지혜문학과 설교 ―지혜문학의 이해와 지혜문학 설교를 위한 제언

이용호 ( Lee Young-ho ) 서울신학대학교 기독교신학연구소 2018 神學과 宣敎 Vol.54 No.-

이 글은 지혜문학의 전반적인 이해라는 예비작업을 통해 지혜문학을 어떻게 설교할 것인가?라는 실천적인 목적을 제언하기 위하여 서술하였다. 그러나 비록 이 글이 설교라는 실천적인 목적에 있다 할지라도, 설교를 하기 위한 예비작업에 더 많은 연구가 할애되었다. 이는 지혜문학에 대한 포괄적인 이해 없이는 올바르게 설교할 수 없기 때문이다. 따라서 본 연구는 잠언, 욥기, 전도서와 그 외에 구약성서(오경, 예언서, 그리고 세 권을 제외한 성문서)의 차이점을 제시한 후, 지혜의 개념과 특징들 그리고 세 책들의 구조와 특징을 살펴보고 지혜의 위기에 대해 논했다. 구약성서의 색다른 목소리로서의 지혜문학은 하나님보다는 인간을 중심에 두며, 하나님을 삶의 주도자가 아니라 삶의 배후에 계시는 자로 묘사한다. 또한 이스라엘의 구속사적인 역사보다는 보편적인 인간사를 대화를 통해 전달하며 윤리적인 차원에 강조점을 둔 야훼경외를 전한다. 구약성서에서 지혜는 ‘삶의 올바른 길’을 찾으려는 시도로서 잠언 1:2-7절에서 알 수 있듯이 교육을 통해 자신과 관련된 주위를 모든 것을 이해하게 하며 결국 야훼경외에까지 이르는 것이 지혜의 목적이다. 따라서 지혜문학은 미적인 언어보다는 상대방의 허를 찌르는 다양한 평행법과 화법 그리고 문학양식들을 사용한다. 구약성서의 핵심적인 지혜문학은 잠언, 욥기, 전도서이다. 잠언은 행위-결과-관련성에 기초하여 선(善)을 도모하고 악(惡)을 경고하고 징계하려는 교육적인 의도를 지니며, 인간 삶의 절대적인 근거를 야훼에 둠으로써 야훼경외의 삶으로 인도한다. 반면에 욥기는 의인의 고난을 통해 행위-결과-관련성에 대한 이의를 제기한다. 욥기서에서 보여주는 고난의 이해는 결국 고난이라는 한 가지 양상을 한 가지의 틀(행위-결과-관련성)로 파악할 수 없으며 한 가지의 해결책을 제시할 수 없다는 것을 보여준다. 전도서는 ‘헛됨’( ה ב ל )이라는 단어와 ‘죽음’이라는 사건으로 지혜를 상대화시킨다. 이러한 지혜의 위기는 이스라엘 역사와 그 궤를 같이 하는데 평등을 기초한 한 초기 이스라엘 사회에서 소수의 엘리트를 중심으로 하는 정치, 경제적 변화와 이웃한 제국들에 의해 지배받던 포로기-포로후기에 마련되었다. 이스라엘인들은 행위-결과-관련성으로 해결될 수 없는 수많은 상황들을 접하면서 새로운 하나님에 대한 이해를 추구했다. 특히 의인의 고난, 악인의 형통함, 의인과 악인의 동일한 운명 등과 같은 야훼신앙과 현실과의 괴리(乖離)를 경험하게 되었을 때, 전형적인 고대지혜를 상대화시키고 당대의 하나님과 관련된 모순들을 이해하려 하였다. 그 때문에 잠언-전도서-욥기는 단순한 지혜 수집물이 아니라, 서로 긴밀하게 신학화된 지혜문학이다. 지혜문학을 설교할 때, 첫째, 설교자는 지혜문학의 독특성을 염두해 두어야 한다. 이는 지혜문학이 하나님이 아니라 인간에게 그 무게를 두며, ‘훈계자’가 아닌 ‘위로자’가 될 것을 권면하고 있기 때문이다. 둘째, 설교자는 사색하게 하는 관계언어를 사용함으로써 듣는 이로 하여금 스스로 변화를 추구하도록 해야 한다. 마지막으로 설교자는 삶의 해결책이 한 가지가 아니라 다양하다는 것을 제시해 주어야 한다. This study states on the practical purpose of how to preach Wisdom Literature through overall understanding of that. Although this paper aims at practical preaching, more preliminary works for sermon center. Because one cannot preach rightly without comprehensive grasp of that. Thus this sutdy represented difference Proverbs, Job, Ecclesiastes from the other Old Testament and then examined concepts and features of Wisdom and structures and chacracteristics of above-mentioned three books and lastly dealt