초기 기독교의 계층 구성과 그 의미

鄭技?(Jung Gi-Moon) 역사학회 2005 역사학보 Vol.0 No.188

There was a belief that the early Christians were mostly the poor. This belief led to the thesis that the early Christianity had been a social movement. But recently many scholars argued that leading persons of the early Christians were the upper or middle class. They analyzed the origins and properties of the persons who played important roles in the development of the early Christianity. Such scholars as E. Judge, R. Scroggs, G. Buchanan made clear that many early christians were actually the rich or belonged to the middle class. Now the belief that the early christians mostly consisted of the poor and slaves was a mere myth. Then should we no longer regard the early christianity as a kind of social movement? Even though many early christians were actually the rich or belonged to the middle class, I think that the early christianity was a kind of social movement. To support my assertion, I analyzed the attitude of Jesus toward the rich and characteristics of common meals of the early christians. The fact that Jesus rebuked vehemently the rich and their avarice was well known. According to the Gospel of Luke Jesus read the scroll of the prophet Isaiah which proclaimed good news for the poor in his first preach. This means Jesus inherited the tradition of prophets of Israel. The prophets of Israel tried to retrieve social justice and alleviate hard conditions of the poor. Jesus takes over their activities and tried to remove boundaries between the rich and the poor. The early christians observed common meals at every Sunday night. This common meals had peculiarities which made the early christianity separate from the pagan world. The poor who could not contribute any food joined in the meals. This is a revolutionary change in the practice of ancients. Even if common meals of some pagan societies contributed to the equality of the members, but they expelled those who could not supply their quota. Furthermore the leaders of early Christians dissuaded some powerful or rich members from paying all the cost of common meals. So any member of the church could not expand their powers by richness as in the Roman Society. In conclusion even if many persons in the early Christians were the rich, the early christianity had aspects of social movement. The early Christians wanted to come true social justice.

Diversity in Early Christian Eucharist

전창희 한국실천신학회 2018 신학과 실천 Vol.0 No.60

The primary source for Christian worship in any period is people and the worship community itself. Therefore, if we agree to regard early Christianity as a primary liturgical community in relation to forming Christian worship, it is meaningful work to research the early christian church worship. In fact, Christianity experienced huge changes in every field of Christian worship for five hundred years after the New Testament period. During this period, many practices of Christian worship and liturgy developed with detailed structures, preserving the essential elements in the New Testament. Scholars call this period early Christianity. During this period, Christianity had been changed from the object of persecution to the official religion of the empire and spread rapidly to all areas of the Roman Empire and even beyond the territory of the Empire, encountering different cultures. The diverse and distinctive forms of worship and liturgy developed with their own cultural characteristics in all areas where Christianity spread. In fact, cultural factors is very important in understanding Christian worship. Diversity is actually nothing new in Christian worship. Early Christianity shows the abundant information for liturgical diversity. A wide variety of peoples of different cultures developed “distinctive forms of worship, contributing their own cultural characteristics, yet preserving an essential unity.” Especially, This article examines how form of worship and liturgy developed distinctively in various areas, focusing on the Eucharist. Scholars agree with the statement that “Diversity characterized Protestant worship from the start.” Like in the early Christianity, in many contemporary churches, the liturgical laissez-faire is still tried with their own cultural characteristics in places where they are. In addition, it might be show us that harmony between unity and diversity of the early Christianity in worship and liturgy are valuable teachings that the early church gives us today.

Diversity in Early Christian Eucharist

Jeon, Chang Hee 한국실천신학회 2018 신학과 실천 Vol.0 No.60

The primary source for Christian worship in any period is people and the worship community itself. Therefore, if we agree to regard early Christianity as a primary liturgical community in relation to forming Christian worship, it is meaningful work to research the early christian church worship. In fact, Christianity experienced huge changes in every field of Christian worship for five hundred years after the New Testament period. During this period, many practices of Christian worship and liturgy developed with detailed structures, preserving the essential elements in the New Testament. Scholars call this period early Christianity. During this period, Christianity had been changed from the object of persecution to the official religion of the empire and spread rapidly to all areas of the Roman Empire and even beyond the territory of the Empire, encountering different cultures. The diverse and distinctive forms of worship and liturgy developed with their own cultural characteristics in all areas where Christianity spread. In fact, cultural factors is very important in understanding Christian worship. Diversity is actually nothing new in Christian worship. Early Christianity shows the abundant information for liturgical diversity. A wide variety of peoples of different cultures developed “distinctive forms of worship, contributing their own cultural characteristics, yet preserving an essential unity.” Especially, This article examines how form of worship and liturgy developed distinctively in various areas, focusing on the Eucharist. Scholars agree with the statement that “Diversity characterized Protestant worship from the start.” Like in the early Christianity, in many contemporary churches, the liturgical laissez-faire is still tried with their own cultural characteristics in places where they are. In addition, it might be show us that harmony between unity and diversity of the early Christianity in worship and liturgy are valuable teachings that the early church gives us today.

