징벌제도와 천정환의 회복적 징벌론

천정환,이동임 한국교정학회 2013 矯正硏究 Vol.- No.61

수용자에 대한 징벌론은 역사적으로 응보적 징벌론, 교육적 징벌론, 회복적 징벌론, 복지적 징벌론으로 개념지울 수 있다. 그러나 수용자에 대한 기존의 징벌관련 법령은 아직도 보안중심의 응보적 징벌론과 가해자 중심의 교육적 징벌의 성격에 그치고 있다. 그리고 수용자에 대한 징벌의 개선방안에 대한 기존의 선행연구들은 거의 모두가 징벌제도의 정당성 등 절차적 측면과 징벌제도의 비인간성 등의 인권적 측면에서 접근 해 오고 있어 회복적 징벌론이나 복지적 징벌론을 간과하고 있다. 따라서 여기에서는 기존의 선행 연구들이 간과한 회복적 징벌론을 사견으로 주장하고 회복적 징벌의 한계와 대안으로서 복지적 징벌론을 개선방안으로 제시하고자 한다. 그전에 기존의 논문처럼 징벌제도의 문제점에 대하여는 절차적 측면과 인권적 측면을 운론하기로 한다. I would like to assert originally the new restorative discipline theory which has a connection with restorative justice and social welfare discipline theory which has relevance to social welfare practice technigue which is contray to retribution penal ideology and educational penal ideology approach. There are four kinds of discipline theory in connection : retributive discipline , educational discipline, restorative discipline theory, social welfare discipline theory. But, existing studies and correctional law have approached in the view of the human rights and procedural legitimacy for the discipline system of prisoners which leaves "victim" and "social welfare approach in discipline" out of consideration. Therefore, a good place to start is to assert in the restorative discipline th대ry which is relevant to victim and social welfare discipline theory with social welfare technical approach which existing studies have passed over about it.

기독교교육의 잃어버린 보화: discipline

오춘희(Choon-Hee Oh) 한국기독교교육정보학회 2014 기독교교육정보 Vol.0 No.41

기독교교육만이 위기가 아니라 교육전반이 위기 상황에 있다. 이 논문은 이러한 교육에 있어서 위기가 교육의 철학이나 현장에서 discipline이 사라졌기 때문이라고 분석하였다. 교육의 지배적인 사조가 무신론적인 인본주의와 반권위적인 교육에 치우침으로 인간을 인간답게 만드는 교육인 discipline이 폄하하게 되었다는 것을 서술하였다. 이를 극복하기 위하여 성경적인 교육인 discipline의 다의적인 의미를 살펴보았고, 기독교교육의 장에서 이를 회복해야 할 것을 주장하였다. 흔히 discipline에 대하여 부정적인 인상을 갖게 되는 이유인 체벌의 문제를 논하였고 체벌은 discipline의 극히 일부분에 불과함으로 체벌 때문에 discipline을 거부하는 것은 옳지 못함을 주장하였다. 기독교교육의 세 가지 주요한 현장인 가정, 교회, 학교에서 어떻게 discipline을 해야 할 것인지 그 방향성을 제시하였다. The purpose of this study was to discover the meaning of discipline in current educational practice with fading meaning and confusion, and to apply it to all fields in Christian education. This paper consisted of three parts. The first part focused on the secular philosophy of modern education and practice since the 19th century. It revealed that the mainline philosophy of education during the 20th century was humanistic and anti-authoritative, whereby the notion of discipline was increasingly minimized. The second part discussed the various meanings of discipline and an offensive aspect of discipline namely, physical punishment. It argued the physical punishment was only one part of discipline and should not be over-emphasized. In the last part, the necessity of discipline in three major Christian education fields was examined, and it suggested the way how to apply discipline at home, and in the churches and schools to provide genuine Christian education. This study concluded Christian education should recover discipline so that it can revive a true Christianity in education.