with the Crisis of Wisdom. In Wisdom Literature human is forcusd rather than God whom it describe as a observer not as superviser. Also it tells universal human history through conversation better than salvation history of Israel and the fear of Yahweh on the focus at ethical dimension. Wisdom in Old Testament makes a try for finding a right way in life. According to Prob 1:2-7, Wisdom intends to undertsand ours and our surroundings and lead to the fear of Yahweh at last. The most important Wisdom Literature in Old Testament are Proverbs, Job, Ecclesiastes. Proverbs is seeking goodness and reproaching evil based on cause-and-effect relationship and lead to the fear of Yahweh placed the end of human life on Yahweh. On the other hand Job protest against cause-and-effect relationship by the suffering of the righteous. Understanding suffering in Job shows that hardship is not grasped on rigid frame(cause-and-effect relationship) and doesn’t result in the only answer. Ecclesiastes relativizes wisdom by ‘vanity’( ה ב ל ) and ‘death’. This crisis of wisdom has the same way of Israel’s history. That is arranged with earlier Israeli society based on equality over politic and economic shift centered on elite to exile―and post exile period ruled by empire neighbors. Isralites encountered a number of situations without answering by cause-and-effect relationship and sought to new comprehension of God. Especially when they experienced a gap between Yahwism and reality like the suffering of the righteous, welling of the evildoer and common destiny of good and evil, Isralites tried to figure out contradiction associated with God and relativized the typical ancient wisdom. Hence Proverbs, Job, Ecclesiastes are not the collection of wisdom but Wisdom Literature theorised closely each other. At first, Preaching on Wisdom Literaure, its uniqueness is kept in mind. Because it advise to focus on human so that man become comforter rather than judge. Then by preacher using a speculating relational language, it makes listener to seek for a change for himself. Lastly, preacher represents that solutions of life are not one but diverse.

