한국 가톨릭 교회음악의 토착화에 관한 연구 : 가톨릭대학교 교회음악대학원을 중심으로

이건희 가톨릭대학교 교회음악대학원 2020 국내석사

1980년 3월 차인현 신부가 주축이 되어 62명의 가톨릭 교회음악인들이 명동 사도회관 1층, 7평의 사무실에 모여 「가톨릭 음악인 협의회」를 창립하였다. 이들은 곧바로 이듬해(1981년 1월 1일) 종교음악연구소를 설립하여 본격적으로 교회음악가 양성에 들어갔다. 이후 10여 년의 활동과정을 거쳐 1993년 11월 14일, 마침내 한국 가톨릭교회 최초로 전문연주홀을 갖춘 가톨릭음악원으로 거듭났다. 이로부터 정확히 10년 뒤 2003년 3월 교육부 인가를 받아 현재의 가톨릭대학교 교회음악대학원으로 개원하여 현재에 이르렀다. 이 논문은 1965년 제2차 바티칸공의회 이후 한국 가톨릭교회에서 본격적으로 공론화하기 시작한 교회음악 토착화에 대한 것이다. 특별히 가톨릭대학교 교회음악대학원 발전을 위해서 견인차 역할을 해온 교회음악가의 여러 대내외적 학술, 교육, 연주 활동들을 토착화 관점에서 살펴본다. 또한, 이들 교회음악가의 한국전통음악에 대한 의견과 주장을 알아보고 교회음악 토착화에 대한 인식과 더불어 발전방안에 대해 논의한다. 정체성 발현의 과정인 토착화는 결국 서로 다른 두 문화의 깊이 있는 연구와 이를 통한 상호 간의 올바른 이해, 그리고 상호존중과 배려를 통해서 이행되는 것이다. 때로는 한발 물러서서 양보하고 때로는 한발 앞서서 이끌어 주어야 한다. 이러한 서로 다른 두 문화의 이상적인 융합과정은 성음악을 한층 발전시키는 것은 물론, 새로운 문화를 만들어내는 소중한 밑거름이 될 것이며, 교회음악 발전의 원동력이 될 수 있다. In march 1980, 62 Catholic musicians gathered at the small office (only 23㎡) in Myeong-dong. The following year, they established the religious music institute (January 1, 1981) to foster Catholic musicians. After more than a decade of activities, the Catholic music institute has finally become the first Catholic Music Center in Korea to have a concert hall. Ten years later, the Ministry of Education approved the Center and it opened as the current Catholic University of Korea's School of Music. This paper is about the inculturation of church music that began to be discussed in the Korean Catholic Church after the Second Vatican Council in 1965. In particular, examines the various activities, performances, education, and composing activities of church musicians who have been the driving force for the development of the Catholic Graduate School of Church Music, from the perspective of inculturation. We will also discuss church musicians' opinions and claims about Korean traditional music. Discuss the recognition and development of church music inculturation. Church musicians have made many musical attempts to make Korean Gregorian chants, and For the inculturation of church music, it performed various academic research and composed many Korean traditional music. Five church musicians gave different opinions and arguments from the perspective of looking at Korea traditional music and the convergence methodology of Western music and Korean traditional music. Inculturation, the process of expressing identity, is to be implemented through the in-depth study of two different cultures, mutual understanding, and mutual respect. The ideal inculturation process of these two different cultures will not only become the driving force behind the development of church music but also serve as a valuable foundation for creating new culture.

