloysius Pieris'- as an example of application the Hermaneutical circulation on theology. In this process I've put the focus on the balance of orthodoxy and orthopraxis emphasized on their theology. The Second part of the study, entails approaches of Korean Church to inculturation theology, with noting the fundamental link between culture and Gospel and making fuller analysis of the various theological concept of inculturation. And I proposed four elements on which the task of inculturation should be developed; Incarnation, Creation, the Church as the Kingdom of God and finally the Exihibition of the Tirnitarian God on His work of Salvation. The final part of the study looks at the present prospects for inculturation in Catholic Church and the potential contributions of the two models of inculturation. The first one is the 'incarnation model' presented on the "Commentary of the Proposal of the National Pastoral Congress for Bicentenial Anniversary of the Evangelization of the Korean Catholic Church". This model, which elucidated the gospel as the absolute criteria superior to the culture, was evaluated as the typical viewpoint of inculturation. On the other hand, the second model, model of adaptation-dialogue, presented by Fr. Shim Sangtae has evaluated to have a great significance for it has deepen theological consideration for culture, although it has a limit of accomplishment. In the conclusion, it is argued that, the most important key on the task of inculturating theology is the precise understanding of hermaneutiacal circulation and we must pay lots of attention on achieving harmonization of orthodoxy and orthopraxis. We have to keep the balance between culture-centered theory and context- centered theory of inculturation with taking our roots on the self- subjective awareness. In this perspective, this paper claim the importance of having self-image as the Subject of doing theology. The problem what we are confronted today to solve is not just showing the way how to appilicate one elemenent of culture- gospel or one of context- text. It is harmonizing those two based on the balance of orthodoxy and orthopraxis, for Inculturation of Theology is nothing but searching the new paradigm by which we can realize the Kingdom of God shown to us in the incarnation of Trinitarian God on here and now.

새로운 복음화의 장으로서의 홍보의 세계

안성철 가톨릭대학교 신학대학 대학원 1999 국내석사

Jesus Christ was sent by God to redeem the world. He fulfilled His mission and sent disciples to the world so that they would proclaim the Gospel of redemption according to God's plan. Therefore, The Church has received the mission of evangelization which is rooted in the sending of Jesus and the Holy Spirit. This mission should be a duty and right of the people of God. It is should be done by them as a responsibility. If one experienced God, he/she would proclaim God as a result of it evangelization is inevitable. The Gospel has been proclaimed since 2000years ago. The Gospel is not only for that time but still continues to the modem times is characterized by technology, industry and mass media of communication. The Gospel is not limited to a special region, period or level of life but to all areas of human life. The unchangeable nature of The Gospel gives it a mission of evangelization valid for all times and places. On the other hand, the method of proclamation has to be adapted according to a period and culture. We could not expect mission results if the methodology is not different in regional and cultural features. When St. Paul proclaimed Gospel to the gentiles as for example in Athens and other places, he used a cultural language which was understandable and useful to them. Jesus said "New wine must be put into fresh skins"(Lk 5,38 ; Mt 9,17 ; Mk 2,22). According to this word, we understand that we have to be concerned about a new period, situation and culture. The Second Vatican Council declared that the Church is in the modern cultural period, we begin a new period of history through mass media. The development of mass media is affected by technical development. As a result mass media influence the consciousness of people. People are attracted to them. But Church is far away from of people's life. The Church does not answer their needs and she also could not adapt to development in the world, for the evangelization of the world. However Paul Ⅵ has mentioned that Gospel and culture though separated can be integrated. That is why I studied this subject of how the Church could illuminate cultures, which are the way of thought and behavior of people at a specific period of time. My fundamental material is the decree of John Paul Ⅱ namely 「REDEMPTORIS MISSIO」. This thesis is intend to make a point that we need to evangelize public information which is a form of new modern culture. First of all, I mention in first chapter that inculturated evangelization is mission of the Church. All evangelization should be done according to culture. Futhermore culture as the object of evangelization should be analyzed in view of materialism, consumerism and studied in the context of modem culture. In the second chapter I talk about methods of new communication skills which influence a new culture. I would tried to show my understanding of the effects of new forms of communication, and what the Church says and I evaluate communication with the help of magisterial documents. In the third chapter I discuss about the is possibilities of integration between new evangelization and the communication world and how mass media would serve the evagelization especially in the view of education. What are the positive aspects of mass media which could influence people and promote the spirit of Gospel. If church would like to use public information tools, first it must seek for positive ways to use them. It has to protect people from negative effects of mass communication. This is one way of effective evangelization. Mass media education could be used well in the Catholic Church by lay workers, religious and priests. it should be used especilally in catechism and spiritual education. Evangelization should be done with "new passion, method and expression". This is stressed by Pope John Paul Ⅱ after Vat Ⅱ . This is what I hope to stress in the "New Evangelization". Evangelization is essential mission of the Church until the end of the world. But in terms of evangelization the Church should not remain old and ineffective methods. Therefore we need "New Evangelization" which has "new passion, method and expression." New evangelization is needed. People do not need new content of faith but they belong to the new period created by modern technical communication. Therefore we should proclaim same faith-contents but in new method to them. That is why we need to know mass communication very well as a form of evangelization in the new culture. Christians should have a historical self-reflection and discover attitudes that could be changed. Christianity should grasp the meaning of ideas and emotions of current society. -Culture is expression of thought and emotions of people.- We should study how we can penetrate into culture and how we can help people understand the Gospel according to context of its thoughts and emotions. This is what we can call, mass communication spirituality.

