세계화 이후 한국사 인식의 탈민족주의적 경향 -근현대사 인식의 보수우경화를 중심으로-

배영순 영남대학교 민족문화연구소 2008 민족문화논총 Vol.40 No.-

Within the global situation in which the socialistic sphere had collapsed and a new liberalism rose to power beginning in the 1990s, growth-first marketism came to rule the social economy. This was the condition which brought about an historic awareness which has turned conservative and right-winged later. Since the year 2000, there has emerged a tendency of a de-nationalistic conservative and right-winged awareness in the field of modern and contemporary Korean history. Conservative and right-winged researchers have insisted that the basic framework of historic awareness should be shift focusing on modernization theory, while criticizing the existing nationalistic historical view. This study reviews the de-nationalistic historical awareness which the New Light party has asserted from two perspectives. (1) Why have researchers in the New Light party claimed de-nationalism and on what is their criticism grounded? Also, does their criticism of nationalism ensure historical justice? (2) According to their assertion, the basic framework of modern and contemporary historical awareness is founded on ‘colony modernization theory’, ‘Lee Seung Man’s founding of a country’, and Park Jeong Hee’s ‘revolution theory for modernization’. Then, is it based on historical judgment or on political judgment? According to the results of the review, the de-nationalistic historical awareness insisted upon by the New Light party is no less different from that of the modernistic historical view. They maintain that nationalistic historical awareness should be replaced with a modernistic one. To put it differently, they have insisted that the main stream of modern and contemporary Korean history is not a nationalistic force but a modernistic force. However, the historic circles do not agree with this historic awareness of the New Light. This is because they see the historic awareness of the New Light as a factional awareness which advocates a modernistic force, that is, it is based on a right-winged perspective. In particular, the New Light party has beautified the achievements of Lee Seung Man and Park Jeong Hee more than necessary, and viewed the colonial period of Japanese rule as a modernization era. In this regard, the historic awareness of the New Light finds it difficult to evade a critical voice saying that it is losing its balance. Within the global situation in which the socialistic sphere had collapsed and a new liberalism rose to power beginning in the 1990s, growth-first marketism came to rule the social economy. This was the condition which brought about an historic awareness which has turned conservative and right-winged later. Since the year 2000, there has emerged a tendency of a de-nationalistic conservative and right-winged awareness in the field of modern and contemporary Korean history. Conservative and right-winged researchers have insisted that the basic framework of historic awareness should be shift focusing on modernization theory, while criticizing the existing nationalistic historical view. This study reviews the de-nationalistic historical awareness which the New Light party has asserted from two perspectives. (1) Why have researchers in the New Light party claimed de-nationalism and on what is their criticism grounded? Also, does their criticism of nationalism ensure historical justice? (2) According to their assertion, the basic framework of modern and contemporary historical awareness is founded on ‘colony modernization theory’, ‘Lee Seung Man’s founding of a country’, and Park Jeong Hee’s ‘revolution theory for modernization’. Then, is it based on historical judgment or on political judgment? According to the results of the review, the de-nationalistic historical awareness insisted upon by the New Light party is no less different from that of the modernistic historical view. They maintain that nationalistic historical awareness should be replaced with a modernistic one. To put it differently, they have insisted that the main stream of modern and contemporary Korean history is not a nationalistic force but a modernistic force. However, the historic circles do not agree with this historic awareness of the New Light. This is because they see the historic awareness of the New Light as a factional awareness which advocates a modernistic force, that is, it is based on a right-winged perspective. In particular, the New Light party has beautified the achievements of Lee Seung Man and Park Jeong Hee more than necessary, and viewed the colonial period of Japanese rule as a modernization era. In this regard, the historic awareness of the New Light finds it difficult to evade a critical voice saying that it is losing its balance.

