현대목회에서 요구되는 기독교적 영성
이진희
인터내셔날대학원
석사논문
목 차
서 론 1
제 1 절 연구의 목적과 문제제기 1
제 2 절 연구방법 및 범위 3
제 1 장 영성에 관한 성서 및 역사적 이해 5
제 1 절 영성의 성서적 이해 5
1. 영성의 정의 5
2. 성서적 이해 7
(1) 구약에서의 영이해 8
(2) 구약성서에서의 영성이해 10
(3) 신약성서의 영성이해 13
제 2 절 영성의 역사적 이해 19
1. 초대교회 시대의 영성 19
2. 중세시대의 영성<4-15세기> 21
(1) 교부시대<4-7세기> 21
(2) 중세 교회시대<8-15세기> 24
3. 중세 개혁기의 영성 27
(1) 종교개혁의 말씀영성 27
(2) 근대 스페인의 영성 30
4. 현대의 영성<15세기 이후> 31
제 2 장 목회와 영성의 관계성 34
제 1 절 목회와 영성의 상호필연성 36
제 2 절 목회와 영성신학 정립의 문제 39
제 3 절 목회적 관점에서 이해해야 할 영성의 특수성 44
1. 신비적 합일의 영성 45
2. 자아실현으로서의 영성 48
3. 우주자연 회복으로서의 영성 49
제 3 장 목회적 영성개발 52
제 1 절 목회적 영성개발의 필요성 및 목표 52
1. 목회적 영성개발의 필요성 52
2. 목회적 영성개발의 목표 55
3. 미래적 목회의 필요로서의 영성개발 : Teilhard de Chardin 56
제 2 절 목회적 영성개발의 실제 58
1. 영성훈련의 구조적 모델 58
2. 영성개발의 실제 - R. Foster 59
(1) 내적인 영성 훈련 60
가. 묵상훈련 60
나. 기도훈련 60
다. 말씀연구 훈련 61
라. 금식 훈련 63
(2) 외적인 훈련 64
가. 단순화 훈련 64
나. 고독훈련 65
다. 순종훈련 66
라. 섬김훈련 67
(3) 공동체적 훈련 68
가. 예배훈련 68
나. 고백훈련 69
다. 인도훈련 70
라. 경축훈련 71
3. R. Foster의 영성훈련법의 비교 이해 72
(1) R. Foster의 영성훈련법의 비판 72
(2) 공동체적 영성개발모델로서의 축제이해 75
제 4 장 영성개발의 현황과 미래목회를 위한 영성모델 79
제 1 절 영성개발의 현황과 방향성 80
1. 한국교회 영성의 현황 80
2. 한국교회 영성운동의 방향성 83
(1) 목회자의 영성개발과 교역의 전문화 84
(2) 영성의 토착화 84
(3) 성례전적인 영성회복 85
(4) 초교파적 영성원리실천 85
(5) 기독교적 삶의 스타일 정립 86
(6) 자연과 환경과 친화된 우주전체로서의 영성회복 87
(7) 영성신학의 정립 87
제 2 절 미래목회를 위한 영성개발 모델 88
1. 전인목회모델 89
(1) 전인성의 근본원칙 : 상호작용 90
(2) 전인적 인간이해에 기초한 전인교역(全人敎役) 91
(3) 전인교역으로서의 목회상담 93
(4) 전인교역으로서의 치유목회 95
2. 웨스트호프의 신앙공동체-문화화모형 96
(1) 기독교 교육의 본질 97
(2) 신앙공동체-문화화 모형(FE모형) 98
결 론 101
참 고 문 헌 106
CONTENTS
I. INTRODUCTION 1
A. Object of the Study and Presentation a Problem 1
B. Extend and Method of the Study 3
II. Biblical and Historical Comprehension of the Spirituality 5
A. Biblical Comprehension of the Spirituality 5
1. A Definition of the Spirituality 5
2. Biblical Comprehension 7
a. Comprehension of the Spirit in Old Testment 8
b. Comprehension of the Spirituality in Old Testment 10
c. Comprehension of the Spirituality in New Testment 13
B. Historical Comprehension of the Spirituality 19
1. The Spirituality in the First Church 19
2. The Spirituality in the Middle Ages<4-15C> 21
a. The Father Ages<4-7C> 21
b. The Middle Ages <8-15C> 24
3. The Spirituality in the Reformation of the Middle Ages 27
a. The Spirituality of Logos in the Reformation 27
b. Spanish Spirituality in the Modern Ages 30
4. The Spirituality in the Present Age<After 15C> 31
III. Relationship of Ministry and Spirituality 34
A. Necessity between the Ministry and the Spirituality 36
B. A Prablom of the Ministry and the Establishment of Spiritual Thology 39
C. Comprehensible 'Peculiarity of the Spirituality' in a View-Point of the Ministry 44
1. The Spirituality in Mystic Union 45
2. The Spirituality in Self Realization 48
3. The Spirituality in Recovery of the Universe and the Nature 49
IV. Spiritual Development in the Ministry 52
A. Necessity and Object of the Spiritual Development in the Ministry 52
1. Necessity of the Spiritual Development in the Ministry 52