초기 기독교의 선교 활동

정기문 ( Gi Moon Jung ) 한국서양고대역사문화학회 2007 서양고대사연구 Vol.21 No.-

Mission toward pagans is the most central factor in dividing Christianity from Judaism. Although Judaism had some interest in mission, it didn`t carry out mission actively. Furthermore the proselyte to Judaism must observe law and be circumcised. But Christianity carried out mission actively, and didn`t enforce the observance of law and circumcision on the proselyte to Christianity. Approving this new practice in about 49 the Council of Apostle gave birth to Christianity as a new religion. According to the suggestion of many Christians and scholars who supported the Christianity scarcely the mission toward pagans of early Christianity began when Jesus ascended to Heaven. But the first Christians didn`t have any intention to carry out mission toward pagans for the time being. They endeavored to persuade only Jews into their belief. I make an argument that the mission toward pagans of early Christianity was began not by the will of the early Christians but by the intention of pagans and most of the pagans were God-fears or God-worshipers. Being semi-Jews or pro Jews, they were present in synagogues. They were part of most of the Jewish community in the Mediterranean world. They did help to Jews financially and protected Jews against pagan world. The main objects of the missionaries of early Christianity including St. Paul were these God-worshipers. According to the recently discovered monument they comprised nearly half of the Jewish community. So St. Paul didn`t not go streets or markets where he could meet pagans who didn`t know Judaism at all. Instead he went to the synagogues, intending to make these God-worshipers Christians. Therefore the conflicts between St. Paul and Jews were inevitable and fierce. And the missions of early Christians played a major role in dividing Christianity from Judaism.

초대기독교 공동체의 성공과 종교의 합리적 선택이론: 로드니 스타크의 종교사회학적 이해

김태식 ( Tae Sig Kim ) 한국복음주의역사신학회 2013 역사신학 논총 Vol.26 No.-

The purpose of this study is to introduce and evaluate Rodney Stark`s Theories of Rational Choice in Religion within the context of the success of Early Christianity. To this end, Chapter I identifies some foundational issues related to the success of Early Christianity. Stark insists that it is possible to analyze numerically the success of Early Christianity. I evaluate the possibility that this analysis is based on his theories of Rational Choice in Religion. Chapter II describes the success of Early Christianity in the terms of his theories. Stark attempts to analyze the major reasons behind the success of Early Christianity by means of theological and social approaches. According to his theological approach, Early Christianity had the advantage of its idea of monotheism together with its written Bible. This distinctiveness made Early Christianity successful above and beyond other religions in the Greco-Roman period. Seen through the lens of Stark`s social approach, Early Christianity could be seen to have formed networks of friendship, to have practiced charity for the poor, to have raised the status of women in the church, and to have benefited as an organization thereby. Chapter III of the present study concludes with a critical evaluation of Stark`s theory and with the possibility of applying his doctrines to the social formations involved with Korean churches and to the discipline of sociology itself. Scholars in sociology, I argue, are skillful in surveying and collecting both the phenomena and data relating to the church. However, it is more appropriate for scholars of church history to analyze and describe both the phenomena and current status of the church rather than to focus solely on sociological description. This paper nonetheless also emphasizes the urgent necessity of reconciling the methods of church historians with those of sociologists in the Korean context.

