일상생활에서의 영성을 위한 성인기독교교육

이원일(Won Il Lee) 영남신학대학교 2010 신학과 목회 Vol.33 No.-

The definition of spirituality in this article starts from a concept of a person's soul in comparison with intellect, emotion, and behavior. This article assumes every person has a soul from birth to death even though it is not cultivated by some education and motivation. Each person's soul could be cultivated by some education, and cultivated soul or educated soul is called as a spirituality. Therefore there are many forms of spirituality, and every religion has a spirituality of it's own. Buddhism, Islam, and Hinduism have their own spirituality as well as Christianity's spirituality. And Christianity's spirituality is different with each denomination's faith and creed. Catholic, Eastern Orthodox, and Protestant have a spirituality in harmony with their own faith and creed. Among them, Protestant's emphasis is a spirituality of faith on the Word and crucified Christ. Until now, the Protestant's spirituality has been expressed at a particular place and time in the Church and retreat center. This article want to say the necessity of a spirituality in everyday life beyond the limited time and place in traditional perspective. A spirituality of everyday life means characteristics of the soul which are recognizing and discriminating Christ in the everyday life. Jesus's spirituality and early Christian's spirituality was a spirituality of everyday life, but middle age's spirituality was changed to a spirituality of “fuga mundi"(escape from the world). Since the Reformation and Vatican Council Ⅱ, spirituality resumed emphasizing an everyday life and laity as God's people. The theological foundation of spirituality in everyday life is focused on creation, incarnation, and the Spirit. The refrain of the creation story in Genesis is “and it was good" which is a foundational truth of the spiritual life. Incarnation breaks down a separation between the sacred and the profane as opposing realities. Incarnation makes holy every cubic inch of reality from quarks to human beings, cosmos, and world. The spiritual life is about knowing and loving God. This loving knowledge of God in Christ is made possible by the Holy Spirit as a revelation's Spirit. The Spirit enables us not only to know God but to respond to God's will toward Christian's sanctification. By these theological foundations, Christian adults as laity can live everyday life with spirituality. For spirituality in everyday life of Christian adults, this article suggests the following five contents. The first, a concept of authenticity is important to understand a spiritual life. Authenticity is related with understanding one's death by Heidegger's expression in his “Sein und Zeit." Heidegger says that an ordinary person could resume an authenticity by recognizing one's death in here and now not anytime and anyplace. Christian adults could live with spirituality by taking consiousness to one's death and the second coming of Christ in here and now. The second, work can be a place in which I discover myself as well as prove myself. We often fail to see that the challenges, trials, and joys of work are part of the essence of the spiritual life. Nor can we afford any longer to limit the spiritual life to private prayer, retreats, or church on Sunday. Spending oneself to make a good product, dealing honestly with humiliation, or taking risks to be truthful, this is the very stuff of the spiritual life. The Third, in the 21st century adult Christians live in a digital everyday life. The internet, cellular phone, and many things of digital media can be used for a formation of spirituality in everyday life by connecting with story. Connecting digital media and story gives the opportunity for spiritual life through a mentoring community formed by cyber family. Owing to anonymity in digital media, adult Christians can easily communicate with true opinions and understand a truth and a solution to the conflict by self-directed learning. The fourth, many adult Christians live daily in crises o

