신마리아(1873-1921)의 공적 생애와 기독교

김은정 한국기독교역사학회 2022 한국기독교와 역사 Vol.- No.56

신마리아(1873~1921)는 초기 한국 개신교 여성으로서 근대 전환기 조선의 평범한 여성이 서양 종교인 기독교를 선택하여 위기 대처와 생존, 성장의 전략으로 활용하면서 신여성으로 이행하는 과정을 보여준다. 신마리아는 아버지가 선교사의 고용인이 되면서 정동에서 서양 기독교를 처음 접했다. 신마리아도 선교사 집의 아마도 고용되어 가사를 돕다가 기독교를 받아들이게 되었다. 그는 이후 미국 북장로회 한국선교회 소속 전도부인으로 활동하며 여선교사들과 교류했다. 20대 초반의 신마리아는 여학교에서 배우면서 가르치는 기회를 얻었고 그 기간 중 자녀와 남편·동생을 병이나 사고로 잃었다. 그는 기독교가 제공하는 여성교육의 기회에 참여하는 것으로 상실의 고통을 극복했다. 사경회와 평양여자성경학교에서 공부하고 자신과 비슷한 처지에 있는 여성들과 협력하면서, 그는 여성의 삶을 위한 새로운 가능성을 발견했다. 신마리아에게 기독교는 선과 악을 구별하게 하고, 선을 행할 수 있도록 돕는 종교였다. 자녀의 성장을 책임지는 어머니의 권세를 하나님이 부여했다는 발상을 통해 신마리아는 모권에 근거해서 여권을 옹호했다. 신마리아는 강연을 통해 교회 여성들을 지도하고 계몽하는 일로 말년을 보냈다. 그는 기독교 신앙을 근본으로 삼아 전통적인 여성의 미덕을 실천했다. 기독교 여성지도자이며 교육자 신마리아의 영향력은, 고등교육을 받은 신여성으로서 가정과 사회에 대한 책임에 충실하고자 노력했던 제자들을 통해 나타났다. A Christian educator and leader at the turn of the 20th century Korea, Maria Shin(1873-1921) exemplifies how Christianity shaped the public life of a Korean woman during the modernization. She encountered Christianity as her father first worked for a Western missionary in Chong-dong, Seoul. Maria Shin was hired in a missionary’s home where she was converted to Christian faith. She learned about the Bible from the missionary women and carried out the role of a Bible Woman in her neighborhood. In her early twenties she became a teacher at the girls' school, in which period she lost her husband, eldest son, and younger sister to illness and accident one after another. Her learning and service in the missionary girl’s school helped assuage her grief. She worked hard in the Bible classes of the Pyongyang Woman's Bible Institute and found new possibilities for women's lives in Christianity. She believed that God granted women, especially mothers, the power to take responsibility for their own and their children's growth. Maria Shin spent her later years guiding and enlightening women in the Korean church in advocacy for women's rights. Her influence was seen through her students, who, as new, higher-educated women, tried to remain faithful to their responsibilities to family and society.

구원의 주체와 사랑의 혁명성: 영화 <거룩한 소녀 마리아>와 <퍼스트 리폼드>를 중심으로

서동수 건국대학교 GLOCAL(글로컬)캠퍼스 스토리앤이미지텔링연구소 2022 스토리&이미지텔링 Vol.24 No.-

본고의 목적은 영화 <거룩한 소녀 마리아>와 <퍼스트 리폼드>를 통해 절대성의 존재인 신의 문제와 구원의 주체를 다시 질문하는데 있다. 사회 전체에서 일어나고 있는 양극화 현상은 종교에서도 예외가 아니다. 무신론과 유신론의 대립에서부터 종교 내적인 분열과 갈등은, 특히 기독교를 환멸의 종교로 낙인찍고 있다. 종교는 숭고와 영혼 대신에 안락과 만족을 전파하는 상황에서 영화 <거룩한 소녀 마리아>와 <퍼스트 리폼드>는 오늘날 종교의 존재 이유와 구원의 문제에 대해 본격적인 질문을 하고 있다. <거룩한 소녀 마리아>는 예수와 하나님을 마리아와 그녀의 어머니로 은유하고 있다. 어머니는 절대적 권력을 지녔으며, 분노하고 질투를 사랑하는 신이다. 오직 질투를 통해서만 사랑을 표시하는 신과 이러한 신을 만족시키기 위해 마리아는 거식증이라는 부정적인 방식으로 신을 사랑한다. 하지만 이러한 사랑은 결국 죽음을 맞이할 수밖에 없다. 이것은 신의 계획과는 완전히 다른 결말이다. 신은 사랑을 받기 위해 질투한 것이지 죽음을 원한 것은 아니었기 때문이다. 자신의 무능을 확인하고 몰락하는 신의 모습은 <퍼스트 리폼드>에서 이어지고 있다. 세계의 위기가 자신의 무능과 방관의 결과라고 인식한 신은 자기 파괴라는 방식으로 속죄하려 한다. 하지만 메리와의 만남과 사랑은 진정한 구원의 주체와 방식이 무엇인지 말해주고 있다. 구원이란 신만의 영역이 아니라 인간과 함께 해야 하는 것이며, 신과 인간이 함께 하는 사랑이야말로 쓰러진 신을 다시 일으켜 세우고 세계를 구원할 수 있는 혁명적 사건이라는 것이다.

