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구본만 ( Koo¸ Bon-man ) 한국가톨릭철학회 2011 가톨릭철학 Vol.0 No.17
본 연구는 가톨릭 학교의 사명인 ‘그리스도교적 전인교육’의 풍부한 의미를 드러내는 하나의 개념 모형을 제시하는 데 목적이 있다. 이를 위해 본 연구에서 고찰한 내용은 교육관련 교회문헌, 성경 및 예수의 교육관, 가톨릭 윤리신학 및 영성신학, 인격(persona)개념의 역사적 논의와 현대 인격교육 운동의 흐름 등이었다. 우선 교회문헌 고찰을 통해 가톨릭 학교의 사명이 ‘복음화’와 ‘전인교육’으로 요약되며, 이 둘은 분리되는 사명이 아니라 ‘복음화를 통한 전인교육’, 즉 ‘그리스도교적 전인교육’으로 명명할 수 있음을 밝혀내었다. 그리스도교적 전인교육의 개념을 이해하기 위한 시도로 고찰했던 성경 및 예수의 교육관은 가톨릭 전인교육이 ‘완전한 인간’ 양성을 목적으로 하며, 완전한 인간이란 하느님의 모상으로서의 완전성에 도달한 사람이고, 이러한 완전성은 회개, 즉 ‘인격’의 총체적 변화를 통해 가능하다는 것을 발견하도록 이끌어 주었다. 이러한 고찰은 그리스도교적 전인이 ‘인격적 인간’을 기반으로 하고 있음을 보여준다. 그리스도교적 인격 개념은 ‘이성적 본성’을 갖고 윤리적 행위 결정의 ‘자율성’과 ‘책임성’을 가진 주체로서의 ‘개별성(독자성)’; 타자에게 ‘열려’ 있으며 ‘관계’를 맺는 존재임을 드러내는 ‘공동체성’; 인간적인 모든 특성이 통합된 ‘완전한 전체성’; 하느님 자녀로서의 ‘존엄성’ 등을 포함하는 개념이다. 이러한 고찰을 기반으로 본 연구에서 제시하는 그리스도교적 전인교육의 개념 모형은 다음과 같다. 그리스도교적 전인교육은 전인, 즉 완전한 인간 형성을 목적으로 한다. 완전한 인간은 그리스도의 인격에 자신을 일치시키면서 인격의 완전성에 도달한 인간, 다른 말로 인격이 총체적으로 양성된 인간을 의미한다. 인격의 총체적 양성은 세 가지 원리의 유기적인 통합을 통해 이루어진다. 첫째는 ‘복음적 가치관’ 형성으로 이 원리는 지식의 통합에 기여한다. 둘째는 ‘그리스도교 덕성’ 함양으로 이 원리는 정서·의지·행동의 통합에 기여한다. 이 두 원리가 유기적으로 연결되어 한 인격 안에서 완전한 통합을 이루도록 이끌어 주는 세 번째 원리가 ‘영성’으로, 이 원리는 인격적인 변화를 이끌어 내고 완성을 구현한다. 이러한 유기적 통합 과정을 통해 인격적 완전성에 도달한 전인은 ‘참 사람’이며 ‘참된 그리스도인’ 곧 ‘복음화된 사람’이다. The purpose of this study is to suggest a conceptual model that reveals the abundant meaning of ‘Christian Education for the Whole Person’(CEWP), which is the mission of Catholic schools. To attain its purpose, the study examines Catholic educational documents, the educational philosophy revealed in the Bible and the teachings of Jesus Christ, Catholic moral theology and spiritual theology, a history of the concept persona and the development of modern character education. Above all, the examination of educational documents elucidates that the mission of Catholic schools is summarized in two terms: ‘evangelization’ and ‘education for the whole person.’ These two terms are integrated in the expression ‘education for the whole person through evangelization’, that is, ‘CEWP’. The educational philosophy revealed in the Bible and the teachings of Jesus lead to the following understandings: the goal of CEWP is to form a ‘perfect human being’. A perfect human being is one who becomes a perfect reflection of the image of God. Such perfection is achieved through conversion, i.e., the holistic transformation of the ‘persona.’ Such an understanding shows that a Christian conceptualization of the whole person is based on the ‘human being as a persona.’ Persona is a concept that includes the following characteristics: ‘individuality(subsistence)’ as a subject who has a ‘rational nature’, and ‘self-control’ and takes ‘responsibility’ for his or her moral behaviors; a ‘sense of community’ that is ‘open to’ and has a ‘relationship with’ other beings; ‘the completed wholeness’ that integrates the entire range of human characteristics; and ‘dignity’ as a child of God. Based on the above-mentioned studies, this work suggests describing the conceptual model of CEWP as follows: CEWP is a process that aims to form a whole person, in other words, a perfect person. A perfect person is someone who strives to identify his/her persona with the Persona of Jesus Christ, thus becoming a human being with an integrally formed persona. The integral formation of the human persona is realized by integrating three principles in an organic way. The first principle is the formation of a ‘viewpoint of evangelical values’ that contribute to the integration of different kinds of knowledge. The second is the fostering of ‘Christian virtue’ that contributes to integrating the emotions with the will and behavior. The third is a ‘spirituality’ that organically bonds the other two principles and leads to their perfect integration in the persona. Spirituality is a principle that elicits and completes the transformation of the persona. A whole human being, in perfecting the persona by such an organic integration process, is a ‘true person’ and ‘true Christian’, specifically, an ‘evangelized person.’
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구본만(Bon-Man Koo) 한국기독교교육정보학회 2011 기독교교육정보 Vol.30 No.-
The purpose of this study is to suggest the directions of religious education in Catholic schools in the context of the National Curriculum that was revised in 2009. To achieve its purpose, this study analyzes concepts, characteristics, goals and the roles of Catholic School religious education in ecclesiastical documents. From these systematic analyses, emerge two basic directions. These can be summarized in two key concepts: 'evangelization' and 'education for the whole person'. In an effort to suggest practical ways to implement religious education that is consistent with these two directions in the context of the revised National Curriculum the current study examines the following: first of all, the characteristics of the 2009 revision of the National Curriculum, which provides a foundation for religious education in Catholic Schools. Secondly, the perspectives of religious education in mission schools according to the latest National Curriculum These critical examinations suggest that such religious education is not simply a course or program but can be a principle that integrates a school curriculum. In view of this possibility, the current study offers a 'Christian curriculum for the whole person' that integrates each student's intelligence and personality according to the principles of spirituality, as a practical way to provide religious education in Catholic Schools. The curriculum is composed of two parts: a systematic -structural approach involving a change in the manifested curriculum, and a cultural approach that develops the latent curriculum Change in the manifested curriculum includes the development of a 'Christian curriculum for the whole person7 from a macroscopic perspective and the development of a 'spirituality curriculum which is composed of a spirituality integration program and a religion curriculum7 from a microscopic perspective. The development of latent curriculum necessitates building 'school community cultures based on evangelical values' and calls for educational practice 'modeled by evangelized educators'. A curriculum change pointing in these directions would enable Catholic Schools to implement their mission through religious education, simultaneously satisfying the needs of public education as well.
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