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In a modern society, people m the church as well as in the society at large confront rapid changes brought about by modernization, such as individualization, structural differentiation and cultural pluralism, all of which have positive and negative aspects. Traditional values and norms no longer serve Christians ill this situation, where they are challenged to achieve the capacity to integrate multiple demands from different life spheres into internalized principles, in other words, to form an identity. In traditional or premodern society, Christian identity has been discerned in three ways: (1) church membership, (2) fundamental affirmation of the Christian faith.. and (3) a certain type of moral behavior. These are known as "objective or "external references in to recognize Christian Identity. However, moderns no longer set the ground for achieving Christian identity by these three objective references With the advent of modernity, the search for identity has become a subjective task for modem people. This creates a situation which can lead to the relativism, which tends to deemphasize the role of common ground for the achievement of Christian identity. However, this problematic situation for the search for Christian identity provides a context for people to be enabled to examine their own Christian identity. In the midst of this conflicting simation, I argue, a task of Christian education is to provide an educational context where Christians are supported to achieve and redefine a Christian identity, which I term a "postconventional Christian identity." By the postconventional Christian identity, I mean personal and collective one which that allows a personality to secure Christian community and consistency in a highly differentiated and individualized society, and allows genuine dialogue with others in a cultmally and religiously pluralislic society. Postconventional Christian Identity is based on relationality, equality, and openness, principles drawn from Haberrnas' theory of communicative achon in comparison with the tenn "postconventionahty" in different psychological explanations of the concept in developmental psychology. In order to achieve tins alternative Christian identity, I propose a "postconventional conversational education," which attempts to provide an educational context in which Christians are encouraged to reflect and criticize given assurnptions and conventions and move toward a more rnatine level of development as Christians in light of hope for the Realm of God. This "postconventional conversational education" takes account of the purposes, places, persons, and processes involved in teaching and learning. by providing an Ideal educational situation in which learners are provided with "equal" opportunities to parliapate in communication without coercion, to speak and listen with "openness" to different claims, and to exercise "mutuality" and "relationality" as they seek to understand and take the role of others. This Postconventional conversational education, even though it might have some liinltations, could be one alternative to conventional models of Christian education, encouraging and challenging Christian learners to move toward "postconventional Christian identity," and attend to the tasks that Christians confront in an individualized, differentiated, and pluralistic society by enabling their transition beyond the conventional level of development through open conversation.
목차
Ⅰ. 서론 : 기독교적 정체감의 위기
Ⅱ. 현대 사회의 도전과 기독교인의 당면과제
Ⅲ. “탈인습성(postconventionality)“의 유형 분석
Ⅳ. 탈인습성을 지향하는 기독교적 자아정체감
Ⅴ. 결론: 대화 중심의 탈인습적 기독교교육
Abstract
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UCI(KEPA) : I410-ECN-0101-2009-235-014423325