Korean church nowadays is facing same situation as Missional Church appeared in the West. Korean church is corrupted inside and brought the disability and loss of trust externally due to loss of the essence of faith and lack of the suitability to the society. The fact that Korean church is confronting the worst crisis in Korean history urges us to bring appropriate solutions to recover the fundamental worth and to communicate with altered Korean society effectively. As we are to recover the identity and the suitability and to solve internal and external problems in the church, neither the present church paradigm nor the program and the pastoral methodology is the key. Korean church reached at its prime with the programs and pastoral methodology and now these are bringing the dark age upon Korean church which is darker than ever. Therefore, it is the time for Korean church to be changed in every direction. The Missional Church was resulted in developing the main theme of mission that took the half of the century in western church. It does not mean to recover Christendom and to find better principle and method to pursuit church growth but it is the movement–which started with church movement and mission recovering movement–that examines the situation that church is in seriously and studies it academically. GOCN(Gospel and Our Culture Network) has been working on Missional Church movement in the area of Missional Hermeneutic recently. Since Mission comes from the nature of God, the whole Bible should be dealt with Mission but not some specific verses. Therefore, this essay will focus on introducing Missional Hermeneutic Christopher Wright provide. This research will give an opportunity to illuminate the characteristic of Missional Church–the ethical perspective of Mission.The relationship between Mission and ethics is very close. The author insists that ethicality is the sign to distinguish the church from the secular world and it forms Mission. Ethics itself forms Mission in Missional Church as church exists as the light and the salt to the local society. Without biblical ethics, there is no biblical mission. This essay will prospect the Bible in Missional Hermeneutic and show the relationship between ethics and the aspect of election, redemption and covenant in the Israelite and church respectively. Biblical Mission needs biblical ethics. Moreover, ethics itself forms mission. Missional Church provides biblical basis for Missional Hermeneutic. Since Bible gives the right answer to the nature and the method of missional obedience, Word is the basis for church mission. The steps toward Missional Church should show the effort to examine the systems of every church throughly and biblically to be rooted and worked in serious relationship with God’s word. Missional Church movement should provide biblical basis on the nature of gospel and the essence, ministry and structure of church, In such need of these facts, this essay will provide examples to illuminate the biblical basis about Missional Church with the eyes of Missional Hermeneutic.

Is it possible to read the Bible in missional sense? Are there any proper method to study the Bible in Missiology? The Bible is very essential to Missiology. God of mission has sent the church, the koinonia he called, into the world. The basis of the commission is strictly based in the Bible. Hence, from the time of the early church, there were unique trends that the church treat certain verses as the premise of missions. Even without the direct citations, those verses implicitly express the missional paradigm of the age. However, ‘missional hermeneutic’ on the Bible not just provides a biblical foundation of Mission but supports the mission as a whole. Which that the Bible, from cover to cover, it is constructed into the grand narrative, the mission of God.The study describes the mission of God by focusing on the concept of ‘covenant’ which is the repeating biblical narrative. The Idea of covenant is a major subject that forms the identity and the world view of Israel. From the covenant of Noah to the New Covenant in New Testament including the covenant of Abraham, Mount Sinai, and David, the idea is integrated into the grand narrative, the mission of God. Each covenant is not discontinuous from another but related since they were given according to the context of Israel. They were reconfirmed and reapplied in a large extent. In the Bible, the idea of covenant, the mission of God forms the core like the central nervous system. This paper proves the consistent idea of mission of God in the Bible by briefing the formation and the reconfirmations of the covenant. Jesus Christ was sent to ‘Yes’ all the promises(Cor II 1:20). God in Jesus of the Nazareth gave the suffering servant who is the descendent of Abraham blessing all races, who is the prophet overwhelms the Moses in bringing the grace and the truth into the world, who is the son of David reigning with righteousness endlessly, and who is the covenant gathering his people to him. Jesus who resurrected indeed reflected his identity to the Bible and also opened the eyes of his disciples who shall go forth to all nations with the power of the spirit(Lk 24:45-47). He is the only one who has the right to open the scroll that represents the entire history for he completed the mission of God(Rev 5:9). Therefore, every hermeneutic readings on the Bible must be messiahnic and missional. The ultimate object of the grand narrative must be found in Jesus Christ who died on the cross and resurrected from the deads. Missional hermeneutic overcomes multi-cultural hermeneutic and post-modern hermeneutic. Christian missions has experienced the challenges from post modern world for decades. The Bible rejoices diversity and approves the various human cultures with praise. Post-modernism also welcomes such characteristics of the Bible(cultural, local, relational, narrative). However, it limits those contexts into local and particular and generalize those as a whole. There are no narrative that includes all of them. There are no concept of the truth that integrates all the meaning of life with wholistic consistence. Diversity in hermeneutics does not affirm to a free licence to pluralism or relativism. Missional hermeneutic is different from them for it integrate the diversities, localities, and particularities into the grand narrative. The mission of God is a enormous story that clearly shown from the creation to the new creation in the Bible. It is the universal narrative that affirms the ultimate meaning to the human race that carries the particular cultural diversities. Missional hermeneutic is also a ecumenical hermeneutic since it contributes in church unity through biblical interpretation.

