성경에 대한 선교적 해석학 연구―언약개념을 중심으로

강아람 한국선교신학회 2013 선교신학 Vol.33 No.-

Is it possible to read the Bible in missional sense? Are there any proper method to study the Bible in Missiology? The Bible is very essential to Missiology. God of mission has sent the church, the koinonia he called, into the world. The basis of the commission is strictly based in the Bible. Hence, from the time of the early church, there were unique trends that the church treat certain verses as the premise of missions. Even without the direct citations, those verses implicitly express the missional paradigm of the age. However, ‘missional hermeneutic’ on the Bible not just provides a biblical foundation of Mission but supports the mission as a whole. Which that the Bible, from cover to cover, it is constructed into the grand narrative, the mission of God. The study describes the mission of God by focusing on the concept of ‘covenant’ which is the repeating biblical narrative. The Idea of covenant is a major subject that forms the identity and the world view of Israel. From the covenant of Noah to the New Covenant in New Testament including the covenant of Abraham, Mount Sinai, and David, the idea is integrated into the grand narrative, the mission of God. Each covenant is not discontinuous from another but related since they were given according to the context of Israel. They were reconfirmed and reapplied in a large extent. In the Bible, the idea of covenant, the mission of God forms the core like the central nervous system. This paper proves the consistent idea of mission of God in the Bible by briefing the formation and the reconfirmations of the covenant. Jesus Christ was sent to ‘Yes’ all the promises(CorII1:20). God in Jesus of the Nazareth gave the suffering servant who is the descendent of Abraham blessing all races, who is the prophet overwhelms the Moses in bringing the grace and the truth into the world, who is the son of David reigning with righteousness endlessly, and who is the covenant gathering his people to him. Jesus who resurrected indeed reflected his identity to the Bible and also opened the eyes of his disciples who shall go forth to all nations with the power of the spirit(Lk24:45-47). He is the only one who has the right to open the scroll that represents the entire history for he completed the mission of God(Rev5:9). Therefore, every hermeneutic readings on the Bible must be messiahnic and missional. The ultimate object of the grand narrative must be found in Jesus Christ who died on the cross and resurrected from the deads. Missional hermeneutic overcomes multi-cultural hermeneutic and post-modern hermeneutic. Christian missions has experienced the challenges from post modern world for decades. The Bible rejoices diversity and approves the various human cultures with praise. Post-modernism also welcomes such characteristics of the Bible(cultural, local, relational, narrative). However, it limits those contexts into local and particular and generalize those as a whole. There are no narrative that includes all of them. There are no concept of the truth that integrates all the meaning of life with wholistic consistence. Diversity in hermeneutics does not affirm to a free licence to pluralism or relativism. Missional hermeneutic is different from them for it integrate the diversities, localities, and particularities into the grand narrative. The mission of God is a enormous story that clearly shown from the creation to the new creation in the Bible. It is the universal narrative that affirms the ultimate meaning to the human race that carries the particular cultural diversities. Missional hermeneutic is also a ecumenical hermeneutic since it contributes in church unity through biblical interpretation.

