수형자들은 수용생활 동안 우울, 불안, 분노, 두려움, 소외감, 무력감, 그리고 그리움 등으로 인한 심리적 고통을 겪는다. 대부분의 수형자들은 인생의 중반기에 도달한 사람들로써 정신적 번민과 신앙문제에 대한 상담의 필요성을 절실히 느끼고 있다. 수형자들의 이러한 심리적 고통을 감소시켜 줄 치유 프로그램의 개발은 매우 중요하다. 치유 프로그램인 마음챙김 명상은 고통의 소멸을 목표로 하기 때문에 수형자들의 전인적 안녕을 가져오게 하는데 매우 효과적인 방법이 될 수 있다. 마음챙김 명상은 이완, 노출효과를 통한 둔감화/탈민감화, 탈자동화 /탈습관화, 수용/수용적 자기관찰, 탈동일시/탈중심화/거리두기 등의 치료적 기제를 통하여 수형자들이 자신을 좀더 객관적으로 바라보고, 정신적 번민을 극복 하게 하는데 도움을 줄 수 있다. 그러므로 마음챙김 명상은 수형자들이 교도소에서 경험했던 심리적 고통을 극복하게 하며, 사회복귀 이후 재범 방지에도 도움을 줄 수 있다.

The aim of this paper is firstly to address the affinity between globalization and Pentecostal spirituality and secondly to hint that Progressive Pentecostalism might be a successor to Liberation Theology. Globalization (‘the market revolution’) and Pentecostalization (‘the spiritual revolution’) are surely under way. Pentecostalism has often been otherworldly, emphasizing personal salvation to the exclusion of any attempt to transform social reality, whereas Progressive Pentecostalism continues to affirm the apocalyptic return of Christ but also believes that Christians are called to be good neighbors, addressing the social needs of people in their community. Progressive Pentecostals are leading heroic self-sacrificial lives. Pentecostalism and Liberation Theology share the idea that salvation includes effects on material life in this world. In liberation language this pertains to social, economic, and political liberation of historical existence, and in Pentecostalism it applies to healing. Some Pentecostal theologians such as E. Villafane, M. Volf, R. Beckford, and Jang-Hyun Rhu are extending the idea of healing to the social condition of existence.

본 연구는 4-5세기 니케아적 영성신학의 은사론을 통해 나운몽의 용문 산 운동에 나타난 은사들을 평가해 보는 것을 목표로 한다. 그 동안 나운 몽 연구는 한국교회사의 지평 안에서만 논의 되었는데, 필자의 새로운 방 법론을 통해 나운몽에 대한 이해를 보다 넓힐 수 있을 것으로 기대한다. 니케아적 영성신학을 구성하기 위해서 사용된 텍스트는 주로 아타나시오스, 바실리오스, 아우구스티누스의 저서들이며 이 외에도 사막 영성을 증 언하는 작품들도 사용되었다. 나운몽의 용문산 운동에 대해서는 『아실 나 운몽목사전집』만을 사용하였다. 전반적으로 니케아적 영성신학의 은사론은 섬세하게 신학적 사유를 전개한 반면, 나운몽의 경우는 체계적인 은사론이 아니라 단편적인 사건 중심으로 나열하는 경우가 많다. 비교의 범주는 고린도전서 12장 8절 이하에 나오는 성령의 아홉 가지 은사 중에서 치유와 기적의 은사, 악령을 쫓아내는 은사, 예언의 은사 등 세 가지로만 한정했다. 이 세 가지 은사는 나운몽의 용문산 성령운동에서 두드러지는 요소였기 때문에 니케아적 은사론의 틀을 통해 검증해 보고자 했던 것이다. 아실의 은사론은 전체적으로 니케아적 영성신학 안에 머무르며, 특히 치유와 기적의 은사는 니케아적 은사론에 근접한다. 그런데, 축사(逐邪)의 경우 아실은 개인의 차원에만 머물지만 니케아적 영성신학은 사 회와 역사와 정치구조의 축귀 등 거대한 지평을 갖고 있다. 예언의 경우 니케아적 은사론은 신학적으로 정교하지만, 아실의 경우 사건만 설명할 뿐 신학적 차원의 관심은 결여되어 있다.

본 연구에서는 영성을 고려한 교육 수행의 핵심 조건을 영성을 갖춘 예비교사의 양성으로 가정하고, 예비교사교육에서 영성교육의 적용가능성을 탐구하였다. 본 연구는 기존의 영성교육에 관한 연구가 영성에 대한 학문적 정의 없이 연구가 진행됨으로 영성을 고려한 교육과 그렇지 않은 교육 간의 학문적 경계가 불명확함을 지적하고, 영성에 대한 학문적 정의를 탐구하였다. 그리고 영성의 정의를 구성하는 핵심요소인 '삶의 목적 및 가치 인식', '초월적 연결성 인식, '인식과 삶의 일치'가 교사의 개인적 삶 및 교직 수행에 있어서 갖는 의미 및 중요성에 대해서 논의하였다. 마지막으로 예비교사를 위한 영성교육의 효과를 논의하기 위해서 영성교육이 예비교사의 대부분을 차지하는 청년기 성인의 발달단계 및 대학생의 심리 및 신체 상태에 미치는 영향에 대해서 살펴보았다. 마지막으로 예비교사교육의 실질적 교실 현장에서 활용 가능한 영성교육의 교수법으로 명상, 성찰적 글쓰기, 탐구공동체 활동을 제안하였다.

