하일러의 신비적 기도와 에바그리우스의 관상기도에 대한 비교분석

유재경(Jae-Kyoung Yoo) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.71 No.-

베즐레 수도원 건축과 조각에 나타난 영성적 특징에 대한 소고

유재경(Jae-Kyoung Yoo) 영남신학대학교 2020 신학과 목회 Vol.54 No.-

This paper explores the spirituality of the pilgrimage and architecture of Vézelay Abbey in Burgundy, east of France. The Vezelay Abbey began as a small chapel in the 9th century. However, it suffered many difficulties such as natural disasters, outside invasions, and fires, and it has become what it is today through pilgrim’s visits and reconstructions. The Vezelay Abbey Church now stands as one of the masterpieces of Burgundian Romanesque art and architecture. Vézelay Abbey is well-known as part of the pilgrimage trail to Santiago de Compostela in Spain. It is one of the four major pilgrimage routes from France to Santiago de Compostela. The purpose of the pilgrimage is the confession of sin. The medieval pilgrimage consists of the confession of sin, healing, and devotion. Pilgrims had to carry a small bag containing only a moderate amount of food and clothes. This reveals the spirituality of the pilgrimage to rely on God, not on oneself. The architecture of the Vezelay Abbey Church has its own spiritual meaning. The portals and entrances of the Abbey Church are unusually high and large. The Abbey portal is the only space where non-believers can enter the church. The Vezelay Abbey Church has a broad and tall entrance, and the groom, space where laypeople worship, is designed to be easily accessible. Vezelay Abbey’s architecture is characterized by its use of light. Light is used in architecture to sanctify the space, allow humans to acquire subjective time, and transform the physical properties of the space itself. Vezelay Abbey’s theology and spirituality lie in the Tympanum located at the centre of the church architecture. Tympanum depicts Jesus Christ, apostles, and Gentiles in various ways. However, the focus of the tympanum is Jesus Christ. The central theme is the Ascension of Jesus Christ, the coming of the Holy Spirit at Pentecost, and the call to missions. The focal point of the tympanum is found in the image of Jesus Christ at the central tympanum. Here Christ sits, with both arms wide open, in a merciful manner. Those who meditate on the central tympanum will experience the infinite mercy of Christ and His infinite compassion for the world. Medieval monastic architecture leads us to discover infinite theological ideals and guides us into a world of deep spirituality. Vezelay Abbey can be found not only in the spirituality of the monastery itself but also in its architecture and the tympanum sculptures. Such medieval monastic architectures compel one to re-examine what should be contained and considered in church architecture in the Korean church.

칼뱅의 기도에 대한 이해와 독특성

유재경(Jae-Kyoung Yoo) 영남신학대학교 2015 신학과 목회 Vol.44 No.-

John Calvin"s theology remains influential as a focal topic of contemporary theology. In particular, his emphasis on theology and words that are centred on the Christ and, his theory on Predestination and grace, have deeply influence modern day theologians. Many theologians have been blessed with Calvin"s ideology and they include the giants of modern and contemporary theology, such as Friedrich Ernst Daniel Schleiermacher, Karl Barth, and Paul Tillich. Moreover, Calvin"s understanding of Church structure and Economy continue to influence us. Churches that follow Calvin"s traditions are mainly located in Europe, North America, South Africa and Asian continent. However, the heart of Calvin"s theology lies in his view on piety. Many theologians analyse Calvin from a theoretical perspective but we cannot discuss his theology without discussing piety. At the heart of Calvin"s theology and piety, there exists the ideology on the mystical union with God. This mystical union with God is the way and the life we should aspire as Christians. And Calvin"s prayer theology is in the centre of this mystical union with God. He understands prayers as a key to living a Christian life. According to him, you cannot serve God without prayers and you cannot realise who you are without prayers. Prayers help recognise the correct relationship between God and humans and lead Christians to righteous lives. Furthermore, Calvin deemed one"s attitude to prayers more important than analysing the source, fundamentals or structures of a prayer. Also, the characteristic of his prayer is the harmonious connection between one"s personal need and God"s will on earth. More so, his prayer delicately connects the natural component prayer for human which is about achieving their needs, with the prayer which is centred on God and henceforth encourages one to live in God"s will and be more like God. Therefore, the Christians of today that follow the traditions of Reformation Church, should look to Calvin"s prayer to find the right way to live a Christian life and seek right directions for the Church and Theology.