성경에 대한 선교적 해석학 연구 : 언약개념을 중심으로

강아람 한국선교신학회 2013 선교신학 Vol.33 No.-

Is it possible to read the Bible in missional sense? Are there any proper method to study the Bible in Missiology? The Bible is very essential to Missiology. God of mission has sent the church, the koinonia he called, into the world. The basis of the commission is strictly based in the Bible. Hence, from the time of the early church, there were unique trends that the church treat certain verses as the premise of missions. Even without the direct citations, those verses implicitly express the missional paradigm of the age. However, ‘missional hermeneutic’ on the Bible not just provides a biblical foundation of Mission but supports the mission as a whole. Which that the Bible, from cover to cover, it is constructed into the grand narrative, the mission of God.The study describes the mission of God by focusing on the concept of ‘covenant’ which is the repeating biblical narrative. The Idea of covenant is a major subject that forms the identity and the world view of Israel. From the covenant of Noah to the New Covenant in New Testament including the covenant of Abraham, Mount Sinai, and David, the idea is integrated into the grand narrative, the mission of God. Each covenant is not discontinuous from another but related since they were given according to the context of Israel. They were reconfirmed and reapplied in a large extent. In the Bible, the idea of covenant, the mission of God forms the core like the central nervous system. This paper proves the consistent idea of mission of God in the Bible by briefing the formation and the reconfirmations of the covenant. Jesus Christ was sent to ‘Yes’ all the promises(Cor II 1:20). God in Jesus of the Nazareth gave the suffering servant who is the descendent of Abraham blessing all races, who is the prophet overwhelms the Moses in bringing the grace and the truth into the world, who is the son of David reigning with righteousness endlessly, and who is the covenant gathering his people to him. Jesus who resurrected indeed reflected his identity to the Bible and also opened the eyes of his disciples who shall go forth to all nations with the power of the spirit(Lk 24:45-47). He is the only one who has the right to open the scroll that represents the entire history for he completed the mission of God(Rev 5:9). Therefore, every hermeneutic readings on the Bible must be messiahnic and missional. The ultimate object of the grand narrative must be found in Jesus Christ who died on the cross and resurrected from the deads. Missional hermeneutic overcomes multi-cultural hermeneutic and post-modern hermeneutic. Christian missions has experienced the challenges from post modern world for decades. The Bible rejoices diversity and approves the various human cultures with praise. Post-modernism also welcomes such characteristics of the Bible(cultural, local, relational, narrative). However, it limits those contexts into local and particular and generalize those as a whole. There are no narrative that includes all of them. There are no concept of the truth that integrates all the meaning of life with wholistic consistence. Diversity in hermeneutics does not affirm to a free licence to pluralism or relativism. Missional hermeneutic is different from them for it integrate the diversities, localities, and particularities into the grand narrative. The mission of God is a enormous story that clearly shown from the creation to the new creation in the Bible. It is the universal narrative that affirms the ultimate meaning to the human race that carries the particular cultural diversities. Missional hermeneutic is also a ecumenical hermeneutic since it contributes in church unity through biblical interpretation.

하나님의 선교관점에서 본 상생과 공존

강아람 장로회신학대학교 세계선교연구원 2019 선교와 신학 Vol.48 No.-

Interdependence and coexistence mean the state in which two or more parties interact in a relationship of mutual help and encouragement for the well-being of all. The trend toward interdependence and coexistence have gained global momentum in the past decades. Since the financial crisis in the 1990s, South Korea began to recognize the limits of the capitalist economic system. Recent societal debates on gap-eul relations (oppressive relationships based on unequal power dynamics) spurred further discussions on the need for peaceful coexistence. The trends are leading up to discussions on collaborative economy--a way for members of a society to share limited resources rather than exclusively fulfilling one’s own needs. Interdependence and coexistence also need theological interpretation. To interpret the concept of coexistence, this study introduces hermeneutical missiology of the theologian Theo Sundermeier, known for the concept of Konvivenz. This study then visits the role of humanity, however flawed and limited, in the Mission of God, to finally state the need for participation of the whole global Church in fulfilling the Mission of God. 상생관계 또는 공존의 사전적 의미는 “둘 이상이 서로 북돋우며 다 같이 잘 살아감, 서로 도와서 함께 존재함”이라는 뜻이다. 구성원들 간의 협력을 통한 상생과 공존의 트렌드는 수년 전부터 전세계적 동향을 보여왔는데, 한국은 금융위기 이후 자본주의 체제의 태생적 한계를 인식하면서 ‘갑을논쟁’을 계기로 본격적 논의가 이어졌다. 상생과 공존을 추구하는 흐름은 사회 성원 간에 자신만의 주머니를 불리고 더 많은 재화를 소비하기보다 한정된 재화를 더불어 지혜롭게 사용하는 공유경제에 주목하게 되었다. 더불어 상생과 공존의 신학적 필요성에도 주목해야 할 것이다. 이에 본글은 상생에 대한 해석학적 전제로서 콘비벤츠 신학자인 테오 준더마이어의해석학적 선교학을 소개하고 있으며, 이어 연약한 인간을 사용하시는 ‘하나님의 선교’개념을 개진하였고, 마지막으로 그 하나님의 선교를 위해서는온세상 전체교회의 협생(協生)이 필요하다는 점을 피력하고 있다

