2021/01/31

한국교회사 1강_옥성득 교수 | 주일오후특강 | 21.1.24 | 높은뜻 광성교회

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한국교회사 2강_옥성득 교수 | 주일오후특강 | 21.1.31 | 높은뜻 광성교회

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한살림광주 동학사상 다시 읽기 제4강 최시형의 도덕개벽

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7tSpordinhsorced  · 
한살림광주 동학사상 다시 읽기
제4강 최시형의 도덕개벽

난 다시 어렵다.동학사상에 대해 폭 넓게 공부한 적도 없고 들은 풍으로만 그냥 느끼는 것으로만 이야기 하기엔 힘들다.품성이 게으른지라 공부도 그렇고 모든 게 더디기도 하고 생각은 오만가지를 넘는다. 추위에 취약한 나는 올 겨울도 힘들다. 일이 끝나면 따뜻한 곳으로 직행하곤 한다.휴~
---

수운 최제우에서 해월 최시형으로 넘어가는 하늘은 확장되며 넓어진다. 최제우가  하늘을 재발견하고 부활하고 확장했다면 최시형은 그 하늘의 의미를 더 넓게 해석하고 더 넓게 확장시킨 듯하다. 최제우가 사람을 하늘이라 보고 노비 해방을 실천했고 최시형은 경천,경인,경물까지 확장해나갔다. 경물이 되어야 도의 극치를 이룬다했으니 도덕의 확장이다. 유교의 경이 개인에 머물렀다면 최시형의 경은 만물에까지 미친다.

(아마 부모가 될 수 있는 자격시험에 이러한 내용들이 있었고 사회 전반에 이러한 교육이 있었다면 좀 더 좋은? 부모들이 자식들을 좀 더 좋게? 기를 수 있었으리라 생각이 든다. 좋은? 부모였는 지에 대한 질문에서 난 결코 자유롭지 못하다.. )

삼국지 위서 동이전에는 우리나라에서 하늘에 제를 올리는 기록이 보인다 한다.
(하지만 난 그보다 훨씬 오래전부터 시작됐다고 본다. 그건 인간의 두려움에서 비롯됐다고들 말하기에..  지금도 자연을 완벽하게 통제하기엔 불가능하기 때문에 여러 이름으로 여러 공동체들이 하늘에 바라고 바란다. 그 하늘이 내 안에 각자의 본성 안에 살아 숨쉬는 것을 깨득하지 못한 채..)

강사님이 내가 가장 좋아하는 윤동주님의 서시를 들고 나름 현대의 하늘에 대해 설명하셨다. 들으면서 끄덕거리기도 했지만 강사님이 문학도 부전공하셨더라면 하는 마음이 들었다.ㅎ 하지만 새로운 하늘과 별이 보여서 좋았다.
(난 언제부턴가 나의 생명의 근원이 별이라 생각했었고 돌아간다면 내가 왔던 별로 돌아갈거라 넌 어디서 왔니? 하고 물으면 0217별에서 왔다고 대답하곤 했다. 묻는 사람은 너 어디 출신이니 물었겠지만)

동학의 하늘은 무엇이 새로울까?
(중국은 황제가 하늘이고 일본의 하늘은 천황이라는데..)
포함,인격,생태,협력의 네 바퀴
외래문명을 받아들이되 하늘 관념으로 포함하면서 똑같은 천도일지언정 결이 다르다 말하고(유교는 유교외의 것을 배척하고)(내가 아는 한국기독교는 유일신으로 다른 신들을 배척하고),
하늘이 사람이고 사람이 하늘이다 인격화(님화/만물을 천격화) 하고,
생태적으로는 모든 만물이 공경의 대상이고,
하늘과 인간이 평준화,동등화(하향 평준,상향 평준) 되면서 서로 참여,동참,파트너 관계가 된다 하면서 새로운 하늘을 열 수 있다 한다.
(하지만 나도 알고 너도 알고 모두가 알다시피 그 뒤로 우린 새로운 하늘을 방치?한채 서양의 하늘을 바라보기에 급급했고 지금에 이르렀다. 아...
우리가 가야할 길이 언뜻 비치는 듯)
동학의 하늘은 움직이고 늘어나고 확장되고 팽창한단다. 
(지구 만물을 넘어 우주까지 확장될까? 화두이다..)