특집 : 영성신학의 새로운 지평; 아타나시우스의 영성과 성결교회의 영성

황덕형 ( Duk Hyung Hwang ) 서울신학대학교 기독교신학연구소 2014 神學과 宣敎 Vol.44 No.-

21세기에 들어서 영성신학은 과거 엘리트 위주의 영성이해를 극복하고 보다 더 우리 일상생활의 현장에서 친근하게 자신들의 실체를 찾고 싶어한다. 영성 자체를 지금까지의 종교성의 한계에서 해방시켜 일반적인 삶의 이해의 전 과정에까지 영역을 넓혀 풀어가야 할 시점에 있는 것이다. 이러한 시도는 긍정적인 측면이 있지만 그렇지 못한 점도 있다. 즉, 시대의 영성을 찾는다는 미명하에 정체불명의 현대문명의 기본정신을 현대의 영성이라고 말하면서 기독교의 영성을 오히려 혼동시키면 안 될 것이다. 이런 측면에서 과거 교회사를 살펴보면 상향식의 영성, 정화-조명-일치를 추구하는 영성의 형태가 있었다는 것과 또한 종말론적 성육신의 하향식의 영성의 형태가 존재하였다는 것이 밝혀진다. 문제는 상향식이든 하향식이든 참된 영성의 기초와 근거를 확실히 하는 것이 중요하다는 것이다. 그 기초는 예수 그리스도의 계시여야 할 것이다. 예수 그리스도의 인성 안에 등장하는 하나님의 신성이 바로 우리 인간들의 참된 영성의 원형이며 근거가 되는 것이다. 그러므로 영성운동의 판단의 근거는 우리 삶 속에서 하나님의 영이 예수 그리스도의 이름으로 명백하게 생명의 원천으로 받아들여지는가에 있다. 이것을 흐리게 하는 것이라면 그것은 참된 것이 되기 어렵다. 성서의 종말론적 영성은 성령 하나님의 종말론 운동에서 비롯된 것이고 성서는 한결같이 그리스도론적 집중을 가지고 있다는 것을 유의할 필요가 있다. 이런 성서적 종말론적 영성이 그리스 철학의 영향하에서 성육신의 영성으로 등장한 것이 아타나시우스의 타자적 포괄주의의 영성이다. 필자는 아타나시우스가 영의 종말론과 성육신의 타자성을 유기적으로 받아들여 타자적 포괄주의를 형성하였고 그것이 기독교 영성의 원형이 될 수 있다고 생각된다. 바로 우리 성결교회의 "그리스도의 완전"은 오로지 이 타자적 포괄주의의 영성 하에서 가능한 것으로 보인다. A modern understanding of christian Spirituality is closely related with requirement that the meaning of christian spiritual experience should be redefined anew in and among the secular dimensions of our life. That includes the great self awareness of 21th century religion that the real meaning and, so, the reality of the Holy Spirit is to be actualized in our life-forms, overcoming an obstacle of past mistakes. But this movement has both sides, recommendable good and also refutable wrong; the wrong divinization of special form of spiritual life must be corrected and practical relevance of spiritual dimension with our normal secular life should be restored. But we must also be very careful wheather we allow us to identify core spiritual phenomena of 21th century, namely secularization of religion, with the openness of christian Spirituality. Through the history of western church we can find there are two different types of spiritual understanding; down to up model and top down model. First type of spirituality, for which Clement and Origen and lastly Pesudo-Dionysius Areopagita are representatives, consists in a upstairs spiritual movement of human consciousness: purification-illumination-reunion. Second type of christian spirituality can be said as a eschatological-incarnation model, of which Athanasius is called as the exemplar. The real criterium of christian spiritual understanding, which endeavor to be similar with the biblical understanding of spirituality, can be articulated in following question, whether the name Jesus Christ is revealed as the real foundation of life. We can be sure that in Bible the eschatological movement of the Holy Spirit is closely related with the christological accentuation. And also we can ascertain that the spiritual formation of Athanasius, which can be understood as “through otherness oriented inclusiveness”, forms one of the exemplar of whole christian Church history. And the last proposition here submitted is that the sprituality of Athanasius can be compared with the idea of “christian Perfection” of John Wesley.

Missional Spirituality in the 21st Century Post-Pandemic Era

김다니엘 아신대학교 ACTS 신학연구소 2022 ACTS 신학저널 Vol.53 No.-

The purpose of this thesis is to examine the topic of Christian spirituality in anticipation of the church’s missional engagement in the 21st century post-pandemic era. The missional church movement has already provided a new innovative paradigm (in terms of concept, theory, and praxis) for mission since the turn of the 21st century. However, the topic of spirituality has not been a widely discussed in the mission circles in general. The aim of this thesis, then, is to make a contribution in this area of missional spirituality by presenting an overview of the key topics and contemporary issues related to Christian spirituality, particularly in relation to the missional church movement. In this thesis, we begin with the broad paradigm of missional church, followed by a working definition of spirituality. Next, some key topics related to missional spirituality will be discussed as follows: supernatural worldview, spiritual experience, spiritual call, spiritual gifts, healing/restoration, spiritual warfare, spiritual discernment, and spiritual life in general. Then, the relevance of Christian spirituality in the contemporary global context will be discussed as follows: secular society, religious pluralism, globalization, technologism, indigenous cultural movement, work/vocation, and global crises (including the coronavirus pandemic). Finally, the missionalincarnational model of Christian spirituality will be presented as the premier solution for the spiritual issues and problems the churches will likely encounter in their missional endeavors in the post-pandemic era.

