다문화 사회 기독교 학교의 성서교육

천사무엘(Samuel Cheon) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.65 No.-

Multi-cultural students are increasing in the Christian schools of Korea. This situation demands to reflect the students’ multi-cultural circumstances in their educational context. Teaching the Bible is no exceptional. It should be taught to the diverse students without any conflict or resistance. To do so, we have to reconsider how to teach the Bible to the diverse students. First of all, the Bible supports diversity, which should be regarded as a great strength for the multi-cultural education of the Christian schools. However, its diversity does not mean that the Bible gives up unity. It is also pursued, because every perspective is limited. Therefore, diversity and unity are not polar opposites in the Bible, but the one exists for the other. Second, to teach the Bible in the multi-cultural school, its teachers should become people who are culturally competent. To become such people, they should be not only aware their own Christian heritage and identity, including multi-cultural characteristics in the Bible, but also be culturally responsive to their students. Such teachers will help their students function effectively in their diverse cultural situations. Third, students in the multi-cultural education should be understood as God’s images, regardless of race, ethnicity, gender, socioeconomic class, religion, or political status. The concept should not be understood ontologically, but relationally. It suggests that the students should play roles as God’s representatives in the world of creation. Fourth, possible themes for teaching the Bible in the multi-cultural education are the image of God, the kingdom of God, wisdom, and so on. Such themes should be taught not from the perspective of Christian doctrine, but from the perspective of biblical knowledge. Scientific approaches to the Bible will be helpful in this education. Through this way of teaching the Bible, the students will not only learn its world view, values, morality, ethic, and dream, but also reflect such ideas in their life. Multi-cultural students are increasing in the Christian schools of Korea. This situation demands to reflect the students’ multi-cultural circumstances in their educational context. Teaching the Bible is no exceptional. It should be taught to the diverse students without any conflict or resistance. To do so, we have to reconsider how to teach the Bible to the diverse students. First of all, the Bible supports diversity, which should be regarded as a great strength for the multi-cultural education of the Christian schools. However, its diversity does not mean that the Bible gives up unity. It is also pursued, because every perspective is limited. Therefore, diversity and unity are not polar opposites in the Bible, but the one exists for the other. Second, to teach the Bible in the multi-cultural school, its teachers should become people who are culturally competent. To become such people, they should be not only aware their own Christian heritage and identity, including multi-cultural characteristics in the Bible, but also be culturally responsive to their students. Such teachers will help their students function effectively in their diverse cultural situations. Third, students in the multi-cultural education should be understood as God’s images, regardless of race, ethnicity, gender, socioeconomic class, religion, or political status. The concept should not be understood ontologically, but relationally. It suggests that the students should play roles as God’s representatives in the world of creation. Fourth, possible themes for teaching the Bible in the multi-cultural education are the image of God, the kingdom of God, wisdom, and so on. Such themes should be taught not from the perspective of Christian doctrine, but from the perspective of biblical knowledge. Scientific approaches to the Bible will be helpful in this education. Through this way of teaching the Bible, the students will not only learn its world view, values, morality, ethic, and dream, but also reflect such ideas in their life.

