• Journal of the Korean Catholic Hospital Association
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• v.7 no.2
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• pp.21-22
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• 1976

• Journal for History of Mathematics
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• v.30 no.5
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• pp.289-304
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• 2017

The interdisciplinary study explores the discussion of actual infinity between Georg Cantor and Roman Catholic Church. Regarding the actual infinity, we first trace the theological background of Cantor by interpreting his correspondence and major works including ${\ddot{U}}ber$ die verschiedenen Standpunkte in bezug auf das aktuelle Unendliche(1885) and Mitteilungen zur Lehre vom Transfiniten (1887), and then investigate his argumentation for two points at issue: (1) pantheism and (2) inconsistency of the necessity with freedom of God. In terms of mathematics and theology, Cantor defined the actual infinity(aphorismenon) as characterized by (1) the transfinite infinity(Transfinitum) and (2) the absolute infinity(Absolutum). Transfinitum is conceptualized here in mathematical terms as a multipliable actual infinity, whereas Absolutum is not as a multipliable actual infinity. The results imply that Cantor's own concept of Transfinitum and Absolutum is adequate for Roman Catholic theology as well as mathematics including the reflection principle.

• 발명특허
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• v.5 no.12 s.58
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• pp.22-24
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• 1980

근대과학을 낳는데 가장 중요한 역할을 한 갈릴레오는 우연히 망원경을 만든 것을 계기로 천문학에 끼여들었다. 망원경에 의한 천체관측은 2천년동안 끄떡없던 아리스토텔레스티 우주론이 틀렸음을 보여 주었다. 1609년 달의 정체가 밝혀지고 본성의 위성들이 발견되자 대중의 열광은 극에 이르렀으며 갈릴레오는 일약 유명해졌다. 가톨릭교회는 갈릴레오의 발견을 크게 환영했다. 그는 로마에 불려가 교황 바오르 5세(Paul V $1552\~1621$의 환대를 받고 성대한 축하행사에 참석했다. 예수회소속천문학자들도 갈릴레오를 찬양했다. 유일한 반대세력은 대학에 자리잡고 있느 소수의 아리스토펠레스주의자들이었다. 갈릴레오가 옹호한 코페르니쿠스체계에 대한 최초의 공격은 평신도와 하급성직자들에게서 나왔다.

• Journal of Christian Education in Korea
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• v.68
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• pp.375-415
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• 2021

Although the interest in Christian education of spirituality has increased recently, the practice of the education of spirituality in the Korean Church has been fragmented in the contents and methods without any clear educational purpose of the Protestant tradition. This requires a creative study to seek out the contents and method best suited to realizing the educational purpose of the Protestant tradition, through a rigorous academic methodology. This study proposes just such a creative model for the education of spirituality with an educational purpose based on the core ethos of the Protestant spirituality, integrating the long tradition of spiritual practices of Christianity. First, I survey the teachings on 'the life of faith' of the main leaders of the Protestant church, including Martin Luther, John Calvin, and John Wesley. Through this process, I reveal 'liberated-ness' to be the common purpose of the Protestant leaders, and the core of the practices for that purpose are 'the means of grace,' which has a different meaning from that of the Roman Catholic tradition. I construct the meaning of 'liberated-ness' in a dynamic manner, which begins with the 'liberating will' of God, and is followed by the 'self-giving will' of the believer as the response to the 'grace' of the 'liberating will.' The contact point of these two 'wills' is what I call 'the living membrane of faith.' As a creative synthesis of the above discussions, I propose a model of 'the practice of liberated-ness' for an education in spiritual practice. The purpose of this education is for the learner to become a person who continuously experiences ever-increasing 'liberated-ness' through continuous personal 'encounters' with God, and to become ever more faithful in carrying out practices for the 'liberated-ness' of her or his neighbors. The relationship between the teacher and the learner is that of personal 'encounter' as put forth by Sherrill, and also incorporates elements of 'co-authorship' as conceptualized by Kim. I transform and rename major practices of spiritual discipline according to a principle of 'liberated-ness' based on the Protestant tradition, and these comprise the main content of my spirituality education model. They include: 'lectio divina of encounter,' 'prayer facing the Lord,' 'service in liberation,' 'reflection of liberated-ness,' and 'mutual spiritual direction.' The teaching and learning process draws on Dykstra's methods of coaching and mentoring. The key environment is that of a 'sacramental community' as defined by Moore. Evaluation can be performed only by the learner her/himself. The significance of this model is that it creatively inherits and succeeds the tradition of Christian spiritual discipline from the early church onwards by transforming it through a Protestant spirituality of 'liberated-ness.'