영성과 성性의 통합: 유심론와 성차별주의의 이원론을 넘어 —몸Body, 성별Gender, 성Sexuality에 관한 여성주의자들의 관점을 중심으로

오광철 서울신학대학교 기독교신학연구소 2011 神學과 宣敎 Vol.39 No.-

In Western Christian history sexuality and spirituality have commonly been thought to be antagonistic. This negative view on between the two has been based on deep dualisms of spiritualism and sexism. Both women and the body have been considered as inferior and in need of control by the soul. The problem is further exacerbated by the Christian association of the body, sexuality and women with sin. This association of woman with the body, sexuality and sin became a negative tool to invalidate the reconciliation between sexuality and spirituality. Accordingly, this paper deals with this issue in an effort to deconstruct the Christian dualisms of spiritualism and sexism and at the same time to construct a healthy view of human sexuality in relationship to spirituality. A positive valuation of female embodiment is a central theme of feminist reconstructive theory, both through a positive identification with female bodily experience and through resistance against the patriarchal identification of woman with body and matter. Contemporary theological anthropologies emphasize integral theories of embodiment rooted in the Christian doctrines of incarnation. The incarnation suggests that our bodies need to experience a psychosomatic unity, rather than a feeling of alienation from our bodies. At the same time, it suggests that we utilize our bodies in our worship and devotional practices, in which we nurture emotional capacity in order to better love God and others. Through the understanding of Incarnation and embodiment, we recognize that sexuality and spirituality are not separate realities or expressions of higher and lower realms, but rather that they are two mutually enriching aspects of whole person. Human sexuality as a sacramental action represents the most intimate relationship, which serves as a means for union with others, that is, humans and God. Finally, spirituality cannot be distinguishable from sexuality, as the body is inseparable from the spirit. Thus, human sexuality is a locus of spirituality. 서양기독교 역사에 있어서 영성과 성(性)은 적대적인 관계로 일반적으로 여겨져 왔다. 이러한 둘 사이의 부정적인 견해는 유심론과 성차별주의의 깊은 이원론에 기초한다. 이러한 이원론은 다음과 같은 기독교 고전적인 개념들에서 보여진다: 몸은 열등하며 영혼에 의해 조절될 필요가 있고, 남성은 이성적인 영혼의 기능과 결합되어 있고, 반면에 여성은 몸과 결합되어 있다. 더욱 큰 문제는 기독교 전통에 있어서 몸과 성(性), 그리고 여성은 죄와 연결되어 있다는 점이다. 이러한 결합은 성적으로 이용당하고 있는 사람들과 불필요한 죄의식에 시달리는 사람들을 억압하는 기제로 작용해 왔다. 동시에 이는 영성과 성(性) 사이의 화해와 상호 인정의 가능성들을 무효화하는 데 작용해 왔다. 따라서 이 소논문은 기독교 유심론과 성차별주의의 뿌리 깊은 이원론을 해체하려는 움직임에 관련한 이슈들을 다루며, 동시에 더 나아가 영성과 관련한 인간 성(性)의 건강한 관점을 재구성하려는 목적이 있다. 페미니스트의 구성주의 이론의 핵심주제는 여성의 몸(體現; Embodiment)에 대한 긍정적인 가치부여이다. 이 가치부여는 여성의 몸의 체험에 대한 긍정적인 의미부여를 통해, 그리고 여성을 몸과 물질과 연관시키는 가부장적 가치관에 대한 저항을 통해, 그리고 마지막으로 죄를 성(性)과 여성에 관련지우지 않는 방식을 통해서이다. 현대의 신학적 경향들은 기독교의 성육신 교리에 바탕을 둔 체현(體現)의 통합적인 이론들을 강조한다. 성육신에 대한 깊이 있는 성찰은 체현된 존재인 인간 본성에 대해 의미들을 제공하는데 그것은 완전한 인간으로서 체현을 경험한 예수를 주의 깊게 바라볼 때 나오는 것이다. 따라서 성육신은 인간의 영적인 부분과 육체적인 부분 모두에게서 인간 본성의 선함을 말해주는 혁신적인 논증이 된다. 성육신은 우리 인간 몸이 정신 육체적인 통합을 경험해야 함을 말하며, 하나님과 다른 이들을 더욱 사랑하게 하는 감성적인 수용의 통로로 사용되며, 예배와 헌신의 훈련들에 사용되어질 수 있음을 지시해 준다. 결국, 몸과 성(性)과 영성은 서로 적대적인 관계가 아니라, 오히려 상보적인 관계이며, 서로 의존하고 있고, 서로 분리할 수 없다. 인간의 성(性)은 다른 사람과의 하나 됨의 수단으로서 작용하며, 가장 밀접한 친밀한 관계를 말하며, 하나님으로부터 분리될 수 없는 것이다. 영성은 성(性)과 분리될 수 없다. 이것은 마치 우리의 몸이 우리의 정신과 분리될 수 없는 것과 마찬가지이다. 인간 성(性)은 영성이 거하는 자리이다.

