Pastoral Care in Practical Theology

Choi, Chu Hye 한국실천신학회 2018 신학과 실천 Vol.0 No.60

This article examines the pastoral care in practical theology. Practical theology has been concerned with finding the relationship between present-day texts and their context through the practical theological methods. Practical theology is used as a method to bridge the gap between the human situation and Christian tradition in order to provide effective care to humans. Christian principles are embedded within certain social and cultural context. Therefore it fails to address the structure and ideology in which the marginalized suffer. This article explains the feminist method as the effective way to provide practice of care for the margianlized. Practical theology through the feminist theological method needs to be reshaped through the voices of the marginalized. For a long time, the voice of the marginalized have been excluded in society, culture, and church. Through feminist method, practical theology tries to fill the gap between Christian life and current human situation. In order to respond to the suffering of the marginalized, this article suggests that practical theology can reconstruct Christian moral virtues that include a wider circle of care extending beyond the family. Practical theology includes not only articulate the need but also helping those in need connect with resources to fulfill that need. Therefore, the role of pastoral care in practical theology includes transforming institutions and communities in which suffering people can fulfill their needs.

여성신학, 구약 역사서 연구 -이경숙의 신학을 중심으로

박신배 한국구약학회 2013 구약논단 Vol.19 No.3

I purpose to study the feminine theology of the Old Testament History books. First I investigate the womanist theology, feminism, feminist criticism, the relationship between Korea culture and Women. Lee Kyoung Sook’s Theology is not the theology of Old Testament History Books (Deuteronomistic History and Chronicle History Study) but the womanist theology in the liberation of women. Therefore I try to research Lee Kyoung Sook’s approach to the Old Testament, by knowing that the woman’s value and God’s creation purpose, the reason of a new Being in the New Testament, the order of the church. Also I find out that the feminist theology can integrate all areas of theology, especially eco-theology. Moreover, I intend to succeed to the woman tradition of the Old Testament, such as Sarah, Hagar, Deborah, Esther, Ruth, Rahab, Huldah and last Maria of NT. etc. The meaning of Old Testament Theology in the perspective of Womanist theology needs to be studied. It is a possibility that the womanist theology could be the core of the life theology from woman liberation theology to eco-theology, Tong-Il theology. Now it is freshly produced that womanist theology contributes to develop the order of the church and creation in the perspective of liberation. 이 논문은 이경숙의 여성신학, 구약역사서 연구를 중심으로 여성신학을 다룬다. 이경숙 교수는 여성해방이라는 차원에서 여성신학과 여성비평적 방법론으로 연구한다. 이러한 논지에 대해 창조질서의 관점에서 다시 여성신학의 논의를 문제 삼는다. 이경숙의 여성신학을 소개하며 하나님이 여성을 창조한 목적과 이유, 그리고 신약 성경에서 보여준 여성의 가치와 위치, 교회의 질서 안에서 여성의 존재이유를 찾고자 하는 시도를 한다.

아다 마리아 이사시-디아즈의 무헤리스타 신학 : 해방과 구원을 향한 라티나들의 연대

김태연 이화여자대학교여성신학연구소 2013 여성신학논집 Vol.9 No.-

Mujerista theology has become known to Korean feminist theologians since 2005, when the Hispanic feminist theologian, Ada Maria Isasi-Díaz, visited Korea. There is, however, still little known to us how Mujerista theology has arisen and been shaped for the liberation of Latinas/Hispanic women. Therefore, this study attempts to introduce who is Isasi-Díaz and what are the key theological concepts of Mujerista theology. First, Isasi-Díaz’s biography is briefly sketched. Second, based on this biographical information her most important experiences are shown which led her to become a Mujerista struggling against sexism, racism and ethnic prejudices. Finally, we examine the four main characteristics of Mujerista theology: What is the meaning and the context of the birth of the neology, Mujerista? How is Mujerista theology positioned critically in regard to the established feminism? What is the meaning of its theological sources, lo cotidiano, which refers to the daily lived experiences of grassroots Latinas? Why does Isasi-Díaz use Kin-dom of God instead of the traditional metaphor Kingdom of God? How does she reconceptualize Mestizaje-Mulatez as Hispanic identity and culture? Why does she regard adding Mulatez to Mestizaje as an ethical option? Isasi-Díaz’s hermeneutics is a reflective application which deconstructs the boundary of the center and peripheries of traditional feminist discourse dominated by Euro-American white feminists. It tries to reorganize the field of the feminist discourses on the basis of justice and mutuality. Dialogue with Mujerista theology will help us to widen our feminist theological horizon beyond the East-Asian cultural area and seek mutual understanding and cooperation.

