한국 기독교대안학교의 신학적 경향성에 관한 소고

임태규(Taekyou Rhim) 한국기독교교육정보학회 2009 기독교교육정보 Vol.22 No.-

Christian alternative schools which had the unique educational philosophy and the theological background in educational circles unlike mission schools appeared 10 years ago. These schools were not established in standing for definite theological aspects but had theological tendencies which dominated their school education. It is not only an opportunity that we can diagnose where Korean Christian education is, but also a start to understand the characteristics of Christian alternative schools. In addition, it helps know what is the goals Christian alternative schools hope to accomplish. By looking into theological tendencies based on the origin of Korean Christian alternative education and making the theological tendencies which control Christian alternative schools clear, the aims of Christian alternative schools can be certain. For this, first of all we have to understand Christian alternative education correctly, set up its notion to limit the range of the arguments, and examine the relations of Christian education and theology. The typical theological education of Korean Christian alternative schools are Evangelism Christian education which dominated the early history of Christian schools, Liberalism Christian education which appeared in alternative social movement so as to suggest alternative values about public education, and Reformed Christian education headed for theological tradition. We cannot deny that there are these three educations in any Christian alternative school. Christian alternative schools which emphasize on alternatives in secular alternative schools are related to Christian education based on liberalism theology, and Christian schools pursuing the educational purposes are related to orthodox theological Christian education. However now severe problems Christian alternative schools are faced with are not theological identity's but secular value's. Common secular values in Christian alternative schools show competitive education from an entrance examination, successful myths made from non-biblical comprehension about Christian leaders, distortion of essential and methodical values in education, and international Christian alternative schooling on purpose of English characterized education for globalization. Definitely all of these are why we lack theological and philosophical reflections on Christian education. It is necessary that we consider merits and demerits of theological tendencies which dominated Christian alternative schools, organize the educational philosophy, and keep it strong.

Reverend Youngsan Yonggi Cho and Christian Education

( Kyung Soon Park ) 한세대학교 영산글로벌신학연구소 2015 영산신학저널 Vol.34 No.-

All pastoral ministries have commonly coexisted with the related Christian educational activities. As all of pastoral ministry has been based on specific theology, all pastors must be theologians and Christian educators within the boundaries of their own theology. Christian education never exists alone regardless of theology. Therefore, all the realities of Christian education have been performed on the background of theological philosophy. From this perspective, Youngsan and his Christian education have been intimately related. As we examine his pastoral ministry, Youngsan initiated Christian education through such abundantly various theological education institutions as Sunday school, layperson leadership training program for small group ministry, establishing and extending domestic theological seminary for the purpose of training Korean pastors, and furthermore managing a total of seven theological seminaries in foreign countries to educate the foreign native pastors as the core of Christian education. Through the various activities of Christian education in his ministry, Youngsan theology was a foundation and contents to practice and connect them to the surpassing outcomes. However, studies on Youngsan theology done from the perspective Christian education are not sufficient to produce academic and practical outcomes. Therefore, more vigorous research rather than now from the Christian educational perspective must be essentially requested for the consistent extension and development of Youngsan theology.

Reverend Youngsan Yonggi Cho and Christian Education

박경순 한세대학교 영산신학연구소 2015 영산신학저널 Vol.34 No.-

All pastoral ministries have commonly coexisted with the related Christian educational activities. As all of pastoral ministry has been based on specific theology, all pastors must be theologians and Christian educators within the boundaries of their own theology. Christian education never exists alone regardless of theology. Therefore, all the realities of Christian education have been performed on the background of theological philosophy. From this perspective, Youngsan and his Christian education have been intimately related. As we examine his pastoral ministry, Youngsan initiated Christian education through such abundantly various theological education institutions as Sunday school, layperson leadership training program for small group ministry, establishing and extending domestic theological seminary for the purpose of training Korean pastors, and furthermore managing a total of seven theological seminaries in foreign countries to educate the foreign native pastors as the core of Christian education. Through the various activities of Christian education in his ministry, Youngsan theology was a foundation and contents to practice and connect them to the surpassing outcomes. However, studies on Youngsan theology done from the perspective Christian education are not sufficient to produce academic and practical outcomes. Therefore, more vigorous research rather than now from the Christian educational perspective must be essentially requested for the consistent extension and development of Youngsan theology.