2. Object of the Spiritual Development in the Ministry 55
3. Spiritual Development in Need of the Futher Ministry: Teilhard de Chardin 56
B. A Practice of Spiritual Development in the Ministry 58
1. Structural Model of Spirituality-Disciplines 58
2. A Practice of Spiritual Development - R. Foster 59
a. Inward Spirituality-Disciplines 60
(1) Meditation Training 60
(2) Prayer Training 60
(3) Study Training 61
(4) Fasting Training 63
b. Outward Spiritual Training 64
(1) Simplicity Training 64
(2) Solitude Training 65
(3) Submission Training 66
(4) Service Training 67
c. Co-operated Spiritual Training 68
(1) Worship Training 68
(2) Confession Training 69
(3) Guidance Training 70
(4) Celebration Training 71
3. Comparison and Comprehension of Foster's Spiritual Training Method 72
a. Criticism of Foster's Spiritual Training Method 72
b. Comprehension of Celebration
in Co-operated Spiritual Development Model 75
V. Present Condition of Spiritual Development
and the Spiritual Model of the Future Ministry 79
A. Present Condition and Direction of Spiritual Development 80
1. Present Condition of the Spirituality in Korean Church 80
2. Direction of the Spiritual Movement in Korean Church 83
a. Spiritual Development of Minister and Ministry-Specialization 84
b. Naturalization of the Spirituality 84
c. Recovery of Sacramental Spirituality 85
d. Practice of Supersectarian Spiritual Principles 85
e. Establishment of Christian Life Style 86
f. Universal Spiritual Recovery Affined the Nature and Environment 87
g. Establishment of Spiritual Theology 87
B. Spiritual Development Model of the Future Ministry 88
1. Model of Wholeness Ministry 89
a. Basic Principle of Wholeness : Reciprocity 90
b. Wholeness Ministry in basic of Comprehension of Whole Human 91
c. Ministry Counseling in Wholeness Ministry 93
d. Healing Ministry in Wholeness Ministry 95
2. Westerhoff's the Community of Faith-Enculturation Paradigm 96
a. Essence of the Christian Education 97
b. Community of Faith-Enculturation Paradigm(FE Paradigm) 98
VI. Conclusion 101
Bibliography 106
An Abstract
In modern times, the fundamental reason that their lives are meaningless and wandering about is due to their unsolved spiritual conflicts. Even the development of material civilization, science, information technology and knowledge cannot meet their spiritual needs. The origin of these problems were caused by "the loss of God". Therefore one of the subjects that a modern ministry has to deal with as a matter of great importance is to provide them with "Imago Dei" which can solve their mental and spiritual troubles. In this view point, I have a strong conviction that the spiritual ministry can comply with their needs in modern ministries. It shows that the only one way of being relieved from the spiritual drought being related with God is 'spirituality' which is a point of contact encountering with God. It serves as the starting point for the comprehension of 'spirituality'.