창덕궁 희정당 부벽화 〈금강산만물초승경도〉 보존수리에 관한 소고

송정주(宋貞珠) 한국미술연구소 2018 美術史論壇 Vol.- No.47

The theme of this article is on conservation of the mural Extraordinary View of Manmul-Sang(Rocks of Every Shape), Diamond Mountain of Huijeong-Dang(the Hall of Glorious Rule) in Changduck Place. The mural was produced by harmonizing the way of Joseon place interior decoration and western of it. The Chandduck place is the only place which has 6 murals on the Hall of Glorious Rule Huijeong-Dang, Daejo-jeon, Gyeonghun-gak. The murals are attached on the east and west sides of each 3 ceteral chambers. Regard of general structure and types of mural Painting attached to the Wall and the result of conservation of Dongguan Wangmyo Guryongdo(Ninedragonsmural), Heungguksa Suwol Kannon Mural, this Extraordinary View of Manmul-Sang, Diamond Mountain has some particular distinctions. The mural is attached painting on layered Korean paper on wooden frame wall like a wall screen, which caused serious erosion by exposure of outside humidity and temperature due to the characteristics of Huijeong- Dangconstruction. Therefore to preserve and repair the mural, it has processed on basics of paper heritage conservation principles and then made a scroll to keep it in a heritage storage with constant and proper temperature and humidity according to the advisory committee’s suggestion. In result, it became suitable for conservation and make possible to display wherever. Extraordinary View of Manmul-Sang, Diamond Mountain, a great Korean heritage is a palace court decoration painting which reflects the era of Japanese occupation when it was made and has historical and academic significance. This conservation of it make it possible to consider many methods of heritage conservation. It is expected that the work by Gochang Conservation Institute from August 2015 until December 2016 is helpful for related researches.

한국 성인의 이념적 지형과 심리적 요인

홍기원,이종택 한국사회및성격심리학회 2010 한국심리학회지 사회 및 성격 Vol.24 No.2

Two studies were conducted to fill the lack of psychological exploration on the study of ideological topology in Korean adults and the possible psychological bases of such topology. Differential demographic effects like economic status, educational levels, gender, and age would related to liberal-conservative ideology in Korean setting compared to Western culture were examined in analysis 1. Psychological bases related on the ideological topology were probed in the analysis 2. To test the generality of the theoretical model relating personality and world views to ideological trends (conservative-liberal), prejudice (attitudes towards North Korea, rich people, and enterprisers), and life style by using structural equation modeling (SEM) with latent variables in a sample of Korean students and adults living in Cheonan and Seoul. 500 persons, 238 (47.6%) males and 262 (52.4%) females with an average age of 35 years old completed a survey questionnaire based on authoritarianism, social dominance, social conformity, life style, social attitudes and social world views. Different correlations between variables were analyzed, and the goodness of fit statistics and path coefficients for the structural equation modeling were interpreted. More conservatives evidenced in lower education, higher economics, and more liberal attitudes in females than males and married than not-married. But differential ideological configurations effects were revealed according to political, economical, and social domains. However, there was age effect, which is not for granted in Western society, which suggest there might be a cultural difference between Western countries and Korea. Generally, SEM model proposed by Duckitt, Birum, Wanger, and Plessic(2002) was supported, which means ideological trends and related social beliefs can be explained by the right wing authoritarianism (RWA) and social dominance (SDO), which in turn connected with social conformity, dangerous world view, tough mindedness, competitive jungle world. Especially, RWA and SDO had positive, reciprocal, and causal impacts each other, path prediction from RWA to SDO than vice verse though, which suggest strong ideological orientations were established in Korea like Europe and America. More closer link political and social domains to RWA while economic domains to SDO and more strong relation between social confirmity and RWA, competitive world view and SDO. RWA than SDO can predict more conservatism but lesser RWA and SDO in females than males since more competitive world view and dangerous world view are prevalent in males than females. Finally, the limitations and future directions of the presents study were discussed. 진보와 보수를 가르는 이념적 지형에 대한 연구는 정치적 상황의 변화와 함께 많이 연구 되어 왔으나, 인구학적 변인에 따른 차이에 대한 심리학적 분석과 그러한 이념적 지형의 뒤에 있는 심리적 요인에 관한 연구가 부족한 실정이다. 서울과 천안에 거주하는 500명을 대상으로 Duckitt, Birum, Wanger, 및 Plessic(2002)이 제안한 이념적 태도와 성격변인들을 재는 질문지에 응답하게 한 결과, 교육수준이 낮고, 경제적 수준이 높을수록 더 보수적인 태도를 보였고, 남성보다는 여성이 기혼보다는 미혼자가 더 진보적인 태도를 갖고 있었다. 그러나, 진보와 보수에 대한 지지는 정치적, 경제적, 사회적 분야별로 다르게 나왔다. 서구인들은 연령과 무관하게 진보-보수의 이념적 분리가 강하여 연령에 따른 보수화가 낮은데 비하여 한국의 성인 집단에서는 연령에 따른 이념적 분리가 강하게 나타났다. 이념적 지형에 깔려있는 심리적 요인을 탐색하기 위하여 우익 권위주의, 사회적 지배성이라는 두 가지 성격들(RWA, SDO), 두 가지 세계관(위험한 세계관, 경쟁적 세계관), 세 가지 외집단에 대한 편견적 태도(북한, 부자, 기업인)들 간의 경로계수들의 결과, 한국 성인들의 이념적 지형은 이들 성격들, 세계관들로 잘 예언할 수 있는 것으로 나왔다. 한국 성인들의 보수성은 사회적 지배성보다는 우익 권위주의로 더 잘 예언할 수 있으며, 서구 사회에서처럼 강한 이념적 지향을 경험한 결과로 우익 권위주의로부터 사회적 지배성으로의 경로도 확인되어, 우익권위주의와 사회지배성을 중심으로 한 이중과정 모형을 지지하는 결과를 얻었다.

