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오현선(Hyun Sun Oh) 한국기독교교육학회 2006 기독교교육논총 Vol.12 No.-
우리의 사회적 상황에서 우리의 경험을 바탕으로 한 여성주의적 기독교교육론을 실행함으로써 우리가 갖는 희망과 비전이 다른 상황과 다른 세계의 여성들에게도 전해질 것이다. 우리가 가지는 여성의 정체성과 비전을 분명하게 말하고 우리의 진정한 존엄성과 가치를 분명히 할 때 우리는 분명 우리 자신과 사회, 그리고 역사의 주체로서 다시 태어날 것이다. 이러한 비전과 꿈이 우리의 것이 될 때까지 우리는 엘리사벳을 찾아 떠나는 우리의 순례를 계속해 갈 것이다. 이 논문은 한국사회의 마리아에 대한 이야기이며 이들의 역량을 강화하고 성숙하게 하기 위한 여성주의적 기독교교육론을 정립하고자 하는 하나의 시도이다. 필자는 온 세계의 여성들의 자유롭고 정의롭게 사는 삶을 꿈꾸지만 이 글은 이론적으로 또한 실천적으로 한국의 가난한 여성에 일차적인 초점을 두고 쓴 글이다. This dissertation is an expression of my continuing commitment as a religious educator to the liberation of women. It addresses the need of the formulation of an appropriate theory of feminist Christian religious education for empowering women in Korea based upon their needs, their struggles, and their hopes for a better life. There is currently no theory of religious education related with women? particularity and reality in the Korean churches. Especially, poor women and their issues are not given any special attention nor are they considered important in matters of the church and theology. This project helps them understand who they really are and promote praxis that expands their dreams for women? fuller humanity. As the primary methodology, I use the interviews with 33 Korean poor women including 8 activists who are working in solidarity with them. The second method is an analysis of written materials produced by various institutions and organizations which support the poor in Korea and a critical review of existing literature and the communication of other authors?perspectives from Minjung theology, Asian feminist theology, and Western feminist religious education. This effort dreams poor women to grasp and reclaim confidence in themselves as participants in society who have the knowledge and energy to transform social realities. They possess the most practical force to bring about transformation because of the strength and wisdom they have accumulated through their life experiences. Once they have a chance to realize this potential and are freed to share their stories, experiences, and wisdom, they will be empowered to push the liberative force beyond the personal. Working together, women of poverty will have enormous power, presenting an irresistible challenge to oppressive realities. This is precisely what a feminist theory of religious education proposed in this study will do. To listen to the voice of women and help them speak out from their places of suffering without fear is essentially the beginning of feminist religious education in Korea. Such religious education that I want to create provides Korean women with hope for changing self, church, and society and enables them to realize their potential by sharing their vision and work.
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