한국 기독교의 성경구락부 운동 전개와 학교로의 전환

윤은순 숭실사학회 2020 숭실사학 Vol.0 No.44

성경구락부는 1929년 평양에서 킨슬러에 의해 처음으로 시작되었다. 일제시기 빈민아동의 구제로 출발하여 사회사업적인 특징이 강하였으나 점차 발전하면서 기독교 교육의 한 부분을 담당하게 되었다. 성경구락부는 해방 후 1950년대까지는 분단과 전쟁으로 교육의 기회를 얻지 못한 아동들에게 문해교육을 비롯한 사회교육을 진행하며 초등과정을 운영하였다. 1960년대 초반 초등의무교육이 확립되자, 교육대상을 청소년으로 확대하고 1970년대까지 ‘청소년성경구락부’라는 명칭으로 중고등부를 중점적으로 운영하였다. 성경구락부는 자체적으로 운영되기도 하였지만, 정규 학교로 전환되기도 하였다. 근로청소년들을 대상으로 각종 방계학교인 고등공민학교, 전수학교, 재건학교 등으로 병행하여 운영되기도 하였다. 성경구락부는 가장 빈곤한 계층의 아동과 근로청소년 교육에 전념하여 초·중등 수준의 교육기회를 제공하고 이들의 학습열을 담아냈다는 데 가장 큰 의의를 갖는다. 전후 어려운 시기에 구제와 교육을 아우른 점은 사회사업적 성격을 갖는다. 더불어 학생들의 자치역량을 강조하고 시민의식 형성에도 역점을 둔 것은 사회계몽교육으로서의 의의를 지닌다. 또, 농촌지역의 성경구락부는 교육과 계몽, 지역발전의 거점 역할을 하였다. 성경구락부의 기본목적은 기독교적 가치를 실천하는 인간 양성에 있었다. 그러나 이러한 의도는 공교육이 확립되면서 제도권 교육내에서는 어려운 것이 되었다. 의무교육이 확대되고 공교육이 안정적으로 자리잡아가면서 조직력과 재정이 부족했던 성경구락부는 제도권 교육으로 편입되지 못하고 점차 소멸해갔다. The Bible Club was founed in 1929 by Francis Kinsler in Pyongyang. The Bible Club started as a relief for poor children during the Japanese colonial period, and had strong social business characteristics, but as it gradually developed, it became a part of Christian education. After liberation, until the 1950s, The Bible Club was developed into social education including literacy education for children who did not have the opportunity to educate through division and war. In the early 1960s, elementary compulsory education was established. Accordingly, the Bible Club expanded the education target to youth, and was actively developed under the name “Youth Bible Club” until the 1970s. The Bible Club was operated by itself, but it was also converted to a regular school. It was also operated in parallel for various youth schools, such as 'higher civic school', 'reconstruction schools', ect. The Bible Ciub has the greatest significance in providing education opportunities at the elementary and secondary levels and embedding their learning enthusiasm by focusing on education for the poorest children and working youth. It was a social work character to provide relief and education at the same time during the postwar period. In addition, emphasizing students' autonomous competence and emphasizing the formation of citizenship has significance as social enlightenment education. And the Bible Club in rural areas served as a base for education, enlightenment, and regional development. The basic purpose of the Bible Club is to raise people who practice Christian values. However, this intention became difficult as national education system was established. As the compulsory education expanded and the public education became stable, the Bible Club, which lacked organizational power and finances, were not included in institutional education, and gradually disappeared.

Protestant Bible Education for Women: First Steps in Professional Education for Modern Korean Women

Lee-Ellen Strawn 서강대학교 종교연구소 2013 Journal of Korean Religions Vol.4 No.1

Bible education in the Korean Protestant Church is a notable strain of modern education for women in the early twentieth century. Not only did these opportunities provide many Korean women with basic literacy skills, but the advanced training for certified Bible Woman status represented the initial steps in women’s professional education. Such professional education of Bible Women, open to women from all walks of life, was an avenue for self-betterment, professional transformation and social mobility. With a focus on theological and practical training, Bible classes, Bible institutes and Bible training schools provided women with heretofore unavailable opportunities to meet publicly with women of diverse backgrounds and to be taught and led by Korean women. Bible classes provided some of the first opportunities for professional female leadership in modern Korea and thus they portrayed a pattern of transmission of the Bible both for and by Korean women. In this way, Bible education for women deserves to be recognized as the first steps in women’s leadership and professional education in modern Korean society.

