Commensality, Bob, and Eucharist

Lee, Chan-Seok 한국실천신학회 2012 신학과 실천 Vol.0 No.33

When I read John Dominic Crossan's writings on the historical Jesus, Jiha Kim's notion of Bab was going together with Crossan's notion of commensality. Furthermore, Crossan's notion of commensality and Jiha Kim's notion of Bab provoked me to rethink the eucharist. Namely, commensality, Bab (Babsang community) and the eucharist are deeply connected in my theological thinking. Therefore, this article tries to rethink the eucharist from the perspective of Crossan's notion of commensality and Jiha Kim's notion of Bab. Firstly, I will try to construct the life of Jesus based on Crossan's writings focusing on his notion of open commensality and free healing. Secondly, I will examine Jiha Kim's notion of Bab and describe Bab as the image of Jesus based on Crossan's theology. Finally, I will rethink the eucharist from Crossan's theology and Jiha Kim's thinking. The unique aspect of the eucharist can be said as the unification between materiality and spirituality. Even though baptism uses water, which is actually not spiritual but material, water does not enter into human being. However, in the eucharist Christians break the bread, and eat the bread and wine. Spirituality and materiality coexists in the eucharist. However, the material aspect of the eucharist is absorbing into the spiritual aspect. In other words, when practising the eucharist, only the spiritual dimension is emphasized. This brings us to focus on the fellowship between God/Jesus Christ and human being, namely, vertical fellowship. In the Lord's Supper, Jesus as 'the unbrokered broker' emphasized not only the vertical fellowship but also the horizontal fellowship through teaching 'serving life' to his disciples. Therefore, the eucharist should rediscover the horizontal fellowship through consisting of the suffering and voice of the people at the margin. In other words, the horizontal dimension of the Babsang community should retrieved in the eucharist. Furthermore, the vertical dimension of the eucharist should be retrieved in the Babsang community because Jesus transformed the closed commensality into the open commensality.

Theology and Practice of Calvin’s Eucharistic Rite in Geneva

주종훈(Joo, Jong-Hun) 개혁신학회 2011 개혁논총 Vol.18 No.-

기독교 예배에서 성찬예식은 초대 교회 이후로 매우 중요한 위치를 차지해왔다. 이 논문은 종교개혁가 칼빈이 예배의 중요한 부분인 성찬에 대해서 어떻게 이해하고 실천했는지를 살펴본다. 종교개혁의 한 부분으로서 칼빈은 중세의 성찬 의식 자체를 폐기하지 않았고, 오히려 자신의 개혁주의 신학에 대한 이해를 가지고 예배에서 성찬의 이해와 실천 방식을 새롭게 제시했다. 칼빈이 실천한 성찬의식은 자기 스스로 개발한 것이 아니라, 성경과 초대교회의 원리에 근거해서, 자신과 동시에의 부처와 파렐의 영향을 받아 경험한 것을 바탕으로, 이후 개혁주의 교회들의 모델로 개발된 것이다. 칼빈의 성찬 이해를 위해서 이 논문은 종전의 논쟁, 즉 그리스도의 임재와 관련한 교리적 이해가 아닌, 칼빈이 실천한 성찬 예식의 내용과 그 의식에 담긴 신학을 예배학적으로 살펴본다. 즉, 칼빈이 제네바에서 실천한 의식을 구체적으로 기술하고, 그 실천에 담긴 특징을 역사적으로 살펴보며, 그러한 실천에 담긴 신학을 이끌어낸다. 칼빈은 성경에 근거해서 중세의 복잡한 성찬기도들을 폐기하고 성경과 함께 기능하는 이해하기 쉬운 방식으로 예식을 단순화시켰다. 이 과정에서‘떡과 잔’보다는 성령을 통해서 주어지는 성찬 의식의 효력을 강조했다. 그리고, 성찬 의식 자체에 머무르지 않고, 성찬이 지닌 하나님과 이웃에 대한 태도의 중요성을 강조했다. 현대 개혁주의교회는 칼빈이 원래 의도했던 성찬과 말씀의 균형잡힌 실천을 매주 실현할 것인지, 역사적으로 실천된 방식을 따를 것인지 결정해야 한다. 그리고 더 나아가 그가 제시한 개혁주의적 성찬 원리 곧 말씀과 성령 그리고 삶을 통합하는 성찬의식의 실천을 더욱 개발해야하는 과제를 지닌다. This paper analyzes Calvin’s Eucharistic rite after he came to Geneva the second time. The goal of this paper is to appropriately understand Calvin’s intention and practice of the Eucharist. In order to accomplish this goal, this paper first describes Calvin’s Eucharistic rite and traces its historical and cultural background. Secondly, this paper analyzes his understanding or the theology behind the rite. Thirdly, this paper evaluates and comments on Calvin’s Eucharistic rite in Geneva by looking into his own theological reflection on the rite, its actual practice, and its contributions and limitations for theology and practical ministry. Calvin articulated the simple pattern of the Reformed Eucharistic rite at Geneva according to his theological conviction: the Lord’s Supper cannot exist apart from the Word. Moreover, Calvin regarded the preaching of the Word and the observance of the sacrament as “distinguishing marks of the church.” With having this conviction, when reforming the medieval Mass, Calvin did not want to destroy the Eucharistic rite, rather he intended to appropriately develop the Eucharistic rite by adding the explanation of the meaning of Holy Communion for the communicant. In this respect, in practice, its frequency was crucial to Calvin’s service of the Word and Eucharist. Even though he did not succeed in practicing the Eucharist frequently, the clear and simple pattern of the service of the Word and the Eucharist was a successful aspect in that he manifested his theological understanding of the Communion rite as he desired. As a result, we can understand that even though he really intended to celebrate Communion every week, historically he did not practice that frequency at Geneva. The remaining question for Reformed churches when it comes to the frequency of the Supper is whether they should follow his intention (every week) or his practice (four times per year).

