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Abstract
The title of this article is: ‘Looking at Christian literature’s possibility of transforming culture through the analysis of the Christian worldview ？ focused on Lee Seong Wu’s novels.’
Jung Jaehoo
Section I acts as an introduction to the article’s research purpose, methodology, and elaborates on the article’s differentiation with previous studies. Section II observes the relationship between Christian literature and the worldview. Section III analyzes Christian literary works with Lee Seong Wu’s novels as the subjects. The methodology criticizes by categorizing the literary works into the three paradigms of the Christian worldview ？ the creation, the fall, and the salvation. Lee Seong Wu has been writing diligently for 30 years as a college of theology alumni.
Made in the image of God, man was gifted with oral capabilities. Though men practice practical language lives, they are also capable of aesthetic language lives. Therefore, men do not only gain knowledge or feel moved through lectures or sermons; through literature they can embody love and hate, happiness and sadness, despair and hope. Because literature embodies the lives and values of humans as well as religion and culture, one is able to see the author’s view of the world within it. By analyzing Christian literature, one can understand how the Christian worldview is incorporated in the piece. This demonstrates how the world view forms culture and becomes the fundamental agent for transforming it.
The Christian worldview contains the paradigm of “Creation-Fall-salvation.” In the Calvinist world view, the borders of “salvation” are identified through “justification” and “baptism.” Justification refers to the life of a believer touched by the grace of the salvation; the believer turns all glory to God and works on improving the relationship with his/her neighbors. Life touched by baptism in this way makes Christian ethics possible and becomes the motivator for cultural transformation.
The world and cultural view of the Protestants ？ those who made the Reformation possible, especially Presbyterian Calvinists ？ is addressed in depth in Section IV. The Calvinist world and cultural view punctuate “sanctification” and generally show how its believers have lived lives of “transformation”
Man was corrupted; the sin and mindset has been passed down through the generations, and thus has created a history and culture full of sin in both past and present. Even so, man was able to create a culture which differentiated them from animals after the fall through God’s blessing ？ given according to his good will. However, it is not only through God’s blessing that man can live a worthy life. Through the Atonement of Jesus Christ, we who were sinners were able to reconcile with God and live as his children. Believers who receive the salvation become the body of the church and create a culture. Thus, one cannot speak of culture without speaking of the church. Section V focuses on Richard Niebuhr’s transformational cultural view and opens the discussion to a church serving as the principal agent of cultural transformation. Also, it emphasizes how a church that can be reformed daily can carry out cultural missionary work bearing the fruit of the Holy Spirit.
One must ponder whether if it would be possible to create a healthy church God would rejoice in and remembers the beneficial legacies of the Calvinist worldview. The conflict between “the Orthodox Church” and “the Emerging Church” has been introduced. As an alternative the “Church with depth” and J. H. Evans Jr’s suggestion of “the Church’s four signs” was given.
The need of training that tells of Jesus Christ’s teachings with a firm identity of the gospel has been emphasized alongside with change through worship in which the past continues to exist and criticize the culture of the present. Such a church would be a church that has a strengthened community, remembers the legacies of old, and embraces the neighbors of the present. The church should relate with people who are unfamiliar with God, yet are looking for him. They should be invited to be the future of the church, and this is probably the defining factor of cultural mission work.
Christian literature which emerges from a sacred church and is read by the world and the church should allow readers to look back at themselves in front of God, and raise their desire for the recovery of true human nature, along with the desire to do something about the evil, violence, and injustice of the real world. The creation, fall, and salvation embodied within Christian literature ？ each with their own significance ？ can contribute to cultural transformation.
The title of this article is: ‘Looking at Christian literature’s possibility of transforming culture through the analysis of the Christian worldview ？ focused on Lee Seong Wu’s novels.’
Jung Jaehoo
Section I acts as an introduction to the article’s research purpose, methodology, and elaborates on the article’s differentiation with previous studies. Section II observes the relationship between Christian literature and the worldview. Section III analyzes Christian literary works with Lee Seong Wu’s novels as the subjects. The methodology criticizes by categorizing the literary works into the three paradigms of the Christian worldview ？ the creation, the fall, and the salvation. Lee Seong Wu has been writing diligently for 30 years as a college of theology alumni.