신학적, 심리학적 관점에서 본 지혜

유명복 한국기독교교육정보학회 2022 기독교교육정보 Vol.- No.74

Humanity has longed for wisdom for thousands of years. Analyzing ancient and contemporary literature, wisdom was considered a desirable virtue to make life ethical along with knowledge. For modern people living in a flood of knowledge, wisdom is more necessary to select knowledge and apply it to human life. In this paper, researcher examined the wisdom spoken in theology and psychology and make educational suggestions on how to cultivate wisdom based on this. The purpose of Israeli wisdom books is to help people live wise lives by sharing traditional wisdom with current wisdom. Most of the teachings specify how a person should behave in his or her personal or public life, and wisdom is the power of practice to have discernment and apply these knowledge to life. In the psychological study of wisdom, three representative models were introduced: the Berlin Wisdom Project, the three-dimensional paradigm of Adelt's Wisdom, and neurobiological model of wisdom. In general, the components of wisdom include pro-social attitudes and behaviors, social decision/practical knowledge, emotional homeostasis, reflection/ self-understanding, value relativism/inclusiveness, and dealing effectively with uncertainty. Based on this, wisdom education methods such as spiritual life, self-reflection, critical thinking development, life experience, open mind, and mentors of wisdom, were presented. 고대와 현대의 문헌들을 분석해 보면 지혜는 지식과 더불어 삶을 윤리적으로 만드는 바람직한 덕목으로 여겨졌다. 지식의 홍수속에 살고 있는 현대인에게 지혜는 지식을 분별하여 인간의 삶에 적용해 주는 역할을 한다. 본 논문에서는 신학과 심리학에서 말하는 지혜에 대해 살펴보고 이를 바탕으로 어떻게 지혜를 함양할 수 있는지 교육적 제안을 하려고 한다. 이스라엘 지혜서들의 목적은 사람들이 분별력을 갖고 지혜로운 삶을 어떻게 살것인가를 돕는다. 지혜는 인생의 문제들에 대한 실용적인 해결책이다. 구약성경에 사용된 지혜에 해당 되는 말은 호크마(חכמה)인데, 지혜는 '여호와를 경외하는 것이다. 하나님을 경외하는 것은 적극적으로 하나님을 섬기고 그의 말씀에 순종하고 그 말씀을 삶에서 실천하는 것이다. 지혜에 대한 심리학적 연구에서는 대표가 되는 세가지 모델인, 베를린 지혜 프로젝트, 아델트의 지혜의 3차원 패러다임, 신경생물학적 모델을 소개하였다. 일반적으로 지혜의 구성요소는 친사회적태도와 행동, 사회적결정/실용적인 지식, 정서적 항상성, 성찰/자기이해, 가치상대주의/포용, 불확실성을 효과적으로 다룸 등이다. 이를 바탕으로 영적생활, 자기성찰, 비판적 사고개발, 삶을 경험, 열린마음, 지혜자를 멘토로 삼는것 등 지혜교육방법을 제시하였다.

四書에서 智와 明의 사용 양상

임종진 새한철학회 2022 哲學論叢 Vol.109 No.3

Wisdom is inherently inextricably related to philosohy, and is also the concept that philosophy loves the most. In this article, at the level of examining the coordinates of wisdom in Chinese philosophy, I reviewed how the terms Wisdom and Brightness, which contain the meaning of wisdom, are used in the Four Books of Confucianism. Perhaps it is because of the influence of Confucius' emphasis on the theory of rectification of names that the Four Books show a tendency to relatively faithfully use the positive meaning of 'wisdom' inherent in Wisdom and Brightness. Among the Four Books, The Analects and Mencius contain relatively diverse descriptions of Wisdom both directly and indirectly. In terms of content, they contain in common the relationship between Wisdom and Benevolence, the appearance of the man of wisdom, the problems of Wisdom, and the possibility of Wisdom's acquired development. On the other hand, it is difficult to find in Great Learning any direct description of Wisdom, It might be due to its brief records of the main story of Confucianism. However, indirectly it contains overall connection with Wisdom. Doctrine of the Mean contains relatively abundant contents on the subject of the man of wisdom again. However, unlike Wisdom, regarding Brightness, there are not many noteworthy contents in the Analects, Mencius, and Great Learning. Meanwhile in regard to Brightness Doctrine of the Mean contains the most meaningful content among the Four Books. 지혜는 본래부터 哲學과 불가분의 관계를 가지고 있고, 또한 철학이 가장 애호하는 개념이기도하다. 이 글에서는 중국철학에서의 지혜의 위상을 살펴본다는 차원에서 지혜의 의미를 포함하고 있는 智와 明이 儒學의 四書에서 어떻게 사용되는가를 검토했다. 공자가 강조한 正名論의 영향 때문인지 四書에서는 대체로 智와 明에 내재된 ‘지혜’라는 긍정적인 의미를 비교적 충실히 사용하는 경향을 보여준다. 四書 중에서 論語 와 孟子 에는 智에 관한 직간접적인 서술이 비교적 다양하게 포함되어 있다. 내용상으로 보면, 智와 仁의 관계, 智者의 모습, 智의 문제점, 그리고 智의 후천적 계발 가능성 등을 공통적으로 포함하고 있다. 반면에 大學 에는 유학의 大綱을 간략하게 기록해서인지 智에 관한 직접적인 서술은 찾아보기 어려우나 간접적으로는 智와의 연계성이 대학 전체적으로 내포된 것으로 볼 수 있다. 中庸 에는 다시 智者를 주제로 한 내용이 비교적 풍부하게 포함되어 있다. 그런데 智와 달리 明과 관련해서는 논어 와 맹자 그리고 대학 에는 주목할 만한 내용이 많지 않다. 반면에 중용 에는 明과 관련하여 四書 중에서 가장 의미 있는 내용이 포함되어 있다.

