이금만 : 이제 그만, 딸 그만!

이금만 샘터사 2015 월간 샘터 Vol.550 No.-

인격 재형성을 위한 신학교육의 방향

이금만 한국기독교교육학회 2011 기독교교육논총 Vol.27 No.-

Korea Theological school curriculum is mainly divided into three parts; ministry formation, theological formation, and character building. This article mainly focuses on character building. Currently theological education points through theological courses and spiritual retreats that students lack reshaping personalities. This article mainly focuses to teach about characteristic education through talking about humanity. Theological school must teach students about how to become mature. Theological school should educate students to imitate Jesus’s christ’s integrated personality. Mature human beings are autonomous, open minded, and has high self-esteem. To reshape theological student’s characters, Montgomary’s self compass theory got introduced. That’s because Montgomary’s self compass theory contains love, self-assertion, weakness and strength which has Jesus’s characteristic as a background and also a spirit that is inside people’s spiritual heart to work as a force to attract people to follow characteristic’s of Jesus Christ. Reshaping characteristic education, which uses Montgomary’s self compass theory orientates leaders who have aspects of love that contains characteristic of good shepard, a courageous preacher that has no fear to talk about God, a wounded healer, and independent leader that also has propulsion. Leaders should have these condition so that they can humble themselves in god’s presence, and express how God is majestic through their presence. Theological school should created courses that teach about reshaping characteristic. And also should created courses that relates cultivate character and does spiritual training. And students must take personality test to enter the Theological school. Moreover, relationship between students and teacher should develop. And if professors get involved to get education for reshaping characteristic, it will be more effective to the students. Students also should live in the dormitory to develop community life. Art, physical education, and community service courses should be introduced to the universities. Lastly, to increase volunteer work, love, collaboration, and commitment, Theological school, families, and churches should keep continue to have dependent relationship. 한국의 신학교 커리큘럼은 신학형성, 교역형성, 인격형성 등 셋으로 구성되어 있다. 본고는 그 가운데 인격형성 부분을 조명한다. 현재 한국의 신학교육은 교과목이나 수련 프로그램 등에 있어서 직간접의 인격 재형성 교육이 미흡한 것으로 드러난다. 이 글은 인성을 전인적 차원에서 인간성의 총체를 일컫는 말로 정리한다. 그리고 인성교육을 전인적 차원에서의 인간성숙을 위한 교육으로 정의한다. 또한 신학교의 인성교육을 예수 그리스도를 본받는 통합된 인격을 목표로 한다고 논술한다. 성숙한 인간은 자율적이고, 자존적이며, 개방적이다. 신학생의 인격 재형성을 위해 몽고메리의 자아나침판 이론을 도입한다. 사랑과 자기주장, 약함과 강함 등으로 구성된 자아나침판 이론이 예수님의 인격을 바탕으로 하고, 영적 심지 안에 현존하는 성령께서 사람을 그리스도의 인격으로 이끄는 내적 원동력으로 제시하기 때문이다. 자아나침판론을 바탕으로 한 인격 재형성 교육은 선한 목자로서의 사랑과, 하나님 말씀 선포자로서의 자기주장, 그리고 상처 입은 치유자로서의 약함과, 개방적이면서 추진력 있는 교회 지도자로서의 면모를 지향한다. 그렇게 함으로써 하나님 앞에 겸허히 자신을 낮추고, 자신의 존재를 통해 하나님의 위엄을 드러낼 수 있기 때문이다. 인격재형성을 위해 신학교가 인성문제를 실제로 다루는 교과목을 편성할 것을 제안한다. 그리고 인성함양과 영성수행을 연계하여 실시할 것도 제시한다. 또한 입학시험에서 인성검사를 의무화할 필요가 있음을 주장한다. 나아가 멘토링 제도를 활성화해야 할 것도 권한다. 더 나아가 교수들도 인성교육 연수에 참여하면 효과적일 것이라고 말한다. 한편 공동체 생활을 체험하는 기숙사 의무제를 도입할 필요가 있음을 강조한다. 그리고 문화를 통해 인격을 함양할 수 있는 예체능 계열 교과목과 사회봉사 교과목을 확대할 것을 제언한다. 또한 봉사와 사랑, 협동과 헌신의 인격을 증진시키기 위해 신학교와 가정과 교회가 지속적이고 유기적인 관계를 맺을 것을 제시한다.