요한복음에 나타난 성체성사의 의미 -1세기 지중해 세계와 요한 공동체의 종교적, 사회적 배경을 토대로-

김유정 한국가톨릭신학학회 2010 가톨릭신학 Vol.0 No.16

Why does not the Gospel according to John transmit the institution of the Eucharist during the Last Supper? What are the implications of Johannine community's Eucharist for contemporary Christianity? This essay attempts to answer these questions. Dennis E. Smith, with his archaeological research on the ancient Mediterranean meal traditions, argues that the Eucharist of early Christian communities has its origin not in historical Jesus but in a common banquet tradition, which he calls Greco-Roman banquet. Nevertheless, many resources support the traditional faith that the Eucharist comes from historical Jesus and each Christian community has its own Eucharistic tradition. After the destruction of the temple(70C.E.), while Judaism was having a integrative process as its reshaping of socio-religious life, Johannine community had to be marginalized from the majority of Judaism, even faced with the persecution. In this crisis, Johannine community searched for its identity in the Eucharist in light of a high Christological view: we are community who confess that Jesus is the Messiah, who presents with us as Risen Christ in the Eucharist. Hence, for Johannine community, it was truer to say that Jesus is the bread of life in the Eucharist than to say that he instituted the Eucharist. Jn 6,51b-58 and 13,1-18 offer us the implications of Johannine community's Eucharist that Jesus is the bread of life(6,51b-58) but this bread is not 'of life' unless we do not serve each other. This is shown in Jesus' footwashing scene(13,1-18) - which John believes another side of the Eucharist - during the Last Supper while he also orders us to "do this in memory of me" as he commanded during the institution of the Eucharist in other Gospels. 요한 복음서는 왜 최후의 만찬 장면에서 성체성사의 제정에 대해 보도하지 않는가? 요한 공동체의 성체성사가 오늘날 그리스도교에게 주는 메시지는 무엇인가? 이 글은 위의 질문들에 대답하려 시도한 것이다. 고대 지중해 세계의 식사 전통에 대한 고고학적 연구를 통하여 Dennis E. Smith는 초대 그리스도교 공동체의 성체성사가 역사의 예수에게서 기원을 갖지 않고, 이른 바 ‘그리스-로마’ 연회라는 당대의 보편적 식사 전승에서 유래한다고 주장한다. 그러나 많은 자료들은 성체성사가 역사의 예수에게서 유래하였으며 초대 그리스도교 공동체들은 각각의 성체성사 전승을 갖고 있었으리라는 전통적 믿음을 뒷받침하고 있다. 기원 후 70년 성전이 파괴된 후 유대교가 종교적, 사회적인 쇄신을 기하면서 통합화의 과정을 진행하고 있을 때에 요한 공동체는 주류 유대교 사회로부터 소외됨은 물론 박해에 직면해 있었다. 이러한 위기 속에서 요한 공동체는 그리스도론적인 관점으로 조망된 성체성사 안에서 자신들의 정체성을 찾으려 노력했다. 즉, 자신들은 예수께서 메시아라고 고백하는 공동체인데, 이 예수께서는 부활하신 그리스도로서 성체성사 안에서 지금 우리와 현존해 계시는 분이시다. 그러므로 공동체에게는 예수께서 성체성사를 제정하신 분이시라는 사실보다 성체성사 안에 계시는 생명의 빵이시라는 사실이 더 중요했던 것이다. 요한 6,51ㄴ-58과 13,1-18은 오늘 우리에게 성체성사에 대한 요한 공동체의 메시지를 전해주고 있다. 즉 예수께서는 생명의 빵(6,51ㄴ-58)이시지만, 이 빵은 우리가 서로를 섬기지 않을 때 ‘생명의’ 빵은 아닌 것이다. 요한 복음은 예수께서 최후의 만찬 때에 제자들의 발을 씻어 주시는 장면(13,1-18)을 통해 이 점을 강조하면서, 동시에 다른 복음서들의 성체성사 제정 때처럼 “나를 기억하여 이를 행하여라”라고 전함으로써 이것이 참된 성체성사의 또 다른 측면임을 말하고 있다.

