독일 경건주의의 신학교육: 슈페너의  『경건한 소망』 (Pia Desideria, 1675) 그리고 『신학연구의 방해요소에 관하여』 (De impedimentis studii theologici, 1690)를 중심으로

박정근 한국교회사학회 2022 韓國敎會史學會誌 Vol.63 No.-

Pietism is evaluated as the “Second Reformation” movement that renewed the church after the Reformation. Pia Desideria, which was published in 1675 by Spener, the father of pietism, is a “guide to the direction of pietism” and a document of church reform. Among the reform proposals described in Pia Desideria, the reformation of theological education was the most important one, and Spener published an independent document on this subject entitled “De impedimentis studii theologici” in 1690. Therefore, this study starts from the literature analysis of Spenner’s reformed documents Pia Desideria and De impedimentis studii theologici on theological education. In both literatures, Spener presents various models of theological education transmitted through the church tradition. The proposed models of theological education by Spener include an apprenticeship-style education between professors and disciples for the formation of the personality, an inner piety education learned from medieval mystics, biblical theological education as a discovery of the Reformation, the practice of piety emphasized by pietism, and preacher training for the performance of the holy church. In particular, Spener emphasizes the biblical theology of the Reformation and inner piety through the legacy of medieval mysticism for theological education and proposes training for seminarians for church duties. is evaluated to be interested in holistic theological education. The “Structure of Theological Education,” which emphasizes such holistic theological education, can be understood in three ways: piety training, professional education in theology, and pastoral practice for the church. Therefore, the threefold “Structure of Theological Education,” which can be derived from the pietistic theological education of piety training (spiritual training), theological research (theoretical and practical theology), and pastoral practice for the church (pastoral practice), suggests an appropriate direction for theological education in Korea. 경건주의는 종교개혁 이후 교회를 갱신한 “제2의 종교개혁”운동으로 평가된다. 교회 개혁적 의미에서의 경건주의의 기원 슈페너가 1675년 발행한 『경건한 소망』(Pia Desideria)은 “경건주의의 방향 제시서”이면서 교회 개혁문서이다. 『경건한 소망』에서 기술된 교회 개혁안 중 가장 비중 있게 다룬 것이 신학교육의 개혁이고, 이 주제에 관하여 슈페너는 1690년   『신학연구의 방해요소에 관하여』(De impedimentis studii theologici)라는 독립된 문헌을 발행하기도 하였다. 따라서 본 연구는 신학교육에 관한 슈페너의 개혁문서 『경건한 소망』 그리고 『신학연구의 방해요소』의 문헌 분석에서 출발한다. 슈페너는 자신의  『경건한 소망』과 『신학연구의 방해요소』에서 교회 전통을 통해 전승된 신학교육의 다양한 모델을 제시한다. 그가 제시한 신학교육의 모델로는 신학생들의 인격 형성을 위한 스승과 제자 사이의 도제식 교육, 중세 신비가들에게서 배우는 내적 경건 교육, 종교개혁의 유산인 성서학 중심 교육, 경건주의가 강조하는 경건의 실천 그리고 거룩한 교회의 직무 수행을 위한 설교자 양성 교육이다. 영성 훈련, 신학의 전문성 교육, 교회를 위한 목양적 실천이라는 경건주의 신학교육을 통해 도출해낼 수 있는 슈페너의 삼중의 「신학교육의 구조」는 전인적이고 통전적이며 장기적인 한국 신학교육의 구상을 위한 방향성을 제시해 줄 수 있다고 평가해 본다.

독일 경건주의의 신학교육: 슈페너의 『경건한 소망』(Pia Desideria, 1675) 그리고 『신학연구의 방해요소에 관하여』(De impedimentis studii theologici, 1690)를 중심으로