Recently, the term of spirituality is drawing people’s special attention, in particular, in Christianity. However, for the diverse or multi-meanings of spirituality, it is neither easy to define it clearly, nor to use it suitably. In this paper, I try to approach this theme focusing on the history of Christian mysticism, in particular, Protestant one. In general, the mainstreams in Church history have tended to know God in academic ways. But, one can find that there have been other ways to approach God, which has been known as mysticism. While there is a strong tendency to identify mysticism with superstition in Korea, mysticism has a long history in Christianity, seeking a spiritual union with God. During the Middle Age, monasteries were the center of mysticism. However, in the case of Protestantism, where monasticism could not find its place, such a tradition persistently has appeared in a variety of forms and ways. During the Reformation, the Reformers focused their attentions on the doctrine of justification by faith, while Anabaptists had more concern about the mystical and moral aspects of Christian life. In the 17th century, however, Pietism and Puritanism began to appear paying more attention to the changed life of Christians. As a result, regeneration and sanctification became popularized along with, or even instead of justification. During the 18th century, spiritual experience became a central concern for many evangelicals in the American colonies as well as the Great Britain. The pivotal figures during the First Great Awakening preached a series of sermons on regeneration or conversion. They emphasized the significance of spiritual experience by revivals which led believers to the higher state of piety, that is, sanctification or holiness. Such a trend persisted during the nineteenth century. A variety of holiness movements sought to have the experience of entire sanctification by the Baptism of the Holy Spirit. In the case of Charles G. Finney, however, he attempted to synthesize both personal holiness and social reform in his controversial revivals. The twentieth century opened its door with the appearance of Pentecostalism. This radical version of holiness movement shaped its theological and spiritual identity by placing its primary emphasis upon the doctrine of speaking in tongue as the physical sign of the Baptism of the Holy Spirit. By this new movement, the Holy Spirit became more popularized, and the Charismatic experiences became one of the most serious concerns of modern Christians regardless of their denominational differences. Currently, the so-called “Emerging Church” is drawing a more fresh and attractive attention from many Christians, which tries to apply the ancient types of spirituality to the postmodern atmosphere. Likewise, the Protestant spirituality has been trying to find or construct its path in a variety of ways. Such a sacred struggling is still going on.

On the occasion of 21st century, christian spiritualism has a big challenge from secular world. Even though the 20th century’s christian theology emphasized the theology of hope, which were promoted by Moltmann and Pannenberg, it seems that there is still no hope in the contemporary christianity. Christianity don’t have any solution of the contemporary issues, such as environmental destruction, economic polarization, world conflict, cultural divergence, destruction of social security, even moral hazard. It is required for christianity to be a religion of hope again in these situations. One of the responses of this requirement is the necessity of an alternative christian movement, the new monasticism is one of the movement. The new monasticism was organized in 2004 by some certain christian communities, such as the Simple Way, Rutba House, Camden Community, the Psalters, etc. They have agreed with the “12 Marks of New Monasticism” in order to make an alternative christian community of communities. Instead of the formal evangelicalism, they would like to pursue the counter cultural christian life and new spirituality. Because of the ethos, the new monasticism has been paid attention to the church in terms of christian spirituality. First, it is oriented communitarianism to overcome the problem of the individualism which prevails in modern society. Second, the new monasticism is oriented simple life and sharing their possessions in order to overcome the problem of capitalism. Third, it seeks to realize the ethical praxis with emphasizing social justice and positive community involvement in order to solve the issues of modern society. Fourth, the new monasticism seeks to expand the Kingdom of God through practicing the counter-culturalism, the non-imperialism, and nonviolent pacifism. Fifth, it conducts the new christian movement with making a community of communities which has accepted the interdenominational diversity. Even though there are some significances in the new monasticism, we can discuss some limitations of it too. Firstly, the new monasticism cannot perfectly be a alternative christian movement, since it has some radical aspects to solve the contemporary issues. Secondly, the new monasticism has a certain theological limitation, because it only emphasizes the practical elements of faith rather than all biblical dogma. Thirdly, this movement cannot realize the culture command of God in this world because it infers to the counter-culture, such as non-individualism and non-consumerism, to overcome the problem of contemporary capitalism. And lastly, the new monasticism has the limitation which is related to the possibility of development, because it has some weak points, such as absence of the systematic mission strategy, flexible solidarity between the communities, inclusive interdenominational mind. It’s very clear that the new monasticism has some limitations, Nevertheless, it proposes to the contemporary christian society an important solution of the issue of the christian spirituality. Through the emergence of the movement we are able to think of the christian spirituality as well. Holistic spirituality should be the most important element which we have to pursue to recover the religious authority nowadays. The new monasticism is one of the movement which we have to regard as an alternative christian spirituality.

