신앙공동체는 놀이터가 될 수 있는가?

정연득 장로회신학대학교 기독교사상과문화연구원 2022 장신논단 Vol.54 No.5

There are many young adult Christians complaining that their faith communities are making them feel frustrated and suffocated. The faith community is supposed to allow people to experience freedom through the truth. Unfortunately enough, it is not true in reality. For this reason, more and more young people are leaving their church. Why? Obviously, this is not just a problem for young people. Why does the faith community that teaches the Gospel of freedom rather make people frustrated? This paper is an attempt to respond to the situation above. The research question for this study will be, “What does it take for the faith community to become a space that provides freedom and liberation?” In this paper, it is through “play” that I try to find the possibility of the faith community as a space in which one can feel freedom and liberation. In order to find the possibility of the faith community that is experienced as a playground, this article develops as follows. First, in the introduction, the case of a young adult named J is presented. Through the case of J, who recently suffered the pain of leaving the church, I want to convey the vivid story of a young adult who experiences frustration and oppression in the faith community. Then, through Donald Winnciott’s psychoanalytic theory, I discuss the possibility of healing and growth that a play space provides in an individual’s psychological and spiritual life. Furthermore, I explore the meaning of creating a space for play in the faith community. Through Winnicott, the possibility of the faith community as a creative playing space is presented. Next, through the philosophical hermeneutics of Hans-Georg Gadamer, the possibility of play that can widen one’s understanding and existence is discussed. In the course of arguments, the possibility of the faith community as a community of interpretation is explored. Finally, through the pastoral theological vision of “a community of faith where vivid questions are alive,” I present some practical ways to help people in community like J enjoy freedom creativity in the faith community. 필자가 상담실과 강의실에서 만나 온 한국교회의 청년 중에는 신앙공동체가 그들에게 답답함을 주고 있다고 호소하는 경우가 많다. 신앙공동체는 진리가 주는 자유를 경험하게 하는 곳이어야 하는데, 오히려 신앙공동체로 인해서 자유가 억압 되는 경험을 하고 있다고 호소한다. 젊은이들이 교회를 떠나는 이유가 되고 있다. 신앙공동체는 왜 젊은이들에게 자유와 해방감을 주지 못하고 있을까? 이것은 단지 청년들만 느끼는 문제는 아니다. 신앙공동체는 왜 사람들에게 답답함을 안겨줄 까? 이 글은 이러한 문제의식으로부터 시작되었다. ‘신앙공동체가 자유와 해방을 선사해주는 공간이 되는 데 필요한 것은 무엇일까?’라는 연구질문에 대해 필자는 ‘놀이’를 통해서 그 가능성을 모색한다. 신앙공동체가 놀이터로 경험될 수 있다면 구성원들이 답답함과 억압을 경험하는 것이 아니라 창조적 자유를 누릴 수 있을 것으로 기대한다. 놀이터로 경험되는 신앙공동체의 가능성을 모색하기 위해서 이글은 다음과 같은 방향으로 전개될 것이다. 우선, 서론을 통해 필자가 만났던 J라는 청년의 사례를 제시한다. 최근 교회를 떠나는 아픔을 겼었던 J의 사례를 통해 신앙 공동체에서 답답함과 억압을 경험하는 한 청년의 생생한 이야기를 전달하고자 한다. 이어서, 도널드 위니캇(Donald Winnciott)의 정신분석 이론을 통해서 한 개인의 심리적 삶과 영적 삶에서 놀이터라는 공간이 제공할 치유와 성장의 가능성에 대해 논의한다. 나아가 신앙공동체 안에 놀이를 위한 공간을 만든다는 것의 의미를 모색한다. 위니캇을 통해 창조적 놀이 공간으로서의 신앙공동체의 가능성을 제시한다. 다음으로, 한스-게오르크 가다머(Hans-Georg Gadamer)의 철학적 해석학을 통해 놀이가 가진 이해 및 존재 확장의 가능성을 논한다. 이를 통해 놀이하는 해석공동체로서의 신앙공동체의 가능성을 모색한다. 마지막으로 ‘생생한 질문이 살아 있는 놀이터 신앙공동체’라는 목회신학적 비전을 통해 J와 같은 신앙인이 자유 롭고 창조적으로 신앙생활을 하도록 돕기 위한 실천적 방안을 모색한다.