경계 넘나들기와 도달 불가능한 타자성의 인식 - 김연수의 『파도가 바다의 일이라면』을 중심으로 -

강아람 이화어문학회 2014 이화어문논집 Vol.33 No.-

2012년에 발표된 김연수의 장편소설 『파도가 바다의 일이라면』은 과거를 찾기 위 해 경상남도 진남을 방문하는 카밀라 포트만의 이야기를 다룬다. 해외 입양아는 디아 스포라를 겪은 사람으로 자신의 의지와는 달리 폭력적인 이산을 경험하였다. 태어난 나라와 국민인 나라가 다르고 차별을 경험한다는 점에서 해외 입양아는 강한 정체성 의 혼란과 분열을 겪는다. 카밀라 포트만의 디아스포라 체험은 탈식민주의적 혼종성 의 모습을 보여준다. 이는 위계적이고 이분법적인 근대성을 허무는 역할을 한다. 어린 시절 한국에서 미국으로 입양된 카밀라는 미국 시민으로 완전히 동화되 지 못한 채로 정체성 문제에 대해 고민하게 되고 이를 해소하기 위해 진남으로 향 하지만 진남에서도 미혼모의 딸이라는 이유로 소외를 당한다. 카밀라가 보여주는 이중의 소외는 근대적 국가가 만들어 낸 폭력성과 자의적인 경계들을 보여준다. 카밀라는 이러한 경험들을 계기로 이중 의식을 가지게 되고, 고정된 정체성에서 벗어나게 된다. 친모의 정체를 찾아나가는 카밀라의 행위는 자신의 정체성의 완성 이 아닌 공동체에서 철저히 버려진 친모의 이야기를 되짚어나가는 과정이다. 카밀라에게 중요한 것은 주체가 아닌 타자가 된다. 카밀라는 진남에서 자신의 친부모를 찾게 되지만 다른 사람들의 증언을 통해 또 다른 사실을 알게 되고 두 번의 변화를 겪게 된다. 이 변화는 그녀의 정체성이 유동적임을 보여준다. 카밀라의 유동적 정체성은 타자의 이야기에 더 쉽게 접근할 수 있게 한다. 그녀는 타인의 다양한 이야기를 수집하게 되는데, 이 이야기들은 근 대성이 완성시킨 거대 서사에서 소외된 사람들의 이야기를 다룬다. 각자의 이야기 는 같은 층위로 통합되지 않고 서로 위계를 가지지도 않는다. 파도가 바다의 일이라면 은 총 4부로 이루어져 있으며 초반의 3부의 제목은 서술자의 이름으로 되어 있다. 동일한 사건은 서로 다른 서술자들의 관점에서 반 복된다. 서술이 반복되면서 밝혀지지 않았던 전모나 각자의 사정이 좀 더 구체적 으로 드러나지만 카밀라를 둘러 싼 사건들이 투명하게 밝혀지는 것은 아니다. 도 리어 서술자들의 서술은 반복될수록 한계를 드러낸다. 의문으로 남겨진 것들은 소 설 속에서 반복되는 ‘심연’이라는 개념과 연결된다. 이 심연은 타자를 이해하는 것 이 불가능함을 의미하는 은유적 표현이다. 이 작품은 입양아가 가진 특수한 상황을 통해 근대성을 비판한다. 근대성은 주 체 중심적이며 우리와 그들의 경계를 구분 짓는다. 그러나 이 구분 짓기는 소외와 배제를 불러일으킨다. 『파도가 바다의 일이라면』은 혼종적인 인물을 통하여 주체 와 타자 사이의 새로운 이해 방식을 보여준다 『Does Sea makes Wave』(2012) written by Kim Yeon-su, set in story of Camilla Portman who is adopted America. Adoptees are a kind of ‘diaspora’, because they experience violent diaspora in early childhood. As nation which they was born and had citizenship are different, they are confused about their identity. The experience of Camilla shows Postcolonial hybridity. It means entering and leaving hierarchical and dichotomy of modernity Camilla who adopted by the United States from South Korea is in agony problem of identity of American citizenship. She could not assimilate in American WASP Society. Searching real mother, she traveled to Jin-Nam. But daughter of single mother is neglect by Jin-nam people. She is suffered double alienation that prove arbitrariness. of national border. Then she has gotten double consciousness and free to fixed identity. The way that find her identity is changed searching the story of her real mother. The important thing is ‘others’ not ‘Subject’ to Camilla. She find her real parents but her identity is changed by testimony of other people. It makes her identity be flexible. Her fluid identity let her access to story of others easily. She collect variety story of people that is buried by Master Narrative. the story of Camilla sails across story of others but each story is not unified One story but designate the order of rank. This novel is consist of four chapter, three chapter and epilogue. Each three chapter is named narrator. The same event is repeated by each narrator. Vailed story and characters’ circumstances discovered another narrators. But it is impossible to give the entire picture of Camilla and her mother. Three narrators testify limitation of narrators’ point view. Hidden story which still had remained connect to “Abyss”. “Abyss” means impossibility of understanding people. The novel criticize modernity by diaspora. modernity is Subject-centered and discriminate “We” and “Them”. As hybrid identities, the story show new method of comprehension. Because that Subject has its limits and Other can not understand, people should continue to speak and listen to Other.

