마리아 해리스(Maria Harris)의 교육이론에 근거한 한국적 상황을 위한 교육적 제언

채혁수(Hyeok-Su Chae) 영남신학대학교 2015 신학과 목회 Vol.44 No.-

This study will review Maria Harris’s educational theories, which were used by the design team of the present PCK (Presbyterian Church of Korea) curriculum to create the framework of the curriculum, The Kingdom of God. In 2001, facing the new millennium, the PCK (Presbyterian Church of Korea) published the current curriculum, “The Kingdom of God: Calling and Responding.” This curriculum was based on the theories of Maria Harris. It used broad concepts of curriculum developed by Yong-Soo Koh based on the educational theory of Maria Harris. In this study, I will go back Maria Harris’s theory as the foundational theory of educational department of the design team of the present PCK curriculum. In addition, I will make suggestions based on Harris’ theories to create the basic of a future curriculum. Why do I offer suggestions for the future PCK curriculum based on Harris’s theory? I feel a sense of frustration because if this curriculum had well applied Harris’s original intentions and theories, it would have been more successful. I think that, even though the present PCK curriculum, the Kingdom of God, employs Harris’s theories, the curriculum has lost important concepts from Harris. The structure of the study is as follows: First, I will find Maria Harris"s place in the curriculum. Second, I will explain the characteristics of Maria Harris"s educational theory. Third. I will try to apply Maria Harris"s educational theory to the Korean Context. In conclusion, based on the analyses of the study, considering the Korean context, I will attempt to offer suggestions for the future PCK curriculum.

MARIA HARRIS’S EDUCATIONAL THEORY APPLIED TO THE KOREAN RELIGIOUS CONTEXT

CHAE Hyeok-Su(채혁수) 장로회신학대학교 기독교사상과 문화연구원 2015 장신논단 Vol.47 No.3

Maria Harris’s Educational Theory Applied to the Korean Religious Context

채혁수 장로회신학대학교 기독교사상과문화연구원 2015 장신논단 Vol.47 No.3

The primary purpose of this paper is to discover how to apply ideas of Maria Harris’s educational theory to the Korean context. The traditional, the Korean context has various religious backgrounds. Therefore, we cannot impose our religion on a person of another religion. In this situation, spirituality is a good contact point and method of communicating with others. The same situation is found in industrialized Korean society. Also spirituality has become one of the larger issues for people in modern society. For Christianity, Francis of Assisi, Hildegard of Bingen, and Julian of Norwich have come into the spotlight again. It is because of the spiritual thirst that modern human beings needs the spiritual dimension of religion. Now, to share and communicate with other religions, spirituality is one of the important contact points. In spite of that, for many years, the spiritual aspect of teaching has been neglected in educational fields. Koreans have always had many spiritual elements in their traditional religions. In today’s situation, how do we Christians transfer our spiritual message to this multi-religious and multi-cultural society? In this study, I will find these spiritual contact points between the Korean religious context and Maria Harris’ ideas of educational theory. How do the assertions of Maria Harris’s educational theory and Taoism and Buddhism differ on the same problems and issues? And what similarities and common contact points are there? These questions will be explored in more detail.

MEMORIAL TO MARIA HARRIS (1932-2005): AESTHETIC APPROACH TO RELIGIOUS EDUCATION

소태영 한국기독교교육학회 2014 기독교교육논총 Vol.39 No.-

It has been about 10 years since Dr. Maria Harris passed away from us. I dedicatethis study to Harris who had made great achievements in the area of religiouseducation from 1932 to 2005 and has given great influence on my study until now. Harris has contributed to establishing the relationship between aesthetics and religiouseducation. Harris understands church as the artistic community and human beings asartists with the image of God, the Artist. On this theological foundation, she developsher own educational theory which is called the art of teaching. This study introducesthe art of teaching and curriculum as artistic five movements: contemplation,engagement, formgiving, emergence, release. Harris also describes the art of teachingas the process to create harmony of teacher, students, and subject matter, suggestsfive criteria for the art of teaching (taking care, taking steps, taking form, taking time,and taking risks), and emphasizes the use of poetic and artistic language in theclassroom. Finally, this study applies Harris' art of teaching to the Korean context andcompares the art of teaching with the Korean play, Ma dang Keuk. Harris was thefirst religious educator who connects the aesthetics to religious education and madereligious education artistic, beautiful, imaginative, and creative.