It can be said that 'spirituality' is connected with the inclination of the whole human life that is a spiritual disposition for the man who has possessed self- transcendental power to be appeared in mutual relationships with God, human, nature. It does not cultivates any moral character for self realization, but is a transcendence for experiencing God.
'Spirituality' is composed of both the horizontal spirituality which can be grasped in relation with neighbors and nature and the vertical spirituality with God-oriented connection. It is the process of the whole life through fellowships among God, man, nature and the process of being made in God's likeness by the work of the Holy Spirit and also the relationship which takes part in their lives as taking up his cross and
following after Jesus Christ rather than any other temperament being molding in us.
In a word, 'spirituality' is a specific character of life for servicing God and to follow the example of Jesus Christ who is the source of the true 'spirituality'. It designates the whole range of life practicing concretely in the community. Namely, it is to indicate the mind of man which is changed into God's likeness in relationship with God through the work of triune God.
The biblical conceptions about 'spirituality' are presented as in the Old Testament the spirit-body consolidated communion in which man hold with God, that is, in the mutual relationships, as in the New Testaments 'new creation spirituality' which is the essence of life creating afresh the distorted image of God in the relationship of Christ with God. 'Spirituality' described in the Bible also is shown as the process of the whole change in life being accomplished in relationship with God.
'Spirituality' in the first century churches had both the contemplative and dynamic aspects. But the background of dualistic thoughts in the early Christianity exerted an important effect upon the stream of 'Christian spirituality'. In consequence, it contributed very much to the development toward the life to come-inclinated and imaginative, static 'spirituality' being represented as the monastery movement. We can say that a monastery movement supplied Christianity the resource of traditional 'spiritual theology' and the essentials of spiritual life through the ascetic communities and Saints. The mediaeval times gave an opportunity to solidify theology's footing and the understanding of doctrines as 'spirituality' was diversified and its theory was developed systematically. The new awakening movement was accomplished by the Reformation in succession of the monastery movement. The 'spirituality' of the
Reformation period that was represented as God's word-centered 'spirituality' rearranged newly the existing spiritual stream. But as the spiritual viewpoint of the mediaeval times was being gradually replaced from something static and imaginative to dynamic and practical, from the supernatural tendency to something natural, from God-centered to man-centered, The strong tensions and antagonistic relationships between church and secular, religion and science, mental value and material value were built up. And the new horizon was opened to 'spirituality' by the awakening of the harmony and the issue of reinterpretation between them.
Precisely, the essential demand and renovation was necessary for the modern man in diversity to understand and discipline human's spirituality. We feel strongly the necessity of the ministerial spirituality in this diversified society.
Ministry can be seen as a service for the realization of God's life. 'Spirituality' is to try actualizing the substance of God to our life situations in relationship with God. And then ultimately ministry and 'spirituality' have both faces of "service and communion" being understood in relationship with God. there is a contact point between ministry and 'spirituality'. The reason is that if the human spirit try to take part in the ministry concretely for realizing God' life in this world, man must experience the depth of 'spirituality' through the spiritual training.
It is to be noted that the peculiarity of 'spirituality' in ministry has a fixed direction to "mystic union" and "self-realization" and also his identity does not become extincted, but personified after Christ. Moreover, there is 'spirituality' for recovering the cosmos and nature. Jesus Christ is the one who is cosmic and recovers all things. Such a peculiarity provides man with a contact point for recovering relationships among God, neighbors, nature.
The necessity of ministerial spirituality must be taken in these respects. Ministry can be defined as the work leading to a mature relationships among God, man, nature. If then, the development of 'spirituality' as a mediator is indispensible and imperative. We looked into the spirituality's development of the prospective ministry through the understanding of the world wide and universal Christ as a 'wholeness' for the redemption and glory of all the creatures, not just for the salvation of man. Accordingly, I am quite sure that the prospective ministry get to be the one as the recovery of relationships toward God, man, materials.
