1970년대 기독교 인간학의 출현과 수용 - 성서와 민중 이야기를 중심으로 -

박노훈 한신대학교 종교와문화연구소 2015 종교문화연구 Vol.- No.25

1970년대 근대화의 메커니즘은 ‘억제의 전략’(strategies of containment)으로 기능하며, 사회 내부의 식민지를 만들어 내고 있었다. 당시 노동자를 비롯한 농민과 도시빈민은 경제성장의 주요 동력이었지만, 또한 철저히 소외되고 대상화되는 근대화의 타자들이었다. 그럼에도 민중은 은밀한 스크립트를 통해 자신의 사회적 경험과 기억을 나누고 있었다. 특별히 김지하는 그의 담시(譚詩) 메모 「장일담」을 통해 장 씨 성을 지닌 한 도적에 관한 이야기를 전하였다. 그가 옥중에서 쓴 「장일담」은 당시 서남동, 안병무를 비롯한 신학자들에게 읽혀지며 민중신학의 태동에 주요한 단초를 제공하였다. 본 논문은 김지하의 「장일담」과 성서의 비유들 사이에 존재하는 상호텍스트성을 토대로, 1970년대 기독교 인간학의 모습을 탐구한다. 특별히 1970년대 김지하의 민중 이야기로부터 성서의 비유로 나아가는 해석학적 전이를 통해, ‘주체’와 ‘타자’ 그리고 그들의 ‘연합’과 ‘발전’에 관한 전망을 고찰한다. 민중과 성서, 두 이야기의 합류는 현재의 시간 속에 끊임없이 구체화되는 미래를 향해 발전한다. During the 1970s modernization served in Korean society as a “strategy of containment” and made its own colony within. The peasants and urban poors, including the laborers, were the engines for the economic development in the 70s and yet completely disregarded and even objectified as the “others.” However, minjung shared their own social memories and experiences through the hidden scripts. The story of Chang Il-Dam was a great example as such. Kim Chi-ha drafted a ballad, entitled “Chang Il-Dam” who was a thief and yet served as the figure of minjung-messiah. “Chang Il-Dam” was written during Kim’s incarceration in prison and handed onto the minjung theologians such as Suh Nam-Dong and Ahn Byung-Mu who used the story as a motif of minjung theology. This essay explores the Christian anthropology during the 70s on the basis of intertextuality between the story of Chang Il-Dam and the stories of Jesus. With the intertextual hermeneutical analysis of Kim’s minjung story to Jesus’ stories, especially parable stories, one may discover the vision for, and prospect toward, the communion between the “self” and the “other(s).” There emerges a convergence between minjung and Jesus stories evolving for the concrete future within the present.