헤겔의 성찬론

최대열 연세대학교 신과대학 2009 신학논단 Vol.56 No.-

Hegel's philosophy has been one of the great influences on Christian theology not only during his time but also in the modern theological field. His thought on the doctrine of Trinity and the doctrine of Christ is an important part of modern theology for its significance and pioneering position. What then, is the Hegel's culminating moment of the concept of religion in his own thoughts? And How does he interpret the moment philosophically? These two questions will be the purpose of this thesis. Hegel considered religion as man's exaltation of God by a religious representation. According to his thoughts on religion, man experiences and enjoys direct and concrete union with God. Hegel believes this concept of religion as God-man union realized by a religious cultus. Therefore, this cultus is the climax of the concept of religion. For Hegel, the only religion where his concept of religion is fully realized is the Christianity where God reveals God-self. Hence, Hegel's highest religious representation is the central ritual of Christianity, an absolute religion, which is the Eucharist. Hegel believed the Eucharist is the central doctrine of all Christian doctrines. Hegel considered the philosophy of religion to grasp of the philosophical meaning of religious representations. Then what is the philosophical meaning of the ultimate symbol of Christianity or the Eucharist? According to Hegel, Eucharist is an exaltation of union of God and man through religious representation as well as a decline of God, fundamentally the absolute, for the purpose of union with man. Man experiences and enjoys union with God through the communal Eucharist of a church. Hegel recognized the different understandings of Eucharist among different Christian traditions. His understanding of Eucharist followed the Lutheran Church's position. This is not just because his background in Lutheran Church, but it is because his speculative philosophy fits best with the Lutheran understanding of Eucharist. According to Hegel, man experiences and enjoys immediate and direct union with God in Lutheran understanding of Eucharist. We can interpret Hegel's doctrine of Eucharist as a logical-religious philosophical doctrine of Eucharist. Despite the fact that Hegel's philosophy has a significant influence in the modem theology, there has not been many studies in Hegel's doctrine of Eucharist, which he considered to be the highest representation of Christian religion. This thesis insists on detailed studies on Eucharistby Christian churches and theological fields by interpreting and explaining philosophical meanings behind Hegels pioneering works on the doctrine of Eucharist. Hegel recognized Christian Eucharist to be the climatic ritual of a religion in his lectures on philosophy of religion and he determined the experience and enjoyment of union between God and man to be the practical moment in light of his philosophical interpretation.

