Earticle

본 연구의 목적은 최근 한국교회와 교단에서 논의되고 있는 목회자의 이중직 허용 정책 에 대한 실천신학적 입장을 제시하는데 목적이 있다. 본 연구는 이중직 목회의성서·신학적 근 거를 고찰한다. 또한 각 교단별 이중직 목회 현황과 교단정책을 분석하면서 한국교회 상황에 서 목회자의 이중직 허용 정책에 대한 방향성을 제시하고자 한다. 최근 한국 교회는 경제 성 장의 둔화와 목회자의 증가로 목회자의 임지가 부족한 상황이다. 교인이 감소하고 교회 재정 이 악화되고 있는 문제를 안고 있다. 이러한 상황에서 목회자의 경제적인 상황도 악화되면서 이중직 목회자가 점점 증가하고 있는 추세이다. 따라서 본 연구에서는 목회자 이중직 허용정 책에 대한 실천신학적인 방향성의 고찰을 목적으로 한다. 이중직의 목회를 많은 교단에서 금 지하고 있지만 이중직의 목회는 점점 증가하고 있다. 오늘날 이중직이 목회를 유지하는 방법 이 되고 있다. 특히 미자립 교회를 담임하는 목회자들이 생계형 이중직으로 내몰리고 있다. 이 런 상황이 계속 진행된다면 목회자의 정체성이 약화될 위험성이 있다. 목회자 이중직의 허용 여부에 대한 논의가 교회와 교단차원에서 진행되어야 한다. 목회자 가정의 재정적인 위험성 과 더불어 이중직 목회자의 정체성을 다시 생각해야 한다. 한국교회는 전통적으로 목회자의 전임제를 목회 유형으로 이해해 왔다. 목회자의 이중직을 목회 모델의 한 유형으로 인정하느 냐는 쉬운 문제는 아니다. 교회를 개척해서 미자립 교회에서 자립교회로 성장하는 시대가 아 니다. 이중직 목회를 전임제 목회의 유형으로 인정할 수 있는지에 대한 논의가 필요하다. 한국 교회는 목회자의 겸직에 대해 교회와 교단차원에서 구체적인 정책이 마련되어야 한다. 목회자의 이중직 허용정책에 대한 논의에 앞서서 구약성서와 신약성서의 이해를 바탕으 로 이중직 목회에 대해서 성서적으로 먼저 접근해야 한다. 또한 신학적으로 루터의 만인제사장직과 루터의 소명사상의 신학적 타당성을 논의해야 한다. 이중직 목회의 허용 정책은 국내 교단마다 허용하는 입장과 금지하는 입장으로 나누어진다. 교단에서 이중직 목회를 허용하는 측면에서는 다음과 같은 장점이 있다. 교회에 재정적으로 의존하지 않고 소신 있는 목회를 할 수 있다. 목회자가 이중직 목회를 수행하면서 성도들의 삶을 좀 더 이해를 할 수 있어서 목회 와 설교에도 도움이 된다. 반면에 이중직 목회를 금지하는 교단에서는 이중직 목회의 부정적 인 측면인 목회자의 정체성에 혼란을 가져올 수 있고 본다. 대부분의 교단에서 목회자는 전임 제 목회를 해야 한다는 입장을 고수하고 있다. 목회자 이중직에 대한 방향성 제안을 해보면 먼저 미자립 교회의 자립화 정책이 필요하다. 재정적 지원과 자립을 위한 지원, 행정, 교육, 관 계 등으로 나누어 체계적인 정책이 필요하다. 또한 이중직 목회는 전통적인 교회 중심의 목회 에서 탈피하여 지역 사회에 필요한 부분을 채워주는 목회로의 전환이 필요하다. 목회자 이중 직의 금지가 목회자에게 세속적인 삶을 따르지 않고 전임목회에만 전념하도록 한 의도에서 마 련된 법이다. 그러나 현재의 급변하는 한국교회의 상황에서 재정적인 자립과 전도의 접촉점이 라는 긍정적인 측면과 전통적인 목회를 넘어서는 다양한 목회모델이라는 측면에서 적극적인 논의가 필요하다.

