The Basic Needs of Christian Schools & Christian Education For Spiritual Growth In Pakistan

샤밈 조지 총신대학교 신학대학원 2013 국내석사

The Brief history of Pakistan The idea of a separate Muslim state for the Muslims of the sub-continent was first presented by the great philosopher, Sir Allama Iqbal in his presidential address to the All-India Muslim League at Allahabad in 1930. He proposed a separate Muslim state at least in the Muslim majority regions of the north-west. Allama Iqbal was of the view that Hindus and Muslims were two separate nations with different cultures, traditions and histories and that it was becoming increasingly difficult for Muslims to live in the Hindu dominant India. Later on, in his correspondence with Quaid-i-Azam Mohammad Ali Jinnah, he included the Muslim majority areas in the north-east also into his proposed Muslim state. Three years after his Allahabad address, a group of Muslim students at Cambridge, headed by Chaudhry Rahmat Ali, issued a pamphlet "Now or Never" in which, drawing letters from the names of the Muslim majority regions they gave the nomenclature of Pakistan to the proposed state.

In Search of A Pastoral Strategy for the Formation of Whole Christian through Pedagogy

김경철 New York Theological Seminary 2005 해외박사

Christian education is an area of practical theology because it is theological by nature and, at the same time, it cannot be separated from Christian life. Thus, church education must not be remained in the intellectual understanding of written contents. It is because faith in Christ cannot be perfect only with rich knowledge about Christ but must be related to the existence of believers. These days, there are not many Christians in Korean Church who serve the local community. It is because not only education in Korean society but also Christian education in Korean Church is focused on doctrines and laws. Current church education in Korean Church is not bi directional but uni directional. Due to the vertical and authoritarian education, church education in Korean Church from adult education to juvenile education is losing its spiritual vitality. The problem has been continued for several decades and, as a result, contemporary church education is facing serious difficulties. In addition, churches cannot suggest the vision of evangelism and regard it as the all of their mission to help pioneering churches in the countryside and overseas. Moreover, the vision and enthusiasm for serving the local community centering onKorean Church have gotten cold. In order to solve this problem ,Korean Church must criticize contradictions in contemporary church education, and changes the paradigm of its education structure from the cramming education to "problem raising education." This is why pedagogy is necessary in Korean Church today. The present study purposed to examine Korean Church and its members who became new whole Christians through the "pedagogy" of Paulo Freire. The present author presented a practical process that "the current church education like a bank deposit" in Korean Church is transformed into "church education of problem raising" through "conversation," "humility" and"love" among methods in Freire's pedagogy theory focused on the social phenomenon of how "the culture of silence" make most believers in the church passive beings as maintained by Paulo Freire. For this, the author has made efforts to throw away the violent and radical nature of pedagogy and to create the structure of horizontal pedagogy, which raises problems peacefully and evangelically, in Korean Church and believes that the efforts have been fruitful. In order to promote horizontal pedagogy structure in Korean Church, the author suggested methods of being mature Christians through the meetings of district leaders and encouragers, Sunday worships, Friday worships and morning worships, and executed the following plans from October 2003 to December 2004 in order to achieve the goal of "BeingKorean Church that grows whole Christians." In the first stage, the author announced a plan to minister the church as a horizontal pedagogy community based on the worship and education ofKorean Church and collected materials, and requested active cooperation and participation of all the believers. In the second stage, the author planted in the believers' mind the understanding of a mature Christian community by preaching "the life of mature Christians" and "education, service and fellowship in the community of the early church." In the third stage, the author developed the consciousness of pedagogy community through district worships, teachers' college, fathers' school, Bible study at church school, training camps, etc., aiming at "humble Christians," "practical and benevolent Christians" and "loving and serving Christians." In the fourth stage, the author organized "Gender Equality Committee," "Language Refinement Committee," "Family Counseling School" and "Open Church School Operation Committee" in order to examine closely whether church education in Seongmin Church were changing from bank deposit style to problem raising style for the last one year and to correct any problems discovered immediately. In the fifth stage, the author invited guest lecturers from outside and held seminars on "the image of mature Christians," "right Christian life" and "healing of human relations." These seminars aimed at inspiring the Christians with the sense of gender equality and the image of serving Christians. Grafting these pedagogy methods into God's evangelism, we promoted the movements of "Help two families a month" and "Share food with others in love." Furthermore, we formed "Seongmin Green Environment Club" and held events such as "Saving recycled products" and "Sharing recycled products" at the local community. In addition, we made hospice activities at hospital in the community. Through these events, believers in Korean Church experienced practical life as mature Christians. As a result, the local community came to have quite positive perception on Korean Church and believers in Korean Church, who had lived a powerless religious life, came to be humble and mature Christians who lived the life of light and salt. The author completes the one year long research, wishing that all efforts made in the research may bear more practical fruits in the life of the author and Christians in Korean Church.