내려다보기의 세계인식과 지리적 신체(geo-body)의 수사학

노지승(Roh, Ji-seung) 국어교육학회 2014 국어교육연구 Vol.55 No.-

근대건축물 조망보호 가치에 관한 연구 ― 대구시 중구 계산성당 사례를 중심으로

박정은 ( Park Jung-eun ),임승빈 ( Im Seung Bin ) 한국경관학회 2012 한국경관학회지 Vol.4 No.1

과거 대구시 중구 동산동 3.1운동 계단에서 내려다보는 계산성당 조망은 상징적 경관으로 지금까지도 대구시 역사를 소개할 때 빠지지 않고, 이 지점에서 1910년대에 촬영된 사진이 소개되고 있다. 그러나 도시 내 개발압력으로 인해 이제 더 이상 이러한 경관은 조망이 불가능하다. 구도심에 산재한 많은 근대역사건축물도 마찬가지 상황이다. 최근 근대역사건축물에 대한 관심이 고조되면서 보존노력이 곳곳에서 이루어지고 있다. 그러나 아직까지 건축물 자체에 대한 보존노력에 머물러 있는 상태이다. 근대역사건축물과 함께 주변경관과 조망이 함께 보존될 때 그 가치는 배가될 수 있음을 염두에 둘 필요가 있다. 이러한 관점에서 이 연구는 보이지 않는 존재가치에 해당하는 조망보호의 가치를 조건부가치측정법(CVM)을 활용하여 경제적으로 환산하고자 하였다. 분석결과, 대구시민 1인이 조망보호 확보를 위해 지불가능한 금액(WTP)는 1,315원이며, 계산성당 조망 확보가 가지는 경제적 가치는 약 33억원에 달하는 것으로 추정된다. In the past, the view from 3.1 Movement Stairs to Kyesan catholic church in Dongsan-dong, Daegu had symbolic meaning. Unfortunately, today we can not prospect the view to the church any more due to the development pressure in the inner city. Recently, as the concerns about the modern architecture shave grown, diverse efforts to conserve them have made actively in the inner city areas. However the efforts are still in the beginning stages focusing on only for conserving the modern architecture without considering surroundings of buildings. We should keep in mind that the value of the modern architecture becomes double when the view to historical building is protected with the building. In this respect, this study attempts to assess Daegu citizen's Willingness to pay for conserving the symbolic view of modern architecture employing Contingent Valuation Method (CVM) to convert intangible existence value of the view into economic value. Analysis shows that Daegu citizen's Willingness to Pay(WTP) for conserving the view to Kyesan Catholic Church is 1,315 won, total economic value of the view conservation is estimated 3.3 billion won.