Made in the image of God, man was gifted with oral capabilities. Though men practice practical language lives, they are also capable of aesthetic language lives. Therefore, men do not only gain knowledge or feel moved through lectures or sermons; through literature they can embody love and hate, happiness and sadness, despair and hope. Because literature embodies the lives and values of humans as well as religion and culture, one is able to see the author’s view of the world within it. By analyzing Christian literature, one can understand how the Christian worldview is incorporated in the piece. This demonstrates how the world view forms culture and becomes the fundamental agent for transforming it.
The Christian worldview contains the paradigm of “Creation-Fall-salvation.” In the Calvinist world view, the borders of “salvation” are identified through “justification” and “baptism.” Justification refers to the life of a believer touched by the grace of the salvation; the believer turns all glory to God and works on improving the relationship with his/her neighbors. Life touched by baptism in this way makes Christian ethics possible and becomes the motivator for cultural transformation.
The world and cultural view of the Protestants ？ those who made the Reformation possible, especially Presbyterian Calvinists ？ is addressed in depth in Section IV. The Calvinist world and cultural view punctuate “sanctification” and generally show how its believers have lived lives of “transformation”
Man was corrupted; the sin and mindset has been passed down through the generations, and thus has created a history and culture full of sin in both past and present. Even so, man was able to create a culture which differentiated them from animals after the fall through God’s blessing ？ given according to his good will. However, it is not only through God’s blessing that man can live a worthy life. Through the Atonement of Jesus Christ, we who were sinners were able to reconcile with God and live as his children. Believers who receive the salvation become the body of the church and create a culture. Thus, one cannot speak of culture without speaking of the church. Section V focuses on Richard Niebuhr’s transformational cultural view and opens the discussion to a church serving as the principal agent of cultural transformation. Also, it emphasizes how a church that can be reformed daily can carry out cultural missionary work bearing the fruit of the Holy Spirit.
One must ponder whether if it would be possible to create a healthy church God would rejoice in and remembers the beneficial legacies of the Calvinist worldview. The conflict between “the Orthodox Church” and “the Emerging Church” has been introduced. As an alternative the “Church with depth” and J. H. Evans Jr’s suggestion of “the Church’s four signs” was given.
The need of training that tells of Jesus Christ’s teachings with a firm identity of the gospel has been emphasized alongside with change through worship in which the past continues to exist and criticize the culture of the present. Such a church would be a church that has a strengthened community, remembers the legacies of old, and embraces the neighbors of the present. The church should relate with people who are unfamiliar with God, yet are looking for him. They should be invited to be the future of the church, and this is probably the defining factor of cultural mission work.
Christian literature which emerges from a sacred church and is read by the world and the church should allow readers to look back at themselves in front of God, and raise their desire for the recovery of true human nature, along with the desire to do something about the evil, violence, and injustice of the real world. The creation, fall, and salvation embodied within Christian literature ？ each with their own significance ？ can contribute to cultural transformation.
목차
