영성과 정신 장애의 관계에서 자기애의 조절효과

박성현,박수지 한국상담학회 2016 상담학연구 Vol.17 No.3

This study is an analysis of the moderating effect of narcissism in the relationship between spirituality and mental disorders. In the development perspective, the moderating effect of defensive narcissism was verified under the assumption that the effect would vary depending on the age(under 40's and over 40's). The total of 671 participants, including the general public, college students, and graduate school students, volunteered for the research, whose age ranging from 20s to 60s and who live both in the metropolitan area and in the province. Sub-factors(Transcendence, Connectivity) of Integral Spirituality Scale(ISS) was used to measure spirituality, the Korean General Health Questionnaire(KGQ) was used for mental disorders. Korean Inventory of self Psychology(KISP) was used for narcissism. The results turn out that, first of all, spirituality and mental disorders show different patterns depending on the level of healthy narcissism. For people at the high levels of healthy narcissism, high spirituality is associated with the lower degree of mental disorder. On the other hand, for people at the low levels of healthy narcissism, high spirituality was associated with higher degree of mental disorder. The same results were turned out for the entire age, for less than 40 and over 40. Thus, healthy narcissism has been found to moderate the influence of the spirituality upon mental disorders. Secondly, moderating effect of defensive narcissism in relation to spirituality and mental disorders show different patterns depending on the their age. In the more than 40 years specimen, for the people at the high levels of defensive narcissism, high spirituality was associated with higher degree of mental disorder and for the people at the low levels of defensive narcissism, high spirituality was associated with lower degree of mental disorder. On the other hand, in less than 40 years old specimen, moderating effect of defensive narcissism is not significant. These results suggest that spirituality can not be simply said to have a positive or negative effect on the mental health. What suggestions for the important role in the influence of the spirituality for mental health is the specific structure of the personality as the center of personal experience and of independency in accepting spirituality. 본 연구는 영성과 정신장애의 관계에서 자기애의 조절효과를 분석하였다. 특히 발달적 관점에서 방어적 자기애의 조절효과가 연령에 따라(40대 미만과 40대 이상) 다를 것이라는 가설 하에 이를 검증하였다. 연구 대상은 수도권 및 지방에 거주하는 20대~60대 이상의 일반인 및 대학생, 대학원생 등 총 671명이었다. 영성을 측정하기위해 통합적 영성 척도(Integral Spirituality Scale: ISS)의 하위요인(초월성, 연결성)을 사용하였고, 정신장애 측정 도구로는 한국판 일반정신건강척도(the Korean General Health Questionnaire: KGQ)를 사용하였다. 자기애의 측정 도구는 한국판 자기애 측정도구(Korean Inventory of Self Psychology: KISP)였다. 연구 결과 첫째, 영성과 정신장애는 건강한 자기애의 수준에 따라 다른 양상을 나타냈다. 건강한 자기애의 수준이 높은 사람들의 경우, 높은 영성은 낮은 정신장애와 관련되었다. 반면 건강한 자기애의 수준이 낮은 경우, 높은 영성은 높은 정신장애와 관련되었다. 이는 연령 전체와 40대 미만, 40대 이상에서 동일하게 나타났으며 건강한 자기애가 영성이 정신장애에 미치는 영향을 조절하는 것으로 확인되었다. 둘째, 영성과 정신장애의 관계에서 방어적 자기애의 조절효과는 연령에 따라 다른 양상을 나타냈다. 40대 이상 표본에서 방어적 자기애의 수준이 높은 사람들의 경우 높은 영성은 높은 정신장애와 관련되었고, 방어적 자기애의 수준이 낮은 경우 높은 영성은 낮은 정신장애와 관련되었다. 그러나 40대 미만 표본의 경우 방어적 자기애의 조절효과는 유의하지 않았다. 이러한 결과는 영성이 단순히 정신건강에 긍정적이거나 부정적인 기여를 한다고 말할 수 없으며, 이를 받아들이는 개인경험과 주도성의 중심으로서 성격의 특정한 구조가 영성이 정신건강에 미치는 영향에 있어 중요한 역할을 하고 있다는 점을 시사한다.