근대 자서전의 관점에서 본 아우구스티누스 『고백록』

유재경(Jae-Kyoung Yoo) 영남신학대학교 2021 신학과 목회 Vol.55 No.-

This study explores St Augustine’s “Confessions” from the perspective of the core discussions of modern autobiography. It aims to illustrate that “Confessions” belongs to the literary genre of modern autobiography. Modern autobiography scholars find the author of St Augustine’s Confession problematic because the author himself should be the narrator and the protagonist, but it is not entirely clear. However, autobiography is not simply a story development, but a story of the author’s own identity formation which also reveals the authors’ character. In this regard, the philosophical and theological themes in St Augustine’s “Confessions” further strengthen and expand the autobiographical writing. An autobiography is written by a present person by recalling past experiences. St Augustine remarkably explores memory to such depth that he wrote one entire book on memory. Based on this understanding, “Confessions” presents a new path to the modern autobiography genre. The issue of fiction and facts in autobiography shows that the literature field of autobiography lies somewhere between novels and historical writings. Past experiences cannot be completely restored by the present self through memory alone. This incompleteness of memory eventually raises doubts about the reality and authenticity of the narrator in the autobiography. When an autobiography is discussed from the perspective of memory, it will be difficult to find an autobiography with a clearer perspective than St Augustine’s “Confessions”. It should also be noted that the author wrote the “Confessions” in front of God and Saints. The academic discussion on discovering and forming the literary identity of this autobiography is consistent with the purpose of St Augustine’s “Confessions”. St Augustine’s endless exploration of his inner self is a process of finding his self-identity, and in this process, he discovers how his self-identity was formed. As such, St Augustine’s “Confessions” contains an important element that modern autobiography literature should have. In addition, it is not an example of a classic autobiography but rather a work that will enrich the field of future autobiography literature. St Augustine’s “Confessions” as a literary autobiography will help the readers find their own identity, reconcile with themselves, and enrich their lives.

데리다의 무조건적 환대와 기독교 믿음의 불협화음

유재경(Jae-Kyoung Yoo) 영남신학대학교 2023 신학과 목회 Vol.59 No.-

영적 성장의 관점에 본 에바그리우스의 인간 이해

유재경(Jae Kyoung Yoo) 한국기독교학회 2012 한국기독교신학논총 Vol.79 No.-

Evagrius of Ponticus is a figure who has greatly influenced the eastern and western orthodox churches. His theology provided a basic framework in forming the spiritual traditions of these churches. He explained the order of our universe using the concept of first and second Creation. His critical analysis of human beings hinges on the understanding of Spirituality, the core factor of second creation. According to him, our soul is divided into mind, desire, and anger. The status of our present existence rises from the relationship between these three elements. Moreover, depending on what takes control of human souls, it will ultimately decide whether we will be angelic beings or evil beings. Such understanding of the basic framework of human beings becomes clearer in the understanding of ``nous``. On the subject of ``nous``, we discover that not only has Evagrius analysesd humans from ontological point of view but also from epistemological and ascetical/practical perspective. His understanding of ``nous`` and its characteristics and functions include ``the maintenance of one`s identity``, ``intuitive knowledge`` and ``receptivity``. These functions focus on the restoration of a corrupt human being to his/her original state. Henceforth, it is accurate to approach his understanding of human beings using a concept of spiritual growth, which embodies both epistemological and ascetical/practical point of views. Furthermore, whilst accepting Neo-Platonic ideology, he adheres to the positive grounds of human body. Therefore, his understanding of human beings highlight the importance of the research into Spirituality and Spiritual practice conducted by Korean

