한국가톨릭계의 안중근 기념사업 전개와 그

신운용(Shin, Woon-yong) 한국외국어대학교 역사문화연구소 2012 역사문화연구 Vol.41 No.-

필자는 한국가톨릭계의 안중근에 대한 정확한 인식이 없이는 안중근의 사상의 현재화 또는 미래화를 할 수 없다는 문제의식에서 ‘한국가톨릭계의 안중근 기념 사업 전개와 그 의미’에 대해서 살펴보았다. 그 결과는 다음과 같이 정리된다. 국권회복 이전 뮈텔 주교를 필두로 한 한국가톨릭계의 주류세력은 안중근의거를 살인행위로 규정하였다. 물론 분명하게 드러나지 않았지만 드망즈 신부 등 안중근의거를 적극 옹호한 세력도 존재하였다. 하지만 계봉우와 같이 안중근을 성인의 반열로 올린 가톨릭인사는 보이지 않았다. 항일전쟁기 한국가톨릭계는 부정적인 안중근인식이 강하였다. 일제로부터 벗어난 이후 안중근을 건국의 이념적 지표로 삼고자 한 가톨릭 신자 박강성과 같은이도 있었다. 하지만 가톨릭계는 1970년대까지 노기남 대주교가 안중근 추도 미사를 거행한 일도 있으나 큰 변화를 보이지 않았다. 이러한 양상은 안중근관계자료의 발굴과 출간, 한국의 경제발전, 민주화의 진전과 더불어 매우 느린 속도로 바뀌어갔다. 특히 한국민주화운동을 이끌었던 사제단 소속의 신부들이 중심이 되어 지속적인 안중근 추모행사와 학술대회를 개최하였다는 사실이 주목된다. 사제단은 교단의 인식보다 늘 한발 앞서서 안중근을 한국가톨릭의 중심으로 세우려고 노력하였다. 뿐만 아니라 이들은 남북분단이라는 현실을 극복하고 통일을 열 에너지원으로 안중근의 사상에 착목하였고, 이를 구체적으로 실천하는 에너지원을 안중근에게서 얻었다. 이들의 활동은 안중근의사기념사업회의 조직과 안중근평화연구원의 창립으로 이어졌다. 이는 안중근을 추모하는 데 그치지 않고 민족발전의 사상적 원동력으로 삼겠다는 국가발전 전망과 안중근을 한국가톨릭사의 가장 위대한 ‘순교자’로받들어 가톨릭의 미래비젼으로 삼겠다는 원대한 포부에서 나온 것이다. 한편, 교단의 안중근인식은 느리지만 지속적인 변모의 양상으로 보였다. 특히 1993년 김수환 추기경의 고백은 가톨릭계에 큰 충격을 주었다. 이는 역설적으로 가톨릭계의 안중근인식의 현실을 반영하고 있는 것이다. 때문에 “안중근을 순교자로 볼 수 없다”, “안중근의거 때문에 일제의 한국병탄이 앞당겨졌다”, “안중근이 천주교신자였습니까”라는 주장이 거침없이 나왔던 것이다. 그러나 2009년 의거 100주년과 2010년 순국 100주년을 기하여 가톨릭계의 안중근인식에 커다란 변화의 모습이 보이기 시작하였다. 특히 염수정 주교는 “안중근의 시복시성을 추진하겠다”는 선언을 하였다. 하지만 국권이 회복된 지 66년이 지난 지금까지 분명하지 못하고 더딘 안중근인식을 드러내고 있는 한국가톨릭계의 현실을 본다면 시복성문제도 상당한 시일이 걸릴 것으로 판단된다. This thesis is about the history of An Jung-Geun Memorial affairs by Korean Catholic church and its meaning on the basis that we cannot establish An's commemoration and realization of his thoughts apart from the Korean Catholic's recognition on An Jung Guen. it concludes: There had been two sects in the Korean Catholic church on An's patriotic deed. One is the major faction in church led by Bishop Mutel who didn't see An's commitment as more than a murder. The other hardly revealed one with Father Demange Florian had valued An's deed as an honorable one; None of them but Ke Bong-Woo the Korean Christian scholar were willing to saint An Jung-Geun. Korean Catholic Church have had a tendency showing a strong negative view on An Jung-Guen during the period of Japanese occupation in Korea. There still was one catholic Park Gang-Seong trying to take An Jung-Geun as the spirit of the national