지혜 개념과 그 계발

김수동(Kim, Soo-Dong),문형남(Moon, Hyung-Nam) 한국교육철학회 2010 교육철학 Vol.42 No.-

The aim of this study is to clarify the concept of wisdom and it's development in terms of leadership educationally, philosophically, analytically. Wisdom is a way of being and is fundamentally practical in a complex and uncertain world. Wisdom is concerned less with how much we know and more with what we do and how we act. Wisdom is characterized as uncommon, common sense, being able to see the forest as well as the trees. The practical wisdom we describe is not the luxury of unworldly sages. Wisdom comes from vision, generosity, patience, right effort, mindfulness, discernment, and clarity. Wisdom is essentially practical. Wisdom is dependent on ethics, judgement, insight, creativity, imagination, and foresight, and the competence to contribute to the community. Wisdom is concerned less with how much we know and more with what we do and how we act. Wisdom is fundamentally practical in a complex and uncertain world. Wisdom requires knowledge but not necessarily a great accumulation of it. While knowledge that is constantly changing helps us decide and solve, it also produces ambiguity and complexity. Wise leaders allow for non-rational and subjective elements when making decisions. Wise leaders occasionally acknowledge the sensory and visceral as important components of decision-making and judgment. Wise leaders have a metaphysical, even spiritual, quality that does not bind them absolutely to the rules of reason thereby enabling vision, insight and foresight. Because wise leaders are humane, they produce virtuous and tolerant decisions. Wise leaders reason carefully and logically, use good judgment to reach better decisions. Wise leaders allow for non-rational and subjective elements when making decisions. Because wise leaders are humane, they produce virtuous and tolerant decisions. Wise people as leaders respect experience and tradition. They have a capacity to deal effectively with uncertainty. The interpersonal leader's task is “to smooth the path of human interaction.”The institutional leader's task, however, is “the promotion and protection of values.” In conclusion, wisdom is particularly appropriate to contemporary leadership. Understanding and developing wisdom-centerd leadership practice is required in education society. The methods to cultivate the wisdom are knowledge, study, reflection, experience, communication, discipline, application, insight, discovery, interpretation, meditation and concentration.

A Study of Wisdom Literature and the Sages for Educational Ministry

최정기 한국기독교교육학회 2009 기독교교육논총 Vol.22 No.-

James Crenshaw explains “wisdom” in terms of four points. The first point has relation to a scholarly convention. He categorizes a collection of Wisdom texts: Proverbs, Ecclesiastes, Job, Sirach, and Wisdom of Solomon. The second point is that ancient Near Eastern parallels provide a significant indication that helps one in deciding correctly what forms wisdom. The third point is that wisdom is a specific perspective toward reality, a world view on what is good for men and women. The last point deals with ancient sages. On the basis of these perspectives of the Wisdom Literature, this article explores the world of wisdom including definitions of wisdom and Wisdom Literature. Then, it investigates the sages in Wisdom Literature. Then, it analyzes the relationship between wisdom and Old Testament theology and investigates the sages in Wisdom Literature. Finally, it generalizes the findings from the study to educational ministry.