뉴미디어와 복음화

김용기 가톨릭대학교 신학대학 대학원 2000 국내석사

Jesus drew near and said to them, "I have been given all authority in heaven and on earth. Go, then, to all peoples everywhere and make them my disciples; baptize them in the name of the Father, the Son, and the Holy Spirit, and teach them to obey everything I have commended you. And I will be with you always, to the end of the age." (Matthew 28, 18-19) Jesus ordered the disciples to preach to the human race, before he ascended to Heaven after finishing His work on earth. The church, which is the community of believers and the body of the Christ, has its own mission to preach the Gospel as Jesus, the origin of the Gospel, has ordered. Therefore, "evangelization" is the most important mission of the church and the reason why the church exists. The good news of salvation has been proclaimed that Jesus Christ was sent to the earth in order to save the human race and He promised those who have followed Him in order to let them see the Kingdom of Heaven. Many people have accepted Christianity since the good news was proclaimed. As of the third millennium, Christianity is being proclaimed and presenting the spirit of the Gospel to the human being. The Truth of the Gospel is eternal; nevertheless, the Gospel has always been read in different ways which fit best into each of the times and circumstances. The Gospel has also been handed down in a language of the era and in a proper way of the culture in which the Gospel belongs. The modern society can be defined as the post-modern, the secular, and the informationalized. In a huge trend into constant changes, the church-the ark of salvation-and its members have been facing the need to spread the Gospel in a proper language of our changing environment In order to accomplish the overriding task of the church, so-called evangelism, we have to understand the changing circumstances of this world and its unique culture. In doing so, we have to ask ourself how much today's church has understood the current world and how effectively it has proclaimed the truth of salvation using a new word of this modem world. The communication among people through media has characterized the modern culture. We cannot deny that media have been playing crucial roles in proclaiming the truth of salvation. In order to understand this modern society, the church has to understand changing environment of media which has been influencing and forming beyond the media's own role as mere a tool of communication. Therefore, based on our understanding of the modern media and its roles, we need to proclaim the Gospel in a new way for the sake of the modern evangelization. Comparing to what apostle Paul preached the Gospel to the Greek in the areopagus of Athens, Pope John Paul II said that the world of media is the primal 'areopagus' in the modern society and the most important area for the evangelism of this present age. We need to understand and use the media not only to spread the Gospel, but also to effectively integrate the messages of Christianity in the newly formed culture by the modern media. which we have to read the world through. If we do not use this most effective tool of the Gospel, we would neglect our mission given by the Christ. The rapid changing environment of this world would lead the church into crisis. However, it is the church itself that drives the church into a bigger crisis. We cannot say that we have dealt with the changing trend of this world. Without understanding this world, we would not be able to evangelize this world. In order to accomplish the mission assigned by the Christ, the church has to study the characteristics of this age with the light of the Good news. Consequently, for the sake evangelization of this world. we have to understand this world and light it up with the Good news. This paper is designed to study what is the meaning of the evangelization. how it can be effectively achieved the modern society reflected by a new media circumstance, and how the church can find its own position in this flowing trend of the world. The Korean Catholic Church has to be aware of the importance of religious activities in the cyber world regarding the way of using the multimedia and processing information through them. Even in the cyber world. the same problems of the church exist. It means that the church does not present some alternatives of evangelization in a way and a language of information society. Therefore, for the sake of evangelization of the modern society, first of all, the church has to understand the culture and value of information society and present a new direction. Also, in terms of that evangelization. the church has to analyse the problems incurred by information society and th fulfill its prophetic mission. Whether the church can perform these kinds of roles in this society is directly related to the successful future of the church as to greet the third millennium. New wine must be put into fresh skin, and the church and all of the believers has the most crucial task: preaching. The Truth of the Gospel to the end of the earth. I think that the church has to define its new mission with consideration of the new trend of the modern society and to present concrete alternatives to fulfill the mission. This paper still needs some work to be done in the future. This paper cannot present specific alternative for the church to adjust to the new trend. Also, because the media circumstance constantly changes even when I was writing this paper, I could not deal with every aspect of the changing new environment. I wish this paper to be a first step of considering how we can effectively preach the Gospel under the circumstances of the rapid technological development and how we can perceive this world as the history of God's salvation. I hope that these efforts he made actively in the church.

嬰幼兒 宗敎敎育을 위한 父母敎育

최두하 가톨릭대학교 신학대학 대학원 1993 국내석사

1. Introduction Nowadays early education is given more and more emphasis. Especially infants of ages 0-6 have unlimited potential, although research about them has not been plenty until now. This thesis handles of religious education of such infants and, recognizing the fact that the success of religious education of infants depends upon parent education, seeks for methods to educate parents, who are the first teachers infants come to meet, to educate infants of ages 0-6 religiously. This thesis first investigates the general and religious features of the infants. Then, after inquiring ways to educate them religiously, this thesis handles about parent education in general and about methods of parent education in the church. 2. The Charactistic of the Infant In this chapter the physical, the emotional, the intellectual, the social and the ethical charactistics of an infant are briefly described. Physical characteristics: An infant is sensual-motional and does a lot of learning through sense and motion. Emotional characteristics: Human beings just after being born begin to show emotion and even before entering school children must be bed with basically needed wants as human beings. Intellectual development: Infants also have the capability to learn through many methods such as habituation, imitation, conditioning. Infants are concrete and selfish and have magical charactistics and the linguistic ability develops rapidly. Social development: Infant certainly is a social being, reacting upon himself and others. At first, he depends upon parents. However, as he grows up he gets to make social relationships with many people outside his family. Ethical development: Before entering school infant does not have any ability to make ethical judgements. Hence, he is either egoistic or unmoral. At this stage the infant's ethical criterion is composed of punishment and reward and depends upon fear and consent. 3. The Religious Characteristic of the Infant In this chapter this thesis handles the infant's religious characteristics and the way of religious consideration upon it. 1) Religious Characteristics An infant has anthropomorhistical, magical, hylozoistical and egoistical religious mind, which accompanies rich imagination, and which gets aroused by parents. 2) Religious Consideration The general direction of the religious consideration should proceed to providing the infant just the proper education for that time, as the theory of Goldman suggested. Hence, rather than intellectual teaching, an education of empirical standard should be given. Also, as Erikson suggests, to children who are at an age of basical trust verse distrust, autonomy verse shame, initiative verse guilt, proper education to bring up trustfulness and autonomy and initiative should be given. As a practical plan to do so, there is, first of all, education through playing and imitation. And such as story-telling or the use of offer audio-visual educational devices, which can arouse rich imagination, and the prayer at home and the making of religious atmosphere at home could also be suggested. At this moment the most important part belongs to the parents, the first educators. It is important, that parents who live a long time with their children and teach then through their life, are educated as to provide their children a religious atmosphere to grow. 4. The Understanding of Parent Education In this chapter, after looking into the importance of the relationship between parent and infant, the theory of parent education, which have been intensively developed since 19C, and its purpose, need, necessity, form and problems are being handled. 1) Concept Parent education means the environment between the family and the infant education institution, and the interaction and the connection between the educations provided there. And its terminologies generally used are Parent Education, Parent Training, Parent Participation, Parent Involvement, Parenting. 2) Purpose The purpose of Parent Education is to improve the role of the parents as grown - ups as effective teachers, to improve the right understanding and knowledge level about development and education of children, and to help to get proper knowledge and ability so that not only the development of parents themself is achieved, but that they become parents as effective teachers. 3) Theory People who emphasized the role of parents in 19C are Comenius, Rousseau, Pestalozzi, FrÖbel etc. Although their theories were not acknowledged generally, they gave much influence upon the theories of 20C. In early 20th century the psycho analysis theory of Freud and Erikson, the social psychology of Adler, and the behaviorism of Watson gave the most influence upon the society. And in the latter half of 20th century, the theory of the democratical parent education of Dreikurs, the humanistical parent education theory of Ginott, the Transational Aualysis(TA) of Berne, and the Behaviour Modification are the theories, which have become representative. 5. Methods of the Parent Education in the Church In this chapter the family, which is the ground for infant's religious education, and the role of the church which also has responsibilities for infant's religious education in relation with such family, and practical schemes that could be achieved in the church, are described. Through studying three thesis, which have been published before, the interest of the parents in the children's religious education, the appreciation for the parent education, and the situation of the religious education in catholic kindergarten are looked into, before getting at some conclusions and suggestions. To be find about what can be known, is, that proper parent education's practice is necessary, and, that the ensurance of facilities and organisation, the training of teachers and the research and practice upon Parent Education are needed. Some suggestions that are given here, can be abridged as follows: firstly, an infant part must be newly established to the joint Sunday-School organisation in the diocese. Secondly, a proper management, suitable to serve the purpose of research institution. Thirdly, the training of professional educators. Fourthly, the reinforcement of the catechesis before marriage. Fifthly, the change of understanding of the pastors. Sixth, education for married couples. After such suggestions, this thesis finally makes some comments on possible Parent Education, assuming the newly establishment of preschool Sunday School. Firstly, public meetings through the mother's board(lecture meetings, debates, symposiums, workshop, reading club etc.). Secondly, interviews. Thirdly, the parent's participation(visit, participation as teacher in aid, participation in the management plan). Fourthly, family correspondence. Fifthly, home visit. 6. conclusion For the church of the future, the members and organization and Pastors of the church must co-operate and harden the education steadily. The church of the future may change, according to the religious education of the infant. If so, above all the readers of education which are in the curch make an efforts all the more.