대학교에서 성경교육이 정서적 발달과 교육만족도에 미치는 영향 : 국내 기독교 대학을 중심으로

최수호 한국로고스경영학회 2023 로고스경영연구 Vol.21 No.2

The purpose of this study is to analyze the extent to which Bible education affects the emotional development and educational satisfaction of college students. To this end, a survey was conducted from March 16 to 31, 2023, targeting 200 college students receiving Bible education. The contents of the survey consisted of three variables: “First, Bible education, second, emotional development, and third, educational satisfaction.” Based on this, three research hypotheses were established. Regression analysis was conducted to verify the research model. As a result, the three research hypotheses “Bible education ⇨ emotional development, emotional development ⇨ education satisfaction, Bible education ⇨ education satisfaction” were all statistically significant and adopted. If you educate them even by scolding and hitting them, you will gain wisdom, but if you allow them to do as they please, children will dishonor their mother(Proverbs 29:15). Jehoshaphat conducted extensive religious education throughout the country in the third year of his reign. He sent high-ranking officials to all the cities of Judah as teachers for this work, and they were Ben-Hail, Obadiah, Zechariah, Nethanel, and Micaiah(2 Chronicles 17:7). A Jew named Apollos came to Ephesus. He was born in Alexandria and was well educated and versed in the Scriptures(Acts 18:24). The lips of the righteous educate many, but fools die for lack of knowledge(Proverbs 10:21). All Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness(2 Timothy 3:16). 본 연구의 목적은 기독교 대학 내 학생들을 대상으로 성경교육이 정서적 발달과 교육만족도에 어느 정도 영향을 미치고 있는지를 분석하는데 있다. 이를 위해 대학에서 성경교육을 받고 있는 200여 대학생들을 대상으로 2023년 3월 16일부터 27일까지 설문조사를 수행하였다. 설문내용에서 3개의 변수를 “첫째 성경교육, 둘째 정서적 발달, 셋째 교육만족도”로 구성하였으며 이를 토대로 3개의 연구가설을 설정하였다. 설문조사를 수행하기에 앞서 각 항목별 리커트 5점 척도로 내적일관성을 검증하고자 신뢰도검사를 실시하였다. 연구모형을 검증하기 위해 실증분석을 실시한 결과, 3개의 연구가설 “성경교육 ⇨ 정서적 발달, 정서적 발달 ⇨ 교육만족도, 성경교육 ⇨ 교육만족도”이 모두 통계적으로 유의한 것으로 나타나 채택되었다. 꾸짖고 때려서라도 교육을 시키면 지혜를 얻게 되지만 제멋대로 하도록 내버려 두면 자식이 어머니를 욕되게 한다(잠언 29:15). 여호사밧은 왕이 된 지 3년에 전국적으로 대대적인 종교 교육을 실시하였다. 그는 이 일을 위해서 유다의 모든 성에 고위층 관리들을 교사로 파견했는데 그들은 벤-하일, 오바댜, 스가랴, 느다넬, 미가야였다(역대하 17:7). 아볼로라는 유대인이 에베소에 왔습니다. 그는 알렉산드리아에서 태어났으며 교육을 많이 받았고 성경에 능통한 사람이었습니다(사도행정 18:24). 의인의 입술은 여러 사람을 교육하나 미련한 자는 지식이 없어 죽느니라(잠언 10:21). 모든 성경은 하나님의 영감으로 된 것으로서 교훈과 책망과 바르게 함과 의로 교육하기에 유익합니다(디모데후서 3:16).