기독교 신비주의와 거룩

유재경(Jae-Kyoung Yoo) 영남신학대학교 2012 신학과 목회 Vol.37 No.-

Mysticism seeks a transcendental meeting with God or an ultimate existence. This is connected to our senses and creativity, moreover a dimension deep within us beyond our intelligence. However, general Mysticism and Christian Mysticism are different etymologically and fundamentally. Mysticism in the general Mysticism has a meaning of 'hidden' but the mystery is not the content of religious ritual. Rather the mystery is the religious ritual itself. In contrast, Christian Mysticism has its reasoning based on the concept of Holy Trinity. Also instead of using the term in Greek ways, Christian Mysticism have used its term in the viewpoint of understanding the difficult parts of the bible. Furthermore, it is used to develop Christian Sacraments and especially Holy Communion. The difference between Mysticism of Greek Neo-Platonism and Christian Mysticism is whether or not there is a genuine religious experience. The religious experience of Neo-Platonism is restructured based on the result of meditation so it can not be called a genuine religious experience. Whereas there is an ineffable experience in Christianity, there is no such experience in Neo-Platonism. Moreover even in the apophatic method which is the practice and process of Mysticism, there is a difference. Neo-Platonism uses the apophatic method dogmatically but within Christianity, the apophatic method is always used with the kataphatic method. The hierarchy used in Christian Mysticism appear as a symbol of a level of sanctification, thus as a level of holiness. Also, the core of Christian Mysticism is associated with the concept of Christian's perfection which is being united with God. However, this union reflects Holiness. Therefore, from this we know that the core phenomenon of Christian Mysticism is linked to holiness.

왜 이시대에 기독교 영성인가?

유재경(Jae-Kyoung Yoo) 영남신학대학교 2011 신학과 목회 Vol.35 No.-

It has been a quarter of century since the world began to take interest in Spirituality and yet, the debates on the definition of Spirituality and its methodology are still continuing. However, in general the literature agrees on the definition given by Principe and Schneiders. Also, the research results on the methodology are becoming ever more concrete. Nevertheless, as Spirituality is one outcome of socio-cultural phenomenon like post-modernism, there is a difficulty in labelling it as a specialized literature of its own right. Given the context, this dissertation looks to provide an answer that meets the demand of the current generation on Christian Spirituality. So, why discuss Spirituality in times like now? The answer to this question can be found in the inner directivity that Spirituality pursues and the motives behind the occurrence of Spirituality. Spirituality began from the discovery of the subject from the object and the discovery of a from from the outside. This led to the devroopment of the srom in people today. The growth of Spirituality arises from our journey towards finding the lost meaning and value in our lives in this increasingly fragmenting and mechanical society. Moreover, Spirituality emphasises on the practice and ality bega which are deeply associated with the srom criticism regarding inferential thinking of the contemporary ideothe sal t. Spiri. Also, Spirituality has further devrooped through the findings of western centred ideothe es and rroie ons, and the lives and cultures of Africans and Native Indians. Therefore, Christian spirituality should at least provide an answer to what people today look for in Spirituality. This is the demand of the current times that Christianity faces. In fact, the questions regarding Spirituality are really the questions regarding the fundamentals of all religions and philosophy before everything else. Henceforth, as aforementioned, Christianity should look into the four factors, the self, the meaning of life, the practices and the other religions to find the fundamentals of Christian Spirituality. Also Christian Spirituality must continue to ask itself a question, ‘Why discuss Spirituality now?’ and only then can it obtain an identity and provide an response to the demands of people today.