교단의 권징재판과 사회법정의 권징재판

황규학 ( Guihag Hwang ) 한국교회법학회 2014 교회와 법 Vol.1 No.1

교단의 권징재판은 사회법정의 행정재판이나 형사재판과 유사한 면이 많이 있다. 교단의 권징재판은 도덕적인 면을 위주로 하여 특정교단 안에서만 통용되는 재판이며 구속력이 없는 데 반해 사회법정의 권징재판은 구속력이 있게 된다. 그러면서도 교단재판의 영향을 받고 있다.최근 들어 교회권징재판에 불복하는 사람들이 사회법정에 호소하게 되는데 사회법정은 대부분 권징은 재판사유가 안 된다며 각하나 기각을 하지만 사회법정은 사회정의의 문제, 절차하자의 문제, 민법의 문제 등에 대해서는 재판대상으로 삼는 경향이 있다. 특히 법원은 교단의 결정보다 총유재산권자들인 교인들의 결정을 중시하는 쪽으로 재판을 하고 있다. 그러다 보니 교단보다는 교인들이 권징의 주체로서 작용하고 있다. 비송절차법과 교회의 정관은 교인들이 목회자를 직접 해임하는 권징의 수단으로 발전하고 있다. 이처럼 권징이 종래의 교단 중심에서 개교회 중심으로 이동하고 있다. 이는 법원이 교단과 교회는 내부적인 관계에 불과하다는 입장을 갖고 있고, 교회를 비법인사단으로 보고 사원들의 의사 결정을 중시하기 때문이다.그러므로 이 논문은 법원이 종래에는 권징을 주로 각하대상으로 삼았지만 최근 들어 교단재판이 사회정의에 벗어났거나 절차위반이 될 경우 종종 재판대상으로 삼는 경향이 있고, 나아가 교단보다는 지교회가 점점 권징의 주체로 발전하고 있다는 것을 주장하고 있다. The discipline judgement in the denomination is similar to a civil law and an administrative law of a civil court. But compared with a civil court, the discipline judgement in the denomination court is a discipline action to correct church congregation including pastors and elders violating the church government and Bible.Those who are not subjective to the final decision of church court in the denomination appeal a civil court. But because secular courts lack the authority or competence to determine religious questions such as a dogma, a discipline, they dismiss most of the suits of discipline.However, recently a civil court had judged a case of a discipline which had been judged in a church court. A kind of discipline case judged as a civil court is a case with a legal relationship related to church property. Second, a kind of discipline case judged in a civil case is a case through an invalid process. Third, a civil court goes to trial a case which lacks social justice when placing judgement in a church court.Compared with Korean civil court, American civil court does not go to trial a case regarding religious questions even though there is an invalid process with church discipline.Korean supreme court also does not judge a case of discipline with minimal process problems, but judge cases with serious invalid processes.In conclusion, this article deals with relationship between a church court and a civil court related to church discipline and emphasizes disciplinary subject changing from denomination to church congregation according to a subject who has owner over church property.

개신교단의 권징결의와 사회법정의 권징재판

황규학(Hwang Gui Hag) 중앙대학교 법학연구원 2013 法學論文集 Vol.37 No.2

The discipline judgement in the denomination is similar to a civil law and an administrative law of a civil court. But compared with a civil court, the discipline judgement in the denomination court is a discipline action to correct church congregation including pastors and elders violating the church government and Bible. Those who are not subjective to the final decision of church court in the denomination appeal a civil court. But because secular courts lack the authority or competence to determine religious questions such as a dogma, a discipline, they dismiss most of the suits of discipline. However, recently a civil court had judged a case of a discipline which had been judged in a church court. A kind of discipline case judged as a civil court is a case with a legal relationship related to church property. Second, a kind of discipline case judged in a civil case is a case through an invalid process. Third, a civil court goes to trial a case which lacks social justice when placing judgement in a church court. Compared with Korean civil court, American civil court does not go to trial a case regarding religious questions even though there is an invalid process with church discipline. Korean supreme court also does not judge a case of discipline with minimal process problems, but judge cases with serious invalid processes. In conclusion, this article deals with relationship between a church court and a civil court related to church discipline and emphasizes disciplinary subject changing from denomination to church congregation according to a subject who has owner over church property.