On the basis of this understanding, we have looked into the spiritual discipline which can be divided into three steps according to inward, outward, co-operated training, suggested by R. Foster as a structural model for the development of ministerial spirituality. While the Foster's system of a structural model gives emphasis to a horizontal relationship, a vertical model also should be noted as a 'spiritual direction'. And then we have looked into the basis of the spiritual discipline by means of "a model for developing one's disposition through a community", suggested by Rawrence J. Crabb who had a model of the spiritual development deepen in view of 'spirituality' toward God, man, materials with the trinitarian-theological structure of Moltmann. That is, he has presented a solution for a defense mechanism as a model of the spiritual development and a scheme for recovering relationships toward God, man, materials through a communal training. Especially, I believe that the Foster's system of spirituality based on 'the eschatological typology' of Jesus Christ.
As the korean churches turn to be outward, quantitative and collective, the spirituality comes out as the important theme in modern ministry, in regard to the recovery of more spiritual relationship, for the spiritual reform. As the spirituality
-developing model for the futher ministry, we demonstrated the wholeness-ministry model in the point of view of ministry consultation and recovery ministry focusing on the human wholeness, and John H. Westerhoff's the community of Faith-Enculturation paradigm (FE paradigm) in the point of view of the spirituality and the christian education.
The wholeness-ministry model is the relationship-with-God one basing on the John B. Cobb's principle, which the humanity can accord in itself through the interaction with the human spirit and the holy spirit. And we demonstrated the ministry- consultation and the recovery ministry as the practical way. We also demonstrated FE paradigm basing the wholeness relation as the model for the innovation of the christian education in regard to the spirituality education. The FE paradigm makes an offer not only the basic wholeness education intending the vertical relation through the promotion of the horizontal relation with each other. But also the theoretical foundation of the community education.
Now, we can make several conclusions about christian spirituality and spiritual development to be aimed in the modern ministry.
First, Peculiarity of human spirituality shows that the modern ministry ought to be spiritual ministry. That is, the mystic union with God, the self-realization and the universality of spirituality request the recovery of human vertical relations as the recovery of "Imago Dei" and personal, objective relationship through community. Therefore, inevitably, the ministry should be 'the spirituality's ministry' aiming at relation-recovery among God, man and universe which the human spirit requests. It means the conversion from the outward, quantitative, God's ward centred and
anthoritative ministry to the human wholeness-relationship and the inward, spiritual ministry.
Second, Spirituality can be advanced by disciplines, and needs the process of contin uous developing and bringing up. In the modern churches, the methods of spiritual disciplines are being presented and trained. But Protestant is lack of the researches about theological establishment and concrete spirituality-training method. Therefore, we should continuously make a study of establishment of spirituality-theology and practical spirituality-training method as the theological basis for 'the spirituality-ministry'. To cite an example of the structural model, we can apply Foster's three step spirituality- training method.
Third, we should especially make effects on co-operated training in ministry as the spirituality-training method. Compared with korean character's the individual, inward, spirituality development through community can restore church-community, and further relationship. John Macquarrie thinks much of church in the spot of spirituality's development of the community. "Church is the growing point where the structuring work of holy-spirit comes out strongly. In church, the real spirituality should cut its way through everything and show the new character of spiritual humanity. And church as the community of holy-spirit should be the spot where should make the surroundings for the development of perfect humanity." We can practically apply growing model through community on the base of theological principle 'the Community of Faith-Enculturation paradigm'(FE paradigm) for communal spirituality's development.
Fourth, The modern 'spirituality's ministry' should focus on the wholeness concentrating on the human spirit. Especially, the wholeness-ministry model should be fulfilled in the view point of healing ministry and ministerial counseling. The
spirituality ministry concentrating on the human spirit should broaden its foundation through the wide conversation with spirituality theology and psychology etc. The spirituality ministry, the comprehension of the human spirit concentrating on the wholeness, will have an large effect on the outlook on the human and the world groping the new divine, social, and universal relationship.
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