조선후기 왕족여인 송 마리아의 천주교와 가족사 재조명

박주 ( Park Joo ) 한국사상문화학회 2016 韓國思想과 文化 Vol.84 No.-

본고는 영·정조 시대를 살았던 왕족여인 송 마리아와 천주교, 장자상계군 담의 독살, 남편 은언군 인(정조의 이복동생)의 유배와 죽음, 손자 철종의 즉위와 복권 등을 통하여 송 마리아 가족 수난의 사례를 여성사적 입장에서 살펴보고자 한 것이다. 왕족여인 송 마리아(1753, 영조 29~1801, 순조 1)는 참봉 송낙휴의 딸이며, 정조의 이복동생인 은언군 인의 처이다. 은언군 인과 혼인하여 3남1녀의 자녀를 두었다. 참봉의 딸인 송 마리아가 왕(정조)의 이복동생인 왕족 은언군 인과 혼인하면서 가족의 불행은 시작되었다고 볼 수 있다. 즉 아들과 남편이 역모를 주도하거나 가담함이 없는데도 불구하고 정쟁속에서 역적으로 지목되었던 것이다. 그리하여 아들 상계군 담은 자신의 의지와 상관없이 어린 나이에 독살당하고, 남편 은언군 인은 강화도로 유배보내졌다. 이런 환경 속에서 슬픔을 잊고 영혼을 구원하기위해 송 마리아는 며느리신씨와 함께 천주교에 입교하였던 것이다. 그 후 강완숙으로부터 천주교 신앙과 교리를 배웠으며, 마침내 주문모 신부한테 세례를 받았다. 그러나 1801년 송마리아 가족을 비호하던 정조와 정치적으로 대립관계였던 왕대비 정순왕후 김씨가 수렴청정을 하면서 신유박해를 일으키자, 왕족여인 송 마리아와 며느리 신 마리아는 정순왕후의 하교에 의해 재판과 신문의 아무런 법적 형식도 거치지 않고 그해 3월 16일 사사되었다. 남편 은언군 인도 사학죄인이라는 명목으로 5월 29일에 사사되었던 것이다. 그 후 손자가 왕(철종)으로 즉위하면서 송 마리아 가족은 마침내 역모혐의에서 복권되었다. This paper discussed the life of Royal Lady Mary Song, who lived in King Youngjo and King Jeongjo era, in women``s historical point of view. She had suffered from death of her eldest son Sanggye-gun Yi-Dahm, exile and death of her husband Euneon-gun Yi-Ihn(half brother of King Jeongjo), her rehabilitation after enthronement of the grand son King Cheoljong The Royal Lady Mary Song, a daughter of the lowest level of official post Chambong Song Nak-hyu, was born in 1753( 29th year of King Youngjo)and died in 1801( 1st year of King Sunjo). She had three sons and one daughter. Her tragedy began with the marrying King Jeongjo``s half brother Euneon-gun Yi-Ihn. Even though her husband and son did not commit and were not involved treason, they were falsely accused to the traitor in political strife. As the result, her eldest son Sanggye-gun Yi-Dahm was killed by poison and her husband was exiled to Gangwha Island. These circumstances leaded her and her daughter-in-law Mary Shin to believe in Christianity to forget human grief. She learned Catholic doctrine from Kang Wan-suk, and was baptized by a Chinese father Zhou Wen-Mo(1752~1801) at last. Queen Regent Jeongsun, who was opposed to King Jeongjo in politics, carried out regency and made the Sinyu Persecution. The Royal Lady Mary Song and her daughter-in-law Mary Shin were bestowed poison and died. Two months later, her husband Euneon-gun was bestowed poison and died by Queen Regent Jeongsun. After enthronement of her grand son King Cheoljong, she and her family were rehabilitated in the end.