마리아 해리스(Maria Harris)의 이론에 근거한 기독교 평생교육을 위한 제언 -노년여성 영성교육을 중심으로-

채혁수(Hyeok-Su Chae) 영남신학대학교 2019 신학과 목회 Vol.52 No.-

The graying society has come by aging. And this situation calls for a drastic and emergency measure of humankind. The education for the rich and happy old age is one of the alternatives which is means for solving problems. The scope of the education will extend from the age of pedagogy which focuses on teaching children and youth and let them obtain their jobs and sustain society’s frame to the age of andragogy for whole human life journey. Now, the education for old age is a demand of the times. On this point, the divorce rate for elderly couples is growing these days in Korean society. What’s that problem? Korean Church is no exception in order to solve this problem because Korean Church also faces aging era. How does the Korean Church to respond the era of lifelong education? For Korean elder, specifically, for Korean elderly women, any ideas what Korean Church could be? According to Yong-gil Maeng, the elderly education has two meanings: situational adaptive education and lifelong education. However, how does the Korean Church respond to those educations? Thus, in this study, reminding the responsibility of the Korean church for the meaning of the educational sociology of situational adaptive education and the task of the lifelong education for the Korean elder, I will offer several suggestions for the spiritual education to serve the Korean elderly women based on Maria Harris’s educational theory and her spiritual theology on the Jubilee time thought. The structure of the study is as follows: In chapter II, I will introduce two analyses for Korean elderly women: one is the interpretation of educational sociology through historical and social speciality of Korean elderly women. Another is the introduction of lifelong education which is a basic frame of the elderly education. In chapter III, I will examine the response of the Korean Church to the problem of the aged and absence of education for the elderly female as a null curriculum. For the alternative of that, in chapter IV, I will explore Maria Harris’s spiritual theology on the Jubilee time thought as a spiritual education for the elderly women. As the climax of the study, in chapter V, offering summary of the study, several suggestions for the education for the Korean elderly women in the future, and limitations of this study, I will close this study.