Even though the Bible has been the most essential text of both missiology and biblical studies, each disciplines’ approaches in reading the Bible have been very different. On the one hand, missiologists approach the Bible too superficially by ignoring the richness of the biblical text, and selecting a few biblical text to naively support their missionary enterprise. As a result, missiologists’ approaches to the biblical text easily fall into the problem of reductionalism. On the other hand, biblical scholars tend to fall into the other problem. As emphasizing the diversity of the text, biblical scholars become very reluctant to use Bible as the guide for the today’s mission work of the churches. Due to their reluctance of connecting Bible and mission, they seems to fail to provide the appropriate answer to the legitimate question of churches regarding mission. The gap between two disciplines seems insoluble. Currently new attempts to overcome the gap between two disciplines in dealing with the Bible began to appear and more constructive models have been developed. I had identified two models in this article, and they are the ‘dialogue model’ and the ‘model of reading the Bible as tapestry’. The ‘dialogue model’ has been first suggested by David Bosch with the name of ‘critical hermeneutic.’ And the dialogue model, based on critical hermeneutic approach, has been developed by Johannes Nessen. In my opinion, the ‘dialogue model’ is the new approach mainly carried out by biblical scholars. Second, ‘the model of reading Bible as Tapestry’ was started by Johannes Verkyul and later much developed by Charles Van Engen. This model has been developed mainly by missiologists. Recently, as realizing that reading the Bible missiologically takes in-depth approaches, new approaches was more suggested with the title of ‘missional hermeneutic.’ Even though the same terminology of ‘missional hermeneutic’ has been used, the contents are different according to scholars. James Brownson and Michael Barram emphasize the plurality of the interpretation which was originated from the diverse context of the interpreters. They emphasize the significance of interpreter’s social location and to privilege the missiological location as the key to faithful approach to the Bible. Christopher Wright also emphasizes ‘missional hermeneutic’ from a slight different view. For him, missional hermeneutic is to read the Bible with the premise that the Bible itself is missional phenomena, because the Bible is self-revealing story of mission of God. Therefore, Wright suggests that missional hermeneutic is to read the Bible in the light of five perspective; the perspective of God’s purpose for his whole creation, the perspective of God’s purpose for human life, the perspective of God’s historical election of Israel and role in relation to the nations, the perspective of the centrality of Jesus of Nazareth, and finally the perspective of God’s calling of the church to be the agent of God’s blessing to the nations. As the writer examines various attempts to construct missional hermeneutics, none of them are fully satisfactory, and the journey of searching the missional hermeneutic seems to be still on the way. Such task will be finally accomplished by the constant interaction between missiologists and biblical scholars to build missional hermeneutics. Even thought such task can not complete easily, the search for missional hermeneutic itself is meaningful process and it may be the characteristics of ‘mission on the way.’

