기독교교육과 문화의 대화

다국어 초록 (Multilingual Abstract)

The purpose of this study is to explore an cultural approach to Christian education. It is my intent to construct a theoretical alternative model of education for Christian democratic citizenship that becomes a border crossing among the community of faith, society, and the world. This is theological, critical, and cultural work in the current community of faith. This work is guided by critical-cultual studies with Henry A Giroux and the theological underpinning of Wesley and Minjung theology. In educational approach, critical-cultural pedagogy seeks an ethical imperative and emphasizes the need for both individual empowerment and social transformation. Education as cultural politics is linked to the issues of cultural differences in attempt to expand dialogue and develop democratic public life. As a theological sounding, Korean Minjung theology deals with philosophy of Dan as the resolution of Han. Dan signifies personal and social transformation. Dan also is linked with Wesley's doctrine of sanctification which requires a gradual process of social transformation as well as personal empowerment. Through an interactive dialogue of the theological and educational approaches, I suggested five educational structures and their implications in Christian cultural pedagogy. Transformative learning of the community of faith focused on the development of Christian democratic citizenship. Learners as critical partnership make and promote themselves as subjects in the world and history. Teachers as transformative intellectuals allow critical and dialogical relationships with learners in the community of faith. As a democratic sphere, the community of faith needs to be a hospitable space. It will be connected with the caring presence, communal life, and the vision global community. The community of faith can produce the Christians who can be open to God's partnership and to the difference in the world. Christian cultural pedagogy needs to use the methods of critique and possibility. The language of critique is not concerned with the question of what and how, but with why in critical consciousness. The language of possibility leads to the reconciliation of broken relationships, spirituality and hope in life. In conclusion, Korean society is being transformed into new society. The cultural approaches to Christian education requires praxis that works with the Korean mind, culture, and history. This educational approaches also can be applied to the issues of class, gender, geography, and religion in the Korean context.