교육목회의 신앙공동체적 접근 : 신학적 구조

임영택(Young-Taek Lim) 한국기독교교육정보학회 2010 기독교교육정보 Vol.26 No.-

The purpose of this article is to explore the structures of educational ministry that empower their roles in transmitting and nurturing Christian faith within the community of faith. This study suggests three ways to improve educational ministry in method of community of faith. First, religious socialization is an important method of educational ministry. Community of faith method emphasizes more on process rather than the contents in education and hidden curriculum in life. Curriculum is very important part of the planned teaching-learning process. But we have to acknowledge that there are so many unplanned quality of educational experiences in our life. If we deal with Christian lifestyle, educational ministry helps the faith community examine what is needed and develop the hidden curriculum resources for the total life of the congregation. Second, community of faith is the essence of educational ministry, which is congregational life itself. The community of faith provide God's calling to the world, identity of community of faith, and learning of relationship between God and human beings. Its methods mean service, reflection and communion in the community of faith. Third, the method of catechsis in faith community is the nurturing pattern of educational ministry. Educators of faith community call this process catechesis, which are all pastoral activities as an intentional religious socialization. For Westerhoff, catechsis is identified with Tertullian's statement, “Christians are made, not born." As a theoretical base, educational ministry divides three aspects of the catechetical process: formation -- to experience Christian faith and life; education -- to reflection experience in the light of the Christian faith; and instruction -- to acquire the knowledge and skills considered necessary and useful to the Christian life. Educational ministry focuses on the role of spiritual formation in the vitality of Christian faith and life. From this aspect, the Christian nurturing process must be understood within the ways in which feeling, thinking, and acting are at work in the community of faith. Educational ministry need to recognize the total life of the community of faith and to understand the approaches of faith community as broader than schooling. Therefore, contemporary churches must build up the identity of community of faith.

신앙 공동체 교육방법의 모델 연구

임영택 한국기독교교육정보학회 2012 기독교교육정보 Vol.32 No.-

본 논문의 목적은 신앙공동체 교육이 목표로 하는 기독교적 민주시민성을 위한 방법을 재 고찰하고 그의 따른 모델을 위한 연구이다. 신앙공동체의 교육방법은 개인의 변화와 사회개혁을 위해 종교의식, 경험, 행동의 모델을 제시한다. 이 방법은 공동체 방법의 정신을 구체화하고 개발하는 역동성에 깊은 질문을 제시한다. 모델은 전생애에 걸친 예전, 가족공동체의 상호 세대적 경험, 그리고 사회적 행동의 실천모델이다. 이 방법과 모델의 제시는 신앙공동체성을 회복하고 교육목회자들에게 제자로서 시민형성을 위한 방법을 재인식하고 실천하게 한다. The paradigm shift of the faith community -- from a schooling and instructional model to a community of faith and enculturation model -- was revolutionary to merit-oriented and college entrance exam-centered education in Korea. This Method has prompted a reexamination of educational ministry and caused us to rethink how we can improve the learning context for formation of faith and its lifestyle. we have acknowledged the possibility and limitation of faith community education. Therefore, the purpose of this article is to reexamine three methods and models for Christian faith and its life style to develop a Christian democratic citizenship. First, ritual and model of liturgy have always been central to the life of the community. Through rituals community celebrate her heritage and tradition, memory and hope of faith. Liturgy unites symbolical actions(rituals) and social actions. Liturgy includes discipleship within the faith community trough ritual and citizenship in the world by personal and social action. Thus, I introduce model of liturgical process: child baptism, first communion, covenant, conformation, ordination for Christian calling, and last rites. Second, intergenerational experience and family clusters are enable congregation to interpret the meaning of their own faith and experience. Intergenerational experience emphasize the nature, character, and quality of these interactive experience among people of all ages within a community of faith that best describes the means of educational ministry. As model of experience, I explore family cluster programs which bring transactional experience among families and have opportunity to reshape communal spirit and life. Lastly, social action and praxis movements must committee together to transform society and reform the community life. Therefore, Groome and Browning provide alternative models of action praxis which concern about how the community itself is transformed in multi-cultural society. The Method of the faith community education has made contributions to educational ministry. True understanding and reusing of method of the faith community show that Christians must act responsibility to transform the Korean church and society. The efforts of educational ministry for the faith community should be studied and provided in the Korean educational context.