수산화칼슘 적용에 따른 상아질 접착제의 접착강도 변화에 관한 연구

박노훈,박상혁,최기운,박상진 대한치과보존학회 2007 Restorative Dentistry & Endodontics Vol.32 No.3

본 연구는 다양한 접착 과정과 기전을 지닌 4종의 상아질 접착제를 이용하여 수산화칼슘의 사용 여부 및 그 적용 기간이 접착강도에 미치는 영향을 측정 및 평가하고 주사전자현미경을 이용한 접착 계면의 관찰을 통해 복합레진 수복이나 레진 시멘트를 이용한 수복물 접착 시에 적절한 상아질 접착제의 선택과 사용방법을 알아보고자 시행하였다. 치수강에 근접한 상이질 표면을 노출시킨 후, Ca(OH)_(2)를 생리식염수와 혼합하여 실험군 치아 24개의 상아질 표면에 적용한 후, IRM (Intermediate Restorative Material, Dentsply Caulk, Milford, USA)으로 적용된 수산화칼슘 및 변연 부위의 상아질과 법랑질 모두를 밀폐하여 36.5℃ 증류수에서 실험기간 (7일 및 30일) 동안 보관하였다. Scotchbond Multipurpose, Single Bond, SE Bond and Prompt L-Pop 등 4종의 상아질 접착제를 제조사의 지시에 따라 적용하고 복합 레진을 3회에 나누어 총 5 mm 높이로 적충한 뒤 각 층마다 20초씩 광조사를 시행하였다. Universal testing machine을 이용하여 1 mm/min의 crosshead speed로 하중을 가하여 미세인장 접착 강도를 측정하고 파단면을 주사전자현미경으로 관찰하였다. 이상의 연구 결과에서 단기간 (7일 또는 30일간)의 수산화칼슘 적용은 상아질 접착제의 접착 과정의 차이에 따른 변화를 나타내지 않는 것으로 평가되었다 The purpose of this study was to investigate the effect of calcium hydroxide on dentin bonding strength of various dentin bonding systems as a function of time in composite resin restoration. Dentin adhesives used in this study were Scotchbond Multipurpose, Single Bond, SE Bond and Prompt L-Pop. Flat dentin surfaces adjacent to pulp chamber were created, then Ca(OH)_(2) and saline were mixed and applied on dentin surface of experimental group, then IRM was used to cover the mixture on dentin surface and the specimens were stored at 36.5℃ for experiment period (7 days, 30 days). After removing IRM and Ca(OH)_(2), each dentin adhesives were treated on dentin surfaces. Composite resin (Z-250, 3M) was placed with 5 mm height and was light-cured for 20 seconds. After stored in distilled water for 24 hours, each dentin-composite bonded spicemen was embedded in epoxy resin and sectioned into 1.0×1.0 ㎟ cross section composite-dentin beams. Specimen was mounted on zig of Universal testing machine and μTBS test was performed. SEM analysis was performed to examine the fractured surfaces. The results suggested that applying calcium hydroxide did not show significant difference in dentin bonding strength. [J Kor Acad Cons Dent 32(3):198-207, 2007]

When the Prayer Becomes Politics: Revisiting the Lord’s Prayer in Our Present World

박노훈 한국대학선교학회 2013 대학과 선교 Vol.24 No.-

It is generally acknowledged that Matthew’s form of the Lord’s Prayer is liturgical and was most likely used by the community in its worship gatherings. However, given the Prayer’s petitions for the relief from hunger, hostility, and oppression, it would seem that Matthew also connects his attention to the desperate needs of the people of God living under the reality of the empire. Matthew’s state of being oppressed at the hands of Roman occupiers must have served as the impetus to initiate the dialogue in the form of prayer. In this regard,the reality of empire becomes a crucial context in which to understand the hermeneutics of the Prayer. When the colonial system appears as a hostile environment, Matthew forms the vision of a new world and its establishment beyond the imperial reign. Many critics have argued that colonialism never really ended but instead has survived in culturally and politically different forms. The representation of empire as such is being denounced in the Lord’s Prayer. This essay analyzes how the Lord’s Prayer stands with regard to the people of God and evaluates the implications of imperialism, both for the ancient communities and contemporary reading communities.

Who’s In? Who’s Out? : Searching for Discipleship in the Lukan Narratives of Fictive Kinship

박노훈 한국대학선교학회 2014 대학과 선교 Vol.26 No.-

One way of gaining access to what Luke wishes to deliver to his addressee,is to look at how Luke’s interest is presented in his work, ‘an orderlyaccount’ (1:3). Thus, it is significant that the reader follows the literary constructby which Luke seeks to display ‘the truth’ in his narrative (1:4). In thisregard, it draws attention that Luke presents the consecutive parables inchapter 15 which convey the discourse of kinship. The narrative as such revealsLukan discipleship, which is amplified through the reconfiguration ofkinship and its application to the community. In the Gospel of Luke, kinshipboundary extends to the outcasts, marginalized, and gentiles. The disciplesare now called to respond to Jesus who reinstates the kinship for the peopleof God (14:26-33). This essay examines the kinship narratives in Luke to seehow Luke erects a symbolic universe of family as a sacred canopy for hiscommunity.