한국교회의 연합

서충원(Chung Won Seo) 개혁주의이론실천학회 2013 개혁주의 이론과 실천 Vol.- No.5

한국교회의 연합의 과제에서 어려운 것은 보수진영과 진보진영의 교리적인 불일치로 인한 장로교회의 분열의 역사를 치유하는 것이다. 제 10차 WCC 부산총회를 앞두고 보수진영에서는 총회개최 반대운동을 벌이고 있어, 이 분열의 골이 얼마나 깊은지를 보여준다. 본고는 이와 연관하여 보수진영의 WCC의 에큐메니칼 운동에 대한 신학적인 입장을 비판하면서 한국교회의 연합의 방향을 찾고자 한다. 한국교회의 연합을 방해하는 교리적인 난제는 성경관과 구원론이다. 종교개혁자들은 오직 성경으로'를 강조하면서 성경계시의배타적인 권위를 내세운다. 그런데 축자영감설은 믿는 보수진영은 이를 부인하는 진보진영이 성경의 권위를 무너뜨린다고 본다. 그러나 필자는 오직 성경으로'의 종교개혁적인 원리가 축자영감설과 동일한 것이 아니며 축자영감설을 부인하는 것이 곧 종교개혁의 오직 성경으로의 원리를 부인하는 것은 아니라고 믿는다. 그리고 보수진영은 오직 믿음으로 의롭다 함을 얻는다는 이신칭의의 교리가 종교개혁자들의 원리임을 내세우면서 WCC의 사회참여신학이 종교개혁적인 구원론을 위협하는 것으로 본다. 그러나 종교개혁자들의 오직 믿음으로의 구원론은 칭의와 성화를 핵심으로 하고 있고, 이 안에는 강한 도덕성을 내포하고 있고 사회윤리적인 함의를 갖는다. WCC의 정의, 평화, 생명의 신학은 종교개혁적인 구원론 안에 포괄되어야 한다. WCC는 종교다원주의를 표방하는 것으로 비판을 받고 있고, 실제로 이 점에서 비판을 받아야 된다. 그러나 칼빈의 일반은총론은 타종교 안에 있는 진리의 가능성을 인정하고 있고, 타종교와의 대화의 가능성을 열어두고 있다. 이 점에서 WCC의 입장은 교회절대주의를 넘어서 타종교 안에 있는 진리의 가능성을 열고 대화할 것을 도전한다. WCC는 교회일치운동이다. 보수진영은 교리적으로 다른 입장은 지닌 교회들과의 일치는 합당하지 않다고 보면서 교회일치운동은 비판한다. 그러나 칼빈은 바른 말씀과 선포와 바른 성례의 집행의 표지가 있는 한 다른 결점이 있다고 해도 가시적인 일치를 이루어야 한다고 강조한다. 진리와 거룩함을 위협하는 연합운동을 경계해야 하나 동시에 자신의 교리적인 입장을 절대화하여 다양성과 연합을 부정하는 분리주의를 경계해야 한다. 보수진영이나 진보진영이나 자신의 상대성과 약함을 인정하고 상대방의 진리를 존중하여 대화와 개방성으로 나아가야 한다. 이를 통해서 한국교회는 세상을 향해 사랑과 겸손의 인격과 소통의 능력을 보여주어야 한다. Difficulty in the task for the union of the Korean Church is in healing the history of division of Presbyterian Church which was brought by doctrinal differences. With 10th Assembly of WCC in Busan ahead, the conservative camp is building up the campaign against the opening of Assembly of WCC in Busan so that it shows how deep the valley of the theological schism between the conservatives and the progressives is. This paper criticizes the theological position of the conservative camp against the ecumenical movement of WCC, and intends to search the direction of the union of the Korean Church. Difficult problems which interrupts the union of the Korean Church are about the view of Scripture and the soteriology. Then the conservative camp that possesses the doctrine of verbal inspiration of the Bible has the view that the progressive camp that denies the this doctrine destroys the authority of the Bible. But I believe that the principle of 'Sola Scriptura' of Reformation is not the same with the doctrine of verbal inspiration and so to deny the doctrine of verbal inspiration is not to deny the principle of 'Sola Scriptura' of Reformation. And the conservative camp insists that the doctrine of 'justification by faith' is the core principle of Reformation and sees that the theology of social involvement of WCC endangers the Reformational soteriology. But the Reformational soteriology has the doctrine of justification and sanctification as the core, and in these contains the strong moral meaning and the social ethical significance. The theology of Justice, Peace, Integrity of Creation(JPIC) of WCC should be included in Reformational soteriology. WCC has been criticized, since it seems to demonstrate the religious pluralism. I am persuaded that WCC should be criticized in this point. But the view of the common grace in John Calvin affirms the possibility of the truth in other religions so that it opens the conversation with other religions. So WCC theology of conversation with other religions challenges for the conservative camp to transcend the absolutism of the Church and to try to open toward other religions. WCC is the ecumenical movement for Church unity. The conservative camp sees that the unity with churches which have the different doctrinal position is wrong and criticizes the movement of church unity of WCC. But Calvin considers the proclamation of the pure Word and the performance of the Sacraments as the signs of the true church. He insists that as far as some churches have these signs, though they have other weaknesses, we should have the visible unity with them. Though we should be careful of the unity movements which endanger the truth and holiness of the church, we should be careful of the divisionism which denies the plurality and unity of the church. Both the conservative camp and the progressive camp should accept their own relativity and weaknesses, respect the truthfulness in others, and proceed to openness to others and conversation. Through this attitude, the Korean Church should show the personality of love and humility and the power of communication to the world.