CHRISTIAN WITNESS IN THE CONTEXT OF PERSECUTION IN INDIA : CHRISTIAN WITNESS IN THE CONTEXT OF PERSECUTION IN INDIA

Yangkhongam Baite 장로회신학대학교 대학원 2011 국내석사

I am going to write on ‘Christian Witness in the Context of Persecution in India. The Hindu fundamentalists have been engaging to protect the identity of Hinduism. They claim India to be Hindu nation. Hiebert writes, “Swami Dayananda Saraswati founded Arya Samaj (1875) to defend and reform Hinduism. His watch-word was “back to the Vedas,” and his emphasis was “India for Indians.” He wanted to remove Christianity and Islam from India, and make Hinduism the only religion of India.” His basis for maintaining Hindu identity was centre to the Hindu scripture. In 1939 the Rashtriya Swayam Sevak (RSS) chief, M.S. Gowalkar said, “Having declared that all others except Hindus are foreign elements. There are only two courses open to the foreign elements, either to merge themselves into the national race and adopt its culture, or to live at its mercy so long as the national race may allow them to do so and to quit the country at the sweet will of the national race.” He sees Christianity as foreign element which has no place in India. His top priority was to absorb or eliminate Christianity from the soil of India. The Hindu ideology of nationalism creates a threat to Christians being in India. Clarke observes, “Again the use of religion for the purpose of uniting the nation under the ‘Indian’ banner is quite obvious. Just as with Orientalism, nationalism took over the project of construing India as a unitary and homogeneous entity which was religiously one, and uncovered the fact that the essence of this religiousness was Hindu.” The Hindu fundamentalist ideology of Hindutva has created disharmony between Hindus and Christians. This has resulted in the minority Christians suffering persecution. Numbers of churches and Christians houses have been burnt down and many people have been tortured and killed. In this context it is important to see how Christians respond in a way which promotes the gospel. This is a study to bring out the causes of persecution that creates disharmony between Hindu fundamentalists and Christians. This work is an attempt to prepare Christians to keep the faith and witness Christ in the midst of persecution in biblical way. I will be also looking how Indian Christians have responded. This work will answer the questions Indian Christians are asking, how Christians should respond to religious violence. If the Hindus see Christianity as exotic, what is the responsibility for the native Christians to become a native religion? It is the need of the hour to recognize the causes of violence and seek ways and means to overcome.

THE TASK OF CHRISTIAN SCHOOLING FOR THE SPIRITUAL GROWTH OF YOUTH IN CAMBODIA

KIMSAN YET 고신대학교 대학원 2010 국내석사

Cambodia is still slow in the progressing of a long peace emerging from civil war and genocide from the past. Infrastructure is very basic, corruption squanders opportunities happen in country. In addition, the current problems our youth are facing are the decreasing morality in the family and society, the lack of faith in Christ, and the poor education available. Just as the problems tend to affect Cambodians’ youth in society, however, it is the teenagers who are in the best position to change their societies for the better, and work toward peace, so their character in education is important to impact on their country’s future. In order to do this effectively, Cambodian youth should be cultivated from the beginning in the proper instruction and guidance by learning God’s word to acknowledge Him and redefine their roles in their societies. For this reason, the Cambodian youth could receive true Christian education through the task of Christian schooling which will provide opportunities to know God’s Word and plan for them and their country’s peace as a whole, and by God’s grace, they will grow up to be Christian leaders and citizens of Cambodia. However, Christian schooling is important to the teenagers and for the country’s future simply because the Christian school has a fundamental rule based on the Biblical principle and worldview. It will equip the youth with the truth that will help them to overcome challenges of modernism and social culture to keep faith in Christ. Otherwise, Christian schooling provides the true vision, and purpose to responsive discipleship of Lord Jesus Christ. It deals with the value of the teaching and learning process, with the teacher’s qualifications that includes teaching method and attitude following Jesus the great Teacher. More than that, each administrator and teacher must use their positions and authority in modeling Christ-like attitude. Most importantly, the heart of the school is the curriculum which must be Christ-centered. It must seek to teach and explore all the areas of study and develop the gifts of the students which God has given them. Therefore, only the task of Christian schooling through Christian education is a possible solution for helping the youth to walk in God’s way. To effectively achieve this goal, the church, school, and family should work together to nurture the children and youth to live in Christ-likeness. The very heart of this study is for the youth to have changes in their attitudes and to live with more peace and love, honesty and humility in their hearts and minds to help each other, and love others and that is the goal of schooling for God’s glory.

The Challenges and Opportunities of Contemporary Christian Schooling : A Case Study

