커뮤니티시설의 이용만족도가 공동체의식에 미치는 영향관계 분석

박미규(Park, Mi-Kyu),조진희(Jo, Jin-Hee),윤두원(Yoon, Two-One),황희연(Hwang, Hee-Yun) 한국주거환경학회 2015 주거환경(한국주거환경학회논문집) Vol.13 No.3

This study looked into how residents’ satisfaction with community facilities would be related to community spirit in order to understand effects of user satisfaction with public spaces in Cheotmaeul Town, which were designed to improve residential community spirit, on community spirit of the residents. The research on distinctive plan concepts of Cheotmaeul Town and components of the community spirit led the study to have better understanding on residents’ satisfaction and community spirit and as a consequence, factors to be measured were extracted. The study also conducted a survey targeting residents of Cheotmaeul Town. As carrying out the descriptive statistical analysis and ANOVA on the findings of the survey, the study extracted the residents’ satisfaction with the community facilities. With the help of the multiple regression analysis, the study came up with the distinctive plan facilities to affect the cultivation of community spirit and eventually, it drew the relation of the Cheotmaeul Town residents’ satisfaction with the community spirit. The findings of the research revealed that use of parks and green belts, use of complex community facilities, exchanges among neighbors, education and welfare facilities and others as in use types of facilities are considered these factors to influence the improvement of the residents’ community spirit. The study now suggests that any follow-up researches should talk about issues to be resolved at a stage of city construction, calculated management factors, residents’ participation and others from various points of view, and that will in the end help the study find not only causes for why some of the facilities and environments that had been designed to improve local communities do not help the growth of the community spirit but also ideas on how to make all the facilities and the environments contribute to the cultivation of the community spirit.