현실을 통해서 본 청소년 교육의 교육적 근거와 과제

이정관 한국실천신학회 2012 신학과 실천 Vol.0 No.32

본 연구는 위기에 직면해 있는 청소년 교육 현실에 대하여 교육적 근거를 성경, 신학적으로 현실에 대처할 수 있는 새로운 시각에서 대안들을 제시하려고 한다. 기독교교육이란 청소년들을 그들의 현재 위치로부터 세계를 볼 수 있는 위치로 인도하는, 즉 청소년들의 정신적, 육체적 차원을 포함하여 보다 정확한 삶의 길로 이끌어내는 과정으로 기독교교육은 성경말씀과 매우 밀접한 관계가 있다. 그리고 성경 말씀은 기독교 교육의 판단 기준을 제공한다. 즉, 성경말씀은 하나님에 대하여, 또 하나님과 인간의 관계에 대하여 진리의 유일한 원전이므로, 성경말씀에 근거할 때 올바른 청소년교육 틀을 제공한다. 그리고 올바른 기독교교육이 되려면 교육이 올바르고 확고한 신학의 기초위에 세워져야한다. 다시 말해서 기독교교육이 어떤 신학을 가지고 있느냐에 따라서 교육철학이 달라질 뿐 아니라 교육의 내용과 방법, 평가 등 그 방향이 결정된다. 또한 신학의 도움이 없이는 올바른 청소년교육의 목적, 내용, 방법을 형성하기가 불가능하다. 따라서 본 연구는 현재 직면하고 있는 청소년 교육위기에 대하여 성경신학적인 면에서 현실적인 교육적 근거와 대안을 제시할 것이다. 왜냐하면 청소년교육에 대한 성경신학적인 관점에서의 정립은 현대 청소년교육의 위기에 대처할 수 있으며, 현 시대의 어려운 질문에 대한 대처를 제시 할 수 있기 때문이다. 이것을 위하여 먼저, 청소년 교육을 성경적인 관점에서 살펴볼 것이다. 그 다음으로 교육철학에 기준이 되는 신학적인 점들을 통하여 청소년 교육을 살펴볼 것이다. 그리고 교육 신학자들의 교육적 과제들을 제시할 것이다. 끝으로 현실을 통해서 본 교육적 과제들을 성경 신학적인 측면과 현실적인 문제들에 대한 과제들을 제시 할 것이다. This study is formulated to suggest alternatives from the perspective of education based on the Bible and theological reality that can cope with the new realities and crisis faced in youth education. To elicit a more precise way of life, Christian education can provide a guide for youth to see the world from their current standing in life realizing that mental and physical aspects in life are very closely related to the Bible. The Bible is the criterion of Christian education. In other words, the message of the Bible is of the truth about God, about the relationship between God and man, and that the scripture is the only basis of truth in which proper youth education must find its framework. For proper Christian education, a firm theological foundation must be built. In other words, the specific theology of Christian education becomes the philosophy of education, as well as determining the contents, methods, assessment and the direction of that education. Without the guidance of the theology, the goals, contents and methods of proper youth education cannot be formed. Accordingly, this study will confront the current crisis facing youth education and provide realistic alternative educational rationale and biblical theology for youth education. Youth education in which a biblical theological perspective is included can provide a way to cope with the crisis of youth education and the difficult questions of the current era. To this end, this study will first examine youth education from a biblical perspective. Then the theological points that are the basis of the philosophy of youth education will be explored. The challenges for theologian educators in education will be presented. Finally, educational challenges will be presented through examination of current reality based on theological aspects and current problematic conditions. This study will define the current crisis in youth education and suggest a new direction for its formulation and application.