긍정신학의 최근 연구 동향

김도훈 장로회신학대학교 기독교사상과문화연구원 2019 장신논단 Vol.51 No.5

Modern theology has shown a variety of currents. Affirmative (positive) theology is a flow of modern theology that deals with positive themes of theology such as happiness, gratitude, joy, and hope, seeks positiveness and meaning in life, and interprets the Bible from this perspective. It refers to an attempt to reinterpret and restructure systems into positive theological methodologies. This paper attempts to classify and organize studies that show positive theological trends. This theologia positiva can communicate with all other scholars, but especially refers to the method of attempting theological, pastoral, and practical application, with an interest in the dialogue with affirmative (positive) psychology. In the current theological world, it is called theology of joy, theology of gratitude, theology of happiness, theology of hope, rather than positive theology. I would like to categorize all this as positive theology and make it a series of theologies. This is possible because of the emergence of theological methods and research that are different from conventional thinking and systems, and clearly forming a certain flow. This course deals with systematic theological research on happiness and joy, ethical theological research, practical theology of positive psychology, and feminine theological application. This work will provide many positive views to the theological community and the church. 현대신학은 다양한 흐름들을 보여왔다. 긍정신학은 현대신학의 한 흐름으로서 행복과 감사와 기쁨과 희망 등의 신학의 긍정적 주제들을 다루며, 삶의 긍정성과 의미를 추구하며, 이런 관점으로 성서를 해석하고, 신학의 주제들과 사상들과 체계들을 긍정신학적 방법론으로 재해석하고 새롭게 모색해보려는 시도를 지칭한 다. 본 논문은 긍정신학적 경향을 보이는 연구들을 분류하고 정리하여 소개하려는 시도다. 이 긍정신학은 모든 타학문과 대화가 가능하나 특히 최근에 등장한 긍정 심리학과의 대화에 관심을 갖고 신학적, 목회적, 실천적 적용을 시도하는 방법을 지칭한다. 현재의 신학계에서는 긍정신학보다는 기쁨의 신학, 감사의 신학, 행복의 신학, 희망의 신학 등으로 불리고 있을 뿐이다. 필자는 이 모든 것을 긍정신학 이라는 이름으로 범주화하여 일련의 신학의 흐름으로 삼으려 한다. 이것이 가능한 이유는 기존의 사고나 체계와는 다른 신학적 방법과 연구가 나타나고 있으며, 분명히 일정한 흐름을 형성하고 있기 때문이다. 행복과 기쁨에 대한 조직신학적 연구, 윤리신학적 연구, 긍정심리학의 실천신학과 여성신학적 적용에 대해 다룬다. 이런 작업은 신학계와 교회에 많은 긍정적 관점들을 제공해 줄 것이다.

여성주의적 관점에서 보는 한국 신학교육의 미래

백소영 한국기독교학회 2024 한국기독교신학논총 Vol.131 No.-

이 연구는 한국 신학교육의 전면적 재구조화를 요청하는 시대적 환경을 인식하고, 하나의 제안으로서 여성신학적 관점과 내용, 방법론이 구조 개편을 위한 새로운 상상력에 기여할 수 있음을 주장한다. 이를 위해 현재 14개 신학대학/종합대학의 신학/기독교학 전공 커리큘럼을 여성주의적 관점에서 분석하고, 그 과정에서 대부분의 교육기관이 명시적인 이름으로 개설된 여성신학관련 과목이 부재함을 확인한다. 보편적인 과목명으로 보이나 실제적으로는 서구 ‧ 근대 ‧ 남성 학문체계 안에서 정립된 신학 교과나 실용적 과목의 요청속에 신학적 정체성이 희미한 융복합 교과의 개설로는 유의미한 재구조화가 어렵다는 판단 아래, 연구자는 기존의 교과과정에서 배제되었던 지적 생산물인 여성신학이 제도 안에 들어옴으로써 특수성의 보편화가 아닌 진정한 보편신학으로 다가갈 수 있음을 피력한다. 또한 학과 단위, 개별 학교 단위로 칸막이화 되어 수직적 경쟁 구도로 구성된 근대적 교육제도의 한계를 지적하며, 여성주의적인 시도이며 동시에 시대적 요구에도 응답하는 ‘네트워크 신학교육’을대안으로 제시한다. 이는 생존 경쟁에서 살아남기 위해 직업교육기관으로 전락하는 과정에서 신학교육 본연의 과제인 ‘종교적 인간’의 양성을 잃지 않기 위한 근본적이며 실제적인 제안이라고 믿기 때문이다. This study, acknowledging the contemporary demand for a comprehensive restructuring of theological education in South Korea, argues that a feminist theological perspective, its content, and methodology can contribute to a new imagination for this restructuring. To support this proposal, an analysis of the curricula for theology/Christian studies majors in 14 seminaries/universities has been conducted from a feminist perspective. Through this process, it is observed that most educational institutions lack explicit courses on feminist theology. While some courses have universal titles, they are developed essentially within the modern framework of Western, male-dominated academic systems. Given the complexity of theological identity within the existing curricula, meaningful restructuring appears challenging. The study emphasizes that the inclusion of feminist theology, which has previously been excluded from the curriculum, can move beyond the universalization of a particular theology and become genuine universal theology. The study also critiques the limitations of the modern educational system, which is compartmentalized at the department and individual school levels in a vertical competitive structure. In response, it proposes “network theological education” that aligns with feminist initiatives and addresses contemporary needs. This proposal is considered fundamental and practical, as it aims to preserve the essential task of theological education in nurturing the ‘religious human,’ amid the transformation into job training institutions due to survival competition.