Q 공동체의 성령이해에 대한 연구 : 사복음서와 비교연구

조남식(CHO NAM-SIK) 한국Q학회 2017 예수말씀연구 Vol.10 No.-

본 연구는 Q 공동체의 신앙과 삶을 살필 수 있는 예수말씀(Q)을 통한 Q 공동체의 성령이해에 관심을 기울인다. 본 연구의 목적은 Q 공동체가 성령을 이해하는 것은 누가나 바울처럼 성령을 능력이나 은사 중심이 아닌, 성령의 인격성을 중심으로 이해했다는 것을 보여주는데 있다. 예수께서 공생애 동안의 사역이었던 가르치시고(Q 7:22, 14:5), 설교하시고(Q 6:20~49), 병을 고치시고(Q 7:1~9), 능력을 행하시고(Q 10:13), 귀신들을 쫓아내시고(Q 11:14, 18~20), 영들을 분별하시고(Q 4:1~13; 11:24~26) 등은 초기 교회가 경험한 성령사역과 그 내용이 매우 유사하다. 그렇기 때문에 예수께서 공생애 동안에 행하시고 가르치신 모든 일이 하늘로부터 임한 성령의 능력으로 행한 사역으로 간주할 수 있다. 또한 성령의 이해도 예수의 공생애 사역과 분리되어 이해하는 것은 성령에 대한 관념적인 이해로 치우칠 위험이 있다. 따라서 본 연구는 이러한 위험들을 피하기 위해 예수말씀을 중심으로 성령에 대한 이해를 연구하였다. 또한 역사적 예수의 한 인격 안에 신성과 인성이 완전하게 공존하였던 것처럼, 성령의 인격 안에도 성령의 신적인 면과 인간적인 면이 있음을 전제로하여 본문들을 살펴보았다. Q 문서를 통해 알 수 있는 성령에 관한 말씀은 매우 제한적이지만, 우리는 마태와 누가복음에 들어와 있는 Q 공동체의 예수말씀을 통해 Q 공동체의 성령론에 대한 확장된 이해를 얻을 수 있다. 따라서 본 연구는 Q 공동체의 성령에 대한 말씀들을 토대로 마태복음, 마가복음, 누가복음 등에 더 나아가 요한복음에 나오는 평행 본문들을 함께 연구함으로써 이해의 폭을 넓히고자 한다. Q 문서에서는 Q 3:16, 22, 4:1, 11:20, 24, 12:10, 12 등에서 성령에 대한 말씀을 접할 수 있다. 따라서 본 연구에서는 이 말씀가운데, 성령과 불로 세례를 주시는 분(Q 3:16), 수세후의 성령강림(Q 3:22), 사함을 받지 못하는 죄로서의 성령모독에 대한 말씀(Q 12:10), 할 말을 가르치시는 성령(Q 12:12) 등의 순서로 살펴보고자 한다. Q 공동체가 이해한 성령의 인격성은 다음과 같다. 먼저, 성령과 불로 세례주시는 분 안에서 나타난다(Q 3:16). 하나님 나라의 새로운 질서를 가져오시는 예수께서는 성령과 불로 세례를 주심으로 자기백성을 돌이키신다. 성령은 자기 백성을 사랑하셔서 그들을 자기에게 더 가까이 이끄시며, 그들이 하나님의 계명에 능동적으로 순종하도록 이끄신다. 더 나아가 예수께서 성령세례를 베푸심은 예수의 십자가 사건을 가리키기도 한다. 이로써 성령은 예수의 십자가 사건으로 믿는 자들을 부르시고 십자가의 은혜 속에 거하게 하신다. 또한 예수의 수세 후에 비둘기 같이 임한 성령의 강림(Q 3:22)은 하나님의 새 창조의 사역을 시작하시는 것이다. 예수의 공생애 기간에는 이러한 새 창조의 역사가 예수에게 집중되었지만, 이제는 비둘기처럼 임하시는 성령께서 임재하시는 교회를 통해 이어지고 있다. 비둘기와 같은 성령의 수여는 하나님께서 친히 예수에게 능력과 권위를 부여한 사건이며, 동시에 예수의 추종자들에게 예수의 길에 동참하도록 부르시는 것이다. 또한 사함을 받지 못하는 죄로서의 성령모독(Q 12:10)의 말씀은 성령의 신성을 강조한다. 성령은 창조 때에도, 예수의 모든 사역에서도 나타나셨으며, 예수의 치유와 축귀의 현장에서 하나님의 나라가 임하였음을 가시적으로 보여주셨다. 성령은 인간의 자기중심적인 이해나 이기적인 욕망에 의해 신성모독을 당하지 않으신다. 오히려 성령은 그리스도의 몸된 교회가 성령의 인도하심 속에서 하나님의 뜻을 따라 순종하는 삶을 살기를 원하신다. 마지막으로 성령께서는 고통당하는 하나님의 종들과 제자들 속에서 함께 계셔서 합당한 말을 가르쳐 주신다(Q 12:12). 마태는 성령을 아버지의 영으로 표현함으로써 자녀들을 사랑으로 돌보시며, 끝까지 포기하지 않으시는 아버지요, 위기의 순간에 도우시고 힘주시는 아버지이심을 말한다. 요한복음은 보혜사라는 성령의 이름을 통해 성령께서는 자녀들의 어려움과 환란을 살피시고, 도우시며, 진리로 인도하신다. 또한 누가복음에서는 예수께서 친히 1인칭의 표현으로 도우실 것을 약속하신다. This article is to study on understanding of the Holy Spirit in the Q community through Jesus sayings of Q which show the belief and life of the Q community. This study intends to show that the Q community understood the Holy Spirit which is different from Luke and Paul to understand the Holy Spirit by on the ability or on charisma of the Holy spirit. During the Public life, Jesus taught (Q 7:22, 14:5), preached (Q 6:20~49), healed (Q 7:1~9), practiced (Q 10:13), exorcist (Q 11:14, 18~20), and discern (Q 4:1~13; 11:24~26), which is very similar with the spiritual work done by the early church. Therefore, all works of Jesus in the public life could be regarded as the work by the ability of Holy Spirit from the heaven. And when we understand the Holy Spirit seperately from the work of public life, it is likely to bias toward conceptual understanding for the Holy Spirit. Thus to