가시적인 하나님지식과 비가시적인 하나님지식을 위한 교육-루터(M. Luther)왿� 언더힐(E. Underhill)을 중심으로 (Christian education for the visible knowledge and the invisible knowledge of God)

이 연구는 가시적인 하나님 지식과 비가시적인 하나님지식을 추구하는 기독교교육에 대한 것이다. 이는 기존의 영광의 신학을 강조한 것에서 간과하였던 십자가의 신학에 초점을 둔 것으로서, 십자가의 고난과 시련이 그리스도인에게 어떠한 의미를 주는지 발견하고자 한다. 십자가는 기독교인들에게 하나님의 사랑을 보여주지만, 유대인들의 관점에서는 형틀에 불과하다. 동일한 십자가를 보면서도 서로 다른 의미를 얻는 것은 하나님은 십자가 위에서 자신을 감추시기도 하시며, 드러내시기도 하셨기 때문이다. 따라서 우리가 신앙의 눈으로 십자가를 볼 때, 우리는 우리 죄를 위해서 아무 죄 없으신 하나님의 아들 예수 그리스도께서 자신의 목숨을 버리신 것을 발견할 수 있다. 반면 신앙이 없는 이들에게는 그 십자가를 볼 때 십자형 무늬로 인식하거나, 죄인 혹은 교회의 창시자를 떠올리게 된다. 그렇기 때문에 십자가에는 심판과 공의, 진노왿� 은혜, 죽음과 생명, 악과 선이 동시에 공존한다. 이 논��은 가시적인 하나님 지식에 대하여 소개할 뿐 아니라, 고난의 시간에서만 얻을 수 있는 비가시적인 하나님지식을 십자가를 통해 깨닫고자 한다. 십자가는 예수 그리스도의 대속적인 십자가뿐 아니라 우리가 매일의 삶에서 지게 되는 실존적인 십자가를 포함한다. 마르틴 루터는 개인의 십자가에서 경험하는 “시련” 을 “안페히퉁”(Anfechtung)”이라고 표현하며 이 “안페히퉁”이 하나님 이해에서 유익하다고 말하였다. 비록 시련은 당시에는 고난과 어려움처럼 보이지만, 그것은 하나님에 대하여 신비적이고 비가시적인 지식을 알게 하고, 신앙의 눈으로 출애굽기 3장에서 모세가 보았던 “하나님의 등(back)”을 볼 수 있게 한다는 것이다. 이블린 언더힐은 『신비주의』(Mysticism)등 많은 영성에 대한 저술을 하였는데, 루터의 “안페이퉁”과 유사한 현상인 영혼의 “어두운 밤”에 대하여 잘 기술하였다. 언더힐은 고대왿� 중세의 신비가들의 자료를 수집하면서 영성의 특징을 폭넓게 설명하였다. 이 두 학자들을 통해 하나님의 비가시적인 지식의 중요성을 발견하며, 가시적인 하나님지식과 비가시적인 하나님 지식에 대한 기독교교육의 함의를 찾고자 하였다. 가시적인 하나님 지식과 비가시적인 하나님 지식의 균형을 위해 더블 뫼비우스 띠 모형을 제안하였다. 또한 신앙발달의 연속성과 비연속성을 위하여 가시적인 하나님 지식과 비가시적인 하나님 지식에 관하여 제안하였다.

This study is about Christian education which seeks visual knowledge and invisible knowledge of God. It focuses on the theology of the cross which has been overlooked in the emphasis of the theology of the glory of the past, and aims to discover what the sufferings and trials of the cross mean to Christians. The cross shows the love of God to Christians, but it is only a frame to non-christians. It is because God conceals and reveals himself on the cross. So when we look at the cross with the eyes of faith, we can find that Jesus Christ, the son of God, who is innocent, has forsaken his life for our sins. However, someone without faith may view the cross either as a crisscross pattern or a simple frame, thereby finding the sinner or the progenitor of church on the same cross. Therefore, on the cross, judgment and justice, wrath and grace, death and life, evil and good coexist. This paper not only introduces the visible knowledge of God, but also attempts to realize the invisible knowledge of God through the cross that can only be obtained in times of trouble. The cross includes not only the atonement crucifix of Jesus Christ, but also the existential cross in our life. Martin Luther expressed "trials" experienced on an individual's cross as "Anfechtung" and said that this "Anfechtung" was beneficial to understanding of God. Though the trials seem to be hardships and difficulties at the time, it is to make them aware of the mysterious and invisible knowledge of God and to see the "back of God" Moses saw in Exodus 3. Luther contrasts the theology of glory and theology of cross, which he mentioned in the Heidelberg debate, and contrasts with God's hiding and revelation. In the eyes of faith, it is possible to acquire invisible knowledge of God from the helpless crucifixion. The unbeliever sees only the wrath of God's cruelty on the cross, the heterogeneity of God, but the believer sees on the same cross the true nature of God in giving righteousness, life, and salvation. In other words, both the visible God and the invisible God can be found in the same revelation. This Luther's concept of the cross emphasizes Christ's outward righteousness while inheriting modern piety. And these crosses included trials, anxieties, temptations, and attacks, and Luther referred to the benefits of this trials. Evelyn Underhill wrote many spiritual writings, including "Mysticism," well described about the "dark night" of the soul, a phenomenon similar to Luther's "Anfechtung". Underhill extensively explored the characteristics of spirituality by gathering data from ancient and medieval materials showing the stages of spiritual development-awakening, purification, illumination, dark night, union. Underhill saw awakening as a stage where transcendental consciousness is formed in the path of mystery, and the sense of freedom and victory, the conviction that God is near, and the feeling of love for God. The purification was to see the transcendent God and to reshape the relationship between herself and the world. At the stage of illumination, we were able to experience God's divine power and wisdom and to see God's power visually in the natural world. Underhill saw the dark night was on the way from 'illumination' to 'union', and the condition of the light was broken, and the sense of darkness and deprivation came to the surface. Just as Jesus Christ was abandoned by God on the cross, those who have experienced God's presence and have had many successes with the wisdom and power of God fall spiritually and spiritually to a low level and experience disconnections. God's "anger of harshness" is experienced. As a final step, Underhill believes that the union is an absolute life-calming state, united with God in pure spiritual life, and has peaceful joy, exalted power, and assured confidence. Underhill saw that the experience in the Union was like a flaming experience on the heart of God. Through these two scholars, we will discover the importance of God's invisible knowledge and seek the implications of Christian education for visible and invisible knowledge of God. Finally, I examined the Christian education for visual knowledge and invisible knowledge of God. I propose a double-Möbius model for the balance of visible and invisible knowledge of God. I also made suggestions about visible and invisible knowledge of God for continuity and discontinuity in faith development.