폭력과 저항의 탈근대적 논의와 기독교 평화주의

이국헌(Kuk-Heon Lee) 연세대학교 신과대학(연합신학대학원) 2014 신학논단 Vol.78 No.-

The purpose of this study is to explore the direction of Christian pacifism in the context of postmodern theories of violence and resistance. The postmodern debate on violence has been deployed in the trends of extreme structure of violence. In a postmodern era, the theories of violence have being paid attention to the social phenomena of symbolic and cultural violence rather than direct violence. As the politics of resistance to the structural violence which has been prevalent in postmodern society, Walter Benjamin and Slavoj ?iz?ek emphasize the divine violence. However, the divine violence could not overcome the violent tendencies towards revolutionary violence. Etienne Balibar proposes a notion, Anti-violence, the politics of civilite in order to resolve the problem of the vicious cycle of violence. Balibar’s concept of anti-violence gives a theoretical possibility to the political resistance of Christian pacifism. In the Christian politics, the resistant strategy of violence has been developed by the dichotomous logic in just war and non-violence. The theory of just war has been related to the against-violence theory. So the theory has developed as the radical political theology such as Liberation theology. This theory has a problem of excessive violence. Because of the problem, some Christian pacifists would assert a reasonable against-violence. However, most of the Christian pacifists criticize the legalization of violence. The modern theory of Christian pacifism supported by John Howard Yoder has insisted on non-violence as an important strategy of resistant politics. But the non-violence has limitation to be the resistant strategy of structural violence in the postmodern era that the phenomena of violence become extremely developed. Based on the understanding of this situation, John Redekop, as one of the Mennonite pacifists, proposes a new concept of Christian politics in terms of biblical realism. He emphasizes the Christian civic ethics and active participation in social issues in order to eliminate the structural violence. In this the point, his theory of violence and resistance is related to the politics of civilite of Balibar. Here we understand the postmodern debate on Christian pacifism in the area of the theory of violence and resistance. The purpose of this study is to explore the direction of Christian pacifism in the context of postmodern theories of violence and resistance. The postmodern debate on violence has been deployed in the trends of extreme structure of violence. In a postmodern era, the theories of violence have being paid attention to the social phenomena of symbolic and cultural violence rather than direct violence. As the politics of resistance to the structural violence which has been prevalent in postmodern society, Walter Benjamin and Slavoj ?iz?ek emphasize the divine violence. However, the divine violence could not overcome the violent tendencies towards revolutionary violence. Etienne Balibar proposes a notion, Anti-violence, the politics of civilite in order to resolve the problem of the vicious cycle of violence. Balibar’s concept of anti-violence gives a theoretical possibility to the political resistance of Christian pacifism. In the Christian politics, the resistant strategy of violence has been developed by the dichotomous logic in just war and non-violence. The theory of just war has been related to the against-violence theory. So the theory has developed as the radical political theology such as Liberation theology. This theory has a problem of excessive violence. Because of the problem, some Christian pacifists would assert a reasonable against-violence. However, most of the Christian pacifists criticize the legalization of violence. The modern theory of Christian pacifism supported by John Howard Yoder has insisted on non-violence as an important strategy of resistant politics. But the non-violence has limitation to be the resistant strategy of structural violence in the postmodern era that the phenomena of violence become extremely developed. Based on the understanding of this situation, John Redekop, as one of the Mennonite pacifists, proposes a new concept of Christian politics in terms of biblical realism. He emphasizes the Christian civic ethics and active participation in social issues in order to eliminate the structural violence. In this the point, his theory of violence and resistance is related to the politics of civilite of Balibar. Here we understand the postmodern debate on Christian pacifism in the area of the theory of violence and resistance.