초기 기독교 교회의 예배스타일과 그 교훈

최갑종 ( Gab Jong Choi ) 개혁주의생명신학회 2016 생명과 말씀 Vol.15 No.-

예배는 그리스도인의 삶의 이유인 동시에, 교회 설립과 존재의 목적이기도 하다. 하나님은 예배를 위하여 사람을 자신의 형상으로 만드셨다(창 1:26-27). 예수 그리스도는 예배를 위하여 교회를 세웠다(마 18:19-20). 성령은 예배 가운데 임재 하신다(고전 12:3-11; 14:15). 따라서 교회는 처음부터 예배 공동체로 존재한다. 그리스도인은 예배에 참여함으로써 하나님께서 예수 그리스도를 통하여 이미 성취하신 구원의 은총을 성령 안에서 현재 여기서 누릴 뿐만 아니라, 또한 예수 그리스도의재림을 통하여 완성될 구원을 대망한다. 이 뿐만이 아니다. 그리스도인은 예배에 참여함으로써 형제자매들과 교제를 누리며, 자신의 정체성과 사명을 재확인한다. 그러나 하나님은 모든 형태의 예배를 다 받으시는 것은 아니다. 하나님은 아벨의 예배는 받으셨지만 가인이 드린 예배는 받지 않으셨다(창 4:3-5). 구약 레위기와 민수기를 통해서 알 수 있는 것처럼, 하나님은 이스라엘 백성에게, 어떤 장소에서, 어떤 방법으로, 어떻게 예배를 드려야 할 것인지를 친히 말씀하셨다(웨스트민스터 신앙고백 제 21장 제 1절). 예배의 중심은 삼위 하나님이시기 때문에, 우리는 사람이 만든 임의의 방식이 아닌 하나님이 정하신 성경적 방식으로 예배를 드려야 한다. 예수는 사마리아 여인에게 하나님은 영이시므로, “예배하는 자는영과 진리로 예배하여야한다”(요 4:24)고 말씀하셨고, 사도 바울도 “영적예배”, 곧 우리의 몸을 하나님이 기뻐하시는 거룩한 산제사로 드릴 것을 당부했다(롬 12:1). 그렇다면 어떤 예배가 하나님이 받으시는 영과 진리로 드리는 (영적) 예배인가? 오늘날 개신교회 안에만 해도 수많은 형태의 예배가 있고, 같은 장로교 안에서도 다양한 예배가 존재하고 있다. 주일 예배에 대중음악 악기연주와 가스펠송이 동원되는 경배와 찬양이 있는가하면, 피아노와오르간 반주 대신 관현악반주를 동원하는 교회도 있다. 전통적인 3대지제목 설교를 하는 설교자가 있는가 하면, 강해설교나 이야기체의 내러티브 설교를 선호하는 설교자도 있다. 전통적인 기도, 성경봉독, 찬양, 설교, 찬송, 헌금, 폐회 중심의 예배를 선호하는 교회가 있는가하면, 매주일 예배 때마다 경배와 찬양, 간증, 치유 및 안수기도를 도입하는 교회도 있다. 매 주 혹은 매월 세례식이나 성만찬을 가지는 교회가 있는가하면, 부활절이나 감사절 등 특별한 절기 예배 때에만 세례식이나 성만찬을 가지는 교회도 있다. 예배의 대상은 시대와 문화와 인종을 초월하여 언제나 동일한데, 왜 예배의 형태가 이렇게 다양하게 변화하고 있는가? 과연 예배의 다양성은 정당한가? 이점에서 우리는 초기 기독교의 예배 형태를 살펴볼 필요가 있다. 그들은 과연 어떤 형태의 예배를 드렸는가? 일반적으로 초기 기독교는 예수의 십자가와 부활, 그리고 오순절 성령사건 후에 형성된 예루살렘 교회를 시작(AD 30)으로 해서 콘스탄티누스 1세가 AD 313년 밀라노 칙령을 통하여 기독교를 공식적으로 인정하기까지 있었던 교회를 지칭한다. 이 시기 동안 기독교 복음은 사도들에 의해 인종과 지역을 넘어 예루살렘, 사마리아, 온 유대, 안디옥, 지중해 연안과 로마와 스페인, 아프리카와 유렵지역의 사람들에게 전파되었고 많은 교회들이 세워졌다. 그렇다면 초기 기독교교회의 예배 스타일은 어떠하였는가? 우선 기억하여야할 것은 초대 기독교가 일찍부터 특정한 날, 곧 주일에 규칙적으로 예배를 드린 것은 분명하지만 정확하게 어떤 형태로, 어떤 의식과 순서로 예배를 드렸는가를 알기는 어렵다는 사실이다. 신약성경은 물론 초기 기독교문헌들도 예배에 관한 단편적인 언급만 전할 뿐 체계적인 정보를 우리에게 전하고 있지 않다. 그리고 이 단편적인 증거들도 지역과 대상에 따라 다양성을 지니고 있고, 획일적이지 않다. 하지만 분명한 사실은 바울서신들과 복음서, 사도행전, 계시록 등 대부분의 신약성경이 예배를 위하여 기록 되었고, 예배 중에 사용되었다는 것이다. 바울의 서신들이 예배 인사와 감사기도, 성만찬과 세례의식, 아멘, 축복, 입맞춤, 그리스도에 대한 찬양과기도, ‘마라나다’(‘우리의 주여, 오시오소서’), 낭독의 요청 등 예배의식을 담고 있기 때문이다. 따라서 신약성경과 초창기 기독교의 예배 의식을 전하고 있는 AD 1-3세기의 현존하는 기독교 문헌들, 그리고 초기 기독교 예배와 밀접한 관계를 가졌던 유대교의 예배에 관한 자료들로부터 초기 기독교 예배 스타일을 재구성하는 것이 전혀 불가능한 것은 아니다. Not only is worship the reason for a Christian’s life but the foundational purpose of the church. It is for worship that God created man in his image (Genesis:26-27). Christ established the church for worship (Mark 18:19-20). The Holy Spirit descends from above and is present at worship (1 Corinthians 12:3-11; 14:15). As such, the raison d’etre of the church is as a community of worshipers. Christians by participating in the worship of God not only enjoy the grace of salvation already accomplished through Jesus Christ in the Holy Spirit in the here and now, but also can look forward to the long awaited salvation to be completed through the Second Coming of Jesus Christ. That is not all. Christians can also enjoy fellowship with other brethren of faith by participating in worship, and reaffirm a shared identity and mission. But God does not receive just any form of worship. Abel worshipped in a way that God accepted but God did not accept the worship given by Cain (Genesis 4: 3-5). And as can be seen through the Old Testament, especially in the books of Leviticus and Numbers, God provides detailed instructions to the children of Israel about the place, way, and how God is to be worshipped. (Westminster Confession of Faith, Chapter 21, Section 1). Since the center of worship is the triune God, We must be sure to worship God in a biblical way and not in any way ordained by man. Jesus told the Samaritan woman that as God is Spirit, “those who worship must do so in spirit and in truth” (John 4:24), as well, the apostle Paul also urged believers to “spiritual worship,” presenting our bodies as holy temples pleasing to God. (Romans 12:01). So then what constitutes worship in spirit and truth before God? Today in Protestant churches there are many forms of worship, and even in Presbyterian churches there is a great variety of worship and liturgical forms. If there are some churches that utilize gospel songs and musical instruments used in popular music during public worship services on Sundays, there is also churches which have orchestral accompaniment instead of piano and organ accompaniment during services. While there are preachers still preaching to the traditional three-point sermon, there are many others with a strong preference for lecture or narrative style preaching. While there are many services that include the traditional elements of prayer, readings from Scripture, praise, preaching, singing from the hymnal, and a time of offering and ending with the pastor’s benediction, there are others that worship with a prolonged time of heartful praise, with shared testimonies, with a time of prayer for healing, and the laying on of hands at every Sunday service. If there are churches with a weekly or monthly baptism and Lord’s Supper, there are many others churches which hold a baptism or Communion only on Easter or Thanksgiving or other such liturgically important times. If the object of worship is always the same transcending age, culture, and race, then why is there such a variety of worship types and forms? At this point we need to look at the forms of worship of the early Christians. What was the form of worship in the early church? Early Christianity started at Jesus’ crucifixion and resurrection, and Pentecost sparked the emergence of the Jerusalem church through the powerful working of the Holy Spirit starting from (AD 30), and it is the worship of this church, which grows through the periods of persecution until the age of Constantine (AD 313) where by the Milan Edict the church receives formal acceptance by the governing authorities, that we are interested in seeking to know in greater detail. During this time, the Christian gospel was preached and promulgated to many by the apostles beyond ethnic and regional boundaries to Jerusalem, Samaria, and all of Judea, Antioch, Rome and Spain in the mediterranean, african, and european regions resulting in the establishment of many churches. So what did the worship style of the early Christian church look like? The first thing that is pretty clear is that the early Christian gave worship early on a specific day - regularly on Sundays, but exactly with what liturgical elements, in what arrangement and order of worship is not exactly clear. Both the New Testament as well as early Christian literature convey only fragmentary mention of worship and fail to provide any comprehensive nor systematic information about church worship at the time. Not only is the evidence fragmentary but also quite varied depending on location and the destination with no unified standard for worship available. The most ample evidence is found in writings to the church of the New Testament, as in Paul’s letters and in the Gospels, the Book of Acts, and the Book of Revelation, in references during worship. Paul’s letters refer to service greetings and gratitude in prayer, the Lord’s Supper, baptism, the use of amen, blessings, greeting kiss, praise to Christ, prayer, “Maranatha” (“Come O Lord”), with liturgical readings; all working to convey the proper attitude for the spirit of worship. Though the New Testament and early Christian literature of the 1st-3rd century convey only fragmentary information about worship and liturgy, reconstruction of early Christian worship styles is still possible by utilizing information about Jewish worship as it paralleled closely Christian worship at the time.