본당 사제 영성에 대한 고찰 : 사제 비안네의 생애를 중심으로

신동진 가톨릭대학교 신학대학 대학원 2005 국내석사

오늘날의 사제들은 다변화 되어 가는 교회와 사회 현상으로부터 보다 더 많은 능력을 요구받고 있다. 그렇기 때문에 사제에게 주어지는 일은 더욱 많아지고 그에 따라 사제의 일상은 더욱 분주해질 수밖에 없다. "참석해야 할 많은 모임이 있고, 수행해야 할 많은 방문이 있으며, 주례해야 할 많은 전례가 있다. 이러한 넘쳐나는 많은 일들 안에서 무엇을 해야 할지 모르는 시간은 거의 없지만 그 많은 것들 중 어느 것이 가장 가치가 있는지를 생각할 시간적 여유조차 갖지 못하는 산란한 마음으로 살아갈 수 있다." 또한 "미처 끝내지 못한 과제와 지키지 못한 약속들, 그리고 실현되지 않은 제안들이 있다는 성가신 느낌이 항상 남아있다. 기억해 두어야 할 것, 해야 할 것, 말해야 할 것이 있으며 또한 이야기를 나누지 못한 편지를 써 보내지 못한 안타까움과 아직 방문하지 않은 사람들이 언제나 있는 것이다. 아무리 바쁘게 움직여도 실제로는 의무를 다하지 못했다는 아쉬움이 늘 남게 된다. 마음과 가슴이 많은 일거리로 가득 채워져서 자신과 타인의 기대만큼 살 수 있을지를 의심하는 가운데 사제는 깊은 내적 공허를 체험하게 된다" 는 것이다. 그러므로 본 논문에서는 본당 사제의 이러한 문제에 대한 근본적인 해답으로 그리스도의 사제직을 이어 받아 충실히 그 직무를 수행한 사제 비안네의 생애를 "성부의 사업을 완성하시기 위하여 파견되시어 성부의 뜻을 음식으로 삼으신 그리스도를 직무수행의 모범으로 삼는 것만이 사제가 생활의 통일을 이룰 수 있는 유일한 길" 이라는 관점을 토대로 하여 고찰해 보고자 한다. 이러한 고찰을 통하여 논자는 "현대의 사제들에게 영혼의 필요에 온전히 헌신하는 생활과 열심한 기도의 모범" 이었던 사제 비안네의 본당 사제로서의 영성을 찾아내어, 활동과 기도의 생활을 통일할 수 있는 본당 사제들을 위한 영성으로 제시해 보고자 한다. 이를 위해 선행되어야 할 연구 과제가 있는데, 그것은 사제 비안네의 지적 능력에 대한 재조명이다. 왜냐하면, 대부분의 사람들은 사제 비안네가 무식하고 낙제를 했지만 단지 성실함만으로 사제가 되었다는 편견을 가지고 있기 때문이다. 그로 인해 사제 비안네는 전 세계 본당 사제들의 주보성인으로서의 올바른 공경과 평가를 받지 못하고 있다. 만약 그의 지적 능력에 대한 재평가가 이루어지지 않는다면 그는 결코 훌륭한 영적 지도자이거나 올바른 이성적 판단으로 신자들을 이끌 수 없었다는 결론이 성립하게 되며, 또한 자신의 영적 생활 안에서도 이러한 이성에 의한 식별의 작업이 이루어지지 않았다면 그는 그 당시 유행했던 얀세니즘에 빠져 오류를 포함한 신심행위를 했을 수 있다는 결론이 야기되기 때문이다. 만약, 사제 비안네가 이러한 오류의 가능성이 있다면, 어찌하여 가톨릭에서 그를 성인으로 추앙하고 심지어 전 세계 모든 본당 사제들의 주보성인으로 선포될 수 있었겠는가? 그렇기 때문에 반드시 그의 지적 능력은 재평가 되어야 하며, 본 논문에서는 이를 선행 연구의 과제로 삼아 고찰해 보고자 한다. 이를 위해 제 Ⅱ장 에서는 사제 비안네의 지적 능력에 대하여 재조명을 시도해 볼 것이다. 우선 사제 비안네의 지적 능력의 재조명을 위하여 역사적 배경을 고찰할 것이다. 이 고찰을 위해 범위를 한정하여 프랑스 혁명이라는 큰 사건을 중심으로 교회사적 역사를 살펴 볼 것이다. 그리고 18세기 프랑스의 비 그리스도교화의 원인이 무엇인지 탐구해 보고, 그리스도교에 대한 프랑스 정부의 박해와 교회의 재건에 대해 고찰을 해 볼 것이다. 그 후에 사제 비안네의 지적 능력의 재조명을 위한 교육학적 배경을 고찰할 것인데, 프랑스 혁명을 전후로 그 당시의 교육환경에 대하여 일반 가정의 내(內)·외(外)적 교육환경을 중심으로 고찰할 것이다. 이러한 연구를 토대로 보다 폭넓은 배경 지식 하에 사제 비안네의 지적 능력에 대하여 본격적으로 재조명해 볼 것이다. 그에 대한 연구로 사제 비안네의 지적 능력에 대한 전기(傳記)적 고찰을 시작으로 하여 인간의 지능(知能)과 외국어 습득 능력과의 관계에 대한 고찰을 할 것인데, 그 과정으로 먼저 인간의 지능이란 무엇인지 정의를 내린 다음 지능과 제 변인들과의 관계를 구체적으로 살펴보도록 하겠다. 제 Ⅲ장에서는 '복음서와 교회의 교도권을 통해서 바라본 사제직의 이해'라는 큰 제호 하에 사제 비안네의 사제직에 대한 근원을 고찰해 보고자 한다. 우선 '사(四)복음서를 통해서 바라본 예수 그리스도의 사제직 이해'라는 제호로 하느님의 말씀을 선포한 사자(使者)이신 예수 그리스도에 대하여 고찰해 본 후 사제이신 예수 그리스도와 목자이신 예수 그리스도에 대하여 살펴보고자 한다. 그리고 '가톨릭 교회의 교도권을 통해서 본 본당 사제의 직무'라는 제호로 예수 그리스도의 사제직 이해가 교회를 통해 어떻게 전해져 왔는지를 다음과 같은 세 가지 명제를 바탕으로 고찰해 보고자 한다. 첫째로 하느님 말씀의 교역자(Munus docendi), 둘째로 여러 성사와 성체의 교역자(Munus sanctificandi), 셋째로 하느님 백성의 지도자 (Munus regendi)이다. 제 Ⅳ장에서는 본당 사제의 직무와 사제 비안네의 영성의 관계에 대하여 고찰할 것이다. 이를 위해 영성에 이르는 고유한 길로서의 사제의 직무에 대하여 탐구해 본 후, 본격적으로 본당 사제의 직무 중 가르침의 직무(Munus docendi)와 사제 비안네의 영성의 관계, 성화(聖化)의 직무(Munus sanctificandi)와 사제 비안네의 영성의 관계, 마지막으로 다스림의 직무(Munus regendi)와 사제 비안네의 영성의 관계에 대하여 고찰해 볼 것이다. 그리고 본당 사제로서 효과적인 직무수행을 위한 조건으로 영성이 반드시 수반되어야 함을 고찰할 것이다. 마지막으로 사제 비안네가 사제직을 어떻게 이해하고 있었는지를 다음과 같은 세 가지 부분으로 살펴보겠다. 즉 사제직은 위대하며, 사제는 하느님 은총의 관리자이다. 그리고 사제는 그리스도인들의 기도 지향이며 존경의 대상이라는 것이 그것이다. 제 Ⅴ장에서는 '사제 비안네의 영성을 통해서 본 본당 사제 영성을 위한 제시'라는 큰 제호를 중심으로 사제 비안네의 영성을 고찰할 것이다. 그리고 이를 통해 얻어진 연구 결과를 현실에 적용시켜 본당 사제를 위한 새로운 영성으로 제시할 것이다. 그 연구의 결과물이란 바로 '하느님 현존의 수련'이다. 이에 대한 연구로 '하느님 현존의 수련'의 필요성에 대하여 고찰해 볼 것이다. 그리고 난 후 '하느님의 현존의 수련' 이란 무엇을 말하는지 정의한 후, '하느님 현존의 수련'의 영적 열매에는 어떠한 것이 있는지를 살펴 볼 것이다. 그리고 영성 생활의 본질로서의 '하느님 현존의 수련'에 대한 고찰로 하느님과 함께 사는 삶, 영성 생활과 하느님 현존의 실현 문제, 영성 생활은 사랑이 되는 것, 마지막으로 영성 생활은 현존하시는 하느님의 부르심에 대한 응답이라는 주제로 고찰해 볼 것이다. 이러한 연구를 토대로 사제 비안네의 일상생활 즉, 그의 일상 안에서의 영적 생활과 사제 비안네가 일상 안에서 '하느님 현존의 수련'를 어떻게 하였는지 살펴 본 후, 그 방법을 현대를 살아가는 우리에게 적용하기 위해 '하느님 현존을 몸에 익히기 위한 방법을 제시하여 본 논문을 정리하고자 한다. 논자가 본 논문을 위해 연구하면서 늘 뇌리에서 떠나지 않는 것이 있었는데, 그것은 바로 사제로 평생을 살아가야 할 본인에게 사제 비안네의 영성은 단지 학문적 연구를 통해서만이 아니라 삶으로 직접 살아가면서 깨달아야 한다는 것이었다. 즉, 사제 비안네를 나의 삶 안에서 재탄생시켜 현대를 살아가는 또 한명의 사제 비안네로 살아야 한다는 것이며, 이는 현대의 본당 사제상을 제시한다는 차원의 것과 미래의 주역이 될 청소년들에게 가치 있는 삶을 사는 참된 인간의 모델을 제시한다는 점에서 큰 의미를 가진다고 하겠다. A reinvestigation of the question of the intelligence of St Jean-Marie Vianney and suggestions for a Spirituality of Priesthood in the Lord's Church, based on his life. In our day, priests engaged in parish ministry confess to the difficulty of harmonizing and blending mental prayer with the demands of busy daily life. The solution must lie in imitating the example of Jesus Christ. The Lord Jesus performed his ministry whilst steeped in prayer. Prayer and ministry were never opposed in him. However, prayer always flowed over into ministry, ministry always led back to prayer. It must be the same for those who wish to be faithful to their duties in carrying on the apostolate of the Lord. If asked to offer a practical example to modern-day priests of one who successfully sought to follow the path of harmonizing mental prayer and external activity, I propose