천의인 인의식 만사지 식일완
시천주 조화정 영세불망 만사지

내 앞의 밥 한 그릇은 온 우주가 동참해서 만든 협력의 결과물이다. 얼마나 소중한 한 끼인가? 결코 허투루 대할 일이 아니다.
(고인이 된 아빠는 살아 생전에 쌀 한 톨을 남기는 것을 못보셨다. 교육덕?에 난 여전히 음식들을 잘 못버린다. 죄짓는 듯해서.
세상은 여전히 공생의 관계를 잘 못하고 있다. 굶는 자와 넘쳐나 버리는 자. 순환의 덕이 아직 쌓이질 못해서. 여러 곳에서 노력하고 있지만 아직은 역부족이다. 원인은 어디에 있는 걸까? 사회의 구조적 문제와 시스템,깨달음과 실천의 부족,....)

★ 향아설위
조상에게 제사 지내고 하늘에 제사 지내고 돌고 돌아 나에게 본인 각자에게 제사를 지낸다. 형식보다는 내용을 갖춰 매 끼니마다 나를 향해(나=하늘=만물=우주) 정성껏 온 마음에 감사함을 담아서
(기체조 하는 곳이나 한살림의 몸살림 행공에서도 본인을 바라보고 절하면서 자신의 엉치뼈(근원)을 바라보는 과정이 있다-향아설위의 원리이다)...

★님학
어떤 사회는 있는 단어가 다른 사회에서는 없다. 사회를 이루는 구조나 문화가 달라서.
한국에서 미는 '때'가 영어에는 한 단어로 있지 않다. 우리가 말하는 '님'도 그러하다.
강사님께서 동학을 님학이라 말했으니 님학의 대가로서 우리의 님학을 움직이고 늘어나고 확장되고 팽창하게 해서 온 우주에 닿을 수 있기를 기원한다. 물론 모두가 동참해야 하고..(우리 모두는 협력의 관게이니까ㅎ)
오늘은 정말 오만 가지 이상의 생각들이 넘나들어 내가 뭔 소리를 하고 있는지 종잡기 힘들다. 하지만 열강해주신 강사님과 도반님과 나를 위해 메모해본다.ㅎ


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Let This Life Speak: The Legacy of Henry Joel Cadbury: Bacon, Margaret Hope: 9780812280456: Amazon.com: Books

Let This Life Speak: The Legacy of Henry Joel Cadbury: Bacon, Margaret Hope: 9780812280456: Amazon.com: Books

Let This Life Speak: The Legacy of Henry Joel Cadbury Hardcover – Download: Adobe Reader, January 29, 1987
by Margaret Hope Bacon  (Author)
5.0 out of 5 stars    1 rating
272 pages
----
Customer Reviews: 5.0 out of 5 stars    1 rating

5.0 out of 5 stars 

TABLE OF CONTENTS 

Contents

ACKNOWLEDGMENTS ix

INTRODUCTION xi

1 Quaker Roots 1

2 Teaching and Learning 15

3 The Anvil of War 32

4 On Quaker Service 50

5 The Life of a Scholar 65

6 The Beloved Community 79

7 A Year Abroad 93

8 Conscience in the Classroom 106

9 War and Darkness 125

10 Translating the New Testament 138

11 Defending Our Liberties 157

12 An Active Retirement 173

13 A Green Old Age 196

14 An Appropriate Farewell 213

NOTES 219

BIBLIOGRAPHY 235

INDEX 245
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WILLIAM D. BARNS

Let This Life Speak: The Legacy of Henry Joel Cadbury. By Margaret Hope
Bacon. (Philadelphia: University of Pennsylvania Press, 1987. Pp.  253. $27.50.)