현대 경영환경의 특징에 따른 지혜 정의 분류와 지혜경영 제안

김주원,이병재,박용승 한국유통과학회 2015 유통과학연구 Vol.13 No.7

Purpose - The characteristics of the modern management environment in Korea clearly involve the limitations of knowledge management, globalization, changes in industrial structures, polarization of the economy, consumption, and education, and the demand for creative management. To achieve a continuous competitive advantage for individuals as well as organizations, Wisdom Management can be said to be a paradigm for the current environment. The Research is an alternative to environmental management in the early study of the need to conceptualize the theoretical approach to wisdom management. In other words, it presents a new management paradigm for a business environment of uncertainty and unpredictability. Furthermore, it aims to propose Wisdom Management as an alternative in the modern management environment as well as a topic of discourse. Its purpose is to provide basic knowledge to people who study and practice in this field to strengthen the competitiveness of individuals and companies. Research design, data, and methodology - This paper first provides six characteristics of the current management environment at home and abroad. It then attempts to emphasize the necessity of wisdom based on such characteristics by classifying wisdom according to recent management study research. This allows the derivation of definitions of wisdom management, suggesting its components and properties. Results - The six characteristics of the modern business environment are: 1) limits of knowledge, 2) intensifying globalizedcompetition, 3) changes in industry structure - IoT (Internet of all Things) trend, 4) serious polarization and social unrest diffusion, 5) personal and organizational competitiveness creativity requirements, and 6) domestic special national and social situations. Therefore, accordingly, wisdom can be defined and classified as: wisdom that offers potential integration beyond knowledge, practicing and maintaining knowledge wisdom as an efficient strategy for an organization wisdom as a decision-making process that addresses ambivalence wisdom as the pursuit of common goods based on ethics; and, wisdom as creativity that involves intuition and insight. This paper attempts to define Wisdom Management in accordance with these definitions of wisdom. Wisdom Management is a management system that is awareof the current environment given in the multidimensional perspective, achieves the efficiency of the organization and the goals of common good through an uncertain decision-making process, based on the organization of individual and organizational knowledge, and the internal experiences and resources. Wisdom Management components include human beings, virtue, knowledge, creativity, and ambivalent thinking. Its properties include intentionality, self-destructiveness, creative and ethical reflexivity, complexity, insight, unpredictability, ambivalence, and wholeness. Conclusions - Since all organizations face the limitations of their environment, crises, and opportunities, applying wisdom in management to develop as Wisdom Management can be an inevitable alternative to the uncertainties of the management environment faced by modern society. The conceptualization of Wisdom Management forms a valuable context to further advance knowledge management theory into practice. It is also a cornerstone of strategic management and can provide insight into its potential for success and implementation.