포스트모던 시대의 신 존재 증명 가능성 고찰

이국헌(Kuk Heon Lee) 한국기독교학회 2010 한국기독교신학논총 Vol.71 No.-

Is it possible to understand the existence of God as a valid argument in the postmodern age? We may say no for some reasons. As many people consider, postmodernism has deconstructed the rational speculation which was prefered by modernism. Accordingly, the natural theology which pursues the rational argument of the existence of God seems to be a meaningless argument nowaday. In addition, the natural atheology which is an opposite position of the natural theology may become a predominant stream in the secular world. The argument for the existence of God has become invalid from the perspectives of postmodernism and atheism. Nevertheless, we can find a vaild argument for the existence of God even in the postmodern time. The purpose of this paper is to consider this issue. Af first, the postmodern theology has set up a new theology of God with the deconstructed discourse of God. The postmodern God has become the center of the postmodern theology. So, we are able to rethink of the existence of God. Since Alvin Plantinga has brought up the analogical argument in his book, God and the Other Mind, the natural theology has become an important issue in the academic field. After that time, the existence of God has been possible through some kinds of the argument. One of them is the transcendental argument. This argument has three types of argument. The first type is the argument that verifies the existence of God through the possibility of the logical reasoning, the scientific induction, and the moral norm. The second type is to argue from the existence of language. And the last type is to verify the existence of God concept. I would suggest the possibility of the existence of God through these three types of argument. This argument must be a valid argument for the existence of God in the postmodern age.

신, 구원, 법에 관한 “유물론적” 시각 - 지젝의 “기독교 비판” 이해

이국헌(Kuk Heon Lee) 한국기독교학회 2021 한국기독교신학논총 Vol.120 No.-

이 연구는 지젝의 기독교 비판에 나타난 유물론적 신학을 평가하기 위해서 신과 구원과 법에 대한 그의 도착적인 시각을 분석하는 것이다. 지젝은 후기자본주의 시대에 유물론적 사회 혁명을 옹호하기 위해 기독교의 대의(텔로스)를 적극 활용한다. 그러나 기독교의 전통적인 가르침은 실재가 아닌 상징 질서에 불과한 것이기 때문에 현실 사회와는 아무런 관련이 없다고 비평하면서, 기독교의 가르침을 재해석함으로써 후기 자본주의 사회를 구원할 실재적 기독교의 경험을 다시 살려내야 한다고 강조한다. 이를 위해서 지젝은 기독교 교리를 유물론적 시각으로 재해석한다. 본 연구는 신과 그리스도, 타락과 구원, 법과 죄에 대한 지젝의 유물론적 시각을 분석하여 그의 유물론적 신학을 평가하였다. 아울러 지젝의 기독교 비판에 함의된 신학적 시사점을 살펴보았다. 기독교 신학은 지젝의 유물론적 신학에서 탈근대주의적 도전에 대응할 수 있는 이론적 근거를 확보할 수 있다는 점에서 대화 가능성을 발견한다. 아울러 지젝의 사상에 나타난 왜곡된 시각을 비평적으로 평가해야만 하는 과제가 있음을 제시하였다. This study is to analyze Žižek’s materialistic view of God, salvation and law in order to understand his criticism of Christianity. In the post-capitalist era, Žižek actively utilizes the religious ‘telos’ of Christianity to defend the materialistic social revolution. In his view, the traditional teachings of Christianity have nothing to do with postmodern society because they are merely symbolic orders, not the real ones. And he emphasizes that by reinterpreting the teachings of Christianity, the real experience of Christianity must be revived in order to save the post-capitalist society. Thus, Žižek has reinterpreted Christian teachings from a materialistic view. This study analyzes Žižek’s materialistic view of God and Christ, depravity and salvation, law and sin, and examines theological implications of his criticism of Christianity. Christian theology finds the possibility of dialogue in that it can secure a theoretical basis for responding to the postmodernist challenge in the materialistic theology of Žižek. However, since it is not Christianity but materialism that Žižek ultimately seeks to save, Christianity should critically evaluate the distorted view of his ideas.