‘Spirituality of Self-emptying’ Seen through Chinul s Chŏnghye Kyŏlsa and Luther s Protestant Reformation

Myong Hee Kim 성공회대학교 신학연구소 2019 Madang: Journal of Contextual Theology Vol.32 No.1

Religion in Korea today faces the absence of spirituality. The positive roles of Buddhism and Christianity have been lost to the ‘past,’ leaving religious spirituality marginalized in Korean society. In the 21st century, Koreans have widespread awareness of the need for ‘spirituality’ in both Buddhism and Christianity. Not until religion is fundamentally reformed can it be re-established in political, social, cultural, and other sectors. It is, therefore, necessary to reflect on the roles Korea’s two major religions, Buddhism and Christianity (especially Protestantism), can play. The present paper looks for answers from the revolutionist Korean Buddhist Chinul (知訥) and the German Protestant Reformer Martin Luther. These two figures believed that religious ‘Reformed Spirituality,’ e.g. ‘Spirituality of Self-emptying,’ could drive religious and social restoration of the source. In this paper, we shall examine ‘Spirituality of Self-emptying’ for Chinul and Luther, as demonstrated in two reformation movements: Chŏnghye Kyŏlsa (定慧結社, association of Samādhi (定) and Prajnā (慧)) and the Protestant Reformation. We shall also explore spirituality as an existential ‘movement’ involving participation in reforming reality, not as ‘emptying’ in mere existence. First, ‘Spirituality of Selfemptying’ reflected in Chinul’s Chŏnghye Kyŏlsa (Encouragement to Practice: The Compact of the Samadhi and Prajna Community) shall be investigated. This includes exploring the Chŏnghye Kyŏlsa as a ‘Restoration Movement.’ Second, ‘Spirituality of Self-emptying’ reflected in Luther’s Protestant Reformation shall be analyzed. Luther’s ‘Spirituality of Self-emptying’ is examined in the four sources of the Protestant Reformation — sola scriptura, sola fide, sola gratia, and solus Christus — and the three elements of ‘Reformed Spirituality’ — oratio, meditatio, and tentaio. Third, based on these analyses, ‘Spirituality of Self-emptying’ for Chinul and Luther shall be compared and analyzed. Finally, Chinul’s and Luther’s ‘Spirituality of Self-emptying’ shall be applied to Korea’s present religious and social situations.