‘철저함과 온건함’ (Severitas et Clementia) : 칼빈의 교회 권징(Church Discipline)의 두 원리와 교회론적 배경 연구

김요섭(Kim, Yo-sep) 한국개혁신학회 2009 개혁논총 Vol.12 No.-

This study examines the principles of John Calvin's idea of church discipline and the ecclesiological foundation of his principles. For Calvin, while the true doctrine is the "soul" of the church, discipline is "sinew" without which the whole body of the church cannot be maintained. It is his first principle that church discipline should be practiced strictly and rightly according to the ordination of God. Calvin himself proposed to establish the Consistory, an ecclesiastical court, when he returned to Geneva in 1541, and endeavored to enforce church discipline strictly according to the Word. Second, Calvin stresses that discipline should be executed with moderation. For Calvin, church discipline is not an eternal anathema of a sinner, and he does not attempt to build a theocracy by means of strict discipline in Geneva. Contrary to this, he considers church discipline as the provision of an opportunity for repenting one's misbehaviors and the prevention of the further contamination. Between the two principles of strictness and moderation, Calvin argues that the ultimate aim of church discipline is to serve to realize and expand Christ's Kingdom through the ministry of the church in an eschatological way. For Calvin, discipline does not aim to achieve perfect holiness of the church, because the visible church in this world cannot attain the perfection holiness until Christ comes again and judges the hypocrite in this church. Until that day, therefore, discipline ought not to be executed eternally and finally like the anathema of God. It is thus probable that Calvin does not include discipline in his external marks of the true church because of his eschatological idea of the holiness of the church. Compared to the two marks of the true church, the right preaching of the Word and the pure administration of sacraments, discipline cannot be regarded as the element of the esse of the church. However, Calvin also insists the importance of church discipline that the church cannot carry out its role of preaching and teaching the Word as the agent of Christ's Kingdom without order and correction through discipline. Calvin's two principles of strictness and moderation, and his idea of the church as the eschatological agent of the Kingdom of Christ are still useful for the present Korean church to maintain order and holiness by recovering the "reformed principle and practice" of church discipline.

