이머징 교회 오감을 통한 회중 참여 예배 모형 연구 = A Study on Emerging Church Worship Model of Congregation Participation through the Five Senses

다국어 초록 (Multilingual Abstract)

Department of Theology, The Graduate School
Hoseo University
Cheonan, Korea
(Supervised by professor Byung-June Hwang, Ph. D)
This study is a study of how the Emerging Church Worship and
human five senses affect the congregations worship participation.
God gave the human senses. The five senses are vision, hearing,
smell, touch, and taste, which are very important senses used in
ordinary life. However, the five senses must make more valuable
worship among the worship. This valuable worship should be applied
in the life of the congregation beyond the church community.
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What does it mean to be biblical for worship? And who is the
subject of worship and worship in the Bible and tells the beginning of
worship by talking about the process called sacrifice in the Old
Testament. Worship in the Old Testament is also an encounter with
God, even in the times. Worship is fellowship with God.
I have also studied historically early Christianity and the Eucharist
in it. I have also studied about the worship view of the pioneers of
the Reformation, including Martin Luther and the Eucharist.
Theologians are discussing the return to the early church in worship
of the Reformation. We have confirmed the symbolism and value that
the early church brings. And the influence of Korean emotional culture
and customs on Korean churches.
We also studied the history of Christian worship in the West and
emerging church movements while watching the history of church
worship. It was a church movement brought about by the postmodern
era that started with the baby boomer era. There are various truths in
this postmodern era. The Fourth Industrial Revolution, which came to
light, brought many changes to the church. Cyber is active, everything
is done in the cyber world. A lot of information comes and goes
through social neural networks. In this rapidly changing flow of
churches, the church was not free from this flow. Eventually the
Emerging Church movement made the church start to work as a
church.
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The question as to how this sense was utilized and how the
Emerging Church worship movement would influence the participation
of the congregation was found in the St. Gregory Nissa Episcoll
Church in San Francisco, California's port city. It is a church that
handles Gregory Nissa, the father of the 4th century Turkish Republic
of Capitol. There is a lot of different icons and decorations in the
chapel and the difference from the general church in the oriental
appearance. The congregation also participates in worship. There are
praise starting before the worship, placement of the worship place
where the congregation faces each other, and a worship atmosphere
that enables boldly to announce their thoughts during the sermon.
When the service is finished, they move from the west space to the
east space. I put my hand on the shoulder of the front man and praise
and move. When they move to the west, they make a round circle in
the room for the Lord's Supper, and all the congregation will look at
the Eucharist's bread and wine. The Lord's Supper is given to
everybody, and once the Lord's Supper is finished, it moves to the left
and right again and dances again. And naturally leads to the
fellowship of the dinner.
However, this St. Gregory Nissa Episcoll Church is not easily
accepted by Korean sentiments. It is because the worship shown in
Korean church is a typical traditional worship. Therefore, this is a
worship conference that will be held in the yearly worship service of
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sharing as a way to apply the church to the Korean church. It is a
worship plan in the form of planning worship according to the church
power and reflecting the Korean sentiment as much as possible and
making a little more change in the Korean church worship.
In this study, there is no question that the emerging church
movement is a good alternative to renew and restoration of Korean
churches. However, it is not acceptable to abandon the Korean culture
and value of worship. Recently, Korean churches have become more
interested in the Lord's Supper. However, the Lord's Supper can not
be called a worship service in which the renewal of worship and
congregation is participated. We believe that the prospect of worship
where the congregation of Korean churches participate is bright if the
five senses of God and the Emerging church worship movement are
theologically and worshipfully fused with our culture.