ELIZABETH WANGUI NJAGI 고신대학교 일반대학원 2014 국내석사

This study investigates the strengths, weaknesses, opportunities and threats of contempary Christian schooling in Kenya. Kenya is predominately Christian (80%) and therefore Christian schooling is not a new concept. However, most parents and other education stakeholders in Kenya seemingly assume that education is neutral activity and can be carried out in any school and by any teacher. From a Christian perspective however, all of life including education is religiously non-neutral because at the core of every human activity is a faith commitment embedded in the worldview of those who carry out the activity. Education can consequently be biased to a certain worldview perspective such as secularism, communism, Islam or Christianity. It is therefore important that Christians understand the nature of education and choose school systems that are in synchronicity with their own worldview as the Bible commands in Ephesians 6:4, “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord”. To investigate whether a school is carrying out its teaching and learning activities from a Christian perspective, this study explores Day Spring Academy, a contemporary Christian school based in Kitengela, Kenya as a case study. Twenty five parents of Day Spring Academy were interviewed through a structured questionnaire and the results interpreted using charts. The school director and four teachers were interviewed to shed more light about the school‟s life. The results are analysed using SWOT analysis. The finding from this study affirms that parents in Day Spring Academy are either unaware or are not keen on their God–given responsibility of training their children. In general, as primary teachers, parents, schoolteachers and the church are apparently unconscious of the religious nature of education. The study inspires the Christian community in Kenya to re-think their responsibility and involvement in their children‟s education. A true Christian school is to live out its proclaimed faith and shape education to reflect belief in God and seek to bring every thought under the Lordship of Jesus Christ. 본 연구는 현재 케냐에서 이루어 지고 있는 기독교 교육의 강점과 약점, 기회들에 대핚 조사를 기반으로 핚다. 80% 이상의 기독교 인구로 구성되어 있는 케냐(Kenya)에서 기독교 교육은 더 이상 새로운 개념이 아니다. 그럼에도 불구하고 대다수의 학부모와 교육관계자들은 교육은 중립적인 활동이므로 어느 학교에서, 어떤 선생으로부터 배운다 해도 크게 다르지 않다고 생각한다. 기독교적 관점에서 본다면, 인갂의 모든 활동의 중심은 스스로의 믿음의 헌신에서 비롯한 세계관을 반영하므로, 종교적으로는 비중립적일 수 있다. 교육은 결과적으로 세속주의, 공산주의, 이슬람 또는 기독교주의와 같은 특별한 편향된 세계관을 가질 수 있도록 핚다. 그러므로 본 연구는 크리스쳔들의 교육의 특성에 대한 이해와, 에베소서 6장 4절에서 말한것과 같이 바람직한 세계관을 가능케 하는 자질을 갖춘 학교체제를 선택하도록 하는데에 그 중요성을 지낸다. 기독교적 관점의 가르침과 배움이 이루어지는 학교의 조사를 위하여, 케냐의 키텐겔라(Kitengela)의 Day Spring Academy를 사례로 들어 연구하였다. Day Spring Academy의 25명의 부모들에게 설문지를 주어 인터뷰 하였고, 그를 바탕으로 결과를 분석하여 챠트로 정리하였다. 학교의 실태를 더욱 명확히 알기 위해서 교장을 비롯한 4명의 선생들도 인터뷰 하였고, 그 결과는 SWOT 분석을 사용하여 정리하였다. 본 연구를 통해 단언할 수 있는 결론 중 하나는, Day Spring Academy의 부모들은 자신들에게 부여된 천부적인 의무인 그들의 아이들을 교육하는 것에 무지했으며 교육에 대한 열망도 없었다는 것이다. 대부분의 초등 교사, 부모, 주일학교 교사, 교회들 조차도 기독교적 교육이 아이들에게 미치는 무궁무진한 영향력에 대해서 무지한 모습을 볼 수 있었다. 본 연구는 케냐의 기독교 사회에 아동 교육의 책임감을 일깨우고, 관련성을 재고하기를 격려한 것이다. 왜냐하면, 기독교 학교는 믿음대로 사는 삶과 신앙을 반영하는 삶을 교육하는 현장임과 동시에, 예수그리스도의 주인되심을 인정하여 스스로의 생각의 주체성 또한 그분 앞에 내려놓아야 함을 교육하는 현장이기 때문이다.

韓國 基督敎人의 救援意識 分析 및 相談學的 活用方案 硏究

김성환 亞細亞聯合神學大學校 大學院 2000 국내석사

The main purpose of Christian counseling is not just to solve the problems of counselees, but to recover and develop the counselee's relationship with God. Thus, the counselor needs information about the counselee's spiritual condition which includes the status of his or her conversion. Nevertheless, only God can know the real status of the spiritual condition of the counselee. For this reason, the writer proposes analyzing a counselee's salvation awareness. In this way, the counselor can analyzes the spiritual condition of counselees, but unfortunately, many Korean Christians have non-biblical salvation awareness. So, the purpose of this thesis is to provide one of the models which analyzes and corrects counselees' salvation awareness. Ⅰ. A Study of the Relationship between Evangelism and Christian Counseling. In this section, firstly, the theological and biblical definitions and meanings of Christian counseling and evangelism are discussed. Also various methods of evangelism are explored and evaluated. The concept of Christian counseling is defined theologically and the relationship between evangelism and christian counseling is discussed. Ⅱ. A Theological Study for Evangelistic Counseling. To counsel more biblically and evangelistically, Christian counselors need to have clear, biblical concepts about theological issues like salvation, regeneration, faith, repentance, and the assurance of salvation. So the writer explores two types of faith development theories. Especially Engel's model is applied practically in this paper to facilitate more effective evangelistic counseling. And by examining various non-biblical views of salvation, we can infer their negative influences on Korean Christian. Ⅲ. A Practical Consideration of the Salvation Awareness of Korean Christians. In this section, the writer shows that many Korean Christians have a non-biblical salvation awareness by examining a lot of available statistical resources. In this way, we can know that biblical correction is necessary for most Christian counselees. Ⅳ. Biblical Examples of Evangelistic Counseling. In the bible, many instructions are relate to evangelistic counseling. The writer especially explores several examples of counseling by Jesus Christ in this section. As we know well, Jesus Christ provides the best examples for counseling evangelically. Through this study, we can obtain many principles and methods for evangelistic counseling. Ⅴ. The Actual Evangelistic Counseling Cases by Analyzing Salvation Awareness. This section presents the salvation awareness in evangelistic counseling cases which are based on responses to the counselee's twenty questions dealing with spiritual condition in reference to their relationship to God. This eight steps analytical model applies Engel's faith development model to practical evangelistic counseling. Conclusion. The following conclusions are drawn from the above studies, Firstly, to fulfill the main purpose of Christian counseling, the counselor needs to consider the spiritual status of the counselee relation to his or her relationship with God. Secondly, evangelism is closely related to counseling, especially in both of their purposes. Therefore evangelistic counseling is necessary in Christian counseling. Thirdly, Many Counselees have non-biblical views about salvation. Thus in practical Christian counseling, biblical analysis and correction is needed. Fourthly, in Cristian counseling, the development of various models which help to improve the counselee's relationship with God is an urgent and necessary task.