에디트 슈타인의 신학적 인간학에서 Fiat와 Theotokos의 관계

최우혁(Woohyuk Choi) 한국종교학회 2010 宗敎硏究 Vol.60 No.-

Edith Stein analyzes in her phenomenological analysis the human being as person constituted of body, soul and spirit, and alive to the meantime, according to her female specificity, in the walk toward the truth of Mary completed in her “fiat”. Mary of Nazareth becomes the model of reference for Edith Stein and an example for the humanity. Mary, from the Annunciation up to the Pentecost, as transcendental subject reveals her in the most radical availability to an Other, and in its Truth that becomes mirror of the truth of the man is. In this perspective to know Mary is to know the essence of the human person and her truth to be. In fact the to answer with the “Fiat to the Incarnation of Christ”, that can vary in the different contexts, directs always toward the intelligence of the creature as to be available to the Truth in a meeting and in a transcendental dialogue. Of this ontological truth, Mary is clear mirror, her “fiat”, representative of the human reality, Virgo of the fiat constitutes her, perfect Bride,universal Mother of the Grace. The purpose of the study is this: to want to know Mary in the doctrine of Edith Stein and the Stein and her thought through her doing philosophy with and on Mary. This seems us a new proposal: the “Fiat” of philosophical and of phenomenological becomes the “Fiat” theological of the Trinity,the “Fiat” of her Father, of their Child and of the Spirit to the humanity, event of grace, and it becomes the “fiat” of Mary, and in her life as radical positive answer to the “Fiat”, “Eccomi”,“Yes” of God, event of liberty. A new chapter of the Christian anthropology is born. This article is concerned a new paradigm of the Christian Anthropology through Virgin Mary, Virgo of the “fiat”, reporting herself to the “fiat” to the Truth in her work and thought of Edith Stein.