로마 세계에서 초기 기독교의 가옥 교회

조병수 한국신학정보연구원 2009 Canon&Culture Vol.3 No.2

Since the early Christians generally met at private houses, we call it ‘house church.’ The early Christian house church needs to be understood in the context of the architecture of the Roman world. It is not that the Roman houses bore no relation at all to the Greek houses, of which main types were pastas and prostas. Romans had their own inherent house structure, but they were inclined to add the main point of the Greek house type(pastas), known as peristyle, during the New Testament times. There were three types of Roman houses: ‘domus’ was traditional style, ‘villa’ was for leisure and luxury, and ‘insula’ was multistory and multifamily apartments for the lower class. An important feature of the ‘domus’ was its strict symmetry intersected by a long axis running from the fauces through the atrium as central space to the tablinum. The Roman house was not so much a space for privacy as a locus of public life, even though later the Greek peristyle type was added to obtain privacy. Further, its symmetrical frame was structured to secure the dependency of the clients on the paterfamilias, their patron. The presence of the lararium points to the Roman house as a ritual space where sacrifices were offered regularly. The early Christians met at private houses as described above. They seem to have made best use of the characteristics of the Roman house. They should have found the Roman housing complex with the triclinium open to the atrium very convenient for some large meetings. Moreover, the public meeting of the early Christians at the Roman house as a open space did not fall under any suspicion, even it was less so if the paterfamilias took a seat there as patron. As long as Christian meeting was held in a Roman house with religious connotations, the neighbors could not have thought of the Christians’ activities as something suspicious. In sum, the early Christian house church took the advantage of the house meeting securing legitimacy in the Roman society. Therefore, the early Christianity could be spreaded at full strength to the whole Roman world. 초기 기독교의 집회 장소가 대체로 가옥이었다는 점에서 그 교회 형태를 가옥 교회라고 부를 수 있다. 가옥 교회는 로마 세계의 건축물이라는 현장에서 이해해야 한다. 로마의 가옥은 파스타스(pastas)와 프로스타스(prostas)라는 형태가 주종을 이룬 그리스의 가옥과 연계성이 전혀 없는 것은 아니다. 그러나 로마인들은 독자적인 가옥 형태를 가지고 있었다. 그들은 신약 시대에 이르러 그리스의 가옥 구조의 특징인 페리스타일을 첨가하는 경향을 보인다. 로마 가옥에는 전통적인 도무스(domus)와 여가와 사치를 위해 마련된 빌라(villa), 서민들의 다층 다가구 주택인 인술라(insula)가 있었다. 도무스는 주로 도시형 가옥으로서 앞뜰(atrium)에 중점을 두면서 시각이 입구(fauces)에서 거실(tablinum)로 나아가는 축을 중심으로 좌우대칭을 이루는 구조를 가지고 있다. 로마 가옥은 사생활의 공간보다는 공무를 집행하는 장소라는 개념이 강하다(후에는 그리스의 페리스타일 가옥 형태를 가져오면서 사적 공간을 확보했다). 또한 로마 가옥은 의뢰인들(clients)이 가장인 보호인(patron)에 대한 의존관계를 유지할 수 있는 구조를 가지고 있었다. 마지막으로 로마 가옥은 가정 신당(lararium)이 설치되어 있어 규칙적으로 종교행사를 거행할 수 있는 장소가 되었다. 초기 기독교인들은 이런 성격을 가진 가옥에서 집회를 하였다. 초기 기독교의 가옥 교회는 로마 가옥의 특징들을 잘 활용했을 것으로 보인다. 안뜰로 개방된 연회실을 가진 로마 가옥의 복합 구조 자체가 어느 정도 규모의 집회에 상당한 편의를 제공했을 것은 두말할 나위 없다. 게다가 공무 집행의 성격을 지닌 로마 가옥에서 초기 기독교인들의 공적 모임은 아무런 의심을 받지 않았는데, 만일에 가장인 보호인이 동참하는 상황에서는 더욱 그러했다. 심지어 이미 종교적인 성격을 지니고 있는 로마 가옥에서 초기 기독교인들이 종교 행사를 하는 것도 외부인들에게 이상하게 보이지 않았을 것이다. 그러므로 초기 기독교는 로마 사회에서 여러 모로 정당성을 보장받는 가옥 집회라는 이점을 활용하는 가옥 교회의 형태를 취하여 로마 세계를 향해 힘차게 뻗어나갈 수 있었다.