A constructive theology for christian mission in Myanmar

Saw Shee Sho Sung Kong Hoe University 2007 국내박사

The aim of my theological reconstruction is to present a theology that relates to the present day Myanmar context, and that would follow up with concrete praxis in the daily lives of the Christians in the country. Yet all races or ethnic groups and religious groups acknowledge the fact that they live on the same land, drink the same water and have the same experience of sufferings and struggles under the country's existing. Nowadays, Theology in Myanmar has been formulated and communicated orally as pulpit theology. Therefore theology needs to see changes and development in the church. Contextual theology must be ecumenical. There must be bridges between Christians of various denominations and with peoples of other faiths. Contextual theology must make sure that God alone is supreme. In practicing theology, in Myanmar's context, we must always be conscious of the changing situation. Theologically Christians are fighters against the power of evil which prevents the possibility of such common survival. Thus, the church is commanded to fight suppression, on behalf of the poor and the oppressed, to liberate them and to restore their human rights. The church is not an organization which intends to take political power, but in order to carry out its mission; the church sometimes is positioned in conflict with a political power. In the church's relationship to society, Christian participation should be more visible in the decision-making body of the nation. Not only Latin American Christology but also Koren Minjung Theology is in fact being worked out by comparing the present-day situation with the historical Jesus. Economically we are all struggling for our daily- basic needs for survival. In this economic struggle we witness the rich getting richer and the poor getting poorer everyday. Today our living is not for us but for others, especially those who are marginalized in society because of our evil political, economical and social order systems. All these are the most appropriate situations in which to produce a Liberation Theology unique to Myanmar. Socially suffering is interconnected. Bad economic policy not only drives people into poverty, but also affects the moral lives of all the people. "The end justifies the means" seems to prevail in everybody's mind including the Christians. Therefore corruption occurs in all areas of the lives of the people. Politically also, both Christians and Buddhists are involved in the same experience of hoping and struggling for true democracy and human rights in the country. Therefore the people in Myanmar need to strive for unity, in their respective communities, religions, races, etc. The journey of the people of Myanmar must bean ecumenical journey, which is to construct justice, unity and peace. It is the reign of God in which justice, freedom, equal rights, unity and peace can be obtained. In relation to spirituality, the churches in Myanmar need to redefine what their spiritually means in order to meet the pressing needs of the church and society. To be more authentic, we need to approach the present Myanmar Buddhists and try to make them reveal their real attitude towards Christianity and Christians. We must also know the weaknesses of the Churches. The particular problem with the churches in Myanmar is that the pastors and church leaders are too conservative in nature. They find it hard to let go of their traditional belief that salvation is possible only through the church, and through evangelization. Even if they accept the idea of salvation as possible in other religions they would not dare to utter it for fear of offending the members of the church. This is true of all our protestant churches in Myanmar. Therefore Christians who are living amongst a pluralist society in Myanmar need to have an inclusive concept and to maintain this stand. The life of the Church in Myanmar can be reflected in the life of Israel exiled in Babylon. Through their own experiences as exiles in Babylon, Israel began to understand a new theology concerning God's purpose for them, in a strange and foreign land. In that land they learned to sing new songs of praise to the Lord and to settle down peacefully with the Babylonians. Through the Israelite presence in Babylon the glory of God was seen and praised. The Israelites were a light to the Babylon nation. The same can be said of the Christians in Myanmar. The Christians in Myanmar must now search for a new understanding of the meaning of their call to be among their Buddhist neighbors. Although they were born and grew up in the same country, God has chosen the Christians in Myanmar and "settled" them among the Buddhists with a purpose of being a light to them. Every believer in Myanmar must bear his/her own cross in the footsteps of Christ. Christ himself demands that everyone who would follow him should live in his likeness. Christ's ministry shows that the selected twelve disciples transformed the whole of human society. Being a Christian in Myanmar is to transform or to liberate our society into God's will. In Mark 12:27 "He is God not of the dead, but of the living". God who is revealing His truth and His will to living men through the Holy Spirit, seeking to bring His kingdom in the world through living people, God with us, today and in all the tomorrow.

Korean christian women leaders' self-understanding in the nationalist & women's movements 1885-1931