목 차I. 서론------------------------------------------------------- 1A. 연구 동기와 목적----------------------------------------- 11. 기독교 문학과 세계관의 관계 고찰 ------------------------ 12. 기독교 문학과 기독교 세계관에 대한 선행 연구들과 본 논문의 차별성 ----------------------------------------------------- 33. 기독교 문학을 통한 문화 변혁 가능성 연구와 문화 선교 활성화--------------------------------------------------- 8B. 연구 개요와 방법론-------------------------------------- 101. 기독교 문학과 세계관의 관계 고찰 ----------------------- 102. 이승우 소설 분석 ------------------------------------- 113. 기독교 세계관과 ‘변혁’적 문화관 ------------------------- 13II. 기독교 문학과 기독교 세계관--------------------------------- 15A. 기독교 문학-------------------------------------------- 151. 기독교 문학의 정의 ----------------------------------- 152. 기독교 문학의 내용과 상상력 ---------------------------173. 기독교 문학의 과제와 기독교 세계관 --------------------- 21B. 기독교 세계관------------------------------------------- 251. 기독교 세계관의 정의 --------------------------------- 262. 기독교 세계관의 구조 --------------------------------- 28a. 창조 --------------------------------------------- 28b. 타락 --------------------------------------------- 31c. 구속---------------------------------------------- 331) 칭의 ------------------------------------------332) 성화 -------------------------------------------34III. 이승우의 소설 분석--------------------------------------- 40A. 이승우의 작품 세계-------------------------------------- 401. 이승우의 약력과 작품 세계------------------------------ 402. 이승우의 소설의 특징---------------------------------- 45B. 이승우 소설들에 투영된 기독교 세계관----------------------- 531. ‘창조’ 영역이 투영된 소설------------------------------- 54a. 장편 소설 1)『태초에 유혹이 있었다』-------------------- 542)『식물들의 사생활』------------------------ 57b. 단편 소설 「미궁에 관한 추측」------------------------- 612. ‘타락’ 영역이 투영된 소설------------------------------ 63a. 장편 소설『생의 이면』-------------------------------- 63b. 중편 소설 「일식에 대하여」--------------------------- 66c. 단편 소설 「칼」------------------------------------- 693. ‘구속’ 영역이 투영된 소설------------------------------ 72a. 장편 소설 1)『에리직톤의 초상』----------------------- 722) 『그곳이 어디든』------------------------ 77b. 단편 소설 「고산지대」------------------------------- 834. ‘창조 타락 구속’의 영역이 모두 투영된 소설-------------- 85a. 장편 소설 『지상의 노래』---------------------------- 85b. 단편 소설 「오래된 일기」---------------------------- 93IV. 기독교 세계관과 문화 변혁 가능성 고찰--------------------- 100A. 창조주 하나님과 인간의 창의성---------------------------- 1021. 창조 세계 긍정과 문화관------------------------------- 102a 하나님의 주권과 칼빈주의----------------------------- 102b. 칼빈주의 창조론과 문화관---------------------------- 1032. 일반은총론과 문화관---------------------------------- 106a. 일반은총론과 아브라함 카이퍼------------------------- 106b. 타락과 인간의 문화적 역량--------------------------- 113B. 성육신하신 성자 하나님과 구속---------------------------- 1171. 성육신의 문화적 의미---------------------------------- 117a. 칼빈주의 죄론과 문화관------------------------------ 117b. 칼빈주의 구원론과 문화관----------------------------- 1242. 성육신적 신학과 근원적 정통주의------------------------- 129a. 칼빈주의 기독론과 문화관----------------------------- 129b. 칼빈주의에 대한 새로운 해석과 근원적 정통주의----------- 133C. 성화, 성령의 권능을 통한 문화 변혁------------------------- 1401. 칼빈주의 성화론--------------------------------------- 140a. 칼 바르트의 성화론----------------------------------- 141b. 위르겐 몰트만의 성화론 ------------------------------ 1442. 증인된 삶을 통한 문화 변혁----------------------------- 147a. 문화 명령과 선교 명령-------------------------------- 147b. 성화와 율법의 제 3 사용------------------------------ 1503. 화해와 정의의 삶을 통한 문화 변혁----------------------- 155a. 칼빈주의 정치론------------------------------------- 155b. 칼빈주의 경제론------------------------------------- 160V. 기독교 문학과 문화 변혁, 그리고 문화 선교------------------- 165A. 기독교 세계관의 “구속”과 리차드 니버의 변혁적 문화관-------- 1651. 구속과 니버의 책임 윤리------------------------------- 165a. 구속과 성화---------------------------------------- 165b. 성화와 책임---------------------------------------- 1682. 성화와 니버의 변혁적 문화관---------------------------- 172a. 문화를 변혁하는 그리스도----------------------------- 172b. 변혁적 문화관의 향후 과제---------------------------- 179B. 기독교 문학과 문화 선교----------------------------------- 1851. 문화선교의 이론과 실천--------------------------------- 185a. 선교의 방편으로서 문화 선교--------------------------- 185b. 선교의 목적으로서 문화 선교--------------------------- 188c. 교회론의 재구성: 문화선교 실천의 주체 ------------------ 1922. 기독교 문학과 문화변혁-------------------------------- 199a. 기독교 문학의 토양 형성 과제-------------------------- 199b. 문화변혁에 대한 이승우의 소설들의 기여점들------------- 202VI. 결론---------------------------------------------------- 207A. 요약-------------------------------------------------- 2071. 기독교 문학과 기독교 세계관---------------------------- 2072. 구속, 성화, 변혁 --------- ---------------------------- 2083. 문화 변혁, 문화 선교, 교회론---------------------------- 2094. 문화변혁에 대한 기독교 문학의 기여점들------------------ 210B. 제언: 문화 변혁을 위한 기독교 문학의 활성화를 소망하며------- 211참고문헌 -------------------------------------------------- 215Abstract -------------------------------------------------- 224
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