실천신학적 접근에서의 실천적 지혜

이원일(Wonil Lee) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.73 No.-

The purpose of this article is to understand the practical theological approach and practical wisdom in a recent trend of Christian Education. The practical theological approach in Christian Education has been changed from clerical paradigm, congregational paradigm, and to the model of God’s praxis as public paradigm. In God’s praxis God calls God’s people for God’s ministry in this world. God’s people are asked a leadership for this world in response to God’s praxis. What kind of virtue is needed for this leadership in God’s people? This article suggests the practical wisdom, that is phronesis, as the needed virtue. Practical wisdom is defined as a wise judgement in a particular context. This kind of judgement is for action in everyday life. The context for the action is considered as a significant factor for practical wisdom. Don Browning says the structure of practical wisdom which has inner and outer structures. The inner structure is the Golden Rule of an ethic of equal regard and the outer structure is narratives which have a vision level, ethical level, human’s needs and trend, environmental and social dimension, rule and role’s dimension. For a deep understanding of practical wisdom this article suggests a practical wise person(phronimos) who is onself as another. Oneself as another has a similar aspect with narrative identity. Narrative identity includes some characteristics as follows: osccillating between idem and ipse. discordant concordance, responsible self, practical ability, and social ethic. A practical wise person has these five characteristics. But this article suggests a more specific figure, who is Jesus, and his three ministries, which are priest, prophet, and Lord as servant. The true practical wise person is Jesus of three ministries based on practical wisdom. And Jesus as a practical wise person did a public ministry instead of a private ministry in this world. God’s people do public ministries by calling of the triune God as the true practical wise person. In the globalization age God’s people do public ministries in everyday life for all people. God’s people are asked to critically reflect on global economy, global polity, cultural homogenization, and other public areas in our context of life. For these public ministries God’s people need leadership as goverance, which is phronetic leadership. A Christian Educator’s task in the globalization is to develop the leadership of practical wisdom for transforming this world toward God’s kingdom. The purpose of this article is to understand the practical theological approach and practical wisdom in a recent trend of Christian Education. The practical theological approach in Christian Education has been changed from clerical paradigm, congregational paradigm, and to the model of God’s praxis as public paradigm. In God’s praxis God calls God’s people for God’s ministry in this world. God’s people are asked a leadership for this world in response to God’s praxis. What kind of virtue is needed for this leadership in God’s people? This article suggests the practical wisdom, that is phronesis, as the needed virtue. Practical wisdom is defined as a wise judgement in a particular context. This kind of judgement is for action in everyday life. The context for the action is considered as a significant factor for practical wisdom. Don Browning says the structure of practical wisdom which has inner and outer structures. The inner structure is the Golden Rule of an ethic of equal regard and the outer structure is narratives which have a vision level, ethical level, human’s needs and trend, environmental and social dimension, rule and role’s dimension. For a deep understanding of practical wisdom this article suggests a practical wise person(phronimos) who is onself as another. Oneself as another has a similar aspect with narrative identity. Narrative identity includes some characteristics as follows: osccillating between idem and ipse. discordant concordance, responsible self, practical ability, and social ethic. A practical wise person has these five characteristics. But this article suggests a more specific figure, who is Jesus, and his three ministries, which are priest, prophet, and Lord as servant. The true practical wise person is Jesus of three ministries based on practical wisdom. And Jesus as a practical wise person did a public ministry instead of a private ministry in this world. God’s people do public ministries by calling of the triune God as the true practical wise person. In the globalization age God’s people do public ministries in everyday life for all people. God’s people are asked to critically reflect on global economy, global polity, cultural homogenization, and other public areas in our context of life. For these public ministries God’s people need leadership as goverance, which is phronetic leadership. A Christian Educator’s task in the globalization is to develop the leadership of practical wisdom for transforming this world toward God’s kingdom.

예수님의 지혜와 목회상담학

안경승(박사) ( Kyeung Seung Ahn ) 한국복음주의신학회 2010 성경과신학 Vol.54 No.-

예수님은 공생애를 통해서 지혜롭게 돕는 것이 어떤 것인지 보여주셨다. 예수님의 속성 중에서도 특히 지혜는 이러한 예수님의 사람을 돕고 세우는 사역에 있어서 중요한 역할을 차지한다. 이러한 예수님의 지혜의 성격을 연구하고 이것이 어떻게 현대의 돕는 사역인 목회상담에 적용되는지를 살펴본다. 첫째, 지혜자 예수님에 대한 연구를 개략적으로 이해하고 여기서 찾아지는 변화를 가져오게 하는 자원이 무엇인지 분별해 본다. 구약의 지혜문서와 관련해서 지혜의 전반적인 특징을 개관한다. 예수님은 구약의 지혜를 통합하는 지혜의 선생님이셨고 더 나아가서 지혜가 인격화된 존재였다. 그 분이 전달하고자 했던 지혜말씀의 내용은 지금도 여전히 내담자에게 필요로하는 중요한 내용을 담고 있다. 특히 내담자의 인식의 재편을 도전하기 위해서 혁신적 지혜를 활용하시는 것을 보게 된다. 둘째, 예수님의 지혜가 표현된 방식과 개입자로서의 역할과 개입방법을 구별해 볼 수 있다. 주로 격언이나 비유의 소통 방식으로 상황과 사람에 따른 지혜로운 개입을 시도하신 것을 보게 된다. Jesus has contributed to helping people wisely in his public life. The wisdom among attributes of Jesus played a significant role in helping and restoring people. The aim of this paper is to study the characteristics of wisdom, and to examine how they can be applied in pastoral counseling which is modern helping ministry. First, we try to understand briefly the research of Jesus the sage. We attempt to provide interpretation and assessment of biblical concepts of wisdom and to relate the wisdom of Jesus to our own life. Jesus is adequate expression of God``s wisdom and in his incarnation he brought that wisdom to dwell among us. He came as the teacher of wisdom and he was the personification of wisdom. We need to have this wisdom that enables others to see beyond the smog of suffering and limitation. We counsel what Jesus counseled, the wisdom in his message. Especially, Jesus put subversive wisdom to practical use for reorganization of human cognition. Second, we examine the form and style of the counseling of Jesus as well as the content. The bible gives us a clear impression of his counseling style. Jesus counseled in special forms which are proverb and parable, so that people would understand his message and have the power to make changes. The way of Jesus counseled and what he counseled, can still function for today as word of God, and can still provide a pattern for a life.