라인홀드 니버의 인간 이해와 경제 정의

이국헌(Lee Kuk-Heon) 한신대학교 신학사상연구소 2013 신학사상 Vol.0 No.162

본 연구는 니버의 경제 정의의 개념을 다룬다. 니버에 대한 연구는 대부분 사회 정의에 초점을 맞추고 있으며, 경제 정의에 대한 연구는 거의 없다. 니버의 사회 정의 활동에는 경제 정의, 즉 경제민주화에 대한 관심이 분명하게 제시되고 있기 때문에 그의 이론을 통해 현재 논의되고 있는 경제 정의에 대한 사상을 공유할 수 있다. 먼저 인간 본성에 대한 니버의 이해는 자본주의의 문제점에 대해서 그가 주목하고 있는 바를 이해하도록 도움을 준다. 니버는 인간 본성에 대한 합리적인 이해를 거절하고 신정통주의 신학에 입각한 성경적으로 타락한 인간 본성의 이해를 받아들였다. 니버는 이런 인간 이해와 더불어 기독교 현실주의의 입장에 기초하여 근사치 정의를 강조하였다. 근사치 정의에 입각한 니버의 경제 정의의 개념은 두 범주로 요약된다. 첫째, 그는 사회민주주의의 입장에서 경제민주화를 경제 정의의 중요한 요소로 보고 그것을 실현하기 위해 노력하였다. 둘째, 1940년대 후반에 그는 사회주의를 포기하고 진정한 대안으로서 복지자본주의를 받아들였다. 그는 뉴딜, 페어딜과 같은 경제개혁정책을 지지하고 미국의 수전자본주의 안에서 경제 정의의 문제를 해결하고자 노력했다. 이러한 니버의 경제 정의에 대한 이해는 학문적 논란에도 불구하고 자본주의 4.0 의 시대인 21 세기 경제윤리 패러다임에 어느 정도 시사점을 주고 있다. The economic crisis of today shows that capitalism based on the neo-liberalism has some kinds of problem. The neo-liberalism economic system has been intensified the economic polarization. As a result, the demands for economic democratization are increasing. This situation has inevitably provoked the concern for economic justice. This paper deals with the concept of Niebuhr' s economic justice. Even though Niebuhr must be a famous scholar in the field of social justice, there is little paper of his economic justice. However, Niebuhr gives us some ideas of the economic justice, because he has tried to be realized it in his time. First of all, his understanding of human nature helped him to notice the problem of capitalism. Niebuhr rejected the rationalistic understanding of human nature, and realized the biblical understanding of it according to the theology of neo-orthodox. He understood that human has incomplete reason rather than perfect and rational reason. With selfish human nature, capitalism cannot be realized the economic justice in this world. Under the foundation of this understanding, he insisted on the justice of approximation based on Christian realism. Although he thought that the real justice will be realized only in the kingdom of God, social and economic justice became his mission during his whole life. The concept of Niebuhr' s economic justice can be summarized into two categories. First, He has considered economic democratization as an important element of justice and tried to be realized it in his society. In his book, The Children of Light and the Children of Darkness, he shows the viewpoint of social democracy. As a Christian social democrat, he has worked for social justice with organizing the Fellowship of Socialist Christians. But since the late 1940s, he gave up the socialism and received the welfare capitalism as a realistic alternative. Here, his second concept can be summarized in the field of economic justice. He supported the economi