본 연구는 다문화청소년의 학업 및 진로발달의 경험을 심층적으로 분석하여, 이들이 위 치한 사회적 장에 실재한 잠재된 의미구조가 무엇인지, 또 그것이 어떻게 다문화청소년의 삶에 영향을 미치고 있는지를 고찰하였다. 그리고 각 사례의 경험 속에서 드러난 보편성과 특수성을 비교해 봄으로써, 다문화청소년이 학업과 진로발달 경험에서 선택하고 실천하는 사회 구조적 행위의 인과적 메커니즘이 어떻게 경향성을 드러내는지를 재구성하였다. 이에 총 8명의 다문화청소년을 대상으로 ‘실제 경험한 학업과 진로달발 경험에 대한 내러티브 인터뷰’를 실시하였으며, 수집된 자료는 ‘객관적 해석학’으로 분석하였다. 전체 사례의 재구 성 결과, 다문화청소년은 열악한 사회․경제적 삶의 긴급한 필요성에서 자유롭지 못해 학 업과 진로발달에 어려움을 경험하고 있었다. 또한 단일민족이라는 국민국가의 특성은 다문 화청소년으로 하여금 생존을 위한 ‘문화 감추기 게임’과 ‘한국인 되기’라는 모종의 잠정협 정에 공모하도록 만들었다. 연구결과를 토대로 사회통합을 위한 다문화청소년의 학업과 진 로발달을 돕기 위한 실천 및 정책과제를 논의하였다.

The object of this study is about ‘how a place make meaning to people’. This study starts with understanding internal mechanism of generative meaning through following a blog as a case study. With Greimassian perspective, meaning is not fixed but is being made through trajectory; deep structure, surface structure and discoursive structure. And this kind of hermeneutic approach can provide better understanding with in-depth insight. As a result of the study, 4 main key findings are summarized as follows. At first, there is smallest meaning (seme) in a form of semiotic square in deep structure. Secondly, there is a story that visitor wants to acquire the value of place. Thirdly, this narrative is found in behavior and words of visitor. Finally, meaning is in dynamic process and people participate in it where meaning is generated.

음악사 쓰기는 해석학적으로 연주와 유사한 구조를 가지고 있다. 쓰여진 텍스트를 읽어내 어야 한다는 점에서 뿐만 아니라 컨텍스트를 함께 고려해야 한다는 점에서 그러하다. 사변론 적 이론의 순환 속에서 실행을 해야 한다는 점도 그렇다. 전통과 재료에 근거한 상상력을 펼 쳐야 하며 결과물이 나름대로의 응집성과 일관성을 가진 형상을 이루어야 한다는 점에서도 유사하다. 뿐만 아니라 최종적이고 유일한 답을 추구하는 것이 아니라 다양한 답을 긍정한다 는 점에서도 흡사하다. 뿐만 아니라 타자를 배려하여 대상이 최대한 총체적인 모습으로 드러 나게 해야 한다는 점에서도 닮았다. 이러한 점에서 연주와 연주가 갖는 고유한 문제들은 역 사 쓰기의 여러 문제들을 재고할 수 있도록 해 준다.

본 논문은 쇼팽의 마주르카 Op. 50/3, c 단조에 대한 “이야기 분석”(narrative analysis)이 다. 이 이야기 분석에서 필자는 두 개의 서로 다른 분석적 패러다임을 통해 작품을 조망하는 데, 아가우(Kofi Agauw)가 기호학적 분석 모델로 제시한 외적인 기호(extroversive semioses)와 내적인 기호(introversive semioses)가 그것이다. 이야기 분석에서 필자는 아가 우의 방법론적 모델을 수용하면서도 해튼(Robert Hatten)의 해석학적인 담론을 추구한다. 해튼의 해석학적인 담론은 여러 계층에 배태되어 나타나는 다양한 토픽들과 구조적인 특징 에 대한 날카로운 통찰이 조화롭게 녹아든 전문가적인 비평을 지향한다. 또한 필자는 이야기 분석에서 타라스티(Eero Tarasti)의 음악의 공간적, 시간적, 행위적 측면에 대한 의미론적인 접근을 통한 음악 표면적 사건에 대한 세밀한 관찰을 작품 조망에 대한 패러다임으로 포함한다. 쇼팽의 마주르카 Op. 50/3, c 단조는 아리아(aria)와 학자적 양식(learned styles), 왈츠 (waltz), 랜들러(Ländler), 판타지아(fantasia)와 같은 다양한 토픽들을 함유하고 있다. 더욱 이 이 작품은 아리아를 모방․대위적인 짜임새에 투영하고, 19세기 농민의 투박한 선율을 유 려한 아리아와 솔기 없이 엮어내는 등, 토픽을 단순히 나열하는 수준에서 벗어나 이들을 새 로운 방식에서 조합하는 대가적인 수월성을 여실히 보여주었다. 또한 작품의 긴 규모와 후반 부의 반음계적인 일탈에도 불구하고 작품의 구조는 강한 조성적 응집성은 물론 동기적으로 밀접한 연관성을 보였다.