의병의 민족사상적 의미와 향후 과제

김강녕 한국민족사상학회 2018 민족사상 Vol.12 No.2

This paper is to analyze Korea's righteous army's national thought meaning and future tasks. To this end, the paper is composed of 6 chapters titled introduction; the spirit of national defense and national crisis overcome, the conceptual-ideological considerations on thought and spirit of the righteous army; the manifestation of the righteous army spirit in the Imjin war period, late Joseon period, and the Japanese colonial period; future direction and tasks of righteous army movement; and conclusion. Korea has lived a half-century long history because the Korean people have a spirit of self-reliance and patriotism to defend their identity and identity. Korean righteous army spirit is based on a ideological background such as Hongik Ingan(to Broadly Benefit Humanity) spirit, Seonbi(classical scholar) spirit, Wi Jeong-Cheok-Sa(defending orthodoxy and rejecting heterodoxy) thought, Donghak thought, and Independence spirit. The spirit is: ① national spirit representing Korean traditional spiritual culture, ② fundamental spirit of independence movement spirit for the Korea liberation from Japan's control, ③ democratic spirit for justice's protection after the Korea liberation from Japan.'s control ④ the spirit of the age to cope with the territorial ambitions and distortion of history by the neighboring countries, and ⑤ the national spirit of the future to be handed down for the reunification of Korea. In the future, we should revive 'national righteous army spirit' by/for establishing Korea's identity, the reunification movement on the Korean Peninsula, and the peace movement in Northeast Asia. 본 논문은 의병의 민족사상적 의미와 향후 과제를 분석하기 위한 것이다. 이를 위해 호국정신과 국난극복, 의병사상·정신의 개념·사상적 고찰, 임란기·한말·일제강점기의 의병정신의 발현, 향후 의병운동의 방향과 과제를 살펴본 후 결론을 도출해 본 것이다. 한국이 반만년의 유구한 역사를 살아온 것은 민족의 주체성과 정체성을 수호하려는 자주정신과 호국정신이 있었기 때문이다. 호국의병정신은 홍익인간정신, 화랑정신. 선비정신. 위정척사사상, 동학사상, 독립정신 등을 사상적 배경으로 하고 있다. 의병정신은 ①대한민국 전통정신문화를 대표하는 국민정신,②조국광복을 위한 독립운동정신의 모태정신,③광복이후 정의수호를 위한 민주화 정신. ④주변국의 영토야욕과 역사왜곡에 대처해야 할 시대정신, ⑤분단조국의 통일을 위해 계승해야 할 미래의 국민정신이다. 향후 우리는 대한민국 정체성의 확립, 통일의병운동, 동북아평화운동 등으로 의병정신을 되살려 나가야 할 것이다.

A Christian Perspective on Spiritism

Myung B. Yoo 한국기독교교육정보학회 2014 Journal of Christian education information tech Vol.0 No.26

Spiritism is the belief in the existence of nonphysical beings or spirits that inhabit a spirit world. It refers to the practice of attempting communication with departed human spirits or other spiritual entities through a human medium. Though spiritism is becoming increasingly commonplace, it might be one of the least understood and unexplored aspects of human experience. In this paper, spirit-related terms, a history of spiritism, and various theories to explain the phenomenon have been explored. Particularly, a Christian perspective on spiritism was suggested. Efforts to contact the spirits are prohibited in the Bible. Spiritism is called evil, error, falsehood and an abomination. Demons take advantage of human desire as they impersonate the dead in order to promote their lies. Christians are often struggling with defending their faith in sometimes faithless cultures. The content of Christian education must include a study of the various burning issues of the times with which we are struggling.