양화진, “기억의 터”로서 교회사적 의미

이국헌(Kuk Heon Lee) 한국기독교학회 2012 한국기독교신학논총 Vol.82 No.-

Oral History is one of the latest trends in the field of historical study. The Oral history, known as the history of memory or the history written by the memory, has developed nowadays because the milieus of historical memory such as the subject of memory, the group of memory have disappeared by the result of the acceleration of history. The sites of memory is one of the studying field of the oral history started from the French historian, Pierre Nora. Even though many historians around the world are immersed in this subject there is little research results in Korea. In particular, there is no study in the field of Church history. This study is one of the reaction of that kind of research situations. In my opinion, there are many ideas of the sites of memory in the areas of church history. Yanghwajin Foreign Missionary Cemetery ins one of them. As I have been analyzed in this paper, Yanghwajin has the multi-layered historical memory. Firstly, it is the site of memory as the history of our nation, Since the Joseon Dynasty has been founded, this site has been the very important place as the hub for trading, military, foreign affairs during six hundred years. Secondly, it is the site of memory which has been to specify as the National Historical Site, so called Yanghwajin-Jamdubong historical site. Thirdly, it is the site of memory as the place of historical memory in Christian church. There is a foreign missionary cemetery. As the site of memory in church history, Yanghwajin has four historical meanings. Firstly, it has become the site of memory in the field of church history. The Korean Christian churches have restored the foreign cemetery, and has been kept many historical meterials in this place. So, Yanghwajin has become the site of memory. Secondly, we have discovered the multi-layered meaning in the foreign cemetery. There are many differences in Nationality, Denominations, Occupations of the missionaries who were placed in the graves. Thirdly, It has a special historical meaning in terms of restoring of the historical site in the church history. Because of those efforts, this site has become the holy place and the place of memory in Korean Church. Lastly, We should think carefully the fact that the church has been reduced the historical meaning of Yanghwajin by making the site as the only “missionary cemetery,” even though this site has multi-memories in Korean history. In conclusion, we have to restore the multi-historical memories in this place so that Yanghwajin will be offered more rich historical meanings for us.

“늦은 비 성령”에 대한 역사신학적 이해

이국헌(Kuk Heon Lee),채동현(Dong Hyun Chae) 삼육대학교 신학연구소 2023 신학과 학문 Vol.39 No.-

본 연구는 19-20세기에 등장한 늦은 비 성령에 대한 이해를 역사신학적으로 분석한 것이다. 늦은 비 성령에 대한 이해는 19세기 미국에서 전개된 성결-오순절 운동에서 기인했다. 제2차 영적대각성운동과 그에 따른 성결운동에서 늦은 비는 성결, 혹은 성령 침례의 개념으로 제시되었다. 이런 과정에서 성결-오순절주의자들은 늦은 비에 대한 기대감을 가졌다. 이후 20세기 초에 방언의 은사와 더불어 전개된 오순절운동에서 늦은 비 운동이 전개되기도 했다. 재림교회의 늦은 비 이해는 19세기 성결-오순절주의의 영향을 받았다. 엘렌 화이트는 특별한 설명 없이 늦은 비라는 용어를 사용하였다. 특별히 그녀는 늦은 비를 셋째 천사의 큰 외침과 연결시켜 성결-오순절운동과 차별화된 늦은 비에 대한 이해를 강조하였다. 재림교회는 1880년대 들어서 셋째 천사의 큰 외침과 늦은 비 성령에 대한 체험이 임박했음을 깨달았으며, 1888년 미니애폴리스 총회의 기별은 큰 외침과 늦은 비의 시작으로 이해했다. 그 결과로 1893년에 배틀크릭교회에서 늦은 비 성령을 통한 부흥 운동이 일어나기도 했다. 큰 외침이 지연되면서 늦은 비에 대한 관심이 축소되었다. 재림교회는 20세기에 일어난 방언과 오순절 운동을 거짓 성령운동으로 규정하면서 참된 늦은 비 성령을 기다리고 있다. 이 늦은 비의 성취가 지연되는 것은 재림교회의 종말론에서 중요한 과제가 되고 있다. This study is a historical-theological analysis of the understanding of the “Latter Rain” developed in the 19th and 20th centuries. The understanding of the Latter Rain stems from the Holiness-Pentecostal Movement in the United States in the 19th century. The Latter Rain in the Second Great Awakening and the subsequent Holiness Movement was presented as the concept of Holiness or Holy Spirit Baptism. In this process, Holiness-Pentecostalism expected the Latter Rain. Later, in the early 20th century, the Latter Rain Movement took place in the Pentecostal Movement, which was developed along with the gift of the tongue. The Adventists’ understanding of Latter Rain was influenced by the 19th century Holiness-Pentecostalism. White used the term “Latter Rain” without any specific explanation. She emphasized her understanding of the Latter Rain, which differed from Holiness-Pentecostalism, by linking the Latter Rain to the loud cry of the third angel. In the 1880s, the Adventist Church realized that the experience of the third angel's loud cry and the Latter Rain was imminent, and in 1888, the Minneapolis Session of the General Conference understood the announcement as the beginning of a loud cry and the Latter Rain. Consequently, in 1893, the Revival Movement through the Latter Rain took place at Battle Creek Church. The delay in the loud cry reduced the interest in the Latter Rain, and the Adventists waited for the true Latter Rain, defining the tongues and Pentecostal movements that occurred in the 20th century as false Holy Spirit movements. Delaying the achievement of the Latter Rain is becoming an important task in Adventist eschatology.