that we look at the life of St Jean Marie Baptiste Vianney, the Patron Saint of Parish Clergy. Can we take him seriously? Our popular understanding of him is of a man of limited intelligence who barely scraped through his seminary studies. The problem is that we fail to take a closer look at the man. We rate his intelligence level as low without further reflection. As I studied the question of his learning difficulties I came to see that although Jean Marie Vianney had little aptitude for mastering foreign languages he was a gifted spiritual director. Accordingly I want to propose his spirituality as a model for parish priests and look to his life for pointers towards a spirituality to re-examine the questions surrounding the intelligence of St Jean-Mality of parish ministry based on his life in the following order. In Chapter Ⅱ, I'd like to re-investigate the intelligence of St. Jean-Marie-Baptiste Vianney. First of all I re-examined the historical context surrounding the life of St. Jean-Marie-Baptiste Vianney. To do so I focusedon the French Revolution because the French Revolution coincided with the period in which St. Jean-Marie-Baptiste Vianney lived his life. My intention was to see what effect the French Revolution had on the life of St. Jean-Marie-Baptiste Vianney. Secondly, I studied the pedagogical context in which St. Jean-Marie-Baptiste Vianney lived his life. To accomplish this, I took a careful look at the educational environment in and out of the house. Then I tried to look into the relationship between St. Jean-Marie-Baptiste Vianney's intelligence and his ability to study and learn foreign languages. In Chapter Ⅲ I tried to discern the main principles St. Jean-Marie-Baptiste-Vianney passed through in his understanding of the priesthood of Jesus Christ in order to research into the origin of the priesthood of the St. Jean-Marie-Baptiste Vianney. To begin with I researched into the fact that the Jesus Christ presented in the gospels was a preacher, a priest and a pastor. I wanted to study about how the understanding of the priesthood through Jesus Christ is imparted to us through the Catholic Church. To that effect I discovered the concept of the ministerial priesthood of the parish priest in the doctrine of the Catholic Church, especially as regards the ministerial worker of the word of God (Munus docendi), the ministerial dispenser of the sacraments (Munus sanctificandi), and the ministerial worker of the people of God (Munus regendi). In Chapter Ⅳ I extend the process of the relationship between the ministerial priesthood of the parish priest to the spirituality of St. Jean-Marie-Baptiste Vianney. For this I researched intothe ministerial priesthood as the only way toward attaining spirituality for a parish priest! The relationship between the ministerial priesthood of the parish priest and the spirituality of St. Jean-Marie-Baptiste Vianney is researched into three sections: the relationship between the ministerial priesthood of the teaching (Munus docendi) and of St. Jean-Marie-Baptiste Vianney the relationship between the ministerial priesthood of sanctification (Munus sanctificandi) and the relationship between the ministerial priesthood and of management (Munus regendi). In Chapter Ⅴ I suggest a new spirituality for the parish priest by means of the spirituality of St. Jean-Marie-Baptiste Vianney. I want to suggest a new spirituality for the parish priest by applying in the reality of life the results of the study of the spirituality of St. Jean-Marie-Baptiste Vianney. For the first of all, three sections of the understanding of the ministerial priesthood to researched. According to St. Jean-Marie-Baptiste Vianney, the ministerial priesthood has as its greatness to bea manager of the grace of God, an intention of the prayer and the object of respect for all Christians by means of St. Jean-Marie-Baptiste Vianney's understanding of the ministerial priesthood. Here we discover the important fact of his being aware of "The Practice of the Presence of God". In this paper, I'd like to suggest 'the practice of the presence of God' as a new spirituality for the parish priest of the present day by trying to practice this in our everyday real life. Additionally, We live in a materialistic world where many "gospels" scream for attention what people need is authentic priests not business like managers. there is a saying in the Irish language that says that priests today are caught up in materialism as well as the faithful in the old days we had wooden chalices and golden priests, now we have golden golden chalices and wooden priests. I wish that one day soon, there will be many 'Golden Priest' to lead us on the path of the kingdom of heaven.

