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이정배 이화여자대학교 한국문화연구원 2002 한국문화연구 Vol.2 No.-
The purpose of this article is studying the theological thoughts of Lee YongDo(1902~2001) and Kim Gyoshin(1902~2001) and illuminating their understanding of Korean Christianity in terms of an Asian spirituality. These two theologians did not accept the conservative doctrine of Western theology and the authorized leaders of Korean church and resisted also to the Japanese imperialism However unfortunately, they were rejected by all of them and lived very short time, because of illness, poverty and persecution. At that time, the Korean situation of 1920~1930 was very likely to the Judaic existence under occupation of Roman imperialism and also to the contemporary situation of Korea toward the way of rapid globalization. They showed us vividly a way of Jesus and the meaning of becoming-Christian as Korean people. However there were important differences between both of them in their way of forming the Korean Christianity. The differences of their family atmosphere and educational background and also their way of religious experience influenced their understanding of Christianity. While Lee Yongdo stressed on the activity of Holy Spirit with his mystical and shamanistic experiences and tried to know the revelation of God through feeling, Kim Gyoshin emphasised biblical exegesis with rationality and Confucian self-cultivation to become a Sage. In other words, Lee Yongdo regarded the reality of Non-ego as essence of Christian spirituality and tried to understand Christianity with the taoistic view, however Kim Gyoshin accustomed himself to read the Bible in Greek and stressed on the human conscience, and heavenly Mandate repairing and improving the Korean history. In spite of these differences, they had also undoubtedly common ground. As we know, in East-asian tradition Confucianism and Taoism have been developed under complementary manner, so, Confucianism and Taoism(shaman- ism) have worked together in their hearts. From this point of view, we can say that Taoistic spirituality with shamanistic mysticism and Confucian self-cultivation played together the theoretical role for the foundation of Korean Christianity. Therefore, this work intends to build up korean theology as an Asian spirituality. For this purpose, this article consist in 4 parts. 1) their life and thoughts as "in-der-Welt-sein" in East asian culture 2) East-asian spirituality and nationalism-two different perspectives of the nationalism 3) the formation of Korean Christianity- movement for spiritual life and non-ecclesiasticism 4) Lee Yongdo and Kim Gyoshin as thinkers of integral mind- To rewrite Korean history of theology.
켄 윌버의 四象限(four quadrants)에서 본 기독교적 죽음이해
이정배 동양철학연구회 2008 東洋哲學硏究 Vol.55 No.-
This article is an attempt to understand death from the viewpoint of Christianity. Here death means a natural 'well-dying. As we know, in our modern society of capitalism death is usually regarded as a disgust. So the solitude of dying person became a big social problem. In reality money or material condition is recognized as the best condition for well-dying. But this article tries to show which kind of role biblical evidence of ‘after-death’ faith plays for a well-dying. Especially while this article is relying on the perspective of theologian J. Moltmann, it attempts to reconstruct christian after death faith according to Ken Wilber's ‘four quadrants’ theory. The purpose is to consider christian understanding of ‘dying’ in more generalized form. Another main job of this article is that ‘dying’ also habe to be understood in viewpoints of ‘Imago dei’. Namely a death also occurs in relation to God. This article suggests Jesus as a model of ‘well-dying’. 본 글은 기독교적 관점에서 죽음을 이해하는 한 시도이다. 여기서 말하는 죽음은 ‘Well-dying’을 뜻한다. 자본주의, 핵가족 체제하에서 현대인들은 죽음을 거추장스런 것으로 인식한다. 죽어가는 자들이 고독을 느끼는 것도 이런 이유에서이다. 돈과 건강만을 ‘Well-dying’의 조건으로 인식하는 경향이 농후해졌다. 이점에서 본고는 기독교의 내세관이 죽음을 수용함에 있어 어떤 도움이 될 수 있는가를 밝힌다. 특별히 신학자 몰트만의 죽음이해를 근거로 기독교가 제시하는 죽음이후의 문제를 집중 조명했고 그것을 우리시대의 영성가인 켄 윌버의 시각에서 재평가했다. 기독교적 죽음이해를 보편화시키려는 의도에서였다. 본 논문의 요지는 결국 인간이 하느님 형상이라면 죽음에 있어서도 그러해야 한다는 것이고 죽음 역시도 하느님과의 관계 속에서 일어난 사건이란 것이다. 예수의 죽음 속에서 ‘Well-dying’의 전형을 보았다.