복음서에 나타난 지혜전승과 그 함의성

김형동(Kim, Hyung Dong) 한국신약학회 2013 신약논단 Vol.20 No.1

복음서는 초기 그리스도교 역사에 있어서 예수-사건을 해석하기 위하여 지혜전승을 활용하였다. 지혜전승은 어휘와 사상뿐만 아니라 해석학을 제공하였다. 각 복음서는 예수에게서 중재된 지혜가 각 공동체의 정황에 의해 새롭게 해석되었음을 보여준다. Q공동체는 지혜전승을 활용하여 예수의 거부당함과 죽음, 그리고 자신들의 정체성에 정당성을 부여하며, 마가는 박해의 정황에 직면한 공동체에게 그리스도에 대한 올바른 이해와 예수를 따르는 제자도의 참된 의미를 지혜묵시적 얼개 속에서 전개한다. 무엇보다도 지혜에 대한 거부 모티프는 Q와 마가복음 전반에 퍼져 있는 주된 모티프이다. 마태공동체는 구체적으로 예수를 하나님의 지혜의 구현(embodiment)으로 간주하였다. 마태는 지혜전승에 힘입어 예수야말로 율법의 참된 메시아적 해석자로서 유일한 “스승”이자 지혜 자체임을 선포한다. 누가는 음식과 잔치에 관한 많은 비유와 식탁교제로써 소피아-하나님의 “포괄적 은혜와 선함”을 계시한다. 왜냐하면 복음은 하나님의 약속이 예수에게서 성취된 유대인과 이방인, 곧 모두에게 주어지는 소피아-하나님의 선하심을 드러내는 구원의 소식이기 때문이다. 요한은 예수를 성육화된 지혜로 확정한다. 이러한 요한의 선포는 공관복음서보다 보다 발전된 기독론적 선포임을 보여준다. 그러므로 복음서에서 지혜전승은 사람들에게 거부당함과 계시됨이라는 주제와 더불어 율법, 성령, 말씀(로고스)과의 깊은 연관성을 보여준다. 간략히 요약하면, 복음서에서의 지혜는 중재된 지혜이다. 따라서 지혜에 대한 이해는 기독론과 교회론을 함의한다. Gospels employed the wisdom tradition to interpret the Jesus-event in the history of the early Christianity. The wisdom tradition provided not only a content of language and ideas but also a hermeneutic. Each community interpreted the Wisdom mediated by Jesus to cope with its distinctive situation. The Q community employed wisdom tradition to justify Jesus’ rejection and death, and their identity. The Gospel of Mark deployed the discipleship and the true understanding of Christ within the framework of wisdom-apocalyptic perspectives. It is evident that the motif of the rejected Wisdom is primary throughout Q and Mark. Matthew, however, regarded Jesus as the embodiment of Wisdom. It is no doubt that God’s wisdom is to be found in Jesus the Son of God. In Matthew’s Gospel, Jesus is the single teacher of the Law, and fulfillment of the Law, and the very personification of the Law. In Luke, there is a significant connection between the Spirit and wisdom. Luke presents wisdom as an eschatological gift and effect of the Holy spirit. The Gospel of Luke reveals the “inclusive grace and kindness” of the Sophia-God in its parables and table-fellowship. For Luke, the gospel is the proclamation of salvation revealing the mercifulness of Sophia-God to all, Jews and gentiles alike. The Gospel of John is reaching a degree of profunity concerning Jesus as the wisdom of God for which the first three Gospels prepared and anticipated. John affirms that Jesus is the incarnated Wisdom. The affirmation of John is more developed christologically than the synoptic Gospels. The wisdom tradition of the Gospels shows the connection of the Law, the Holy Spirit, the word (Logos) in addition to Jesus’ rejection by the people. In short, wisdom in the Gospels is mediated wisdom. An understanding of wisdom implies an christology and an ecclesiology.

