http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
- 中文 을 입력하시려면 zhongwen을 입력하시고 space를누르시면됩니다.
- 北京 을 입력하시려면 beijing을 입력하시고 space를 누르시면 됩니다.
RISS 인기검색어
- 검색키워드
- 저자 : 배덕만 (검색결과 277 건)
- 무료
- 기관 내 무료
- 유료
-
-
-
-
한국에서 신학과 인문학의 창조적 만남을 위한 교회사적 소고
배덕만 한국개혁신학회 2011 한국개혁신학 Vol.32 No.-
여러 측면에서, 한국교회는 심각한 위기에 직면해 있다. 목회자들의 도덕적 문제, 성장에 대한 교회의 집착, 그리고 타종교에 대한 기독교인들의 부정적 태도 등이 점점 더 심화되고 있는 것이다. 이런 상황에서, 위기극복을 위한 다양한 노력들이 전개되고 있다. 일부 목회자들은 부흥운동을 통해 이렇게 추락하는 영적 상황을 변화시키려 하고 있다. 어떤 개혁자들은 각종 스캔들에 연루된 교회와 목회자들을 향해 비판적 목소리를 계속 높이고 있다. 하지만 이렇게 안팎의 수많은 도전에 직면해 있는 교회를 위한, 신학자들의 개혁적 목소리나 행동은 상대적으로 드문 것이 현실이다. 개인적으로, 이런 곤경에 처한 한국교회를 위해 신학자들이 기여할 수 있는 방법 중 하나는 인문학과 좀 더 진지한 대화를 시도하는 것이라고 생각한다. 기본적으로 신학자체가 인문학의 영향 하에 형성되었고, 현재에도 인문학과의 대화 및 협력 없이 신학적 작업을 수행하는 것이 불가능하다. 특히, 한국에는, 신학자들이 인문학에 더 많은 관심을 쏟을 수밖에 없도록 만드는 여러 요인들이 존재하며, 한국에서 “신학하기” 위해선 그런 요인들을 깊이 숙고할 필요가 있다. 예를 들어, 한국교회는 미국선교사들에 의해 개척되었고, 지금도 미국교회와 신학적·신앙적으로 긴밀한 관계를 유지하고 있다. 또한 한국교회의 이념적 정체성은 이 나라의 지리적· 이념적 분열의 막대한 영향 하에 형성되어 왔다. 게다가, 한국교회는 자본주의와 관련된 물질주의, 종교다원주의, 그리고 신학적 차이에 기인한 내적 분열 등의 난제들과 씨름하는 중이다. 이 문제들은 모두 한국에서 매우 중요한 신학적 논제들이다. 그러므로 이런 문제들을 용감하고 책임 있게 다루지 않는다면, 신학자들과 교회가 한국사회에 어떤 긍정적 영향을 미치기는 현실적으로 불가능하며, 심지어 바람직하지도 않다. 그런 목적을 위해, 신학자들은 철학, 문학, 정치학, 경제학, 사회학 같은 인문(사회)학으로부터 많은 소중한 통찰을 얻을 수 있다. 오늘날, 점점 더 많은 학자들이 신학적 과제를 수행하는 과정에서, 그런 필요를 깊이 깨닫고 있다. 하지만 그들은 인문학자들과의 대화와 협력에 좀 더 적극적으로, 그리고 좀 더 빈번하게 참여할 필요가 있다. 하지만, 신학자들은 인문학과 일종의 간학문적 작업을 시도할 때, 세심히 주의할 필요도 있다. 신학자들에게는 인문학으로부터 긍정적인 지적 통찰을 얻는 것뿐만 아니라, 신학자와 신자로서 자신의 신학적·영적 정체성을 지키는 것 또한 매우 중요하기 때문이다. 양자 간의 적절한 균형을 유지하는 것이 필요하다. Korean churches are faced with serious crises in many aspects. Critiques against pastors’ moral problems, churches’ preoccupation with numerical and financial growth, and Christians’ negative attitudes toward other religions are getting increased. In this situation, a variety of efforts to overcome those crises are being carried out. Some pastors try to change the declining spiritual condition by way of revival movement. Some reformers are raising their voices against the churches and theirs pastors associated with a series of scandals. However, in this context, it is relatively rare to hear theologians’ voices or actions for the reorientation or reconstruction of churches faced with a lot of challenges from within and without. In the midst of this religious turmoil, one of the ways for theologians to contribute to Korean churches in need is to have a more responsible dialogue with humanities. Basically, theology itself has been shaped under the influence of humanities, and it is even now impossible to do theological work without dialogue and cooperation with humanities. In particular, “doing theology” in Korea is asked to consider many factors, which also enforce theologians to pay more attention to humanities. Korean churches were planted by American missionaries and are maintaining a close relationship with American churches and theologies. The ideological identity of Korean churches has been formed under the heavy influence of the geographical and ideological division of this country. In addition, Korean churches are struggling with a series of difficult matters such as materialism related to capitalism, religious pluralism, and inner division due to the theological differences. All of these matters must be critical theological issues in Korea. Therefore, without dealing with those issues bravely and responsibly, it is neither possible nor desirable for theologians and churches to make any positive impact on Korean society. And for that purpose, theologians can get many significant academic insights from humanities including philosophy, literature, history, politics, economics, sociology, and the