야훼 임재의 상징과 영

이사야 한국구약학회 2008 구약논단 Vol.14 No.4

The purpose of this article is to make clear the fact that the person(s) who received the Spirit of YHWH was(were) used as the new symbol of the presence of YHWH after the disappearance of the temple; and to achieve this purpose I observed the theological elements which enabled making the temple and the person(s) as the symbol of the presence of the YHWH, using historical-critical approach. In the pre-temple period, the visible symbol of YHWH's presence was the ark. And in the period of monarchy, the symbol was the temple and YHWH was believed to always be in existence in the temple. The historical event that the Jerusalem temple was destructed and the monarchy fell down in 586 BC, means not merely the fall of the royal authority of Judah. That also means that the Israelite community could not find the presence of YHWH in the temple and that the presence of YHWH in the temple was replaced by the man or people who received the Spirit of YHWH. The editor(s) of the Dtr. history and the latter prophetic books used the man or people who received the Spirit of YHWH as the new symbol of presence of YHWH when the temple, the old symbol of presence of Him, disappeared in history. The editor(s), as if he(or they) used the visible temple through the invisible Name of YHWH and the Glory of YHWH, used the visible man or people as the symbol of the presence of YHWH through the invisible Spirit of YHWH in the period the temple and monarchy existed no longer, looking forward the reconstruction of the temple. The Name of YHWH and the Glory of YHWH were the theological expressions which enabled the temple become the symbol of the presence of YHWH in the thought of exilic and post-exilic period. The Spirit of YHWH was the theological expression to the new symbol of the presence of YHWH and it, together with the Name of YHWH and the Glory of YHWH, insured YHWH's being with Israel even in the time of exilic and post-exilic period. In Dtr. history, the presence of the Spirit of YHWH manifested the function of selection, ratification and power of God and it was restricted to minimal individuals. But in latter prophetic books, it was promised to grant the Spirit of YHWH to all people and nations and its characteristics were changed to be static and everlasting. The editor(s) of the Dtr. History and latter prophetic books used new forms, presence of the Spirit of YHWH and pouring of the Spirit of YHWH, in order to present judges, prophets or all people as the new symbol of the presence of YHWH. This new form is applied even to the charismatic leaders in the Book of Judges and to the prophets in the latter prophetic books. The traditional thought of anointing was replaced by the presence of the Spirit of YHWH or the pouring of it in the Books of Judges, Ezekiel, Isaiah, Joel, and etc. This shows the conversion of acknowledgement which seeks for the Spirit-received man or people as the new symbol of the presence of YHWH after the time of 586 B.C. when the temple was disappeared. This study, dealing with the Spirit of YHWH theo-epistemologically, beyond semantically, in the paradigm shift of the exilic and post-exilic period, could be presented as a model study on the Holy Spirit in the Old Testament.