유아세계시민교육의 기독교적 재구성

진명선(Myoung-sun Jean) 한국기독교교육정보학회 2021 기독교교육정보 Vol.- No.70

본 연구는 기독교 통합교육과정 개발모형을 통해 유아세계시민교육을 기독교적으로 재구성하여 실행함으로 신앙과 기존 학문을 통합한 기독교유아세계시민교육의 활용 가능성을 통해 기독교유아교육의 방향을 제시하고, 기독교교육의 중요성을 증명하는데 그 목적을 두었다. 이를 위하여 기독교 통합교육과정 개발모형과 유아세계시민교육 관련 내용을 문헌고찰 하여 오버만과 존슨의 기독교 통합교육과정 개발모형의 기독교세계관적인 구성요소에 위긴스와 맥타이의 이해중심교육과정의 수업단계를 결합하여 유아세계시민교육의 기독교적 재구성을 위한 기독교 통합교육과정 모형을 개발하였다. 다음으로 전문가들의 조언과 개발한 기독교 통합교육과정 모형을 통해 1차 유아세계시민교육을 기독교적으로 재구성하고 기독교유아세계시민교육의 활용 가능성과 효과성을 알아보고자 기독교 유아세계시민교육을 실시한 만 5세 유아 실험집단 20명과 통제집단 20명, 총 40명의 유아를 통해 실험연구를 실시하였다. 예비연구를 기반으로 2차 전문가와 조언을 통해 최종적으로 유아세계시민교육을 기독교적으로 재구성하였다. 연구결과, 교과목과 단원과 차시를 결정하고 교과에 기독교세계관을 연결하는 오버만과 존슨의 모형을 활용하는 것은 기독교의 정체성을 교육 가운데 반영하기에 공교육현장에서 적용하기에 용이하였으며 간편한 수업단계로 학습활동에 일괄적으로 적용하는데 쉽고, 학습활동계획 전 단계에서 개발된 평가과제를 통해 의미와 내용을 재해석하여 학습활동을 개발하므로 학습활동을 단순하게 연결하는 작업이 아닌 기독교유아세계시민교육을 실천적 내용으로 구성하기에 용이하였다. The purpose of this study is to provide the direction of Christian Early Childhood Education for Global Citizenship and prove the importance of Christian Education through the possibility of utilizing Christian Early Childhood Education for Global Citizenship, which integrates existing studies with religious faith by reconstructing and executing Early Childhood Education for Global Citizenship with the Christian worldview upon the development model of Christian Integrated Curriculum. To this end, through the study of Christian Curriculum models and materials related to early Childhood Education for Global Citizenship, Integrated Christian Education models of Early Childhood Education for Global Citizenship has been developed by combining the Christian Curriculum Development models of Overman and Johnson with the understanding-oriented curriculum of Wiggins and McTighe. Next, through the advice of experts and the development model of Christian Integrated Curriculum, the first Early Childhood Education for Global Citizenship was reconstructed into Christianity. In order to find out the possibility and effectiveness of the Christian Early Childhood Education for Global Citizenship developed in this way, an experimental study was conducted with 20 children in the experimental group and 20 children in the control group, a total of 40 children, who conducted the Christian Early Childhood Education for Global Citizenship. Based on the preliminary research, through secondary experts and advice, Early Childhood Education for Global Citizenship was finally reconstructed into Christianity. As a result of the study, the use of Overman and Johnson’s model, which determines the subject, unit, and time, and connects Christian worldview to the subject, reflects the identity of Christianity in education, so it was easy to apply Christian identity to public education sites. Since the instructional stage is a simple three-stage instructional stage, it is easy to apply collectively to the learning activities, and the learning activities are developed by reinterpreting the meaning and contents through the assessment tasks developed in the previous stage of the learning activity plans. It was not a simple linking work, but it was easy to construct Christian Early Childhood Education for Global Citizenship into practical contents.

