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공동체 훈련을 통한 선교적 자세 함양 : 대학 교육에 적용 가능한 모델
김문택 한국기독교학회 선교신학회 2013 선교신학 Vol.34 No.-
The aim of this thesis is to examine the examples of developing missionary attitude through community training of the department of Doxology in Jeonju university founded upon christian principals and to suggest some applicable ways. The purpose of the department of Doxology in Jeonju university is to train students to be sincere pastors, missionaries, ministers and lay ministers with excellence of faithful spirituality and worship art, developing spirituality and intellectuality through theology, missiology and doxology and cultivating character through practical training of worship and praise ministry and the community training. The community training in the department of Doxology is a way of spiritual training. All the students who are involved in the training live together in a dormitory during the terms and are to be trained for their regular and individual devotional life. Through these programs students may know the differences between them and understand each other so that they are more to serve one and another and to be equipped as a man of God. The training includes spiritual training programs such as silent prayer meeting (morning prayer): students start a day with it, all nations prayer meeting : closing meeting of a day, campus prayer meeting and Thursday service of the department of Doxology. Also there are relationship training and leadership training. In June, 2013. the department did a survey to know the missionary attitude of the community. The result shows that the students in the 3rd and 4th grade are reading the whole Bible and having individual prayer time more stably and constantly than the 1st and 2nd grade students. In terms of basic concepts of mission, it also reflects that students seem to recognize the importance of the vision and the calling as they have been in the training for hearing and responding to the Word of God. Moreover, they, who have already learned that there are certain necessities in many fields of mission through all nations prayer meeting, answered that it is necessary to choose appropriate ways for missionary works. They are not just aware of the gravity of a missionary life by answering that they would take a part in a short term missionary work but also fully understanding the emphasis of participating in a missionary work. Also, it lets us know that the students never over looks the importance of intercessory prayer by answering that they would pray for mission continuously. The respondents themselves chose answers evenly among the examples of the programmes of the community training which were either helpful or challenging. At the same time, they confirmed that there have certainly been spiritual experience and growth which have brought maturity in character through corresponding life with the Word and the posture of love and serving. "And let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another-and all the more as you see the Day approaching." (Hebrews 10:24,25) All Christians are in one community which is united by God, Jesus Christ and the Cross through the Holy Spirit. In spite of that, under the influence of personalization, segmentation and specialization, in this society, excessive rationalism, diversification and individualism are overflowing. Due to it, even christian belief community is loosing its vitality. As the community training requires the trainees to set apart themselves from the world and to live properly according to the call of God for us to be a part of the body of Christ (1 Corinthians 12:27), holding a vision from God, giving themselves to God, within this generation, the community training of the department of Doxology could be a model for developing a missionary attitude of a missionary community following the supreme order of Christ.
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김문택(Mun-taek Kim) 역사실학회 2009 역사와실학 Vol.38 No.-
This research aims to investigate into the process of the political advancement of Won-jeong Yi and his philosophy and tribulations. Won-jeong Yi was born into a prominent family in Gyeongsang Province during the Joseon Dynasty period. His political career began when he was appointed to a government post under the auspices of his forefathers. After that, he safely passed a state examination to be a civil official and eventually served as the first highest royal minister after having taken many important government positions. At first, his position was improved to the ninth highest government official due to the merits of Oen-yeong Yi who was his father-in-law. In 1652 when he was at the age of 31, he succeeded in the state examination. Then in 1670 (11th year of Hyeonjong), Yi became the deputy royal minister of law after having served in several government posts in the national civil academy. At that time, his son Dam-myeong Yi passed a special state examination for being a civil official, in which he played the role of an examiner. Subsequently, his political opponents made an appeal to the king with a view to punishing both the examinee and the examiner. At 1673 (King Hyeonjong 14), he was promoted to the chief royal secretary, against which his political opponents made several appeals to the king purporting that he was not appropriate for the position. During the rule of King Sukjong when another his opponents called the Southerners Party were in power, Won-jeong Yi served as the chief royal layer, the chief royal secretary, the second highest royal minister and, finally in 1679 (King Sukjong 5), the first highest royal minister. Around this time, he was successful in proposing and effectuating the Rice Tribute Law in 1679 (King Sukjong 5) in Gyeongsang Province where he was born. The law was originally suggested by Won-ik Yi and put into practice in Gyeonggi Province in 1608 (1st year of Prince Gwang-hae). In 1680 (King Sukjong 6), there broke out a political crisis in which his opponents party in power was changed from the Southerners Party to the Westerners Party. Immediately after the crisis, numerous members of the Southerners Party was oppressed and purged. The sacrifice of Won-jeong Yi was a result of a prolonged string of purge and imprisonment of such political figures as Gyeon Heo and Won-ro Jeong. Without any evident proof, Won-jeong Yi was tortured to death before Mok Heo and Hyu Yun were poisoned at the order of the king. After his death, the position of Won-jeong Yi was repeatedly restored in 1689 (King Sukjong 15) or again deprived in 1694 (King Sukjong 20). After nearly 20 years, in 1712 when Se-won Yi his grandson presented a severe appeal to the king, who readily maintained his cause. Long after that, in 1871 (Kojong 8), an honorary name was specially conferred on him on account of his merits for the nation. As mentioned in the above in connection with the case of Won-jeong Yi, purging a government official was developing in slow process over a long period of time during the rule of King Sukjong. In the process, various trickeries went on a rampage under the pretext of righteous enforcement of laws. Such an evil circle was importunately continuing till the party in power was driven to a close. In the past, scholars generally and simply understood that Won-jeong Yi died along with Gyeon Heo who were killed in prison in the vortex of the political crisis taking place in 1680. However, a close investigation should reveal that the death of Won-jeong Yi started with the said political crisis and completed with the repeated political tribulations including two times of imprisonment of contemporary politicians during the rule of King Sukjong.
