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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2006.2
- 수록면
- 613 - 642 (30page)
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초록· 키워드
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Christian tradition has had a great impact on people's lives and their conception of self. Yet, its influence has had both negative and positive aspects on people's ways of knowing and living. Traditionally, the dominant theology tends to demonstrate an understanding of human beings which derives mainly from "men's experience." On the other hand, theological anthropology is able to give us a valuable understanding of the learners. For example, the understanding of human beings in terms of sin and grace, suggested initially by Niebuhr, implies developmental implications. Although Niebuhr's expositions on sin and grace occasionally have been criticized largely by gender perspectives, his theological exposition certainly provides valuable understanding of human beings and thus "learners" in an educational setting.
Most recent studies of women's experiences show the distinction of denying the traditional exposition of human beings based on only men's experience, and insisting on the necessity of "adding" women's experiences to it. Yet, such an approach does not seem to be sufficient in understanding women's experiences. Neither "the add woman and stir" solution nor a "separate woman and stir separately" resolution can lead us to an appropriate understanding of human beings, including men and women. Keeping in mind that theological anthropology can exert positive or negative influence on the formation and transformation of human understanding upon which all educational theories are based, we need to emphasize the necessity of critical reflection on theological anthropology which has influenced educational theory throughout history.
Christian education requires a hermeneutic activity relating Christian tradition to human experience, both men's experience and women's experience. Yet, the hermeneutic activity of relating biblical or theological language to the human situation tends to have sometimes been accompanied by male-centered biases or distorted interpretations. Considering this nature of hermeneutic activity, it is necessary to reflect on various dimensions of Christian education and to propose the new model of Christian education through revisioning the Christian tradition in relation to women's experience.
Most recent studies of women's experiences show the distinction of denying the traditional exposition of human beings based on only men's experience, and insisting on the necessity of "adding" women's experiences to it. Yet, such an approach does not seem to be sufficient in understanding women's experiences. Neither "the add woman and stir" solution nor a "separate woman and stir separately" resolution can lead us to an appropriate understanding of human beings, including men and women. Keeping in mind that theological anthropology can exert positive or negative influence on the formation and transformation of human understanding upon which all educational theories are based, we need to emphasize the necessity of critical reflection on theological anthropology which has influenced educational theory throughout history.
Christian education requires a hermeneutic activity relating Christian tradition to human experience, both men's experience and women's experience. Yet, the hermeneutic activity of relating biblical or theological language to the human situation tends to have sometimes been accompanied by male-centered biases or distorted interpretations. Considering this nature of hermeneutic activity, it is necessary to reflect on various dimensions of Christian education and to propose the new model of Christian education through revisioning the Christian tradition in relation to women's experience.
목차
Ⅰ. 서론
Ⅱ. 라인홀드 니버의 신학적 인간학
Ⅲ. 여성의 경험
Ⅳ. 여성신학과 신학적 인간학
Ⅴ. 여성의 경험에 기반을 둔 기독교교육
Bibliography
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