기독교대학의 성경 교수법에 대한 소고: ‘선교적 해석학’을 활용한 교수법을 중심으로

강아람 한국선교신학회 2017 선교신학 Vol.47 No.-

기독교대학들이 기독교 정체성 유지·제고의 문제로 난항중이다. 필자는 기독교대학에서 교양필수 과목으로 성경을 가르치는데, 80% 안팎의 비기독교인 학생들을 상대로 ‘선교적 해석학’의 틀로 성경에 접근하는 방식으로 가르친 결과, 대다수의 기독교인/비기독교인 학생 들에게 비교적 긍정적 반응을 얻어냈다. 긍정적 반응으로서 그리스도인 의 경우는 교회에서 들었던 성경의 파편적 내용들을 하나의 맥으로 관통해서 보게 되어 좋았다는 평가가 가장 많았다. 비기독교인의 경우 는 성경을 처음 접하는데도 지루하지 않고 기억에 잘 남았으며, 기독교 인들을 좀 더 이해하게 되었다는 언급이 가장 많았다. 또 종교에 상관없 이 많은 수강생들이 ‘선교적 해석학’을 통해 성경을 이야기로, 메타내러 티브로 이해하게 됨으로써 성경의 거대서사 안에서 자신의 자리를 발견하게 되었다고 피력하였다. 이것이 바로 메타내러티브로서 성경의 기능이다. Christian universities are struggling to sustain their religious institutional identities. While teaching the Bible in a required undergraduate elective course in a Christian university where 80% of the student body is non-Christian, I employed the ‘missional hermeneutic’ as the lens to read the scripture. Most of the students showed comparatively positive response. Christian students responded that the course was an opportunity to comprehensively grasp Biblical contents they had heard in church, but only in fragments. For non-Christians, despite their unfamiliarity with the Bible, it was interesting, memorable, and helped to better understand Christians. Regardless of religious affiliation, the students responded that they began to understand the Bible as a meta-narrative and found their own place within this Biblical narrative. This is the function of the Bible as a meta-narrative.