박정근 ( Park Jeung Keun ) 한국교회사학회 2022 韓國敎會史學會誌 Vol.63 No.-

경건주의는 종교개혁 이후 교회를 갱신한 “제2의 종교개혁”운동으로 평가된다. 교회 개혁적 의미에서의 경건주의의 기원 슈페너가 1675년 발행한 『경건한 소망』(Pia Desideria)은 “경건주의의 방향 제시서”이면서 교회 개혁문서이다. 『경건한 소망』에서 기술된 교회 개혁안 중 가장 비중 있게 다룬 것이 신학교육의 개혁이고, 이 주제에 관하여 슈페너는 1690년 『신학연구의 방해요소에 관하여』(De impedimentis studii theologici)라는 독립된 문헌을 발행하기도 하였다. 따라서 본 연구는 신학교육에 관한 슈페너의 개혁문서 『경건한 소망』 그리고 『신학연구의 방해요소』의 문헌 분석에서 출발한다. 슈페너는 자신의 『경건한 소망』과 『신학연구의 방해요소』에서 교회 전통을 통해 전승된 신학교육의 다양한 모델을 제시한다. 그가 제시한 신학교육의 모델로는 신학생들의 인격 형성을 위한 스승과 제자 사이의 도제식 교육, 중세 신비가들에게서 배우는 내적 경건 교육, 종교개혁의 유산인 성서학 중심 교육, 경건주의가 강조하는 경건의 실천 그리고 거룩한 교회의 직무 수행을 위한 설교자 양성 교육이다. 영성 훈련, 신학의 전문성 교육, 교회를 위한 목양적 실천이라는 경건주의 신학교육을 통해 도출해낼 수 있는 슈페너의 삼중의 「신학교육의 구조」는 전인적이고 통전적이며 장기적인 한국 신학교육의 구상을 위한 방향성을 제시해 줄 수 있다고 평가해 본다. Pietism is evaluated as the “Second Reformation” movement that renewed the church after the Reformation. Pia Desideria, which was published in 1675 by Spener, the father of pietism, is a “guide to the direction of pietism” and a document of church reform. Among the reform proposals described in Pia Desideria, the reformation of theological education was the most important one, and Spener published an independent document on this subject entitled “De impedimentis studii theologici” in 1690. Therefore, this study starts from the literature analysis of Spenner’s reformed documents Pia Desideria and De impedimentis studii theologici on theological education. In both literatures, Spener presents various models of theological education transmitted through the church tradition. The proposed models of theological education by Spener include an apprenticeship-style education between professors and disciples for the formation of the personality, an inner piety education learned from medieval mystics, biblical theological education as a discovery of the Reformation, the practice of piety emphasized by pietism, and preacher training for the performance of the holy church. In particular, Spener emphasizes the biblical theology of the Reformation and inner piety through the legacy of medieval mysticism for theological education and proposes training for seminarians for church duties. is evaluated to be interested in holistic theological education. The “Structure of Theological Education,” which emphasizes such holistic theological education, can be understood in three ways: piety training, professional education in theology, and pastoral practice for the church. Therefore, the threefold “Structure of Theological Education,” which can be derived from the pietistic theological education of piety training (spiritual training), theological research (theoretical and practical theology), and pastoral practice for the church (pastoral practice), suggests an appropriate direction for theological education in Korea.

정보화 시대의 신학교육을 위한 다중지능적 접근

장신근(Shin-Geun Jang) 한국기독교교육정보학회 2008 기독교교육정보 Vol.20 No.-

This paper is an attempt to make a conversation between theological education and Howard Gardner's Multiple Intelligences (MI) theory in the context of the information and technology era. From its emergence in the 1980s, MI theory has been usually applied to education for children or youth. Although it has not been actively applied to adult education, MI theory has strong implications for adult education as well as for theological education. Keeping this in mind, this paper focuses on theological education in terms of such key concepts as: 1) disciplinary understanding, 2) multi-modal teaching and learning methods, 3) Good Work, and 4) a transversal model of interdisciplinary conversation in MI theory. First, the concept of disciplinary understanding of MI theory awakens theological education to the importance of the contextual, performative, and intuitive nature of understanding. Second, the concept of multi-modal teaching and learning methods helps theological education employ various creative and alternative teaching and learning methods. Third, the concept of Good Work imbues theological education with the significance of the unity between the professional and ethical aspect in educating pastoral leadership. Fourth, a transversal model of interdisciplinary conversation provides theological education a fresh way of interdisciplinary dialogue that helps keep both the integrity and intelligence of theology and theological education together. Despite the significance of MI theory for theological education, this paper, however, does not accept the reductionist attitude that MI can provide all the answers to theological education. In this sense, the interdisciplinary dialogue between theology and other disciplines in this paper is made in a transversal manner.