성서비평에 대한 도전

소태영(Tae Young So) 한국기독교학회 2014 한국기독교신학논총 Vol.94 No.-

This study explores the relationship between the Biblical criticism (historical criticism, literary criticism, canonical criticism) and the Biblical education, and suggests that the Bible had been a canon as a textbook for the faith community. Why did the faith community orally transmit its stories from generation to generation? Why did the faith community collect and edit its stories? Why did the faith community canonize the Bible? This study answers to the question with the following: “to educate the faith community.” The Bible had been orally transmitted, collected, edited, and canonized by the faith community for the purpose of educating itself. Furthermore, this study identifies faith community with education community because the process of canonization had been identified with religious curricula of faith community. As a result, this study crafts “the educational criticism” as an new approach of the Biblical interpretation and education. This study searches for several Biblical texts as inner evidence of the educational criticism. As an example of the educational criticism, this study also analyzes and compares four Gospels (Matthew, Mark, Luke, John) which were four distinctive textbooks for four distinctive faith communities. The four Gospels had been orally transmitted, edited, and canonized in order to educate distinctive faith community with distinctive educational goal and subject matter under distinctive educational environments. This study does not deny that the educational criticism is influenced by the canonical criticism that puts emphasis on the faith community which determined the final form of the Bible. However, this study contributes to revealing the truth that the faith community accepted the Bible as the Canon, which is the textbook for the faith community, and canonized it to educate itself.

에클레시아와 에스포지토의 면역 개념에 입각한 신앙공동체 이해의 새 지평

양승준 한국기독교교육학회 2020 기독교교육논총 Vol.0 No.62

본 연구는 이기성과 폐쇄성으로 사회적 공신력을 잃어가며, 전염병에 의한 사회적 거리두기가 확산되는 상황에서 신앙공동체인 교회를 이해하는데 있어 새로운 지평을 여는 목적으로 진행하였다. 첫째로 교회를 나타내는 대표적인 용어인 ‘에클레시아’의 개념과 의미를 역사적, 성서적, 신학적으로 연구하면서, 이 용어를 빈번하게 사용한 바울의 의도를 탐구하였다. 둘째로 공동체와 개인의 관계를 면역학적 개념으로 풀어간 에스포지토의 코무니타스와 이무니타스의 고찰을 통해 신앙공동체의 새 지평을 탐색하였다. 다양한 원인으로 사회의 신뢰를 잃었을 뿐만 아니라, 전염병 바이러스의 확산으로 인해 사회적 거리두기(social distancing)의 대상으로 지적되어 ‘교회’라는 신앙공동체의 약화 또는 상실의 큰 위기에 봉착해 있다. 코로나 19 이후 2차 유행도 예측되고 있어, 일상의 부분적 상실과 더불어 교회에서의 모임 예배나 교제의 약화 및 상실이 불가피한 형국이다. 앞으로의 교회는 면역 개념을 이해하며, 예수그리스도의 정신과 삶의 향내를 드러내면서 사회의 변화를 이끌 수 있는 참된 신앙공동체의 변혁과 구축이 필요하다. 이를 위해 급변하는 시대와 상황에 맞는 신앙공동체 패러다임의 혁신과 실천이 요청된다. 본 논문 1장에서는 사회적 공신력을 잃고, 사회적 거리두기의 대상이 된 교회와 신앙공동체의 문제점들을 이기성과 폐쇄성으로 지적하며 혁신을 제안한다. 2장에서는 신앙공동체 패러다임의 전환을 위해 고대 그리스에서 사용한 ‘에클레시아’를 연구하며 분석하며, 사도바울이 ‘에클레시아’를 교회라는 신앙공동체에 적용한 의도를 파악한다. 4장에서는 면역 개념에 대해 알아보고, 부정적 면역을 넘어 긍정적 면역의 개념을 통해 개인과 공동체의 관계를 고찰했던 에스포지토의 재해석을 정리하며, 다양한 공동체와 개인, 교회의 신앙공동체 변혁을 위한 적용점을 도출한다. 5장은 결론으로 ‘에클레시아’의 의미를 통해 약화 및 상실되어가는 소중한 모임과 참여를 회복시키고 더 높은 차원의 공적모임, 민주적 참여로 확장을 제안한다. 그리고 면역 개념의 재해석에 입각해 다양한 개인 안에서의 연합(unity in diversity), 연합 안에서의 다양한 개인(diversity in unity)을 교회와 신앙공동체의 대안으로 제시한다. This study was conducted with the aim of opening a new horizon in understanding the church, which is a community of faith, in the context of losing social credibility with selfishness and closedness, and spreading social distance due to the epidemic. First, the concept and meaning of 'Ecclesia', a representative term for the church, was studied historically, biblically, and theologically, and Paul's intention was frequently used. Second, we explored the new horizons of the community of faith through a discussion of Roberto Esposito's Communitas and Immunitas, which unraveled the relationship between community and individual with an immunological concept. Not only dis lose social trust for a variety of reasons, but it has been pointed out as a target of social distancing due to the spread of the epidemic virus and is facing a crisis of weakening or loss of the faith community of the “church”. Since the second epidemic has been predicted since Covid-19, the partial loss of daily life and the weakening and loss of meeting worship and fellowship in the church are inevitable. The church in the future needs to transform and build a true community of faith that understands the concept of immunity and can lead the transformation of society while revealing the spirit and life scent of Jesus Christ. To this end, innovation and practice of the paradigm of the community of faith appropriate to the rapidly changing times and situations is required. In Chapter 1 of this paper, we propose innovation by pointing out the problems of the church and the faith community, which have lost social credibility, and which are the objects of social distance, with selfishness and closedness. Chapter 2 studies and analyzes the 'Ecclesia' used in ancient Greek to transform the paradigm of the faith community, and identifies the intention of the apostle Paul to apply the 'Ecclesia' to the church's faith community. Chapter 4 discusses the concept of immunity, summarizes the reinterpretation of Esposito, who looked at the relationship between the individual and the community through the concept of positive immunity beyond negative immunity. And It draws application points for transforming the faith community of various communities, individuals, and churches. In conclusion, Chapter 5 restores precious gatherings and participation that are weakened and lost through the meaning of 'Ecclesia' and suggests expansion to higher level public gatherings and democratic participation. In addition, based on the reinterpretation of the concept of immunity, we present unity in diversity and diversity in unity as alternatives to the church and community of faith.