중세 일본의 천주교 선교와 신 개념의 수용에 관한 연구

조재국(Jai-Kook Cho) 연세대학교 신과대학(연합신학대학원) 2012 신학논단 Vol.68 No.-

This article aims to analyze the characters of Jesuit Christian mission and the acceptance of the concept of deity in Japanese middle age. In particular, the history of Japanese Kirisitan indicates how to accept the concept of Christian God to Japanese in Kirisitan community and how to accommodate Christian God and Japanese religious gods. At first, we analyzed the process of introducing the concept of Christian God to Japanese people in order to understand characters of Japanese acceptance of Christianity by the relationship with Japanese traditional religions. At the latter, we revealed the characters of practice and belief in Kirisitan communities of Ikitsuki and Urakami which had molded two different characters under long religious persecution by Japanese Shogunates. After 400 years persecution, Ikitsuki community was not recognized as Christian community even if Urakami community was permitted as Christian community by Roman Catholic Church at 18 century. The first Jesuit missionaries had taken thousands of Christians in a short time through conversion of Samurais due to admiration of Japanese traditional and life cultures. Unfortunately, the their accommodative method could not adjust to the biblical education as core contents of Jesuit mission. Jesuit missionaries had to make Japanese understand the concept of monotheistic God in Christianity against their syncretic tradition of religious pluralism and polytheism. Japanese scholars insisted that God of Jesuit Christianity was appeared as a temporary appearance of Buddha by Bonjisujuk theory which means Buddha’s accommodation to local gods in various religions. However, Kirisitan members believed God in Christianity as the Creator or the Governor over the other things. Therefore, they thought to suffer martyrdom as possible as sacrifice for God. To willingly suffer martyrdom of Kirisitan members might be from the attitudes of Samurais in Japanese traditional ethic. Todays, we could seek the two different characters from the cases of Ikitsuki community and Urakami community in Nagasaki prefecture. The two communities had to pretend to be Japanese religious communities by usage of the symbols of Buddhist or the rites of Shinto shrine so that the concept of God might make an amendment to the concept of Japanese traditional gods. They pretended worship to Tea ceremony and work for district leader of members to the head of village residents. Ikitsuki community members thought those kinds of amendment as a method to keep their belief of Christianity. They handed down Geredo(Creed) very well even though they did not take Conchirisan (confession) as a condition of redemption in Christianity, which might be from Japanese traditional religions without confession. At least, the symbols and images to express the belief in Ikitsuki community as a statue of St. Mary had been amended as traditional fetishism which could be seek from holy things as possession of Anima(Spirit) during long persecution period. However, Urakami community members handed down the monotheism of Christian belief according to rituals as the baptism and the confession even to pretend traditional religious rituals in the villages. Recently, Ikitsuki community members handed down their amended Christian calendar according to lunar calendar of agricultural villages or see villages in Japan so that scholars might take argument on an indigenous theme from the cases of two different Kirisitan communities. This article aims to analyze the characters of Jesuit Christian mission and the acceptance of the concept of deity in Japanese middle age. In particular, the history of Japanese Kirisitan indicates how to accept the concept of Christian God to Japanese in Kirisitan community and how to accommodate Christian God and Japanese religious gods. At first, we analyzed the process of introducing the concept of Christian God to Japanese people in order to understand characters of Japanese acceptance of Christianity by the relationship with Japanese traditional religions. At the latter, we revealed the characters of practice and belief in Kirisitan communities of Ikitsuki and Urakami which had molded two different characters under long religious persecution by Japanese Shogunates. After 400 years persecution, Ikitsuki community was not recognized as Christian community even if Urakami community was permitted as Christian community by Roman Catholic Church at 18 century. The first Jesuit missionaries had taken thousands of Christians in a short time through conversion of Samurais due to admiration of Japanese traditional and life cultures. Unfortunately, the their accommodative method could not adjust to the biblical education as core contents of Jesuit mission. Jesuit missionaries had to make Japanese understand the concept of monotheistic God in Christianity against their syncretic tradition of religious pluralism and polytheism. Japanese scholars insisted that God of Jesuit Christianity was appeared as a temporary appearance of Buddha by Bonjisujuk theory which means Buddha’s accommodation to local gods in various religions. However, Kirisitan members believed God in Christianity as the Creator or the Governor over the other things. Therefore, they thought to suffer martyrdom as possible as sacrifice for God. To willingly suffer martyrdom of Kirisitan members might be from the attitudes of Samurais in Japanese traditional ethic. Todays, we could seek the two different characters from the cases of Ikitsuki community and Urakami community in Nagasaki prefecture. The two communities had to pretend to be Japanese religious communities by usage of the symbols of Buddhist or the rites of Shinto shrine so that the concept of God might make an amendment to the concept of Japanese traditional gods. They pretended worship to Tea ceremony and work for district leader of members to the head of village residents. Ikitsuki community members thought those kinds of amendment as a method to keep their belief of Christianity. They handed down Geredo(Creed) very well even though they did not take Conchirisan (confession) as a condition of redemption in Christianity, which might be from Japanese traditional religions without confession. At least, the symbols and images to express the belief in Ikitsuki community as a statue of St. Mary had been amended as traditional fetishism which could be seek from holy things as possession of Anima(Spirit) during long persecution period. However, Urakami community members handed down the monotheism of Christian belief according to rituals as the baptism and the confession even to pretend traditional religious rituals in the villages. Recently, Ikitsuki community members handed down their amended Christian calendar according to lunar calendar of agricultural villages or see villages in Japan so that scholars might take argument on an indigenous theme from the cases of two different Kirisitan communities.

메소포타미아 신화와 성서

박혜숙 ( Hae Sook Park ) 연세대학교 유럽사회문화연구소 2010 유럽사회문화 Vol.5 No.-

This dissertation compares the Bible and Mesopotamian creation myths. Prior to analyze the myths, this paper examined the phenomenon of ``Oriental Renaissance``. This phenomenon refers to the explosion of interest in Mesopotamia in the 19thcentury, because of the clay tablets which began to be excavated from that area. That are awas where the Bible was written, therefore, the comparison between the Bible and Mesopotamian mythologies would certainly give new meanings to the biblical interpretation. This paper compares creation myths, the Garden of Eden, the story of Paradise Lost, Flood myths and the story of the Tower of Bebel which are mentioned in both the Mesopotamian and biblical mythologies. The common myths and stories clearly prove how much Mesopotamian culture affected the Bible. In addition, the Marianism (worship of Maria) created from Mesopotamia is also examined which is generated from Mesopotamian``s urban culture of worshiping goddess. This research helps us to realize significant impact of Mesopotamian culture into the Bible and Christian culture. Therefore, it is vital to study how the Oriental culture has influenced the Christian culture, moreover, its impact on the Bible and Asian culture.