생태학적 회심으로서의 성만찬 연구

임승훈(Lim Seung-Hoon) 연세대학교 신과대학(연합신학대학원) 2009 신학논단 Vol.57 No.-

??Generally, since the churches have focused on the problem of salvation too much, they disregard the issues, which are related to creation and ecology being dealt with in the Bible and Theology. They think worship only expresses the relationship between God and human, and they do not think about the nature and the environment in their worship. However, it is a gross misunderstanding about the idea of worship. In the Christian worship the created world has a very positive role. Especially Eucharist, which has been maintained in the Christian faith and tradition, is filled with the idea of created world and ecology.<br/> ??In the early church people had a clear understanding about God's created world in the Eucharist. Their Eucharist had a clear theme expressing their thanks toward God's act of love which creates and maintains this world.<br/> ??The bread and the cup of wine in the Eucharist table generally symbolize the material world created by God; furthermore, they reveal the story in which Jesus Christ, who had become a man by being emptied himself, humbles himself into this material world once again. In addition, the bread and the cup of wine indicate the cooperation between God and his creature.<br/> ??In the Eucharist creation is lifted up toward God as offering and thanks. Human takes charge of the role. Human offers the created world including himself as the priest of the cosmic sacrament; as a result of this, all creatures are connected to God by opening themselves and achieve the transcendental essence. The duty of cosmic priest of human is to express the true humane love toward other creatures.<br/> ??We go forward to new beings in the Eucharist, which is an eschato-logical banquet. And we experience the universality in which all creatures become one in the Eucharist. Moreover, we experience the Holy Spirit, who makes us enjoy the eschatological banquet in advance through the Eucharist. The spirit, who works in the Eucharist, is the spirit of the creator and the breath of life; the spirit makes all lives on earth communicate with each other.<br/> ??In the Christian life which has focused on the issue of personal salvation, such an understanding about the Eucharist makes us realize the way to share the fellowship(koinonia) with others and all creatures in the world. Of course, Eucharist does not directly suggest us technological and practical solutions about all ecological problems which we are confronting; however, in the Eucharist Christians really can have the source for ecological ethos. We are now being invited to join the table of the Eucharist given by Jesus Christ. And in the Eucharist we are being asked to have an ecological conversion toward all creatures to associate with God and feel God's breath. ??Generally, since the churches have focused on the problem of salvation too much, they disregard the issues, which are related to creation and ecology being dealt with in the Bible and Theology. They think worship only expresses the relationship between God and human, and they do not think about the nature and the environment in their worship. However, it is a gross misunderstanding about the idea of worship. In the Christian worship the created world has a very positive role. Especially Eucharist, which has been maintained in the Christian faith and tradition, is filled with the idea of created world and ecology.<br/> ??In the early church people had a clear understanding about God's created world in the Eucharist. Their Eucharist had a clear theme expressing their thanks toward God's act of love which creates and maintains this world.<br/> ??The bread and the cup of wine in the Eucharist table generally symbolize the material world created by God; furthermore, they reveal the story in which Jesus Christ, who had become a man by being emptied himself, humbles himself into this material world once again. In addition, the bread and the cup of wine indicate the cooperation between God and his creature.<br/> ??In the Eucharist creation is lifted up toward God as offering and thanks. Human takes charge of the role. Human offers the created world including himself as the priest of the cosmic sacrament; as a result of this, all creatures are connected to God by opening themselves and achieve the transcendental essence. The duty of cosmic priest of human is to express the true humane love toward other creatures.<br/> ??We go forward to new beings in the Eucharist, which is an eschato-logical banquet. And we experience the universality in which all creatures become one in the Eucharist. Moreover, we experience the Holy Spirit, who makes us enjoy the eschatological banquet in advance through the Eucharist. The spirit, who works in the Eucharist, is the spirit of the creator and the breath of life; the spirit makes all lives on earth communicate with each other.<br/> ??In the Christian life which has focused on the issue of personal salvation, such an understanding about the Eucharist makes us realize the way to share the fellowship(koinonia) with others and all creatures in the world. Of course, Eucharist does not directly suggest us technological and practical solutions about all ecological problems which we are confronting; however, in the Eucharist Christians really can have the source for ecological ethos. We are now being invited to join the table of the Eucharist given by Jesus Christ. And in the Eucharist we are being asked to have an ecological conversion toward all creatures to associate with God and feel God's breath.

디다케 9-10장의 성만찬 연구

이어진(LEE Eojin) 장로회신학대학교 기독교사상과 문화연구원 2016 장신논단 Vol.48 No.2

Educational Implications for the Context of the Eucharist in the Presbyterian Church of Korea with Attention to Eucharistic Hospitality