서현선 Claremont Graduate School 1997 해외박사

This paper deals with the problem of the inter-relationship of gender, nationalism, and Christianity in the construction of Korean Christian women leaders' self-identity. While present Korean feminist scholarship argues that Korean Christian women leaders' identity must remain consistent in terms of gender, religion, class and nationalism, the leaders themselves responded practically rather than consistently to their complex situation. The early twentieth century Korean women leaders constructed their identity through the interweaving experiences of the colonialism, nationalism, western education, Christian conversion, and the Western women's movement. Until the March First Independence Movement in 1919, many of women leaders in the nationalist and women's movements were educated Christians, such as Louis Yim, Helen Kim, and Induk Pahk, who favored Western knowledge and power. However, after the failure of the national independence, the movement was divided into the socialist nationalists and Protestant cultural nationalists because they realized that the western powers, especially the U.S.A, had no concern for Korean matters. The goal of Korean socialist nationalists was to achieve national independence through the revolution. The Korean socialist women, leaders such as Chung-sook Huh and Chong-myung Chung, and Won-hee Park, also had a vision to liberate Korean women from colonialism and patriarchy by the construction of the communist society in Korea. Both Protestant Cultural Nationalist Women and the Socialist Women agreed that the national liberation and the women's emancipation must be achieved together. They, however, disagreed about who were subject in the movements and how their goals were to be achieved. More recently, post-colonial Korean feminists have turned to the early 20th century women's movement to search for the right direction for the Korean women's movements. While present scholars focus on the ideological argument by Christian and socialist women leaders, a more sympathetic understanding of the Korean Christian women leaders requires a more nuanced understanding of the formation of self-identity. Therefore, I will try to show the process of the construction of Korean Christian women leaders's identity through examining their autobiography and its socio-historical backgrounds. By writing their autobiographies, three Korean Christian women leaders attempted to represent their self-identity as a consistent devout Christian, a nationalist fighter, a modern educated women and a pioneer of women's movement. While contemporary Korean feminist scholarship criticizes Korean Christian women's lack of class consciousness and their emphasis on the Western religion and Western education, none of three autobiographers shows wholesale acceptance of Western culture and religion, but rather they tried to reconstruct national and their own identities with the help of modern education and new religion, because they found little hope in traditional Korean culture and resources to overcome the colonial and patriarchal contradiction. In fact, Korean Christian women's self-understanding was constructed by the interplay of gender, nationalism, and Christianity. These three elements did not always play a positive role in constructing the feminist consciousness of Korean Christian leaders. By examining the flip sides of nationalistic and Christian ideologies, this paper will contribute to correcting both the contemporary historians' misinterpretation of the early Christian women leaders and our own misconception of the Christian feminist consciousness.

기독교무용의 인식조사를 통한 활성화 방안 모색

장소희 세종대학교 대학원 2002 국내석사

성경에서의 춤, 무용은 춤추며 하나님을 찬양하는 기쁨의 수단이며, 무용을 통한 예배는 하나님께 찬양과 영광을 돌리는 예배의 의미와 목적에 부합한다 할 수 있다. 현재 기독교 사회에서는 무용이 필요하고 적극적으로 사용되어지고 있는 현실에 비해 무용에 대한 지식과 연구가 부족한 것이 사실이다. 본 논문은 많은 발전 가능성이 있는 기독교무용의 한국 교회에서의 활성화 방안을 모색하는데 연구의 목적을 두고자 한다. 연구방법으로 기독교인들을 대상으로 한 인식조사 연구를 통하여 기독교인들의 기독교무용에 대한 인식을 조사하고 기독교에서의 무용의 위치와 발전성을 알아본다. 다양한 연령층으로 남녀 구분없이 실시한 기독교인들의 기독교무용에 대한 인식조사의 분석결과를 종합해보면 다음과 같다. 첫째, 대부분의 응답자들이 기독교안에서 무용은 찬양과 선교의 목적으로 사용될 수 있다고 보고 있으며 기독교무용에 대한 기독교인들의 긍정적인 인식을 보여주고 있다. 둘째, 기독교무용의 발전·성장 장애요소로는 교회의 무용에 대한 인식과 중요성 부족을 가장 크게 지적하였다. 셋째, 기독교무용은 전공에 상관없이 무용으로 찬양하려는 사람들이 모여서 소수의 전공자와 함께 구성되어져야 한다고 나타났다. 이에 따른 기독교무용의 활성화 방안으로는 기독교무용의 개념 정리·구분이 명확해야하며, 교회내에서의 무용에 대한 이해와 함께 적극적인 지원이 필요하다. 또한 기독교무용의 전문성을 요하는 교회와 목회자들이 많이 나와야하고 신학교등에서 기독교무용의 이해를 돕는 curriculum을 편성해야 할것이다. 많은 교회에서의 무용팀과 전문팀들의 교류 공간이 필요하고 그러한 팀들을 후원, 지원할 인력이 요구된다. 전문 기독교무용팀들의 작품성 또한 기독교 무용의 활성화에 큰 기여를 할 것이다. 