foundation right after Korean being free from Japanese Imperialism. Korean Catholic Church hadn't made much difference other than Archbishop No Ki Mam's holding annual memorial mass for An Jung-Geun till 1970s. This Korean Catholic Church has been slowly changing its viewpoint with the find of An's historical records and its publication, Korean economic development and its democratization; 'Korean Catholic Priests Association for Justice' leading the Korean democratic movement takes center to continuously hold the memorial service for An Jung Guen and annual academic conference on his thought. They have struggled to make An Jung-Geun’s stand on the core of the Korean Catholic church. The priests from the Association look back An Jung-Geun and certainly find him to be the spirit and the concreteness to reunite the South and North Korea. The movement of Catholic Priests Association for Justice finally came up with organizing An Jung-Geun memorial conference and the foundation of An Jung-Geun Academic Institute for Peace. They have the great ambition and strong willingness to commemorate An Jung-Geun and let him to spread his theological driving force to help national development, furthermore respect him to be 'the greatest martyr' in the history of Korean Catholic church and admire him as inspirational leader for the future. To be different from the point of view of the Catholic Priests Association for Justice, the church has gradually changed the viewpoint on An Jung-Geun. In 1993, Cardinal Kim Soo-Hwan's comment on An Jung-Geun reatly shocked Korean Catholic Church; it was paradoxically showing their indifference to An at a glance. Therefore the unconcerned priests produced the claims: "An Jung-Geun cannot be the martyred", "He is the one putting forward Japanese illegal occupation in Korea" or "An Jung-Geun, a catholic?" Some great variations came up right before and after the 100years anniversary of An's martyr and his patriotic deed. Bishop Yem Su-Jeong made an announcement that the church will soon come to have An Jung-Geun canonized and saint him. It seems to take time though considering the present Korean Catholic church's little understanding about him even though now it has been 66 years since being independent from Japanese Imperialism.