avoid this concerns, this article has been studied for the understanding of the Holy Spirit with focusing on Jesus sayings. Also as if there coexistences both a divinity and a humanity in one characteristic of the historical Jesus, this article has premised that it was same for the Holy Spirit. Even though we could get the saying of the Holy Spirit very restrictly from Q, we can get the extended understanding for pneumatology of the Q community through the Jesus sayings of the Q community in Matthew and Luke. Thus based on sayings of the Holy Spirit in the Q community, this article has studied the parallel text among Matthew, Mark, and Luke, John as well, which will make to extend the understanding. We can reach the text of the Holy Spirit on Q 3:16, 22, 4:1, 11:20, 24, 12:10, 12 in Q. Therefore, this article will be developed by below order; the one who give baptism with the Holy Spirit and fire (Q 3:16), the Pentecost after baptism (Q 3:22), blasphemes against the Holy Spirit as not be forgiven (Q 12:10), and the Holy Spirit to teach word to speak (Q 12:12). The characteristic of the Holy Spirit that the Q community understand is as below. First, it has appeared in the one who baptizes with the Holy Spirit and fire(Q 3:16). Jesus brings new order of the kingdom of Heaven, and by baptizing with the Holy Spirit and fire calls his people to go back. The Holy Spirit loves his people, so that he leads them to him more closely and to follow to the commanders of God actively. Furthermore, the baptizing with the Holy Spirit of Jesus indicates to the cross as well. With this the Holy Spirit calls the people who believe the cross, and makes them live in the grace of the cross. Also the pentecost after the Baptism (Q 3:22) is to start the work of new creation of God. Even though during the Public life of Jesus this work of new creation was focused on Jesus, now this has being done by the church which the holy spirit has presented as like a dove. The pentecost of the Holy Spirit as like a dove is the event that God give personally the ability and authority to Jesus. At the same time, it was the calling the adherent of Jesus to participate to the way of Jesus. And blasphemes against the Holy Spirit as not be forgiven(Q 12:10) emphasizes the divinity of the Holy Spirit. The Holy Spirit presented in the time of the creation and appeared in all the works of Jesus, and showed visibly that the nation of God is presented in the spot of healing and exorcist by Jesus. The Holy Spirit is not desecrated by self-centered understanding or selfish desire. Rather the Holy Spirit wants that the church live up to obedient to God’s will under the lead of the Holy Spirit. Finally participating with the servant of God and disciples under suffering, the Holy Spirit teaches the reasonable words to speak(Q 12:12). Matthew expresses the Holy Spirit as the spirit of God, so that he speaks that the Holy Spirit cares his sons with love, and he is the father who does not give up absolutely and help and empower his sons in the crisis.