According to Mrs. Bacon, a leading authority on the history of the Religious Society of Friends, Henry J. Cadbury ranks with Rufus M. Jones as one of the two most outstanding Quakers of the twentieth century. In this well-written and readable biography, Mrs. Bacon traces Cadbury's life in chronological fashion from his birth in Philadelphia in 1883 to his death in Haverford in 1974. She takes her title from a saying of George Fox, "Let your lives speak." Cadbury's life spoke in three main areas: as a gifted teacher, as an outstanding scholar, and as a social and political activist.

He was born into a prosperous Quaker family with English roots and was related to the Cadburys who developed the chocolate business in England. He was educated at William Penn Charter School, Haverford College (A.B. 1903), and at Harvard (M.A. 1904 and Ph.D. 1913). His teaching career was spent mainly at Haverford, Bryn Mawr, and Harvard, where he was Hollis Professor of Divinity from 1934 to 1954. He used mainly the Socratic method, encouraging his students to think deeply and develop their own philosophies.

He made important contributions to Biblical scholarship, especially in the study of books of Luke and Acts. However, Mrs. Bacon does not develop as fully and explicitly as she might the exact nature of these contributions. He was on the committee which produced the Revised Standard Version of the Bible in 1952. 
Another one of his scholarly interests was Quaker history, in which he published significant books on George Fox and John Woolman. A prolific author, he wrote twenty-nine books and pamphlets, fifteen introductions and chapters in books, and more than one hundred articles.

Henry Cadbury was not theologically inclined and apparently kept many of his personal beliefs to himself. One suspects that he was something of a skeptic. 

In any case, he believed that actions speak louder than words and that good works are a better measure of one's religion than declarations of faith. Perhaps his greatest achievement was the part he played in the founding of the American Friends Service Committee in 1917. He served as chairman of this distinguished relief agency for much of his later life.

An outspoken pacifist, he was suspended from his teaching position at Haverford on account of a letter he wrote to the Philadelphia Public Ledger decrying the wave of anti-German hatred which swept through the United States during World War I.

He was an ardent defender of civil liberties. He lent his support to young men who refused to serve in the armed forces. While at Harvard he signed a Massachusetts loyalty oath only under protest and with written reservations. 

He fought McCarthyism in the 1950s. In the 1960s, when he was over eighty, he look part in a Quaker vigil at the Pentagon to protest American involvement in Vietnam.

Cadbury was much in demand as a public speaker. He had a keen sense of humor, and his addresses were laced with jokes and witticisms. Mrs. Bacon supplies numerous examples of this characteristic. She also includes many anecdotes concerning his private life. Within the limits of a strictly chronological approach, as opposed to topical analysis, Mrs. Bacon has provided all that a scholar might expect. This book is based on extensive research in primary sources, and it has a large section of endnotes as well as an extensive bibliography. Henry J. Cadbury comes alive again in her warmly sympathetic book.

The Pennsylvania State University
University Park Campus IRA V. BROWN
 


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2021/01/30

Henry Cadbury - Wikipedia

Henry Cadbury - Wikipedia

Henry Cadbury

From Wikipedia, the free encyclopedia
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Henry J. Cadbury
Henry Joel Cadbury sitting at a desk photo from AFSC archive.jpg
Photo from American Friends Service Committee archives.
Born1 December 1883
Philadelphia, Pennsylvania, US
Died7 October 1974
Bryn Mawr, Pennsylvania, US
Alma materHaverford College
Harvard University
AwardsNobel Peace Prize (on behalf of the American Friends Service Committee)
Scientific career
FieldsNew Testament
History of Christianity
InstitutionsHaverford College
Andover Theological Seminary
Bryn Mawr College
Harvard Divinity School

Henry Joel Cadbury (December 1, 1883 – October 7, 1974) was an American biblical scholar, Quaker historian, writer, and non-profit administrator.

