선험적 상상력과 그리스도교 신앙

박욱주(Wook Joo Park) 연세대학교 신과대학(연합신학대학원) 2017 신학논단 Vol.87 No.-

In this peper I have made the claim that Heidegger’s understanding of transcendental imagination helps elucidate the ontological origin of Christian religiosity, that is, factical life experience of Christians. Heidegger’s philosophy of religion in The Phenomenology of Religious Life provides us with explicit clues to his early philosophy well-represented by Being and Time. This paper focuses on Heidegger’s exploration of temporality(Zeitlichkeit), the mood of anxiety(Angst), and the complex of enactment(Vollzugszusammenhang), with reference to his examination of transcendental imagination(transzendentale Einbildungskraft) in Kant and the Problem of Metaphysics, which is one of Heidegger’s early philosophical works. Heidegger shares Kant’s notion of transcendental imagination as “a faculty of intuition(ein Vermögen der Anschauungen) even without the presence of an object(auch ohne die Gegenwart des Gegenstandes).” This paper aims to reflect on the significance of transcendental imagination to the phenomenal grounds for Christian faith, that is, the facticity(Faktizität) of Christian life. The reflection has demonstrated that transcendental imagination contributes to the temporalization of Dasein and the emergence of anxiety in the face of factical finitude, which characterize the expectation of παρουσία(parousia) as the complex of enactment of Christianity. In this peper I have made the claim that Heidegger’s understanding of transcendental imagination helps elucidate the ontological origin of Christian religiosity, that is, factical life experience of Christians. Heidegger’s philosophy of religion in The Phenomenology of Religious Life provides us with explicit clues to his early philosophy well-represented by Being and Time. This paper focuses on Heidegger’s exploration of temporality(Zeitlichkeit), the mood of anxiety(Angst), and the complex of enactment(Vollzugszusammenhang), with reference to his examination of transcendental imagination(transzendentale Einbildungskraft) in Kant and the Problem of Metaphysics, which is one of Heidegger’s early philosophical works. Heidegger shares Kant’s notion of transcendental imagination as “a faculty of intuition(ein Vermögen der Anschauungen) even without the presence of an object(auch ohne die Gegenwart des Gegenstandes).” This paper aims to reflect on the significance of transcendental imagination to the phenomenal grounds for Christian faith, that is, the facticity(Faktizität) of Christian life. The reflection has demonstrated that transcendental imagination contributes to the temporalization of Dasein and the emergence of anxiety in the face of factical finitude, which characterize the expectation of παρουσία(parousia) as the complex of enactment of Christianity.