ARE THEOLOGICAL SCHOOLS CAPABLE OF LEARNING AT AN ORGANIZATIONAL LEVEL?

유은희 한국기독교교육학회 2013 기독교교육논총 Vol.35 No.-

The sense of dissatisfaction with ineffectiveness of the current model of theological education in preparing leaders for the church has been circulated. The concern increases for re-envisioning theological education that reflects a true nature of theological study and also responds to the changing context of adult education, globalization and Christianity. These are not unique issues confined in theological schools in the West. They are the issues that theological schools in Korea also face. This article proposes that insights gleaned from learning organization literature may facilitate the process of critical reflection on the assumptions of the current model of theological education and promote learning at an organizational level for the organizational and educational development of theological education. The sense of dissatisfaction with ineffectiveness of the current model of theological education in preparing leaders for the church has been circulated. The concern increases for re-envisioning theological education that reflects a true nature of theological study and also responds to the changing context of adult education, globalization and Christianity. These are not unique issues confined in theological schools in the West. They are the issues that theological schools in Korea also face. This article proposes that insights gleaned from learning organization literature may facilitate the process of critical reflection on the assumptions of the current model of theological education and promote learning at an organizational level for the organizational and educational development of theological education.

신학대학교 교육과정 개정에 대한 연구

이원일 한국기독교교육정보학회 2004 기독교교육정보 Vol.8 No.-

The purpose of this paper is to explore the direction of the revision of Theological Education Curriculum for the Theological College(University). In order to this purpose, this paper deals with the history, foundation and structures of Theological Education Curriculum. And in this paper, I selected eight Theological College & University which are dealt in the book of 「Christian Education History of Korean Denominations」. This paper starts with the history and the problems of theological education curriculum in Korea. The history of theological education in Korea can be classified the conservative theological education and the progressive theological education. But both theological education has similar problems in which is divided between text and context in their curriculum. This dualism of Theological Education Curriculum is supported by technical rationality. To overcome this problems, I suggested the concept of hermeneutical imagination that engenders Christian Integrative Curriculum which has accentuation of null curriculum. "Hermeneutical imagination" of Paul Ricoeur colored William Reynolds's curriculum theory which emphasis an authenticity of self. This authenticity of self tells an identity and vocation of minister. Most of Theological College & Seminary in Korea has clerical image which is directed to training leader for his/her own denomination. But Christian Integrative Curriculum of Theological Education Curriculum suggests an image of pastoral director which emphasis a team ministry of between pastor and pastor, pastor and laity. And objective of Theological Education Curriculum should emphasis a expressive outcome rather than behavioral objective and problem solving objective. This means to making a step forward practical curriculum from theory-oriented curriculum of Theological Education.

한국 기독교대안학교의 신학적 경향성에 관한 소고

임태규(Taekyou Rhim) 한국기독교교육정보학회 2009 기독교교육정보 Vol.22 No.-

Christian alternative schools which had the unique educational philosophy and the theological background in educational circles unlike mission schools appeared 10 years ago. These schools were not established in standing for definite theological aspects but had theological tendencies which dominated their school education. It is not only an opportunity that we can diagnose where Korean Christian education is, but also a start to understand the characteristics of Christian alternative schools. In addition, it helps know what is the goals Christian alternative schools hope to accomplish. By looking into theological tendencies based on the origin of Korean Christian alternative education and making the theological tendencies which control Christian alternative schools clear, the aims of Christian alternative schools can be certain. For this, first of all we have to understand Christian alternative education correctly, set up its notion to limit the range of the arguments, and examine the relations of Christian education and theology. The typical theological education of Korean Christian alternative schools are Evangelism Christian education which dominated the early history of Christian schools, Liberalism Christian education which appeared in alternative social movement so as to suggest alternative values about public education, and Reformed Christian education headed for theological tradition. We cannot deny that there are these three educations in any Christian alternative school. Christian alternative schools which emphasize on alternatives in secular alternative schools are related to Christian education based on liberalism theology, and Christian schools pursuing the educational purposes are related to orthodox theological Christian education. However now severe problems Christian alternative schools are faced with are not theological identity's but secular value's. Common secular values in Christian alternative schools show competitive education from an entrance examination, successful myths made from non-biblical comprehension about Christian leaders, distortion of essential and methodical values in education, and international Christian alternative schooling on purpose of English characterized education for globalization. Definitely all of these are why we lack theological and philosophical reflections on Christian education. It is necessary that we consider merits and demerits of theological tendencies which dominated Christian alternative schools, organize the educational philosophy, and keep it strong.