신앙공동체의식 검사도구 개발과 타당화: 기독교인 성인을 대상으로

오태균,권재기 한국기독교교육정보학회 2019 기독교교육정보 Vol.0 No.61

The purpose of this study is to develop a sense of faith community test tool for adult Christians. In order to accomplish this purpose, the researchers examined the sub-domain that explains the sense of the faith community and examined the validity of the faith community sense. The researchers have continued to examine whether the sense of faith community is equally measurable as a test tool for adult Christians. The Delphi survey of the third phase resulted in 128 questions, and the last 60 items were developed for the test tool. The domain of faith community sense was divided into four factors such as relational factor, conscious factor, environmental factor, and emotional factor. As a result of this study, it was found that the four components of the study consisted of a good model for the faith community sense than other alternative structural models, and it was confirmed that this model was a valid instrument for measuring the sense of community of faith. In order to confirm whether or not the gender and age groups can use the tools of sense test of faith community verified by the multiple group confirmatory factor analysis. Furthermore, it is confirmed that the form identity, the measurement identity, the segment identity, the partial dispersion / covariance identity, and the similarity are verified. The major implications of this study are as follows. First, by developing a more realistic and systematic system of sense test for the Christians, it provided an opportunity to establish the sense of faith community, which was not established in the previous research. Second, based on the test results of the community sense developed in this study, it can help the Christian adults to confirm their current spirit level and strengthen the sense of necessary community. And it is possible to confirm the change of sense of faith community through continuous accumulation of test results. 본 연구는 현대 기독교인의 지역 교회내에서 신앙공동체 의식의 중요성을 인식하고 30대 이상의 남녀 성인기독교인들을 대상으로 신앙공동체의식 검사도구를 개발, 타당화를 검증하는데 목적을 두었다. 연구결과, 총 3차에 걸친 델파이 조사 결과 128개의 문항을 도출하였고, 최종 60개 문항의 신앙공동체의식 검사도구를 개발하였다. 신앙공동체의식의 영역은 관계적 요인, 의식적 요인, 환경적 요인, 그리고 정서충족적 요인 등 4개 요인으로 구분된다. 개발된 도구의 타당성 검증 결과에서는 신앙공동체의식 검사가 다른 대안적 구조모형보다 양호한 모형으로 나타나 이 모형이 신앙공동체의식을 측정하는 타당한 도구임이 확인되었고, 각 하위요인별 신뢰도 역시 양호한 것으로 나타났다. 또한 신앙공동체의식 검사도구를 성별과 연령별 모두 동일하게 사용할 수 있을 것인가를 확인하기 위해 다집단 확인적 요인분석을 통해 구인동동성을 검증한 결과, 형태동일성, 측정동일성, 절편동일성, 부분 분산/공분산동일성이 확보되어 구인동등성이 검증되었으며, 이는 30대 이상의 기독교 성인남녀 모두 동일하게 사용될 수 있음을 지지하는 결과라고 볼 수 있다. 이를 통한 연구의 주요한 의의로는 첫째, 이 검사 도구 개발을 통해 기존의 선행연구에서 확립되지 못했던 신앙공동체의식을 독립적인 평가 영역으로 확립시키는 계기를 제공하였다는 점과, 이를 기초로 성도들이 현재 자신의 신앙공동체의식 수준을 확인하고 필요한 신앙공동체의식을 강화하는데 도움이 될 수 있다는 점이 있다. 둘째, 주기적인 기독교인의 신앙공동체의식 검사를 실시하여 검사결과의 지속적인 누적을 통해 교인들의 신앙공동체의식의 변화 추이를 확인할 수 있다는 점에 의의가 있다.