20世紀初在華基督教發展與中國宗教新動向探析

李光偉(LI Guang-wei) 경북대학교 아시아연구소 2010 아시아연구 Vol.- No.8

1840년 중영(中英) 아편전쟁 이래, 기독교는 불평등 조약의 보호 하에 재차 중국으로 전파되었다. 여러 가지 역사적 요인으로 중국에서의 전도 활동은 중국의 관료, 사대부(유지), 백성들로부터 강력한 저항을 받아 각 지역에서 교안이 끊임없이 발생하였다. 반기독교 투쟁이 심화되면서 결국 중국과 외국을 놀라게 한 ‘의화단 사건’이 폭발하였다. ‘의화단 사건’ 이후, 중외인사의 깊은 반성으로 이전의 경험을 교훈 삼아중서(中西) 종교 문화 교류는 상대적으로 평화로운 단계로 접어들었다. 20세기 초, 중국은 현대화의 가속과 민주 공화 제도의 건립 등을 동반하면서 일정 수준 내 상대적으로 자유 경쟁의 ‘종교시장’을 출범시켰다. 중국 기독교는 특유의 의료, 자선, 교육 활동을 통해 중국의 사회적요구를 만족시켰으며 그러한 전도 활동은 전례 없이 발전하여 종교 시장에서 우세를 점유하였다. 중국기독교 발전에 반하여, 전통 불교와 도교는 이전의 존귀와 영예를 상실하였고, 안팎으로 매우 곤란한 처지에 빠져 난감하게 되었다. ‘중화귀주(中華歸主)’에 직면한 압박과 도전은 중국 불교와 도교에 큰 충격을 주었다. 양문회(楊文會)와 태허(太虛) 등 대표적인 고승 대덕은 적극적으로 불교 개혁을 추진하였고, 특히 후자는 불교에 새로운 활력을 주입하기 위해, ‘인간 불교’ 운동을 제창하였다. 근대 중국 불교가 부흥한 원인은 기본적으로 민족을 멸망 위기에서 구한 것인데, 그 개혁의 방향과 내용 및 형식면에서 기독교의 장점을 활용하였다. 중국 불교는 불교의 대중화 운동에 힘썼으며, 기독교와 함께 서방 문화와 더불어 경쟁적인 역사상을 출현시켰다. 중국 도교 개혁은 진영녕(陳攖甯)의 노력을 대표적으로 들 수 있다. 그는 기독교의 급속한 발전으로 중국 민족이 위기에 처한 상황에서 중국 전통문화를 활용하여 외래 종교 문화 침입에 저항할 필요가 있음을 파악하고 도교 문화 이념의 혁신을 추진하였다. 그는 정신적으로 종교문화가 객관적이고 이성적으로 교류해야 한다는 의도를 보여주었다. 당시 중국에 신흥 교파가 많이 등장하였는데, 그의 태동과 초기 교육에서 적지 않게 중국 기독교의 영향을 받아 중서종교 문화의 조화를 선도하였을 뿐만 아니라 중국 전통 문화를 제고시켰으며, 보세적 종교 가치와 세계적 교화의 통일성을 깨닫게 하였다.중국 ‘종교 시장’의 특수성은 중국이 아직 반(半)식민 반(半)봉건 사회였다는 것이다. 20세기 초, 중국 종교는 민족 독립과 국가 부강의 역사라는 새로운 동향으로 전개되었다. 이는 민족 공동체와 문화 공동체를 출현시키는 한편 세계를 향한 개방적인 태도를 취하였다. 중국의 ‘종교 시장’은 한 폭의 번창하면서도 복잡한 양상을 드러내었다. After the Opium War of 1840, Christianity re-entered china through the protection of unequal treaties. Because of a number of historical reasons, the missionary activity of Christianity in china met the Chinese officials, the gentry and the people’s strong resistance, a large number of conflicts between the common people and the church forces emerged. The conflicts became more and more fierce and eventually led to the “Boxer Incident”, which shocked the world. After the “Boxer Incident”, Chinese and foreigner who had a profound reflection drew experiences and lessons, and the process of Chinese and Western religious culture communication entered a new relative calm phase. There was a free competition religious market in china because of accelerating process of Chinese modernization, the establishment of the democratic and republican system and so on in the early 20th century. Christianity in china through its own excellent medical care, charitable and educational activities met the needs of Chinese society. Its missionary work was also provided with an unprecedented development, and so it accounted for the advantages of Chinese religious market. Compared with the development of Christianity in china, Chinese traditional Buddhism and Taoism lost their past honor, and were caught in an embarrassing position. Faced the pressure and challenge of “China owned by Christianity”(中華歸主), Chinese Buddhism and Taoism were not indifferent. Yang wen-hui(楊文會), Tai Xu(太虛)and others actively promoted the reformation of Buddhism, especially the latter advocated the “Human Buddhism”(人間佛教) movement in order to inject new vitality into Buddhism. Indeed, the basic reason of modern revival of Chinese Buddhism was to save the nation from peril, but the direction, content and the form of its reformation absorbed the priorities of Christianity. In addition, Chinese Buddhism also popularized Buddhism in the world, which showed a historical aspect of competing with western culture and Christianity. The Taoism’s innovation was not better than Buddhism. Its representative Chen Ying-ning(陳攖寧) recognized it was necessary to use the traditional Chinese culture, especially Taoism culture to resist the invasion of foreign religion and culture, and also innovated the cultural ideas of Taoism, when he faced the rapid development of Christianity in China and urgent national distress situation. His mentality was still objective and rational, and also showed the intention of promoting religious and cultural co-operation. At the same time, Chinese new religions sprung up. In the process of their initiation and the early education, they were more or less influenced by the impact of Christianity in china. They showed the advocacy to reconcile Chinese and Western religious culture, improved the status of traditional Chinese culture, and realized their purport of exploring universal religious values and the unity of the world’s enlightenment. The unique position of Chinese religious market lied in that china was still a semi-colonial and semi-feudal society. In the early 20th century, the new tendency of Chinese religion had been incorporated into the historical process of pursuing the national independence and the country’s prosperity, so it always reflected national and cultural identity. At the same time, the new tendency was not lack of openness to the world. Chinese religious market presented a busy and complex picture.