여성신학 신론에서 나타나는 독특성

서혜정(Hye-Jeong Seo) 혜암신학연구소 2023 신학과교회 Vol.19 No.-

본고는 서구 여성신학에 나타나는 신론의 특징에 대한 연구이다. 대부분의 급진적 여성 신학자들은 동서고금을 막론하고 세계적으로 퍼져 있는 가부장제와 여성 차별의 기원이 유대-기독교 전통에 있다고 생각한다. 그녀들은 성경에 표기된 하나님 아버지에 대한 호칭이 은연중에 남성의 우월성을 강조하고 있다고 여긴다. 또한 성경의 저자가 모두 남성이라는 점을 지적하며, 이로 인해 하나님에 대한 인식도 남성 위주의 시각으로 협소하게 쓰여 있다고 비판한다. 이러한 유대-기독교 전통으로 인해 일반 사회 속에서 남성 우월주의가 만연하게 되었으며, 성직에서 여성을 제한하게 되었다. 따라서 유대-기독적 전통은 여성 경시 사상과 여성 차별을 가져온 주된 원인이라는 것이다. 급진주의적 여성 신학자들은 기독교 전통을 비판적 시각으로 바라보며 성경을 ‘여성의 관점’에서 새롭게 써야 한다고 주장하며 기존 전통에 대한 해체이자 새로운 성경 해석을 꾀하고 있다. 이러한 연구과 실천을 통해 그들은 오랫동안 상실했던 여성들의 권리와 자유를 되찾고, 가부장적인 사회 구조와 성차별을 개선하여 남녀평등을 추구하고자 한다. 문제는 이러한 여성신학자들이 주장하는 그 사상과 방법이 기독교의 기본적 가르침과 신앙 안에서 이루어지고 있는지 비판적으로 검토해 보아야 할 것이다. 종교개혁 이후 다양한 성경 해석이 제기되고 다양한 교파와 신학 사상을 형성해 왔지만, 문제는 각기 다양한 해석과 사상들이 성경의 기본 진리라는 ‘보편성’에서 벗어나지는 않는지 살펴야 할 것이다. 오늘날 인본주의 사상과 종교 다원주의 사상은 인간 중심의 신학과 신앙을 만들어내면서 소위 ‘인간의 종교’를 만들어내고 있다. 이 땅 가운데 하나님의 공의와 정의의 실현이라는 목표 안에서 여성에 대한 존중과 여성의 권리는 반드시 회복되어야 한다. 그러나 문제는 그 목적과 방법 또한 성경에 기초하고 있는가 하는 것이다. 21세기 여성신학은 젠더 신학으로 그 폭을 넓히고 있으며, 이미 신학(신앙)의 범위를 넘어가고 있는 부분도 상당히 발견되고 있다. 이런 상황에서 서구 사회의 급진적 여성신학자들이 주장하는 ‘새로운 신론’이 무엇인지 살펴보고 이에 대해 비판적으로 검토해 보고자 한다. This paper is a study on the characteristics of of the doctrine of God in Feminist Theology. Most radical feminist theologians attribute the origins of patriarchy and femininity to the Judeo-Christian tradition, which is widespread throughout the world. They believe that the titles of Heavenly Father in the Bible implicitly emphasize the superiority of men. In addition, the Bible points out that the authors of the book are all men, and so they criticizes that the perception of God is written narrowly from a male-centered perspective. Due to this Judeo-Christian tradition, male supremacy prevailed in the general society and women were restricted from the priesthood. Consequently, they believed that Judeo-Christian tradition is the main cause of disregard and discrimination against women. Therefore, radical feminist theologians look at the Christian tradition from a critical point of view and claim that the Bible should be rewritten from a “women’s point of view.” It is the dissolution of the existing tradition and a new interpretation of the Bible. Through this research and practice, we seek to restore the long-lost rights and freedoms of women and pursue gender equality by improving the patriarchal social structure and gender discrimination. While this goal may sound similar to that of the feminist theologians, the problem is that the ideas and methods claimed by these feminist theologians are not alike with the basic teachings and beliefs of Christianity, so we need to critically examine them. Since the Reformation, various interpretations of the Bible have been raised and numerous denominations and theological thoughts have been formed. Today, humanistic ideology and religious pluralist ideology create human-centered theology and faith, birthing the so-called “human religion”. Respect for women and women’s rights must be restored within the goal of realizing God’s justice in us and this land. But the focus must be on whether the purpose and method are also based on the Bible. Feminist theology in the 21st century is expanding its scope to gender theology, and parts that have gone beyond the breadth of theology (faith) have already been found. In this situation, We would like to examine what the ‘new theory of theology’ advocated by radical feminist theologians in Western society is and critically review it.