like. These days, more and more scholars are realizing such a need in the course of their theological work. But, they need to participate in the dialogue and cooperation with humanists more actively and frequently. Such a close contact will make a positive impact on even humanities, let alone theology. At the same time, theologians need to be cautious, when they try to undertake a kind of interdisciplinary work with humanities. For theologians, what matters is how to make a balance between to get positive intellectual insight from humanities and to keep their theological and spiritual identities as theologians and believers, not secular humanists.
-
-
-
배덕만 한국교회사학회 2011 韓國敎會史學會誌 Vol.30 No.-
Recently, the term of spirituality is drawing people’s special attention, in particular, in Christianity. However, for the diverse or multi-meanings of spirituality, it is neither easy to define it clearly, nor to use it suitably. In this paper, I try to approach this theme focusing on the history of Christian mysticism, in particular, Protestant one. In general, the mainstreams in Church history have tended to know God in academic ways. But, one can find that there have been other ways to approach God, which has been known as mysticism. While there is a strong tendency to identify mysticism with superstition in Korea, mysticism has a long history in Christianity, seeking a spiritual union with God. During the Middle Age, monasteries were the center of mysticism. However, in the case of Protestantism, where monasticism could not find its place, such a tradition persistently has appeared in a variety of forms and ways. During the Reformation, the Reformers focused their attentions on the doctrine of justification by faith, while Anabaptists had more concern about the mystical and moral aspects of Christian life. In the 17th century, however, Pietism and Puritanism began to appear paying more attention to the changed life of Christians. As a result, regeneration and sanctification became popularized along with, or even instead of justification. During the 18th century, spiritual experience became a central concern for many evangelicals in the American colonies as well as the Great Britain. The pivotal figures during the First Great Awakening preached a series of sermons on regeneration or conversion. They emphasized the significance of spiritual experience by revivals which led believers to the higher state of piety, that is, sanctification or holiness. Such a trend persisted during the nineteenth century. A variety of holiness movements sought to have the experience of entire sanctification by the Baptism of the Holy Spirit. In the case of Charles G. Finney, however, he attempted to synthesize both personal holiness and social reform in his controversial revivals. The twentieth century opened its door with the appearance of Pentecostalism. This radical version of holiness movement shaped its theological and spiritual identity by placing its primary emphasis upon the doctrine of speaking in tongue as the physical sign of the Baptism of the Holy Spirit. By this new movement, the Holy Spirit became more popularized, and the Charismatic experiences became one of the most serious concerns of modern Christians regardless of their denominational differences. Currently, the so-called “Emerging Church” is drawing a more fresh and attractive attention from many Christians, which tries to apply the ancient types of spirituality to the postmodern atmosphere. Likewise, the Protestant spirituality has been trying to find or construct its path in a variety of ways. Such a sacred struggling is still going on.
-
-
-
연관 검색어 추천
이 검색어로 많이 본 자료
활용도 높은 자료