그와 함께 일반인들이 참여할 수 있는 프로그램들이 개발되어 기독무용에 대한 자료를 제작·보급하는 데도 힘써야한다. 이와 같은 기독교무용의 활성화로 인하여 기대할 수 있는 기대효과는 다음과 같다. 색다른 분위기로 다양한 분위기속에서 예배를 드릴 수 있다. 또한 일반인들에게 간접적인 선교·전도가 용이하다. 기독교무용 활동에 참여한 구성원들끼리의 화목·단결을 도모할 수 있다. 기독 무용인들의 다양한 진로에 도움을 줄 것이고 기독교인을 포함한 일반인들에게 무용의 저변확대 효과를 기대할 수 있다. 마지막으로 기독교무용의 참여로 인하여 적극적, 능동적인 삶의 자세를 갖게 될 수 있다. 이상의 연구 결과, 본 연구자는 기독교무용을 지속적으로 연구 대상으로 삼고, 교회안에서 무용의 위치와 그에 대한 실태조사가 꾸준히 진행되어져 나가는 것이 필요하다고 생각한다. 또한 성경에서 하나님을 찬양하던 무용, 다시 말해서 예배의 목적에 부합하는 무용을 기독교안에서 좀 더 체계적인 관심과 연구가 필요하리라 사료된다. 마지막으로 이번 연구를 통하여 기독교무용에 관한 자료 연구가 기독교음악이나 기독교미술에 비해 극히 미비한 상태에 있다는 것을 발견할 수 있었다. 이는 신앙심을 가지고 있는 무용인의 한사람으로서 이 분야에 대한 책임감과 의무감을 느끼게 한 계기가 되었다. 그러나 이러한 작업은 개인적 차원에서 이루어지기 보다는 기독 무용인들이 공동적인 작업을 통해 함께 풀어갈 과제라고 볼 수 있을 것이다. Dance in the Bible is the vehicle for dancing and praising God, and it can be said that the worship of God fits in with the meaning and purpose of worship to attribute praise and glory to God. The fact is that the knowledge and study of dance is lacking compared to the reality that dance is presently needed and actively used in the Christian society. This study was intended to investigate the plan for activation of Christian education that has the great possibility of development. For this purpose, this study attempted to investigate the understanding of Christians on Christian dance and the position and developability of dance in Christianity through the research study of the understanding of Christians on it. It sought to analyze the research of Christians' understanding of Christian education conducted for diverse age groups regardless of sex. As a result, the following findings were obtained: First, most of the respondents viewed that dance in Christianity was used for the purpose of praise and preaching and showed their positive understanding of Christian dance. Second, the respondents pointed out that the lack of understanding and importance of dance among churches was the biggest factor of impediment to growth and development of Christian dance. Third, it was shown that Christian dance should be organized by only a few majors in dance and those intending to praise God through dance regardless of their special subject of study. Therefore, the plan for activation of Christian dance is to make clear the definition and distinction of the concept of Christian dance and provide active support for dance within the church with its understanding. And there should be many churches and pastors that have the speciality of Christian dance and organize the curriculum that helps students understand Christian dance in the theological seminary and the like. Many churches should provide the space for dance teams and special teams to exchange information and ideas with each other and need the manpower that will sponsor and support those teams. The artistry of special Christian dance teams will make a great contribution to the activation of Christian dance. Along with it, churches should make efforts to develop the programs in which the public general can participate and produce and disseminate materials on Christian dance. The expected effect from this activation of Christian dance is as follows: Christians can offer worship to God in the diverse atmosphere. And it is easy to provide indirect preaching and missionary work to the public general. Christian dance can assist Christians in attempting reconciliation and solidarity among the members attending the dance activity. It also may help Christians choose diverse career paths and bring the effect of expanding the base of dance to the public general including Christians. Finally, Christian dancers will come to have the attitude of active and positive life through their participation in Christian dance. In conclusion, it is thought that it is necessary to continue to adopt Christian dance as the object of study and proceed with the survey research of the position of dance in the church and its realities. And it is thought that it is necessary that Christianity should take an active interest in and investigation into dance to praise God in the Bible, as it were, dance corresponding to the objective of dance. Finally, it could be found that studies concerning materials of Christian dance were at an extremely minimal state compared to Christian music or Christian art. This provided me with an opportunity to feel a sense of responsibility and obligation for this field as one dancer having an religion. But this work is viewed as the task that Christian dancers will proceed to resolve under collaboration rather than at the individual level.