가톨릭 대학의 교육과정을 통한 종교적 정체성 구현에 관한 연구 : 세 가톨릭 대학의 사례를 중심으로

한진영 가톨릭대학교 문화영성대학원 2024 국내석사

가톨릭 대학은 그 탄생부터 교회에 그 모태를 두고 있으며, 가톨릭 대학의 종교적 정체성이란 가톨릭 특성(catholic characteristics) 혹은 가톨릭 학교 들의 설립 이념과 근본적 교육목표를 규정하는 가톨릭의 성격(catholicity)을 의미한다. 가톨릭 대학은 교회적 성격에서 나오는 ‘복음화’ 사명과 함께 학교적 성격에서 유래하는 ‘전인 교육’의 사명도 동시에 갖고 있으며, 복음화와 전인 교육은 가톨릭 대학의 두 축을 이루는 핵심사명이다. 가톨릭 대학이 가톨릭 대학으로서의 수월성과 명성을 동시에 획득하는 길은 가톨릭 정체성 (identity), 이념(idea), 사명(mission)을 제도뿐만이 아니라 그리스도교 인간 관에 적합한 가톨릭 교육과정을 수행할 때 가능할 것이다. 본 연구의 목적은 다음과 같다. 첫째, 「가톨릭 대학교에 관한 교황령」 (Ex Corde Ecclesiae), 교회문헌, 선행연구를 중심으로 가톨릭 대학의 종 교적 정체성을 구성하는 요소들을 알아보고자 하였다. 둘째, 한국 가톨릭 대학 중 가톨릭대학교, 대구가톨릭대학교, 서강대학교를 사례로 가톨릭 대 학의 가톨릭적 특성을 반영한 교육과정 현황을 알아보고자 하였다. 셋째, 가톨릭 대학의 가톨릭 교육과정 현황을 통해 Tyler 교육과정 모형 기반 가톨릭 교육과정 개발 모형을 이론적·실증적으로 모델링하고자 하였다. 본 연구의 결과를 요약하면 다음과 같다. 첫째, 가톨릭 대학은 본질적으 로 진리추구, 진리전달, 진리적용의 ‘일반적’ 성격 외에, 교육, 연구, 봉사 의 기능을 수행할 ‘교회적’ 성격을 동시에 지닌다. 가톨릭 정체성을 구현 할 수 있는 가톨릭 교육과정은 가톨릭 인간관을 중심으로 하여 가톨릭 대 학의 교육이념, 교육목표, 학문 과정, 교육내용, 교육 방법 등을 주요 요소 로 하고 있다. 둘째, 가톨릭 대학은 교육이념에 진리・사랑・봉사, 인간존중, 공동선의 실현 등 가톨릭적 특성을 지니고 있으며, 학부, 대학원 학위 과정에 가톨 릭 이념 반영 교육과정을 운영하고 있었다. 교원, 직원, 학생들을 위해 복 음화 차원에서 성사활동(세례, 견진)을 통해 신자들을 배출하고 있었으며, 다양한 신앙프로그램을 운영하여 교직원 및 학생들의 신앙을 증진시켰다. 이와 함께, 외국인 학생들을 위한 외국어 강좌 운영, 국가, 지역, 국제 수 준의 상호협력을 통해 국제화 및 복음화 가치를 실현하고 있었다. 셋째, 세 가톨릭 대학의 인간관, 교육이념, 교육목표, 학문 과정, 교육내 용, 교육 방법 등 교육과정 현황을 살펴보고, 이를 Tyler 모형 기반 가톨 릭 교육과정 모형에 적용하여 가톨릭적 특성을 알아보았다. 교회문헌과 선 행연구를 통해 도출된 가톨릭 특성의 핵심 요소 외에 개개인의 전인적 양 성 도모, 참인간을 양성하려는 인성교육, 지행일치의 삶 추구 등이 가톨릭 교육과정에 반영되고 있었다. 교육 방법으로 거룩한 체험 교육(수도원 체 험, 기도, 피정), 학생 개인에 대한 돌봄(cura personalis), 봉사 교육 방법 론, 비판적 성찰 방법론 등이 가톨릭 특성을 지닌 수업에서 사용되었으며, 학문 과정에 있어서는 전통학문 이외에 ESG경영, 미디어 커뮤니케이션, 진로와 취업 등 새로운 학문들이 철학, 심리학, 신학과 융합되어 가톨릭 특성을 지닌 교과목으로 운영되고 있었다. 본 연구에서는 Tyler 교육과정 개발 모형을 기반으로 하여 가톨릭 대학 의 교육과정을 통한 종교적 정체성 구현을 모델링하였다. 가톨릭 대학은 가톨릭 교육과정 개발에 있어 가톨릭 인간관을 가지고 교육목표 설정 시 전인 교육을 위하여 학습자, 사회, 교과, 영성의 요구파악이 필요하며, 인 간영성을 개발하는 것이 일반대학과 틀린 가톨릭 교육과정의 핵심적 특징 이라 할 수 있다. 잠정적 가톨릭 교육목표 설정에 있어서 가톨릭적 인재 양성, 가톨릭적 가치 추구, 인류 발전에 기여하는 교육이념과 가톨릭적 융 합 교육, 가톨릭적 인간교육, 가톨릭적 탐구 증진을 교육목표로 하여야 하 며, 왜(why) 교육하는가, 어떻게(how) 가르치고 배울것인가를 고려해야 한 다. 또한 진리에 부합하는가를 검토할 수 있는 신학은 가톨릭 교육과정 개 발에 있어서 핵심적 특징으로 볼 수 있으며, 교육내용 선정, 교육방법 선정, 교육평가 선정 등의 각 단계별로 가톨릭 교육과정을 구성하여야 한다. 본 연구에서는 가톨릭 대학의 본질 회복을 위해 가톨릭 대학이 노력해 야 할 종교적 구현의 실천방안을 다음과 같이 제시하였다. 첫째, 교양 교 육 위주의 종교교육에서 전공 교육으로의 확대가 필요하다. 둘째, 인성과 영성 교육 강화가 필요하다. 셋째, 수월성 추구를 위한 가톨릭 교육 방법 의 다양화 모색이 필요하다. 넷째, 교목 활동 강화를 통한 가톨릭적 분위 기 형성이 필요하다. 다섯째, 가톨릭 대학 및 가톨릭 교육 기관과의 연대 및 공동교육체계 구축 및 활성화가 필요하다. 여섯째, 국제화 강화를 통해 다문화 이해, 국제협력 증진, 복음 선교 등이 필요하다. 이와 같이, 가톨릭 대학은 그 구성원들인 교수, 직원, 학생들이 가톨릭 교육 패러다임 안에서 가톨릭 인간관에 적합한 가치를 가지고 가톨릭 문 화 형성 및 정체성 구현을 위한 노력을 지속할 때 가톨릭 대학으로서의 본질과 사명을 실천할 수 있을 것이다. Catholic universities have been rooted in the Church since their birth, and the religious identity of Catholic universities refers to Catholic characteristics or Catholic characteristics that define the founding ideology and fundamental educational goals of Catholic schools. Catholic universities have a mission of ‘evangelization’ that comes from their ecclesiastical nature, as well as a mission of ‘holistic education’ that comes from their school nature. Evangelization and holistic education are the core missions that form the two axes of Catholic universities. The way for a Catholic university to simultaneously achieve excellence and reputation as a Catholic university will be possible when it implements not only a system of Catholic identity, ideology, and mission, but also a Catholic curriculum that is suitable for the Christian view of humanity. The purpose of this study is as follows. First, this study sought to investigate the elements that constitute the religious identity of Catholic universities, focusing on the “Papal Decree on Catholic Universities”(Ex Corde Ecclesiae), church documents, and previous research. Second, we sought to investigate the current status of curricula that reflect the Catholic characteristics of Catholic universities, using the Catholic University of Korea, Daegu Catholic University, and Sogang University as examples. Third, we attempted to theoretically and empirically model the Catholic curriculum development model based on the Tyler curriculum model through the current status of the Catholic curriculum at Catholic universities. The research results are summarized as follows. First, Catholic universities inherently have an ‘ecclesiastical’ character that performs the functions of education, research, and service, in addition to the ‘general’ character of pursuing truth, conveying truth, and applying truth. The Catholic curriculum that can embody Catholic identity is centered on the Catholic view of humanity and has as its main elements the educational philosophy, educational goals, academic courses, educational content, and educational methods of Catholic universities. Second, Catholic universities have Catholic characteristics such as truth, love, service, respect for humanity, and realization of the common good in their educational ideologies, and they operate curricula that reflect Catholic ideology in undergraduate and graduate degree courses. In order to evangelize faculty, staff, and students, it was producing believers through sacramental activities(baptism, confirmation), and operating various faith programs to promote the faith of faculty, staff, and students. In addition, the values ​​of internationalization and evangelization were being realized through the operation of foreign language courses for foreign students and mutual cooperation at the national, regional, and international levels. Third, we looked at the curriculum status of the three Catholic universities, including their views on humanity, educational ideology, educational goals, academic courses, educational content, and educational methods, and applied this to the Catholic curriculum model based on the Tyler model to investigate Catholic characteristics. In addition to the core elements of Catholic characteristics derived through church literature and previous research, the promotion of holistic formation of each individual, character education to cultivate true human beings, and pursuit of a life consistent with knowledge and actions were reflected in the Catholic curriculum. As educational methods, sacred experiential education(monastery experience, prayer, retreat), care for individual students (cura personalis), service education methodology, and critical reflection methodology were used in classes with Catholic characteristics, and in the academic process, in addition to traditional studies, New academic disciplines such as ESG management, media communication, career path and employment, etc. were combined with philosophy, psychology, and theology and were operated as subjects with Catholic characteristics. In modeling the implementation of religious identity through the curriculum of a Catholic university, this study was based on the Tyler curriculum development model. When developing Catholic curriculum, Catholic universities need to understand the needs of learners, society, subjects, and spirituality for holistic education with a Catholic view of humanity when setting educational goals. Developing human spirituality is a key aspect of the Catholic curriculum that is different from that of general universities. It can be said to be a feature. In setting provisional Catholic education goals, the educational goals should be nurturing Catholic talent, pursuing Catholic values, educational philosophy that contributes to human development, Catholic convergence education, Catholic human education, and promotion of Catholic inquiry, and why. We must consider whether to educate and how to teach and learn. In addition, theology, which can be reviewed for conformity to the truth, can be seen as a key feature in the development of the Catholic curriculum, and the Catholic curriculum must be structured in each stage, such as selection of educational content, selection of educational method, and selection of educational evaluation. In this study, we presented the following religious implementation measures that Catholic universities should strive for in order to restore their essence. First, there is a need to expand from religious education centered on liberal arts education to major education. Second, there is a need to strengthen character and spiritual education. Third, it is necessary to seek diversification of Catholic education methods to pursue excellence. Fourth, it is necessary to create a Catholic atmosphere through strengthening chaplaincy activities. Fifth, it is necessary to establish and revitalize solidarity and joint education systems with Catholic universities and Catholic educational institutions. Sixth, through strengthening internationalization, multicultural understanding, promotion of international cooperation, and evangelism are necessary. In this way, a Catholic university will be able to practice its essence and mission as a Catholic university when its members, professors, staff, and students, continue their efforts to form Catholic culture and realize identity with values ​​appropriate to the Catholic view of humanity within the Catholic education paradigm.