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김문택(Kim Mun-taek) 한국국학진흥원 2007 국학연구 Vol.11 No.-
본 논문은 먼저 중앙의 정치세력과 호남지역 사림士林의 연관관계 속에서 호남과 나주지역의 성격과 시기적 변화를 파악하는데 주목하면서 아울러 16~17세기에 걸쳐 나주지역 경현서원의 건립과 운영에 대하여 살펴보았다. 호남과 나주 사림들은 지역 내에서 동東ㆍ서인계西人系 사림이 함께 거주하면서 상호간에 갈등관계가 지속되었는데, 그 중심은 나주지역이었다. 처음 1584년 동인계에서 경현서원을 건립하였는데 1589년 기축옥사 己丑獄事 때에는 정치적인 이유로 동인계에 대한 서인계의 대공세가 있었고, 이후 서인계에서 서원의 운영권을 장악하였다. 이어서 광해군대에는 북인계가 운영을 주도하기도 하였다. 그러다 1655년 이러한 갈등은 향전鄕戰으로 발전하였다. 이 향전은 을미옥사乙未獄事라고 일컬어졌는데, 처음 서원 원장의 임명을 둘러싸고 양 세력간의 이해가 상반되는 등 서원의 운영권을 둘러싸고 갈등이 지속 되다가 결국 비서인계에서 임명한 나주향교의 헌관을 서인계가 축출하면서 발발한 사건이었다. 그런데 사건은 도내道內에서 해결되지 않고 중앙으로 이송되어 형조의 추문을 받게 되었으며, 그 결과 양측 모두 심각한 타격을 입고 종결되었다. 을미옥사 이후 양 세력은 각각 분리되어 서원을 건립하였으니, 옥사가 발생한 4년 뒤인 1659년 서인계에서는 월정서원月井書院을 건립하였고 동인계의 후손들인 남인계에서도 1690년 미천서원眉泉書院을 건립하였다. 미천서원은 당시 호남유생 650인이 연명장소를 올려 허가되었고 1723년 사액되기에 이르렀다. 이 서원에 대해서는 전라도 남인계 사림들의 지속적인 원조가 이어지고, 남인의 본고장인 경상도 사림들의 원조가 있기도 하였다. 나주지방 사림에게 있어서 서원은 매우 중요한 기구였으며 중앙의 정치세력과 민감하게 작용하면서 운영되었음을 알 수 있었다. In the first place, this dissertation bas focused on understanding the nature and the milestone changes of the Honam and Naju region in the context of the relationship between the central political power and the local political faction in the Honam region, and further looked into the foundation and operation of Gyeonghyeon Academy in Naju across 16<SUP>th</SUP> 17<SUP>to</SUP> century. As an eastern faction and a western faction among Honam and Naju political factions resided together in the same region, a conflict￢ing relation continued to be present between them, particularly around the Naju region. Gyeonghyeon Academy was first established by the eastern faction in 1584. However, as Gichukocksa(己丑獄事) happened in 1589, the western faction delivered an enormous attack against the eastern faction, taking advantage of the political incident. As the result, the eastern faction had a hold on operation of the academy. In the era of King Gwanghaegun after that time, the academy was ever operated under the control of the northern faction. Thereafter, these conflicts were developed into an intense fight in the country village in 1655. This fight, which broke out in the country village, was referred to as Eulmiocksa (乙未獄事) that happened in 1655. It initially resulted from the conflicting interests between the two factions on appointment of the president of the academy, and later, as the western faction ousted the master of ceremonial rites for Naju Hyanggyo (a local old-time school belonging to the Confucian shrine) who was appointed under thesupport of the non-western factions, the case became serious. However, the case was not settled under the provincial control but transferred to the central court. So, it was subjected to a severe cross-examination by the Ministry of Justice. As the result, it was brought to a conclusion only after both of the two factions suffered serious damage. After Eulmiocksa, the two factions founded an academy respectively and separately. In 1659, 4 years after Eulmiocksa happened, the western faction founded Weoljeong Academy, and in 1690, the southern faction, who was descended from the eastern faction, founded Michean Academy. Foundation of this academy was approved after 650 Honam Confucian scholars presented a joint petition for it to the King, and in 1723, the King conferred its tablet. For this academy, the southern faction in Jeolla province rendered aid continuously, and there was ever a support from Gyeongsang provincial faction, the home of the southern faction. It can be known that the academy was a very important organization for the political factions in the Naju region so that it was operated under sensitive interaction with the central political power.
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