기독교 예비영유아교사의 기독교세계관 인식에 관한 연구

유은경 총신대학교 교육대학원 2018 국내석사

ABSTACT A Study on the Perception of Preliminary infant teacher’s Christian Worldview The purpose of this study is to investigate the present situation of Christian preliminary infant teacher's Christian worldview through the survey of the actual condition of Christian worldview of Christian preliminary infant teacher's and to suggest directions for establishing Christian worldview of pre-service teacher’s. The following research questions were set up in order to achieve the purpose of the study. 1. What about the Christian preliminary infant teacher's perception of the Christian worldview? 1) What is the perception of creation among the Christian worldview of the Christian preliminary infant teacher's? 2) What is the perception of corruption among the Christian worldview of the Christian preliminary infant teacher's? 3) What is the perception of redemption among the Christian worldview of the Christian preliminary infant teacher's? 2. What is the relationship between the Christian worldview and the demographic and general factors (baptism, experiences of religious belief, major, and grade) of the Christian preliminary infant teacher's? 1) What is the relationship between the Christian worldview of the Christian preliminary infant teacher's and whether be baptized or not? 2) What is the relationship between the Christian world view of the Christian preliminary infant teacher's and their experiences of religious belief? 3) What is the relationship between the Christian world view of the Christian preliminary infant teacher's and their majors? 4) What is the relationship between the Christian world view of the Christian preliminary infant teacher's and their grade? A questionnaire survey was conducted for preliminary infant teacher's, who were preparing for early childhood teacher qualification and nursing teacher qualification by majoring in Early Childhood Education, Early Childhood Care & Education, Children Education, Christian Educational, and Social Welfare Studies as a Christian at three year college or four year college in Seoul, capital areas and Cheonan district. As a tool to understand the perception levels of Christian preliminary infant teacher's Christian worldview, the Christian worldview questionnaire for high school students in Korea developed by Jung Hee-young (2012) and the Christian worldview of the Christian parents used by Kim Myung-ji (2007) was revised into three subdomains of creation (12 items), corruption (6 items) and redemption (12 items) according to the purpose of this study. In order to verify the content validity and understanding of the questionnaire, questionnaires were completed by an associate professor and two Christian preliminary infant teacher's. A preliminary survey was conducted on sixteen Christian pre-service teacher’s attending Y and B colleges with the completed questionnaire. The preliminary survey period was from September 11, 2017 to September 14, and the item reliability test was calculated by SPSS 22.0 statistical program after preliminary survey. Cronbach's α coefficients for each item were that creation was .90, corruption was .81, and redemption was .83. Cronbach's α coefficients for the total item was .93. As a result of examining the subdomain and total reliability, the questions about the Christian worldview of the preliminary infant teacher's was used by confirming to be able to evaluate relatively consistent contents. A preliminary questionnaire was conducted from September 18th to October to October 18th, and a total of 300 questionnaires were distributed and collected by interview, delivering by hand, and mailed for about 4 weeks. A total of 287(95.7%) of the questionnaires were collected. Of these, 261(91%) of the questionnaires were used as the final analysis data, excluding 26 of the questionnaires that could not process data. The data collected in this study were analyzed using SPSS 22.0 Version as follows. First, frequency and percentage were calculated by frequency analysis to investigate the demographic characteristics of the Christian preliminary infant teacher's. Second, the frequency, percentage, mean, and standard deviation were calculated to examine the Christian preliminary infant teacher's perception of creation, corruption, and redemption. Third, the t-test and one-way ANOVA were conducted to investigate the difference in perception of Christian worldview according to baptism. experiences of religious belief, major, and grade of the Christian preliminary infant teacher's perception. When there was a significant difference after the analysis of the one-way ANOVA, Scheffe's post-test was conducted to identify differences among the groups. The results of this study are as follows. First, Christian preliminary infant teacher's' perception of the Christian worldview was made a hihger result in the order of creation, redemption, and fall. In the Christian worldview, the perception of creation was high in the order of beginning and meaning of creation, meaning of human history, subordinate domain of human nature and mission. The perception of corruption was higher in the order of understanding of sin and subordinate domain of corruption. The perception of redemption