한국인의 전통적 종교심성과 그리스도교 영성 토착화 연구 : 민간신앙을 중심으로

강석진 가톨릭대학교 신학대학 대학원 1998 국내석사

Although I grew up in a faithful catholic family, I have also lived in an atmosphere of folk religion. My family and relatives, who had the catholic faith, either attended several rituals of the folk religion in the village, or lived under its influence. When I nowadays reflect on the rituals of the folk religion I had attended as a child, they seemed so much full of life, and they seemed to radiate an aesthetics of moderation in the middle of immoderation. And I realize that through the rituals the people could through the rituals check each other's beings. When the rituals took place, all the people in the town attended in their preparation in a natural manner, helping out their neighbours and through the plays and entertainments experiencing ecstacies from their normal everyday life. In this way they seemed to realize the ontological meaning of 'being together' and find a way of relation between each others. Especially on the matter of 'death' they gave the feeling of seeing a play that is mingled up with sorrow and tears, merriment and festivals. However, as the modem society is getting developed and the world is getting informed, civilized, and city-populated, the conscience about 'ours' is getting weaker. And the traditional manner is getting less complicated, and everything is becoming anonymous and selfish. The pulse of the tradition is weak indeed, nobody knows when it will die. Thus our particular religious faith is getting weaker and weaker, diluted by the high wave of the western culture. The christians are no exception in it that they regarded our culture and traditions as superstitions and agreed on the extinction of the folk religion. In this way they seem to fade away, but in other ways they remain in our conscience. Now that we are ahead of the jubilee of the 21st century, it is time that we start to understand the religious faith and purify the negative, superstitious elements and to meet the positive elements in order to accommodate the folk religion with the christian spirituality. This kind of work is a chance to make the weak spirituality of korean christians lively again. If the korean church develops a spirituality, fit for the korean religious mind, with an understanding about our traditional culture, then the church is accomplishing the mission that the christianity has in the modern korean society. When the effort of inculturation of the korean church takes place in this way, it will contribute a lot to the right humanization and inculturation, the conversation between religions and the understanding about the other religions. This is the way to practice the proclamation of the Good News by Christ. In this prospect this entity tried to study existing works on the korean religious mind for the inculturation of the christian spirituality. 2. This entity is constituted in four chapters. Chapter 1 handles about the understanding of the folk religion in the order of the village community faith, shamanic faith, ancestor faith, and other folk faith. And then it investigated exiting studies on the particularities of the folk faith, the relation with foreign religions introduced in Korea, and folk religion itself. Here I mentioned the necessity of purifying the negative elements of the folk religion according to the modern time, and that the process of understanding the positive elements rightly, would be a good moment to meet with the christian spirituality. Especially finding out the positive side of the folk faith, I could find out that most of the existing investigations on the religious mind were about the religious mind of the established religions, and that the valuations on the folk faith are mostly unjustly low and distorted. And the catholic church in Korea, concentrating herself only on the outward growth in the 80th, was not very much concerned for studying the religious mind and the incultured spirituality. This tells one that there had been almost no study on the folk faith until then. Only discussions about the inculturation brought concrete concerns for the investigations on the folk faith. Hence I think the possibility of the grafting the christian spirituality on the folk faith that represents the religious mind of our folk. In chapter 2 discussed the religious mind shown in the folk faith. It particularly concentrated itself on the 'hanpuli' that represents the shamanic faith, 'the harmony and the union of the family' that represents the ancestral faith, and 'the intimate relationship and the union of the community' that represents the village community faith. Here one has to note that as these religious minds that represent each folk faith are also related to other folk faiths, they are not limited to themselves only. And about the understanding of the deity, I tried to present it divided in three understandings: God as the object of everyday experience, God as personal object, God as the absolute object. In this way I could understand how lively the godly experiences are in the folk faith and the heart of the people. And however they are named, I could confirm myself that they are similar to the breathes of our ancestors, which led to the conviction that the godly experiences of the folk faith are the pure-hearted experiences of our ancestors. Chapter 3 I mentioned the necessity of incultured spirituality, based on the teachings of the church on the folk faith and the position of the korean church. Hence the canons, the document of the Councils, and other teachings of the church listed on the list of the C.B.C.K. were of course investigated. And mentioning the 'incultural' efforts of the korean church, I claimed for the necessity of the inculturation of the spirituality. However, because the efforts of the inculturation in korean church is still limited to some scholars, normal christians are not yet aware of it. And because the leaders of the korean church do not yet show clear positions on the religious mind of the folk faith and the incultured spirituality, one can say that the effort on the inculturation in Korea is still on the stage of preparation. Continualy analysed the many problems in the korean church, and presented the establishment of the incultured spirituality as a solution to these problems. All this is possible when we develop a model of spirituality that fits the koreans, based on the 'Holy Bible' and the 'Holy Traditions', participating in the mystery of the Trinity. In this way the korean christians will be able to meet God who has the korean heart, that will lead them to love God as Koreans with korean heart. In this process I tried to judge the danger of the wrong mix up that the meeting and the acceptance might end to, and stated my position to the mixing up. Here I also mentioned that the valuations on the mixing up are very different, depending on the observer. However, watching out for the negative side of the mixing up, that tends to pursuit unity sacrificing even the truth, it found out that the real danger of mixing up comes not from itself, but from too much precautions. Such phenomenons in the history of the mission mostly resulted from wrong understanding about the 'Sitz im Leben'. Thus this entity did not want to talk about mixing up for the sake of mixing up, but to present the problem of heart, the problem of emotion, the problem of mind, that will constitute the inculturation of the christian spirituality, in the dimension of meeting and acceptance. And I must stress myself that wrong mixing up must be rejected. If meeting and acceptance of religious mind and spirituality that is not diluted by the mixing up will be possible, it will present a spiritual direction to overcome the difficulties Korea faces nowadays. Chapter 4, which is the core of our entity, presented the ground for the healthy meeting between the folk faith and the christian spirituality, trying to present the possibilities of the meeting between the two in seven ways. For this effort the right dogmas for the 'meeting for each other's understanding' and 'dialogue', and the 'intermission', that are necessary for the grafting of the christian spirituality on the folk faith, were mentioned. After that as concrete method of 'meeting' and 'acceptance' the possibility of union with the christian spirituality was presented as 'spirituality of emotion' 'spirituality that revive the life' 'spirituality for harmony' 'spirituality for the poor and the pain' 'spirituality that pursuits unity' 'spirituality of delight and liberation' 'spirituality for the realization of the equal society'. If such a grafting can be realized in normal life, then the christian believers will be able to live a spirituality that fits the mind of the koreans, and godly experiences that never end will be possible. 3. To sum up, this entity tried to investigate the possibility of grafting the christian spirituality on the folk faith that form the religious mind of the Koreans. During this investigation I could feel that it is very significant for the jubilee of the 21th century that the folk faith meets with the christian spirituality. I think, if we pursuit to make the christian faith alive on the ground of the religious mind of our folk, the experience of God that suits the korean mind is possible. Once again, finishing my abstract of my entity, I want to stress the fact that the christian spirituality must be tolerant enough to have positive dialogues with other religions in order to inculturate itself in the korean church. Thus christians who regarded the folk faith should be able to see the cultural, folk and religious dimensions rightly, and realize how important it is to develop our people's own spiritual particulars. And when the negative sides of the folk faith are purified through the christian spirituality, the direction of the spiritual inculturation will be led to the spiritual dimension, and the folk faith will be able to practice the right role as a religion.