현대시조의 기독교적 상상력 연구

민병관(Min, Byeong-Kwan) 한국시조학회 2015 시조학논총 Vol.43 No.-

현대시조에 나타난 기독교적 상상력에 관한 연구는 양적으로 영쇄한 편이다. 이 연구는 기독교 문학의 심도있는 이해와 기독교 시조문학사의 올바른 정립을 위한 기초 작업의 일환이다. 현대의 시조시인 중에서 기독교적 상상력을 드러낸 시조를 가장 많이 쓴 선정주 시조시인과 장순하 시조시인의 시조를 텍스트로 삼고자 한다. 먼저, 선정주 시조시인(1935~2012)의 시조에 드러난 기독교적 상상력을 파악해 보면 다음과 같다. 선정주 시인은 목회자로서 생전에 6권의 시조집과 1권의 시조선집을 발간하였다. 그가 발표한 시조의 대부분에는 기독교적 상상력이 침윤되어 있다. 특히 그의 시조에는 기독교 관련 내용들을 역설적 상상력을 활용하여 시적으로 형상화한 작품들이 다수 있다. 역설적인 표현을 통해 목회자로서 가지게 되는 종교적 번뇌와 구도자적 열망을 드러낸 시조가 다수 있다. 아울러 역설적인 표현을 통해 부활신앙에 대한 시인의 확고한 믿음을 표출한 시조도 다수 있다. 다음으로, 장순하 시조시인(1928~)의 시조에 드러난 기독교적 상상력을 파악해 보면 다음과 같다. 장순하 시인은 12권의 시조집과 1권의 전집을 발간하였으며, 현재까지 시조 창작을 하고 있는 현대시조계를 대표할만한 원로 시조시인이다. 그는 1996년 기독교에 입문하여 시조집사랑학 입문에 있는 210편을 포함하여 200편이 훨씬 넘는 기독교 관련 시조를 발표하였다. 그의 기독교 관련 시조에는 성경 구절 등을 인용하거나 성경 속의 예화를 차용한 작품들이 대다수이다. 인유적 상상력을 통해 그는 신앙고백을 하고 있으며 종말사상을 비유적으로 표현한 시조가 다수 있다. 이와 같이 살펴본 결과 두 시조시인의 기독교 시조에 나타난 차이점은 다음과 같다. 선정주 시조시인의 기독교 시조는 목회자로서의 사명감과 갈급한 심정 및 부활신앙을 역설적 상상력을 통해 형상화하였다. 장순하 시조시인은 성경 구절을 그대로 인용하거나 변용하는 방법인 인유적 상상력을 통해 자신의 신앙을 고백하고 종말사상을 형상화하였다. 두 시조시인의 기독교 시조에 나타난 공통점은 다음과 같다. 선정주 시조시인과 장순하 시조시인은 기독교적 상상력을 표출한 시조를 다수발표했으며, 각자 개성적인 기독교 시조의 한 영역을 구축하였다. 두 시조시인의 기독교 시조에는 기독교의 핵심 교리와 기독교에 대한 절실한 신앙심을 표출한 작품이 다수 있다. 두 시인의 기독교 시조는 나름의 시적 성취를 이루었으며 기독교 시조의 양적, 질적 심화에 기여를 했기에 기독교 시조문학사에서 독자적인 위치를 확보할 만하다. 이 연구 결과를 통하여 앞으로 기독교 관련 시조에 대한 연구가 활발하게 전개되기를 기대하며 앞으로 보완해야 할 과제와 연구 방향을 제시하고자 한다. 먼저, 기독교 정신을 바탕으로 창작을 한 다른 시조시인의 작품을 대비하여 고찰함으로써 기독교 시조의 정체성을 규명해야 할 것이다. 다음으로, 기독교 정신을 바탕으로 창작을 한 다른 자유시와의 대비 연구를 통해 한국 기독교 문학의 위상을 정립해야 할 것이다. There have been few researches about Christian imagination reflected in modern sijo. The purpose of this study was to provide basic information helpful to deeply understand Christian literature and clarify the history of Christian sijo literature. For this purpose, the study focused on pieces of sijo written by Seon Jeong-ju and Jang Sun-ha both of whom put out lots of sijo based on Christian imagination. The two poets are common in that they were born in the Japanese colonial period and started their career as a poet at an almost same time. First of all, how a sijo writer, Seon Jeong-ju applied Christian imagination to his pieces of sijo can be summarized as follows. As a poet and paster, Seon Jeong-ju wrote and published 6 volumes of sijo collection. His pieces of sijo were all written based on Christian imagination. Many of the pieces contain Christianity-related stories that were poetically represented through paradoxical imagination. Among pieces of sijo written by Seon Jeong-ju, some reveal enthusiasm for seeking after truth that he kept in mind as a clergyman and others, the poet’s strong belief in the Resurrection. Next, Christian imagination that another sijo writer Jang Sun-ha reflected in his works can be briefed as follows. The poet published a sijo collection of his own in 2010. As one of the best representatives of the modern sijo circles, he is a veteran poet who is still creating pieces of sijo. Since he became a Christian in 1996, he has released more than 200 pieces of Christianity-based sijo including those contained in his sijo collection, 『Introduction to Love Studies』. Most of the Christian poets quoted words from the Bible or borrowed episodes described in the Book. In those poets, he uses imagination that is allusive to the confession of his faith and, in some cases implies his own views of eschatology. In conclusion, both Seon Jeong-ju and Jang Sun-ha wrote and published lots of sijo works on the basis of Christianity, and each of them built up his own world of Christian sijo. In many of the two poet’s pieces of sijo, critical doctrines of Christianity and their desperate devotion to that religion are found. Both of them made remarkable poetic achievements, so they deserve being recognized as second to none in the history of Christian sijo literature.