한국 천주교회 평신도 운동의 영성

황경훈(Hwang KyungHoon) 인천가톨릭대학교 복음화연구소 2015 누리와 말씀 Vol.- No.37

본고는 평신도 영성의 전통 ‘ ’에대한논의가현저히부족한한국천주교회현실에서, 이제는그러한논의를본격화할때가되지않았는가하는한평신도연구자의반성의결과물이라고할수있다. 이러한문제의식과나아가그것의가능성을 구체적으로 제시하기 위해 한국 교회 창설 당시의 순교영성으로부터 토마스머튼, 도로시데이의영성과제2차바티칸공의회의대화정신, 또그것에힘입은 한국 천주교 사회운동을 살피면서 통합적인 한국적 평신도 영성을 탐색했다. 그과정에서 구체적인한국의사회변동과 함께 호흡하고그것에적극적으로 대응한 ‘운동의영성’으로서 순교 영성과 ‘사회적 영성’을 바탕으로 ‘우주론적생태 영성’을 아우르는통합적인 것으로서 장일순의영성을 우리논의의결론으로 제시하고자 한다.본고는 한국 천주교회는 평신도들의 자발적 운동으로 시작했으며 그 실천적영성에힘입은바크다고본다. 순교시대이후에도평신도영성은시대의변화와 밀접한 관련 속에서 이에 대해 적극적으로 대응해가면서 성장해왔다고 할수있다.본고는시대의변화에적절히응답해온‘운동’으로서의평신도영성이어떻게변화해왔는가를간단하게일별하고,현시대에요구되는평신도영성은어떠해야 하는가를 묻고 그것의 가능성을 탐색함으로써 ‘평신도 영성’의 전통을 확립하는 데 일조하는 것을 목표로 한다.이를위해먼저순교영성에서시작하여제2차바티칸공의회의대화정신에영향을받은시대상황의산물로서‘사회적영성’을살핀뒤,공의회문헌자체에서도 보이고 그 뒤에도 뿌리 깊게 남아 있는 성속이원적 신앙에 대한 대안으로서 통합적 평신도 영성의 가능성을 토마스 머튼과 도로시 데이에서 찾아볼 것이다. 이어 이들의 영성을 우주론적으로 확장함과 더불어 이를 사회운동으로 구체화한무위당장일순의삶과사상을‘통합적평신도영성의한한국적가능성’으로제시하고자하는것이다. 부연하면 무위당 장일순이 , 섬세한생태적감수성을통해작은미물을모시는연대의치밀함과다른한편으로는‘나락한알속의우주’라는광활한연대의스케일을 보여주고있으며, 그가 평신도 영적 전통의 확립과 그것의 현재화를딛고 미래를 위해서도 튼튼한 평신도 영성을 만들어 나갈 하나의 수원지로 제안하고자 한다. 한편 본고는 이러한 평신도 영성의 탐색과정에서 시에나의 가타리나의 예를통해서, 또 1980년대 한국 천주교회 평신도 운동의 몇 가지 사례 속에서 성속 이원론이 어떠한 모습으로 자리 잡게 되고 그것의 교회 내 반영으로서 성직 중심의제도교회와 갈등했던역사를 보여줄 것이다. 그 역학관계에서 어떻게 평 신도운동이약화되어가는지, 따라서평신도영성이왜철저한포용성을말하면서도 평신도의 주체의식을 강화하는 방향이어야 하는지를 아울러 보여주고자 한다. The Korean Church faces the reality of insufficient discussion on 'tradition of the laity spirituality'. This study is the outcome of a lay scholar, who feels that it is the time to discuss about it. To propose this kind of critical mind and its possibilities, this study searched from early Korean martyrs' spirituality to those of Thomas Merton's and Dorothy Day's, the 2nd Vatican Council, Korean Church social movement influenced by that Council, then integrated Korean laity spirituality. In this process, this study proposes martyrs' spirituality as of 'movement spirituality' which breathes with Korean social change and opposes positively to it. And, as a result, propose Jang, Il Soon's integrated spirituality; which is a 'cosmic Eco-spirituality' based on these martyrs' spirituality and 'social spirituality'. Korean Church started from the laity voluntary movement, grew with their practical spirituality. After the persecution period, the laity spirituality has grown in close relationship with social change and has flourished with their positive reactions to it. This study shows how the laity spirituality has adequately responded as a 'movement' facing to time change, asks what is the right laity spirituality demanded in current era, searches its possibilities, eventually helps to establish to settle the 'tradition of the laity spirituality'. To do this, starting from martyrs' spirituality, looks into 'social spirituality' which is influenced from the 2nd Vatican Council, then searches the possibility of integrated laity spirituality, which is the counter-proposal to holy/secular dualism rooted deeply from the 2nd Vatican Council, in Thomas Merton and Dorothy Day. Then, proposes Moo Wie Dang, Jang, Il Soon's life and idea as to 'the possibility of Korean integrated the laity spirituality'. Jang Il Soon has expanded this spirituality to cosmology point. Moo Wie Dang, Jang, Il Soon showed interrelation delicacies of serving tiny creatures through his fine ecology sensibility. On the other hand, he has showed broad interrelation scale of􋺵the cosmos in one grain.􋺶This study proposes his strong spirituality as a lay man as to head spring to establish the tradition of the laity spirituality settlement of future spirituality study. In the searching process, this study shows how holy/secular dualism has settled and shows the discord history within existing priesthood entering church system through the example of Catharina of Sienna and the examples Korean laity movement in 1980s. In this dynamic relation, this study shows how the laity movement is getting weaker, then, tells why the laity spirituality should head for strengthening the identities of the laity, even though saying of complete capacity of tolerance.