평양 장로회 신학교의 기독교교육

홍성수(Sung Soo Hong) 고신대학교 개혁주의학술원 2022 갱신과 부흥 Vol.29 No.-

본 연구의 목적은 한국의 해방 이전 평양 장로회 신학교의 기독교교육의 특성과 의의를 살피는 데 있다. 한국에서 기독교교육학은 해방 이후 독립학문으로 교육 및 연구되었기에, 본 연구는 이를 감안하여 실천신학과 기독교교육학의 관계를 먼저 논의하고 이어서 평양 장로회 신학교의 실천신학 교수였던 곽안련의 실천신학을 고찰하였다. 그리고 곽안련을 중심으로 실천된 평양 장로회 신학교의 기독교교육 과정을 논의하였다. 첫째로, 평양 장로회 신학교 실천신학에서의 기독교교육이다. 평양 장로회 신학교의 실천신학 담당 교수 곽안련은 설교학, 목회학 같은 전통적인 실천신학 교과목 이외에도 어린이교육, 청년사역, 교육학, 심리학 같은 과목들을 포함시켰다. 둘째로, 평양 장로회 신학교의 기독교(종교)교육과정이다. 본 과정은 성경 관련 교과목 이외에도 스토리텔링, 유치원교육방법들, 게임과놀이 등과 같은 실제적인 특성을 가진 과목들로 구성되었다. 또한 본 과정은 교육학, 심리학 과목을 편성하여 학생들에게 교육학적인 안목을 기를 수 있게 하였다. 셋째로, 해방 이후 기독교교육학의 분과학문으로의 독립 이전 평양 장로회 신학교의 초기 기독교교육 역할이다. 이 시기 평양 장로회 신학교는 초기 단계로 기독교교육의 실천에 기여하였다. 이런 점들을 고려할 때에, 평양 장로회 신학교는 한국 장로교 신학교육의 첫 번째 기관으로 의의를 가지는 것처럼, 한국 초기 기독교교육 역사의 중요한 한 부분으로 평가될 수 있다. This study aims to survey characteristics and significance of Christian education of Pyongyang Presbyterian Theological Seminary (PS hereafter) before Korea’s liberation. The Cristian education of Korea has been educated and studied as an independent department after Korea’s liberation. Considering this point, this study discussed the relationship between practican theology and Christian education first, and then discussed about Charles Allen D. Clark who was a professor of practical theology of PS and its curriculum of Christian education. Firstly, it is about Christian education in practical theology of PS. Charles Clark especially included some subjects of Christian education in practical theology like children education, youth ministry, pedagogy, and psychology etc. besides traditional subjects in practical theology like homiletics and pastoral theology. Secondly, it is about Christian religious education. This course included some various and practical subjects like storytelling, kindergarten methods, game and play etc. besides biblical subjects. In addition, it set up pedagogy and psychology and so students had opportunities to make and develop their perspectives of Christian education. Thirdly, it is about the role of PS’ Christian education before it developed as an independent department. PS contibuted to Christian educational practice in that period. For this reason. PS’s Christian education can be evaluated as an important part in earlier Christian education in Korea as well as PS’s theology and its theological education have had a great value in earlier theology in Korea.