근대 초기 여성시에 나타난 기독교적 상상력과 여성 표상 : 나혜석ㆍ김명순ㆍ김일엽의 시에 나타난 종교성과 여성성의 관련 양상을 중심으로

이경수(Lee Kyung-soo) 韓國批評文學會 2009 批評文學 Vol.- No.33

The purposes of this study were to examine Christian imagination in early modern feminine poems around the works by Na Hye-seok, Kim Myeong-sun, and Kim Il-yeop, who are considered to belong to the first generation of female literary figures in early modern days, and to figure out the relations between the Christian imagination and the female representations in their works. Most of the first-generation female literary figures went to a Christian mission school and received new education. All born in 1896, Na Hye-seok, Kim Myeong-sun, and Kim Il-yeop were part of the group that benefited from Christian education. It’s not difficult to detect the traces of Christian imagination in the poems written by the three female poets. In displaying their Christian imagination in their poems, Na Hye-seok pursued the light of enlightenment, Kim Myeong-sun talked about drifting God, and Kim Il-yeop employed a wishing tone and achieved the realization of nihility. In their works, Christian imagination takes such representations as Nora trying to break down the old customs, an unhappy woman of foresight, and a lonely lady. That is, the representations of the first-generation female literary figures in the dismal early modern days commonly shared the image of a lonely and unhappy woman of foresight. Already heading for the conservative direction and maintaining rather smooth relationships with the ruling Japanese regime, Chosun’s Christian organizations advocated enlightenment and free dating and took the front position in modernization based on the Christian thoughts they led. However, they were not capable of embracing equality and liberation of women in a true sense. As far as they’re concerned, women’s positions in society were reserved behind the line that would mark a threat to the existing social system. Two female poets of the second generation, Mo Yun-suk and Noh Cheon-myeong, internalized the gender-discriminating Christian doctrines, which presented the Holy Mother as Maria Magdalena and Virgin Maria, with much fewer conflicts. And that seems to have something to do with the nature of conservative modern Christianity. The history of feminine poems in early modern days might have taken a different co urse if Christianity in early modern Chosun had more actively accepted the writing in search of identity by Na Hye-seok, Kim Myeong-sun, and Kim Il-yeop as independent female subjects and, as a result, there had been more innovative connections between religiosity and femininity in their works. The investigator at least sees the smallest possibility in their poems and works.

종교적 세계관과 생태학적 상상력 -박두진의 기독교적 상상력을 중심으로

김윤환 ( Yoon Hwan Kim ) 단국대학교 한국문화기술연구소 2009 한국문화기술 Vol.7 No.-

The religious imagination of the poems by Doo Jin Park has a clear center of what he needed to reproduce based on his ‘won experience’of nature at his hometown during his childhood and Christian belief. This resulted from his faith in believing what he needed to reproduce and the possibility of the reproduction, and his metaphorically world view that seeks the identity and entirety with the objects is reveled through the prospect for community. Like how Doo Jin Park sang, an ecological community is the gathering of the things with different personalities and dispositions to form one, and how they can become one is through the creation order of the creator and the providence of mutual sacrifice. And what makes them maintain the community is the truth as the object that they seek to become alike and assimilate. Doo Jin Park is showing throughout his poems that such truth has been deduced from nature experience and the Christian world view and the Christian ecology that realizes truth through the ideal community of life community. The nature that appears in the early poems of Doo Jin Park is not lyrical background or the space as the object of observation but the space filled with the will for life. Everything is embraced in his nature, and it resulted from the ecological Christian thought of spreading the dream of future. His mid period poems are revealed as reality participation while taking on the historical consciousness of the criticism for absurdities. From the longing and yearning for Utopia in his early period, it heads toward the world of reality of contradiction filled with darkness and sin. It finds the solitude of finding God through the self-recognition of the limitedness and frailty through the desperate situation in the state of separation between God and humans. His world of poem of writing poems from his religious experiences through the life of prayer and meditation shows a bright sentiment based on the messianic ideology of the Christianity. He formalized religious image by replacing it with natural object, and his personal consciousness of hope appealed for the salvation and guidance for the race. This appears that the providence and dignity of life through the natural creation of God have accomplished the beauty of ascension and transcendence through the gesture and imagination of Christian ecological notion between the lyrical self and religious self through dynamic imagination. The compositional imagination combined with the serious attitude towards the reality of the loss of the spirit becomes actualized through the religion of Doo Jin Park by surpassing the realistic limitation. It can be understood as having firmly established the Christian view of ecology that seeks to shake off the submission of time and closed off world and find the world of bright and harmonized life.