한국에서의 영성관련 연구동향 분석 및 학문적 함의

김용환,최금주,김승돈 한국상담학회 2009 상담학연구 Vol.10 No.2

The purpose of this study is in inquiring into the implications of spirituality in Korea with the analysis of recent research trends concerning it. Human being is multi-dimensional existence which is united physically, psychologically, socially and spiritually. Therefore, in the field of human service studies, it's judged that ‘spirituality idea’-applied research & practice is a very important attempt for not only the improvement of human life's quality but also the development of the learning in this area. As research questions, for the purpose of looking over ‘how's the research trends of spirituality-related theses like in domestic theses for a degree and in scientific journals?’ and ‘how spirituality idea can be applied for an academic development in the field of human service studies?’, the researcher made a multi-disciplinary approach, with the analysis of total 130 articles concerning it, throughout counseling psychology, nursing and social welfare studies which is typical human service studies areas. The results of analysis can be, as a form of some suggestions, summarized as follows: First, since general idea or theological description method about spirituality is various each and every disciplinary field, it would have to be made to build up an universal concept about spirituality. Second, an analysis of spirituality idea suitable for Korean people's disposition and spirituality inclination should be made, with a necessity of working out a measurement means of spirituality being raised in which the characteristic of Korean people living in multi-religious circumstances is reflected. Third, most spirituality-related theses have stayed at the level of simple and easy questionnaire survey, so in the future a qualitative study or program development is needed in the viewpoint of how spirituality would have an influence on clients' qualitative life. Fourth, in a research on spirituality, multi-disciplinary collaborative research is needed, with an effort to find out a practical way which clinical practitioners can apply easily in the actual spot in addition to the development of its standard model. Finally, to exactly look at the trends of spirituality research, it's needed to analyze the whole disciplinary areas with the development of a systematic framework for reference. 이 연구의 목적은 한국에서의 영성(Spirituality) 관련 연구동향 분석 및 학문적 함의를 알아보는데 있다. 인간은 신체․심리․사회․영적으로 통합된 다차원적인 존재이다. 따라서 휴먼서비스학문분야에서 영성개념을 적용한 연구와 실천은 인간 삶의 질 향상은 물론 학문발전에도 중요한 시도라고 볼 수 있다. 연구문제는, 영성에 관한 국내 학위논문과 학술지에 게재된 논문의 연구동향은 어떠한가와 영성개념이 휴먼서비스분야의 학문발전을 위해 어떻게 적용될 수 있는가를 알아 보기위해 대표적인 휴먼서비스 학문분야인 상담심리학, 간호학, 사회복지학 관련 논문을 분석하였다. 분석대상 논문은 총 130편이다. 분석결과를 몇 가지로 제언하자면 다음과 같다. (1) 제 학문 분야마다 영성(Spirituality)에 관한 개념이나 이론기술 방법이 다양하므로 영성이론의 정립, 실천방법의 도출, 개입기법의 개발을 위해서는 영성의 개념 및 정의에 관한 공통적인 합의점을 도출하므로 영성에 대한 보편적인 개념정립이 이루어져야 할 것이다. (2) 한국인의 심성과 영적인 성향에 알맞은 영성개념분석이 필요하며, 다종교적 상황에서 살아가는 한국인들의 특성을 반영한 영성측정도구의 개발이 필요하다. (3) 영성관련 논문의 대부분이 간편한 조사(설문)연구에 치우치고 있는데 향후 영성이 클라이언트의 삶의 질 증진에 미치는 실천적인 측면에 대한 질적 연구나 프로그램개발이 필요하다. (4) 영성연구에 있어서 학제간(a multi-disciplinary) 협력적인 연구가 필요하며, 임상실천가들이 현장에서 쉽게 사용할 수 있는 실천방법의 도출, 모델개발이 필요하다. (5) 영성연구 동향을 정확하게 파악하기 위해서는 전체학문 분야를 대상으로 분석할 필요가 있으며, 체계적인 준거틀 개발이 필요하다.