성경교육 커리큘럼 내용 선정의 신학적, 교육적 원리에 관한 소고

신현호 한국실천신학회 2023 신학과 실천 Vol.- No.86

본 연구는 한국교회가 신앙공동체로서 그리스도인 공동체의 정체성과 공적 역할을 감당하도록 돕는 성경 교육의 회복을 위한 하나의 시도로서 구약성경 교육의 내용 선 정의 신학적, 교육적 원리를 탐색하는 것을 목적으로 삼는다. 성경교육은 교회교육 현 장에서 핵심으로 여겨지고 있으며, 그리스도인의 신앙을 형성하는 데 있어서 가장 중 요한 토대이며, 교회 공동체가 예배와 봉사, 전도와 선교의 삶을 살아가도록 하는데 원동력을 제공하는 것으로 여겨진다. 그러나 세속화와 다원화의 도전, 그리고 디지털 대전환 시대의 도전 앞에서 성경적 신앙 전수의 위기, 그리고 성경을 ‘낯선 전통’으로 느끼는 이들이 증가하는 이중적인 도전을 맞이하고 있다. 지금 한국교회에는 진정한 성경 교육의 회복이 절실한 상황이다. 이를 위해 본고는 먼저 한국교회의 성경 교육의 현황을 간단히 살펴보면서, 현재 이루어지고 있는 구약성경 교육의 내용 선정 원리와 과정을 진단한다. 구체적인 사례 연구를 위해 대한예수교장로회(통합) 교단 교육과정 “하나님의 사람, 세상의 빛” 중 구약성경 교육과정을 비평적으로 분석하고, 이를 통해 구약성경이 신앙공동체의 정체 성과 삶의 방식을 형성하는 토대로서 형식내용과 더불어 성경적 신앙의 근본과 요체 로서 주제내용을 균형 있게 갖추어야 함을 주장한다. 이어서 기독교 교육과정의 관점 으로 성경교육의 실천성과 개방성에 대해 탐색함으로써 내용 선정 및 조직에 있어서 실천적 앎과 서사성을 담보할 것을 주장한다. 마지막으로 본 연구 내용을 바탕으로 구약성경 교육의 목적 및 내용 조직의 원리를 구성하기 위한 실천적 제안으로서 성경적 복음을 중심으로 언약과 충성에 기초한 신앙을 목적설정, 형식내용과 주제내용을 통 전적으로 고려하고 개방성과 실천성을 강조하는 조직 원리와 장의 확대를 주장한다. 본 연구는 기독교 교육과정과 구약성경 신학을 대화적으로 살펴본다는 점에서 간 학문적인(interdisciplinary) 연구 방식을 취한다. 기독교 교육과정은 교육목표 선정부 터 내용 선정 및 조직, 평가 등을 포괄하는 종합적인 과정을 의미하지만, 본 연구는 성경 교육의 과정 중 내용 선정의 원리와 조직에 주된 초점을 맞추고 있다. This study aims to explore theological and educational principles for Old Testament education as an attempt to restore Bible education to help the Korean church form the identity and public role of the Christian community. Bible education is considered a core in the field of church education, the most important foundation in forming the faith of Christians, and is considered to provide the driving force for the church community to live a life of worship, service, evangelism and mission. However, in the face of the challenge of secularization, pluralization, and the digital transformation, the Korean church has struggled with the crisis of the transmission of biblical faith, and the problem of that the increasing number of people feel the Bible as an unfamiliar tradition. Currently, the Korean church is in desperate need of the restoration of Bible education. To this end, this paper first examines the current status of Bible education in Korean churches and diagnoses the principles and processes of selecting the contents of the current Old Testament education. For a specific case study, this study analyzes the Old Testament curriculum God's People, Light of the World (GPL) and argues that the Old Testament should consider both the formal content as the basis for forming the identity and way of life and the themetic content as the foundational framework for biblical faith. Next, this study explores the practicality and openness of Bible education curriculum that should be equipped when organizing the contents of the Old Testament as a curriculum. Finally, this study presents practical proposals to construct the purpose and content organization principles of the Old Testament education. This study takes an interdisciplinary research method pursuing a critical and creative dialogue between Old Testament theology and Christian curriculum theories. Although Christian curriculum refers to a comprehensive process that encompasses the selection of educational goals, content selection, organization, and evaluation, this study mainly focuses on the principle and organization of content selection in the process of Bible education.

성경이야기를 활용한 기독교 다문화 교육의 가능성에 관한 연구

장순애(Soon-Ae Chang) 영남신학대학교 2019 신학과 목회 Vol.52 No.-

This study is about the possibility of multicultural education using the Bible Story in Christian education. In the course of this paper, I will proceed with this research based on a multicultural or intercultural approach rather than an assimilation-oriented perspective. The possibility of multicultural education using the Bible Story in Christian education can be discussed with three questions. The first question is whether the Bible deals with multicultural societies or multicultural situations. If so, are the multicultural stories in the Bible fragmentary or general? The second question is, is the Bible Story related to the educational power of the story? The last question is whether the Bible Story is a useful resource for raising intercultural awareness and changing intercultural attitudes in various indirect contacts (vicarious, imaginary, pseudosocial, and expanded). As a result of the inquiry, the Bible Story has proved to be a very effective and efficient resource that can encourage the development and growth of intercultural attitudes and abilities. In this sense, the Bible Story is a very meaningful educational resource for Christians’ cross-cultural awareness, attitude improvement, and behavioral change. Therefore, I suggest that multicultural education is desirable and efficient with Bible Stories of multicultural societies and intercultural situations.