가톨릭계 대학 교육이 지향하는 역량에 관한 고찰

송선배 가톨릭대학교 대학원 2025 국내석사

본 연구는 가톨릭계 대학에서 설정하여 교육과정의 기반으로 삼고 있는 각 대학의 역량이 가톨릭계 대학의 고유한 가치를 충실히 반영하였는지 살펴보기 위하여, 가톨릭 교육에 관한 근원적인 고찰을 통하여 가톨릭 역량에 대한 정의를 제시하고, 이를 우리나라 가톨릭계 대학에서 설정한 역량 개념과의 연관성을 탐색하여 역량 개발 연구의 기초적 과정을 제시하는 것을 목적으로 한다. 이를 위하여 다음과 같은 연구 문제를 제시하였다. 첫째, 가톨릭 역량의 구성 요소는 무엇으로 범주화 할 수 있는가? 둘째, 가톨릭 역량과 우리나라의 가톨릭계 대학이 설정한 역량과의 연관성은 무엇인가? 역량의 일반 개념의 전개과정과 고등교육의 영역으로 진입하게 된 배경을 통시적으로 탐색하였고, 가톨릭교회 문헌들과 관련 성경 구절을 고찰하여 가톨릭 역량을 추출하였다. 연구 결과 가톨릭 역량으로써 그리스도의 ‘완전함’으로 나아가는 인성 역량, 소명의식으로 충만한 사도직 역량, 신앙과 문화의 통합에 기반한 복음화 역량, 이성과 신앙의 융합적 사고 역량 그리고 책임감에 근거한 공동선 역량을 추출하였고, 이 역량들은 믿음, 희망, 사랑을 동력으로 구현되고 있음을 구조화하였다. 가톨릭 역량과 국내 가톨릭계 대학들이 설정한 역량과의 연관성을 분석한 결과 가톨릭 역량은 각 대학이 설정한 교육이념, 인재상 또는 핵심역량에 분포되어 구현되고 있었다. 본 연구는 가톨릭교회 문헌을 역량의 관점에서 재해석하고, 가톨릭 교육의 목적과 사명을 밝혀, 일반 교육학의 역량 개념과 가톨릭 교육의 가치를 결합한 연구라는 점에서 그 의의를 찾을 수 있다. 주제어 : 가톨릭계 대학, 역량, 핵심역량, 정체성, 가톨릭 역량 This study aims to examine whether the competencies set by Catholic universities, which form the basis of their curricula, faithfully reflect the unique values of Catholic education. By conducting a fundamental inquiry into Catholic education, it aims to define Catholic competencies and explore their relevance to the competency concepts established by Catholic universities in South Korea. The study aims to lay the groundwork for competency development research. The following research questions were posed: First, what are the components of Catholic competencies? Second, what is the relationship between Catholic competencies and the competencies established by Catholic universities in South Korea? The study explored the general development process of competencies and the background of their entry into the field of higher education. By examining Catholic Church documents and relevant biblical passages, the study identified the following Catholic competencies: human competency progressing toward the 'perfection' of Christ, apostolic competency filled with a sense of vocation, evangelization competency based on the integration of faith and culture, integrative thinking competency combining reason and faith, and common good competency based on responsibility. These competencies are structured to be implemented through the driving forces of faith, hope, and love. The analysis of the relationship between Catholic competencies and the competencies established by domestic Catholic universities revealed that Catholic competencies were distributed and implemented in the educational philosophies, ideals, or core competencies set by each university. This study finds its significance in reinterpreting Catholic Church documents from the perspective of competencies, clarifying the purpose and mission of Catholic education, and combining the concept of competencies in general education with the values of Catholic education. Keywords: Catholic universities, competencies, core competencies, identity, Catholic competencies.