한국 기독교 성육신의 영성과 사회봉사

이강학 한국교회사회사업학회 2010 교회와 사회복지 Vol.13 No.-

본 논문은 한국 기독교의 영성운동과 사회봉사의 관계를 고찰하였다. 먼저, 기독교 영성이 무엇인지 알아보았다. 기독교 영성학자 샌드라 쉬나이더스(Sandra Schneiders)의 영성의 정의를 바탕으로 기독교 영성이 무엇인가를 자세히 살펴보았다. 다음으로, 위에서 살펴본 정의를 바탕으로 기독교 영성이 사회봉사와 어떤 관계가 있는지를 제시하였다. 마지막으로, 한국기독교 영성과 사회봉사의 관계를 보여주는 대표적인 두 가지 운동 즉, 귀일원과 다일공동체를, 그 출발점과 사회봉사의 관계, 영성훈련의 특징이라는 측면에서 고찰하였다. 결론적으로, 두 운동 모두 예수를 사랑하고 예수를 따르려는 것이 모든 활동의 동기였으며, 특히 사회봉사활동은 그 동기에서 나오는 자연스러운 영성훈련이었다. This paper studies the relationship between Korean Christian spirituality and social service. First, it deals with the definition of Christian spirituality. Using the definition of spirituality by Sandra Schneiders, this paper explores various aspects of Christian spirituality. Second, based on the definition, it develops how Christian spirituality relates to social service. Finally, this paper explores two representative Christian spiritual movements, Guiilwon and Dail Community, focusing on its beginning, its perspective on social service, and spiritual practices. In sum, for both movements, the motivations are to love and follow Jesus Christ and all their activities including social service have been naturally flowed from those motivations.

화육적 영성으로서의 효

윤남옥 한국효학회 2008 효학연구 Vol.0 No.7

효는 하나님이 만드신 형상 가운데 만들어진 도덕성이다하나님은 그리스도를 통해 화육적 영성으로서 부자관계를 보여주셨고 화육의 성전에 동거하셨다아버지가 자녀를 통하여 자신의 성품을 나타낸 사건이 성경적 효의 근거이며성경적 효는 나아가 아버지가 내 안에나를 통하여 아버지의 뜻이 드러나도록 하는 것이다부모는 자신을 통하여 자신의 자녀들이 하나님과 만나는 인도자인 것이다성경적 효는 생명의 길축복의 길지혜의 길자유의 길이며 살아있는 교육이다. Hyo is a morality of creature that is made by God. God has showed us the spirituality of incarnation through Christ who makes relationship of father and son to God, lived together in the church of incarnation. The foundation of biblical hyo is the incarnation that father shows his true nature through his son, so the meaning of biblical hyo is revelation of God's will through myself inviting God, the Father. Parents guide their children to meet God. Therefore the biblical hyo is the way of life, blessing, wisdom, free and living education.

Bernard’s Kiss Symbolism: The Mystery of the Incarnation and Christian Spirituality

이종태 한국기독교학회 2018 한국기독교신학논총 Vol.109 No.-

This paper investigates the spirituality of St. Bernard of Clairvaux (1090–1153) revealed in his kiss symbolism in the Sermons of the Song of Songs, contending that the saints’s kiss symbolism demonstrates how Eros– motif is subsumed within Agape–motif in his spirituality as he understands Christian spirituality as participation in the mystery of the Incarnation. For Bernard, it is the mystery of the Incarnation which is the source of all his spiritual experiences. The Incarnation is an ecstatic reality (“the Kiss”) which serves as the model or the source of our ecstasy (“kissed with the Kiss”).

