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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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It is through Max Weber’s influence that the word ‘charisma’ be-comes famous in the field of leadership. He understands charisma as an special ability to make one considered as an extraordinary. Thanks to Max Weber, the concept ‘charisma’ has been frequently used in relation to leadership: for example “charismatic leadership.” Max Weber defines ‘charisma’ and theorizes about it, so that the concept ‘charisma’ becomes an fundamental notion in the theory of ‘Legitimate Domination.’
From a historical point of view, it is Paul who uses the word ‘charisma’ in earnest. We can’t find the evidence before Paul, that the word ‘charisma’ ist used as a another term which differs from the Greek “charis.” In New Testament appears the word ‘charisma’ 17 times(Rom. 6 times, 1 Cor. 7 times, 2 Cor., 1 Tim., 2 Tim., 1 Pet. each once). That is, all but one(1 Pet. 4:10) is by Paul. ‘Charisma’ in Pauline Epistles can be classified into 3 groups: 1. One makes use of it, in order to stress the diversity of spiritual gifts received, 2. It means spiritual power in inclusive sense, 3. It is used as the saving act of God explained in the frame of salvation history. Removed the unnecessary usage of ‘charisma’ from the 3 groups, the concept of ‘charisma’ in relation to readership can be summarized as a spiritual power given to the human being as a gift from God.
Differently to Max Weber’s Usage, the word ‘charisma’ by Paul is re-lated to the ecclesiology. Each believer has his own charisma. There is no difference in quality between the charismata. That is why, ‘charisma’ can’t be served as a reason of superiority-assertion of one to the other who has the another charisma. The Pauline leadership in relation to the Corinthian church is to be abridged with some key words. Namely, a clear sense of calling, the concentration on the essential value, the emphasis on the diversity on the basis of the universality, serve as a paradox, imitation, parental mind, proposal for the transcendental goal.
From a historical point of view, it is Paul who uses the word ‘charisma’ in earnest. We can’t find the evidence before Paul, that the word ‘charisma’ ist used as a another term which differs from the Greek “charis.” In New Testament appears the word ‘charisma’ 17 times(Rom. 6 times, 1 Cor. 7 times, 2 Cor., 1 Tim., 2 Tim., 1 Pet. each once). That is, all but one(1 Pet. 4:10) is by Paul. ‘Charisma’ in Pauline Epistles can be classified into 3 groups: 1. One makes use of it, in order to stress the diversity of spiritual gifts received, 2. It means spiritual power in inclusive sense, 3. It is used as the saving act of God explained in the frame of salvation history. Removed the unnecessary usage of ‘charisma’ from the 3 groups, the concept of ‘charisma’ in relation to readership can be summarized as a spiritual power given to the human being as a gift from God.
Differently to Max Weber’s Usage, the word ‘charisma’ by Paul is re-lated to the ecclesiology. Each believer has his own charisma. There is no difference in quality between the charismata. That is why, ‘charisma’ can’t be served as a reason of superiority-assertion of one to the other who has the another charisma. The Pauline leadership in relation to the Corinthian church is to be abridged with some key words. Namely, a clear sense of calling, the concentration on the essential value, the emphasis on the diversity on the basis of the universality, serve as a paradox, imitation, parental mind, proposal for the transcendental goal.
목차
Ⅰ. 들어가는 말
Ⅱ. ‘카리스마’의 바울 이전의 용례
Ⅲ. 바울의 ‘카리스마’
Ⅳ. 바울의 리더십
Ⅴ. 결론
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UCI(KEPA) : I410-ECN-0101-2013-230-000315107