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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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The main purpose of this article is to look around historically, what sort of scientific methodology have applied some theologians in oder to know the correlation between theology and sociology or church and society, and to investigate the possibility of a department major (Christian Social Ethics) as individual science for the advance of theology. Through studying this article dealing with two sciences, theology and sociology, two important cores being acquired through the historical and sociological method are suggested: 1. building of various sociological communities in Christianity, 2. problems of both an independent variable and a dependent variable in the Christian ideas. The following points in this entire article are emphasized as such.
First, since the work of Max Weber(1864-1920) and Ernst Troeltsch(1865-1923) it has been recognized that Christianity, the Church and the churches, are sociological phenomena, and can be studied as such. Weber distinguished two forms in which Christianity has manifested itself in history: the Church-type and the sect type. Troeltsch added a third, the mystical type. In America H. R. Niebuhr(1894-1963) as a latent student of Troeltsch have added a fourth, the denominational type, which have emerged as ‘free churches’ in which the church-type has become joined to the voluntarist principle. Two persons, Weber and Troeltsch, have of course found itself entering the field of the comparatively new science of sociology through the historical and sociological method. Second, Bonhoeffer’s first writing, sanctorum communio, in perspective of the Sociology of Church makes reference to the Church, which is a note frequently struck in recent ecclesiology. Third, since the 1960s some theologians in German-speaking world, Trutz Rendtorff(1931-), Karl-Fritz Daiber as exponent of pastoral sociology and theologians in English-speaking world, Gregory Baum and Robin Gil have dialogued between theology and sociology and have successfully applied sociology to theology. The latter especially used K. Mannheim’s knowledge-sociology.
First, since the work of Max Weber(1864-1920) and Ernst Troeltsch(1865-1923) it has been recognized that Christianity, the Church and the churches, are sociological phenomena, and can be studied as such. Weber distinguished two forms in which Christianity has manifested itself in history: the Church-type and the sect type. Troeltsch added a third, the mystical type. In America H. R. Niebuhr(1894-1963) as a latent student of Troeltsch have added a fourth, the denominational type, which have emerged as ‘free churches’ in which the church-type has become joined to the voluntarist principle. Two persons, Weber and Troeltsch, have of course found itself entering the field of the comparatively new science of sociology through the historical and sociological method. Second, Bonhoeffer’s first writing, sanctorum communio, in perspective of the Sociology of Church makes reference to the Church, which is a note frequently struck in recent ecclesiology. Third, since the 1960s some theologians in German-speaking world, Trutz Rendtorff(1931-), Karl-Fritz Daiber as exponent of pastoral sociology and theologians in English-speaking world, Gregory Baum and Robin Gil have dialogued between theology and sociology and have successfully applied sociology to theology. The latter especially used K. Mannheim’s knowledge-sociology.
목차
Ⅰ. 들어가는 말
Ⅱ. 종교사회학 관점 - 에른스트 트뢸취와 리처드 니버
Ⅲ. 교회사회학의 관점 - 디트리히 본회퍼
Ⅳ. 1960년대 이후 여러 사회학적 관점들
Ⅴ. 나가는 말
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UCI(KEPA) : I410-ECN-0101-2014-200-003288578