이본 게바라의 라틴 아메리카 여성해방신학과 생태여성신학 연구

김혜령(Hye Ryung Kim) 한국기독교학회 2014 한국기독교신학논총 Vol.92 No.-

This study aims to introduce the life and the theology of one of representative latin american feminist theologians. She is Ivone Gebara, a sister from the Sisters of Notre Dame, who has not only devoted her all life for the better life of the poor women in slum quarters in brazilian metropolitan such as Recife and Rio de Janeiro, but also developed a feminist theology which reveals and interprets the virtues and meanings of their struggling life against the poverty and the discrimination. First of all, this article spares an important part for an biographical introduction because the latin american feminist theology and theologians are not well known in korean theology world. For the main part, following her principal works, this article tries to show a long via from feminist theology of liberation to the ecofeminist theology. For first step, it introduces her new theology of Mary, in which we would not only discover the methodology of fem- inist theology of liberation on the biblical interpretation but also the existential context of the poor women in Latin America and the meaning of the life of liberation. Secondly, this study researches on the hermeneutics of Evil by Gebara. Being separated with the west- ern theological tradition having developed the abstractional discours and doctrines sur l`origin of Evil, she aims to appeal, first of all, our solidarity and responsibility for the people who suffer from existen- tial evils. And the last part is assigned to her ecofeminist theology, expecially including with a new epistemology against an old anthropo? androcentric view, a new anthropology extending human context as relatedness to the earth-cosmic dimension, and a new hermeneutics of the Trinity as a symbol language reflected by the existential con- text of interdependence between the earth-beings.

Eco-Feminist Theology and Christian Education: “A New Perspective of Creation” Focusing on Mary Elizabeth Moore’s Eco-Feminist Educational Theology

채혁수 한국기독교교육학회 2018 기독교교육논총 Vol.53 No.-

We Christians who live in multi-cultural and rapidly developing society face two problems. The first problem we encounter is how to transmit Christianity to others in a multi-cultural world and pluralistic society. In the postmodern society in which we live, Christianity is surrounded by diverse religious pluralism. In this situation, what is the identity of Christianity? How can we teach the Gospel in this world? I think that this is the ultimate purpose of today’s Christian religious education. The second problem that we face is an ecological problem. It is not the problem of any one nation but an urgent challenge to all human beings. Therefore, within modern society, an ecological crisis is a serious issue throughout the world. Eco-systems, though they are creations of God, are being destroyed by human beings, and such a crisis is rooted partly in flawed convictions about the rights and powers of humankind in relation to the rest of creation. Nature is not private property to be handled with as one wishes. In spite of this, the destruction of nature by human beings still continues to this day. In light of these two issues, I think creation is a very important alternative theme of today’s theology. This study pursues theological perspectives that move toward harmony, solidarity, and integrity based upon creation. In particular, I want to deal with the problem of division between male and female, east and west, and humankind and the rest of creation; moreover, a trial to recover lost integration will also be presented in this study. The structure of the study is as follows: I will first introduce a diversity of theological views in relation to creation. One view that will be presented examines the difference between eco-theology and eco-feminist theology, and another view deals with the difference between Eastern and Western theologies. Finally, the different valuations of creation and humankind will be discussed. Unfortunately, the issue of valuation begins from the common premise that human beings have a different status from the rest of creation. Humans tend to think that they are the rulers of all other members of creation. This, however, is a biased and flawed view. Secondly, I will develop the idea of ‘unity with diversity.’ I will delve into the doctrine of creation as a common feature of diversity because I believe that the solidarity of creation is a clue to the connection between these different poles. Through ‘creation,’ I will try to describe the encounter between two different poles. I will therefore make a special effort to find common contact points between the two. Lastly, in my proposal for the future, I suggest that solidarity in crea tion is a holistic alternative to the crisis of the natural world and the ecological balance. This study consists of four sections: introduction, diversity, unity, and conclusion. In this paper, I will pursue the idea of unity within diversity, based on the solidarity of God’s creation focusing on Mary Elizabeth Moore’s eco-feminist educational theology.