Reconceiving Theological Education

김현숙 한국기독교교육정보학회 2004 Journal of Christian education information tech Vol.0 No.5

In the face of religious and cultural pluralism and contextual changes in theological education, the nature of theological education has been confronted with serious questioning. Many scholars have criticized the clerical paradigm, the theory-to-practice paradigm, the fragmented structure of theological education and curriculum, as well as the distance from human suffering taken by theological education. These problems have resulted in a critical dichotomy between theological education and congregations, between theory and practice, between the content and process of education, as well as between the community of faith and society's problems. A need exists for bridging the gap between now separate facets of theological wholeness. This paper proposes a conversational model that requires theological education to engage in authentic conversation in order to attend to the problems of theological education. This conversational model can provide an atmosphere and an environment in which students are supported and challenged to carry on conversations with conversational partners who may have different perspectives. The model can also empower people who participate in such conversation to bridge the existing dichotomies. Moreover, guiding principles for curriculum are proposed, based on the conversational model, which foster genuine conversation in theological education. In this curriculum, conversations are carried on between theological education and congregations, between Christianity and various religious traditions, between dominant cultures and minority cultures, as well as between the community of faith and the world However, these conversations are to be conducted within an overarching conversation between the Christian tradition and human experienoe. As Taylor argues, that synchronic strategy needs to be complemmted by a diachronic strategy. In other words, a conversation with Christian tradition needs to complement these conversations between theological education and the present situation, brought about by pluralism in society. Even though the conversational model for theological education has some limitations, however, this model would be one alternative to conventional theological education, enabling a bridge between dichotomies which are prevalent in theological education.

신학대학교 교육과정 개정에 대한 연구(2)

이원일 한국기독교교육정보학회 2004 기독교교육정보 Vol.9 No.-

The purpose of this paper is to explore the direction of the revision of Theological Education Curriculum for the Theological College(University). In order to achieve this purpose, this paper deals with the selection and organization of contents, the teaching-learning process and method, administration and evaluation in curriculum. And in this paper, I selected eight Theological Colleges & Universities which are studied in the book of <Christian Education History of Korean Denominations>. This paper starts with the selection and organization of contents in curriculum. Through the analysis of eight Theological Colleges and Universities's curriculum, this paper suggests the following scopes of curriculum which are field work, spirituality education, globalization, Information Technology education and interdisciplinary education. l)Field Work: This scope means to overcome dualism between theory and practice and emphasizes field work. 2)Spirituality Education: spirituality education needs to categorize to spiritual education through ①texts ②prayer and meditation ③communal context ④environment of chapel building. 3)Globalization and Information Technology: theological education needs distance education and foreign language education in the Information Technology era. 4)Interdisciplinary Education: theology education needs to interact with another disciplines. For example, seminary can be a curriculum development for woman in theological education. For teaching-learning process and method of theological curriculum, this paper suggests four scopes which are mass media, team teaching, discourse, theological reflection. 1)Mass Media: This method means a change from instructional paradigm to learning paradigm in Seminary Education and emphasizes an independant learning for theological study. 2)Team Teaching: In the integrated knowledge understanding, An interdisciplinary team is required for teaching-learning to overcome compartmentalization. 3)Discourse: personal stories, novel, drama, poetry, autography. 4)Theological Reflection: praxis between experience in ministry's field and tradition In addition to these contents and methods, this paper suggests an open-systemic administration and self-evaluation in theological curriculum.