권징(Church Discipline)의 교회론적 의의

박혜근 ( Hae Geun Park ) 개혁신학회 2013 개혁논총 Vol.26 No.-

오늘날 우리는 권징이 없는 까닭에 교회가 하나님의 말씀의 바른 가르침에서 이탈하고 교회가 순결을 잃어가는 현실을 목격하고 있다. 만일에 권징을 행할라치면 목회자는 마치 이단집단의 지도자와 같은 거짓 선생으로 오인 받을 수도 있다. 많은 사람들이 교우들을 사랑으로 대할 것을 강조하면서 권징은 하나님의 사랑과 배치되는 것인 양 말한다. 그러나 사랑과 진리는 결코 분리될 수 있는 것이 아니다. 종교개혁이 이룬 가장 위대한 성취 가운데 하나는 복음의 재발견이다. 복음의 회복은 교회가 오래 시간 동안 잃고 있었던 많은 것의 회복을 가져왔다. 무엇보다 먼저 오직 믿음으로 의롭게 된다는 이신칭의의 교리가 회복되었다. 또한 오직 성경만이 신앙과 삶의 유일하고 절대적인 기준이 된다는 성경의 권위, 복음의 순수한 가르침, 그리고 종교개혁이 일어나기까지 로마교회에 의해 심하게 오용되었던 성만찬의 회복이 이루어졌다. 하지만 이러한 것들이 종교개혁 특히 칼빈이 주도한 제네바에서의 종교개혁이 거둔 성과의 전부가 아니다. 종교개혁 당시의 교회의 권징은 성만찬만큼이나 심각하게 부패했고 오용되어 있었다. 교회의 권징의 회복과 바른 사용은 칼빈이 제네바에서 목회를 시작했을 가졌던 주된 관심사였다. 그는 권징의 회복을 위해 심혈을 기울였고 그러한 그의 노력은 제네바 시의회가 마침내 교회의 당회가 출교권을 행사할 수 있음을 인정한 1555년까지 계속되었다. 칼빈은 가시적 교회는 결코 완전할 수 없음을 인정했다. 그리스도께서는 교회를 지극히 사랑하셔서 교회를 위해 자신을 내어주시고 물로 씻어 말씀으로 깨끗케 하여 거룩하게 하시고 자기 앞에 영광스러운 교회로 세우되 티나 주름 잡힌 것이나 이런 것들이 없이 거룩하고 흠이 없게 하셨다(엡 5:25-27). 그러나 가시적 교회 안에는 언제나 왕겨가 알곡과 섞여 있다. 따라서 그리스도께서 재림하실 때까지 그리고 그리스도의 신부인 교회가 완전한 순결에 이르기까지는 교회의 권징은 불가피하게 요구된다. 칼빈의 교회론에서 교회의 권징은 이처럼 필수적이다. 본 논문은 칼빈의 교회론과 교회의 권징 사이의 상호관계성을 고찰하는 것을 목표로 한다. 다섯 가지의 관점에서 그 상호관계를 살펴보게 될 것이다. 교회의 일체성을 위한 권징의 필연성, 권징의 유용성, 권징의 목적, 권징의 한계, 그리고 권징의 주체. Today we see the church has fallen away from the pure preaching of the word of God and there is no purity in the church as church discipline is not exercised. When you exercise church discipline you could be considered as a false teacher, like a cult leader. Many would say it is important to love the church members and church discipline will contradict with the great commandment of God`s love. However, love and truth cannot be separated. One of the greatest achievements of the Reformation was the recovery of the Gospel. The recovery of the gospel included many things the church had lost for long time. It restored, first of all, the doctrine of justification that man is justified by faith only. It also included the recovery of the highest authority of the Bible on the faith and the life of the believers, the pure preaching of the gospel, and the sacraments which had been grossly abused by the Roman Catholic Church till the Reformation. But these were not all that had been achieved by the Reformation, and particularly by John Calvin. By the time of the Reformation church discipline was corrupted and abused as seriously as sacraments. The restoration of church discipline to its rightful use and appreciation in the church was thus Calvin`s main concern when he began his ministry in Geneva. He was committed to the recovery of church discipline and his efforts on behalf of it continued to 1555 when the magistrates finally conceded to the church council the right of excommunication. Calvin acknowledged that the visible church could never be perfect. Christ so loved the Church that by dying for her she would be sanctified by the washing of the water with the word and be presented to Him blameless, holy and blemish(Ephesians 5:25-27). However in the visible church the wheat always exists with the chaff. Thus, until the return of Christ, and the purification of the bride, there is a need for church discipline. Church discipline is necessitated in Calvin`s ecclesiology. This paper aims at examining the interrelationship between Calvin`s ecclesiology and church discipline. Five aspects, considered to be necessary to fulfil this aim, are examined. Church discipline: its necessity; church discipline: its usefulness (function); church discipline: its purpose; church discipline: its limits; and church discipline: its subject.

주박 스테이 프로그램에 나타난 영성훈련적 특징

유재경(Jae-Kyoung Yoo) 영남신학대학교 2018 신학과 목회 Vol.49 No.-

Christian spiritual discipline is a regular and consistent training practised by Christians who have experienced God’s grace and who look to become like Jesus Christ. Christian spiritual discipline holds a purpose such as “holiness” and “likeness to Jesus Christ”. Such practice symbolises the discipline given in the Bible and it includes self-training and group training. The discipline method suggested in the Bible is sufficient for Christian spiritual discipline. The discipline allows the one into the depth of Gospel, and the practice itself is not the goal but means to an end. The Stay programme at the Wol-bae Church is not a simple community group training but a spiritual discipline. Poster is a Christian Spirituality academic who dedicated his life to the study of Christian Spiritual Discipline. He used the word Spiritual Discipline for the first time in the modern time. His three spiritual discipline methods are all included in the Wol-bae church’s Stay programme. What’s more, the Stay programme is 2 days long programme, so it has an advantage of being a short intensive discipline programme. Therefore, Wol-bae church’s Stay programme can contribute to the recovery of an individual, a family and a society. Amidst the various spiritual discipline methods in the Stay programme, there are 4 key essential factors. They are hospitality, confession, guidance and deep fellowship. Hospitality is one of oldest and traditional discipline method in the Christian Spirituality. Hospitality is an act of opening one’s space and heart for someone else. In warm and happy welcome, salvation and healing can occur. Confession is at the very core of the relationship with God and with people. We can find evidences of guidance in early churches as well as middle age churches. Also it has an important role in how we live our lives now. All of these factors are part of Wol-bae church’s Stay programme. Through these discipline methods, we expect the Stay programme to really serve and contribute to the individuals, the church and the local community.