Feministic Theological Approach to Spiritual Direction - Centered on Rosemary R. Ruether -

Lee, Joo Hyung 한국실천신학회 2017 신학과 실천 Vol.0 No.55

This research has endeavored to demonstrate that feminist theological approaches can be a formative strategy for spiritual direction in the Christian context. The paper began with the problematic discrimination against women that has been systematically constructed and is currently experienced by Christian women. The prevalence of male language in the traditional hierarchic and patriarchic theological structures was identified as a critical impediment for female directees to affirm not only their self-identities, but also their spiritual experiences within the Christian frame. Feminist theological themes, ranging from divine images and Christology to human nature, shed light upon deconstructing and reconstructing the theological frameworks within Christian theology. So, this study attempted to demonstrate the ways in which the traditional Christian theological approaches reconstructed with feminist approaches could play a significant role in cultivating the spiritual experiences of female directees and enhancing their spiritual identity. The feminist theological approaches contain formative and constitutive components for renewing or authenticating spiritual direction for female directees.

심포이에시스의 사유와 관계적 존재론에 기초한 페미니스트신학 연구

김수연 한국조직신학회 2023 한국조직신학논총 Vol.73 No.-

본 논문은 근대문명의 인간중심적 사고가 현재의 인간과 비인간 존재의관계성 단절로 이어지는 상황에서, ‘더불어-있음’의 관계성의 신학을 모색하며, 페미니스트 신학의 관점에서 존재론의 틀을 확장하는 것이다. 인간과 비인간 존재의 심포이에시스(sympoiesis), 즉 ‘함께-만드는’(making- with) 생명 시스템의 이해 그리고 관계적 존재 이해는, 근대의 기계론적세계관을 극복하는 신학의 관점을 제공한다. 도나 해러웨이가 강조하는, ‘심포이에시스’ 사유는 인간중심주의의 이기심을 극복하는 페미니스트신학의 존재론에 통찰을 주며, 캐서린 켈러가 주장하듯이, ‘트러블과 함께-하기’의 겸손하고도 위대한 전략을 제시한다. 심포이에시스 사유를바탕으로 페미니스트 신학의 관계적 존재론을 구성하며, 본 논문은 현재의 전 지구적 차원의 위기 앞에서, 각자도생의 생존이 아닌 공존의 지혜를 구체화하고, 개별적 존재 이해를 극복하는 페미니스트 신학의 대안을 제시한다. 개별적 존재론에 기초한 경쟁이나 성장이 지구 생존의방식이라 말하는 글로벌 자본주의 논리를 비판적으로 검토하며, ‘함께- 만드는’ 심포이에시스의 존재 이해를 고찰하고, 창조물 전 개체를 포괄하는 탈-인간중심주의 신학의 가능성을 제시하며, 현재의 환경 재난, 기후 변화 등 생태위기를 극복하는 계기를 마련할 수 있을 것이다. In a situation where the anthropocentric thinking of modern civilization leads to the destruction of relationships between humans and nonhuman beings, this paper seeks a theology of the relationship and establishes an ontological framework from the perspective of feminist theology. The sympoiesis of human and nonhuman beings, that is, the understandings of ‘making-with’ life system, and the relational ontology of ‘being-with’ are fundamental to modify the modern mechanistic thinking system of dualism. The notion of sympoiesis emphasized by Donna Haraway provides insight into the ontology of feminist theology that pursues post-anthropocentric viewpoints. As Catherine Keller explains, Haraway offers a humble yet great strategy of ‘staying with the trouble.’ Constructing a relational ontology of feminist theology based on the thought of ‘sympoiesis’, this paper embodies the wisdom of coexistence rather than individual survival in the face of the current global crisis. Here, it seeks alternatives of feminist theology, critically analyzing the logic of global capitalism, which holds that competition and growth are the Earth’s survival methods, and further consider the understanding of the existence of ‘making-with’ sympoiesis. It will thereby examine the possibilities of relational theology of multiplicities and provide an opportunity to overcome ecological crises such as current environmental disasters and climate change.