가톨릭 학교교육에 대한 교구장 주교의 역할에 관한 고찰

조민환 가톨릭대학교 신학대학원 2008 국내석사

국 문 초 록 가톨릭 학교교육에 대한 교구장 주교의 역할에 관한 고찰 가톨릭대학교 대학원 신학과 실천신학 전공 <지도 : 이 경 상 교수> 조 민 환 제 삼천 년 기에 들어선 지금, 대한민국 공교육에 대한 우려의 목소리가 높다. 입시라는 굴레와 사교육의 확대 속에 학교교육은 그 고유의 본질적 목적과 정체성을 잃어가고 있다. 아울러 일부 사립학교의 교육 부조리나 재단 내의 경영상 횡포로 인한 사립학교법 개정은 가톨릭 학교와 같이 모범적인 사학의 건학이념을 가로막고 있는 실정이다. 이러한 현실 안에서 본 소고는 가톨릭 학교교육의 궁극적 목적을 실현하기 위한 가톨릭교회의 노력을 고찰하고자 했다. 그런데 학교교육에 관한 가톨릭교회의 노력은 교회 내 학교 당국 및 관계자들에게만 국한되는 문제가 아니다. 이는 지역교회 구성원 모두의 몫이고 결국 그 지역교회를 돌보는 교구장 주교의 의무이자 책임으로 이어진다고 하겠다. 필자가 “가톨릭 학교교육에 대한 교구장 주교의 역할에 관한 고찰”로 논제(論題)를 선택한 이유는 바로 여기에 있다. 본고는 ‘교회법’이라는 학문의 범주 아래에서 “가톨릭 학교교육과 교구장 주교의 역할”에 대한 고찰을 하고 있으므로, 그 내용을 전개하기 위한 방식은 ‘교회법’이 지닌 3가지의 고유한 연구 방법론-연대적 분석(Chronological Analysis), 이론적 접근(Theoretical Approach), 사목적 제언(Pastoral Proposal)-을 택하였다. 본문은 Ⅰ부와 Ⅱ부로 구성되어 있다. 제Ⅰ부에서는 가톨릭 학교교육에 대한 법적 근거를 제시했다. 제1장에서는 『1917년도 교회법전』의 교육과 관련된 법령들을 ‘교육의 중요성’, ‘가톨릭 대학교와 학위’, ‘학교 감독에 관한 주교의 권리’라는 주제로 알아보았다. 제2장에서는 『제2차 바티칸 공의회 문헌』의 「그리스도인 교육에 관한 선언」을 필자가 ‘교육의 원리와 목적’, ‘교육의 의무와 책임’, 그리고 ‘가톨릭 학교’라는 주제로 분류한 후, 공의회가 선언하는 교육에 관한 기본적인 내용들을 정리하였다. 제3장에서는 『1983년도 교회법전』을 ‘교육의 책임’과 ‘교육의 수단’이라는 주제로 나누어 ‘교육의 책임’에서는 <부모>와 <국가> 그리고 <교회>라는 소제목으로 살펴보았고, ‘교육의 수단’에서는 법전이 제시하는 학교에 대한 조항들을 알아보았다. 제4장에서는 가톨릭 교육에 관한 교회의 가르침들 가운데 「가톨릭 학교에 관한 지침」, 「학교 내의 가톨릭 평신도 :신앙의 증인들」, 「제삼천년기의 문턱에 서 있는 가톨릭 학교」, 「가톨릭 대학교에 관한 교황령」을 살펴봄으로써, 가톨릭 학교교육과 관련된 교구장 주교의 역할들에 대해 고찰하였다. 제Ⅱ부의 제1장은 본격적으로 교구장 주교의 법적 책임과 권리에 대해 1983년도 법전을 근간으로 논하며, ‘학교의 설립’과 ‘감독과 시찰’ 그리고 ‘가톨릭 학교에 관한 명명권과 인재양성’이라는 주제에 따라 살펴보았다. 제2장에서는 미국과 독일의 가톨릭 학교교육 실황을 제시하면서, 외국의 선험 사례를 참고로 하여 가톨릭교회가 앞으로 어떤 방향으로 학교교육을 개선시켜야 되는지를 모색했다. 제3장에서는 가톨릭 학교교육의 사명에 위배되는 한국의 공교육 현실의 배경인 여러 사회적 문제들 중 중추적이고 대표적인 문제인 ‘사학법’에 대하여 살펴보고, 특히 동전의 양면과도 같은 ‘사학의 공공성과 자주성’에 대하여 고찰했다. 그리고 사립학교법이 현장에서 어떠한 양태로 드러나는지 ‘사립학교법의 현실’에 관한 제목으로 ‘학교 운영권에 대한 제한’과 ‘종교교과목에 대한 제한’들을 살펴보았다. 마지막으로 제4장에서는 가톨릭 학교교육을 위한 교회의 노력과 대응들에 대해서, 먼저 인간이 가지고 있는 교육에 대한 권리를 ‘천부적 권리’라는 제목으로 간략히 설명하고, 한국 교회의 대응책을 공시적 접근과 통시적 접근으로 강구해보았다. 이어서 한국에서 가톨릭교회가 시행하고 있는 몇 가지 노력들을 ‘한국 가톨릭 학교 교육 헌장’과 ‘가톨릭 학교교육 포럼’으로 제시하였다. 결론에서는 현실의 제도가 가톨릭 학교교육의 영성을 막고 있다면, 교구장 주교의 힘 있는 발언과 교회 내의 신자들이 힘을 모아, 그 제도를 가톨릭 학교교육의 영성을 실현하는 쪽으로 되돌려 놓아야 한다고 밝혔다. 바로 제도적 투신으로 가톨릭적 입법들을 제시하고 그러한 법률들을 발판삼아 본질적 의미에서의 가톨릭 학교교육을 구현하자는 것이다. 아울러 “장학금 제도”를 통하여, ‘가난하고 소외된 어린이들에게 교육의 기회를 부여하기 위함’이라는 가톨릭 학교의 본질적 목적을 이행하고 귀족교육의 한정성을 경계하자고 언급하였다. 그 결과, 가톨릭 학교교육이 이 사회의 학교교육에 정향(正向)을 제시하고, 공교육의 모범적 사례로 본(本)을 보여줌으로써 이 사회에서 계속 벌어지는 양극화 현상의 극복에 교두보 역할을 할 수 있기를 희망하였다. A Study on the Role of a Diocesan Bishop in Catholic Schooling Cho, Min-Hwan Department of Practical Theology, Graduate School, The Catholic University of Korea <Director : Prof. Lee, Kyung-Sang> At the entrance of the third millenium, people show a high degree of concern about Korean public education. The school education seems to be losing its own essential purpose and identity, with the pressure of entrance exams and increasing private education for students. Moreover, irregularities and injustice in running of some private schools has caused revision of the private schools law, which obstructs the establishment of exemplary private school with appropriate foundation including Catholic schools. Under such circumstances, this thesis studies the Catholic church's efforts to realize the ultimate goals of Catholic school education. Such efforts, however, are not a matter limited to the school authorities. These efforts should be responsibility of all members of a parish church and eventually, of the diocesan in charge of the diocese. This opinion has named this thesis as "the role of diocesan bishop in Catholic schooling." This thesis explores the Catholic schooling and a diocesan's role in it under the discipline of Canon Law. Therefore, three characteristic methodologies of Canon Law are used to develop the content: chronological analysis, theoretical approach, and pastoral proposal. The body of the text consists of Part I and II. In Part I, the legal foundation of Catholic schooling is presented. Chapter one examines the laws related to education in The code of Canon Law(BenedictⅩⅤ ) in terms of 'the importance of education' 'Catholic University and degree' and 'a bishop's right to supervise schools.' Chapter two studies Documents of the Vatican Council Ⅱ - Declaration on Christian Education, Gravissimum Educationos under the headings of 'the principle and purpose of education,' 'the duty and responsibility of education,' and 'the Catholic school' and points out the basic facts of education strategy declared by the Council. Chapter three explores The code of Canon Law (John PaulⅡ) under the two subjects: one is the 'responsibility of education,' where the discussion develops through the headings of 'parents,' 'nation,' and 'church'; the other is the 'means of education,' which examines legal articles from the Code mention Catholic schooling. Chapter four refers to such documents as The Catholic School, Lay Catholics in Schools : Witnesses to Faith, The Catholic School on the Threshold of the Third Millennium, and Apostolic Constitution of the Supreme Pontiff John PaulⅡ on Catholic Universities, among the various instructions of church on Catholic education, to learn the role of a diocesan bishop in Catholic schooling. Based on The code of Canon Law (BenedictⅩⅤ ), c hapter one of Part II discusses the legal responsibility and right of a diocesan in depth, under the subjects of 'foundation of a school,' 'supervision and inspection,' and 'right to name Catholic schools and nurturing of human resource.' Chapter two provides the reality of American and German Catholic school education and searches for the right direction for our Catholic church to improve school education through the precedents of other countries. Chapter three shows how the fundamentals of "private schools law" is against the mission of Catholic schooling, and how such laws generate various social problems within in the Korean educational system. In particular, this thesis focuses on both public and independent nature of private schools, sometimes referred to be a double-edged sword. In addition, this chapter examines restrictions on school administration and religious subjects under the subtitle of 'the reality of private schools law' in order to demonstrate how the current law reveals its weakness. Finally, chapter four discusses the church's effort and counterplan to improve Catholic school education. Chapter begins with brief explanation of the human rights to be educated as 'God-given rights' and deliberated the counterplan of Korean church through synchronic and diachronic approaches. Subsequently, it presents ‘Charter of The Korea Catholic school Education’ and ‘Catholic School Education Forum’ as examples of the efforts made by Korean Catholic church. In conclusion, the author argues that if the current education system hinders spirituality of Catholic school education, the system should be redirected to fulfill the spirituality through voicing enthusiastic opinions of the diocesan bishop and all church members. This effort can be done by offering Catholic legislation as institutional countermeasures and stepping-stone; such legislation will guide the church to accomplish the fundamental sense of Catholic education. Furthermore, the author suggests that Catholic schools should enlarge scholarship to persue its essential goal of 'offering educational opportunity to poor, neglected children' and stay wary of the limitations of aristocratic education. As a result, the author hopes Catholic school education would become a solution to alleviate the increasing socioeconomic polarization by providing the right direction of education and setting an outstanding example for public education in this society.