한국선도의 지감·조식·금촉 수행 전통으로 바라본 ‘선교’의 제천수행

조채영 ( Cho¸ Chae Young ) 국제뇌교육종합대학원 국학연구원 2021 선도문화 Vol.31 No.-

Korean SunDo regarded the beginning of all the existences as ‘Ki’. And it had the world view that this phenomenal world had been made by movement of ‘Ki’. In order to have the world view of ‘Ki’, we have to be able to feel ‘Ki’, So in Korean SunDo, the discipline to feel ‘Ki’ was prior to the thought and valued very much. Therefore Korean SunDo’s discipline is called ‘Ki discipline’, on which Korean SunDo culture is based. SunDo scripture _SamIlShinGo_arranged Korean SunDo discipline as ‘JiGam·JoShik·GeumChok’. The most representative discipline of Korean SunDo is the heaven ritual. Lately the fact that the godhead of heaven ritual had been ‘Ki’ and its character had been discipline was revealed by relics and remains of HungShan Culture in Liaoxi area of China. SunGyo, a national religion also has the same world view with Korean SunDo, counting discipline a lot. The discipline of SunGyo is also ‘Ki’ discipline, and it follows JiGamㆍJoShikㆍGeumChok discipline of Korean SunDo tradition. Its representative discipline is the heaven ritual called ‘ChunJe(天祭)’, of which the godhead is ‘BulGwangHaNeuNim’. ‘BulGwangHaNeuNim’ manifests itself in 3 figures-BulGwangShinMyungㆍ BulGwangShinBulㆍBulGwangSunIn which respectively mean ‘Ki’ the real substance of being, the divinity that ‘Ki’ exists within humans and historical persons SunIn(仙人, SunDo master) who united the one and the other through discipline. That the divinity meaning an individual’s vitality is included shows the heaven ritual of SunGyo is the discipline for divine-human unity. Thus the character of ‘ChunJe(天祭)’ is discipline. The concrete discipline methods of SunGyo such as JeolSuHaeng(bowing discipline), BulGwangHwalBub, BulGwangSungEon are all ‘Ki’ disciplines for divine-human unity. So far the discipline of SunGyo can be accounted as that of modernized type of Korean SunDo inherited.