장언원과 『역대명화기』 및 그의 보수주적 회화론

조송식 ( Song Sig Jo ) 한국미학예술학회 2006 美學·藝術學硏究 Vol.23 No.-

Zhang Yan Yuan was a hereditary nobility descendant that had flourished for the past six-dynasties. His family had been a high political aide to the Tang for three generations. The house that had been passed down for five generations had neither gone under expansion nor renovations, symbolizing the wealth of the family. The numerous priceless artifacts within the house equaled those within the imperial palace. But with the emergence of the Cheng Tang, the strengthening of the newly emerging high official, who used to be middle landlords, gradually stood off with the hereditary nobility in the Zhong Tang. Consequently, The nobility weakened significantly. In addition the reason for losing the family`s acquisition of painting and calligraphy was eunuchs who gain the power by alienating the high official and the hereditary nobility. This became a reason for him to write Li Tai Ming Hua Ji and affected his view of the history of art and theory of art. There are various art thought in Li Tai Ming Hua Ji. This is because he lived in a period of transition in art theory and accepted the before and after`s art theories. Here what is his principal art theory is problem because this make a difference in social position of him clear. But there are not the preface proved it in the extant Li Tai Ming Hua Ji. Many art theorists argued where is the preface in Li Tai Ming Hua Ji. Now synthesised them, we can see that the description about the source of art and the description about the rise and fall in arts in the first volume corresponded to it. Zhang Yan Yuan insisted on two element of art`s definition in the preface of Li Tai Ming Hua Ji. One is that the principal of nature is pursued in art worts, the other is that art works have to be preceptive. First, the art work have to both depict the visible form and the principal of nature not seen, this is, both Shen si and Xing si. Therefore, Zhang Yan Yuan insisted that a painting is superior to literature not described the form, and applied the combination of Shen si and Xing si to his view of the art history. His view of the history of art was very skeptical about the changes at that time as he had respect for tradition and disdained the customs of the time with regard to the entire stream of the history of painting. He also criticized that there was no Qi Yun but Xing si in the paintings of the time by pointing out the trend in which the outer beauty of objects Xing si was exalted rather then Qi Yaun. He stated that the time of perfect Sang Gu was the Wei Jin when both Qi Yun and Xing Si were combined. We can see this in Yi Pin style of painting in the Cheng Tang. Despite the fact that he evaluated Zi Ran as the best level and regarded painting as the pursuit of Zi Ran he considered the paintings of Yi Pin style pursuing Zi ran not to be paintings. The reason for this was that according to his attitude towards tradition and the customs of the day there was only stain of Chinese ink without Yong Bi in those paintings. He took a very pessimistic view of the time, which caused him even not to classify the painters living after the Zhong Tang in respect to painters. Second, Zhang Yan Yuan insitied on the confucian preceptive theory in art and applied it to a figure painting. A landscape painting and a painting of flowers and birds already were developed in his period, and the individual expression in a figure painting were emphasized. In spited of it, that he insisted on the ancient preceptive figure painting shows his conservative view of art. Therefore, when we synthetically see the rise and fall of garnered paintings and calligraphies, the definition of art and the conservative view of art in the preface of Li Tai Ming Hua Ji, the confucian preceptive theory in art and the insist on a figure painting, Zhang Yan Yuan is clearly placed in his hereditary nobility.

