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자료유형
학술저널
저자정보
저널정보
한국기독교학회 한국기독교신학논총 한국기독교신학논총 제22집
발행연도
2001.10
수록면
265 - 291 (27page)

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Recently, liturgical renewal is becoming a popular reforming agenda in the Korean Protestantism. Specifically the issue is mostly focused on an interest in recovery of the eucharistic piety in worship as it has been newly recognized as an integral part of regular worship services. The Korean church has lingered so far on several dyfunctional problems in worship such as barrenness of symbolism due to non-liturgical forms of worship which may cause disconnection from rich tradition of worship and its sacramental values; disregarded role of the congregation, which should actively participate in worship as co-celebrants and be bound together in physical presence; theologically biased worship services. On the awareness of this situation, the author attempts here in this article to present principle ideas and liturgical theology permeated in the text and practice of "the four actions" in the eucharist for the renewal of Korean Protestant worship, which are consisted of four biblical words, `take,` bless (thank), break,` and `give.` These are drawn from the words of institution by Jesus, forming a basic frame of the eucharistic celebration throughout the long history of Christian worship. The first action, `take` developed later into the oblation or offering. This action marks a stage that people apparently offer their own products to God. However, God`s initiative is reflected through offertory prayer. In the early church, people brought the alms for the people in need as well as the elements for the eucharist and materials for the life of clergy. What are significant in this action are its clues for the inculturational possibilities, social dimension found in concerns for the others, and reaffirmation of God`s initiative in His redemptive work. The second action, bless developed later into canon, or an eucharistic prayer which held a paramount place in the mass of the medieval church. Differently from the previous understanding of this prayer, the object of consecration is not the elements anymore but the congregation. From the posture of the presider facing the people differently from the old custom, it is evident that the congregation is not any longer passive audience but active participants. The third action, `break` is the part of commemorating death and sacrifice of Christ. Funeral mood of the eucharist has been often criticized due to an overly focused on this stage alone. However, penitential preparation and its mood shouldn`t be also excluded for the worship as a wholistic drama of redemptive history. This aspect. challenges the contemporary worshippers to face the distorted realities, not to be content with the status quo, which takes suffering and sacrifice. The fourth action, `communion` symbolizes the feast with the risen Christ in sharing His body and blood through which the communicants experience resurrection with the risen Christ and anticipate the God`s Kingdom to come. It shows that worship is not simply immanently but also transcendentally oriented, raising hopes for the ultimate renewal of the world. Then how do we practically embody these insights in current worship for its renewal. First of all, these four significant aspects should be always reflected in worship in balanced fashion. The four actions shouldn`t be partly emphasized or disregarded. In the process of this renewal, the traditional texts containing the essential gospel should be constantly referred to meet contemporary applications.

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