미학(美學)과 기독교교육에 관한 연구: 신학적 미학의 ‘방법론적 유비(methodological analogy)’를 중심으로

채혁수 한국기독교교육정보학회 2017 기독교교육정보 Vol.0 No.55

This thesis is a study of aesthetics and Christian education. Studying the relationship between the aesthetics as a thoughtful conception and Christian education as a practical theology, I will offer suggestions for fields of local churches as a methodological analogy based upon Maria Harris's aesthetic approaches. If Karl Barth's "Analogy of Faith" to recognize God's goodness comes from "the Analogy of Being" of the Middle Ages, I think that the fields of theological aesthetics are extended even to the practical theology by methodological approach of Richard Viladesau through "the Analogy of Being," which is renewed by Hans Urs von Balthasar. Therefore, this thesis will try "methodological analogy" through the approach of Christian education as a practical theology. This study has the following components. In chapter I, as the introduction, I will explain the outline of the study. In the next chapter, I will explore the relationship between aesthetics and Christianity. This chapter will consist of two sections. First, I will find the introductional understanding of aesthetics. Second, I will examine the relationship between aesthetics and Christianity in more detail. Chapter III will explore the understanding of beauty in theology. There I will examine the relationship between aesthetics and theology; biblical theology, church history, systematic theology in more detail. In chapter IV, based on the research above, I will find the point of application of the theological aesthetics for practical theology and Christian education. Chapter V will explore the possibility of application of aesthetic approach with Maria Harris's theory. And in chapter VI, as the last chapter, offering several suggestions for the future Christian education, I will close this study. The Father God heard His people's groaning and cried out, often sent his servants, and finally, He became a human being, Son of God. And he also sent the helper, The Holy Spirit. If the Triune God's incarnation is the methodological analogy of His expression of love, Christian education would be the incarnation of theology as subject matters which are messages and doctrines of Gospel that can apply and express to the context through this methodological analogy. Aesthetics of Christian education should give spiritual challenges to Christian teachers, extend the scope of curriculum, broaden the fields of education through mystery, connect between knowing and living methodologically, and let us admit the praxis deeply. In this way, with aesthetics approach, Christian education can enjoy the richness with incarnation of faith and theology to the praxis. 본고는 미학적 신학과 기독교교육에 관한 연구이다. 개념적 사유인 미학과 실천신학의 기독교교육과의 관계들을 탐구해 보며, 방법론적 유비(methodological analogy)로써 교회현장을 위한 적용점을 마리아 해리스(Maria Harris)의 미학적 접근에 근거하여 살펴보고 앞으로의 제언을 시도하려 한다. 하나님의 선하고 아름다우심에 대한 인식이 중세의 존재유비에서 비롯되어 칼 바르트(Karl Barth)가 말하는 믿음을 필요로 하는 신앙유비로 이해되었다면, 다시 한스 발타살(Hans Urs von Balthasar)에 의해 부활한 존재유비를 통해 신학적 미학이 리차드 빌라데서(Richard Viladesau)의 방법론적 접근으로 말미암아 그 장이 실천신학으로 확장되었다고 볼 수 있을 것이다. 이에 본고는 미학에 대한 실천신학의 한 분야인 기독교 교육적 접근을 통해 신학적 미학의 방법론적 유비를 시도해 보려는 것이다. 이 연구는 다음과 같은 구조를 가진다. I장인 서론에서 이 연구의 개요를 설명하고, 다음 장인 II장에서는 미학과 기독교와의 관계를 살펴 볼 것이다. 미학에 대한 개론적 이해를 먼저 알아보고, 미학과 기독교와의 관계들을 보다 깊이 연구해 볼 것이다. 또한 III장에서는 신학 속 미에 대한 이해를 살펴 볼 것이다. 성서신학, 교회사, 조직신학과 미학과의 관계를 통해 신학적 미학의 모습을 구체적으로 분석해 볼 것이다. IV장에서는 위의 연구들을 바탕으로 신학적 미학의 실천신학, 기독교교육에서의 적용점을 찾아보려 한다. 특별히 V장에서는 마리아 해리스의 이론을 중심으로 심미적 접근들의 교육현장에서의 적용 가능성들을 알아보고 마지막 VI장은 미래를 위한 기독교교육적 제언들로 연구를 마무리 할 것이다. 부르짖는 기도와 탄식을 들으시고, 그의 종들을 보내시던 성부 하나님께서는, 결국 인간의 몸을 입으시고 오신, 그리고 돕는 성령님을 주신, 삼위일체 하나님의 성육신의 사건이 하나님의 사랑의 표현의 방법론적 유비라면, 기독교교육은 이 방법론적 유비를 통해 그 복음의 메시지와 교리를 상황가운데 적용시키고 표현하는 소재인 신학의 성육화이다. 기독교교육에서 미학은 기독교사에게 영적인 도전을 주며, 뿐만 아니라, 교육과정의 범위를 확장시키고, 신비를 매개로 교육의 장을 넓히며, 방법론적으로 앎과 삶을 연결하여 프락시스(praxis) 속에 깊이 들어오게 한다. 이처럼 미학적 접근을 통해 기독교교육은 신앙과 신학의 삶과 현장으로의 성육화라는 풍성함을 누릴 수 있는 것이다.