마태복음에 나타난 예수의 가르침과 행함의 영성

유은호 연세대학교 신과대학 연합신학대학원 2022 신학논단 Vol.109 No.-

본 논문은 마태복음에 나타난 예수의 영성이 ‘가르침’과 ‘행함’이라는점을 밝히고 있다. 연구자는 사회적 정황과 영성적 측면에서 마태공동체의 형태와 성격을 규명하여 예수의 영성을 추적하였다. 그런 차원에서 연구자는 마태공동체 내에는 두 그룹이 존재한다고 보았다. 즉, 한 그룹은‘유대교적 기독교인 그룹’이며, 다른 그룹은 ‘이방 기독교인 영성 그룹’이다. 이 두 그룹은 예수의 가르침과 행함의 영성을 가지고 서로 대립한다. 그러나 마태는 이 두 그룹의 대립을 공존시키기 위해 이 두 주제를 각각다른 기능으로 사용한다. 다시 말해, 마태 공동체 내의 유대교적 기독교인 그룹은 예수의 가르침과 행함의 영성을 가지고 유대교 회당과 학문적으로 부분 대립을 하는 데 사용했으며, 이방 기독교인 영성 그룹은 다른복음서 공동체와 영성의 경쟁과 차별화를 위해 사용했다고 추정한다. 나아가 본 논문은 마태복음에 나타난 예수의 가르침과 행함의 주제를 유대교 회당과의 전면 대립 관계로만 보았던 통상적인 관점에서 벗어나 부분대립관계로 수정한다. 또한, 마태는 외연을 확장하여 가르침과 행함의 주제를 가지고 선교적 관점에서 다른 복음서 공동체와 영성의 경쟁과 차별화를 위해 사용했다는 점을 부각했다. 특히, 마태공동체는 도시공동체로서 도시의 지식인들을 선교하기 위하여 예수의 가르침과 행함의 영성을강조했다고 보았다. 따라서 본 논문은 마태복음에 나타난 가르침과 행함의 주제는 마태공동체가 선호한 예수의 이상적인 신앙유형이며, 영성이라는 점을 주장하였다. 본 논문의 연구 방법은 주로 문헌 연구 방법론을사용하였다. 주로 Q 자료와 마태의 특수자료, 그리고 신약의 사복음서를주 자료로 삼아 각 복음서 간의 차이점을 병행 구 중심으로 대조 연구하였다. 결론적으로 연구자는 본 논문을 통하여 마태복음에 나타난 예수의 영성은 가르침과 행함이라는 점을 주장하였다. 아울러 기독교 영성의 기원적 존재인 예수의 영성을 통하여 오늘날 기독교에서 통용되는 영성 혹은영성가들이 주장하는 영성의 내용과 비교해 보고, 그 진위(眞僞)를 식별해보는 기회가 되기를 기대한다. This thesis reveals that the spirituality of Jesus in the Gospel of Matthew is his ‘teaching’ and ‘practice’. The researcher traced the spirituality of Jesus by examining the form and character of Matthew’s community in terms of sociological context and spirituality. In this respect, the researcher observed that there were two groups in Matthew’s community. That is, one group is the ‘Jewish-Christian group’ and the other group is the ‘Gentile-Christian spirituality group’. These two groups opposed each other in terms of the spirituality of Jesus’ teaching and practice. However, Matthew regards these two subjects as two different functions to make the conflicting aspect of these two groups coexist. In other words, it is presumed that the Jewish-Christian group within the Matthew community used the spirituality of the teaching and practice of Jesus in academic conflict with the synagogue and the Gentile –Christian spirituality group used it to compete with and differentiate from other evangelical communities. Furthermore, this thesis changes the view of Jesus’ teaching and practice in Matthew’s Gospel into a partial confrontation, breaking away from the conventional view that only regarded it as a total confrontation with the synagogue. In addition, Matthew expanded the missionary scope and emphasized the theme of teaching and practice which was used for competition and differentiation of spirituality with other evangelical communities from a missionary point of view. In particular, it was seen that the Matthew community emphasized the spirituality of the teaching and practice of Jesus in order to evangelize the intellectuals of the city as urban community. Therefore, this thesis asserts that the subject of teaching and practice in the Gospel of Matthew is the ideal type of faith of Jesus preferred by the Matthew community, which is also Jesus’ spirituality. The research method of this thesis mainly used literature research method. Mainly using Q data, Matthew’s special data, and the four Gospels of the New Testament as main sources, the differences among the Gospels were studied in parallel with a focus on parallel passages. In conclusion, the researcher asserts that the spirituality of Jesus in the Gospel of Matthew is his teaching and practice. Through this thesis, it is expected that through the spirituality of Jesus, who is the origin of Christian spirituality, it will be an opportunity to compare with the spirituality currently used in Christianity or the content of spirituality claimed by spiritualists, and to discern its authenticity