A Direction for Biblically Appropriate Christian Education as a Branch of Practical Theology: Viewed from a Reformed Perspective

이규민 한국기독교교육학회 2011 기독교교육논총 Vol.28 No.-

This study endeavors to investigate the nature and task of practical theology with a focus on the relationship between theology and education in Christian education. The reason this study starts with the investigation of the nature and task of practical theology is as follows. First, practical theology is a larger rubric of which Christian education is a branch, Second, as a consequence the nature and task of practical theology are closely related with those of Christian education. Thus, this study will begin with the larger issue of practical theology and eventually delve into methodological issue of Christian education. In dealing with methodological models of Christian education at least three fundamental categories, which characterize the relationship between theology and education, can be identified. They are ‘theology as dominant influence’, ‘theology as secondary influence’, and ‘education as theological praxis’. The first and the second models are considered as unbalanced and reductionistic because either theology or education reduces and distorts the integrity of the other partnering discipline. In this vein, the third model, ‘education as theological praxis’, is regarded as more pertinent as a methodology than the others. In this category of ‘education as theological praxis’ Thomas Groome’s ‘shared praxis model’ stands out as one of the most well known and well responded approaches by Christian educators. It is needed, however, to bring this approach into critical scrutiny so that we can be aware of its drawbacks as well as contributions. While admitting Groome’s thory is excellent and exceeds other theories in many ways, but it still need to be critiqued in order to be applied and adapted to a context where different theological or cultural milieu is maintained. One of the drawbacks explored in Groome’s approach is that it moves toward a humanistic optimism by admitting that rational critical consciousness can be a criterion or norm for Christian education. Even though rational critical thinking is extremely important in Christian education,rational critical thinking per se cannot be sufficient enough to solve the multi-dimensional predicament of individual and communal problems. Rather, rational critical consciousness need to be guided, transformed, and nurtured by God, the Creator of human consciousness. Keeping this critical point in mind, in order to provide a possible corrective rather than an alternative to Groome’s weak spots, this study attempts to provide a direction for biblically appropriate Christian education viewed from a Reformed tradition where this writer comes from. This section will be the substantial part of the constructive study at hand.

개혁주의 교육신학에 기초한교회 어린이 신앙교육의 이론과 적용

장화선 한국기독교교육학회 2010 기독교교육논총 Vol.24 No.-

This article explores Christian children education in the church based on the reformed theology of education. This paper presupposes that Christian children education relates to the theology of education. In this paper I attempted to describe the concept and characteristics of reformed theology of education, the elements of Christian children education and cases of Christian children education in the church. The concept of reformed theology of education is defined as the study of theory and application of Christian education according to reformed theology. Reformed theology has characteristics such as God-centered, church-centered, unity of doctrine and living, and Christian view of life and world. The elements of Christian children education are delineated as educational goals, educational content, teacher and learner. The educational goals of Christian children education is to glorify God and rejoice Him eternally. The content of Christian children education is Word, faith and piety or Christian living. Teachers have three fold functions such as kingly, prophetic and priestly. Learners are created as God’s image, members of the covenant and heritage of heavenly Kingdom. Children worship and family worship are described as cases of Christian children education on the basis of reformed theology. 본 연구는 교회어린이들의 신앙교육을 위하여 다양한 프로그램이 실시되고 있는 현시점에 개혁주의 교육신학에 기초한 교회 어린이 신앙교육의 이론과 적용에 대하여 논의한다. 본 연구는 어린이를 위한 신앙교육은 교육신학과도 밀접한 관계가 있다고 전제하고 어린이를 위한 신앙교육의 이론과 적용은 교육신학을 기반으로 해야 한다고 본다. 이를 위해 본 연구는 개혁주의 교육신학의 개념과 그 특징을 서술하고 이에 근거한 어린이 신앙교육의 이론적 요소로서, 교육의 목적, 교육이 내용, 교사 그리고 학습자를 서술하고 있다. 본 연구에서 개혁주의 교육신학은 개혁주의 신학적 입장에 근거하여 신앙교육 혹은 기독교교육의 이론과 적용의 탐구로 정의한다. 개혁주의 교육신학의 특징은 하나님 중심, 교회중심, 교리와 삶의 일치 그리고 기독교적 인생관과 세계관에 강조점을 둔다. 개혁주의 교육신학에 근거한 교회어린이교육의 목적은 어린이들이 어려서부터 창조주 하나님을 찬양하고 그의 말씀을 배워 하나님의 말씀에 순종할 수 있도록 하여 결국 하나님을 기쁘시게 하고 영화롭게 해드리는 것으로 보았다. 교회 어린이 신앙교육의 내용으로는 말씀, 믿음, 경건의 삶으로 보았다. 교사는 3중적 기능을 가지고 교육하는 자로서 왕적 기능, 선지자의 기능, 제사장의 기능을 가진 자이다. 학습자는 하나님의 형상으로 창조되고, 언약의 참여자이며, 하늘 왕국의 상속자가 된다. 본 연구는 개혁주의 교육신학에 근거한 어린이 신앙교육의 적용을 예배 사례로서 미국 기독개혁교회(CRC) 주일(교회)학교 예배와 개혁주의 신학을 지닌 우리나라 교회의 가족예배를 소개한다. 본 연구를 통하여 그리스도인 가정에서 태어난 어린이들은 어떻게 진정한 그리스도인으로 자라날 수 있는지의 방안을 찾고 더 나아가 개혁주의 교육신학에 기초한 어린이 신앙교육의 적용이 개발되기를 기대하는 바이다.