The purpose of this study is to provide a practical-thelogical review of the bi-vocational ministry acceptance policy. Until the early 1990s, the Korean churches grew in size and number with the great revival that took place. However, since the late 1990s the number of churchgoers has declined, and the church finances have also become low, making it difficult for the church leadership to survive financially. Consequently, the number of bi-vocational pastors has rapidly increased. Many denominations of the Korean Church have banned bi-vocational ministry. More and more pastors are suffering financially today, since many of them serve in churches with small congregations. A large number of pastors are forced to take a second job in order to survive financially, causing the number of bi-vocational pastors to continuously increase. There are three types of bi-vocational ministry: the vocation type, the livelihood type, and the exhausted type. The vocation type refers to having another profession while serving for a church. Livelihood type pastors are those who work in places outside the church due to financial problems. Many pastors today belong to the livelihood type. Finally, the exhausted type pastor is one who has chosen to serve in a financially independent state rather than depend on the money they receive from the church, in order to avoid further conflict with the congregation. Under these circumstances, discussions on whether or not to accept bi-vocational ministry are highly demanded. The identity and ethical aspects of the livelihood type pastors should also be discussed accurately. In addition, the Korean churches should provide concrete policies related to bi-vocational ministry on the church and denomination level. Traditionally, the Korean Church has regarded full-time service in a church as the only type of ministry. Under these circumstances, it is not an easy matter whether or not to acknowledge bi-vocational ministry as a type of ministry. A newly planted church is usually unable to support itself financially. Thus, a systematic measure of whether or not to accept bi-vocational ministry as full-time ministry needs to be devised. Before discussing its acceptance in the denomination, bi-vocational ministry must be approached with a theological review based on the understanding of the Old and New Testaments. It is difficult for present day pastors to lead the lives of the Old Testament priests and Levites who served in temple courts. Unlike the days in the Old Testament where only certain people and their family (the Levites) were called to be priests, in the New Testament anyone who has received Jesus Christ as Savior is called a ‘royal priesthood.' The role of the priest in the Old Testament cannot be a reason for banning bi-vocational ministry. Therefore, a pastor living in the present day must recognize his God-given calling and lead a balanced ministry like the Apostle Paul did. The theological validity of Luther's notion of universal priesthood and royal summons must first be discussed through a theological approach. So far, the Korean churches have traditionally advocated full-time ministry. However, Luther's notion of universal priesthood and royal summons do not stand as reasons against bi-vocational ministry. In fact, Luther himself has demonstrated that there is no theological problem in having pastoral and secular jobs at the same time for a family's livelihood. Religious reformers have recognized every job in the world as God's calling. In other words, they saw all jobs beyond the means of earning a living and regarded them as God’s sacred callings. God himself revealed his working attribute through his creation. The denominations in Korea hold different positions on whether to accept bi-vocational ministry or not. There are positive and negative aspects of bi-vocational ministry. One of its positive aspects is that it helps pastors understand better the lives of church members, thus providing a great advantage for them when ministering or writing a sermon. With bi-vocational ministry it is also possible to serve for a church without relying on the salary paid by the church. The negative aspect of bi-vocational ministry, on the other hand, is that can cause confusion of the pastor’s identity. It is also difficult for a livelihood type pastor to have a professional job. Here are some guidelines for bi-vocational ministry in Korea. First of all, policies to help churches become financially independent have to be made. A systematic policy should deal with the financial support for churches as well as the administration, education, and relationship support to help churches become financially independent. In addition, bi-vocational ministry needs to turn its attention from the traditional church-centered ministry into a ministry that fills the needs of the community. The ban on bi-vocational ministry is intended to encourage pastors to devote themselves to full-time church service instead of leading a secular life. Under the current rapidly changing situation of the Korean Church, bi-vocational ministry needs to be further discussed from a perspective that surpasses its positive aspects - financial independence and evangelism - and tradition. Theological systems and theories must be provided in order to deal with problems that may arise in terms of job ethics and pastoral ethics.

The purpose of this study is to improve the self-esteem and self-growth of adolescents through the Christian Counselling based on Gestalt therapy. This study examines the self-esteem and healing process of Gestalt therapy for adolescents experiencing psychological and emotional difficulties due to low self-esteem. In addition, the researcher would like to review Gestalt therapy on biblical foundations and make it applicable to Christian pastoral counselling. For the purpose of this study, the researcher developed a youth group-therapy program using the 'awarenes phase' as the most important factor during the Gestalt therapy. I have developed and applied a Gestalt group therapy program to Christian pastoral counselling based on experience of 21 years of counselling and group therapy programs. I selected 5 students from 14 year-old middle school students who needed self-esteem for this study. I conducted a group therapy program of 18 sessions for 90 minutes once a week from March to May 2018 in the counselling room in Seongnam city, Gyeonggi-do. The results of the study are as follows: First, through awareness training based on Gestalt therapy, adolescents experiencing confusion in identity were helped to enhance their understanding and relationship with themselves and others, and to expand their thinking. Second, in the field of Gestalt therapy, this study was verified the fact that there has been a remarkable change in the behavior of adolescent through the real contact with themselves. Third, this researcher confirmed that Gestalt therapy is also related to Christian thought, which aims to restore the image of God and pastoral counselling. Fourth, the participants' pre- and post-test of self-esteem showed meaningful results. Therefore this program is expected to be used to enhance the self-esteem of adolescents. In this study, I tried to help the young people to realize and integrate their true self and to advance their ‘self-esteem’ I hope that young people will reach the stage of maturity through this study which is a christian counselling practice of Gestalt therapy. I suggest that this study be expanded and reinforced in the future and used by parents and teachers.

설교는 성서와 청중을 매개한다. 교회 공동체는 선포되는 말씀을 통해서 청중들 에게 하나님의 뜻을 일깨워준다. 설교는 하나님의 말씀을 흘러가버린 과거의 기록에서 현재적인 사건으로 변하게 한다. 시대를 넘어서 오늘날에도 그리스도의 사건이 우리에 게 기쁜 소식으로 들리는 이유다. 설교는 언제나 두 가지를 염두에 두어야 한다. 그것 은 하나님 말씀의 선포와 복음이 청중들의 삶에 영향을 미쳐야 한다는 것이다. 따라서 설교자는 온전히 복음을 전하는 일과 복음으로 청중의 공감을 얻어내는 일에 몰두해 야 한다. 캠벨의 서사설교는 설교의 이중 목적을 달성하기 위한 방법이다. 서사 혹은 이야기의 특성을 바탕으로 성서를 이해하고 전달하는 캠벨의 서사설교는 설교의 존재 론적인 위상을 확립하는데 기여할 것이다.

Preaching mediates Scripture and audience. The church community reminds the audience of the will of God through the words to be proclaimed. The preaching transforms the Word of God into a present event from the past record that has flowed. It is the reason why the events of Christ are heard today as good news to us even today. There are always two things to keep in mind when preaching. It is that the proclamation of the Word of God and the gospel must affect the lives of the audience. Therefore, the preacher must devote himself to bringing the good news and the gospel to the audience. Campbell's narrative preaching is a way to achieve the dual purpose of the sermon. Campbell 's narrative preaching, which understands and communicates the Bible on the basis of narrative or story characteristics, will contribute to establishing the ontological position of preaching.