‘굿컴퍼니’에 대한 선교적 해석학

강아람 한국선교신학회 2018 선교신학 Vol.51 No.-

선교명령은 복음명령 외에도 세상에서 살되 세상문화와 구별된 대조·대항·대안적 문화를 퍼뜨리면서 살아가라는 문화명령(창1:26-28)이 있다. 하나님의 선교는 그리스도인들을 세상 모든 사람들이 하나님의 형상으로 살아갈 수 있는 하나님나라의 문화를 만드는데 헌신하도록 초청한다. 선교적 교회는 보냄받은 곳에서 삼위일체 하나님과의 사귐의 삶을 실천한다. 삼위일체의 결속적 관계는 상호성·평등·열린대화의 관계를 낳는 친교의 모델이며 성령은 진정한 친교가 가능하도록 회복시키는 능력이다. 교회는 하나님사랑과 이웃사랑을 실천하는 공동체들과 연대하여 종말론적 하나님나라 구현에 동참해야하며, 한국사회 문제들에 선교적으로 대응하는 공적역할을 감당하기 위해 모든 사회구성원들의 공동선을 추구해야한다. 건강한 노동과 조화로운 삶을 통해 새 문화를 창출하는 굿컴퍼니들은 통전적인 하나님의 선교의 길을 여는 파트너이다. The Missio Dei invites the Church to foster the culture of the Kingdom of God in which all humanity may live out the Imago Dei. A missional church relates to the Trinitarian God wherever it is sent. The relationship of the Trinity itself is the model of communion that nurtures open communication, while the Holy Spirit gives the power that enables true communion. The Church must stand with communities that practice the love of God & neighbor, and participate in ushering in the eschatological Kingdom of God. The Church must seek the common good of all members of the society as it fulfills its public missionary role for Korea's social dilemmas. Good companies that create new cultures for humane labor practices and well-balanced living are partners in the holistic mission of God.

『화분』에 나타난 근대의 불모성

강아람 한국언어문학교육학회 2015 한어문교육 Vol.33 No.-

『Pollen』is Lee Hyo-Suk’s full length novel. It describes complex triangular relationship infidelity, rape and homosexuality, could feel like a kind of erotic novel. Analyzing 'Sexuality' to Works of Lee Hyo-Suk is lively debate had long been in progress. He also spoke directly, rejecting to evaluate his works as ‘Erotism’ and judge by traditional moral to his characters. There is no superiority in characters that is corrupt or not. Lust is instinct to human. Georges Bataille regards human beings as inherently individualized. ‘Erotism’ is moved nostalgia of continuity. People who seek erotism, wanting eternity. Objects is important that erotism is affected by them. Characters of 『Pollen』pursued their passion. In this novel, Mi-ran, main character, is desired by others. She is most beautiful person in 『Pollen』. Her beauty is caused by her body and young. It means that she symbolize vitality and unlimited potential. However, Me-ran entered the World of order and contravention who ruled by Hyun-ma.『Pollen』 showed process to be stabled rules by Hyun-ma. Mi-ran’s beauty, her vitality and ability changed to exclusive and metaphysical aesthetics. Modernity megaphoned by Hyun-ma is barren space of Pluto.

