연구자는 현대 청소년 사역이 현재 다양하게 계속해서 늘어나고 있음에도 불구하고 실제적으로는 청소년들이 교회를 계속해서 이탈하는 현상이 일어나는 문제를 파악하였다. 이것은 그간의 기독교 교육학적이며 기독론 중심의 청소년 사역의 한계이다. 그러므로 이제는 교육학적이며 기독론적인 사역에서 벗어나 선교학적이며 성령론적인 청소년사역으로 청소년사역의 틀을 전환을 해야 하는 시기에 와있다. 이렇게 청소년 사역을 선교로 전환하며 성령론적으로 나아가기 위해 각각의 모델을 제시하였는데 바로 남정우의 “미전도세대(Unreached Generation) 선교”1)와 바로 아모스 용(Amos Yong)의 성령론적 선교신학이다. 결국 이러한 용의 성령론적 선교신학을 통한 청소년 사역은 복음선포와 선한 사역 그리고 영적인 방법으로의 전도와 양육이 이루어져서 새로운 청소년 선교에 시대를 가져올 것이다.

This thesis is an experimental proposal to a new theological paradigm by understanding the Christian Holy Spirit from Gi philosophy. The writer intends to develop a living theology of feeling, experience, communication, and empathy rather than to follow the traditional Christian speculative theology. Also, the writer intends to develop the Spirit-oriented Trinity by focusing on its free movement and extending one’s understanding of the Spirit to the non-personal realm. For the theoretical basis, the writer will borrow the concept of ‘creativity’ by Alfred North Whitehead and the East Asian concept of Gi. Whitehead understands creativity as the principle of universal of universals transcends the actual entity, and at the same time, through the efficient cause and the final cause, is imminent in each actual entity. Creativity, as the principle of universal of universals, transcends God, but creativity in God’s immanent structure functions as the superjective nature of God which unites the primordial nature of God and the consequent nature of God and gives itself to God-self and the world. Creativity of process philosophy corresponds to Gi of East Asian philosophy. In the Li-Gi dualism, Gi is regarded as the material principle. But in the philosophy of Gi, Gi as non-being is the possibility of being or the whole of being, while Li is the principle that Gi is manifested in all beings. In this perspective, the appearance and disappearance of all beings are the manifestation and scattering of Gi. One’s understanding of the Holy Spirit, from the perspective of Gi philosophy, makes it possible to change the paradigm from God the Father oriented trinity to God the Spirit oriented trinity. It also helps one to approach reality with a non-dualistic way of thinking. Furthermore, from the perspective of the whole-part structure of Gi, one’s understanding of the Holy Spirit contributes to the development of ecumenical and ecumenic theology. Finally, Spirit-centered theology makes it possible to develop a Christian theology focused on feeling, experience, communication, and empathy rather than mere speculative theology.