하느님 뜻의 識別에 대한 소고 : 이냐시오의 靈神識別을 위한 規範을 中心으로

이우철 가톨릭대학교 신학대학 대학원 1994 국내석사

THIS THESIS IS WRITTEN TO HELP TO UNDERSTAND WHAT DISCERNMENT IS, WHY TO DISCERN, HOW TO DISCERN. IN ORDER TO DEAL WITH THESE SUBJECT, THIS THESIS IS BASING ON ST.IGNATIUS' RULES FOR THE DISCERNMENT OF SPIRITS AND THREE TIMES WHEN A CORRECT AND GOOD CHOICE MAY BE MADE IN 〔THE SPIRITUAL EXESCISES OF ST.IGNATIUS〕. 1. BASIC IDEA ON DISCERNMENT OF SPIRITS GOD'S IMAGE OF DISCERNMENT IS EXTREMELY IMPORTANT FOR GOOD DISCERNMENT AND CHOICE. IF YOU ARE ATHEIST, YOU CAN TAKE IMAGE OF GOD AS WORLD VIEW. IF YOU HAD GOD'S IMAGE OF WATCH-MAKER(DEISM), YOU CAN NOT FIND ANY MEANING OF DISCERNMENT IN THAT IMAGE. IF THE IMAGE OF GOD YOU HAVE WERE GOD AS A PUPPETEER OR A CHESS MASTER(THEISM), NEITHER COULD DISCERNMENT HAVE ANY MEANING. BECAUSE THERE IS NO ANY POSSIBILITY FOR DISCERNMENT IN THE GOD'S IMAGE. DISCERNMENT CAN HAVE MEANING, WHEN YOU HAVE GOD'S IMAGE OF PARENT AND RELATION BETWEEN PARENT AND GROWN-UP CHILDREN (ANOTHER TYPE OF THEISM). THESE VARIOUS IMAGES OF GOD ARE INVOLVED IN THE HISTORY. IN THE OLD TESTAMENT, THE WORD OF DISCERNMENT IS NOT FOUND AT ALL. THE REASON OF IT IS THAT PEOPLE OF OLD TESTAMENT HAD GOD'S IMAGE OF PUPPETEER OR CHESS MASTER. IN THE NEW TESTAMENT, WE CAN FIND THE EXEMPLES OF DISCERNMENT IN THE LIFE OF JESUS. FIRST OF ALL, HE TAUGHT US TO CALL GOD FATHER. SECONDLY, WE CAN SEE THAT HE DISCERNED HIS IDENTITY, THAT WAS WHO HE WAS. AFTER THAT, HE COULD DISCERN HIS MISSION. THAT IS TO SAY, AFTER HE DISCERNED HE WAS SON OF GOD, SAVIOR, HE COULD REALIZE WHAT GOD WANT HIM TO DO AND WHAT TO DO. WE ARE INVOLVED IN THE SAME SITUATION. IN ORDER FOR US TO DISCERN WHAT TO DO, WE HAVE TO DISCERN WHO WE ARE FIRST LIKE JESUS. WE HAVE ONE THING MORE TO DISCERN. THAT IS WHO JESUS IS LIKE DISCIPLES. ONCE WE DISCERN THAT JESUS IS THE ONE WHO HAVE TRUTH AND LIFE AND THE EXEMPLE TO US, WE SHALL REALIZE THAT WE HAVE TO FOLLOW HIM. FROM THAT POINT, WE CAN DISCERN SOMETHING ABOUT INDIVIDUAL MISSION. BASIC IDEA OF THIS WORLD VIEW IS THAT FOLLOWING. GOD AS IMAGE OF PARENT DOMINATE ALL OVER THE COSMOS. GOD HAS PURPOSE IN HARMONY WITH EACH BY EACH IN COSMOS, AND EACH IN THAT HARMONIOUS PURPOSE IS BEST FOR THE INDIVIDUAL. IT MEANS THAT INDIVIDUAL IS EXPECTED TO TAKE SOME PART IN THE WHOLE HARMONIOUS PURPOSE AS A FACTOR. GOD WANT EACH INDIVIDUAL TO PLAY ONE PART OF HIS WHOLE PURPOSE. EACH INDIVIDUAL IS FREE TO TAKE IT OR REFUSE IT. WHETHER TAKE IT OR NOT, AT LEAST, WE HAVE TO REALIZE WHAT PART GOD WANTS US TO PARTICIPATE IN. TO DISCOVER INDIVIDUAL'S SHARE, WE WILL MAKE USE OF SPIRITUAL EXERCISES OF ST.IGNATIUS. 2. THEOLOGY OF DISCERNMENT OF SPIRITS DOGMATIC DEFINITION OF DISCERNMENT OF SPIRITS IS THAT "WITHIN THE CHURCH TO EXPERIENCE SPIRITUALLY, AS CONSOLATION, THE WILL OF THE FATHER IN CONTEMPLATING THE SON." 'WITHIN THE CHURCH' MEANS DEPENDING ON TRADITION AND TEACHING OF THE CHURCH. `BEING SPIRITUAL' IS BECAUSE DISCERNMENT CONCERNS SPIRITS NOT RATIONAL JUDGEMENT. 'AS CONSOLATION' IS BECAUSE THAT THE MAIN SPHERE IS SPHERE OF THE AFFECTIVITY LIKE CONSOLATION OR DESOLATION. THROUGH THE THESE AFFECTIVITIES, WE CAN NOTICE WHAT IS GOD'S WILL OR NOT. THE SIGN OF GOD'S WILL SHOW UP IN AFFECTIVITY, CONSOLATION OR DESOLATION. 'CONTEMPLATING SON' IS VERY IMPORTANT TO BE PURIFIED AND TO KNOW GOD'S WILL, BECAUSE TO SEE THE SON IS TO SEE THE FATHER. IT IS IN ORDER TO DISCERN AND CHOOSE WITH THE HEART OF JESUS IN RESONANCE WITH HIM. ONE THING MORE WE HAVE TO TAKE A NOTE OF IS THAT THERE IS GOD'S WILL FOR INDIVIDUAL, NOT FOR ANY OTHERS. THAT IS THE CAUSE OF VARIETY OF THIS WORLD. SO WHEN WE DISCERN, WE HAVE TO TAKE THE ABOVE INTO ACCOUNT. DOCTRINE OF CHURCH, LIFE OF CHRIST, OUR OWN AFFECTIVITY. 