가톨릭학교의 공동체성 회복을 위한 교육적 접근과 전략

윤만근 한국종교교육학회 2022 宗敎敎育學硏究 Vol.70 No.-

PURPOSE The purpose of this study is to explore the educational method and its practical strategy that help foster the community spirit in Catholic schools as it regards schools as community. CONTENTS This study intended to approach Catholic schools in community aspect as an alternative solution that can encourage to cope with various problems at schools. First, it explored the social background that created the term ‘community’ and the concept of the community applied in Catholic ecclesiology. Second, it examined the definition of ‘synodalitas’ and its practical method, for it is perceived as the tool to edify the community spirit in Catholic schools. Third, it introduced the preventive system of Don Bosco that can be applicable in fostering the community spirit, since the preventive system composed of religion, reason, and loving-kindness, can be an strategy to preserve the Catholic values and restore the community spirit in Catholic schools. RESULTS The preventive system can be a proper tool to recover the community spirit in Catholic schools; First, it can motivate community members to practice and share the Catholic values and mission. Second, the preventive system can lead community members to build relationships regardless their roles and social positions, while transforming their attitudes and behaviors. Third, the practice of ‘assistenza’ promotes school environment to be familiar and familial that help enhance the community spirits as a practical strategy.

만 5세 유아의 공동체의식 측정도구 개발

이종향 한국영유아교원교육학회 2013 유아교육학논집 Vol.17 No.3

본 연구는 만5세 유아의 공동체의식에 대한 측정도구를 개발하기 위해 실시되었다. 공동체의식 측정도구의 하위요인은 친밀․소속의식, 참여의식, 상호․공공의식, 정서의식으로 구성하였으며 공동체의식을 평가할 수 있도록 5평정 문항으로 개발하였다. 연구 대상은 만 5세 261명(남아 131명, 여아 130명)이며, 자료분석은 SPSS 17.0 프로그램과 AMOS 프로그램을 활용하여 문항양호도 검증, 탐색적 요인분석과 확인적 요인분석, 신뢰도 검증을 실시하였다. 연구 결과로 3문항을 제외한 44문항에서 양호하게 나타났으며, 신뢰도는 Cronbach’s α 계수가 .80으로 나타났다. 또한 측정도구의 하위요인 간 상관은 p<.01 수준에서 .341~.411로 정적상관을 보이고 있으며, 하위 각 요인과 전체와의 상관도 .571~.771로 정적 상관을 보여 본 연구에서 개발한 척도가 타당성이 있음을 확인 할 수 있었다. 연구 결과를 바탕으로 총 15문항의 만5세 유아의 공동체의식에 관한 측정도구가 개발되었다. The purpose of this study was to develop the sense of Community Spirit Test for young children. The sense of Community Spirit Test consists of 4 sub-factors. These factors are familiar-community spirit, participation spirit, interactive-community spirit, and emotional spirit. The scale was development to assess young children's sense of community spirit. The subjects used in this experimental study were 261 (131 boys, 130 girls) five-year-old children. Collected data were statistically processed using SPSS 17.0 and AMOS. The scale examined item response distrbution, item discrimination, construct validity, and internal consistency reliability. The results of the analyses are as follows. First, all items were generally a sense of community good. Second, Cronbach’s α of the questions was .80. Third, the young children's sense of community rating scale has a reliability: Cronbach’s α shows .566~.693 for total factors and .571~.711 for 4 sub-factors. As a result, the young children's sense of Community Spirit Test for 5-year-old children was developed in 15 items.

미주 한인시의 디아스포라와 공동체 의식

이형권 어문연구학회 2012 어문연구 Vol.74 No.-

이 논문은 미국 내 한인시가 지니고 있는 디아스포라 의식을 분석적으로 살펴보았다. 이 논문의 특성은 미국 내 한인시의 디아스포라를 두 가지의 공동체 의식 차원에서 고찰했다는 점이다. 첫째는 미국에 대한 반동일시 욕망에 기초를 둔 공동체 의식이다. 이것은 민족 공동체를 지향하는 것으로서 회상 공동체의 특성을 지닌다. 구체적으로는 모국을 향한 노스탤지어, 이스니시티, 문화적 갈등, 반미 의식 등의 양상으로 드러난다. 대표적인 작품으로는 배정웅의 「남미 통신」, 고원의 「상한갈대」 등을 들 수 있다. 둘째는 미국에 대한 동일시 욕망에 기초를 둔 공동체 의식이다. 이것은 국가 공동체를 지향하는 것으로 체험 공동체의 특성을 지닌다. 구체적으로는 경계인 의식, 정서적 동화, 자연 예찬, 중층적 토포필리아 등의 양상으로 드러난다. 대표적인 작품으로는 전달문의 「두 개의 바다」, 최연홍의 「미국」, 오문강의 「오렌지카운티에 사는 이유」, 마종기의 「알래스카 시편 2」 등을 들 수 있다. 미국 내 한인시는 이민자들이 겪는 삶의 애환을 달래주면서 한국 시의 외연을 넓혀주었다는 점에서 적지 않은 의미가 있다. 그러나 미국 내 한인 시인들은 시의 예술성을 더 고양하고, 시의 저변을 확대를 시도하고, 젊은 신인을 발굴하는 등의 노력을 해야 할 것이다. This paper analyzes into the diaspora spirit of Korean poetry composed in the Unites States of America. The characteristic of this paper is that it evaluates the diaspora of Korean poetry written in the U.S. on two levels of community spirit. First, it is a community spirit based upon the desire to be “unlike” what is seen and experienced in the U.S. This is aiming for a community of nationality and shows particularities of community of remembrance. In detail, such spirit is illustrated in forms of nostalgia, ethnicity, cultural conflict, and anti-American consciousness. Some exemplary works are 「southern American Communication」 by Bae, Jung Eung and 「A Broken Reed」 by Ko, Won. Second, it is a community spirit based upon desire to be “identical” to those witnessed in the U.S. This is aiming for a national community, showing particulars of community of experience. This is often seen in awareness of border rider, emotional assimilation, praise of nature, and middle stage of topophilia. Major works are 「Two Seas」 by Jeon, Dal Moon, 「America」 by Choi, Yeon Hong, 「The Reason for Living at Orange County 」 by Oh, Moon Gang, and 「Epic of Alaska 2」 by Ma, Jong Gi. Korean poetry written in the U.S. is significant that it embraced joys and sorrows of the immigrants and expanded the scope of Korean poetry. Thus, it is necessary to study further into the artistic side of the poets that lived in the U.S., try to expand the base of these poetry, and put efforts to discover new talents.