영적 지향성을 가진 기독(목회)상담

권수영(Soo-Young Kwon) 연세대학교 신과대학(연합신학대학원) 2013 신학논단 Vol.72 No.-

More recently, many psychotherapeutic clinicians offer the means to initiate a spiritual quest, the so-called “spiritually oriented psychotherapy,” since psychotherapy provides a context and a process to address fundamental existential issues and matters of religious faith. They might have to take into consideration the influence of religious faith on the psyche and the way the patients and/or clients function in life. They have often focused more on the psychological function of spirituality rather than the theological content of spirituality. This article explores the notion that the theological content of Christian spirituality has heuristic values for the spiritually oriented Christian (pastoral) counselors in order for them to pay attention to the integration of the content and function of spirituality among Christian clients. The researcher will first expound and contrast the attitudes to spirituality evidenced in The Cloud of Unknowing and Gregory Palamas both living in the fourteenth century because their theological and practical (functional) differences emerge in this comparison, including attitudes to the feeling, will, and body, and these differences would show representing characteristics of an East/West differences in Christian spirituality. While the anonymous author of The Cloud of Unknowing holds an upward quest into darkness, in which the concurrence of the human will is essential, Gregory Palamas in the East emphasizes the downward orientation into the human body (descent of the mind into the heart). A clinical case is presented that illustrates ways of integrating the different theologies implicit in Western and Eastern orthodox spirituality in terms of how the theological content functionally works for the client’s experience of the union of God in a counseling session. It is argued that different spiritual theologies might be used together to be fully aware of God’s presence and energies in the practice of a spiritually oriented Christian (pastoral) counseling. More recently, many psychotherapeutic clinicians offer the means to initiate a spiritual quest, the so-called “spiritually oriented psychotherapy,” since psychotherapy provides a context and a process to address fundamental existential issues and matters of religious faith. They might have to take into consideration the influence of religious faith on the psyche and the way the patients and/or clients function in life. They have often focused more on the psychological function of spirituality rather than the theological content of spirituality. This article explores the notion that the theological content of Christian spirituality has heuristic values for the spiritually oriented Christian (pastoral) counselors in order for them to pay attention to the integration of the content and function of spirituality among Christian clients. The researcher will first expound and contrast the attitudes to spirituality evidenced in The Cloud of Unknowing and Gregory Palamas both living in the fourteenth century because their theological and practical (functional) differences emerge in this comparison, including attitudes to the feeling, will, and body, and these differences would show representing characteristics of an East/West differences in Christian spirituality. While the anonymous author of The Cloud of Unknowing holds an upward quest into darkness, in which the concurrence of the human will is essential, Gregory Palamas in the East emphasizes the downward orientation into the human body (descent of the mind into the heart). A clinical case is presented that illustrates ways of integrating the different theologies implicit in Western and Eastern orthodox spirituality in terms of how the theological content functionally works for the client’s experience of the union of God in a counseling session. It is argued that different spiritual theologies might be used together to be fully aware of God’s presence and energies in the practice of a spiritually oriented Christian (pastoral) counseling.

기독교영성연구

정용석 한국대학선교학회 2008 대학과 선교 Vol.15 No.-

This article is an introductory survey of the concept of christian spirituality and the methodology and trends of the study of christian spirituality. How can we define the word spirituality? It might be generally thought of those attitudes, beliefs, practices which animate people’s lives and lead them to reach out towards super-sensible realities. Christian spirituality can be understood in the relationship between God and human being, the relationship between human beings, and the relationship between human being and the world. It is an experience of faith through the life in Christ. Christian spirituality is a holistic life which consists of the experience, discipline and practice of christian faith. It is a way of life which leads a christian believer to the union with God with the guidance of the Holy Spirit in Christ. The characteristics of the contemporary tendency of the study of christian spirituality are as follows: first, interdisciplinary discipline or, in other words, field-encompassing field; secondly, descriptive-critical rather than prescriptive-normative; thirdly, ecumenical, interreligious and cross-cultural. The study of christian spirituality is a holistic discipline which is not confined to the inner life of the soul, but expands its application to the social, political, historical and ecological dimensions. Therefore, there can be various ways of studying christian spirituality according to viewpoints or contexts: for instance, liberation spirituality, feminist spirituality, ecological spirituality, monastic spirituality, Asian christian spirituality, and so on. 이 논문은 기독교영성의 개념, 기독교영성연구의 방법론과 경향에관한 개론적 고찰이다. 우리는 영성이란 말을 어떻게 정의할 수 있을까? 영성이란 일반적으로 사람들의 삶을 고양시키고 초지각적 실체를 향해 나아가게 하는 태도와 믿음과 실천을 일컫는다. 기독교영성은 하나님과 인간과의 관계, 인간들 사이의 관계, 인간과 세상과의 관계 속에서 이해될 수 있다. 그것은 그리스도안에서 의 삶을 통한 신앙의 체험이다. 기독교영성은 기독교신앙의 체험과 훈련과 실천으로 이루어지는 전인적 삶이다. 그것은 기독교신자로 하여금 그리스도안에서 성령의 인도로 하나님과의 합일을 향 해 나아가게 하는 삶의 길이다. 신약성서시대로부터 중세 초기에 이르기까지 영성은 신학과 분리 되지 않았다. 영성은 지적 추구라기보다는 기독교인의 삶의길잡이였다. 그러나 기독교영성은 스콜라신학의 등장과 함께 지적사변이 되었으며, 영성은 신학과분리되고 말았다. 로마가톨릭교회는 기독교 영성에 관한 연구를 영성신학이라고부르는데, 그것은 수덕신학과 신비신학으로 나뉜다. 따라서 기독교영성은 수덕주의, 신비주의와 관련되어 연구 되었다. 오늘날 기독교영성연구 경향의 특징은 다음과같다: 첫째, 상호교류적 학문 또는 다른 말로 범분야적 분야이다. 둘째, 규정적-규범적이라기보다는 서술적-비판적이다. 셋째, 에큐메니칼, 종교교류적, 범문화적이다. 기독교영성학은 영혼의 내면세계에 국한되는 것이 아니라 사회적, 정치적, 역사적, 생태학적영역으로까지 그 적용범위를 넓히는 총체적 학문이다. 그러므로 기독교영성연구는 관점이나 상황에따라 다양한 방법이 있다: 예를들면, 해방영성, 여성해방영성, 생태학적영성, 수도원영성, 아시아기독교영성 등을 들 수 있다.