'THE WILL OF FATHER' IS OUR FINAL DESTINATION LIKE JESUS. WE CAN FIND MORE DETAILS ABOUT DISCERNMENT OF SPIRITS IN 〔THE SPIRITUAL EXERCISES OF ST.IGNATIUS〕. BRIEFLY, IF YOU HAVE AFFECTIVITY OF CONSOLATION, IT MAY BE SIGN OF GOD'S WILL. IF YOU HAVE AFFECTIVITY OF DESOLATION, IT MAY NOT BE. DISCERNMENT OF SPIRITS IS A SORTING OUT OF THIS MELANGE OF THOUGHTS AND IMPULSES TO LOCATE AND REINFORCE THOSE WHICH ARE LEADING US TO GOD AND TO HIS WILL, AND TO SUPPRESS OR AT LEAST REFUSE TO ACT ON THOSE WHICH CONTAMINATE OR DILUTE OUR COMMITMENT TO GOD. THE SITUATIONS IN WHICH WE HAVE TO DISCERN ARE TWO. ONE OF THEM IS SITUATION WHICH WE HAVE TO DECIDE SOMETHING ACTIVELY, FOR EXEMPLE, WHEN WE DECIDE OUR VOCATION. THE OTHER IS THE SITUATION WHICH SOME CHANGE INTERFERE INTO THE PROCESS, SO WE HAVE TO REACT(RESPONSE TO) THAT INFLUENCE. FOR EXEMPLE, ANY CHANGE HAPPEN DURING THE LIFE OF VOCATION, SO WE HAVE TO DECIDE SOMETHING. THE TWO SITUATION ARE THE TIME WHEN DISCERNMENT IS NEEDED. 3. RULES FOR DISCRTNMENT OF SPIRITS IN 〔THE SPIRITUAL EXERCISES OF ST.IGNATIUS〕 THE BASIC STRUCTURE OF 〔THE SPIRITUAL EXERCISES OF ST.IGNATIUS〕 WOULD READ : PRETERNATURAL : GOOD SPIRIT EVIL SPIRIT THOUGHTS : JUDGEMENT OF REASON IMAGINATION AFFECTIVITY : REMORSE SENSUAL PLEASURE THIS STRUCTURE OF 1ST SET OF RULES FOR SPIRITS CONTAINS GOOD OR EVIL SPIRITS, JUDGEMENT OF REASON, IMAGINATION, REMORSE, SENSUAL PLEASURE. THESE ARE ESSENTIAL FACTORS OF DISCERNMENT WHICH INFLUENCE ON PEOPLE IN SITUATION OF DISCERNMENT. THESE INFLUENCE ON EACH OTHER, EACH ACROSS EACH COMPLICATEDLY. THE PEOPLE DISCERNING SOMETHING HAVE TO TAKE THESE FACTORS INTO ACCOUNT. IN THE 2nd SET OF RULES FOR SPIRITS, MORE DETAILS ARE RED, LIKE FACTOR OF THE CAUSE, THE TEMPORAL. BRIEFLY, WE MUST NOT MAKE CHOICE UNDER THE DESOLATION. WE HAVE TO KEEP OURSELVES AWAY FROM THE DESOLATION FIRST AND CHOOSE SOMETHING. SO, 〔THE SPIRITUAL EXERCISES OF ST.IGNATIUS〕 READS WHAT TO DO, WHEN WE ARE IN THE DESOLATON, HOW TO RESONSE TO THAT, AND SO FORTH. MORE OVER, 〔THE SPIRITUAL EXERCISES OF ST.IGNATIUS〕 READ MEANINGS OF CONSOLATION AND DESOLATION, PREPARATION FOR DESOLAION IN CONSOLATION, CONSOLATION WITHOUT PREVIOUS CAUSE. 4. NECESSARY FACTORS FOR GOOD DISCERNMENT INTERIOR FREEDOM THE MOST IMPORTANT THING IS INTERIOR FREEDOM IN ONESELF. THE ONE MUST BE FREE TO ACCEPT GOD'S TOUCH THROUGH THE AFFECTIVITY WITHOUT ANY FEAR FROM THE OUTER FACTORS LIKE FINANCIAL SUFFERINGS, BLAME FROM OTHERS, DISADVANTAGE, ETC. TRUST IN GOD'S LOVE THIS ABSOLUTE FREEDOM GET POSSIBLE ONLY WHEN WE TRUST IN GOD'S DIVINE AND UNCONDITIONAL LOVE, TRUST IN THE LOVE THAT TAKE CARE OF US. THEREFORE, TRUST IN GOD'S LOVE IS MOST NECESSARY FACTOR TO KEEP INTERIOR FREEDOM ON. PURIFICATION IF WE HAVE NOT PURIFIED, WE CAN'T FIND GOD'S WILL. ALTHOUGH WE COULD REALIZE GOD'S WILL, WE MIGHT REFUSE IT. THEREFORE, WE MUST BE PURIFIED BY LOVE TO GOD. PRAYER IF WE DON'T PRAY, WE CAN NOT EXPECT TO REACH PROPER DISCERNMENT. SINCE WE CAN NOT EXPERIENCE GOD'S LOVE AND GOD'S TOUCH WITHOUT PRAYER. IT MEANS THAT WE CAN'T HAVE INTERIOR FREEDOM. WE CAN NOT DEFEAT DESOLATION WITHOUT PRAYER, EITHER. CONSIDERATION TO AUTHORITY AND SITUATION WE BELIEVE THAT GOD WORKS THROUGH EVERY THINGS AS WELL AS AFFECTIVITY. EVERYTHING ON THE EARTH ARE UNDER THE POWER OF GOD. IF SOME DESIRE IS NOT ACCEPTED BY AUTHORITY IN THE CHURCH, IT CAN BE ONE OF THE SIGN FROM GOD. IF SOME DESIRE IS NOT POSSIBLE BY SITUATION, IT CAN BE ONE OF THE SIGN FROM GOD AS WELL. VICE VERSA. CONFIRMATION AFTER COMPLETING DISCERNMENT AND CHOICE, THE ONE HAS TO UNDERGO PROCEDURE OF CONFIRMATION. CONFIRMATION IS DEVIDED INTO TWO. ONE IS INTERIOR DIMENSION OF CONSOLATION OR DESOLATION ACCORDING TO THE 〔183〕 IN 〔THE SPIRITUAL EXERCISES OF ST.IGNATIUS〕. THE OTHER IS EXTERIOR DIMENSION OF OBJECTIVE SITUATION AND AUTHORITY. 5. CONCLUSION THE VALUEST THING IN OUR LIFE IS TO ACCORD WITH GOD'S WILL AND TO TAKE A PART IN GOD'S HARMONY. THAT IS THE BEST BEAUTY OF OUR BEING. THE MOST IMPORTANT POINT IN OUR LIFE IS NOT "WHAT TO DO" BUT "HOW TO BE". WE HAVE TO BE PREPARED TO DO WHATEVER GOD WANTS US TO DO IN THE WAY GOD WANTS. WE ARE FREE ENOUGH TO CHOOSE. BUT WE'D BETTER NOT TO CHOOSE BUT TO ACCEPT. THAT IS WHAT MAKES OUR LIFE BEAUTIFUL AND VALUE FROM THE VALUELESSNESS OF OUR LIFE. THAT IS WHY WE HAVE TO KNOW HOW TO DISCERN AS A FIRST STEP IN ORDER TO PUT GOD'S WILL INTO PRACTICE.