주민의 마을공동체사업 참여와 참여만족이 공동체의식과 마을만족에 미치는 영향- 마을문화체육행사를 중심으로 -

김권수 ( Kwon Soo Kim ) 관광경영학회 2014 관광경영연구 Vol.62 No.-

This study aims to confirm the effect of participation and participation-satisfaction with village community business on the citizens` community-spirit and village-satisfaction by focusing on culture and sports event such as resident sports event, traditional market, seasonal village festival, regional specialty festival and other village festival. The results from empirical analysis using 1600 citizens living in capital area are as follows. First, participation in resident sports event, seasonal village festival, regional specialty festival and other village festival affects village-satisfaction by perfect mediation of community-spirit and participation in traditional market affects village-satisfaction by partial mediation of community-spirit. Second, participation-satisfaction with resident sports event, seasonal village festival and regional specialty festival affects village-satisfaction by perfect mediation of community-spirit and participation-satisfaction with traditional market and other village festival affects village-satisfaction by partial mediation of community-spirit. Third, the participation in traditional market and participation-satisfaction with other village festival are the most effective village`s culture and sports events on village-satisfaction.

네가 왜 성령을 속였느냐?(행 5:1-11)

이영호 한세대학교 영산신학연구소 2017 영산신학저널 Vol.0 No.39

Acts reports that Ananias and Sapphira died because of the deception of the Holy Spirit. They had a piece of property. They sold a piece of property and contributed to the Christian community. But what they donated was not the full amount of the property, but some that were left behind. Acts states that these acts are deception of the Holy Spirit. This explanation of the book of Acts is contrary to the common messages of the gospel of Jesus. The content of the gospel of Jesus is to call sinners to salvation. Although they hid part of the money, they did offer for the Christian community. This message of Acts is also contrary to the purpose of the book of Acts. Because the book of Acts is about preaching the gospel and gathering people and planting churches. The Holy Spirit helps people to believe and to plant churches where the gospel is preached. Therefore, the purpose of this paper is to study again the cause of the death of Ananias Sapphira, which is reported by Acts. The historical approach will be an important tool for this study. This research has shown that they are not simply selling their possessions and hiding some of them. First, the hiding of some of their property was not entirely united with what the community pursued. Early Christian community members had ideals that were both united economically and faithfully. Their ideal was to share their property. But Ananias and Sapphira did not become one in this early church community. Second, reports that Sapphira knew what her husband had done meant that they planned the work together. In this point, the sin of Sapphira and Ananias is the same. Therefore, Peter declared that Ananias and Sapphira deceived the Holy Spirit not only by their act of hiding parts of the property. It means that their minds are not fully consistent with the ideals of the early church community. Nevertheless, they came into the church community and acted as if they were a whole heart. This is their sin. The Holy Spirit protects the Church community and keeps the church community holy. 사도행전은 아나니아와 삽비라가 죽은 원인이 성령을 속인 것 때문이라고 보도한다. 그들은 밭을 가지고 있었다. 그들은 자신들의 밭을 팔아 기독교 공동체에 헌금하였다. 그러나 그들이 헌금한 것은 밭을 판 전액이 아니라, 일부를 숨기고 남은 것이었다. 사도행전은 이러한 이들의 행위가 성령을 속이는 일이라고 규정한다. 사도행전의 이러한 설명은 예수 복음이 전파하는 일반적인 내용과 상반된다. 예수 복음의 내용은 죄인들을 불러 구원에 이르게 하는 것이다. 비록 그들이 밭을 판 값에서 일부를 숨겼지만, 기독교 공동체를 위해 헌금하였기 때문이다. 이러한 사도행전의 메시지는 사도행전의 저술 목적과도 상반된다. 왜냐하면 사도행전은 복음이 전파되어 사람들을 모으고 교회를 세우는 데 있기 때문이다. 성령은 복음이 전달되는 곳에서 사람들이 믿게 하고, 교회를 개척하는 일을 도우시는 분이시다. 따라서 논문의 목적은 사도행전이 보도하는 아나니아와 삽비라의 죽음 원인을 다시 한 번 밝히는 것이다. 이를 위해 필자는 사회적 접근 방법을 사용할 것이다. 연구 결과는 이들에게 죄가 있다는 것이 단순히 그들의 소유를 팔고, 이것 중 일부를 숨긴 데 있는 것이 아니었다. 첫째, 이들이 일부의 재산을 숨긴 것은 공동체가 추구하는 이상에 온전히 하나가 되지 않았다는 것이다. 초기 기독교 공동체 구성원들은 경제적으로나 신앙적으로 온전히 하나가 되는 이상을 가지고 있었다. 그들의 이상은 그들의 재산을 공유하는 것이었다. 그러나 아나니아와 삽비라는 이러한 초기교회 공동체에 하나가 되지 않았다. 둘째, 삽비라가 남편이 한 일을 알고 있었다는 보도는 그들이 그 일을 함께 계획했다는 의미이다. 이러한 점에 있어서 삽비라와 아나니아의 죄는 동일하다. 따라서 베드로가 아나니아와 삽비라가 성령을 속였다고 선언한 것은 밭을 판 값의 일부를 숨긴 그들의 행위뿐만이 아니다. 그들의 마음이 초기교회 공동체가 구현하고자 하는 이상에 온전히 부합되지 않은 것을 의미한다. 그럼에도 불구하고 교회 공동체로 들어와 마치 온전히 하나의 마음인 것처럼 행동했다. 이것이 바로 그들의 죄이다. 성령은 교회 공동체를 보호하고, 거룩하게 유지하게 한다.