원불교 종교교육에서의 영성교육 : 생활영성 교육을 중심으로

백준흠 韓國宗敎敎育學會 2009 宗敎敎育學硏究 Vol.30 No.-

본 연구는 원불교 영성이 생활영성으로서 이해되어야 하고, 더 나아가 인간의 삶의 현장에서 실천되고 활용되도록 종교교육이 이루어져야 함을 밝히고자 하였다. 생활영성의 핵심은 일상생활 또는 일상성에 있다. 종교적 영성이 자신의 삶과 사회를 떠나서 존재해서는 안 됨을 의미한다. 영성의 가치가 특정한 시간과 공간 그리고 대상에 따라 제한을 받아서는 안 된다는 것이다. 인간개개인이 영성의 주체자가 되어야 하고, 각자 처해 있는 현실과 대상과의 관계 속에서 그 영성이 발현되어야 한다는 것이다. 그동안 원불교에서도 영성의 의미를 진리의 근원자리나 인간의 본성에 국한하여 그 의미를 좁게 규정해왔다. 그런 관계로 영성이 자신의 삶과 생활 더 나아가 사회현실에 큰 영향을 주지 못하였던 것이다. 원불교의 기본 교리인 일원상의 진리와 사은사요 삼학팔조 등은 원불교인 뿐만 아니라 인류가 실천해야 할 생활영성적 요소들을 지니고 있다. 이러한 원불교 영성을 생활화하고 보편화하기 위해서는 종교교육의 역할이 새롭게 요청되는 것이다. 이제 원불교 종교교육은 본질에 충실해야 한다. 원불교이념이나 교리의 전파, 원불교교도화를 넘어서서 종교성을 길러주는 종교교육에 더 많은 노력을 해야 한다. 앞으로 원불교 종교교육은 종파를 떠나 개인적으로 원만한 인격자가 되도록 해야 하고, 사회적 측면에서는 상생과 평등의 가치를 생활 속에서 실현하여 행복한 세상의 주인공이 되도록 하는데 그 초점을 두어야 한다. This study aim at explaining that spirituality is understanded by life-spirituality, in addition to that religious education must be accomplished in spot of life for practice and application. The point of life-spirituality consist in daily life or usual life. This means that religious spirituality is not apart from self life and society. The value of spirituality must not be restricted in special time. space, object. Each and every person must be become the main body of spirituality. Spirituality be manifested in every individual of reality and relations with object. Meanwhile wonbuddhism have understanded narrowly the mean of spirituality as truth source and human nature. Such reason, spirituality have a little effect on self life, existence and society reality. The truth of il-won-sang and the fourfold grace, the four essentials, the threefold study, the eight articles, basis doctrine of wonbuddhism, preserve essential element of life-spirituality that not only wonbuddhism but also mankind must practice. For life and universality of wonbuddhism spirituality, the role of religious education is requested freshly. Now, the religious education of wonbuddhism must be substantial in religious essence. Wonbuddhism does it's best for religious education to cultivate religiosity beyond propagation of dogma, believerization of wonbuddhism. In future, the religious education of wonbuddhism make all-round character beyond a religious denomination, in social side, focus to be hero of happy life through value realizaion of co-existence and equality in existence.