신령과 신위: 한국종교에서의 신위에 대한 물질적 접근

한승훈 ( Han Seung Hoon ) 한국종교문화연구소 2022 종교문화비평 Vol.41 No.41

이 논문은 전근대 한국종교의 맥락에서 신위에 대한 물질적 접근을 시도한다. 종교학과 인접 학문들에서 ‘물질적 전회’를 받아들이는 방식에는 크게 두 경향이 있다. 하나는 문헌 중심 연구에 대한 대안으로 해석해야 할 텍스트에 물질문화를 포함시키는 것이고, 다른 하나는 신물질주의의 범주에 포함되는 존재론적, 인식론적 개념들을 적극적으로 수용하는 방향이다. 이 논문은 기존의 역사적, 인류학적 접근의 강점을 유지하면서 종교의 물질적 측면에 주목하는 것이 유용함을 주장한다. 연구 대상인 신위는 ‘의례의 방향을 지정하는 물질적 대상’을 지칭한다. 물체가 신위로 인식되기 위해서는 원형과의 도상적 ‘닮음’과 사회적, 의례적 ‘관계’라는 두 가지 조건이 필요하다. 소상과 같은 정형적 신위가 작동하기 위해서는 모델이 되는 신령과 충분히 닮을 필요가 있다고 믿어졌다. 그렇지 않을 경우에는 목표로 한 신령이 아닌 사귀의 거처가 될 수 있다고 여겨졌기 때문이다. 따라서 재료의 재질이나 내구성이 비상한 관심의 대상이 되었다. 이 문제에 대해서는 향교에 모셔진 공자 소상에 대한 김종직의 비평이 중심적인 텍스트로 다루어졌다. 한편 비정형적인 신위는 화려함이나 장엄함보다는 표준적 규격의 준수와 엄숙함에 초점을 맞춘다. 특히 의례가 끝나면 소각되는 일회용 신위인 지방은 모호한 의례적 지위에도 불구하고 여전히 신성한 대상으로 여겨졌으므로, 그것을 정당화하기 위한 이차적 담론을 필요로 했다. 내구성을 결여한 지방과는 달리, 반영구적인 신령의 거처로 취급된 나무 신주는 초자연적인 변괴를 일으킬 수 있는 민속적 믿음의 대상이 되기도 하였다. 전근대 한국인들에게 신령은 신위로서 제작된 사물과 결합하여 특정한 행위를 하는 것으로 상상되었다. 그것은 결코 물질 세계와 분리되어 있다는 의미에서 ‘영적’인 존재가 아니었다. 이상과 같이 신위를 물질적 대상의 범주에서 다룸으로써, 우리는 전통적인 교의적, 제도적 접근에서 상대적으로 주목받지 못했던 종교적 심성과 실천에 대한 비교론적 시각을 환기할 수 있을 것이다. This article attempts a material approach to the problem of the “spirit position” (神位) in the context of pre-modern Korean religion. There are two major trends in accepting “material turn” in the religious studies and adjacent disciplines. One is to bring material culture into the text to be interpreted, making it as an alternative to literature-based research. And the other is to take seriously ontological and epistemological insights included in the trend of New Materialism. This article argues that it is useful to focus on the material aspects of religion while maintaining the strength of the historical and anthropological approaches. The spirit position refers to “material objects that designate the direction of rituals.” In order for an object to be recognized as a spirit position, two conditions should be satisfied: an iconic “similarity” to the prototype and a social and ritual “relationship.” It was believed that, in order for a figurative spirit position to work, it should resemble the model spirit sufficiently. Otherwise, it would be the residence of wrong spirits rather than the target spirit. Therefore, the quality or durability of the material has become a matter of extraordinary interest. For this regards, Kim Jong-jik's critique on the statue of Confucius enshrined in a Hyanggyo provides central discourses. On the other hand, the non-figurative spirit positions focus on the observance of standards and the solemnity rather than the splendor or the magnificence. In particular, the spirit papers (紙榜) which is a disposable spirit position that is burned at the end of the rite, were still regarded as sacred objects despite their ambiguous ritual status, so the secondary concept was needed to justify it. Unlike spirit papers that lacked durability, wooden tablets, treated as semi-permanent dwellings of spirits, became objects of folk beliefs that could cause supernatural events. For pre-modern Koreans, spirits were imagined to perform specific actions combining with manufactured objects as their position. It was never “spiritual” in the sense of being separated from the material world. As described above, by treating the spirit positions in the category of material objects, we will be able to evoke a comparative perspective on religious mentality and practice that has been rarely taken into consideration in traditional dogmatic and institutional approaches.

개혁주의 성령론과 오순절주의 성령론 비교

배승언 베뢰아학회 2007 베뢰아논단 Vol.2 No.1

The christian faith always is aopposed to the atheistic ideas and scientific almighty ideas. We christians have an invaluable responsibility to give the apology and the evidence that what are our knowledge and faithful basic for the God, to the unbeliefs and the atheists and the unchristians. Therefore this study for the understanding of Pneumatology is comperatively discussed of the Reformed Churches' and the Pentecostal Churches' Pneumatology. The believers deal well with the services and works through the fullness of the Holy Spirit, and then have fruits of the Holy Spirit. They distinguish between the regeneration and the baptism of the Holy Spirit, and identify the baptism with the fullness of the Holy Spirit. The fullness of the Holy Spirit is regarded as the above levelled experience after the experience of the baptism in the Holy Spirit. Therefore, it is identified the baptism of the Holy Spirit with the regeneration and is distinguished the fullness of the Holy Spirit from the baptism in the Holy Spirit. In the Pentecostal theology, it is more interested in the power and the gifts of the Holy Spirit, but in the Reformed theology is more interested in the santification and the fruits of the Holy Spirit. If everyone seeks the baptism on the Holy Spirit, the Holy Spirit is fully filled to him at once. The duty that seeks the more full indwelling of the Holy Spirit wholly is laid to the human beings, but at the same time to give the Holy Spirit to the human beings is utterly depend on the God. The person guided by the Holy Spirit makes the fruits of the Holy Spirit. The person with the fullness of the Holy Spirit is the person with the fullness of love. The churches with the fullness of the Holy Spirit are the churches with the fullness of love. The first fruit of the Holy Spirit is love. It is nothing that the human beings have to help to the works of God, God only guides all the things entirely. Although the human beings have their all responsibility, God's gospel would have become His grace for grace to His sons and daughters because God only gives to His sons and daughters all His powers.