교회교육: 이론과 현장의 새로운 만남을 위하여

이금만 한국기독교교육학회 2007 기독교교육논총 Vol.14 No.-

디지털문화속의 기독교교육 성격

이금만 한국기독교교육학회 2010 기독교교육논총 Vol.23 No.-

Korea’s digital culture has become the most developed and universalized in the universe. The goal of this research is to culturalize the God’s world by creatively fusioning digital culture with analog culture. The research method is to show the characteristics of fusion showing two cultures cooperating in theology and social science. This research will give individuals the joy of life and peace for the church community. Digital culture is fast like the velocity of light and even though it is used repetitively, it won’t reduce or the quality will not fall. Therefore it shows large scale of data processing and manipulation. It also shows characteristics of good information management and both directional information transfer and the compressibility. And the internet shows characteristics of openness, horizontalness and divergence. Digital media controls the domination in society, expands the user’s permission and the active coordination and cooperation, and it exercises the ability of democracy. By this ability, it features the participation of the cultural center of the digital media experience video and image culture to create virtual communities and cultures. Christian education in the digital culture intends in which body and spirit of the principles of integration, integration of the activities and presence, with the strength and power. Therefore, the power of the digital world is focused on giving power. The love of God in the world is what is really important. In the love of God’s world the mission is the relation and connection between young body, full and partial, human and animals conflict. Christian education, which is focused on the principles of integration considered multicity of the digital learning to promote their subjective self-driving learning, the life of the king of God community forming cooperative learning, positive learning, and the constructional problem-centered learning. Christian education is ability to deal with problems in meaning and valuing. And this education is possible in real life. Therefore, Christian education will be able to form virtual fact, natural ecology so that learner to leave the life he wants seeing and enjoying life by forming peace community. It will be able to form a peaceful community, combination of power objects and fullness of life by having ability to handle digital media, information statements and information literacy interpretation. By energizing the Christian education more than the culture harmony with analog and digital culture will give us more opportunity to enjoy life that has been given to us from God. 이 글은 디지털과 아날로그 문화를 창조적으로 융합하여 하나님 나라의 생명을 문화화하는데 그 목적이 있다. 연구방법은 융합적 기독교교육을 위해 신학이나 사회과학과 협응하는 종합학문 성격을 띄고, 개인이 전인 생명을 누리며, 교회는 평화공동체 역할을 하도록 촉진할 것이다. 디지털 문화는 광속성, 반복재현성, 대규모 정보처리와 조작의 가능성, 정보전달의 쌍방향성, 정보처리 압축성 등의 특성이 있다. 디지털 매체는 중앙집권적 통제와 지배를 해체하며, 사용자의 권한을 확대 강화하며, 조화와 협동 및 민주주의를 활성화하는 기능을 발휘한다. 그 기능으로 디지털 매체는 체험중심의 참여문화, 영상 이미지 문화, 가상 공동체 문화 등을 창출한다. 디지털 문화속의 기독교교육은 그 원리에 있어서 몸과 정신의 통합, 활동과 존재의 통합, 갖는 힘과 얻는 힘을 통합 등을 지향한다. 융합원리를 바탕으로 하는 기독교육은 디지털의 다중성을 고려하여 학습자의 주체적 역할을 촉진하는 자기주도학습, 하나님 나라의 생명공동체를 형성하는 협동학습, 능동적 학습자로 세우는 구성적 문제중심 학습 등의 성격을 띤다. 디지털 매체 취급능력과 정보문해력을 병행하는 기독교교육을 통해 개체 생명의 충만함과, 공동체의 평화공공성을 형성할 수 있을 것이다. 기독교교육이 아날로그와 디지털 문화의 비율을 더 조화롭게 융합하여 전개함으로써 하나님이 주신 생명을 더 많이 누리고 나눌 수 있을 것이다.