교회쇄신 관점에서 본 아씨시의 성 프란치스꼬와 마르틴 루터의 비교고찰

호명환 가톨릭대학교 신학대학 대학원 1993 국내석사

The Church has her origin from Jesus Christ. Therefore the Mission of the Church is the mission of Jesus Christ. That is, the Church has the mission of preaching His Gospel to the world in imitating the sacrificial example which Jesus Christ showed for the salvation of all people. However, the Church sometimes, forgetting her own duty, sometimes walked on the way of corruption coming from the secularization. Especially the fundamental question of the corruption of Church came from the secularization of the Church. As the Church was deeply involved in wealth and power, it might have been quite natural that the Church walked on the way of corruption. in this situation heretics rase up in the Church and there were also renewal movements for the restoration of the Church. Especially the 13th centuryt and the 16th century saw such renewal movements, and these two periods saw the appearance of two strikingly contrasting figures viewed from the renewal of the Church : St. Francis of Assisi and Martin Luther of Germany. The times of St. Francis was characterized by the great change from feudalism to the commune structure, which produced a situation of another oppression by so-called Mammonism. The Church, which just came to have a control of power over the secular world, became an another kind of oppressors. The Church, which should have followed Jesus who showed a special concern for the poor and the alienated committed a big mistake by accumulating power and wealth. Just at this period one young man was called for the rebuilding of the Church, St. Francis of Assisi. He, in a very unique way, awakend the Church and many people to a renewal, which was a way of absolute love for church. He was a man of absolute obedience to the Church who never criticized and attacked the Church, even accepting the mistaken orders of the Church. Living in the outer block as a minor, not in the central part of the Church, he lived a radical gospel life, a life of radical poverty following the Gospel to the letter, and thereby he would make many spiritually blind people and the church realize the true value of the gospel life. He finally became a man who rebuilt the falling Church. But the 16th century was different from the 13th. It was a time of social, political and economic situations produced a drastic gap between the rich and the poor and also brought about hte severe mammonism with the development of the capitalism. In addition to these, pests and other contagious diseases prevailed. In this situation the secularized Church did not make any big defference. An example can be found in the homilies which were used to collect money for the internal life if the church. Thus the wind of criticiging the Church. and the wind of the so-called Renaissance and Humanism swept through society. In these circumstances a man appeared who, confronting the Church thoroughly, exclaimed the renewal of the Church, which is Martin Luther. As he looked at the Church's situation, Luther awakened it to renewal, but his way of renewal initiative developed into a too radical direction, which led to a Religious Reformation. This was a formidable incident, which brought the biggest trouble and the heaviest blow to the Church in her history. Here his subjective character played a great role : his interpretation of the scriptures and his relantionship with the church were subjective. He pushed his opinions in a way that the Church accept them. Consquently, he wanted to be positioned in the center of the Church. While St. Francis brought about the awakening to the Church by living as man of the Church, Martin Luther tried to upset the Church itself by his subjective arguments of theology, thus standing in the center of the Church. The differences beween these two men did not cease here. They shared a same idea in that both of them pursued an authentic shape of the Church, but, while St. Francis brought in a wave of internal renewal to the structural Church by being faithfol to the gospel life(-Reform-), Luther showed the need of the renewal of the Church in a very shocking way, and came to provide many people a reason of division of the visible Church(-Reformantion-). Both of them also shared a common point in that they experienced a love of God, but, while St. Francis looked for the revelation place of love of God in the Church, Luther looked for it only in himself and in his relationship with god. In other word, though Luther experienced a personal God who is love just like st Francis, he was different from St. Frnacis in that, while St. Francis had maintained a relationship with God in the category of the structural Church, for Luther there were only himself, faith and a relationship with God. It is considered that just here we see a sign of separation from the Catholic Church sprouting. What we can say clearly is that St Francis is a man who renewed the Church internally and Martin Luther is one who conducted a Refromation which brought about the division of the Church. What we have to make clear here is the fact that of the Gospel and essence of the Church do not change. We also have to realize that living the gospel life as members of the Church is the best way of the renewal of the Church.

성숙한 부부애를 위한 자연 가족계획법의 도움에 관한 고찰

한경자 가톨릭대학교 신학대학 대학원 1996 국내석사

If it was God's providence to create men and women as equal partners needing each other, it must be that they will need each other for their salvation as well. For us laymen living .in a marriage in a symbiotic manner with the other sex, we are responsible of realizing loyalty, exclusivism, and sacrifice through conjugal love. Therefore intercourse among husband and wife must pursue oneness rather than the result of simple physical attraction. It is also where all the goodness of a marriage is being spread, and should not be taken as a sexual satisfaction, but, as declared in the Second Vatican Council, the communion of Christ's love. No human love can guarantee satisfaction to the end. Love in its best form is infinite and respectful, only perfected by God and when loving others as God would have loved them. The other should be loved for what he or she may be, recognizing their uniqueness. This respect for other is really seen when we relate each other with God, loving and acknowledging them in this supernatural relationship where their finite self is treated as an absolute value. Humans rarely commit themselves to others as they do in a marriage, nor are they as ready to compromise. Hence seldom we value our relationship with Christ as highly as we do in our marriage. A conjugal couple is more than just the sum of its two parts, the man and the woman, and that is the most profound truths of a marriage. Unlike the single-sided love for oneself, love for the other creates a second dimension, and also opens the possibility for a third dimension through which miracles can happen. Marriage, as a community of love, roots on the climax of eros, the sexual intercourse. In this intercourse physical wholeheartedness is an expression of emotional devotion and is granted human respect. This respect and devotion aids physical wholeheartedness, partaking in a dynamic act of displaying love. The experience of daily love indicates the importance of spiritual love over physiological love. Therefore, the intercourse which is granted by eros and sex must also be aided by philia to attain its final form of intimacy. Philia also captures the goodness of human respectability in all humans. The basic thesis of God's grace forms the premise and completes human nature also applies to love. For example, the divine-gracious love of agape allows human love to join in godly love while enabling eros and philia to overcome their unique possibilities, and completes them. True and innocent love demands that acts of harming, manipulating, or irrespecting others to be totally excluded, treating people only with compassion and respect. Faith accepts the absoluteness of the above ethics and maintains that such is what love demands. They are not just simply rules to follow, but a guideline that will lead us to the true life of a Christian. By living within the guidelines for a Catholic couple, the Natural Family Planning, asks for respect and a respectable conversation among each other, playing a big role in helping to mature conjugal love, and will serve as the keystone to a happy marriage. As conjugal love becomes more pure and salvational, it will become a truer blessing to the children, and marriage will become more and more the sacrament it was intended to be. In other words, the love among husband and wife will bless and guide each other closer to God and purify them, finally enabling them to complete their responsibility as parents. Marriage is a calling for a journey for both husband and wife that will lead to their maturing and sanctifying and this thesis considers that for laymen couple to understand the nature of respecting sex and to properly use the God-given gift, that they will need to live by the guidelines set by the Natural Family Planning, and also discusses its ethical, and human values. Ethical and human values are absolute and is found by this absolute value, hence superseding any other values, will not be reduced to any other values nor can it be compared to any other values. This value of absoluteness is only spawned by the ethical relation to God. Humans only make true free choices via ethical actions, and therefore ethical values are very uniquely human, and also completes the human self. Only humans acting ethically can become complete human beings. Only when each act meets with the transcendental dimension and also displays faith in this transcendental dimension it becomes ethical, therefore calling forth the Church's stand on such matters. Although an individual or a family intends to protect and encourage the goodness in family and society, acts that are considered unethical and inhuman - such as a couple purposely using artificial methods to prevent conception, becoming evil within - will not help in purifying conjugal love, and the Church states so in Humanae Vitae (art. 14). This means that although it may not seem to be a sin when viewed subjectively, anything that goes against nature will be considered sinful objectively, meaning that it is against evaluating action by their purpose to justify them, and this opposition to such is also reasonable in human terms, because individualism that isolates the individual, or nationalism that does not value individuality will never truly perceive a person's human and social nature. The teachings of contraception in the church is based on the totality of the human sex, guided by the holy spirit, trusting, understanding, and having survived centuries within Catholic communities through the words of God. The most reliable methods of contraception that is upheld by the Church are that of inspecting vaginal secretion and that of monitoring body temperature. Where as other methods rely on preventing any possibility of pregnancy, the aforementioned natural methods acknowledge their possibilities and tries to work with it. These methods also require conversation with respect and helps to control sexual desires. Also, it retains the will of the married couple to preach love through their children. Moreover, it helps to grow patience and self sacrifice that is needed to sustain a marriage, and opens up the possibility of discovering oneself through endless sacrifice. This is comparable to the love of Christ who bled until his last drop to display agape and leads the conjugal couple to such completion and allows them to be the witnesses of the values of love and life. Catholic ethics are not made to restrain and restrict followers in the name of the gospel. They are made to serve as guidelines to a more human and free achievement of humanity. Therefore ethics can also be called the way to complete oneself and become one with God. Love that leads us to salvation is not the theory, but the act. In this thesis, conjugal love is portrayed as a human, ethical way to reflect divine love in its best, and must focus on its humanity, acting on the absolute value of life, and only then it will lead to salvation that is oneness with God.