Reciprocity Revisited: An Exploration of the Parable of the Unjust Manager in Luke 16:1-91

박노훈 한국민중신학회 2014 Madang: Journal of Contextual Theology Vol.0 No.21

Today the process of neoliberal economy has become a site of greatcontention, since it has not only legitimated scarcity, but also has assignedhuman subjects to a given place and purpose. It would seem, however, thatthe biblical text helps us to confront the power that entraps human agencyand creates scarcity as such. This essay explores the Parable of the UnjustManager in Luke 16:1-9, which presents Luke’s overarching vision ofeconomy, attributed to the‘eternal homes’(16:9) and ascribed to thecolonial subjects in the Empire. In the Parable, the“dishonest”managerserves as a“broker”or as an“outlaw”between the landowner and thetenants. His remarkable move invites the readers today to become aware oftheir own myth and construct of economy. This essay combines insightsfrom cultural economics and biblical studies of reciprocity.

Re-envisioning Christian Mission between the Two Koreas Beyond the Construct of Self and Other

박노훈 한국민중신학회 2013 Madang: Journal of Contextual Theology Vol.0 No.19

From the time when a ceasefire between the two Koreas was declared without an ensuing peace accord, the war on the Korean Peninsula has been prolonged both physically and psychologically for more than fifty years. Recently, the tension between North and South Korea has even more escalated, as Pyongyang threatened to shut down the Kaesong Industrial Park run jointly by the two countries. In the presence of drastic social,economic, cultural formations and discourses, it is now imperative to re-envision Christian mission between the two Koreas that promotes the life and life-together beyond the strife and division. Peace and harmony must be restored, and communion and community reinstated. For this reason, in order to re-envision Christian mission between the two Koreas, this essay attempts to revisit a mission text beyond the current construct of selfand other. While retelling the mission narratives in the present, this essay reconstructs an alternative understanding of mission, especially between the two Koreas. By way of foregrounding the life of people living in the two Koreas, this essay evaluates as well as analyzes how a view of the mission text in the Bible and in the Gospel of Mark in particular relates to a specific geopolitical context in the Korean Peninsula. The critical reflections as such will allow us open to constant questioning and re-visioning how the mission remains, yet to be unfolded between and beyond the Korea(s).

Whither the Studies of Family in Early Christianity?: A Critical Review and Search for the Reconstruction of the Lukan Household in a Postcolonial Perspective

박노훈 한국민중신학회 2015 Madang: Journal of Contextual Theology Vol.0 No.24

In the early Gospel literature, family refers to those related by blood, adoption, or marriage and also to those related to one another within the Christian community. There exists tension, however, between these two configurations. In Hellenistic Jewish and Greco-Roman society, one’s home served as a center for education and piety. Distinct from it, however, the Christian movement shifted its loyalty from ‘hearth’ to ‘extra-familial’ relationships. Hence, when read at face value, the “hard sayings” on the family attributed to Jesus (Luke 8:19-21; 14:26; Matt 10:37) suggest that the ties of blood are lesser important than the other ties—that is, the ties of Communion. Jesus declares those who do the will of God as “my brother and sister and mother” (Mark 3:33-35; Matt 12:46-50; Luke 2:48-49; 8:19-21). For example, in the Gospel of Luke, Jesus not only calls his disciples to abandon their families, but also initiates a reordering of the family that is simultaneously social, political, economic, and theological. While retelling Jesus and the Jesus traditions in its own time, Luke’s narrator exposes an alternative kinship and writes its effects into the present context. When the family continues its usual role serving as a basis for life in Roman colonial and imperial society, the Lukan construction of household as a project of life and for life informs and reforms the Christian community’s orthopraxis and erects a divine canopy for the otherwise uprooted, “homeless,” people. This essay attempts to discover the formation of kinship for the people of God and its interrelated socio-political, economic dimensions in the Roman Empire. The purpose is not to discover a particular historical situation, but rather to reconstruct a pattern of the early Christian’s way of living and interacting in the reality of empire. For this purpose, this essay calls attention to a hitherto unrecognized or unappreciated reconstruction of the household in the Gospel of Luke.