‘인성교육’의 가능성을 위한 ‘인성’의 개념적 탐구

유재경(Jae-Kyoung Yoo) 영남신학대학교 2016 신학과 목회 Vol.46 No.-

There is an increasing emphasis on ‘Character and Character-building education’ within the Korean society, and its education system but also within the religious world. Furthermore, this Character-building is educated more broadly under the name of Temperament Education. However, an education that cannot clearly and comprehensively give an answer to what is the essence of one’s Character, is likely to lose its direction. Hence, it is important to explore and study the essence of human Character in order to correct the direction of Character-building education. Through the fore-study, we can identify the essence of Character in at least four different dimensions. Such discoveries will establish to be an important discussion in finding the direction of Character-building education. Firstly, we find the essence of character from exploring the definition of the Character. This perspective understands the concept of Character from the level of person’s personality and primitive nature. It views the Character as a psychological factor of tendency and temperament of human behaviour. Secondly, we can find the essence of Character from the point of view of psychology. In particular, the modern psychology discusses the essence of Character based on personalities. However personality can be understood as a behaviour type that is formed and shown as a result of individual’s psychological characteristic and traits. Thereby, it is difficult to find the prescriptive and value evaluation aspect of the behaviour type that encompasses the ethical or public function. Third view is from the viewpoint of the theory of value. Such opinion can be found in the oriental Confucianism. Confucianism proclaims that the Character is the essence of innate human nature. If one lives by this innate nature, one will live the upright way naturally. Therefore, it is value-neutral from the viewpoint that the Character is innate, value-oriented from the viewpoint that living by one’s character will naturally lead to an upright life. Last view is from the perspective of Character’s stability and movement. Basically, we are discussing whether one’s Character is an innate inheritance that is unchangeable or something that can be changed, strengthened, and expanded by the acquired teaching. In Plato’s and Aristotle’s theory or concept of Character, there is a static aspect that comes from the innate nature and changeable aspect of acquired habits. Confucianism understands the notion of Character as stability and movement being a notion of simultaneity that occurs disregarding the importance of differences in time and value. Likewise, through the study of Character, we can find important aspects concerning Character-building education. Through the current study of Character and Oriental ideology, we identify that the essence of Character is value-neutral and yet value-oriented. Also, it discovered that the essence of Character is a process of innate nature and acquired self-formation. Such findings can suggest a basic direction and possibilities of Character-education. They study that shows that we have to understand the human Character from the view point of human nature. Through this understanding, we can conclude that the need of Character-building education makes sense for the society but furthermore, it is justified on philosophical and educational levels too. However, it is our task to work towards finding the constructive direction that the Character-building education should take.

십자가의 성 요한의 영적 성장에 대한 이해

유재경(Jae Kyoung Yoo) 한국기독교학회 2010 한국기독교신학논총 Vol.70 No.-

Spiritual development is one of many important themes in the subject of spirituality. It is also dealt as a core element in St. John`s spirituality. St. John accepted the traditional threefold stage and his main work systematized the subject of spirituality by implementing a threefold division. His threefold stage theory reaches an ultimate goal through the process of a gradual ascent. Although he embraces the basic structure of the traditional spiritual development theory, his interpretation is still creative. In particular, he employs the metaphor of the dark night and the four distinctive divisions of the dark night to explain the process of the spiritual development. The dark night is a transitional stage that must be overcome in order to achieve the spiritual development. The use of the metaphor and dynamic progress through the active and passive are the unique characteristics of St. John`s spiritual development. He attempted to bring the tradition and his contemporary together by articulately harmonizing the process of his spiritual development with the threefold stage theory. Also the flexibility of the transitional stages in the spiritual development, changes and the understanding of the signs of these changes played important roles in making St. John`s spiritual growth theory possible. Furthermore, St. John did not stop at the traditional threefold stage theory but he opened up various prospects of the spiritual development theory. Henceforth, St. John`s spiritual development theory will prove to be significantly helpful in finding the appropriate Spiritual development model for the Korean church. Moreover, spiritual training programs such as Bible studies, prayer training, devotion and service, solitary training have not be systemized focusing on achieving a spiritual growth. Therefore the importance of the study of St. John`s threefold spiritual development theory is further enhanced.