초기 기독교 성만찬에 있어서 삼위일체 신학의 발전 - 기독론 중심에서 삼위일체의 조화로 -

전창희 한국실천신학회 2015 신학과 실천 Vol.0 No.43

이 논문은 표면적으로는 기독론적으로 출발했던 기독교의 성만찬구조와 의미가 초대교회에서 삼위일체적 성 만찬 구조와 의미로 바뀌는 과정에 대해서 분석한 논문이다. 20세기 후반 기독론 중심의 성만찬의 한계를 극 복하는 중요한 단초가 된 초대교회의 삼위일체적 성만찬의 구조와 신학은 그 당시 그리스도인들의 경험이 예 전화되고 신학화된 결과였으며, 오늘날 성만찬 신학에도 중요한 자리를 차지하고 있다. 초대교회가 현대에 전 해주는 예전 문서들의 한계에도 불구하고 현재 남아있는 문서들은 우리에게 그 당시 교회가 어떻게 다양성 속 에서 통일성을 이루어 왔는지에 대해 알게 해 줄 뿐만 아니라, 성만찬의 구조와 의미를 표준화하고 통일성을 이루는데 있어서 어떤 과정을 거쳐 왔는지를 알게 해준다. 현대 성만찬에 있어서 삼위일체적 구조와 의미의 회복은 직접적으로는 성찬감사기도를 중심으로 이루어졌다. 아버지 하나님, 아들 예수 그리스도, 그리고 성령의 조화는 단순히 성찬기도문을 길게 장식하는 글귀들이 아 니라 초대교회가 성만찬에서 경험했던 하나님과의 신비한 만남을 현대에 제공해 주는 귀중한 유산임에 분명 하다. 오늘날 예배 개혁 과정이 보여주는 것은, 역사적이고 지정학적으로 다양한 여러 문화들 속에서 우리가 교회의 중요한 의식 가운데 하나인 성만찬에 대해서 다시 생각 해 보아야 한다는 것이다. 다만 이러한 숙고는 기독교 신앙의 본질적이고 근본적인 요소들을 바탕 위에서 되어야 한다. 우리는 예배 갱신에 있어서 초대교회가 걸어 왔던 똑 같은 길을 걸어 갈 필요는 없다. 하지만 우리에게는 초대교회의 성만찬 발전의 과정으로부터 배울 필 요가 있다. 이러한 배움을 통해서 우리는 주님의 만찬에 참여하며 다양한 예배 전통들과도 둥그런 탁자에서 만날 수 있다. 이 논문이 이러한 관점을 가지고 초대교회의 “성찬 감사기도”의 발전을 탐구해 보고자 한다. This article is about the development of the Christian euchristic theology. Originally, the euchristic theology began apparently with Christological approach. It might not be an one-side view that this observation is resonable. However, this Christological view on the Christian euchrist had been changed as the trinitarian eucharistic theology in the early Christianity. This article examines the process and development of euchristic theology from Christology to Trinitarianism. The trinitarian eucharistic theology was a significant source to overcome the limitation of modern euchristic structure and meaning in the second-half of twentieth century. This trinitarian eucharistic theology of the early christianity is a result of ritualization of early Christian's experience. It still places at the center of comtemporary eucharistic theology. Even thou the liturgical documents in the early Christianity are not enough to observe and examine it's eucharistic theology, they informs us about how the early church has made an eucharistic unity in diversity. Also they show the process about how eucharistic theology has developed toward unity. Trinitarian structure and theology has been recovered in the Great Thanksgiving today. The harmony of Father God, Son Jesus Christ, and the Holy Spirit is not for decorating a long prayer but for making congregation to encounter God's mystery that the early Christians have experienced. Now what the contemporary liturgical renewal process encourages us is to rethink of our church and eucharist as its act in a historical and geographical variety of cultures, preserving the essential elements in Christian faith. We do not need to walk on the same way as the early Christianity has done. However, we do need to learn from the early Christians so that we can meet others at a round table, celebrating the Lord’s Supper. This article tries to examine ‘the Great Thanksgiving shown in the liturgical documents of the early Christianity on this point.