신학교육의 기독교교육모델로서 실천지향적 신학교육

박상진(PARK Sang Jin) 장로회신학대학교 기독교사상과 문화연구원 2017 장신논단 Vol.49 No.4

한국의 신학교육은 심각한 위기에 처해 있다. 이 위기를 몇 가지 차원의 ‘분리현상’으로 설명할 수 있다. 신학교육과 목회 현장과의 분리, 신학의 제 학문 간의 분리, 교육목적과 교육과정의 분리, 이론과 실천의 분리, 신학과 목회의 장인 상황과의 분리, 그리고 교수와 학생의 세대 간 소통의 분리 등을 들 수 있다. 신학교육의 이러한 분리현상은 신학교육, 특히 목회자 양성과정으로서 신학대학원 (M.Div)의 교육이 본질상 어떤 모습이어야 하는지를 제대로 이해하지 못하였거나 오해하기 때문에 일어나는 현상으로서, 이는 신학교육의 재개념화(re-conceptualization)를 요청하고 있다. 전통적인 신학교육에 대한 이해는 ‘신학’이 무엇인지로부터 출발해서 ‘그러므로’ 신학교육은 ‘이래야 한다’는 식의 접근이다. 그러나 신학교육도 교육의 하나로서 교육의 중요성을 강조하는 것이 바람직하다. M.Div.과정의 신학교육은 학문으로서의 신학을 탐구하는 과정보다는 목회자를 양성하는 교육의 과정으로 ‘실천지향적’ 신학교육이 되어야 한다. ‘실천지향적’ 신학교육은 다음 세 가지 오해를 극복하는 것을 의미한다. 첫째는 실천신학을 강조하는 입장이라고 생각하는 오해이다. 그러나 실천지향적 신학교육은 모든 이론신학의 중요성과 비중을 그대로 인정하되 그 방향이 실천지향적이 되는 것을 의미한다. 둘째, 목회기능주의로 오해하는 경우이다. 그러나 실천지향적 신학교육은 목회의 기술을 가르치는 것을 강조하는 것이 아니라 신학교육이 실천적 능력을 함양하는 것이 되어야 한다는 것이다. 셋째, 이론-실제 패러다임으로 이해하는 경우이다. 그러나 실천지향적 신학교육은 이론을 실천에 적용하는 신학을 의미하는 것이 아니라 실천과 이론을 분리할 수 없다는 점에서 프락시스(praxis)를 강조하는 것이다. 본 논문은 이러한 실천지향적 신학교육이 어떤 모습이어야 하는지를 제시하고 있다. Theological education in Korea is in a serious crisis. This crisis can be explained by the phenomena of various types of separation. This includes the separation between theological education and the ministry field, educational goals and educational processes, theory and practice, and theology and contexts of ministry; the separation in communication between professor and student; and the separation within areas of theology. This phenomena of separation in theological education originates from a misunderstanding of the M.Div. program simply as theological education. The M.Div. program should be different from general theological education, because the purpose of the M.Div. program is to cultivate ministers. Taking this perspective calls for a reconceptualization of theological education. It means that theological education should begin from a consideration of the purpose of theological education rather than the meaning of theology. Theological education, which is a kind of education, should emphasize the importance of the education component. The re-conceptualization of theological education for the M.Div. program is based on a ‘practice-oriented’ theology. There are three kinds of misunderstandings regarding practice-oriented theology. The first misunderstanding is the idea that it will emphasize the importance of practical theology. The second is the idea that it can be identified with ministry functionalism in theological education, which focuses on skills and know-how in ministry. The third is the idea that it should be understood as a theory-practice paradigm. However, ‘practice-oriented’ theological education emphasizes the importance of socalled ‘theoretical’ areas including biblical theology, historical theology and systematic theology. What it asks is to be practice-oriented. Even though it emphasizes the importance of practice, it does not mean that it focuses only on transmitting skills, strategy, and know how for the ministry. Rather, it discloses the importance of philosophical and theological perspectives toward practice. Here, the meaning of practice in ‘practice-oriented’ is not the application of theory to practice. It refers to ‘praxis,’ in which theory and practice cannot be separated. This study gives a specific account of the shape that such a ‘practice-oriented’ theological education must take.