성례전 교육을 위한 예술적 상상력 모형에 관한 연구

김수한(Su-Han Kim) 한국기독교교육정보학회 2010 기독교교육정보 Vol.25 No.-

For a long time, Christianity has repeatedly existed as an opponent and as a friend of art and imagery. Can arts and imagination nurture Christianity or does it confuse people and make them believe imagery to be a truth? Theologians have thought that imagery and arts were regarded as an illusion that could keep people from thinking theologically. However, theologians as well as other Christians have begun to pay attention to imagery and arts. To see the sacrament through arts and imagery might be phenomenal as well as controversial. But, when we apply artistry and imagery to the sacraments of the church, it can give us an opportunity to rediscover the history which has been forgotten and neglected by the majority of the church and the academy. Moreover, we have to acknowledge that the Christian tradition and the theological glossaries and images are closely related to artistic imagination. Thus, the sacramental teaching instilled with the artistic imagination can give us a new and deeper understanding of liturgy. Liturgy cannot be separated from artistry and imagination. In addition to the new understanding of liturgy, the new method can transform Christian Education which has become a routine and has emphasized the scientific explanation of Christian doctrines. Furthermore, the new method can recall the duty of all Christians to God: to be an artist. The life of each Christian which is instilled with a calling of being artist will become a genre of art. The life of the participant of liturgy is a medium between art and liturgy. To put it plainly, life is an art itself. A person, both a Christian and an artist, is yearning for beauty which is God's will. Therefore, it can be defined that a Christian will try to fulfill God's obligation with all of their life when they realize that they are not only a Christian, but an artist.

평화역량을 강화하는 기독교 평화교육

조미영 한국기독교교육학회 2020 기독교교육논총 Vol.0 No.63

The purpose of this study is to present a model for Christian peace education requested in the era of globalization. Globalization increases interdependence and unifies the global economy due to the development of innovative communication and transportation systems. The world is currently experiencing a period of unlimited competition without borders. Globalization has promoted growth and development, but has also caused problems. In the face of this absence of peace, this study was conducted to determine whether a Christian understanding of peace and peace education can serve as a way to overcome the challenges facing modern society and to meet people's desire for peace. It examines the concept of globalization and the situation of the absence of peace due to problems in the era of globalization, and examines the concept of peace and peace education from a Christian perspective. After that, the concept of Christian peace required in the era of globalization and the peace capability to be strengthened in peace education will be presented, and how to proceed. The christian peace education model strengthens students' peace capabilities which can be used to build a peaceful future world. The purpose of christian peace education in the face of globalization is to develop a peaceful relationship with oneself, others, the world, and the environment. The goal of christian peace education is to cultivate peaceful human beings by strengthening their peace capabilities, namely peace sensitivity, nonviolent communication, and peace imagination. This study's significance is that it presented an christian peace christian education model that strengthens learners' peace capabilities through a biblical and theological approach in the face of non-peaceful situations arising as a result of globalization. 본 연구는 세계화 시대에 있어 요청되는 기독교 평화교육 모형을 제시하는 데 그 목적이 있다. 세계화의 흐름 속에서 정보통신 및 교통체계의 혁신적 발전으로 인해 상호의존성이 증대되고 세계경제가 단일화 되어가며 국경 없는 무한경쟁시대가 도래하였다. 세계화로 인하여 다양한 면에서 개발과 발전이 이루어졌지만, 그에 따른 문제들도 발생하고 있다. 무엇보다 세계화로 인하여 발생하게 된 양극화 현상, 다문화 상황, 환경의 위기는 평화 부재의 상황을 보여준다. 이러한 상황을 마주하면서, 현대 사회의 평화에 대한 도전과 요청에 기독교의 평화 이해가 하나의 대안이 될 수 있음을 제시하고, 그 대안으로 기독교 평화교육 모형을 제안하고자 하는 것이다. 세계화의 개념과 세계화 시대의 문제점으로 인한 평화 부재의 상황들을 살펴보고, 특히 기독교의 영역에서 바라보는 ‘평화’에 대한 이해를 살펴본 후, 세계화 시대에 요청되는 기독교 평화 개념과 평화교육에서 강화해야 할 평화역량을 제시하며 어떻게 진행해나가야 할 것인지를 살펴보았다. 평화로운 미래 사회의 건설에 기여할 수 있는 평화역량을 강화하는 기독교 평화교육의 목적은 자신, 타인, 세계 그리고 환경과의 평화로운 관계맺음을 지향하는 것이고, 교육 목표는 평화역량 즉, 평화감수성, 비폭력 의사소통, 평화 상상력을 강화하여 평화적 인간을 양성하는 데 있다. 본 연구의 의의는 기독교교육의 분야에서 세계화 시대의 비평화적 상황들을 마주하는 가운데 평화에 대한 성서적, 신학적 접근을 시도하여 기독교 평화 개념을 재조명하고 평화역량을 강화하는 기독교 평화교육 모형을 제시했다는 데 있다.