신경림 시에 나타난 공동체의식 연구

양문규(Yang Moon Kyu) 어문연구학회 2006 어문연구 Vol.50 No.-

  This current study examined the community spirit presented in Shin Gyeong-rim"s poems divided into: first, the reality of the people and popular spirit, secondly,acceptance and change of traditional style, and thirdly, aesthetics of the path and internal reflection.   『Nongmu (Farmer"s Dance)』, his first collection of poems published in 1973, succeeded in "making previous modernism and realism poems objects of public scandal". In his poems, poetic formation by plain popular language is naturally concluded as poetic formation of community spirit. The reality of the people was revealed just as it was by "our emotion, our anger" and is actively reflected in his poems, which gain a persuasiveness and popular life force as a decisive confrontation of the spirit of the times.   Another remarkable thing in his poems is the acceptance and change of traditional style in the expression of his will to contain national form and popular contents. The creation of traditional style originates from the community spirit and can be found in Minyo (folk songs) and Gutsi (exorcism poems), for example, 『Saejae (high hil l)』,『Dalneomjae』, 『Namhan River』, etc. In particular, his long serial poem book 『Namhan River』 expands on this and shows a new style.   As the 1990s began, he started to "look at himself deeply" along with the path inside him. His attitude toward small and trivial things is derived from in-depth introspection on the internal formation of the community spirit he has pursued up to now. This attitude is reflected in his poems 『Path』, and 『Dream of the Collapsed Man』, etc. This kind of poetic behavior is considered to be a method for delving into community spirit more deeply and highly, rather than for his own comfort, which is apart from popular spirit. He presented this more naturally in 『Silhouette of Mother and Grandmother』, and 『Horn』, etc.   Shin Gyeong-rim is still actively creating poems in a very important position of modern poetry history. I wonder what kind of world will be introduced in his next brand-new poems after 『Shin Gyeong-rim"s Poem Collection』. This means his position is very significant. "What trace has he wanted to leave with great effort" until he gets here「Trace」(『Horn』). He has a uniqueness to his poetic world, which nobody can imitate. This is community poetics of belief in and love for people.

누가공동체의 성령이해의 기원

김도현 연세대학교 신과대학 2007 신학논단 Vol.49 No.-

What made Lukan community to have their own understanding of the Holy Spirit? On this question, many scholars have concentrated on the social and religious background of Lukan community such as Old Testament, Judaism, Gnosticism, and Hellenism. However, Acts 19:2 shows us that most of people who lived under Jewish and Hellenistic background in the first century did not have specific concept of the Holy Spirit (and he said to them, “Did you receive the Holy Spirit when you believed?” And they said to him, “No, we have not even heard whether there is a Holy Spiht.”). So, we can not easily accept that Luke‘s understanding about Holy Spiht was derived from directly background of Old Testament or Hellenism. This article is an exegetical study of Acts 2:1-4 that is the key text, I believe, to find the origin of Luk’'s understanding on the Holy Spirit. The main reason or origin to have specific understanding of the Holy Spirit to Lukan community was special ‘experience’ that they had on the day of Pentecost (Acts 2:1-4). What happened on that day? Acts 2:1-4, Luke‘s first description about being filled with the Holy Spirit, is composed with fact and interpretation. The only fact that disciples of Jesus experienced actually on Pentecost was that ’they spoke in other tongues‘(Acts 2:4b). When disciples had experience of speaking tongues, they must have been very surprised. After that, they must have needed theological explanation on this mysterious experience. And Eventually, they must have interpreted speaking Glossolalia as the result of fullness of the Holy Spirit naturally because they were waiting for the promise of Jesus that “you shall be baptized with the Holy Spirit not many days from now.”(Acts 1:5). The Lukan community's pneumatology was started and affected by this interpretation and developed on the basis of this interpretation.