Life[edit]

A graduate of Haverford College, Cadbury was a Quaker throughout his life, as well as an agnostic.[1] Forced out of his teaching position at Haverford for writing an anti-war letter to the Philadelphia Public Ledger, in 1918, he saw the experience as a milestone, leading him to larger service beyond his Orthodox Religious Society of Friends. He was offered a position in the Divinity School at Harvard University, from which he had received his Ph.D, but he first rejected its teacher's oath for reasons of conscience, the Quaker insistence on telling the truth, and as a form of social activism. He later accepted the Hollis Professorship of Divinity (1934–1954). He also was the director of the Andover-Harvard Theological Library (1938–1954), and chairman (1928–1934; 1944–1960) of the American Friends Service Committee, which he had helped found in 1917. He delivered the Nobel lecture on behalf of the AFSC when it, together with the British Friends Service Council, accepted the Nobel Peace Prize in 1947 on behalf of the Religious Society of Friends.[2] He was also awarded an honorary Doctor of Laws (LL. D.) degree from Whittier College in 1951.[3]

Controversial remarks[edit]

In 1934, Cadbury encouraged Jews to engage Nazis with good will, according to The New York Times, which characterized his stance as, "Good will, not hate or reprisals, will end, or offset, the evils of Hitler government's persecution of Jews."[4] The suggestion was repudiated by the rabbis he made it to, led by Stephen S. Wise.[5]

Select works[edit]

Thesis[edit]

  • Cadbury, Henry J. (1919). The Style and Literary Method of Luke: Appendix to part III. Some inferences as to the detection of sources (Ph.D.). Cambridge, MA: Harvard University Press. OCLC 17893716.

Books[edit]

  • ——— (1920). National Ideals in the Old Testament. New York: Scribner’s. OCLC 3672266.
  • ——— (1927). The Making of Luke-Acts. New York: MacMillan. OCLC 2709946.
  • ——— (1937). The Peril of Modernizing Jesus. Lowell Institute lectures 1935. New York: MacMillan. OCLC 2697178.
  • ——— (1947). Jesus: What Manner of Man. Shaffer lectures, 1946. New York: MacMillan. OCLC 646147.
  • ——— (1955). The Book of Acts in History. Lowell Institute lectures, 1953. London: A. & C. Black. OCLC 759775493.
  • ——— (1957). Quakerism and Early Christianity. Swarthmore lecture, 1957. London: George Allen & Unwin. OCLC 1139773.
  • ——— (1964). The Eclipse of the Historical Jesus. Pendle Hill Pamphlet. 133. Wallingford, P: Pendle Hill Publications. OCLC 1303599.
  • ——— (1971). John Woolman in England: A Documentary Supplement. Supplement ... to the Journal of the Friends Historical Society. 31. London: Friends Historical Society. OCLC 548894.

Edited by[edit]

  • ———, ed. (1948). George Fox's Book of Miracles. Cambridge, MA: University Press. OCLC 867954049.
  • ———, ed. (1972). Narrative Papers of George Fox. Richmond, IN: Friends United Press. ISBN 9780913408063. OCLC 481263.

Journal articles[edit]

References[edit]

  1. ^ "My Personal Religion", lecture given to Harvard divinity students in 1936.
  2. ^ Duncan, Lucy (August 15, 2018). "Civility Can Be Dangerous". Friends Journal.
  3. ^ "Honorary Degrees | Whittier College". www.whittier.edu. Retrieved December 6, 2019.
  4. ^ "Urges Good Will By Jews For Nazis". The New York Times. New York City: New York Times Company. June 14, 1934. Retrieved June 29, 2018.
  5. ^ "Good Will Barred to Nazis by Rabbis; Wise Leads Wave of Objection to Advice by Cadbury, of Society of Friends". The New York Times. New York City: New York Times Company. June 16, 1934. Retrieved July 10, 2019.
  • Bacon, Margaret H., Let This Life Speak: The Legacy of Henry Joel Cadbury. U of Pennsylvania P, 1987. ISBN 0-8122-8045-8.

External links[edit]

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