Bachelard의 상상력과 기독교 상상력 교육의 의미와 방향

손삼권(Sam-Kwon Sohn) 한국기독교교육정보학회 2010 기독교교육정보 Vol.26 No.-

A 3-D (three-dimensional or stereoscopic 3D) film is a motion picture that enhances the illusion of depth perception. 3-D films became more successful throughout 2000?10, culminating in the unprecedented success of 3-D presentations of Avatar in December 2009 and mainly January 2010. It is to derived from multimedia and technology, narrative to computer-generated imagery generation for images as seen imagination. It has opened a new educational thought and accelerated a method of alternative culture. This new movement led by imagination of education, sign, images, narrative, especially the educational system. The main purpose of this study is to understand imagination of Bachelard and principles of Christian educational imagination . This study considers the essence of the understanding of imagination of Bachelard to find out the image of material based on Four elements (disambiguation) of Empedocles as fire, air, earth and water. Bachelard's work deals with dreams, the imagination that The imagine-making power of the mind to recombine the materials furnished by experience or memory, for the accomplishment of an elevated purpose; the power of conceiving and expressing the ideal. And it is the power to create or reproduce ideally an object of sense previously perceived; the power to call up mental imagines. And it is the representative power to reconstruct or recombine the materials furnished. Also images can develop creativity in the teaching-learning process of the Bible and Christian traditions as sacraments. To use images in the teaching-learning process of educational imagination as five suggestions(contemplation, engagement, form giving, emergence, and release) are given by M. Harris. In Christian Education images can be used when teachers want students to express their understanding. There are many kinds of images, such as images of narratives, images of symbolic and sacraments and trational and cultural images which are expressed in Bible, art, architecture, music and etc, media images, and computer images.

金東里 小說의 基督敎 傳承 受容과 變異 樣相 硏究

차봉준 한국어문교육연구회 2009 어문연구(語文硏究) Vol.37 No.3

This study aimed to comparative consideration of Kim Dong-Ri’s “Maria’s pregnancy”, “Carpenter Joseph”, and “Resurrection” from various traditions and intertextuality relation. In the aspect of the fact that Kim Dong-Ri the most properly treated various religious imagination such as shamanism, Buddhism, Christianity, etc. as materials of literature creat- ion, it is enough to be subject of this study. “Maria’s pregnancy” showed the feeling of closeness with shamanism based on Christian tradition connected with birth of Jesus and “Carpenter Joseph” showed oriental ethnic awareness and the feeling of closeness through Christian tradition connected with childhood of Jesus. Also, “Resurrection” showed awareness similar with gnosis’s one through Christian tradition on Jesus’ death and resurrection and in the aspect of such fact, her Christianity’s changing procedure can be examined. In treating Christian tradition, it can be checked that the more latterly she wrote her novels; the more daringly she interpreted the bible and tried to change her attitude through these three works 本 硏究는 金東里의 「마리아의 懷胎」, 「木工 요셉」, 「復活」을 基督敎의 다양한 傳承들과 상호 텍스트적 關係에서 比較하여 그 受容의 實態와 變異 樣相에 대해 考察함에 目的을 두었다. 「마리아의 懷胎」는 예수의 出生에 얽힌 기독교의 전승을 바탕으로 샤머니즘과의 親近性을 보여주고 있으며, 「木工 요셉」은 예수의 幼年期 成長에 얽힌 기독교의 전승을 통해 東洋的 倫理意識과의 친근성을 보여준다. 또한 「復活」은 예수의 죽음과 復活에 대한 기독교의 전승을 통해 靈智主義者들과 類似한 인식을 보여준다는 점에서 그의 기독교 인식의 變化 過程을 살펴볼 수 있다. 즉 기독교의 전승을 다룸에 있어서 그는 後期로 갈수록 보다 과감한 經典 解釋과 變形 을 시도했다는 것을 이 세 편의 소설을 통해 確認할 수 있다.

