개인 영성의 사회적 확장을 촉진하는 교육 기전에 대한 연구 - ‘탈인습적 기독교인 자아정체성’을 중심으로

Abstract

If Christian spirituality encompasses all areas of a Christian’s life, a Christian’s spirituality must effectively exert influence even on one’s social roles. Until now, most discussions on Christian education for spirituality have tended to remain at the individual level. This study, conducted to overcome this limitation, reveals an educational mechanism that promotes the expansion of a Christian’s spirituality into one’s social relationships, and suggests practical educational plans according to that mechanism. First, as the initial basis of an educational mechanism that can promote the social expansion of personal spirituality, a new dynamic mechanism of personal spirituality called the ‘living membrane of faith’ is presented. As a second basis, Kim Hyun-sook’s concept of ‘postconventional Christian identity,’ which is a medium of social influence of personal spirituality, is introduced. This study goes on to show that both the first and second bases have one thing in common; they function like an open ‘door.’ The educational mechanism by which a person’s spirituality leads to social expansion is through the points of contact of ‘relationship,’ ‘openness,’ and ‘equality’ which these two foundations share. And according to this educational mechanism, the following contents are proposed. The first is the principle of balance of the contents of education for spirituality. The second is the addition of ‘contemplative listening’ as a group activity to each educational content. And the third is the three-dimensional personal network that spreads social influence in the lives of learners as well as practical educational contents and methods that can be practiced in local churches through that network. This study analytically shows with practical contents and methods of education how the relationship with God, which is generally known as the core of personal spirituality, can be effectively extended to social relationships with fellow humans, through two new concepts: the ‘living membrane of faith,’ and the ‘self as authentic person’ associated with the ‘postconventional Christian identity.’