초기 개신교 전도부인의 교육과 여성선교

장진경(Jin Gyeong Jang) 한국기독교교육정보학회 2008 기독교교육정보 Vol.21 No.-

The objective of this article is to study the curriculum and contents of the education for Korea Bible Women who served as the first women workers for Korean women mission from the years of 1884 to 1910 and thereby to find out the impact of the education on their evangelical work. The years of 1884-1910 were a significant period in Korean church history. During this time, the Korean church started and extended its inland mission, and, under the strong supervision of the Western women missionaries, the Bible Women were trained and began to enlarge their missionary work. Due to the difficulty in finding Korean female converts at that time, the Bible Women mostly consisted of people of the lower classes such as widows and concubines who were abandoned by their husbands. These women lived a miserable life with no socio-political status and became believers by accepting the new religion from West, but their conversion was not simply a religious change but an entrance into the modem life and new social being in the age-old traditional society. Educating the Bible Women began to meet the demand of the mission field, and they were taught about the basic doctrines and theological learning by Western women missionaries. Though their educational institute developed from Bible study, Bible class into women seminary, the education standards were little moved from level of laity and thus so were the curriculum and contents of Bible Women as the early female church leaders, because of the Western missionary's faulty policy on training Korean church leaders. Converted in poor living conditions and met by hard pressure of persecutions, the Bible Women, with strong faith and passion, went into mission field, built up numerous churches and took care of diverse evangelical demands, but they sometimes found themselves unable to answer the basic questions raised by people they met. Though this problem began to decrease after 1920s when Bible Women were replaced by the graduates of high school and female church members with higher education. the educational level of Korean church leaders had limits. The limits played an significant role in holding Korean women's theology and faith not to emerge from the strong influence of blessing-centered shamanism and religious experimentalism

기독교교육을 위한 성서 스토리텔링 공간 기획 연구 - 미국 켄터키의 ‘아크 인카운터’사례를 중심으로 -

김태룡 기독교학문연구회 2020 신앙과 학문 Vol.25 No.1

The purposes of this study are insisting the necessity of establishing spatial contents for Bible education and proposing storytelling strategies for the education. When it comes to Christian education, the validity of storytelling already has extensive consensus from academic circles and learning environments. However, the studies on education methodology using storytelling were conducted based on narrow viewpoint and there is no study on spatial contents. When taking into account the strengths of spatial contents, it is necessary to use it in education. Therefore, after analyzing 'Ark Encounter' - a space under the theme Noah's Ark - from the viewpoint of storytelling, spatial storytelling measures for Bible education were derived. As a result, this study proposed that voluntary goal setting should be promoted through effective arrangement of Bible stories, sense of achievement should be obtained by encouraging cognitive understanding when it comes to movement lines, establishing a Bible world which is different from the reality, and inducing educators to be immersed in Bible characters. 본 논문은 성경교육을 위한 공간콘텐츠 구축의 필요성을 주장하는 동시에 그것을 위한 스토리텔링 전략을 제안하는 것을 목적으로 한다. 기독교교육에 있어 스토리텔링의 유효함은 이미 학계와 현장에 걸쳐 폭 넓은 공감대를 형성하고 있는 것으로 파악된다. 그러나 실제로 스토리텔링을 활용한 교육방 법론에 대한 연구는 다소 협소한 폭으로 이루어졌으며, 특히 공간콘텐츠와 관련한 연구는 진행된 바 없는 것으로 확인된다. 공간콘텐츠가 지니는 장점을 고려하였을 때 이는 교육에 활용할 필요가 있다. 따라서 노아의 방주를 테마로 한 공간인 ‘아크 인카운터’의 스토리텔링을 몰입의 관점에서 분석하여 성경교육을 위한 공간 스토리텔링 기획 방안을 제시 하였다. 그 결과로 성경 이야기요소들의 효과적 배치를 통하여 자발적인 목표설정을 유도할 것, 동선 구축에 있어 인과적인 이해를 유도하여 성취감 을 획득할 수 있도록 의도할 것, 현실과 다른 성경 속 세계를 구현할 것, 교육대상자들이 성경 인물에 자기이입을 할 수 있도록 유도할 것 등을 제시하였다.