Hyoung Seop Shin(신형섭) 장로회신학대학교 세계선교연구원 2017 선교와 신학 Vol.43 No.-

본 연구는 예전학자 클라우디오 카발해스의 성찬적 환대의 관점을 중심으로 한국 장로교 성찬의 현장을 비판적으로 분석하여, 보다 합당한 성찬적 이해와 실행을 위한 기독교교육적 함의들을 찾아보고자 한다. 성찬은 반복적이고 형식적인 의례를 넘어서서 하나님의 백성들이 적극적으로 환대를 받고, 그들의 삶의 이야기와 이슈들이 복음안에서 새롭게 해석되며, 그들의 신앙과 세상 속에서의 삶이 소망안에서 다시 변혁되어지는 형성적인 의례이다. 기독교 의례는 참여하는 회중들의 신앙에 대하여 형성적인 특징을 갖고 있기에, 회중들의 성찬적 환대에 대한 이해와 실천과 경험은 그들의 신앙형성과 변혁에 영향을 주게 된다. 이러한 관점에서, 본 연구는 다음의 질문을 제기한다. “현재 한국 장로교에서 실행하는 예배의 현장에서의 성찬과 교실에서 가르치는 성찬교육은 회중들로 하여금 성찬을 환대의 예전으로 이해하고 참여하게 돕고 있는가?”“만일 환대의 예전으로 이해하고 참여함에 제한점이 있다면, 이를 개선하기 위하여 어떠한 기독교교육적인 실천들과 함의들이 요구 되어지는가?” 이를 위하여, 본 연구는 첫째 성찬적 환대에 대한 이해와 신학적이고 예전적인 이슈들을 카발해스의 이론을 중심으로 요약 및 정리하고, 둘째, 이를 바탕으로 저자가 속한 교단(장로교통합)에서 현재 사용하고 있는 성찬에 관한 공식적 예전문서들과 목회메뉴얼과 성경공부 커리큘럼자료를 비판적으로 분석하며, 셋째, 보다 나은 성찬실행과 성찬교육을 위한 한국교회의 기독교교육적 함의들을 찾아보고자 한다. 본 연구는 환대의 예전으로서의 성찬이 보다 비판적으로 실천되어지고,지속적으로 갱신되어지며, 창조적으로 응답되어지기 위해서, 성찬의 신학적이고 예전적인 기준들이 성찬에 참여하는 회중들의 구체적인 삶의 이야기들과 보다 적극적이고 역동적으로 대화하여야 하며, 나아가 이를 실천하기 위하여 회중들의 역할과 책임이 수동적이고 반복적이고 참여자로부터 창조적이고, 협력적이고, 비판적인 반추자 및 축하자로 재개념화 되어져야 함을 강조한다. The purpose of this study is to find educational implications for the context of the Eucharist in the Presbyterian Church of Korea with attention to eucharistic hospitality through critical analysis of the existing eucharistic texts and curriculum materials in light of Cláudio Carvalhaes’ understanding of hospitable eucharistic borderless border. According to Carvalhaes, the eucharistic hospitality is the biblical, theological, and liturgical imperative with serious understanding of the Eucharist not as a liturgy of static, repetitive, and formal rite but as a liturgy of ongoing, creative, and formative rite, where God’ people including the marginalized are welcomed actively and their life stories and issues are reinterpreted critically in the light of Gospel, and their faith and Christian life in the world are recreated innovatively. Since Christian liturgy is either formative or deformative depending on its methods and practices, appropriately celebrated eucharistic practices rooted in sound, and robust understanding of the eucharistic hospitality can help people’s faith to be formed and transformed. In this regard, this study raises the following generative questions: “How much do current contexts of the Eucharist help congregation members understand and experience the Eucharist as the liturgy of hospitality both at the eucharistic table in a sanctuary and in a classroom of the Eucharist?” “If there are limits, what will need to be challenged and changed in the view of Christian education?” With these questions in mind, this study identifies the theological understanding, issues, and conversations of the eucharistic hospitality in the view of Carvalhaes, critically analyzes the current eucharistic texts and curriculum materials found in the Book of Common Worship (PCK) and Minister’s Manual for Worship Ministry, and find educational implications that help congregation members understand and participate in the Eucharist as a formative liturgy of the hospitality. I hope that this study may help liturgists and congregation members in Korean Church to understand the Eucharist as a formative liturgy of hospitality and to participate in it fully, actively, and consciously both by reforming eucharistic practices critically not only sound biblical, theological, and liturgical foundations but also sociopolitical, contextual considerations and by reconceptualizing their roles and responsibilities as creative, collaborative, and critical reflectors and co-celebrants.