숭실 중흥의 대인, 김형남 박사의 선교적 리더십

강아람 장로회신학대학교 세계선교연구원 2022 선교와 신학 Vol.56 No.-

지금은 우리 사회나 교회를 막론하고, 누구라도 단숨에 떠올릴만한 롤모델을 가지고 있다고 단언하기 쉽지 않다. 이에 큰 빛을 반사하여 작은 빛을 비추며 살다간 인물의 역사적 뒤안길을 되짚어보는 것은 충분히 가치있는 일이다. 숭실대학에는 모교 출신으로 탁월한 업적을 남긴 인물의 이름으로 불리는 5개의 건물이 있다. 그중에 형남공학관의 주인공인 김형남박사는 숭실중학 3년과 숭실대학 2년을 다닌 경험을 평생 감사히 여기고후대에 모교의 이사장과 학장, 총장, 재단이사장을 역임하면서 하나님의부르심에 응답하여 숭실 중흥의 거목이 되어준 인물이다. 그의 선한 영향력은 근면성실한 기업인이요 산업선교의 효시이며, 탁월한 교육행정가요언행일치의 모범을 보인 고매한 신앙인이며, 수십 개의 교회 개척 사역 및기독교기관 등을 섬긴 사회봉사와 어려운 시대를 진실하게 섬긴 애국자로서 나타났다. 이 글은 일평생 시대와 역사를 섬기며 선교적 리더십으로 충성을 다한 롤모델인 김형남의 삶을 조명한다.

포스트코로나 시대의 ‘선교적 교회론’ 고찰

강아람 한국선교신학회 2020 선교신학 Vol.60 No.-

이 글은 건전한 교회론 정립이 불가피해진 포스트코로나 시대에 선교적 교회론(missional ecclesiology)의 적합성을 논의한다. 특히 교회 중심적이고 목회 의존적인 신앙과 교회의 친교 집단적인 게토화 성향, 그리고 의식(儀式, ritual) 중심적인 신앙생활을 영위해온 한국교 회에게 ‘선교적 교회론’이 하나의 시대적 대안이 될 수 있다고 주장한다. 선교적 교회론은 여러 측면에서 패러다임 전이-목회자 중심에서 평신 도 중심으로, 오는 구조에서 가는 구조로, 교회 예배 중심에서 일상의 삶 중심으로, 지역사회를 전도의 대상으로가 아니라 파트너로서 지역사 회와 함께하며 필요를 채워주는 교회로서의 변화-를 가져왔다. 이에 ‘선교적 교회론’이 성경적 에클레시아에 적합한 교회로서, 곧 역사 속의 다양한 교회의 모습 가운데서 상황에 따라 적절하게 변할 수 있는 변수와 또 본질적인 상수가 되는 것은 무엇인지에 대한 교회됨의 기준을 담지하고 있다고 강조할 것이다. This article discusses the relevance of missional ecclesiology in the post-COVID 19 era that demands a reestablishment of what it means to be a good church. To the Korean church characterized by centrality of the local church, dependence on ministry programs/leadership, propensity to become ghettoized into fraternal groups, and its ritual-dependent spirituality, missional ecclesiology can present a suitable alternative to help meet today’s challenges. It has brought paradigm shifts to the laity, go-structure, daily life, and the local community to partners in solidarity & meeting societal needs. It conforms to the biblical concept of ecclesia. It presents different historical churches’ variables that may change according to situations, as well as the essential constants that comprise the criteria of a true church.

NEAR-IR TRGB DISTANCE TO DWARF ELLIPTICAL GALAXY NGC 147

강아람,손영종,김호일,김재우,신인구,천상현 한국우주과학회 2007 Journal of Astronomy and Space Sciences Vol.24 No.3

We report the distance modulus of nearby dwarf elliptical galaxy NGC 147 estimated from the Tip of Red-giant Branch (TRGB) method applying to the color-magnitude diagrams and luminosity functions in the near-infrared $JHK$ bands. Apparent magnitudes of TRGBs in each band are obtained by applying Savitzky-Golay filter to the luminosity functions, and the theoretical absolute magnitudes are estimated from Yonsei-Yale isochrones. The derived values of distance modulus to NGC 147 are $(m-M)=23.69\pm0.12, 23.78\pm0.17,$ and $23.85\pm0.22$ for $J, H,$ and $K$ bands, respectively. Distance modulus in bolometric magnitude is also derived as $(m-M)=23.87\pm0.11$. We compare the derived values of the TRGB distance modulus to NGC 147 in the near-infrared bands with the previous results in other bands.