특집논문2 : 중세 후기의 “열리는 성모상”과 그리스도교 신앙의 물질적 상상력

안연희 ( An,Youn Hee ) 한국종교문화연구소 2014 종교문화비평 Vol.25 No.25

이 글은 중세 후기의 “열리는 성모상(Vierge ouvrante)”의 형태와 구조를 살펴보고 그 의미작용을 분석함으로써, 중세 그리스도교의 신앙의 감각적 표현과 역동적인 물질적 상상력을 조명하고자 하였다. “열리는 성모상”은 겉보기에는 중세의 전형적인 성모자상과 흡사하지만, 성모의 몸에 수직으로 난 양문을 열면 그 내부에 삼위일체 도상이나 동정녀 마리아의 생애 서사, 수난 모티브 등이 배치되어 있는 이중 구조의 성모상이다.대략 중세 성모신심을 배경으로 13세기부터 서북부 유럽 각지에서 꾸준히 만들어지다18세기 무렵 공식적으로 금지되었다.이러한 성모상에 대한 연구는 주로 내부 주제에 따라 형태를 분류하고 그 상징적 의미나 도상학적 기획을 파악하는 것에 집중되어 왔다. 크게 삼위일체형과 서사형(혹은 성모의 생애 형)으로 분류되는데, 특히 삼위일체형은 유독 주목을 받았다. 일단 삼위일체 교리의 시각적 재현처럼 보이기에, 오히려 그 교리를 부정확하게 함축할 여지가 있다는 비판을 받았던 것이다. 그러나 성모신심이 발달한 중세 후기에 문제가 된 것은 성모의 몸이 삼위일체 전체를 품을 수 있다는 관념 자체보다 오히려 그것이 독특한 이미지로 구현될 때의 효과였다.“열리는 성모상”의 특징은 내부 주제만큼이나 독특한 형태와 구조에서 발견되며, 바로 그 부분에서 중세 그리스도교 신앙의 감각적 차원과 물질적 상상력을 파악할 수 있다. 열리는 성모상은 첫째, 그리스도의 성스러운 물질, 즉 성체와의 밀접한 연관 속에서 발달한 그리스도교 성상의 일부로서, 중세 그리스도교의 물질관과 물질에 대한 양가적 인식을 구원과 연결시키는 종교적 상상력을 보여준다. 둘째, 내부와 외부를 연결하는 문으로서의(이자) 마리아의 몸(Mary as doors)과 내부의 핵심 주제를 담고 있는 용기로서 의(이자) 마리아의 몸(Mary as containers)을 물질적으로 전시하고 형태적으로 구현하고 있다. 셋째, 이러한 성모상은 공식적인 의례보다는 사적인 심심의 장에서 주로 활용된 것으로 보이며, 내부를 열고 응시하는 과정에 예배자가 성상에 접촉하여 문을 여는 적극적인 행위가 필요하므로, 신심의 시각적, 촉각적 차원이 복합적으로 작용한다. 이처럼 “열리는 성모상”의 물질적 형태와 구조는 영원히 닫힌 문이자 구원의 열린 문이라는 마리아 상징의 이중성과 연결되고, 생성되고 부패되는 물질이 바로 그 변화의 성질을 통해 신적 구원의 장소가 되고 매개가 되는 것을 드러냄으로써, 중세 그리스도교 신앙이 가진 물질적 상상력과 교리적 표현을 넘어선 감각적 신심의 차원을 보여준다. 중세의 열리는 성모상은 물질과 마리아의 몸이 교환되고 구조적으로 동작가능성을 내포한 ‘움직이는 성물’로서 무감각하고 고정된 조각상의 개념에 도전하고 ‘움직이는 물체’라는 신적인 성격에 근접한다. 우리에게 내부와 외부의 물질적 현존과 공존을 보여주고, 움직이지 않는 사물에 활동을 불어넣으며 신적인 것을 암시하는 것이다. 그것은 육체성의 소거를 추구하는 관념적 기획이 아니라, 철저히 물질성으로 환원되는 육체성과 교감하고 상호작용하는 중세 그리스도교의 물질적 상상력을 보여준다고 할 수 있다. This article aims to research the distinctive form, structures, and patterns of the so-called “Vierge ouvrante” as an evidence of the religious senses, and analyse its construction of religious meaning, and finally illuminate the religious sensations, the intimate and multisensory piety, and the dynamic material imagination of late Medieval Christianity. The “Vierge ouvrante”(Opening Mary or Triptych Virgin), is type of Marian statue in which the body of the Virgin is constructed by doors that open up and reveal an image of The Trinity or the iconography of the Life of The Virgin and/or the Passion of Christ. These statues are told to have been produced in various places of Western and Northern Europe during the late Medieval periods and have been officially banned in about eighteen centuries. They are classified two types, that is Trinity figures and narrative figures according to its interior programs. The latter type has become the focus of attention as well as criticism, because of not only its dogmatic manifestations but its dubious implications. But Taking account of the ardent devotion to Virgin Mary of late medieval periods, what was more problematic might be not its dogmatic ideas (holy Mary as the chamber of whole Trinity) but the sensory effect of image itself. If examining “Vierge ouvrante” in terms with its material form and structure as well as its interior motives, we are able to comprehend the sensory dimension and material imagination of Medieval Christianity. First, the Vierge ouvrante, as one of sacred images of Christianity which had been developed in close relation with holy matter(host), shows the Medieval Christianity’s view of matter and its religious imagination connecting ambivalent concerns about materiality with Christian soteriology. Second, the statues express a full nexus of ideas about the Virgin-the Virgin as an open door to salvation and as a closed door of inviolate purity- as well as ideas about the door and the body as markers of crucial boundaries. Third, this door-hinged form might played a role in the construction of meaning. The tactile process of touching the statue and the positive action of opening the Virgin’s body suggests that this sculpture might have been used in the fields of private and intimate piety more than official ritual, and shows that it would have made use of the complicate mechanism of optic and haptic piety. In short, the material form and structure of “Vierge ouvrate” exemplifies the material imagination and sensory dimension of christian piety, by displaying that matter can become both the locus of salvation and the medium of it through the very changeable quality in spite of its generated and corrupted attribute, and embodying the duality of Marian symbol as eternally closed door and blessedly opened door of salvation in the opening sculpture.