성찬의 역사와 의미에 대한 예배학적 고찰 - 초대교회와 존 웨슬리를 중심으로 -

조기연 한국실천신학회 2021 신학과 실천 Vol.- No.76

초대교회는 매 주일 그리스도의 이름으로 모일 때마다 성만찬을 거행함으로써 공 동체의 정체성을 끊임없이 확인하고 갱신하였다. 그 이유는 성만찬의 모든 것이 예수 그리스도 즉 그분의 성육신과 공생애와 십자가 죽으심 그리고 부활을 표현하기 때문 이다. 초대교회가 모일 때마다 성만찬을 거행했던 또 다른 이유는 성만찬이 거기에 참여하는 사람들로 하여금 그들의 삶을 예수 그리스도의 삶과 일치시키도록 하는 힘 을 가지고 있기 때문이다. 한마디로 말해서 성만찬은 그리스도교 영성의 핵심이라고 할 수 있다. 성만찬은 처음에 온전한 식사로 시작되었지만, 점차 소량의 빵과 포도주만을 먹는 상징적 종교적 식사인 성만찬과 온전한 한끼의 식사를 먹는 애찬식으로 분화되었다. 초대교회의 예배 관련 문헌들은 하나같이 매 주일예배마다 성만찬을 거행하였음은 물 론 성만찬의 행위와 기도 속에 기독교 신학의 핵심이 들어있다고 증언하고 있다. 초대교회의 성만찬 안에 들어있던 신학적 의미들은 대체로 다음과 같다. 1. 성찬의 빵과 포도주는 성령에 의해 주님의 몸과 피가 된다. 2. 성찬은 교회의 공적인 사건이다. 3. 성찬은 그리스도와 연합하는 사건이다. 4. 성찬은 그리스도인의 연합과 일치의 사건이다. 5. 성찬은 천국의 잔치를 미리 맛보는 것이다. 존 웨슬리의 찬송가 속에는 이러한 초대교회의 성만찬의 신학적 의미들이 충실하 게 들어있음이 발견된다. 웨슬리에게 있어서 성찬은 은총의 상징(figure)이며, 은혜의 방편(means)이고, 거룩하고 참된 효험있는 징표(the Sacred true, effictual sign)이며, 영광스럽고 거룩한 도구(the glorious instrument divine), 날인(seal), 그리고 내적 은 총의 가시적 징표(outward sign of inware grace)이다. 웨슬리는 성례전이 구원에 필 요한 그리스도의 모든 은택을 사람들에게 실제로 계속해서 수여하는 수단, 통로, 수송 기관, 도구로서의 역할을 한다고 하였고, 주님의 성만찬은 효력있는 은혜의 수단이라 고 하였다. Early Church constantly confirmed and renewed their identity by practicing Eucharist whenever they gather together by the name of Jesus Christ. This is why all of the Eucharist directs Jesus Christ, His incarnation, earthly life, crucifixion, and resurrection. The other reason why the early church practiced Eucharist whenever they gether together is that the Eucharist has the power to identifying the life of the people to the life of Jesus. It is no doubt that the Eucharist is the essence of the Christian spirituality. The Eucharist was a full meal at first, but soon it has splited to two kinds of meals, the Eucharist as a symbolic religious meal, and Agape-meal as a communal meal. Documents of the early Church about Christian worship accord that the early Church practiced the eucharist at every Sunday and the essence of Christian theology are contained in the activity and prayer of the Eucharist. Theological meanings of the Eucharist in early Church can be summarized into following sentences: 1. The Eucharistic bread and wine become the body and blood of Jesus by the power of Holy Spirit. 2. The Eucharist is a public affair of the Church. 3. The Eucharist unites the participants to Christ. 4. The Eucharist is a event of union and communion with Christians to Christ. 5. The Eucharist is a foretaste of the heavenly banquit. Hymns of John Wesley contains these Eucharistic meanings of the early Church. To John Wesley, the Eucharist is the figure of grace, means of grace, the Sacred true effectual sign, the glorious instrument divine, the seal, an outward sign of inware grace. To John Wesley, the Eucharist is the effectual means of grace. The Eucharist always has been the center of Christian Worship througout two thousands years of Christian history. Onetime it became the cause of discord and conflict within the community, though it should brought harmony and unity. Onetime it was ousted to the side of Worship though it should be placed in the center. However, the Eucharist should occupy the center of worship and Church from now on and forever, and this is why one has to have correct awareness about the Eucharist to understand Christian worship. The task of this essay is to search the process of development and theology of the Eucharist, and how this heritage of the Eucharist remain in John Weslay especially in Wesley’s hymnody.