1912년~1935년 한국 가톨릭 교회음악에 관한 연구(上) : 그레고리오 성가를 중심으로

김도경 가톨릭대학교 대학원 2013 국내석사

Korean Catholic Church and their chants have developed in various ways along with time and environmental changes. It can be classified into four different periods; period of CheonJu-Gasa(Ancient form of Catholic lyrics), introductory period of Gregorian Chant, period of Hymnal Books before and after 1948. CheonJun-Gasa was formed spontaneously by the faithful in order to spread Catholic doctrines and the faith. There were also Gregorian Chants that came along with history of Catholic Church. In Korean Catholic Church, Gregorian Chants were accepted when the Catholic liturgy was introduced by the influence of French Missionaries and their related congregations. However it was not as effective as expected. At initial stage, the liturgy could not be conducted due to persecutions and people could not afford to teach and share the Gregorian Chant which had unfamiliar melody and the lyrics. Nevertheless, Gregorian Chant achieved recognition of its importance in Korea and the Vatican recommended to use Gregorian Chants in all Catholic liturgy around the world. Since the Korean Hymnbook started to be published in 1910, it has shared the history of Korean Catholic music. Therefore the study on Korean Catholic hymnbook is a core factor to see the trend of Korean Catholic hymns. This paper will examine the historical and musical significance of following books especially concentrating on the hymnbook containing the Gregorian Chant; from 1912 copy of YongSan『Seminary Hymnbook』to primally published four part voice hymnbook 『Caholic Hymnbook』by Lee MoonKeun 1948. This paper will propose the improvement of the future Gregorian Chant by looking at a direction of the usage of Gregorian Chant within Korean Catholic hymnbook. It will be done looking through at the introduction and transition process of Gregorian Chant in Korea, usage within the hymnbooks and including some problems. Once we take advantage of the Gregorian Chant, the root of the Catholic Church Music, we will be able to overcome the limit coming from the shortage of hymnbooks on various liturgical seasons and subjects. 한국 가톨릭교회는 시대와 환경의 변화에 따라 다양한 모습으로 발전되어 왔으며 성가 역시 다양한 모습으로 변화되어 왔다. 이를 구분하면 천주가사 시기, 그레고리오 성가 유입 시기, 1948년 이전 성가집과 이후 성가집 시기 등으로 나누어 생각해 볼 수 있다. 한국 가톨릭교회 초기에 천주교 교리와 신앙을 전달할 목적으로 일반신자들에 의해 자생적으로 천주가사가 형성되었다. 또한 가톨릭교회에서 역사와 더불어 그 길을 함께 걸어온 ‘그레고리오 성가’가 있다. 한국 가톨릭교회에서 그레고리오 성가는 프랑스 선교사들과 프랑스 계통 수도원들의 영향으로 천주교 전례의 유입과 함께 자연스럽게 받아들여졌다. 그러나 그 파급효과는 그리 크지 못했다. 도입초기에는 박해에 의해 전례가 제대로 수행되기도 어려웠고 선율과 가사가 모두 생소한 그레고리오 성가를 가르치고 향유(享有) 할 만한 여력이 없었다. 특히 가사가 라틴어라는 점에서 성가의 습득이 어려웠을 것이다. 그럼에도 불구하고 그레고리오 성가는 현재까지 가톨릭 전례의 최고 음악으로 그 중요성을 인정받고 있으며, 교황청에서도 가톨릭의 모든 전례에 그레고리오 성가를 사용하도록 권고하고 있다. 한글성가집이 발간되기 시작한 1910년 이후부터 한국 가톨릭 교회음악의 역사는 성가집의 변천사와 그 맥을 같이한다. 본 논문은 1912년 용산『신학교 성가』등사본부터 최초로 출판된 정식 4부 합창 성가집인 1948년 이문근『가톨릭 성가집』발행 시기까지 성가집들의 역사적, 음악적 의의를 그레고리오 성가가 수록된 성가집을 통해 집중적으로 살펴볼 것이다. 또한 한국에서의 그레고리오 성가 유입과 변천과정, 성가집들 안에서의 활용, 그리고 문제점을 통해 한국 가톨릭 성가의 그레고리오 성가가 나아가야할 방향을 살펴보면서 개선방안을 제언해 볼 것이다. 미사전례 중심의 내용을 담은 성가가 부족한 현실에서 가톨릭 교회음악의 뿌리인 그레고리오 성가를 적극 활용한다면 전례시기별, 주제별 성가의 부족에서 오는 한계를 극복할 수 있을 것이다.