마리아 해리스(Maria Harris)의 여성영성교육에 관한 연구

김희영 한국기독교교육정보학회 2018 기독교교육정보 Vol.0 No.57

So far, spirituality has been studied extensively by men. There have been discussions about female mysticism since women have been strong in religious sensitivity and have experienced the mystery of God. However, most of the scholars who established spirituality as scholarship and studied it as a theological reflection on revelation and mysterious illusions were mostly men. This leads to the question of whether the existing spirituality, which has been studied on male-centered, can carry female spirituality, despite many differences between men and women. Since spirituality is influenced by socio-cultural customs, psychological development, family history, and so on, the spirituality of men and women with physical and psychological differences may be different. Also, the aspects of emotion and body must be taken into account in studying women's spirituality. In this respect, research on women spirituality by women is necessary. Maria Harris is a female Christian education scholar who has formed women's spirituality through Women and Teaching(1988), Dance of the Spirit(1991) and Jubilee Time(1996). Her female, spirituality, and Jubilee themes have been less known than her other educational theories. However, she forms women's spirituality as a harmony of divine mystery and life on earth, emphasizing the body and emotions of women. The female spirituality of Maria Harris emphasizes the dimension of identity formation paying attention to the ways of lives as women, allowing women to transcend selves, expanding their understanding of chronological spiritual education. And it tells us that women spirituality education is a formative and have female characteristics and unique ways of spiritual formation. 지금까지 영성은 남성에 의해 많이 연구되어져왔다. 예로부터 종교적인 감성이 강하고, 하나님의 신비경험을 한 여성들도 많이 있어, 여성신비가와 환상가에 대한 논의도 있어왔지만 영성을 학문적으로 정립하며, 계시와 신비적인 환상에 대하여 신학적인 반추로서 연구한 학자들이 대부분 남성들이었다. 이는 남성과 여성은 분명 차이가 있음에도 불구하고, 남성중심으로 연구되어온 기존 영성이 여성적인 영성을 담지할 수 있는가에 대한 물음을 갖게 한다. 영성이 사회 문화적인 관습과 심리적 발달, 가족 역사 등에 의해 영향을 받기에 신체적, 심리적인 차이를 가진 남성과 여성의 영성은 차이가 있을 수 밖에 없기 때문이다. 또한 영성연구에 있어 감성과 신체성을 함께 고려해야 하는 점에서 여성영성에 대한 연구가 필요하다. 마리아 해리스는 여성 기독교교육학자로서 『여성과 가르침(Women and Teaching, 1988)』, 『영의 춤(Dance of the Spirit, 1991)』, 『주빌리 시간(Jubilee Time, 1996)』을 통해 여성영성형성의 이론과 방법론을 펼친 학자이다. 그녀의 여성, 영성, 주빌리 이론은 그녀의 다른 교육적 주제에 비해 많이 알려지지 않았다. 그러나 그녀는 여성영성을 신적신비와 이 땅에서의 삶의 조화로 보며, 여성의 신체와 감성을 함께 강조하고, 일상의 삶 가운데에서 영성을 형성하게 하여, 많은 여성들에게 영성을 형성하게 하였다. 이러한 마리아 해리스의 여성영성은 여성들에게 간과되었던 정체성 형성의 차원을 강조하며 자기초월을 하도록 하고, 여성으로서의 삶의 방식에 주의를 기울이며, 연대기적인 영성교육에 대한 이해를 확장시켜 주었다. 그리고 우리에게 영성교육은 형성이며, 여성적 특성을 고려해야 하고, 독특한 영성형성방법이 있다는 것을 말해주고 있다.