한국 재림교회 교육에서 ‘삼육교육’의 역사적 연구

이국헌(Lee, Kuk Heon) 삼육대학교 신학연구소 2021 신학과 학문 Vol.31 No.-

한국 재림교회의 교육 기관은 ‘삼육(三育)’이라는 명칭으로 기독교 교육을 실시하고 있다. 명칭에서 나타나듯이 ‘삼육교육’은 19세기에 발전한 삼육교육론과 역사적 연계성이 있다. 그러나 19세기 후반에 시작된 재림교회 교육철학은 삼육교육론과 차별성이 있다. 엘렌 화잇에 의해서 시작된 재림교회 교육은 19세기 미국사회의 근대적 교육개혁운동의 영향을 받아서 전인교육을 핵심 철학으로 하고 있다. 특별히 화잇은 전인교육을 육체적, 정신적, 도덕적 영역뿐만 아니라 사회적, 지적, 영적인 영역까지 강조하고 있다. 따라서 재림교회 교육은 지덕체 삼육교육론과는 차별화된다. 그럼에도 불구하고 한국에서는 삼육교육론의 영향으로 재림교회 교육을 진정한 의미에서의 ‘삼육교육’으로 이해하였다. 본 연구에서는 재림교회 교육철학으로서 ‘삼육교육’이 지덕체를 넘어서 총제적인 인간 이해에서의 전인교육을 지향한다는 점에서 삼육교육론과는 차별성이 있음을 밝힌다. The educational institutions of the Korean Adventist Church provides Christian education under the name ‘Sahmyook Education.’ As the name suggests, ‘Sahm [three]]-yook [nurturing] education’ has a historical relationship with the theory of ‘Intellectual, Moral, Physical Education’ developed in the 19th century. However, the philosophy of Adventist education, which began in the late 19th century, is different from the theory of ‘Intellectual, Moral, and Physical Education.’ The Adventist education, initiated by Ellen White, was influenced by the progressive educational reform movement of American society in the 19th century, so the core philosophy is whole-person education. In particular, White emphasizes not only Physical, Mental and Moral education but also Social, Intellectual and Spiritual education. Nevertheless, due to the influence of the theory of ‘Intellectual, Moral, and Physical Education,’ the Korean Adventist Church has understood the Adventist education as ‘Sahm [three]]-yook [nurturing] education’ in the true sense. This study reveals that ‘Sahmyook Education’ as the Adventist Education has a clear difference from the theory of “Intellectual, Moral, Physical Education” in the sense that it aims to educate the whole-person education.