한국 가톨릭계 중등학교 종교교육의 실태 및 개선방안 연구

조영관 가톨릭대학교 대학원 1998 국내석사

In this research I put emphasis on surveying and analyzing the actual conditions in which the religious education in the catholic secondary schools in Korea is carried out. Then I proposed some improvements for the problems discovered by the analysis on the actual conditions. To achieve these purposes I in this entity divided the object of study into the the study of the literature and the statistical questions. In the study of the literature, I prescribed the notions for the 'catholic school' and the 'religious education', traced the history of the secondary schools and the religious education of the korean catholic church, and dealed with the educational conditions of the catholic secondary schools and the necessity for religious education in them. In the statistical questions which was executed at the catholic high schools in Korea, the most important part of this study, I analyzed the actual states and the problems the catholic religious education faced with, and offered some solutions for them. In this abstract, I am not going to the details, but just say briefly about my analysis on the statistical questions. To start with, the statistical questions were offered to thirty six catholic high schools in Korea, and twenty nine religion teachers and one thousand four hundred five students in twenty nine high schools answered the questions. My analysis base on them. 1) The purpose of the religious education: 34.5% of the schools regarded 'the formation of the overall personality according to the catholic ideal' as the most important purpose for the religious education. And 79.3% of the teachers thought of it likewise. Thus, we can conclude that for most catholic high schools, 'the formation of the overall personality' was considered as the most important educational purpose for the religious education. 2) The contents of the religious education: When we look at the specific gravity the subjects of the religious education enjoy, then we can find out that the rate of the education of the morals, the ethics, and the human understanding is 30-35%, the understanding for the catholicism is 20-25%, and the understanding for the general religions and other religions is 10-15%. On the other hand, it appeared that 20.7% of the schools did not use the religious textbooks in the religion classes, leading us to the assumption that the religious textbooks were not much used in classes, and that many religion teachers had not much faith in the religious textbooks. Also they hoped that more of the human understanding programms and a variety of contents that are easy and interesting to the students would be added to the religion textbooks. 3) The method of proceeding the class: Teaching religion, the most used method is the lecture, the average rate being 28.0%. And the rate of the audio-visual method is 25.6%, the group work 23.1%, and the method of conversations and discussions 17.4%. And 74.1% of the religion teachers took the trouble to take considerations for the students with other religions in the class. Concretely 48.1% of the teachers said that they do not force the catholic belief to them, explaining every religion with objectivity, and respecting the other religions rather than criticizing them. 4) The conditions of the religion teachers: The average number of the religion teachers in a school was about 1.6, and only 66.7% of the catholic schools had teachers with the certification. Also the education and the training for the religion teachers were not effective, and the rate of the satisfaction of the teachers for the actual conditions of the religious education was an average of 38.1%, reflecting their dissatisfaction with the actual religious education. The most difficult things which the the teachers had to experience were 'the lack of a systematic educational course' and 'the shortage of the materials for religious educations', 'the absense of lasting special educations for religion teachers' and 'the passive attitude of the students'. 5) The educational environments: Twenty seven of the twenty nine high schools had the religion classes during the regular school hours, while two high schools were teaching philosophy instead of the religion. The average time the students were taught the religion was 1.9 hours. As a place for the religious class, 'the religion class-room' was most often used, the rate being 74.1%. 6) The valuation of the education: Schools that practices valuation for the religious classes were just 33.3%, showing evidently that most of the schools did not have valuations for the religion classes. As the methods of the valuation the test in question ans answer form, the test in form of the discourse, the valuation of the assignments, the valuation through the percentage of attendance or the class manner, and the group works were used. And the results of the valuations were written in a record book of school life, or, regardless of the valuations, they were fulfilled by just writing down 'completion'. 7) The responses of the students to the religion classes: 53.9% among the students thought that the religious education was necessary, but the degree of the satisfaction about the religion classes was just 49.0%. And while the students who answered the religious classes were helpful to their life was 62.6%, and 7.1% answered they were of no use. The parts religion classes were helpful to the students were 'the reflection and the understanding of life' (23.2%), 'the improvement of living attitude' (17.5%), 'the formation of the positive sense of value' (18.8%), and 'getting the fundamental knowledge about religion'(17.0%). And the reasons that made the students to dislike the religion classes or think it as a burden were 'because of the stereotyped contents'(27.0%), 'because they are originally not interested in religion'(20.6%), and 'as only the religious contents about the catholics were emphasized'(20.6%). To the question, whether the different religions are taken consideration, 69.9% of the students answered that they were respected, in the religion classes the conversations and the cooperation with them being emphasized. 8) Other matters: 33.7% of the teachers only knew about the organisations of the church that are associated with the religious education.. And the number of the students who got baptised as a catholic was in average thirty per year. And the religious events or activities performed with the religious education were 'all kinds of Masses' (100%), 'the Night for the Virgin Mary' (92.6%), 'classes for those who are preparing for the baptism' (81.5%), 'pilgrimages on foot' (44.4%), 'training activities' (45.1%), 'baptismal ceremonies'(44.4%), 'Easter services'(44.4%), and 'cell activities' (48.1%). The problems which we found out by analyzing the actual conditions about the religious education are as follows. 1) Many religion teachers did not have a balanced outlook on the purpose of the religious education which holds 'the church's character' and 'the school's character' in common. 2) The religious textbooks were not regarded as important in the actual classroom and many teachers were not satisfied with them. 3) In giving the lessons, one teacher among five teachers did not consider at all for those with other beliefs. 4) The circumstances for the religion teachers were not good. For example, there were insufficient religion teachers who could take charge of the religious education, and the teachers' study and training were not accomplished well enough. 5) By the heavy gravity given to the entrance examination for the university, the religion classes were carried out passively, being assigned to only minimal times per week. 6) Many religion teachers did not carry out valuation over their religion classes. 7) There is almost no research on the field of the religious education. The improvements for these problems I want to propose are as follows. 1) The religious education of the catholic schools must hold the church's character and the school's character in common and should not emphasize only one of them. 2) The contents of the religion textbooks must be improved. It must be able to awaken the motivation and the studying will of the students, and add to the contents reflections on the education for the whole personality and the teachers' requests. 3) It is not contrary to fulfill the christian duty and at the same time to respect other religions or to take considerations for those with other religions. To accomplish the religious education with success, it is essential to have an open-minded attitude to the other religions. 4) The church should do their best to cultivate the professional teachers who have a teacher's certification, and must give chances of a consisted special education for the present teachers. 5) The religion class is to be extended to more than two units as the minimum and to be proceeded continuously through the first and the second grade in the high schools. 6) To develop the religious education a little more, the valuation of the religion classes must be enforced. As the method of the valuation, I recommend to avoid the form of the question and the answer, and to use the form of the discourse or the valuation through homeworks and the method of presenting one's group works, etc. 7) For the development of the religious education, the foundation of the catholic education research institute and the training of the catholic professional education experts must be accomplished.

성경을 이용한 청소년 교리교육 효율성에 관한 연구 : 2000년 개정된 대구대교구 주일학교 교리교재와 2005년 대구대교구 복음여행 비교분석을 중심으로

이진옥 대구가톨릭대학교 신학대학원 2008 국내석사

(Abstract) Our youth are the leaders of tomorrow, and our catholic church agrees with this opinion. The letter "To every youth in world" from Pope John PaulⅡ said "You have hope, because you are part of the future and the future depends on you." And every society thinks youth education is a very important part of our lives too. We, as members of a society, have created many kinds of education program for youth. The Archbishopric, where is involved with Korea, is trying to develop a variety of youth programs. Unfortunately, the participation rate in Sunday school is decreasing these days. Catechesis needs to be more interesting and fun. We need to understand what happens in Sunday school. Usually Sunday school teachers are University students. They prepare for their class at least 1week in advance and they have class every weekend at anappointed hour. They try to teach by using many kinds of sources but youth do not feel the class is fun or helpful to develop their faith. This problem happens because of Sunday school teachers don't have a background in Theology so this makes it difficult to teach youth catechesis. Another problem is the text book. The text book is one of the most important sources in education. All education is influenced from not only the teacher's skill but also the text book. If the text book is too hard to understand for both the teacher and the students then this will be a serious problem. So the textbook needs to be easy to understand. In the case of catechesis, the text book is a really important source for educating faith to people. It should help individuals understand what it means to be Catholic. Unfortunately in the Catholic Church here Korea's traditional text book follows the Korean cramming system of education so people who want to be baptized or participate in the Catholic education program have to memorize all the Catholic teachings. This system was very effective in 1970s but now it is ineffective. For youth, a story telling system of education is more effective than the cramming system of education. So this study recommends using the bible for youth catechesis. The bible is the basis catechesis with sanctuary. In the bible there is God's teachings, and information about Jesus and the disciples’ lives. The structure of the bible is story telling so this bible will help our youth's faith through understanding Jesus and thedisciples’ lives; moreover, this will help students understand the Catholic teaching more easily. So the purpose of this study is about look at the effect of using the bible in youth catechesis. This study consists of five chapters. In chapter 1, we are going to look at characteristics of the Korean Catholic church's catechesis and how it is concerned with the realities of youth catechesis. Moreover, we will find out about current catechesis from Sunday school teachers (financial affairs and textbook.) We present the solution to reform the text book. In chapter 2, we are going to compare Daegu Archbishopric's Catholic education text book (2000ed) & Daegu Archbishopric's 'Traveling Gospel' based on the views of teachers and students. In chapter 3, we investigate the issue of the text book and present the solution of using the bible for youth Catechesis. Moreover, here we are going to look for examples of other Archbishopric’s youth Catechesis using the Bible. In chapter 4, new teaching skills using the bible are presented, particularly a metaphor in 4 gospels. We will also provide an example form of catechesis for youth. Finally in chapter 5, we are going to look the effectiveness of catholic youth education based on the bible. In conclusion, if youth catechesis uses the bible, it is really helpful for youth to understand the catholic teachings and strengthen their faith. But if teachers just focus on the Gospel, this can create a formal catechesis that does not promote learning and understanding. So when they harmony with both bible and sanctuary then youth catechesis will be more effective.