‘훈육’의 교육적 의미의 재해석

김선혜(Kim Sun-Hye) 한국열린교육학회 2006 열린교육연구 Vol.14 No.2

  본 연구는 일반적인 특성을 지녀온 까닭에 아직도 부정적인 의미로 통용되고 있는 ‘훈육’에 대하여 교육활동 속에서의 중요성에 비추어 좀더 새로운 차원에서 긍정적인 의미로 해석하려는 시도이다. 이를 위해서는 훈육의 의미 규정에 뒷받침이 될 만한 몇 가지 준거 즉, 훈육에 대한 기본 전제, 개념, 목적을 찾아 논의하고, 이를 토대로 교육과 관련지었다. 그 결과 훈육은 새로운 의미를 가져야 하는 정당성을 찾게 되었다. 첫째로, 훈육은 교육활동에서 매우 광범위한 영역을 차지하는 것으로, ‘휴머니즘’을 전제로 해야 한다는 것이다. 둘째로, 훈육은 교육의 개념을 어느 정도 포괄하는 의미를 지님으로써, 교육에 대한 다양한 개념 정의 가운데 하나인 개인의 자기실현으로서의 ‘자기발전과 성장을 위한 과정’으로 규정되어야 한다는 것이다. 셋째로, 훈육은 교육의 목적을 달성하는 데 중요한 역할을 하는 것으로, 이를 위한 기초로서 ‘자기통제를 통한 자기훈육’의 목적을 지녀야 한다는 것이다. 훈육에 대한 새로운 해석은 교육에서의 훈육의 중요성을 정당화함으로써 교육활동을 효율적으로 실천하는 데에 기초가 되며, 훈육의 방향성을 찾아내는 데에 도움을 줄 것으로 본다.   The purpose of this study is to reinterpret the educational significance of discipline. For this purpose, it is needed to prescribe philosophy, conception, and aim of discipline and connection with education.<BR>  The results of this study are as follows: First, the philosophy of discipline is children respect, namely, humanism. Second, the conception of discipline is the process of development and growth as a person. Third, the aim of discipline is self-discipline through self-control.<BR>  So, the factors of education are related to discipline. Discipline needs to be viewed as an essential component of education and absolutely critical to the development of healthy individuals. The most fundamental purpose of discipline is the development of self-control. Self-control is one of the most important outcomes of education and a basic prerequisite for a democratic society. In conclusion, this study is justifies an importance of discipline and offer to a new significance of discipline in education.

초등학교 훈육의 구조에 관한 연구

주향란 ( Hyang Lan Ju ),손경원 ( Kyung Won Son ) 한국윤리교육학회 2013 윤리교육연구 Vol.0 No.29

본 연구는 초등학교 훈육의 효과성을 높일 수 있는 방안을 탐색하기 위해 학교 현장에서 이루어지는 훈육의 실태를 조사하여 훈육의 구조(훈육의 지원체계, 훈육 유형, 목표행동)를 도출하였다. 3~6학년 초등학교 교사 16명을 대상으로 학급운영과 훈육방법에 관한 면접과 설문을 실시하고, 각 교사들의 학급운영 자료를 수집하였으며 4~6학년 12개 반 학생들을 대상으로 교사의 훈육유형과 학급규칙에 관한 설문을 실시하였다. 수집된 전사 기록, 설문지, 문서, 학급 일상생활 관찰 기록 자료를 토대이론에 따라 분석하였다. 연구결과는 다음의 세 가지이다. 첫째, 훈육의 지원체계는 교실 훈육의 원활한 실시를 위해 필요한 인적요소, 관리영역, 환경요소로 구성되었다. 둘째, 교사의 훈육유형은 교사의 훈육 방향을 결정짓는 주요 요소로서 문제 상황 인식, 동기부여 방법, 훈육계획에 있어 접근하는 관점에 따른 교사의 8가지 훈육 유형으로 구분되었다. 셋째, 목표행동은 학급규칙과 보상 및 결과 시행으로 구분되며, 학생과 상호소통하며 목표행동을 관리하는 교사를 선호하는 것으로 나타났다. The purpose of this study was to examine the factors of discipline for searching the plans of discipline according to each teacher`s tendency and sense of values. It is necessary to enhance the effectiveness of discipline through understanding the discipline structure(supporting system, discipline type. achievement behavior). A qualitative study was performed about the actual conditions of discipline in school. Also a phenomenon was investigated by analyzing the data. We conducted interviews and surveys targeting 16 teachers who are in charge of 3th~6th grade classes about classroom management and the strategy of discipline. Another survey was conducted by 4th~6th grade students about the types of each teacher`s discipline and classroom rules. Collected transcription records, questionnaires, documents, classroom life observation records were analyzed by grounded theory. From this we drew the conclusion of the structure of discipline in elementary school. The structure of discipline was summarized as follows: First, the supporting system that was composed of human resources factor, management factor, environment factor required for smooth discipline. Second, 8 types of discipline according to approaching views to understanding the problem situation, a way of motivation, the plans of discipline as the main factors that decided the direction of discipline, Third, classroom rules decided by achievement behavior, compensation and consequences. Students prefer the teacher who controls achievement behavior communicating with them.