도서연안지역 민요공동체의 성격과 민요의 연행양상

홍순일 한국민요학회 2008 한국민요학 Vol.22 No.-

This study leads an in-depth argument of characteristics of folksongs community and aspect of folksongs in the islands/coastal regions through positive practices from the view point on the performance theory. The first issue discussed is ‘the characteristics of folksongs community in islands/costal regions.’ In characteristics, folksongs community in islands/costal regions has taken its purpose in realizing enthusiasm of inhabitants in folksongs community in islands/costal regions, and transmitted with folksongs in islands regions. The view point is known as “the viewpoint of Yeolji, or delight,” which means that the delightful and pleasant talks can produce poems, songs and dances. The methodology is the fusion of a poem, a song, and a dance, which means that a poem should transmit to a song, and song to a dance. And an amusement (play) factor is added into them in the serial form. Further, the focal point is to materialization of the community delight, which indicates that the Sori-cultural device is activated for the communication between residents, and the network device is operated for openness between communities. The second issued discussed in the study is ‘the performance aspect of folksongs in islands/costal regions.’ The folksongs in the regions show the performance aspect by which they expand the practical possibility based on a poem-song-dance fusion when the inhabitants realize the folksongs in the communities of the regions. Namely, the performance aspect of folksongs in the islands regions is to combine firstly a poem and a song, secondly a poem-song and a dance and finally a poem-song-dance and play. At the same time, the delight is pursued through inter-community transmission. The third topic is ‘the significance of folksongs performance in the folksongs community of the islands/coastal regions.’ The inhabitants of islands/coastal regions are realizing islands spirits and establishing the Sori-cultural device through islands region folksongs which were combined with villages and folksongs communities. That is, the folksongs community as a mediator which realizes folksongs in the islands regions is being operated in the background of local communities in the islands/costal regions. The folksongs of islands regions not only satisfy the cultural demands of residents in the islands/coastal regions, but enable the fusion of a poem, a song and a dance with play added on it, thus finally making the exit of delight. This study leads an in-depth argument of characteristics of folksongs community and aspect of folksongs in the islands/coastal regions through positive practices from the view point on the performance theory. The first issue discussed is ‘the characteristics of folksongs community in islands/costal regions.’ In characteristics, folksongs community in islands/costal regions has taken its purpose in realizing enthusiasm of inhabitants in folksongs community in islands/costal regions, and transmitted with folksongs in islands regions. The view point is known as “the viewpoint of Yeolji, or delight,” which means that the delightful and pleasant talks can produce poems, songs and dances. The methodology is the fusion of a poem, a song, and a dance, which means that a poem should transmit to a song, and song to a dance. And an amusement (play) factor is added into them in the serial form. Further, the focal point is to materialization of the community delight, which indicates that the Sori-cultural device is activated for the communication between residents, and the network device is operated for openness between communities. The second issued discussed in the study is ‘the performance aspect of folksongs in islands/costal regions.’ The folksongs in the regions show the performance aspect by which they expand the practical possibility based on a poem-song-dance fusion when the inhabitants realize the folksongs in the communities of the regions. Namely, the performance aspect of folksongs in the islands regions is to combine firstly a poem and a song, secondly a poem-song and a dance and finally a poem-song-dance and play. At the same time, the delight is pursued through inter-community transmission. The third topic is ‘the significance of folksongs performance in the folksongs community of the islands/coastal regions.’ The inhabitants of islands/coastal regions are realizing islands spirits and establishing the Sori-cultural device through islands region folksongs which were combined with villages and folksongs communities. That is, the folksongs community as a mediator which realizes folksongs in the islands regions is being operated in the background of local communities in the islands/costal regions. The folksongs of islands regions not only satisfy the cultural demands of residents in the islands/coastal regions, but enable the fusion of a poem, a song and a dance with play added on it, thus finally making the exit of delight.