오순절 및 은사주의 운동의 설교에 드러난 말씀과 성령의 관계에 대한 개혁주의적 비판

이신열 개혁신학회 2007 개혁논총 Vol.6 No.-

This article has attempted to shed a light on the relationship between Word and Spirit as revealed in the preaching of Pentecostal and Charismatic authors. The starting point of this essay is the doctrine of 'the baptism in the Holy Spirit', from which the role of Spirit and Word has been explored. It seems that most authors have tendency to emphasize the freedom of the Spirit at the expense of the Word in their composition of preaching. The Pentecostal Movement, in comparison with the Charismatic Movement, generally shows a stronger tendency to fundamentalistic attitude toward the Word of God, while the latter exhibits varied attitudes. In determining the relationship between Word and Spirit, a decisive factor seems to be how effectively the Word has been realized in our reality. Therefore, the Spirit occupies an upper hand in determining the relationship in these movements as a whole. A restorationist motif, claiming what was written in the Scripture must happen again by the work and the power of the Spirit in our time, seems to be an apparent yet decisive factor in deciding this relationship. In other words, the work of the Spirit overrides the power inherent in Word itself. The Reformed perspective, on the other hand, has consistently emphasized the balance between the two by showing Word always works by and with Spirit. 'By Spirit' means the power of the Word is the source of its effectiveness while 'with Spirit' implies the two cannot be separated in their work. This article has attempted to shed a light on the relationship between Word and Spirit as revealed in the preaching of Pentecostal and Charismatic authors. The starting point of this essay is the doctrine of 'the baptism in the Holy Spirit', from which the role of Spirit and Word has been explored. It seems that most authors have tendency to emphasize the freedom of the Spirit at the expense of the Word in their composition of preaching. The Pentecostal Movement, in comparison with the Charismatic Movement, generally shows a stronger tendency to fundamentalistic attitude toward the Word of God, while the latter exhibits varied attitudes. In determining the relationship between Word and Spirit, a decisive factor seems to be how effectively the Word has been realized in our reality. Therefore, the Spirit occupies an upper hand in determining the relationship in these movements as a whole. A restorationist motif, claiming what was written in the Scripture must happen again by the work and the power of the Spirit in our time, seems to be an apparent yet decisive factor in deciding this relationship. In other words, the work of the Spirit overrides the power inherent in Word itself. The Reformed perspective, on the other hand, has consistently emphasized the balance between the two by showing Word always works by and with Spirit. 'By Spirit' means the power of the Word is the source of its effectiveness while 'with Spirit' implies the two cannot be separated in their work.