역사적 예배와 교육

이금만 한신대학교 1998 한신논문집 Vol.15 No.1

시카고 신학대학원 체류 소감

이금만 한신대학교 신학대학원 2005 세계와 선교 Vol.- No.189

거룩한 독서를 통한 영성교육

이금만 한신대학교 신학대학원 2007 세계와 선교 Vol.- No.192

통전적 에클레시아 교육론에 관한 연구

이금만 한국기독교교육학회 2001 기독교교육논총 Vol.7 No.-

생명을 살리는 기독교교육의 성격

이금만 한국기독교교육학회 2008 기독교교육논총 Vol.18 No.-

현재 생명을 경시하고 수단화하는 풍조가 만연해 있다. 우리는 성서에서 몸과 영혼이 하 나의 생명체이며, 인간생명과 자연이 하나의 운명공동체임을 발견한다. 나아가 하나님이 생 명의 원천이며, 예수에게서 이뤄진 말씀이 생명살림의 길이고, 영생은 하나님과의 통교에서 오는 충만함이자, 새로운 존재양식으로 재창조되어 가치 있고 행복하게 사는 길임을 목격한 다. 생명신학에서 몸과 영혼, 인간과 자연, 부분과 전체가 분리되지 않고, 조화와 통일을 이 룬다. 기독교교육은 이원론과 물질주의를 극복하여 온 생명을 살리는 일에 나선다. 생명을 살리는 기독교교육은 하나님이 인간의 생명을 창조하시고 구원해주셨으므로 그 존엄성과 불가침성을 태초부터 보장된 기본권으로 인식한다. 이러한 인식 위에서 본 논문 은 기독교교육이 상호의존성, 공동체성, 하나님 나라, 단일성, 창의성과 자율성, 생태계 살 림 등의 성격을 가지고 전개될 때 생명을 살리는 열매를 맺을 것으로 가정한다. 생명을 살리는 기독교교육은 교수학습에서 교사중심 혹은 학생중심보다 주제중심, 설명 중심보다 체험중심, 지식위주보다 토론을 통한 가치관 습득 중심 등으로 전환하여 결실을 맺는다. 그리고 생명의 보편적 가치향상과 생명존중, 환경의 질 향상과 유지를 위한 행동에 참여하여 느끼고, 알고, 행동할 수 있는 인간화 교육내용으로 편성하여 열매맺는다. 또한 교육과정에 생명살림 단원을 체계적이고 의도적으로 반영하고, 좋은 자료를 개발하여 성과 를 낸다. 가정과 교회와 학교와 사회가 이러한 제안에 응하여 상호협조하고 연계 할 때 기 독교육은 생명을 살리는 몫을 감당할 것이다. At this moment, the right of human life is ignored and infringed upon. The current reality of Korea is that, due to the policy of economy first and the surge of materialism, human rights trampled upon in man ways. Thereupon, we, the bishops, by reminding you of the nobility of human life and warning against many kinds of murderous acts widespread in our society, would ask you all to endeavor to recover human nature. It is my purpose to clear up the meaning of life's relation to the body and spirit from the educational perspective. The primordial meaning of life has to do with mobil and mobilizing. To have life is to possess the power to move and to act. Lfe can be understood only in relation with God. Theological view of life issues from the faith on God as creator and savior. Life, as understood in the Bible, is motion. The primordial meaning of life has to do with 'mobil' and 'mobilizing'. To have life is to possess the power to move and to act. God is principle of life. Holy Spirit, mysterious bond between Father and Son, who pours their life and love in human being, He who is life itself made incarnate as Jesus Christ. He comes to human being to take them up into sharing of the trinitarian God's life to which God has gratuitously called them. It is through the Holy Spirit, the life-giver, that this union of man with Christ is forged and sustained. All life is this trinitarian God's action within a plan of goodness and for a purpose, fully known only to God. Life itself is the breath of God places the life within an order of relation to God. All life stems from the divine act of creation. God is life and the source of every life. Human being was created as image of God to know and love God. While all life comes from God, life is something precious and sacred. Since human being was created and redeemed by God, the dignity and inviolability of human life is guaranteed by God and the right of Human life is the most basic of all human rights. Therefore, without recognition of the Right of Humans Life, other human rights cannot be guaranteed. We are standing at the crossroads. One way is for life and happiness, the other way is for death and unhappiness. Clearly the former is just the way which leads us to destruction and death of our life. We are expecting the new world, which is the world where the wolf will live with the lamb, and the panther lie down with the kid. again with the prophet We are expecting the new world in which justice will flow like water. Now two worlds are shown to us, one is the world of the fullness of the peace of God, the other is the world distorted and defiled by people's excessive appetite.