오늘의 대학생을 위한 지혜교육

김광률 한국대학선교학회 2009 대학과 선교 Vol.17 No.-

Recently many students have difficulties in adapting themselves to their colleges, for hitherto they have learned by rote. Their frequently seeking help lies in their careers or interpersonal relationships, which cannot be learned by rote. One of the most important things that are missing in their learning is wisdom. Wisdom education is one half of the education for the whole person. This research is looking for a method in wisdom education for the students in the Christian colleges. To find their developmental tasks and needs for wisdom education definitions, the concepts of wisdom are analyzed in the theories of Erik H. Erikson and Donald E. Capps. Wisdom's elements and the relation of wisdom and knowledge are drawn from reviewing theologians and counseling theorists' documents. Reviewing the theory of Charles F. Melchart, a Christian education researcher and that of Donald E. Capps, a counseling theoriest, a practical method in the wisdom education for the students is formulated based on the two theories. This contributes to Korean Christian colleges practically as well as academically for this explores wisdom education as a model of Christian worldview education, one of the educational purpose of the colleges. 오늘날 우리나라의 대학생들 가운데 많은 학생들은 대학 입학 전까 지 지식 중심의 교육을 받아 왔기에 입학한 후, 대학생활 적응에 있어 어려움을 겪고 있다. 그 대표적인 것들이 진로, 인간관계들로서 이는 지식 중심의 교육만으로는 해결될 수 없는 문제들이다. 이에 필요한 것이 지혜교육으로 이 지혜교육은 지식교육과 함께 이루어져야 할 전 인교육의 한 영역이다. 이 연구는 기독교대학이 감당해야 할 대학생들의 지혜교육 방안을 모색하기 위한 것으로 다음과 같이 이루어졌다. 먼저 대학생의 발달과 제와 지혜교육의 필요성을 알아본다. 이를 위해 에릭슨(Erik H. Erikson)과 캡스(Donald E. Capps)의 이론에서 보는 발달과제로서의 지 혜를 알아보고, 신학, 심리학, 상담학에서 말하는 지식과 지혜의 정의 와 특징, 그것들의 상호관련성을 알아본다. 다음, 지혜교육의 두 접근 이론을 알아보는데, 그것은 기독교교육학적 접근으로서 멜처드(Charles F. Melchart)의 이론과 상담학적 접근으로서 캡스(Donald E. Capps)의 이론을 살핀다. 그리고 그들의 이론에 기초하여 오늘날 대학생들을 위 한 지혜교육의 구체적인 방안을 모색한다. 이 연구는 기독교대학의 교육이념의 하나인 기독교적 가치관에 따 른 교육의 한 방안으로서 지혜교육을 모색한 것이기에 한국 기독교대 학에 학문적이며 실천적인 면에 기여할 수 있게 될 것이다.