A Research on Theological Foundations for Christian Education

Shin, Hyun-Kwang 한국실천신학회 2019 신학과 실천 Vol.0 No.65

This research discusses the theological foundations for Christian education, and focuses on some implications of theology for Christian education. As Christian education can contribute to the tasks of theology, so theology can contribute to Christian education. Theology can be a tool for reflecting upon the thought and practice of Christian education. Theology can also inform the faithful practice of education by raising questions regarding consistency in relation to biblical values. A dialectical interaction between theology and Christian education as separate disciplines can be established that enables the actualization of faithful Christian living within the church and the world. Thus cooperative dialogue can enhance the effectual and creative work of each discipline. Theological integration and grounding of educational tasks is an ongoing task, achieved by beginning with a theological premise, such as “grace,” or “mercy” or “justice,” and then reasoning from it to a variety of educational concerns, asking how the theological premise might inform any given educational category. A constant conversation between theology and education becomes the goal, with theology providing the lens through which educational issues can be examined, Educational practice and structures worthy of the adjective Christian must be intentionally rooted in theological frameworks, and be guided by theological perspective.

세속화 시대의 종교교육과 신학교육

최성일 한국선교신학회 2007 선교신학 Vol.14 No.-

Christian Education and theological education in the secular age has to change their traditional framework Theological Education which regards and addresses secularization as a negative phenomenon cannot properly serve the contemporary pluralistic society The traditional understanding of both Christian Education and Theological Education is that they serve as the "light" of world The traditional position of theological education in the West is that education should serve as a light that brightens the dark world with the Christian spirit Theology was considered the most superior discipline which lit the world from its ivory tower. There is the position of Christian and Theological Education as the "salt' which purifies the secular things of the world as well as the secular aspects which have penetrated Christianity U-Cough the process of secularization This is the position maintained by the school of fundamental Christian and Theological Education which is against secularization. The problem of this position is that, according to the dualistic world-view, the church is not willing to go into the world but attempts to purify the world am bring it into the church. Thus it does not complete the secularization of Jesus Christ who was incarnated to come am serve the world. As Such, Christian Education am Theological Education has to play the role of "leaven" in the world just as the Church has to be the leaven of the world Education should be like leaven which spreads the Christian spirit and the Gospel by changing the world in the pluralistic fields of mission of the secular age For this kind of education, Christian Education and Theological Education need to become concrete and practical to befit contemporary pluralism, and further to be changed into mission-oriented education In this sense, I would like to propose the reform of Theological Education focusing on practical Biblical Theology, practical Church History, practical Systematic theology and missional Practical Theology.