목차 (Table of Contents)

• I. 서론 ···········································································································1
• A. 연구의 목적과 중요성 ···································································1
• B. 연구의 방법과 범위 ········································································7
• C. 연구사 ······························································································11
• II. 예배 신학적 고찰 ··············································································19
• A. 성서적 이해 ···················································································19
• 1. 구약과 신약의 개념적 예배 이해········································19
• 2. 성서 속의 예배 모형 ······························································25
• 3. 성서 속의 예배 모형 자료 ····················································30
• B. 역사적 이해 ····················································································32
• 1. 초기 기독교의 예배 역사 ······················································32
• 2. 종교 개혁자들의 예배 역사··················································36
• 3. 현대 예배에 대한 이해 ··························································40
• C. 신학적 이해 ····················································································45
• - II -
• 1. 예배와 예배 대상 이해 ··························································45
• 2. 성찬과 예배 환경에 대한 이해 ············································52
• 3. 예배예식서와 순서의 의미 이해 ··········································56
• III. 이머징 교회 운동과 예배의 변화 ···············································62
• A. 이머징 교회의 역사와 교회론적 정의·····································62
• 1. 이머징 교회의 정의 ································································62
• 2. 이머징 세대의 등장과 특징··················································67
• 3. 이머징 교회 운동의 선교적 교회론 ····································71
• B. 이머징 예배와의 관계 ··································································74
• 1. 구도자 중심 예배의 감각적 특징········································74
• 2. 예배 회복을 위한 통합 예배 ················································78
• 3. 제4차 산업혁명을 맞이하는 예배········································80
• C. 이머징 교회 예배의 특징과 차별성 ··········································86
• 1. 이머징 교회의 예배 특징 ······················································86
• 2. 이머징 교회의 예배 구조와 요소 ········································90
• 3. 전통문화와 한국교회 예배 배경 ··········································93
• - III -
• IV. 인간의 감각을 통한 예배 경험 ···················································99
• A. 인간의 감각과 문화 ·····································································99
• 1. 오감의 정의와 특징 ································································99
• 2. 감각을 통한 하나님의 말씀················································105
• 3. 커뮤니케이션과 교회공동체 ················································108
• B. 인간의 오감(五感)을 통한 다 감각적 예배 체험 ·················113
• 1. 통전적인 인간의 몸으로서 예전의 역할 ··························113
• 2. 이미지와 은유로 만나는 예배 ············································117
• 3. 감각의 지각과 표현의 가능성 ············································121
• C. 오감을 통한 예배 경험과 참여 실제 ······································125
• 1. 체험 예배의 실제 ··································································125
• 2. 교회력에 따른 예배 체험 ····················································129
• 3. 예배와 공간의 의미 ······························································134
• V. 예배 갱신을 위한 오감 예배 사례연구 ····································140
• A. 연구의 배경 ·················································································140
• 1. 연구 설계 ················································································140
• 2. 연구 사례 선정 ······································································141
• - IV -
• 3. 자료 수집 방법 ······································································143
• B. 사례연구 ························································································144
• 사례 1. St. Gregory of Nyssa Episcopal Church ············· 144
• 사례 2. 나눔의 예전학회 예배 컨퍼런스 ······························151
• C. 연구결과 분석 및 평가 ······························································156
• 1. 연구결과 분석 ········································································157
• 2. 연구결과 평가 ········································································162
• VI. 오감을 통한 회중 참여 예배의 방향성 ···································165
• A. 성찬 예배와 회중 참여 회복 ···················································165
• 1. 성찬 예배와 회중 참여 예배 ··············································165
• 2. 설교와 성찬의 연결 ······························································169
• B. 이머징 교회 예배 갱신을 위한 한계 극복 ····························172
• 1. 예배에 나타나는 삶의 예배에 대한 인식 확대 ··············173
• 2. 전통적 예배와 현대적 예배의 대립과 극복····················176
• C. 오감과 커뮤니케이션 과정인 참여 예배 구현 ······················180
• 1. 오감을 통한 참여 예배 구현 ··············································180
• 2. 제4차 산업혁명과 참여 예배 회복 ····································185
• - V -
• VII. 결론 ··································································································189
• A. 요약 ·······························································································189
• B. 제언 ································································································196
• 참고문헌 ····································································································199
• ABSTRACT ·····························································································216