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윤경로(Yoon Kyung-Ro) 한국기독교역사연구소 2016 한국기독교와 역사 Vol.- No.44
본 논문은 ‘한국 기독교의 성찰과 반성’이라는 큰 주제 아래 “분단 70년, 한국 기독교의 권력유착 사례와 그 성격”을 논구한 글이다. ‘분단 70년’을 고려할 때 2015년까지 다루어야 했으나 이 연구대상 시기는 해방 이후 미군정기(1945-1948), 이승만 집권기(1948-1960), 박정희 군사집권기(1960-1971) 그리고 유신 독재기(1972-1979)까지 한국교회와 정권유착 관계에 관한 구체적인 사례와 그 성격을 다루는데 그쳤다. 첫째, 미군정기 권력유착과 한국 기독교 특히 교회문제는 적산불하(敵産拂下), 곧 패전한 일본의 한국 내 재산처분을 미군정이 처리하는 과정에서 한국교회가 받은 특혜를 중심으로 천착했다. 둘째, 이승만 정권하에서의 권력유착 문제는 그 정권이 ‘기독교 정권’이라 할 만큼 여러 특혜를 받은 구체적 사례를 적시했다. 반공이념을 국시로 내세우면서 상대적으로 친기독교적 정책을 펼친 이승만 정권에서 진행된, 예컨대 종교인들에 대한 각종면세 혜택을 비롯해 군대와 형무소 안에 실시한 군종제(軍宗制)와 형목제(刑牧制) 등을 비롯해 일요일과 크리스마스를 공휴일로 정한 것과 공영방송을 통한 기독교 선교방송 허용, 기독교방송국 설립 허가, 그리고 국가의 주요 행사를 기독교적으로 실시한 것 등등 구체적 사례를 중심으로 살펴보았다. 셋째, 박정희 군사정권 하의 권력유착관계를 좀 더 천착해 구명했다. 먼저 군사정권 초기의 기독교계 추이를 돌아보며 베트남 파병과 군목파견에 따른 정권유착과 대통령조찬기도회를 중심으로 진행되었던 권력유착관계, 전국신자화운동 등을 추진하면서 권력과 한국교회 특히 교회지도력과의 권력유착을 구체적 사례를 들어 살펴보았다. 끝으로 유신독재기 권력유착 사례를 이 시기 진행된 초대형 전도집회와 이러한 초대형 집회를 가능하게 한 물적 토대(物的土臺) 제공자 역할을 한 기독실업인회에 대해 구명했다. 이러한 사례연구를 통해 해방 이후 한국교회와 기독교계는 종교적 전도와 선교를 내세웠지만 매우 정치적이었으며 권력과 유착한 정치집단의 성격이 강하였음을 부인하기 어렵게 되었다 할 수 있다. 이러한 관점에서 볼 때 해방 이후 지난 70년간의 한국교회와 기독교는 교세로는 매우 크게 성장 발전했다 할 수 있으나 본래 기독교 복음정신에 비추어 볼 때 매우 세속적이었다는 자기반성과 성찰이 요구된다 하겠다. 특히 개신교의 탄생을 가능하게 한 루터의 종교개혁 500주년을 2년 앞두고 있는 상황에서 더욱 한국 기독교계는 자기성찰과 반성이 요구된다 할 것이다. This paper is a writing that reviews ‘Seventy years after National division, cases and nature of Korean Christianity’s adhesion to power’ under the big theme of ‘introspection and reflection of Korea Christianity.’ The period to 2015 should be dealt with when considering ‘Seventy years after national division" but this study only dealt with the specific cases and nature on the adhesion relationship between Korean church and regime in Regime of U. S. Army(1945-1948), Rhee Syng-man’s reign(1948-1960), Park Chung-hee’s military reign(1960-1971) and Yushin(Revitalizing Reform) dictatorship period(1972- 1979). First, adhesion of power during Regime of U.S. Army and Korean Christianity, especially the church problem was explored with a focus on enemy property transfer(敵産拂下), that is, special favors given to Korean Church in the process of the U.S. Military Government handling defeated Japan"s assets in Korea. Second, the power adhesion problem under Rhee Syng-man government pointed out specific cases of receiving many privileges enough to call the regime as ‘Christian regime’. We examined specific cases conducted in Rhee Syng-man government that carried out the relatively pro-Christian policies while presenting the anti-Communist ideology as a national policy, for example, designation of Sundays and Christmas as holidays including military chaplaincy and Prison chaplaincy implemented in the military and prisons including various exemptions for religious people and permission of Christian missionary broadcasting through public broadcasting, approval of establishment of Christian broadcasting system and Christian major events of the country. Third, power adhesion relations under the Park Chung-hee military regime were further explored. We first reviewed the trends of the Christian world in the early military regime and examined the specific cases on adhesion of regime caused by dispatch of armed forces to Vietnam and army chaplain dispatch, power adhesion relations with a focus on Presidential Prayer Breakfast and adhesion of power made between power and Korea Church, especially with church leadership while promoting national believers movement etc. Finally, power adhesion cases during the Yushin dictatorship period were examined for mass missionary meeting conducted during this period and Christian Business Men’s Committee who played a role as a material foundation provider enabling these mass meetings. Through these case studies, it can be said to be difficult to deny that although asserting religious evangelism and mission, Korean Church and the Christian world after the liberation were very political and had the strong nature of political groups that adhered to power. From this point of view, the congregation of Korean Church and Christianity is considered to have developed and grown very significantly for last 70 years after the liberation but self-reflection and introspection on being very worldly in the light of the original spirit of the Christian gospel are required. In particular, the reflection and self-reflection of Korea Christianity can be said to be further required in a situation with two years ahead of the five hundredth anniversary of the Lutheran Reformation that enabled the birth of Protestantism.
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윤경로(Yoon Kyung-Ro) 한국기독교역사연구소 2004 한국기독교와 역사 Vol.20 No.-
Last year marked the centennial anniversary of Korean immigration to the United States. There were various celebrations and academic conferences both in Korea and overseas to commemorate the anniversary. This article is a development of the speech delivered at the symposium in August, 2003 in Los Angeles, celebrating the centennial anniversary of Korean-American churches. The final chapter on the identity of Korean-American communities was originally presented in July, 2002 to a symposium held by the Association of Korean-American Schools. It is since the 1860s that Koreans began making communities in other lands. At first, most immigrants were poor peasants uprooted from their native lands and migrated to “Gando” region. But after Korea became annexed by the Japanese, overseas immigration began in a large scale. Koreans who went to sugar farms in Hawaii in 1903 marked the first immigration to the American soil. This first immigration was promoted and arranged by the Protestant churches in Korea, and hence immigrants were mostly Christians. Naturally, the Korean communities in American, from the beginning, showed a strong Christian character. In addition to their Christian character, the Korean-American communities clearly demonstrated anti-Japanese, national tendencies. Considering the Japanese occupation of their mother land, such attitude of the Korean immigrants’ is understandable. This article first tries to examine the development of Korean-American communities and churches. Then it deals of Korean-American communities’ national independence activities, and interprets their historical meanings. The final chapter is devoted to the appraisal of the place that Korean-American communities occupy in Korean national history and its relations with the identity of the Korean people from a broad, global perspective.
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