Der Heilige Geist und die christliche Identität

KIM Hong-Seok(김홍석) 장로회신학대학교 기독교사상과 문화연구원 2017 장신논단 Vol.49 No.3

누가-행전 안에 나타난 성령의 역할에 대한 많은 연구들이 있었다. 연구 방향성을 크게 두 부류로 나누어 보면, 한 측면에서 성령은 누가-행전 안에서 선교를 위한 초자연적인 능력으로 이해되었고, 다른 측면에서 구속사적인 의미로 이해되었다. 구속사적 의미 안에서 성령은 한 단계 더 깊은 의미로 해석되어질 수 있다. 우선, 누가-행전 안에서 성령은 예수와 아주 밀접한 관계 안에서 파악된다. 예수의 공생애 이전에 성령은 예수의 존재를 메시아로 규정하는 역할을 했다. 예수의 공생애 기간에 예수는 유일한 성령의 소유자였고, 그 기간 동안 성령의 수여자로서의 다음 역할을 준비했다. 예수가 부활 승천하고 난 뒤에 성령은 (예수에 의해) 예수의 추종자들에게 임하였고, 그들 안에 임재한 성령은 구속사적으로 특별한 그들의 정체성을 규정하는 역할을 했다. 예수 사건이전의 성령은 단지 소수의 특정한 사람들에게 짧은 순간 감동됨으로 경험되었다. 그러나 예수 사건 이후에 성령은 지속적으로 사람들 안에 거함으로 사람들과 관계를 맺었다. 이는 순간적으로 감동(Inspiration)하는 것과 지속적으로 내주(Immanence)하는 것으로 구분될 수 있다. 순간적인 감동(Inspiration)의 경우 급하게 수행해야할 특정한 과제가 따른다. 하지만 지속적인 내주(Immanence)는 그 존재의 특성과 연결된다. 즉 성령이 내주(Immanence) 하는 존재와 그렇지 않은 존재로. 때문에 예수 사건 이후에야 가능하게 된 성령의 내주(Immanence)는 그 존재적 특성을 다른 존재와 구분하는 구속사적 역할을 동반하게 된다. 누가-행전은 성령이 예수와 아주 밀접하게 연결되어 있는 것으로 묘사하고 있기 때문에, 성령을 받은 성령의 소유자들은 예수와 지속적인 연결을 통한 특별한 관계를 가진 사람들이다. 이는 이들의 구속사적 정체성을 나타내는 표식이 된다. 하나님의 선택을 받은 사람으로서의 하나님의 백성은 이제 성령을 통하여 확증되고 규정되기 때문이다. 예수를 통해 성령을 받은 사람, 그들이 바로 새-이스라엘, 즉 하나님의 백성들이다. There were lots of studies about the role of the Holy Spirit in Luke-Acts. We can divide its role into two perspectives. One is about the supernatural power of the Spirit which was for missionary works in Luke-Acts, the other one is about the Sprit in the perspective of salvation history. We can understand the Sprit more profoundly in the perspective of salvation history. First of all, the Sprit in Luke-Acts has a close association with Jesus. Before the public ministry of Jesus, the Sprit had a role in regulating the being of Jesus as the Messiah. Among the public ministry, he was the one and only owner of the Spirit and prepared the next role as the receiver of the Spirit. After his resurrection and ascension the Spirit came upon his followers, then became an identity among his followers in the perspective of salvation history. Before the event of Jesus, only few and special people experienced the Spirit in short. However after his resurrection and ascension the Spirit came upon people consistently and had its own relationship with each person. You can name it the one is the ‘inspiration’ in short time, the other one is the consistent ‘immanence’. In case of a ‘inspiration’ of the Spirit, the receiver might be assigned a task or mission by the Spirit. But in case of a immanence of the Spirit, the receiver become related with the characteristics of the Spirit. (Then there will be the people with immanence of the Spirit and the people without it.) Therefore, the immanence of the Spirit which came out from the Jesus’s resurrection and ascension had a important role in dividing the characteristics of the existence with the existence without the immanence of the Spirit. Luke-Acts shows us the Spirit and Jesus are strongly interrelated each other. So you can say the people who received the Spirit have a special and constant relationship with Jesus. The Spirit becomes a symbol that represents the identity of the salvation history because God’s people, as the chosen by God, are consecrated and distinguished by the Spirit. The people who receive the Spirit by Jesus Christ, they are the new Israel, the God’s people.