한국 가톨릭 성가집에 나타난 요한 제바스찬 바흐의 코랄 연구

김정희 가톨릭대학교 대학원 2009 국내석사

16세기 독일에서 발생한 루터의 종교개혁 이후 그 때까지 라틴어 미사만 허용되었던 독일에서는 자국어로 된 미사와 이에 따른 자국어 성가의 발달이 이루어졌다. 이는 마르틴 루터가 종교개혁 후 일반 회중들 특히 젊은이들이 세속적인 것이 아닌 하느님을 다 함께 찬미할 수 있는 노래들 즉 코랄의 발전을 촉구한 데서 출발하였다. 이 후 18세기에 요한 제바스찬 바흐가 태어나기 이전까지 200년 동안 수많은 코랄 곡집들의 출간이 이어졌다. 기존의 그레고리오 성가나 독일의 민속노래들이 정선율을 이루었던 이 코랄들은 마침내 독일 작곡가인 요한 제바스찬 바흐에 의해 절정을 이루었다. 바흐는 테너에 머물던 정선율을 모든 회중이 따라 부르기 좋게 소프라노로 올리고 하 3성부가 화음을 채우는 4성부 코랄 작법의 완성을 이루었다. 그의 마지막 임지였던 라이프찌히의 칸토르로 있던 시절에 주로 작곡하였던 그의 200곡이 넘는 코랄 칸타타들은 모두 교회 전례력에 따라 거의 매주 한 곡씩 작곡된 것이다. 18세기 학자들의 천주교 연구에서 시작된 한국 천주교회의 성가는 처음에는 신자들의 교리교육을 위한 천주가사와 외국인 신부들의 그레고리오 창미사가 주를 이루다가 프랑스 외방전교회와 독일 분도회의 선교사들이 프랑스와 독일의 성가에 천주가사의 가사를 붙여 사용하면서 최초로 서양식 성가를 도입하였다. 독일 분도회의 덕원성가집에는 바흐의 코랄곡이 최초로 나타난다. 4부 합창곡은 1948년 이문근 신부의 가톨릭성가에서 처음 출간되었다. 제2차 바티칸 공의회의 전례헌장에 따라 모든 신자들이 함께 자국어로 하느님을 찬양할 성가가 필요해진 가톨릭교회의 1984년에 간행된 현재의 가톨릭성가에는 모두 10곡의 바흐 코랄을 찾아볼 수 있는데, 이 곡들은 4곡은 바흐의 이름으로 6곡은 다른 작곡가의 명의로 되어 있으나 바흐도 작곡한 선율들이다. 바흐는 주로 2분음표로 되어있던 기존의 코랄들을 4분음표를 중심으로 작곡하였고, 각 소절의 마지막음은 페르마타를 붙여서 종지 및 반종지를 이루고 있으며 단조로 된 곡의 마지막 종지는 피카르디 종지를 이룬다. 음악수사학적으로 가사를 표현하기위해 8분음표로 된 음계의 순차 진행이나 도약진행, 여러 7화음의 사용, 그리고 다양한 리듬의 변화를 사용하여 4성부 코랄작법의 절정을 이루고 있다. 교회전례력에 따라 작곡된 바흐의 코랄들을 전례의 여러 시기에 적합한 회중을 위한 봉헌 성가나 영성체 성가로 사용하는 것은 훌륭한 일일 뿐 아니라 꼭 필요한 일이기도 하다. 더 많은 바흐의 코랄들이 회중용 가톨릭성가로 불리기를 바라며 앞으로 우리 가톨릭교회 성가를 작곡하는 많은 작곡가들이 쉽고도 예술적인 가치가 높은 바흐의 4성부 코랄 작법을 따른 성가들을 작곡하였으면 한다. In 1784 Korean Roman Catholic Church has begun at first by Korean scholars themselves and not from any other country's missionaries. And naturally catholic congregational song also begun as the form of traditional Korean GASA, which was written in the 4-4 or 3-4 words structures, not in melody, only for reading with the purpose of educating Korean people about the catholic church doctrines, named as CHUNJUGASA.. When the Paris Foreign Missions Society and German Benedictine Order came into Korea, French and German church songs were brought in together, with the words translated in Korean CHUNJUGASA. In the book of Benedictian church song book of Dukwon which was printed in 1938, one of Bach's chorales was appeared as a unison. The 4-part church-songs first appeared in the catholic hymnbook arranged by father Lee Mungeun in the year of 1948. As the 2nd Vatican Council allowed liturgies in vernacular words, Korean Catholic Church also tried to build out many adequate Korean church songs. In 1986 Korean Conference of Catholic Bishops published new Catholic congregational hymnbook, which contains 10 Bach's 4-part chorales. As a duty of his job as the Kantor of Thomas-Kirche in Leipzig, Johann Sebastian Bach, who was the most famous composer of Barock (and even of all the other ages) in the western music history, composed many easy and beautiful chorales. Adapting his fundamental knowledge of harmonics and counterpoint in his genius, he has arranged many Lutheran chorales in uppermost degree. His chorales follows annual church times of German Lutheran cycle, which is almost the same from our Roman-Catholic annual church cycle. Because the Lutheran Doctrine, very similar to the Roman-Catholic Doctrine, is different from Calvinists, who occupy most Korean Protestant churches, we can find only 2 Bach's chorales in the Korean Protestant Congregational Songbook, relatively fewer than Catholic Church Hymnbook. I think the beautiful, easy and pious Bach's chorales will be very useful for the annual congregational song of the Catholic Church and I wish the more Bach's chorales could be performed in the Church. In advance, if I wish more, more Korean composers would compose 4-part congregational songs according to 4-part Bach's Chorale style.