was relatively recognized in terms of faith expression in life, salvation, and recognition of Christian values. Second, the awareness of Christian preliminary infant teacher's about the Christian worldview was found to be higher when the teachers have more experiences and higher level of class. The results of this study are as follows, it is shown that the teachers in Christian major have a high awareness of the Christian worldview as a whole. Therefore, the presence of baptism, faith career, major, and grade are important factors in recognizing the Christian worldview of Christian preliminary infant teacher's. The following conclusions could be drawn from the results of the study. First, Christian preliminary infant teacher's perception of the Christian world view was relatively high. However, in the formation of the Christian worldview, it was seen that they were influenced by the ideological mainstream of this age, which were the national level curriculum taught at school, human-centered thought and post-modernism. Therefore, there is a need for a plan for establishing the correct Christian worldview of Christian preliminary infant teacher's. To this end, it is necessary to study the meaning of education philosophy that flows through the curriculum in school education and the cultural and ideological characteristics of this age, and to compare and contrast how this idea is different from the Bible's thoughts, will be. Second, it was found that Christian preliminary infant teacher's perception of the Christian worldview was different according to baptism, experiences of religious belief, major, and grade. This suggested that education on Christianity, which was associated with continuous worship, had a profound effect on establishing the Christian worldview. Therefore, it is necessary to find a way for Christian preliminary infant teacher's to increase the educational opportunity for Christianity. In order to do this, the Christian College, which has established the course for childhood teacher education, is required not only to teach major subjects related to teaching and learning to preliminary infant teacher's, but also to organize subjects and curriculum that can establish Christian worldview as a biblical world view properly. 국문초록 본 연구의 목적은 기독교 예비영유아교사의 기독교세계관의 실태 조사를 통해 기독교 예비영유아교사의 기독교세계관에 대한 현 주소를 파악하고 이를 근거로 기독교 예비영유아교사의 기독교세계관 확립을 위한 방향을 제시하는 것이다. 연구의 목적을 달성하기 위해 다음과 같은 연구문제를 설정하였다. 1. 기독교 예비영유아교사의 기독교세계관에 대한 인식은 어떠한가? 1) 기독교 예비영유아교사의 기독교세계관 중 창조에 대한 인식은 어떠한가? 2) 기독교 예비영유아교사의 기독교세계관 중 타락에 대한 인식은 어떠한가? 3) 기독교 예비영유아교사의 기독교세계관 중 구속에 대한 인식은 어떠한가? 2. 기독교 예비영유아교사의 기독교세계관과 일반적 요인(세례유무, 신앙경력, 전공 학과, 학년)과의 관계는 어떠한가? 1) 기독교 예비영유아교사의 기독교세계관과 세례 유‧무의 관계는 어떠한가? 2) 기독교 예비영유아교사의 기독교세계관과 신앙경력과의 관계는 어떠한가? 3) 기독교 예비영유아교사의 기독교세계관과 전공학과와의 관계는 어떠한가? 4) 기독교 예비영유아교사의 기독교세계관과 학년과의 관계는 어떠한가? 본 연구는 서울․수도권 및 천안지역에 소재한 3년제 대학교와 4년제 대학교에 재학 중인 기독교인으로서 유아교육학, 영유아보육학, 아동학, 기독교교육학, 사회복지학을 전공하면서 유아교사자격 또는 보육교사자격을 준비하고 있는 예비영유아교사를 대상으로 설문조사를 실시하였다. 기독교 예비 영유아교사의 기독교세계관 인식 정도를 알아보기 위한 도구로 정희영(2012)이 개발한 우리나라 교회 고등학생 대상의 기독교세계관 질문지와 김명지(2007)가 사용한 기독교 부모 대상의 기독교세계관 질문지를 본 연구의 목적에 따라 창조(12문항), 타락(6문항), 구속(12문항) 3개의 하위영역, 30문항으로 수정하여 사용하였다. 본 연구의 도구로 사용할 검사도구의 내용타당도 및 문항이해에 대한 검증을 위해 관련 전공학과 교수와 기독교 예비영유아교사 2인과 검토하여 설문지를 완성하였다. 완성된 설문지로 Y대학과 B대학에 다니는 기독교 예비영유아교사 16명을 대상으로 예비조사를 실시하였다. 예비조사 기간은 2017년 9월 11일부터 9월 14일까지 하였으며, 예비조사 후 문항 신뢰도 검사를 SPSS 22.0 통계프로그램으로 산출하였다. 각 영역별 Cronbach's α계수는 창조 .90, 타락 .81, 구속 .83, 전체 문항의 Cronbach's α계수는 .93로 나타났다. 하위영역과 전체 신뢰도를 살펴 본 결과 기독교 예비영유아교사의 기독교세계관에 관한 문항은 비교적 일관된 내용을 평가할 수 있음을 확인하고 본 검사에 사용하였다. 예비조사 과정을 거쳐 확정된 설문지로 2017년 9월 18일부터 10월 18일까지 약4주간에 걸쳐 총 300부의 질문지를 면담, 인편, 우편으로 배부하고 회수하였다. 회수된 질문지는 총287부(95.7%)였으며 이 가운데 자료처리가 불가능한 질문지 26부를 제외한 261부(91%)의 질문지를 최종분석 자료로 사용하였다. 본 연구에서 수집된 자료는 SPSS 22.0 Version을 사용하여 다음과 같이 분석하였다. 첫째, 연구대상 기독교 예비영유아교사의 일반적 특성을 살펴보기 위해 빈도분석을 하여 빈도와 백분율을 산출하였다. 둘째, 기독교 예비영유아교사의 기독교 창조, 타락, 구속에 대한 인식을 살펴보기 위해 빈도와 백분율, 평균과 표준편차를 산출하였다. 셋째, 연구대상 기독교 예비영유아교사의 세례유무, 신앙경력, 전공학과, 학년 등에 따라 기독교 세계관에 대한 인식에 차이가 있는지를 알아보기 위해 t 검정, 일원변량분석(one-way ANOVA)을 실시하였으며, 일원변량분석 후 유의미한 차이가 있는 경우 집단 간 차이 규명을 위해 Scheffe의 사후 검정을 실시하였다. 본 연구의 결과는 다음과 같다. 첫째, 기독교 예비영유아교사의 기독교세계관에 대한 인식은 창조, 구속, 타락 순으로 높게 나타났다. 기독교세계관 중 창조에 대한 인식은 창조의 시작과 의미, 인간 역사의 의미, 인간의 본질과 사명의 하위영역 순으로 높게 나타났으며, 타락에 대한 인식은 죄의 이해, 타락의 결과의 하위영역 순으로 높게 나타났다. 구속에 대한 인식은 삶에서의 신앙표현, 구원, 기독교적 가치에 대한 인식 순으로 비교적 인식이 높게 나타났다. 둘째, 기독교 예비영유아교사의 기독교 세계관에 대한 인식은 세례를 받은 교사와 교사의 신앙경력이 많을수록, 그리고 학년이 높을수록 인식이 높은 것으로 나타났으며 전공에 있어 기독교 관련 복수전공 교사가 전체적으로 기독교 세계관에 대한 인식이 높은 것으로 나타나 기독교 예비영유아교사의 기독교세계관에 대한 인식에 있어 세례 유무, 신앙경력, 전공, 학년이 중요한 요인으로 작용하고 있음을 알 수 있다. 연구결과를 논의하여 다음과 같은 결론을 유출할 수 있다. 첫째, 기독교 예비영유아교사들의 기독교세계관에 대한 인식은 비교적 높은 것으로 나타났으나, 기독교세계관 형성에 있어 학교에서 이루어지는 국가 수준의 교육과정과 인간중심 사상, 포스트모더니즘 등과 같은 이 시대의 사상적 주류의 영향을 받고 있음을 알 수 있다. 따라서 기독교 예비영유아교사의 올바른 기독교세계관 정립을 위한 방안이 필요하다. 이를 위하여 학교 교육에서 이루어지는 교육과정에 흐르는 교육철학의 의미와 이시대의 문화적․사상적 특징을 연구하고 이 사상이 성경의 사상과 무엇이 어떻게 다른지를 비교 분석하여 이를 토대로 기독교세계관에 대한 바른 교육이 이루어져야 할 것이다. 둘째, 기독교 예비영유아교사의 기독교세계관에 대한 인식이 세례유무, 신앙경력, 전공, 학년에 따라 차이가 있음을 알 수 있었다. 이것은 지속적인 예배와 관련된 기독교에 대한 교육이 기독교세계관 확립에 지대한 영향을 미친다는 것을 시사한다. 따라서 기독교 예비영유아교사들이 기독교에 대한 교육의 기회가 많아질 수 있도록 하는 방법의 모색이 필요하다. 이를 위해 먼저 영유아교사 양성과정을 개설하고 있는 기독교 대학에서는 기독교 예비영유아교사들에게 교수학습에 관련한 전공과목만을 가르치는 것이 아니라 먼저 성경적 세계관인 기독교세계관이 바르게 세워질 수 있는 교육과정 및 교과목의 편성이 요구된다.