미학(美學)과 기독교교육에 관한 연구: 신학적 미학의 ‘방법론적 유비(methodological analogy)’를 중심으로

채혁수 한국기독교교육정보학회 2017 기독교교육정보 Vol.0 No.55

This thesis is a study of aesthetics and Christian education. Studying the relationship between the aesthetics as a thoughtful conception and Christian education as a practical theology, I will offer suggestions for fields of local churches as a methodological analogy based upon Maria Harris's aesthetic approaches. If Karl Barth's "Analogy of Faith" to recognize God's goodness comes from "the Analogy of Being" of the Middle Ages, I think that the fields of theological aesthetics are extended even to the practical theology by methodological approach of Richard Viladesau through "the Analogy of Being," which is renewed by Hans Urs von Balthasar. Therefore, this thesis will try "methodological analogy" through the approach of Christian education as a practical theology. This study has the following components. In chapter I, as the introduction, I will explain the outline of the study. In the next chapter, I will explore the relationship between aesthetics and Christianity. This chapter will consist of two sections. First, I will find the introductional understanding of aesthetics. Second, I will examine the relationship between aesthetics and Christianity in more detail. Chapter III will explore the understanding of beauty in theology. There I will examine the relationship between aesthetics and theology; biblical theology, church history, systematic theology in more detail. In chapter IV, based on the research above, I will find the point of application of the theological aesthetics for practical theology and Christian education. Chapter V will explore the possibility of application of aesthetic approach with Maria Harris's theory. And in chapter VI, as the last chapter, offering several suggestions for the future Christian education, I will close this study. The Father God heard His people's groaning and cried out, often sent his servants, and finally, He became a human being, Son of God. And he also sent the helper, The Holy Spirit. If the Triune God's incarnation is the methodological analogy of His expression of love, Christian education would be the incarnation of theology as subject matters which are messages and doctrines of Gospel that can apply and express to the context through this methodological analogy. Aesthetics of Christian education should give spiritual challenges to Christian teachers, extend the scope of curriculum, broaden the fields of education through mystery, connect between knowing and living methodologically, and let us admit the praxis deeply. In this way, with aesthetics approach, Christian education can enjoy the richness with incarnation of faith and theology to the praxis. 본고는 미학적 신학과 기독교교육에 관한 연구이다. 개념적 사유인 미학과 실천신학의 기독교교육과의 관계들을 탐구해 보며, 방법론적 유비(methodological analogy)로써 교회현장을 위한 적용점을 마리아 해리스(Maria Harris)의 미학적 접근에 근거하여 살펴보고 앞으로의 제언을 시도하려 한다. 하나님의 선하고 아름다우심에 대한 인식이 중세의 존재유비에서 비롯되어 칼 바르트(Karl Barth)가 말하는 믿음을 필요로 하는 신앙유비로 이해되었다면, 다시 한스 발타살(Hans Urs von Balthasar)에 의해 부활한 존재유비를 통해 신학적 미학이 리차드 빌라데서(Richard Viladesau)의 방법론적 접근으로 말미암아 그 장이 실천신학으로 확장되었다고 볼 수 있을 것이다. 이에 본고는 미학에 대한 실천신학의 한 분야인 기독교 교육적 접근을 통해 신학적 미학의 방법론적 유비를 시도해 보려는 것이다. 이 연구는 다음과 같은 구조를 가진다. I장인 서론에서 이 연구의 개요를 설명하고, 다음 장인 II장에서는 미학과 기독교와의 관계를 살펴 볼 것이다. 미학에 대한 개론적 이해를 먼저 알아보고, 미학과 기독교와의 관계들을 보다 깊이 연구해 볼 것이다. 또한 III장에서는 신학 속 미에 대한 이해를 살펴 볼 것이다. 성서신학, 교회사, 조직신학과 미학과의 관계를 통해 신학적 미학의 모습을 구체적으로 분석해 볼 것이다. IV장에서는 위의 연구들을 바탕으로 신학적 미학의 실천신학, 기독교교육에서의 적용점을 찾아보려 한다. 특별히 V장에서는 마리아 해리스의 이론을 중심으로 심미적 접근들의 교육현장에서의 적용 가능성들을 알아보고 마지막 VI장은 미래를 위한 기독교교육적 제언들로 연구를 마무리 할 것이다. 부르짖는 기도와 탄식을 들으시고, 그의 종들을 보내시던 성부 하나님께서는, 결국 인간의 몸을 입으시고 오신, 그리고 돕는 성령님을 주신, 삼위일체 하나님의 성육신의 사건이 하나님의 사랑의 표현의 방법론적 유비라면, 기독교교육은 이 방법론적 유비를 통해 그 복음의 메시지와 교리를 상황가운데 적용시키고 표현하는 소재인 신학의 성육화이다. 기독교교육에서 미학은 기독교사에게 영적인 도전을 주며, 뿐만 아니라, 교육과정의 범위를 확장시키고, 신비를 매개로 교육의 장을 넓히며, 방법론적으로 앎과 삶을 연결하여 프락시스(praxis) 속에 깊이 들어오게 한다. 이처럼 미학적 접근을 통해 기독교교육은 신앙과 신학의 삶과 현장으로의 성육화라는 풍성함을 누릴 수 있는 것이다.