남명 조식의 ‘경의敬義’사상과 가톨릭 사회정의와의 비교고찰

이진효 대구가톨릭대학교 대학원 2024 국내석사

The author explores how Confucianism, among many Eastern religions, can engage in dialogue and communication with the Catholic Church. Discovering the life of Nammyeong Jo-Sik, centered on 敬 (respect) and 義 (righteousness), the author draws parallels with the social justice of the Catholic Church. The paper extensively compares and analyzes Jo-Sik's efforts to control his mind, judge right from wrong, and demonstrates how Jo-Sik's principles of 敬 and 義 can contribute to realizing justice in today's Catholic Church. In Chapter 1, the author briefly covers Jo-Sik's life. Jo-Sik, known for his straightforward personality and early passion for studies, showed interest in practical and diverse fields, including non-mainstream studies. Choosing a scholarly life over official examinations in his youth, Jo-Sik built Sanhaejeong the age of 30, dedicating himself to studies. For 15 years, Jo-Sik delved into the ideas of 敬 and 義 at Sanhaejeong Pavilion. Subsequently, Gyebudang and Raeryongjeong Pavilion were constructed, completing the Gyeongui Geology with his disciples. Despite his interest in the nation and its people, Jo-Sik criticized officials prioritizing personal interests over national affairs. He advocated that kings should cultivate respect, righteousness, and character to pave the way for a righteous rule. Despite receiving several offers from the king, Jo-Sik declined and built a mountain retreat, spending the rest of his life teaching his disciples 敬 and 義. Chapter 2 explores Jo-Sik's ideas of 敬 and 義. Influenced by Zhu-Za and Zheng-Yi, Jo-Sik considered 敬 as unifying the mind and 義 as clearly judging right and wrong with a bright heart to express social justice in life. Jo-Sik, practicing both 敬 and 義, sought to reach a state of Zen meditation, emphasizing benevolence and wisdom towards others. Speaking truthfully to the king based on 義 about the country's situation, Jo-Sik judged people not by social status but by their character and decency. Sharing the wisdom gained through practice with his disciples, Jo-Sik applied 敬 and 義 to both learning and realizing justice in life. Chapter 3 delves into the social justice of the Catholic Church. Rooted in the essence of God and Jesus, the Catholic Church, starting with Leo XIII's "New Situation" in 1891, views society as an object of interest and participation without separation. Despite changes in focus, the papal decrees on social justice share commonalities in respecting the role of members in social activities, protecting their rights, and emphasizing the role of the state. The common good, deeply connected to social justice, aims for a state where individuals can achieve self-realization through solidarity and assistance. The righteousness of Jesus, protecting the socially weak and comforting sinners and the sick, evangelizes God's love and peace. The Catholic Church's goal is to guide those uncared for, like God's justice, toward personal maturity in God with interest and help from others. In Chapter 4, Jo-Sik's ideas of 敬 and 義 are compared with social justice in the Catholic Church, suggesting ways for today's Christians to practice justice. Jo-Sik, a practical scholar contributing to the nation's development through virtue cultivated via mental and physical discipline, aligns with the common good's intention to restore the original good and benefit others rather than oneself. Jo-Sik, striving for virtue and personal realization, engaged in social practice, resembling the mission of Christians to dedicate themselves and help those without guaranteed dignity and rights. The Church, dedicated to others and realizing God's kingdom on earth, aligns its heart with God's will through the practice of 敬 that unites hearts. The Catholic Church should judge 義 from wrong according to God's will and practice love for the poor. The exemplary life of Jo-Sik serves as a model for the kind of justice that Christians should embody. The Church believes in the necessity of improving the social structure according to circumstances. Jo-Sik, too, sought to reform political reality by changing the social system, serving as an example of justice for Christians. However, there is a limitation in connecting human minds through social movements to realize social justice. The Catholic Church believes that human-to-human hearts are possible when society members collaborate to establish social peace and achieve harmony. As the saying goes, 'Peace is a work of justice,' peace becomes the fruit of love beyond what justice can offer. Such earthly peace can be restored and strengthened by living harmoniously in the order set by God. Jo-Sik lived to reveal the peace and love of society as a whole through practicing human propriety in relationships. If Jo-Sik combines the benevolent attitude he sought to recover through the practice of 敬, the Catholic Church will greatly help realize God's love and peace.

‘가톨릭 청년성서모임’의 방법론 모색

김동건 인천가톨릭대학교 대학원 2009 국내석사

본 논고는 ‘가톨릭 청년성서모임’을 대상으로 과거와 현재를 분석하여 교리교육 이론으로서 바라보고 나아갈 방향을 모색하였다. 제1장에서는 ‘가톨릭 청년성서모임’의 탄생배경을 시작으로 성장하게 된 과정과 전반적인 현 실태를 살펴보았다. 제2차 바티칸 공의회의 영향으로 성서에 대한 관심이 높아지고 성서를 읽고 묵상하고 공부하는 것이 교회에 힘을 불어넣어주는 영성이며 평신도 사도직 양성을 위한 핵심임을 알게 되었다. 변화의 물결은 한국 가톨릭교회에서 가톨릭 성서운동이 발생하게 하였고 이러한 영향으로 ‘가톨릭 청년성서모임’이 탄생하게 되었다. 제2장에서는 ‘가톨릭 청년성서모임’의 방법론을 분석하기 위해 두 가지 큰 틀인 그룹모임과 연수를 중심으로 살펴보았다. 그리고 분석을 통해 ‘가톨릭 청년성서모임’이 객관적인 해석임을 알 수 있었다. 객관적인 해석은 객관적 내용에서 출발하여 주관적 삶과 연결하고 실천으로 옮기는 방법이다. ‘가톨릭 청년성서모임’을 교리교육 방법론으로 바라보기 위해 객관적인 해석 방법으로서 윙크의 성서해석 패러다임 이론과 실재의 모델을 살펴보았다. 그리고 그룹모임과 연수의 분석내용을 윙크의 성서해석 교리교육 방법론의 세 가지 단계로 살펴볼 수 있었다. 이를 통해 ‘가톨릭 청년성서모임’과 윙크의 방법론 사이의 공통점과 차이점을 살펴보았다. 그리하여 월터 윙크의 방법론이 지니고 있는 장점을 ‘가톨릭 청년성서모임’이 가지고 있음을 알 수 있었다. 하지만 윙크의 방법론은 이성을 출발점으로 삼는 객관적 해석으로서 객관적 해석과 주관적 해석의 순환이 이루어지지 않는 단점을 지니고 있었다. 제3장에서는 단점을 보완하기 위해 주관적 해석 방법을 살펴보고 해석학적 순환원리를 통한 보충이론을 제시하였다. 이 보충이론을 ‘가톨릭 청년성서모임’의 그룹모임과 연수에 적용하여 새로운 방향을 모색해보았다. 해석학적 순환원리를 통해 보충된 연수와 그룹모임의 세 가지 방향은 ‘가톨릭 청년성서모임’의 정체성을 통해 모색하였다. 정체성인 하느님 말씀과 소공동체와 평신도사도직을 통해 ‘복음으로 살기’와 ‘증거하는 공동체’, ‘훈련된 말씀의 봉사자’를 교육방향으로 제시하였다. The paper has considered the way of study as catechesis theory analyzing from past to present on 'The Catholic Youth of the Bible Community'. In the first chapter, the paper has conducted a survey of 'The Catholic Youth of the Bible Community' from its birth and its procedural development to its current status. Under the influence of the second Vatican Council II, consideration of the Bible was given much more emphasis than before. The Church recognized that Reading the Bible, meditating and studying was regarded as divine nature which gave additional power to the Church and the mainstream to educate normal apostles. From this concept, The Catholic Bible Movement occurred and 'The Catholic Youth of the Bible Community' was born in the Korean Catholic Church. In the second chapter, the paper surveys and explores two main points; Group meetings and Training in order to analyze the methodology of 'The Catholic Youth of the Bible Community'. From this analysis, 'The Catholic Youth of the Bible Community' has gained important objectivity. The Objective analysis has formed a connection with subjective life using practical methods. To obtain a view of the objective methods of 'The Catholic Youth of the Bible Community', the paper has surveyed Wink's the Bible analysis paradigm, using a real model and the analysis of Group meetings and Training while incorporating the three steps of Wink's methodology of the Bible analysis catechesis. From this paper, we were able to recognize points of sameness and difference between 'The Catholic Youth of the Bible Community' and Wink's methodology. Finally, we recognized that 'The Catholic Youth of the Bible Community' has an advantage over Walter Wink's methodology. However, Wink's methodology which is based on! rationality and objectivity contains a defect which causes difficulty between objective and subjective analysis. In the third chapter, the paper conducts a subjective survey analysis and provides a supplementary theory through the methodological circulation principle in order to compensate for the defects of 'The Catholic Youth of the Bible Community'. The three ways of Group meeting supported by circulation principle of analysis were considered by identification of 'The Catholic Youth of the Bible Community'. This paper attempts to find a new way regarding how to adapt the supplementary theory to Group meetings and to the Training of 'The Catholic Youth of the Bible Community'. By "Practicing the Gospel", promoting a "witnessable community" and "training lay apostolates" a new way of education regarding the Identification and understanding of God's Words for small communities and lay apostolates has been introduced.