교회법에 나타난 창립과 설립

최인각(Choi, Ingag) 수원가톨릭대학교 이성과신앙연구소 2014 이성과 신앙 Vol.56 No.-

한국천주교회와 각종 단체에서는 ‘창립’, ‘설립’, ‘창립자’, ‘설립자’라는 용어를 사용하면서, 그 의미를 분명히 구별하여 사용하지 않았다. 이에 비하여 교회법에서는 ‘창립과 설립’, ‘창립자와 설립자’를 분명히 구분하여 사용하고 있다. 교회법에서는 보편교회는 하느님의 법에 따라 제정된 것으로, 예수님에 의하여 창립되었음을 바탕으로 하면서, 이러한 보편교회에서 어떤 절차와 과정을 통해 개별 교회가 설립(erectio)되는지를 규정하고 있다. 분명한 것은 ‘신적 권위에 의하여 세워진 교회’와 ‘교회의 권위에 의하여 세워지는 교회’를 구분하고 있다는 사실이다. 그러면서 교회는 그 창립과정에 ‘창립’이라는 고유 용어만이 아닌 여러 용어를 사용하는 것을 용인하고, 그러한 용어들과 개념들이 모여 참다운 ‘창립’이라는 용어를 정립할 수 있음을 표현하고 있다. 그런데 어떠한 개별교회가 보편교회의 법적 질서나 체계에 의하여 시작되지 않고, 하느님 편에 의해 세워졌다고 한다면, 이 개별 교회는 ‘창립’이라 할 수 있으며, 그 주역에게는 ‘창립자’라는 용어를 사용할 수 있게 된다. 하지만 개별 교회를 세우는 권한은 최고 권위자에게 위탁되어 있기에 개별 교회는 ‘창립’과 ‘설립’이라는 과정이 혼용되어 있다고 할 수 있다. 한국천주교회는 보편교회와는 다른 형태와 성격을 지닌 ‘개별 교회’임이 분명하며, 교회의 최고 권위자에 의해 법적으로 설립되어 자체로 법인격을 가진다. 이는 분명 설립(erectio)에 해당한다. 그러나 한국천주교회가 생기는 과정을 보면 단순히 설립의 과정으로만 볼 수는 없다. 한국교회의 신앙 선조들은 성령의 감도에 의해 스스로 신앙을 받아들여 복음을 전파하며 교회 설립의 기반을 마련하였다고 구베아 주교를 비롯한 많은 이가 증명하였다. 그러면서 조선교회가 정착·발전되어 가는 과정을 ‘하느님의 기묘한 방법’, ‘하느님께서 하시는 기적’, ‘하느님의 섭리’ 등으로 표현하였다. 이렇게 한국천주교회가 세워지는 과정이 인간의 힘, 교회의 제도적 장치나 최고 권위자에 의하여 이루어진 것이 아니며, 긴 시간 동안 하느님의 섭리와 기적에 의하여 교회로 이루어진 것임을 알 수 있다. 그렇다면 한국천주교회가 세워지는 과정을 교회법적 설립절차 과정으로 이루어진 것으로 보아야 하는지, 하느님께 직접 세우신 것으로 보아야 하는지에 대한 답을 얻을 수 있게 된다. 한국천주교회는 주님의 배우자인 가톨릭교회 안에 존재하는 과정에서 하느님 편에서 이루어진 부분을 ‘창립’으로, 그 과정에 참여한 이들을 ‘창립자’로 보아야 한다. 그리고 교회의 질서, 즉 교회법에 따른 설립과정은 ‘설립’으로 보아야 할 것이다. 한국교회가 교회법적으로 설립되어 하나의 인격을 갖는 데에 창립의 요소가 공존하고 있었다. The Korean Catholic Church and the various Church groups have been mixing the terms of ‘foundation’ and ‘erection’, ‘founder’ and ‘erector’ without clearly differentiating their respective meanings. On the other hand, the Canon Law explicitly distinguishes the words ‘foundation and erection’, and ‘founder and erector’. The Canon Law stipulates that the universal Church was established according to God’s law, founded by Jesus Christ while the procedures and processes of establishment of a particular church is described as ‘erected (erectio)’. It is therefore evident that the Canon Law clearly distinguishes the ‘Church erected based on the divine authority’ from the ‘church established according to the ecclesiastical authorities’. At the same time, Church accepts the use of various terminologies for foundation. If a particular Church was not started on the basis of the legal order or system of the universal Church but by God, this particular Church can said to be ‘founded’ and the word ‘founder’ can be applied to the person who played the leading role in the process. However, the authority to establish that particular Church is given to the highest authority and therefore, the process of ‘foundation’ is mixed with the process of ‘erection’ and ‘foundation’ It is clear that the Korean Catholic Church is a ‘particular Church’ with different forms and characters from those of the universal Church and was established by the highest authority as a legal entity. This clearly fulfills the conditions of ‘erection’ (erectio). Nevertheless, if we take into consideration the history of foundation of the Korean Catholic Church, it cannot be simply considered as a process of erection. Many people including the Bishop Gouvea witnessed that the founding ancestors of the Korean Catholic Church, inspired by the Holy Spirit, spontaneously accepted the Catholic faith, proclaimed the Gospel and built the basis for the foundation of the Korean Catholic Church. They described the settlement and progress made by the Korean Catholic Church during the society of Joseon as ‘a mysterious way of God’, ‘the miracle performed by God’ and ‘the God’s providence’. We can see that the foundation of the Korean Catholic Church was not made by the human power, the system and structure or the highest authority of the Church but by the providence and the miracles of God over a long period of time. If that is the case, the answer to the question on the foundation of the Korean Catholic Church is clear whether we should consider the process as the legal procedure of the Canon Law or the foundation made by God Himself. In light of the foregoing, the process of the creation of the Korean Catholic Church as a spouse of our God should be termed as ‘foundation’ while the people who participated in the process should be called as ‘founders’. In addition, the process of establishment of the Church by the ecclesiastical order, namely, the Canon Law should be considered as ‘erection’. In conclusion, both elements of ‘foundation’ and ‘erection’ co-existed for the establishment of the Korean Catholic Church as a legal entity under the Canon Law.