イエス韓国におけるキリスト教教育研究の現況と展望

이금만 한국기독교교육학회 2008 기독교교육논총 Vol.19 No.-

The first association of the Korean Society for the Study of Christian Religious Education, the primary professional association for Christian Education, was its founding event in Yonsei University of Seoul in 1961. The association adopted to inspire the educational influences of Korea with the Christian ideal; to inspire the faithful influences of our country with the educational ideal; and to keep before the public mind the ideal of Christian education, and the sense of its need and value. The first Journal the Korean Society for the Study of Christian Religious Education was introduced in 1996. The Korean Society for the Study of Christian Religious Education have published 15 volumes. Journal articles included discussions of Christian education in a wide variety of environments: universities and colleges, seminaries, churches and church schools, mission schools. Professional textbooks were published for the students of Christian education. The Korean Society for the Study of Christian Religious Education continues, through its journal and its conferences, to be a forum where Christian educators from the progressive perspective, conservative value, is sharing insights and concerns. The Korean Society for the Study of Christian Religious Education have attempted to encourage academic discussions that challenges the boundaries between disciplines and pushes forward into the exploration of current issues to provide an alternative paradigm for the theory and practice of Christian education in the Korean context. The author reviewed the articles for the current volumes sixteen. It is author's hope that Journal the Korean Society for the Study of Christian Religious Education will be open to those who wish to study inclusive Christian education. I wish also to sincerely thank all involved in seeing this significant work to fruition. The first association of the Korean Society for the Study of Christian Religious Education, the primary professional association for Christian Education, was its founding event in Yonsei University of Seoul in 1961. The association adopted to inspire the educational influences of Korea with the Christian ideal; to inspire the faithful influences of our country with the educational ideal; and to keep before the public mind the ideal of Christian education, and the sense of its need and value. The first Journal the Korean Society for the Study of Christian Religious Education was introduced in 1996. The Korean Society for the Study of Christian Religious Education have published 15 volumes. Journal articles included discussions of Christian education in a wide variety of environments: universities and colleges, seminaries, churches and church schools, mission schools. Professional textbooks were published for the students of Christian education. The Korean Society for the Study of Christian Religious Education continues, through its journal and its conferences, to be a forum where Christian educators from the progressive perspective, conservative value, is sharing insights and concerns. The Korean Society for the Study of Christian Religious Education have attempted to encourage academic discussions that challenges the boundaries between disciplines and pushes forward into the exploration of current issues to provide an alternative paradigm for the theory and practice of Christian education in the Korean context. The author reviewed the articles for the current volumes sixteen. It is author's hope that Journal the Korean Society for the Study of Christian Religious Education will be open to those who wish to study inclusive Christian education. I wish also to sincerely thank all involved in seeing this significant work to fruition.