경건을 형성하는 신학교육 : 한국 장로교 신학교육과정의 인식변화를 위한 제안

조성국 고신대학교 고신신학연구회 2006 고신신학 Vol.- No.8

한국 신학교육논의는 그 동안 신학의 성격과 시대적 패러다임 변화를 반영하였을 뿐 신학교육의 본질적 구조에 대한 논의에 이르지 못했다. 그 결과 신학교육 분석과 평가의 카테고리는 경건과 학문, 이론과 실천, 신앙과 학문, 신학과 목회 등 본성적 갈등을 전제하는 이원론적 도식에 근거한 균형 추구였다. 개혁신학은 경건의 학문이므로 통전적이며, 신학교육은 경건을 형성하는 활동으로서 목표지향적인 교육활동이므로 신학교육은 기독교 교육학적 관점과 과목(신학)교육학적 관점에서 그 효율적인 방안을 마련해야 한다. 신학대학원의 신학교육은 교회와 목회의 패러다임에 맞춘 것이어야 하고, 경건의 형성으로부터 시작하여 경건을 형성하는 능력에 이르는, 학생의 형성과 구성에 맞춘 순서를 따르는 것이 효율적이다. 따라서 신학교육과정에서 기초교육에 대한 몰입교육으로 시작하여 목회활동의 전문성을 구비시키는 일로 일관성 있게 심화, 확대되도록 구성하는 것이 효율적이다. 신학대학원 중심 내지 신학대학원 독점의 신학교육으로는 신학교육의 목표달성이 불가능하고 비효율적이다. 신학교육은 신학대학, 신학대학원, 특수대학원, (일반)대학원 등 모든 과정의 목표와 기능을 인정하고 잘 활용할 때 더 효율적으로 이루어질 수 있다. 종교지도자에게 요구되는 자기탐구와 전문사역의 교육은 신학대학원 3년 만에 완성될 수 없기 때문이다. Many discussions on Korean theology education have usually reflected on the character of theology and contemporary paradigms, not on the fundamental structure of theology education. The category of analysis and estimation on theology education has aimed at the balance of polarized dualistic norms, that is, piety and learning, theory and practice, faith and learning , and theology and ministry, which are based on conflict or tension. Theology in Reformed tradition is a holistic learning of piety, and theology education is a goal-oriented educational activity for the forming of the piety. Therefore theology education can be effective to the fulfillment of educational goals, in the case that the curriculum is designed from the perspectives of Christian education and subject(theology) education. Seminary education must be coherently designed in accordance with the paradigm of church and ministry. The procedure of curriculum must be also made in accordance with inner forming order of student's mentality and professional capacity. Concentrated teaching of fundamental subjects must be followed by equipment of ministry profession. Theology education exclusively focused on seminary education can not be effective to fulfill the ideal educational goals. Theology education will be most effective in the case that teachers of theology schools make use of all the other undergraduate and graduate courses as well as seminary course. Three year theology education can not be enough for self-investigation and ministry profession of promising religion leaders.

A Study on the Schema for Rebuilding the Theology of Christian Education in Korea

한춘기 한국기독교교육학회 2011 기독교교육논총 Vol.28 No.-

To propose and to rebuild the theology of Christian education in Korea, first of all, the theology of Korean church has been discussed. The discussion is consisted of two parts; the theology of early Korean church and the theology of post 1945 Korean church. Based on the theology of Korean church, the theology of Christian education in Korea is explained in two sections; the concept of the theology of Christian education and the theology of Christian education in Korea. In this part, three major viewpoints of the theology of Christian education in Korea are introduced. The main body of this paper is to suggest a schema for rebuilding the theology of Christian education. In this final chapter, why and how to build a schema for the theology of Christian education in Korea are discussed.