레티 러셀과 마리아 해리스의 기독교교육론에서의 복지적 관점 비교

장순애(Soon-Ae Chang) 영남신학대학교 2013 신학과 목회 Vol.39 No.-

In the 21st century, I believe the mission of the church and Chirstian education will be defined by a new, more profound awareness of the welfare perspective. To do that, we need to ask “What is the relationship between Christian education and Christian welfare?” This study is to find out how to merge Christian education and Christian welfare. With this purpose this paper sought welfare perspective from both Letty Russell’s Christian Education theory and Maria Harris’s theory. And I evaluated the strengths and weakness of their welfare perspective. Letty M. Russell designed a educational ministry of the church in the perspective of christian welfare. It appears from her proposal to call the church ‘Witnessing Community" of pluralistic system in order to stress ‘church toward the world and the other people" and emphasizing that Salvation is humanization encompassing not only the redemption of the soul but also the liberation from the socially oppressing systems. On the other hand, Maria Harris considers five patterns of life demonstrated in the primitive Christian community described in Acts 2:42-47 -kerygma, didache, koinonia, leiturgia, diakonia- as a prototype of curriculum for church education. And she insists that a complete church curriculum can be established only when integrating these five forms of interrelated curricula. Thus she develops a church curriculum theory to integrate Diakonia with educational ministry of the church. In conclusion, Contemporary Church should be both ‘educational ministry of the church toward christian welfare" and ‘Diakonia from a standpoint educational ministry of the church". That’s exactly what it is called Holistic Educational Ministry in this age of Welfare.

장애아동을 위한 효과적인 교육에 대한 기독교 교육적 제언

채혁수(Hyeok-Su Chae) 영남신학대학교 2016 신학과 목회 Vol.45 No.-

The Purpose of this study is to offer suggestions for the effective education for children with disabilities from a Christian education perspective. If the connection between knowing and living is one of the important tasks of Christian education, then the healing and caring of Jesus Christ for a blind man, Bartimaeus, on the road (Mark 10: 46-52) is the responsibility that requires urgent attention of the Korean churches. Thus, in this study, I explore the education of children with disabilities and Christian educational suggestions for that. The structure of the study is as follows: chapter II describes the introduction of the special education for exceptional children in order to find the effective education of children with disabilities. How do we effectively deliver and teach the precious Gospel to children with disabilities? Educational specialists offer proper and individualized education for children with disabilities based on special educational technology and integrated education between disabled children and children who have no disabilities based on the transition education for the socialization. Chapter III introduces recent issues regarding disability rights and the reality of church education of disabled person in Korea. As an alternative to Christian education, chapter IV explores Maria Harris’s education for “the outsiders” including “the power to receive” and “the power to act.” Chapter V applies Harris’s education to the effective education of disabled children through four tools of practical theology by Richard R. Osmer. This includes Christian values “to serve” and “to share” which goes beyond “to have” and “to be.” This study explores the strategic and practical task of education for children with disabilities based on Maria Harris’s education for outsiders. Even though it is a small step for the reformation or change of Korean churches’ view of the disabled person, I hope that my study will be in continuous cooperation with the Creator God who created, creates, and will forever perfectly create the disabled person. Soli Deo gloria.

Nature-Based Educational Ministry with Youth based on Maria Harris

채혁수 한국기독교교육학회 2019 기독교교육논총 Vol.0 No.57

In this study, I will deal with nature-based or ecological education. Specifically, for the education for immigrants, learning from nature can be a good educational source. In the modern world, the ecological crisis is a serious challenge. So, this project would give a benefit to modern society which suffers from ecological problems. To develop my study, I will compare two different educational theories. One is D. Campbell Wyckoff's theory based upon Ralph W. Tyler. The other is Maris Harris’s theory based on Elliot W, Eisner's holistic view and ecological education. The former theory focuses on prepared purposes and attained results. It also emphasizes the intention of teachers. Compared to that, the latter emphasizes the co-operation between learners and all of the creative world. It focuses on creative imagination which does not define any specific expected result or purpose. I really hope that this small thesis will help and comfort the Korean Canadian immigrant society which struggles with new culture and help others understand them.