Kyung-Chik Han, indeed and not just in name, was the sole pastor who gained the whole Korean churches’ admiration, a patriot who was recognized from not only the Korean government but also the widely acknowledged Korean religious leader. This is confirmed by the fact that Kyung-Chik Han received much recognition from every denomination in Korea and his winning of the Mugunghwa Medal and the National Foundation Medal bestowed by the Korean government. It also is proved by him being the only Korean recipient of the Templeton Prize, reputed as the Novel Prize in the religious field. As Rev. Ji-Il Bang once said, Kyung-Chik Han was the standard of Korean churches’ ministry work. In this study, we will examine his spirituality as an internal conversion which made Kyung-Chik Han’s personalities, and external changes which was resulted into a transformation of the Korean Church through his ministry. Primary sources such as his sermons, autobiography, and lectures were used to analyze his internal conversion. In addition, for the research of the results of his ministry, we will briefly review the church historians’ evaluations. The spirituality of Rev. Kyung-Chik Han is, all things considered, the spirituality of a steward. It comes from his experience under the japanese colonial regime, the experience of the Korean War, and the experience of facing death and deciding to devote himself entirely to God. His spirituality of a steward has several elements: the spirituality of the Word, spirituality of prayer, spirituality of gratitude, and spirituality of love of country. All of these elements formed a unique system of triangular pyramid putting the spirituality of love of the country at the top of the pyramid; individually independent, but also connected with each other. Kyung-Chik Han’s spirituality reached out to the external world, which made evangelical faith and piety more stable in Korean church history. Rev. Han’s spirituality and works affected Korean churches significantly, especially in ecumenical movement and social service, which led Korean churches to be one of the most influential churches in the world.

Mittelalterliche Umweltvorstellungen sind das Ergebnis einer Synthese aus antiken Denkmustern und christlichen Glaubensüberzeugungen. Die Christianisierung setzt dem zyklischen Denken, das immer nur das Gleiche wiederkehren sieht, ein Ende. Das Christentum versteht den Weltprozess als einen einmaligen und unwiederholbaren Prozess, der einen Anfang besitzt und auf ein Ziel hin konvergiert. Die christliche Religion rückt einen Gott in das Zentrum der Betrachtung, der nicht mehr in der Natur wirkt, sondern selbiger wie dem Menschen gegenübersteht. Die natürliche Umwelt wurde entheiligt und damit zur bloßen, wertfreien Materie degradiert. Dieses Umweltverständnis eröffnet neue Handlungsmuster im Umgang mit der Natur. Die Natur avancierte zur Schöpfung sowie zum Symbol für den Willen Gottes. Lediglich der Mensch besitzt die Befähigung, sich die Natur verstehend anzueignen. Dieses Umweltverständnis war bis zum 11./12. Jahrhundert bestimmend. Das lateinische Mönchtum maß der Arbeit einen hohen Wert bei. Im scharfen Gegensatz zur klassischen Sicht versah das Mönchtum im Abendland körperliche Arbeit mit dem neutestamentlichen Wert. Das westliche Mönchtum war sicherlich vom östlichen beeinflußt, das die Handarbeit betont hatte. Während die Arbeit jedoch im Osten erst durch Schweigen und Meditation zu einer Art Gottesdienst geworden war, gewann sie im westlichen Mönchtum besonders unter dem Einfluß Augustins und Benedikts einen eigenen, von der Meditation unabhängigen, Wert. Arbeit war nicht mehr einfach Strafe und somit Auswirkung des Sündenfalls. Sie war jetzt mit dem Paradis und Gottes Auftrag an den Menschen verbunden, den Garten Eden zu bebauen und bewahren.(Genesis 2;15) Damit wurde die Arbeit zur Mitwirkung des Menschen an der Schöpfung. Dieses Vorstellung besaß eine starke Motivationskraft. Sie hatte zur Folge, daß die Klöster zu einem wirklichen Paradies wurden. Da Benedikt nicht nur die Gartenarbeit, sondern auch die Feldarbeit anordnete, nahm das ganze Land ringsum an dieser paradiesischen Würde teil. In dem Naturverständnis, das aus dem mönchischen Arbeitethos hervorging, war die Natur unvollendet und konnte mit Hilfe der Technik vom Menschen als co-operator Dei entwickelt werden.

As getting into the 21st century, we can say it is ecological danger if there is a particular concern. Facing onto this very ecological danger, lots of effort are being made in various way to make sustainable development. In this study, under the theologic thought and the ecological fundamental notions, we are willing to plan the way of making up an ecovillage by the spirituality community. We are searching the way how we solve these problems in future by setting up the ecological spirituality community in each group's assumption, according to research from the people belonged to the organisation of Korean national christians' spirituality community and announcement and discussion about the subject called 'Finding Lost Garden'