『선택』과 「익명의 섬」에 나타난 이문열의 여성관 규명

신승희(Shin, Seung-hee) 가천대학교 아시아문화연구소 2015 아시아문화연구 Vol.40 No.-

일반적으로 페미니즘은 차별받는 여성에 대한 이해를 바탕으로 남성 중심적 사고방식을 부정하고 고발하는 일련의 여권운동을 의미한다. 그 연장선상에서 폐미니즘 문학은 여성이 처한 현실, 여성에게 가해지는 사회적 폭력을 고발하고 각성을 유도하는 기능을 기지고 있다. 본 논문에서 필자는 남성 작가의 작품에 재현된 왜곡된 여성 이미지를 고발하는 여성 이미지 비평의 관점에서 『선택』(1997)을 분석하고자 한다. 현재 여성 이미지 비평의 관점을 전면에 내세운 연구로는 장순란의 「페미니즘 문학비평을 통해 본 남성 문인 연구」(2012)가 유일하다. 필자는 이 연구의 성과 위에서 이문열의 여성관을 규명하고자 한다. 그의 보수적 여성관이 『선택』에서 돌연히 나타난 것으로 볼 수 없다는 것이 피자의 생각이다. 이런 관점에서 이문열의 초기작이라고 할 수 있는 「익명의 섬」(1982)을 주목했다. 이 작품에서 성적 · 육체적 존재로서의 여성을 고착화하는 부정적 여성관을 확인할 수 있다. 『선택』에 나타난 보수적 여성관과 「익명의 섬」에 나타난 부정적 여성관을 규명하는 것이 이 논문의 목적이다. Generally, feminism is based on understanding to discriminative woman. And deny, prosecute a way of thinking of androcentrism. Feminism literature has an aim that prosecute the actual of woman and social violence toward woman. Therefore It is meaningless that a general standard of feminism and feminism literature to apply 『Suntaek』(1997). Then I suggest an alternative idea. Notthing but feminist criticism(woman image criticism). With this method I analyze Suntaek A study that based on feminist criticism is sun-ran Jang’s paper. I pursue a conservative view of woman of Lee mun yeol on a result of Jang’s study. For this I reread Lee mun yeol’s early days works. At last I find a negative view of woman. That is a short novel 「Ikmyeonguisum」(1982). As a sprout of outskirtive, secondary. passive view of woman is found in Suntaek is negative view of woman that is hidden in 「Ikmyeonguisum」.