『사람의 아들』의 성서(聖書) 모티프 수용(受容)과 기독교적(基督敎的) 상상력(想像力)

차봉준 ( Cha Bong-jun ) 한국어문교육연구회 2008 어문연구(語文硏究) Vol.36 No.2

本 硏究는 李文烈의 『사람의 아들』을 중심으로 韓國 現代小說에서 基督敎 文學의 방향성을 모색함에 目的을 두었다. 그동안 基督敎的 世界觀을 표방한 多數의 작품이 발표되기는 했지만 작가의 思惟體系가 깊지 못한 점, 혹은 지나치게 護敎的 성향으로 흐른 점 등에 의해 긍정적 평가를 받지 못한 것이 사실이다. 그러나 『사람의 아들』의 경우는 基督敎的 想像力에 대한 작가의 省察이 매우 깊이 있게 형상화되었으며, 아울러 기독교가 지닌 문제에 대한 批判과 方向의 提起라는 점에서 기존의 작품들과는 차별되고 있다. 이문열은 聖書의 모티프를 끌어들여서 文字的 解釋에 머물러 있는 죽은 신앙에 대한 懷疑, 현실을 도외시한 거짓 신앙에 대한 反省을 보여준다. 또한 神의 存在에 대한 물음, 바람직한 宗敎像에 대한 작가적 인식의 표출에 이르러서는 靈智主義的 思惟, 實存主義的 認識과 같은 매우 심도 깊은 성찰을 보이고 있다. This study focused on Mun-Yeol Lee’s (Man’s Son( to examine Christian literature in modern Korean novels. There have been several works based on Christian worldview, but they have not received positive evaluation because writers’ thinking systems have not been deep enough or they were too theologically fundamental. However, (Man’s Son( thoroughly reflected the writer’s thoughts based on his Christian imagination and was distinguished from other novels with its criticism of Christianity and suggestions for the future of Christianity. In other words, (Man’s Son( is significant in that it deals with Biblical motifs while presenting how modern Korean novels should adopt the concept of Christian literature in a greater depth. Bringing Biblical motifs to his literature, Mun-Yeol Lee did not simply reconceptualized narrations in the Bible. He shows his reflection of dead religion that is trapped in literary interpretation and false religion that neglects the reality. He also shows a very deep reflection of gnosticist thoughts and existentialist awareness in respect to his questions on God’s existence and views on the ideal form of religion in reality.