An Exploration of a New Life in the Spirit in Light of Pauline Epistles

박노훈 한세대학교 영산신학연구소 2014 영산신학저널 Vol.31 No.-

An access to what Paul meant in describing a new life in the Spirit can be gained by looking at how Paul presents the identity of the people of God in the Spirit. In particular, in his letters to the churches in Rome and Galatia, Paul describes divine adoption in the Spirit, which makes possible a joint-heirship with Christ in terms of suffering at the present and glory in the future (Rom 8:14-17; Gal 3:26-4:7). Interestingly, the ‘son’ does not belong to the family by birth but is adopted. With regard to the divine kinship, however, Paul’s statement is extremely concise and includes a number of theological formulae which must be recognized and related to their respective contexts. The purpose of this essay is to explore the Pauline understanding of divine adoption and inheritance. An important characteristic of life in the Spirit is ‘kinship,’ an intimate relationship to God, expressed in prayer which begins “Abba, Father” (Rom 8:15). Paul re-interprets his Jewish traditions and teachings about divine kinship as such. The divine promise, which was made to Abraham and has been fulfilled in Christ, is now witnessed by the Spirit (Rom 8:17). Paul places his declaration within the context of the churches at trouble and overcomes the threats from the opponents who have proclaimed “another Jesus,” “another spirit” and “another Gospel” (2 Cor 11:4). It is the Spirit who ensures the divine kinship and heirship for the believers and establishes the common faith for the church. The divine promises are already accomplished through the redemption in Christ Jesus and now manifested through the ministry of the Holy Spirit.

연세 학원의 기독교적 토대 연구 – 박대선 총장의 리더쉽을 중심으로-

박노훈 한국실천신학회 2014 신학과 실천 Vol.0 No.42

‘진리’와 ‘자유’의 정신을 건학이념으로 삼는 연세대학교의 학풍은 초기 기독교 선 교사들과 기독교회가 함께 기울인 노력의 산물이다. 그들 가운데 1964년 9월부터 1975년 4월까지 약 11년간 연세대학교의 4·5·6대 총장을 지낸, 박대선 목사는 연세대 학교의 제2창학기(1957-2011)를 대표하는 인물이다. 초기 연세학원의 교육목표는 기독 교 정신의 토대 위에 겨레와 인류, 옛 것과 새 것, 동양과 서양, 자신과 타인의 조화 에 있음을 분명히 하였다. 이 목표는 곧 기독교적 사명을 위한 것에 다름 아니었다. 박대선은 이 같은 학원의 정체성을 신앙의 토대 위에 더욱 성숙시켜 나갔다. 이 논문 은 목사요, 교육가요, 행정가로서 기독교대학의 역할과 위상을 재정립한 박대선 총장 의 행적에 초점을 맞추어, 연세학원의 고유한 학풍과 기독교 정신의 토대를 발견하고 자 한다. 연세의 창학기 ‘동서 고근의 화충’의 정신은, 박대선을 통해 타자성의 수용과 발전 그리고 이종 연합과 상호 연대라는 포용성으로 발전해 갔으며, 그 전통은 오늘 날 학문간 ‘융복합’과 ‘세방화’의 흐름 속에 계승되었다. This essay attempts to investigate Yonsei University's Christian foundation and campus mission within the tenure of president Daesun Park from September, 1964 through April, 1975. Yonsei University was founded by Christian missionaries in 1885 and has been since supported by the churches in and out of Korea. President Daesun Park in particular represents the second foundation period of the university in history (1957-2011). The time he was appointed as the president of Yonsei, the campus was facing socio-political turmoils. As the president of Yonsei, however, he maneuvered all the confusion and difficulties the university had to go through and rebuilt the university's Christian scholarly traditions. Apparently, during his tenure as the president which was extended for three terms, Yonsei was able to enhance the spirit of Christianity. As such, Yonsei had equipped itself with the proper governance and education system. This essay explores Rev. Dr. Daesun Park's life trajectory on Yonsei campus and presents a path that Christian colleges may have to take in order to convey Christian mission to the next generations.

특집5 : 예비부부를 위한 양육프로그램 ‘이삭, 리브가를 만나다’

박노훈 기독교대한성결교회 활천사 2021 활천 Vol.810 No.5