종교의 도그마-프리드리히 헤벨의 『마리아 막달레나』를 중심으로

김영목 ( Kim Young-mok ) 한국독일언어문학회 2016 독일언어문학 Vol.0 No.73

Im Mittelpunkt der Diskussion stehen die Fragen, wie die christliche Religiositat in Hebbels Maria Magdalena dargestellt wird und welche Rolle dabei religioses Denken und Handeln spielt. In dieser Tragodie wird das Denken und Handeln der dramatischen Figuren grundlegend von den Glaubensregeln des Alten bzw. Neuen Testaments gepragt. Das Verhaltnis der Personen zu den religiosen Geboten der biblischen Welt ist hier mit ihrem Verhaltnis zu den gesellschaftlichen Regeln und Verhaltensnormen gleichzusetzen. So taugt die Religiositat zur innerweltlichen Regulierung und wird als Druck vermittelt. Die Hinwendung zur Religiositat grundet sich weniger auf innere christliche Uberzeugung, sondern sie ist vielmehr der "tyrannischen Herrschaft des Man" (im Sinne von Heidegger) ausgesetzt. Die Hauptpersonen Klara, ihre Mutter und Meister Anton, aber auch die anderen mannlichen Personen glauben, eben weil man glaubt, weil es sich in der Gesellschaft, in der sie leben, so gehort. Damit verfallt auch ihr Glaube, dessen Regeln ausschließlich deshalb befolgt werden, weil man sie befolgen muss, der Instrumentalisierung. So tragt auch ihre Religiositat zur totalen Verdinglichung als kleinburgerliches Lebensprinzip bei. Insofern zahlen christliche Vorstellungen wie Liebe, Hoffnung, Trost und Gnade kaum in jenen protestantischen Kreisen, von deren Regeln das Zusammenleben in der Familie des Meisters Anton gepragt wird. Zunachst einmal ist der Grund fur die kritische Darstellung des christlichen Glaubens in Maria Magdalena auf die Distanz des Dichters zur christlichen Religion zuruckzufuhren, obgleich er seine religiose Grundhaltung keineswegs immer negiert hat. Zum anderen ist Hebbels Religionsverstandnis anthropologischer Pragung zu nennen. Religioser Glaube verliert dann seine sittlichen und Lebenssinn stiftenden Krafte, wenn er auf Grund von kirchlich verordneten Doktrinen, dogmatisierten Glaubensregeln entpersonlicht wird.

소피아 개념의 변천과 성모마리아 이콘의 특수성

이규영 충북대학교 러시아 • 알타이지역 연구소 2023 러시아학 Vol.- No.26

This article analyzes changes in the concept of Sophia and the specificity of the icon of the Virgin Mary. The specific research subject is the Icon of the Virgin Mary, which was a typical religious painting until the Middle Ages. We compare the ideological concept of Sophia and the meaning of the icon of the Virgin Mary. In Chapter 1, We look at the change of the concept and definition of Sofia, and aspects of the acceptance of Sophia in Russia. In the Christian tradition, Sophia has been transformed into the divine administration or the divine wisdom of faith or the wisdom of Jesus Christ's love for the lowly and poor. The main medium for Russians to accept Sophia was pictorial images such as icons and frescoes. In Chapter 2, We examine the characteristics and practical aspects of each type of icon of the Virgin Mary. Through this process, we see the ontological meaning of the icon of the Virgin Mary in the Christian worldview. Unlike Sophia, the Virgin Mary did not have an independent status as a painting image. Therefore the pictorial image of the Virgin Mary has meaning as a tool that plays a role in emphasizing the personality of Jesus Christ. During this process, the icon of the Virgin Mary changed and produced various variants.