교육목회에서 공동체의 역할 - 20세기 종교교육에서 공동체의 역할에 대한 역사적 고찰 -

주인옥 한국실천신학회 2007 신학과 실천 Vol.0 No.13

이 논문은 믿음 공동체의 신앙 교육적인 기능에 대하여 20세기 미국의 종교교육학자들의 교육 이론을 네 시대로 구분하여 고찰함으로 미래의 믿음 공동체의 참된 교육 기능의 방향을 제시한다. 고찰의 대상은 1900-1920년대의 George Albert Coe, 1940-1950년대의 Shelton Smith, 1960-1970년대의: Ellis Nelson, 그리고 1980-2000대에 각기 다른 접근을 시도한 네 사람의 종교 교육학자들, Daniel Schipani, Robert Golman, Maria Harris와 Gabriel Moran, 그리고 Elizabeth Caldwell이다. Coe는 당시 미국의 진보주의의 영향 아래 교육이 교회 갱신의 강력한 수단이며 사회를 변화시킬 수 있는 방법이라고 믿고 예배 공동체에 임재하시는 하나님과 그 하나님을 믿는 [형제들]의 친교를 통해서 이루어지는 교육을 강조했다. Shelton Smith는2차 대전 후 진보주의와 자유주의 신학에서 나온 종교교육과 구분하여 신조된 기독교 교육이라는 개념을 정립시켰다. Nelson은 사건(events)을 통한 교회교육의 중요성을 강조하였는데, 인간은 자신이 속한 문화의 영향 속에서 자신의 신념을 형성하게 되는 것처럼 마찬가지로 믿음 공동체는 가치와 사랑과 헌신을 형성하여 그리스도인들이 믿음과 삶을 공유할 수 있도록 하는 기능을 가져야 한다고 주장하였다. 이어서 20세기말의 다양하여진 종교교육의 형태는 믿음 공동체에 풍부한 자원이 되는 동시에 장애가 되기도 하였다. 이 논문에서 보여주는 것과 같이 20세기 초부터 말까지 신앙공동체의 교육적 기능은 방법과 접근을 달리하면서 끊임없이 강조되어 왔다. 이 연구에 기초하여 필자는 21세기의 믿음 공동체의 신앙 교육의 기능이 다양한 사회의 요구와 문화를 반영하며 그 문화를 읽을 줄 아는 회중과 지도자가 협력하여 교회의 참된 교육 기능을 높여 가야할 것을 제안한다. 또한 교회 안에 개인의 가치와 믿음과 헌신을 형성하여주는 참된 믿음의 문화를 형성해가는 믿음 공동체의 신앙교육적인 힘과 역할을 강조한다. In this paper, the role of community in the ministry of education is searched through the survey of the role of community and its variations in 20th Religious education. I presuppose that the community contributes to religious education either directly or indirectly. Depending on the era in which theories were developed and on the educational theorists, the role of community is seen in various ways. Mainly, I will examine the major time periods in the twentieth century which produced these theories. These time periods are 1900-1920, 1940-1950,1960-1970, and 1980-2000 in U.S.A. Coe stresses the importance of the role of the church as educator: A church makes its members more than the members make the church. To Coe Christian worship is thus realization of the democracy of God-realization by imagination, by fresh insight, by rectification of purposes, by the coincident consciousness of God and our fellows. Worship has the possibility of developing a growing social intelligence and sense of purpose. Smith, with the rise of Neo-Orthodoxy and its theologians, Karl Barth, Paul Tillich, and Reinhold Niebuhr led Christian educators to seek distinctiveness from progressivism and initiate 'Christian education. For Nelson, the church or faith community exists in the reality of human existence, culture, and human beings. The formative power of the congregation's life of faith stresses that revelation discloses the real meaning of tradition and allows a person to transcend the self and to stand outside the culture. In the last two decades of 20th century, the influx of has becomes a source of community and obstacle to the community of faith. The fact that role of the community of faith in Christian education has expanded tells us that we need to know the dynamics of the faith community. Through the survey of the role of community in the twentieth century, it is realized that the faith community should pay attention to the forming the culture of faith community that teaches and learns with compassion and partnership in the way that Jesus educated people. It is also a process of becoming whole with God's promise for freedom.