‘Spirituality of Self-emptying’ Seen through Chinul's Chŏnghye Kyŏlsa and Luther's Protestant Reformation

김명희 한국민중신학회 2019 Madang: Journal of Contextual Theology Vol.0 No.32

Religion in Korea today faces the absence of spirituality. The positive roles of Buddhism and Christianity have been lost to the ‘past,’ leaving religious spirituality marginalized in Korean society. In the 21st century, Koreans have widespread awareness of the need for ‘spirituality’ in both Buddhism and Christianity. Not until religion is fundamentally reformed can it be re-established in political, social, cultural, and other sectors. It is, therefore, necessary to reflect on the roles Korea’s two major religions, Buddhism and Christianity (especially Protestantism), can play. The present paper looks for answers from the revolutionist Korean Buddhist Chinul (知訥) and the German Protestant Reformer Martin Luther. These two figures believed that religious ‘Reformed Spirituality,’ e.g. ‘Spirituality of Self-emptying,’ could drive religious and social restoration of the source. In this paper, we shall examine ‘Spirituality of Self-emptying’ for Chinul and Luther, as demonstrated in two reformation movements: Chŏnghye Kyŏlsa (定慧結社, association of Samādhi (定) and Prajnā (慧)) and the Protestant Reformation. We shall also explore spirituality as an existential ‘movement’ involving participation in reforming reality, not as ‘emptying’ in mere existence. First, ‘Spirituality of Selfemptying’ reflected in Chinul’s Chŏnghye Kyŏlsa (Encouragement to Practice: The Compact of the Samadhi and Prajna Community) shall be investigated. This includes exploring the Chŏnghye Kyŏlsa as a ‘Restoration Movement.’ Second, ‘Spirituality of Self-emptying’ reflected in Luther’s Protestant Reformation shall be analyzed. Luther’s ‘Spirituality of Self-emptying’ is examined in the four sources of the Protestant Reformation — sola scriptura, sola fide, sola gratia, and solus Christus — and the three elements of ‘Reformed Spirituality’ — oratio, meditatio, and tentaio. Third, based on these analyses, ‘Spirituality of Self-emptying’ for Chinul and Luther shall be compared and analyzed. Finally, Chinul’s and Luther’s ‘Spirituality of Self-emptying’ shall be applied to Korea’s present religious and social situations.

교회 교육을 위한 영성신학적 연구

양신엽 한국기독교교육정보학회 2004 기독교교육정보 Vol.8 No.-

This dissertation investigated the spirituality which can include the intelligence and sensibility and will be the most important theme of education for the whole man. The spiritual education means man's response about the marvelous grace and love which are given from God, and it is the scholarship which study, theorize and practice altogether that how the educator(who has experienced first) introduce divide that. One of the important missions of church is teaching, that is education which is in the Supreme Order, so it is the important subject that we must know the what(educational contents), why(educational aims) and how(educational methods) for dealing with the mission. The center of this dissertation is on the assumption that spirituality is the what(educational contents) and the salvation of whole man is the why(educational aims). Spirituality contains intelligence and sensibility all and must not be one-sided. The life which enjoy whole man's salvation and blessings is the life of abundant and matured spirituality, and the life which contains the spirituality dwells in all parts of life and all whole man include intelligence, sensibility and will. And so we must need acutely and purchase like that education. I treated the world of spirituality which is the most important area in the church education. I surveyed the concepts of spirituality and spiritual theology and typical spirituality who are in the Bible and historical spirituality, and the spirituality which are represented in the Five-fold gospels. The five-fold systems of Full Gospel's spirituality is the theolization of the Five-fold gospels. Namely, they are spiritualities of rebirth, fullness of the Holy Spirit, healing, blessing, the Advent of Christ. I suggest that the Full Gospel's spirituality is the center of discussion about spirituality forward. It will be various approach of systematic theology and biblical theology and historical theology and theology of mission and practical theology for the spirituality. And it is necessary to survey about specific presentations for the evaluation of spiritual education or spiritual education's process which is the last step of education. Only through the evaluation, it will be exactly established about the revolution of church education and re-establishment of the direction of education's propulsion.