하나님의 영과 사사들의 윤리

이사야 한국구약학회 2023 구약논단 Vol.29 No.1

This study examines the characteristics of God’s Spirit in the Judges period, in which the judges in the book of Judges were symbols of God’s presence in the age of Judges, replacing the Ark of the Covenant. In the Old Testament, the representative method of acknowledging and announcing that God had chosen the leaders of Israel was anointing with oil. Samuel anointed Saul (1 Sam 10 : 1) and David (1 Sam 16 : 13) as leaders. However, in the book of Judges, Othniel (Judges 3 : 10), Gideon (Judges 6 : 34), Jephthah (Judges 11 : 29), and Samson (Judges 13 : 25; 14 : 6,19; 15 : 14) were not anointed by God. Through the presence of the spirit, they became the leaders of Israel and saved the Israelites from the oppression of the Gentiles. This was different from the traditional anointing. These leaders, clothed with the Spirit of God, have won wars and brought peace. Their extraordinary or supernatural powers were not innate, but due to the presence of the spirit. The period of the judges, which shows more convoluted dramas than any other part of the Old Testament, such as wars between nations, struggles for power, superhuman heroes, and tragic deaths, shows that God was with the people of Israel even in difficult situations. Obviously, the period of Judges was the time when the ark, which was the symbol of God’s presence, existed, but the author of the book of Judges did not mention the ark, but instead filled the place with a small number of charismatic leaders. After all, the Spirit of God in Judges is showing another symbol of God’s presence, replacing the previous form of anointing to select people. Othniel, who was a stranger like his uncle Caleb, was the first charismatic leader who saved Israel during the period of the judges. The peace that came for a generation until his death was the period Jacob’s descendants owed to the Kenizzites. It was the Spirit of God that made the cowardly and timid Gideon into a mighty warrior. To Gideon seeking a sign of salvation, God showed the sign of the time of the Exodus, provided salvation that Israel could not boast of, and the ‘day of Midian’ was remembered as an event of liberation from foreign rule and slavery. Jephthah, who won the war against Ammon, was the protagonist of an incident that cannot be understood by general ethics and common sense. Jephthah, in whom the Spirit of God came upon him, did not fully trust God who gave him the Spirit and made the wrong vow. He won the war, but he followed the Gentile human sacrifice and caused the division and destruction of the community. Samson, who received the Spirit of God four times, used the Spirit that came upon him only for personal greed and revenge. The purpose of his birth was to save Israel from the Philistines, but the fight against the Philistines he made remained only on a personal level. Even his death in the temple of Dagon has nothing to do with God’s spirit. He is the only judge among the war heroes in the book of Judges who failed to complete his given mission. Judges with the Spirit of God are not only remembered as good leaders. The Spirit of God appearing in the book of Judges was only related to military achievements, yet the presence of the Spirit was not continuous but temporary, and it did not cause any ethical or internal changes to the person upon whom the Spirit came.

御霊信仰の成立と仏教説話の転用

김홍래 중앙대학교 일본연구소 2013 日本 硏究 Vol.0 No.34

Faith the Holy Spirit has been known to have met for the first time in the Heian period, have seen an article that seems to be the prototype of the Spirit. In "ZokuNihongi" "Nihonsyoki" "Kojiki", we can find the faith of awe and reverence for the spirits of who died, leaving a ill feeling. I think the faith of Holy Spirit in Heian-period, has inherited the faith of such spirits in Nara-period. On the other hand, the Holy Spirit in Heian-period, have been known such as Sawara- sinno, Iyo-sinno, Fujiwara Yoshiko, Fujiwara Nakanari, Tachibanano hayanari, Hunyano Miyatamaro. They have some point in common what the traitor with false charge, the dead in a rural location, the many are involved in the right of successing to the Imperial Throne. This is because under the Fujiwara to succeed to the exclusion of other Clans, and to have all the power of the regent to the emperor, as the most effective way to eliminate the Prince and Princess to be political opponents, using lots of sins of rebellion. The Holy Spirit of the Heian period, has fused the existing evil spirits faith with epidemic-god faith in the private sector. And we can find the factor what is indirect political-criticism by the people. In addition, the selection of the Spirit in Goryoe, are carried out will depend on the complexity of the political situation at that time, it has closely related to the politics of Heian. Was harvesting the first time as a material of the story of faith Holy Spirit, is the Spirit of Nagayao of “Nihonryoiki”. But Kei Kai did not think Nagayao as the vistim of political power-game conscious widely at the time, but regard as a response to the sin of hitting monk. There is some diversion arbitrary of causality by monks. It is considered not only the pride of my monk degree, so that the back-to-back with it, its underlying that there is blame, hatred, resentment, indignation of monk to Nagayao repression.