새찬송가 성찬찬송의 신학적 고찰

최한성 한국실천신학회 2021 신학과 실천 Vol.- No.74

한국 개신교는 초교파적으로 하나의 찬송가를 사용한다. 초기 한국 개신교 교단들 은 각기 교단 찬송가를 펴냈다. 감리교와 장로교는 연합으로 통합 찬송가를 만들기도 했다. 이후 한국찬송가공회가 출범하고 2006년에 21세기 새찬송가를 펴냈다. 대부분 개신교 회중은 이 찬송가를 사용한다. 교단마다 신학적 이해는 다르지만 동일한 성찬 찬송을 부르는 것은 흥미롭다. 새찬송가의 성찬찬송을 신학적으로 탐구하는 것은 큰 의미가 있다. 이러한 측면에서 이 연구는 21세기 새찬송가에 실린 7곡의 성찬찬송을 신학적으로 고찰하고 목회적으로 제안하는데 목적이 있다. 그동안 성찬신학에 대한 신학적 논의는 많았다. 하지만 새찬송가에 채택된 7곡의 성찬찬송에 대한 신학적 고찰은 부재했다. 본 연구는 7곡의 성찬찬송 가사에 집중하 며 신학적으로 파악할 것이다. 어떤 측면에서 신학적 이해가 강조되고 축소되었는지 검토할 것이다. 새찬송가 성찬찬송의 신학적 특징은 “그리스도의 희생,” “인간의 죄악 과 죄사함,” “그리스도를 기념,” “하나님께 감사,” “성도의 교제,” “천국 잔치” 등의 이 미지다. 새찬송가 성찬찬송에 대한 신학적 이해를 넓히기 위해 BEM 문서와 함께 제 임스 화이트가 제시한 7가지 성찬 이미지를 참고한다. 그의 7가지 이해는 “하나님께 감사,” “그리스도를 기념,” “성령의 역사,” “그리스도의 임재,” “그리스도의 희생,” “최 종성취로서 종말사상,” “성도의 교제”이다. 새찬송가 성찬찬송과 화이트의 이해가 많은 부분 중첩된다. 그중에서 새찬송가는 그리스도의 희생과 죄사함 그리고 천국 잔치 이미지가 강조된다. 그로 인해 한국 개신교 성만찬의 분위기는 대체적으로 엄숙하다. 예수 그리스도의 죽으심에 초점이 맞춰졌기 때문이다. 이는 예수 그리스도 구원의 과 정에서 그의 부활과 재림을 강조하지 못하게 할 수 있다. 또한 새찬송가는 화이트와 BEM 문서가 언급하는 성령의 역사나 성령의 초대를 포함하지 않는다. 화이트는 성령 으로 성찬에 능력이 나타난다고 강조한다. 그러한 측면에서 새찬송가가 성령의 역사 를 포함하지 않은 것은 아쉬운 부분이다. 그러므로 이 연구는 그리스도의 부활과 재 림을 기념하는 것과 성령의 역할을 포함한 성찬찬송을 목회적으로 제안할 것이다. 풍 성한 성찬신학을 담아낸 성찬찬송이 만들어져 신앙 공동체에 큰 유익이 되길 바란다. Korean Protestantism is interdenominational in the use of hymnal. This is because Korean Protestantism uses a unified hymnal, which is 21st New Hymnal. Early Korean Protestantism published their own denominational hymnal. Early Korean Methodist and Presbyterian Church occasionally made a hymnal by cooperation. Korean Protestantism organized Korean Hymnal Society. The Society published current 21st New Hymnal. Most Protestant congregations use this hymnal. Each denomination has different theological perspectives on Eucharist. Yet, they use same hymnal. This is an interesting aspect. Thus, it is a meaningful study for eucharistic hymns of the 21st New Hymnal to research its theological reflection. Hence, this project will investigate the seven eucharistic hymns of the 21st New Hymnal, which is used in Korean Protestantism. This study lastly give pastoral suggestions to Korean Protestant congregations who use this New Hymnal. In the meantime, there were many theological discussions on eucharistic theology. However, theological reflection has been absent from seven eucharistic hymns adapted in the New Hymnal. This project will focus on the lyrics of the seven eucharist hymns of the New Hymnal and explore their theological perspectives. This study will figure out theological emphases and underestimations on the eucharistic hymns. Theological characteristics on the eucharistic hymns of the New Hymnal appear as “the sacrifice of Christ,” “human sin and forgiveness,” “in rememberance of Christ,” “thanks to God,” “the communion of congregation,” “the heavenly feast.” To expand theological understandings, I will discuss the seven eucharistic images suggested by James F. White along with the BEM document. White’s seven understandings are “thanks to God,” “in rememberance of Christ,” “the work of Holy Spirit,” “the presence of Christ,” “the sacrifice of Christ,” “the eschaton as the final fulfillment,” “the communion of congregation.” The eucharistic hymns of the New Hymnal overlap several understandings of White. Among them, the lyrics of the New Hymnal emphasize the images of “the sacrifice of Christ” and “forgiveness and the heavenly feast.” The images of sacrifice and the sin of forgiveness play an important role in remembering Christ‘s suffering and death as a solemn atmosphere. These images cannot proceed into the emphasis on Christ’s resurrection and the Second coming of Christ in the entire process of Christ’s salvation. Moreover, the New Hymnal does not include the work of Holy Spirit White and the BEM document mention. White emphasizes the power by the Holy Spirit in Eucharist. In this sense, it is surprised that the New Hymnal does not include the work of Holy Spirit. Therefore, for pastoral aspects, this project suggests eucharistic hymns, which contain the meanings of the resurrection and the Second Coming of Christ and the role of Holy Spirit. I hope that eucharist hymns based on abundant eucharistic theology are created and play a role in bringing advantage for faith congregations in Korean Protestantism.