신학교육의 연구동향에 관한 문헌 고찰을 통한 신학교육의 연구 방향에 대한 제언

양성진 한국실천신학회 2019 신학과 실천 Vol.0 No.66

The purpose of this study is to suggest a research direction for theological education based on a literature review of the research trends within theological education. For the purpose of this study, this article searched for, sorted, and selected research papers written by Korean scholars in the field of theological education and analyzed the research trends within this field through the method of literature review. First, this article analyzes the selected papers to discern what theological education scholars perceive as the purpose of theological education. On the basis of this analysis, a classification of the “subjects” and “purposes” of theological education is created. It is found that the subject group for theological education has been expanded from people who seek to become professional pastors by attending seminaries to religious communities, including laypersons. The contents of theological education fall into three categories: the professionalism of the pastor, theological reflection, and spiritual formation. Second, the crisis within theological education is evaluated through the theme of division. In other words, this article explores researcher believes that the classification of the areas of theological education using the term “division of various forms” resulted in a crisis in theological education. The various terms of division within theological education have included the division between the study of theology and context, the division of interdisciplinary fields into separate academic areas, the division between theory and practice, the division between theological reflection and pastoral technique, the division between pastors and laypersons, and the division between the church and the world. Third, this study systematically examines directions and suggestions for theological education, including “holistic theological education,” “mutually dependent theological education,” and “practical theological education.” This research paper emphasizes a holistic approach to theological education, including a holistic interdisciplinary approach, a holistic approach to theological reflection and practical techniques, and a holistic approach to pastoral and layperson theological education. The concept of mutually dependent theological education proposes interdependency between academic fields and contexts and between the church and the world. Practical theological education fosters “the practical Christian thinker” and “the reflective practitioner.” Finally, based on the literature review analysis of theological education, this paper suggests a future research direction for theological education. It presents a systematic analysis of the curriculum for theological education and a research method for analyzing the context of theological education from the perspective of past, present, and future as a future research direction for theological education. 본 연구는 신학교육의 연구동향에 관한 문헌 고찰을 통한 신학교육의 연구 방향에 대한 제언을 목적으로 한다. 이를 위해 한국의 학자들이 연구한 신학교육과 관련된 논문을 검색하고, 선별하고, 선정하여서 문헌 고찰 이라는 사례연구를 통하여 신학교육의 연구동향에 관하여 분석할 것이다. 첫 번째는 신학교육과 관련된 논문에서 신학교육의 목적을 분석하면서, 신학교육의 목적 안에서 신학교육의 ‘대상’과 신학교육의 ‘목적’을 범주화하게 된다. 신학교육의 대상은 목회자의 전문성을 위한 신학교육에서 평신도를 포함하는 신앙공동체로 확대된다. 또한 신학교육의 내용은 목회자의 전문성, 신학적 사고의 신학함, 영적 형성 등의 세 가지 측면으로 범주화된다. 두 번째는 신학교육의 위기를 ‘분리’라는 주제어로 신학교육을 비판적으로 고찰한다. 신학교육의 학문과 현장이라는 큰 범주에서의 분리이며. 학문의 범주에서 학문 간의 분리, 이론과 실천의 분리, 신학적 사고와 목회의 기술의 분리, 목회자와 평신도라는 대상의 분리, 교회와 세상이라는 분리가 신학교육의 위기를 일으켰다고 분석한다. 세 번째는 신학교육의 방향과 제언을 체계적으로 분석하면서 ‘통전적인 신학교육’, ‘상호의존적인 신학교육’, ‘실천적인 신학교육’이라는 신학교육의 방향을 고찰하게 된다. 학문 간의 통전성, 신학적 사고와 목회적 기술의 통전성, 목회자, 평신도 신앙공동체를 포함하는 통합적인 신학교육의 통전성을 강조한다. 상호의존적인 신학교육은 학문과 현장, 신학교육의 현장과 목회 현장, 교회와 세상의 ‘상호의존성’을 제언한다. 실천적인 신학교육은 실천을 향해 있는 신학교육으로 실천적 기독교사고자(the Practical Christian Thinker)와 반성적인 사고자(the Reflective Practioner)를 양성하는 것이다. 마지막으로 신학교육의 문헌 고찰을 통한 분석을 바탕으로 신학교육의 향후 연구방향을 제언한다. 신학교육의 연구방향으로 교과과정의 체계적 분석과 과거, 현재, 미래의 관점에서 신학교육의 현장을 분석하는 연구방향을 제시한다.