家神의 성격과 그 숭배의 합리성

문형진 한국외국어대학교(글로벌캠퍼스) 역사문화연구소 2005 역사문화연구 Vol.22 No.-

Guardian spirits(家神) mean deities of one's family. There was a guardian spirit who played its own role in each place of a house. The guardian spirit of the gate(門神) prevented evil spirits and outsiders from intruding into one's house; the guardian spirit of the kitchen(竈王神) took charge of health and good luck of a family; and there were also the guardian spirits of the well(井神), the main floor(城主神), the women's living room, the rest room(廁神), and the jar stand. The guardian spirit of the main floor was the head of all the guardian spirits of a house. The guardian spirit of the women's living room included the guardian spirit of birth and ancestral spirits. The guardian spirits had influences only on the family members in a house and were served within the house. The guardian spirits except for that of the gate were placed around the women's living room, which meant that the spirits were mainly served by women. The guardian spirit of the main floor who was the head of the spirits was closest to the women's living room; and the guardian spirit of the kitchen and birth were also placed in the main building. Worship of the guardian spirits was originated from the world view centered on a household. Our predecessors regarded a household as a microcosm and made it a center for living. A house was one of the safest places since there were guardian spirits everywhere in a house. It was a wisdom of life that the guardian spirit of the kitchen could not be met immediately after that of the rest room was met; and that one should sound ahem or show an indication of a person being around. The guardian spirit of birth was served reflecting a respect for life while the prohibiting line(geum-jul) was used as a communication medium for the community. 가신(家神)이란 집안에 잇는 신들을 말한다. 각각의 장소에 따라 그 역활을 달리하는 가신들이 존재하였다. 문(門)에는 악귀와 잡인의 침범을 막는 문신(門神)이 있었고, 부엌에는 가정의 건강과 복덕(福德)을 관장하는 조왕신(竈王神)이 있으며, 우물에는 정신(井神)이 있다. 대청마루에는 주신(主神)이자 이하 모든 가신을 주관하는 성주신(城主神)이 있다. 안방에는 삼신(산신(産神))할머니와 조상신이 모셔져 있고 화장실에는 측신(廁神)이 그리고 장독대에는 장독신이 있다. 아렇듯 다양한 가신들은 집안에 있는 사람에게만 영향을 미쳤기 때문에 가택신(家宅神)이라하여 가정에서 봉안하고 섬겼다. 가택신의 봉안 장소가 문신을 제외한 모든 가신이 여자가 기거하는 안채를 중심으로 배열되어 있다. 이는 가신을 봉안하는 주체자가 여성임을 의미하는 것이다. 가장 으뜸이 되는 성주신(城主神))이 안주인이 기거하는 안채의 마루에 봉안되어 있었고 부엌신, 삼신 등이 모두 안채에 있기 때문이다. 이러한 가신숭배사상은 세계의 중심을 가정에 두고 가정으로부터 사랑이 사회로 미치는 가정중심관에서 비롯되었다. 이에 우리 조상들은 가정을 소우주화 하였고, 모든 생활의 근거지로 삼았다. 문과 땅, 지붕에 이르기 까지 지켜주지 않는 신이 없기에 어느 곳 보다 안전하였다. 화장실에서 측신을 만나고 나서 부엌의 조왕신을 마나지 못하도록 한점과 측신을 뵐 때 헛기침이나 인기척을 통해 존재를 알리도록 했던 것은 생활의 지혜라 할 수 있다. 생명의 존귀함을 보존하기 위해 삼신을 모셨고 금줄을 통해 사회공동체의 통신수단으로 활용하였다.