헨리 나우웬(Henri J. M. Nouwen)의 영성과 영성교육적 적용

채혁수(CHAE Hyeok-Su) 장로회신학대학교 기독교사상과 문화연구원 2020 장신논단 Vol.52 No.2

기독교 인간주의에 대한 성찰

김은혜(Un Hey Kim) 장로회신학대학교 세계선교연구원 2014 선교와 신학 Vol.33 No.-

본 논문은 21세기 포스트모더니즘의 문화현상과 함께 떠오르는 종교의 새로운 재부흥과 현대인들의 영적인 갈망에 대한 신학적 분석과 그에 대한 신학적 응답으로서 기독교 인간주의를 성찰하고자 한다. 기독교 인간주의는 근대 이후 각각의 길을 걸어간 신앙과 이성 그리고 인간성과 신성의 관계를 다시 재정립하는 신학적 관점으로, 교회가 세상과 인류를 향해 영성적 비전과 보편적 문화윤리의 방향과 가치를 제시할 수 있기 때문이다. 이러한 21세기 문화의 특수한 현상으로 새롭게 부상하는 영적이고 종교적이며 문화적 변화에 대한 기독교의 응답과 신학적 재구성은 향후 한국교회의 선교적 방향을 위해서도 중대한 이론적 토대가 될 것이다. 더 나아가 기독교 인간주의의 재정립은 하나님 형상으로서의 인간존엄성을 진정으로 회복하기 위해 성육신적 인간주의를 성찰함으로써, 점점 비인간화되어 가는 사회의 제문제를 근본적으로 분석하고 세상과 교회의 고립과 불통을 넘어 변화에 책임적으로 응답하는 사랑과 연대의 보편적 기독교 문화윤리를 제시할 것이다. 또한 특수한 한국적 상황에서 무엇보다 문화와 적극적으로 소통하지 못하는 한국교회가 그리스도의 사랑으로 육화되어 세상을 품고 나아갈 수 있는 길을 모색할 것이다. In this paper, I will develop the implications and meanings of Christian Humanism in our time, which is a post modern era responding to a unique cultural phenomenon of seeking the spirituality beyond institutionalized religions and doctrines of churches. In the recent time, many people, especially the young generation, say that they are not religious but spiritual. Even though the number of Korean protestant church goers have decreased rapidly and have been isolated from the society, people are longing for the spiritual experience regardless of if they are believers or not. In this background, I will study Christian Humanism by analyzing and reflecting on the renewal of religion theologically and culturally. This paper will also discuss the essential themes of the tradition of Christian Humanism in the historical scope. The lesson of the historical reflection on Christian humanism is that the classical faith confessed by Christians in each generation implies a strong and caring interest in human beings. The entire redemptive work of God both in people and church is to be perceived as enhancing and enriching human life on this earth. In the conclusion, I will suggest Incarnational Humanism as a new Christian Humanism that is able to respond with accountability to the new concern of spirituality and the renewal of religion in our time, since it is able to construct universal values of cultural ethics for the future of humanity.

현대 기독교철학의 동향 C.S. 루이스의 기독교 세계관으로서 성육신적 실재론

탁신철 ( Shin Chul Tak ) 한국기독교철학회 2011 기독교철학 Vol.13 No.-

C. S. Lewis(1898-1963) gives his own worldview related with spirituality in Christ with religion to ordinary people in the period of Postmodernism. It is so called, ``Incarnational Reality`` even if they are concerned about spiritual reality without religion. For him incarnation of Christ is centered myth that is but mythos. We understand Lewis` spirituality as Incarnational Reality through which the creature is linked to the Creator. Actually for Lewis, It is the being in Christ and Christ being in us meaning Christ is actually operating through us. In Lewis Christ came to kill us, not to bother our natural selves, wanting to hand over the whole natural selves, all the desires, and saying His promise to give us Himself. The life style is the form of Incarnational Reality to being in Christ and of Christ being in us. How can we be like that? The key is the Christ. God gave revelation of Himself to over the world, even to heathenism like myth, conscience, the Jews. But the ultimate revelation was from a historic event. Lewis shouts no alternative. for Christ is the only way to Incarnational Reality. Through Jesus, myth became fact that God came to history. For Lewis, there is important Christian formula that ``by dying He disabled death itself.`` When we get the fact as our belief through the penitent, perfect penitent which is this movement full speed astern, we can start Incarnational Reality. Even in this process of surrender, already we are in it for God puts into us a bit of Himself, lending us a little of His reasoning powers and that is how we think. The situation sees that we are linked to God and His kingdom comes to the our earth personally. How is, then, Christ-life to spread to us? There are only traditional modes to this question: baptism, belief, and Holy communion. Through them it is possible for us to have the new kind of life and to be a new kind of man. These ordinary methods are enough. Why don`t we focus on them which are important contents of Incarnational Reality for Christian community living in time between human city and holy city, new Jerusalem? At least for Lewis, they are enough to be the passage for new life and Incarnational Reality. In it, we can become Sons of God by just attaching ourselves to Christ. Lewis explains ``becoming Sons of God`` with the words, old English words begetting or begotten. If we live in Incarnational Reality, we can be begotten in Jesus who God begeted. It is ``Spiritual life(the higher and different sort of life that exists in God)`` is the Zoe which is revealed in our life by Incarnational Reality. According to him, we should think about something ``beyond`` in relation with the concept of God besides beyond personality. Lewis`` God beyond time expresses that God is not only transcendent but also immanent. He emphasizes transformation or perfect change for when a man becomes a Christian. It means going off in a totally different direction and a change from being creatures of God to being sons of God. He urges us to be the new men in Incarnational Reality, not to be nice people who are good but out of it.