신앙공동체 사회화 방법의 역사적 기초연구

임영택(Young-Taek Lim) 한국기독교교육정보학회 2011 기독교교육정보 Vol.30 No.-

The purpose of this article is to examine the historical perspectives on socialization method. This perspective as a socialization process of education is very important method in the community of faith. The role of socialization is to help transmit and nurture Christian faith and life style within the community of faith. Educational theologians using the method of community of faith, commonly emphasizes on the process of socialization for Christian faith and nurture. Therefore, educational ministry must recognize the total life of the community of faith ana should give broader emphasize on the socialization rather than traditional schooling. This study describes the contemporary approach of educational theory of socialization in historical view and its correlation with the previous thought and methods. Contemporary methods by Horace Bushnell, George A Coe, C E. Nelson, John H Westerhoff and Charles R. Foster are introduced in this study. Bushnell establishes the method of community of faith in family context and academically initiates continuity of faith and the theory of nurture. Coe develops the Progressive Religious Education Association, which insists in the theory of socialization for growth and development of faith, and participates in social transformation by education Nelson & Westerhoff explore 'Community of faith-Enculturation Paradigm' for congregational education and criticizes the 'Schooling-Instruction Paradigm' currently used in Christian education. Finally, Foster develops and gives guidance to re-visioning the congregation education for the future of educational ministry. Also in his educational ministry approach, he attempts intentional teaching and implements the process of socialization. Historically, above educational theologians believe that the education is a process of socialization, transmitting, renewing, and transforming the visions of faith community and society. Therefore, they try to rediscover the identity of community of faith and bring new changes to the dimension of educational ministry.

A Study on Conversion and Nurture in Christian Education

Lee, Eun-Kyoo 한국실천신학회 2008 신학과 실천 Vol.0 No.17

This article is that a study on conversion and nurture in Christian education. We can present three views on the relationship between conversion and nurturing. The first view stresses conversion, while the second emphasizes nurturing. The third view argues for the interrelatedness of conversion and nurturing. The writer will grope out faith-education to have integrative sight in extreme relationship which is not compromising and obscurely supplementary relationship or unification between two theories, the relationship of conversion and nurture, and nurturing process of faith in faith community centering around the theory of John H. Westerhoff III. This paper focuses and discusses three parts as center: Faith- Education, The Relationship between conversion and nurturing, and The process of nurturing faith in the community. The writer accept the theory of John H. Westerhoff Ⅲ. In light of the model proposed by Westerhoff, faith-education does not come through a particular set of education program for a particular age group. In order for people to expand from one stage of faith to another, one should consider the community's environment and interaction among its members whether they fit into the stage of faith. In addition, it is notable that the community's rites of transition can encourage the development in one's faith. In this respect, faith- nurturing in community requires a new phase of understanding in its role and function as one considers the long process of pilgrimage in one's faith journey.

Epistemic-Ontic Circle for Self-Actualization in Faith Community

Ju, Inock Kim 한국실천신학회 2008 신학과 실천 Vol.0 No.17

This paper begins by expressing concern with repressed self under the teaching of theology of 'sin as pride' followed by self-sacrificing love and commitment, especially for women. The need for self- development for young people growing in faith community is urgent, as does for adults as well, because their individual identity decides the identity of faith community. The two issues are related with each other. Since the tradition of Christian faith has taught the notion of sin as pride, and the grace of God through Christ, feminist theologians and educators noticed the teaching of church about sin and grace does not equally apply to all members of community. Acknowledging the phenomenon of epistemic-ontic circle of living church, first, I will address the need for self-actualization and its meaning in faith community, second, introduce Schleiermacher's theological anthropology focusing on the idea of cooperativeness of sin to overcome the limit of the doctrine of sin as pride, and finally, how the reconstructed understanding of sin is helpful for healthier self-development to strengthen faith community.