WCC의 “디지털 정의” 대한 기독교윤리학적 담론 이해

이국헌(Kuk-Heon Lee) 한신대학교 신학사상연구소 2024 신학사상 Vol.0 No.204

급격한 과학기술의 발전에 따른 디지털 시대에 들어서면서 새로운 윤리적 담론이 형성되고 있다. WCC는 2021년부터 디지털 정의에 관한 비전을 토대로 에큐메니컬 공동체 윤리를 제시하였다. WCC가 제시한 디지털 정의는 디지털 격차와 불평등 문제, 정보 및 참여의 민주화 문제, 개인 정보 보호와 안전에 대한 문제 등을 윤리적 담론으로 제시하였다. 특별히 디지털 정의를 구현하기 위해 사이버 공간에서의 공적 활동 영역을 증가시키고, 교육을 통한 디지털 리터러시를 확장하고, 유사 활동 단체 간의 전지구적 연대를 구축해야 한다는 실천 과제들도 제시하였다. WCC의 디지털 정의에 관한 비전은 디지털 사회에서 추구해야 할 윤리적 문제 및 그 실천 과제를 시의적절하게 제시한 점에서 긍정적이다. 다만 디지털 변혁의 가속화에 따른 담론 가능성의 한계, 세부적인 논리 모델의 구축 필요성, 기술인본주의 시대에 부합하는 신학적 재해석의 부재 등의 과제를 안고 있다. 기독교윤리학은 이런 과제들에 대한 대안과 더불어 디지털 시대에 부합하는 디지털 정의를 고도화할 필요가 있다. he aim of this study is to evaluate the Christian ethical significance implied in the report “Digital Justice” presented by the WCC. As we enter the Digital Age, marked by rapid advancements in science and technology, a new ethical discourse is taking shape. Since 2021, the WCC has presented an ecumenical community ethic based on a vision of Digital Justice. The Digital Justice report forwarded by the WCC presents ethical discourses on issues such as the digital divide and inequality, democratization of information and participation, and issues of personal information protection and safety. In order to implement digital justice, it also presented practical tasks to increase the area of public activity in cyberspace, expand digital literacy through education, and establish global solidarity among groups with a similar mandate to promote digital justice. The WCC’s vision on digital justice is positive in that it presents ethical issues in a timely manner and suggests related practical tasks that should be pursued in a digital society. However, further work in needed to address the acceleration of digital transformation, the need to construct a detailed logic model program, and the absence of theological reinterpretation that fits the age of tech-humanism. Christian ethics needs to refine how it understands digital justice in a way that fits the digital age and provide alternative plans of action.

19세기 미국 종교사에서 재림교회의 위치와 신앙전통

이국헌(Kuk-Heon Lee) 한국종교학회 2015 宗敎硏究 Vol.75 No.4

DB2 데이터베이스의 삭제된 레코드 복구 기법

이국헌(Kuk-Heon Lee),정두원(Doo-Won Jeong),강철훈(Cheul-Hoon Kang),이상진(Sang-Jin Lee) 한국디지털포렌식학회 2014 디지털 포렌식 연구 Vol.8 No.2

기업에서는 대용량의 데이터를 효율적으로 관리하기 위해 데이터베이스에 데이터를 저장하여 사용한다. 디지털 포렌식 조사과정에서 데이터베이스의 정상 레코드를 수집하는 과정도 중요하지만, 데이터베이스의 설정이나 기업의 내부정책 또는 고의로 데이터가 삭제되었을 경우 삭제된 레코드에 대해 복구 기법이 필요하다. 본 논문에서는 전 세계적으로 사용되고 있는 IBM사의 DB2 데이터베이스의 데이터 저장 방식과 삭제된 레코드의 변화를 분석하여 덮어 쓰여지지 않은 레코드의 복구 기법을 제시한다. 이를 통해 DB2 복구 프로그램을 구현하여 복원 가능한 기술을 제안하였다. In order to manage the data of large dosage efficiently from the enterprise stores a data to data base, uses. Although also the process which collects the normal record of data base from digital gun Wren style investigation process is important. The case where the data is eliminated with internal policy or deliberation of set or the enterprise of data base about the record which is eliminated the recovery technique is necessary. From present paper analyzes the change of data storage method of the IBM resignation DB2 data base which is used whole world and the record which is eliminated covers, is used, the recovery technique of the record presents. Embodied a recovery program with this base, tried to confirm a recovery possibility.