기독교 신앙교육과 연극: 성경 교수-학습 진행을 중심으로

박종석 한세대학교 영산신학연구소 2018 영산신학저널 Vol.0 No.43

Education is called as art. This expression relates to the emotional value of the beauty that art pursues. Because education must pursue the overall human development, an attempt to introduce the arts to education is granted. However, the Korean church has an incompetent attitude toward art. It is critical because it is negative. It is positive but limited. It is no exception in the field of Christian education. Aesthetic efforts to resemble the beauty of God are rare and abstract, so they are difficult to apply. In this reality, this study is an attempt to increase the effect of the Bible study which is most important for the change of the learner in the Christian education by using drama. In general, Bible study is a series of activities leading to the stages of introduction-development-execution. However, in spite of efforts to revitalize the teaching-learning Bible study is boring to learners and they do not want to be involved. These problems, which hinder the growth of faith and the positive changes of human beings through Bible study, must be overcome by the counter-educational. In such an attempt, drama emerges. In order to optimize the faith constructive effect of Bible study through interest and participation, we suggested pantomime in the introduction stage, role play in the development stage, and Pansori in the rearrangement stage. Drama have a variety of characters and types. In this study, the drama proposed by the biblical teaching- learning stage is very limited. With these clues, it will be a chance to meet a dynamic theater that will help you study the Bible by going to a larger theater world. 교육이 전인성을 추구한다면 정서적 가치를 형성하려는 예술을 교육에 도입하려 는 시도는 권할 만하다.1) 기독교 신앙교육의 영역에서 예술의 활용은 활발하지 않 다. 하나님의 아름다움을 닮아가기 위한 심미적 추구와 연구는 드물며, 실천을 입 지 않은 예술적 언급들은 추상적이어서 적용하기 어렵다. 이와 같은 현실에서 이 연 구는 기독교 신앙교육에서 학습자를 변화시키기는 가장 중요한 기회를 성경공부라 보고, 연극을 이용하여 그 효과를 증대하고자 하는 노력이다. 일반적으로 성경공부 는 도입-전개-정리라는 단계로 이어지는 일련의 활동인데, 교수-학습의 활성화를 위한 노력에도 불구하고 학습자들에게 성경공부는 따분한 것이고 관여하고 싶지 않은 것이 되었다. 성경공부를 통한 신앙의 성장과 인간의 긍정적 변화를 가로막는 이 문제점들은 흥미와 참여를 야기하는 맞대응적 교육적 노력에 의해 극복되어야 할 것이다. 그 같은 시도에서 연극이 등장한다. 흥미와 참여를 통해 성경공부의 신앙 건설적 효과를 적정화하기 위해 도입 단계에서는 무언극을, 전개 단개에서는 역 할극을, 그리고 정리 단계에서는 판소리를 제안했다. 연극은 그 성격에 따라 유형이 다양하고 넓다. 이 연구에서 성경공부 교수-학습단계별로 제안한 연극들은 그중 극 히 일부이다. 이것들은 단서로 사용되어서 더 넓은 연극의 세계로 나아가 성경공부 의 효과를 배가할 수 있는 동역적인 연극을 만날 수 있는 계기가 될 수 있을 것이다.