Koo Mark Chung-Mo

「霊操」と「禅」はそれぞれの宗教伝統の中で、人間の内面の浄化と回心を深めるための修行法として重んじられてきた。W.Johnstonはキリスト教の神秘神学の立場で両方の営みを分析し、その内面における共生の可能性を探っている。

韓国の現代小説家ホァンソギョンの最近の作品におけるキリスト教的価値観の韓国文化における受容の可能性について。

キリスト教の赦しの秘跡の歴史的な変遷と現代的な運用

キリスト教の四旬節の起源、発展、現状（特に第二バチカン公会議後の理解）

現在行われている『ローマミサ典礼書』の日本語訳についての解説

some theological and historical perspectives on the sacrament of anointing

キリスト教における病者の塗油の起源、変遷、現状

This thesis aims to make some liturgical commentaries on Egeria's Journals. According to recent studies, Egeria, originally from Spain, was regarded as a religious woman who traveled to Jerusalem in the years between 381 and 384 when St. Cyril was patriarch of the Holy City. Chapters I to XXIV, the first part of the Journals, record liturgical figures of Jerusalem church, the so called stational liturgy. Stational liturgy, characterized as an urban phenomenon from the 4^<th> century, comes to prevail in major Christian cities. Jerusalem along with Rome and Constantinople was one of the representative places of the stational liturgy. This thesis, following John Baldovin's description, defines the stational liturgy as (1) an urban liturgy led by the bishop of that city, (2) mobile liturgy celebrated in different churches, (3) the choice of station depended on the feasts and seasons that the liturgy celebrates, (4) the Eucharist and the Liturgy of Hours, along with processions, are the main contents of the liturgy. Egeria begins with the description of the daily liturgy : On weekdays, it contains Matins, Lauds, the day Hours, and Vespers (Lucernarium) ; on Sunday, the Eucharist is a selection of all the ligurgies. The main station of everyday liturgy is Holy Sepulchre Complex which contains Martyrium (Basilica), Anastasis (Rotunda of the Resurrection), Chapel behind the Cross, Forecourt of the Basilica, etc. The Lenten season and Eastertide are the most mobile and active periods of time. All the people with the patriarch move from the Holy Sepulchre Complex to Sion, Eleona, Bethany, Lazarium, Imbomon, and Bethlehem, etc, that they may realize the significance of the events they celebrate. Every Christian liturgy is characterized by its function of remembrance (anamnesis) of Jesus, but the stational liturgy of Jerusalem was a special way of remembrance because it was the place where the liturgy was being remembered. The liturgy of Jerusalem in Egeria's time, therefore, was an effort to sanctify the time and the space realized by Jesus, the Christ.

This article aims to analyze some theological and pastoral implications revealed in the third edition of the Roman Missal (Missale Romanum) along with the 2002 General Instruction of the Roman Missal (Institutio generalis Missalis Romani). The third edition of the Roman Missal and the new General Instruction, published in 2002 with the approval of the late Pope John II, are regarded as decisive works of the forty years effort to renew the Roman Catholic Church's liturgy in the motto of "the full, conscious, and active participation in the liturgical celebrations" (Constitution on the Sacred Liturgy. No. 14). Fostering the translation process from the Latin into the vernaculars, the Catholic Bishop's Conference of each country or each language group has tried to reflect the significance of the new edition in their practical applications. The proper translation and its proper application of the new edition may have two results: (1) to foster creative adaptation of the Roman Missal within each cultural situation, and (2) to secure a sense of stability by using the Missal's fixed liturgical text. This article uses "comparison" as a methodology to analyze the characteristics of the new edition. The third edition of the Roman Missal is compared with the first (published in 1970) and the second edition (published in 1975) ; the 2002 General Institution of the Roman Missal is compared with previous ones, especially the 1983 edition. After careful comparison and analysis, this article reaches the conclusion that the new edition reveals some specific characteristics in two distinctive ways : (1) some concrete directions are provided to explain the practice clearer; (2) some new practices are added to foster full and active participation of the whole assembly. The Constitution on the Sacred Liturgy (Sacrosanctum Concilium) provides fundamental norms for adapting the liturgy to the temperament and tradition of people. For example, number 37 of the same document states "the Church has no wish to impose a rigid uniformity but respects and fosters the genius and talents of the various races and people" (no. 37). Number 38 also stresses the variations and adaptations to different groups, regions, and peoples, especially in mission countries, in their process of translating and revising. This article argues that the new edition's significance will be fully achieved when the whole process is entrusted to the discretion of the local ordinaries. For translation and its application will be well realized not by a rigid uniformity of liturgy, but by the substantial unity coming from tradition.