황사영의 의식 전환과 천주교적 세계관-백서 작성 배경과 관련하여-

김태영 부경역사연구소 2009 지역과 역사 Vol.- No.25

The purpose of this paper is to reveal the base consciousness that Sayoung Hwang’s 5 schemes for reconstruction of church[schemes for obtaining faith] were possibly appearred. And I’m planning through such fact to shed light on the view of the world that Sayoung Hwang held. It is to examine the ultimate background from which these schemes were generated regardless of the reasoning that some of 5 schemes are able to be understood but some of them are never possibly justified even from the contemporary point of time. Then the question is for how the world of consciousness of Sayoung Hwang had been constructed, and that was by the literature on Western learning translated in Chinese through which the information about the Western world were easily obtainable at that time. As results of looking into centering on 『The True Reasoning of the Lord of Heaven』, 『Supplement of Jikbang Branch』 and 『Introduction of Western Learning』, it was enough to plant a biased view of the Western world by excessive beautification on the Western world. Sayoung Hwang’s view of the world by Catholic Church was formed as such. That’s synthetically as below. There is the Lord of Heaven that presides this world and the very noble and pure Pope who is the highest of humans who uphold the command of the Lord of Heaven. The Pope had exercised enormous influence onto a number of nations in the West, and each of the kings of those nations was also waiting for the Pope to make decision for important matters as well. Those nations in the West that believe in Catholic Church are perfectly equipped of all and abundant of commodities; and the people are conscientious and ethical. The important thing is the fact that all the people from every class including kings believe in Catholic Church. The form of propagation was the reality that the belief in Catholic Church is allowed not only in the prosperous West but also in China considered as the center of the world. Sayoung Hwang has believed in that the flow of the world was dominated by those nations that believe in Catholic Church and are big and prosperous. And, he thought that these nations led and helped each other with a benevolent spirit and ‘fraternal love in belief’. Thus he thought that those believers in Chosun would not be left untouched as soon as the overseas Christians of Catholic Church get to know the nature of persecution in Chosun. The 5 ways of the schemes for reconstruction of church were made by this Catholic Church’s view of the world of Sayoung Hwang. The purpose of this paper is to reveal the base consciousness that Sayoung Hwang’s 5 schemes for reconstruction of church[schemes for obtaining faith] were possibly appearred. And I’m planning through such fact to shed light on the view of the world that Sayoung Hwang held. It is to examine the ultimate background from which these schemes were generated regardless of the reasoning that some of 5 schemes are able to be understood but some of them are never possibly justified even from the contemporary point of time. Then the question is for how the world of consciousness of Sayoung Hwang had been constructed, and that was by the literature on Western learning translated in Chinese through which the information about the Western world were easily obtainable at that time. As results of looking into centering on 『The True Reasoning of the Lord of Heaven』, 『Supplement of Jikbang Branch』 and 『Introduction of Western Learning』, it was enough to plant a biased view of the Western world by excessive beautification on the Western world. Sayoung Hwang’s view of the world by Catholic Church was formed as such. That’s synthetically as below. There is the Lord of Heaven that presides this world and the very noble and pure Pope who is the highest of humans who uphold the command of the Lord of Heaven. The Pope had exercised enormous influence onto a number of nations in the West, and each of the kings of those nations was also waiting for the Pope to make decision for important matters as well. Those nations in the West that believe in Catholic Church are perfectly equipped of all and abundant of commodities; and the people are conscientious and ethical. The important thing is the fact that all the people from every class including kings believe in Catholic Church. The form of propagation was the reality that the belief in Catholic Church is allowed not only in the prosperous West but also in China considered as the center of the world. Sayoung Hwang has believed in that the flow of the world was dominated by those nations that believe in Catholic Church and are big and prosperous. And, he thought that these nations led and helped each other with a benevolent spirit and ‘fraternal love in belief’. Thus he thought that those believers in Chosun would not be left untouched as soon as the overseas Christians of Catholic Church get to know the nature of persecution in Chosun. The 5 ways of the schemes for reconstruction of church were made by this Catholic Church’s view of the world of Sayoung Hwang.