Educational Implications for the Context of the Eucharist in the Presbyterian Church of Korea with Attention to Eucharistic Hospitality

신형섭 장로회신학대학교 세계선교연구원 2017 선교와 신학 Vol.43 No.-

본 연구는 예전학자 클라우디오 카발해스의 성찬적 환대의 관점을 중심으로 한국 장로교 성찬의 현장을 비판적으로 분석하여, 보다 합당한 성찬적 이해와 실행을 위한 기독교교육적 함의들을 찾아보고자 한다. 성찬은 반복적이고 형식적인 의례를 넘어서서 하나님의 백성들이 적극적으로 환대를 받고, 그들의 삶의 이야기와 이슈들이 복음안에서 새롭게 해석되며, 그들의 신앙과 세상 속에서의 삶이 소망안에서 다시 변혁되어지는 형성적인 의례이다. 기독교 의례는 참여하는 회중들의 신앙에 대하여 형성적인 특징을 갖고 있기에, 회중들의 성찬적 환대에 대한 이해와 실천과 경험은 그들의 신앙형성과 변혁에 영향을 주게 된다. 이러한 관점에서, 본 연구는 다음의 질문을 제기한다. “현재 한국 장로교에서 실행하는 예배의 현장에서의 성찬과 교실에서 가르치는 성찬교육은 회중들로 하여금 성찬을 환대의 예전으로 이해하고 참여하게 돕고 있는가?”“만일 환대의 예전으로 이해하고 참여함에 제한점이 있다면, 이를 개선하기 위하여 어떠한 기독교교육적인 실천들과 함의들이 요구 되어지는가?” 본 연구는 첫째 성찬적 환대에 대한 이해와 신학적이고 예전적인 이슈들을 카발해스의 이론을 중심으로 요약 및 정리하고, 둘째, 현재 사용하고 있는 성찬에 관한 공식적 예전문서들과 목회메뉴얼과 성경공부 커리큘럼자료를며셋째, 보다 나은 성찬실행과 성찬교육을 위한 한국교회의 본 연구는 환대의 예전으로서의 성찬이 보다 비판적으로 실천되어지고,지속적으로 갱신되어지며, 창조적으로 응답되어지기 위해서, 성찬의 신학적이고 예전적인 기준들이 성찬에 참여하는 회중들의 구체적인 삶의 이야기들과 보다 적극적이고 역동적으로 대화하여야 하며, 나아가 이를 실천하기 위하여 회중들의 역할과 책임이 수동적이고 반복적이고 참여자로부터 창조적이고, 협력적이고, 비판적인 반추자 및 축하자로 재개념화 되어져야 함을 강조한다. In this regard, this study raises the following generative questions: “How much do current contexts of the Eucharist help congregation members understand and experience the Eucharist as the liturgy of hospitality both at the eucharistic table in a sanctuary and in a classroom of the Eucharist?” “If there are limits, what will need to be challenged and changed in the view of Christian education?” With these questions in mind, this study identifies the theological understanding, issues, and conversations of the eucharistic hospitality in the view of Carvalhaes, critically analyzes the current eucharistic texts and curriculum materials found in the Book of Common Worship(PCK) and Minister’s Manual for Worship Ministry, and find educational implications that help congregation members understand and participate in the Eucharist as a formative liturgy of the hospitality. I hope that this study may help liturgists and congregation members in Korean Church to understand the Eucharist as a formative liturgy of hospitality and to participate in it fully, actively, and consciously both by reforming eucharistic practices critically not only sound biblical, theological, and liturgical foundations but also socio-political, contextual considerations and by reconceptualizing their roles and responsibilities as creative, collaborative, and critical reflectors and co-celebrants.