프랑스혁명기 보수주의적 여성관의 논거 : 혁명파 지도자들의 발언을 중심으로

이세희(Lee Sei Hee) 효원사학회 2011 역사와 세계 Vol.- No.40

Leaders of the French Revolution who were interested in the fate of women were rare. For their great majority, after Jean-Jacques Rousseau, the woman should be confined to domestic affairs, not at all to go out of doors, to remain in the family. And also, to read Prudhomme, Amar, Chaumette and the others. we can see well in close proximity, similitude and confrontation of the sexes made them horrified and aroused authoritative reactions. Prudhomme, Amar, Chaumette and the others strongly refered to Rousseau. According to their speeches, men and women are equal in respect of equivalence and no more than of similitude. The woman reigns over her home like the man on the world. She assumes fatigues and dangers of the maternity as the man, those of the war and of the power. She gives him her love, he offers her the security. To read finely remarks of Prudhomme, Amar, Chaumette or Lanjuinais, we can see constantly reappearing same themes of exclusion and of submission. Outside of home, woman are dangerous to public order. Amar and writers of Révolution de Paris tell us the same thing more brutally: "Remain on your place, do not go out at all of your home… A housekeeper always must stay at home." To these men, the image of the woman, playing a traditional part of the man was felt like a horror and a scandal.

환경 청지기의 돌봄과 선교적 함의

김필균 한국복음주의선교신학회 2020 복음과 선교 Vol.49 No.-

The problem of environmental conservation, one of the most serious and important issues of the 21st century, reveals some critical situations which all human beings as well as Christians meet. To prepare solutions for these is essential for human beings to live comfortably, but it still seems that this problem cannot be solved immediately, like a maze or a riddle. Nevertheless, the researcher wrote this article to inform the seriousness of the environmental pollution and many issues related to it. In addition, he pondered it with the intention that Christians should establish the biblical world view, that is, following Jesus Christ’s way. None of the natural environment, even a grain of sand, would have been created without the creation and planning of the Creator God, but people seem to live, forgetting readily about it. As the purpose of God’s creation is to live a life for God’s glory, God has given Christians the puritanical missions to properly manage and preserve the creatures He created. However, they often forget their missions from God owing to their sins, and they will be led into the reality that they do not fully obey the cultural commands He gave them. Nevertheless, as Christians can do, biblical ethics on environmental preservation, management and caring should be established, understanding that it is essential for church and its missions to require continued concern and research on practice. Christians need to spread the gospel, live according to the principle of the gospel at the same time, take the biblical world view, and fulfill their responsibilities as a environmental steward imitating the Incarnated Jesus’ life within their natural environment, the site of the gospel. 21세기에 들어와서 더욱 심각하고 중요한 이슈 중 하나인 환경 보존의 문제는 기독교인들뿐만 아니라 전 인류가 처한 위기상황을 보여준다. 이에 대한 해결책을 마련하는 일은 현재의 인류가 미래적인 복지가 보장되는데 필수적이지만, 여전히 이 문제는 미로나 수수께끼처럼 당장 실타래를 풀 수 없는 것으로 보인다. 그럼에도 불구하고 본 연구자는 환경오염과 이에 관련한 이슈의 심각성을 알리고자 이 글을 쓰게 되었고 조금이나마 예수 그리스도 중심에서 바라본 성경적 환경관을 정립하려는 의도와 함께 고민해 보았다. 자연환경의 어느 하나, 모래 한 알이라도 창조주 하나님의 만드심과 계획이 없었다면 창조되지 않았을 것인데, 사람들은 대체로 이를 망각하고 살아가는 듯하다. 하나님께서 사람을 만드신 목적이 하나님의 영광을 위한 삶이 기 때문에, 반드시 하나님께서 창조하신 피조물들을 마땅히 관리하고 보존하는 청지기적 사명을 주셨음에도 근본적으로 죄로 인한탐욕으로 그 사명을 잊고 본연의 자신을 위한 삶만을 사는 삶은 그분께서 원천적으로 주신 문화 명령을 온전히 순종하지 못하는 현실로 이어지도록 만든다. 그럼에도 기독교인은 가능한 대로 환경 보존과 관리 및 돌봄에 대한 성경적 윤리를 정립함을 통해 교회 사역의 일환으로 선교적 실천에 대한 계속적인 고민과 연구가 요구된다. 기독교인은 복음을 전파함과 동시에 복음대로 살아야 하고 성경적 세계관을 가지고 나아가 복음의 현장인 자연환경 속에서 성육신적인 환경 청지기직 책임을 다할 필요가 있다.