현세변혁-내세지향-사회정의-사회영성 : 가톨릭교회가 한국사회에 새긴 발자취를 따라서

박일영 원광대학교 원불교사상연구원 2011 원불교사상과 종교문화 Vol.50 No.-

It is a recent concern that the Catholic church of Korea has turned seriously from the orientation of that world to the real life of people. The Catholic church began to be interested in the concrete human life by this preferential option of ‘social evangelization.’ The church has got that kind of perception newly, i. e., the church as a serving community for concrete salvation of human being. Along with the trace of the Catholic church in Korean society, this research is carried out with four periods. The first period corresponds the entrance of Catholic church into Korea. From the very beginning, social reformation movement characterized the Catholic church by a group of aristocrats who were alienated from power and by common people who had been awakened. The clash between two different classes was inevitable, namely between conservative elite group who wanted to keep their power and people who want to reform the old social order. This is the main reason why the early history of the Catholic church was soaked with blood. The second period covers from the illegal entry of French missionaries to the Second Vatican Council. In this era, the ecclesial activity was centered to the otherworldly salvation. It is tried to dig out what kind of background made the Catholic church concentrate her mind on the otherworldly affairs and have passive attitude about this world. Such changed attitude is quite opposite to the features of the early church. But there were a few exceptions that have shown active position on social problems contrary to the main stream. The third period comes under the time between the Second Vatican Council and the retirement of Stephen Cardinal Kim as diocesan bishop of Archdiocese Seoul. The Catholic church is transformed radically in this period. Cardinal Kim represented and lead the church of this period. At the same time, bishop Daniel Tji protested against the corrupted regime on the street for the first time as a high level cleric. The Priests’Corps for the Realization of Justice was organized after the arrest and detention of bishop Tji. Social justice is the key word of this period. At last, the present and the future of the Catholic church is put into perspective. “High tech, high touch” is an earnest needs of contemporary people. In this context of highly developed technology and highly demanded spirituality, ortho-practical improvement of ‘social spirituality’ meets the demands of the times. That is also the aim of this research to find out the path of the Catholic church as a genuine religion for Korean people, and establish a harmonious relationship with Korean society based on mutual respect and understanding.

추기경 애버리 덜레스, S.J.(1918-2008)의 다양한 교회의 모델들과 교회의 진정한 가톨릭성(보편성)을 찾는 여정

서한석 한국가톨릭신학학회 2014 가톨릭신학 Vol.0 No.24

The goal of this research is to question what is the meaning of the true Catholicity (Universality) of the Church, presented by the ecclesiology of Cardinal Avery Dulles through models of the Church. Christ as universal savior is the only mediator between God and man; He is the fountain of the Grace, who is offered to all mankind. In one sense catholicity belongs to Christ by his very constitution as Incarnate Word. In a further sense he is catholic by reason of his primacy over all other creature, and in third sense, in so far as he is head of the Church. The catholicity of the Church cannot be adequately understood except in the light of Christ s vertical catholicity who came down from heaven. The Church may be called in the terminology of Avery Dulles, the consciously Christified portion of the world . At the same time, Dulles understood catholicity as a union of diverse parts in a community of mutual support. Based on this, we study about the dimensions of the vertical and horizontal aspects of catholicity, introduced by the Catholic Church, through the six models (Institutions, Mystical Communion, Sacrament, Herald, Servant, Community of Disciples). The various models, put in the views of Catholic as well as Protestant, become the first ecumenical element for us to examine the vertical and horizontal universality by the ecclesiology of catholicity. Our theological question is like these points: (1) How does each model persist the apostolic continuity for the mission of the Church? (this question is the dimension of the vertical and qualitative catholicity, because this catholicity maintains the apostolic continuity for proclamation of Gospel missioned by Jesus Christ from “above”) (2) Until which extent of catholicity may each model present the beneficiaries of Grace flowed out from Church? (this question is the quantitative dimension of catholicity). Theses theological points help us to meet the Church renewed in the “interior” (ad intra), and the Church toward the world and other christian brothers (ad extra). First of all, Dulles study about the dialectical and complementary relationship through which each of the models interacts with other model of the Church. At the same time, he persists the balance between the institutional catholicism and spiritual elements of catholicity, making his effort to maintain the continuity of the teaching of the Church in the prospective of the ecclesiology of “symbolic realism”. This“horizontal” catholicity is constituted from that “vertical” catholicity and this “Catholic Christianity”, that implies not only extensive universality but also qualitative wholeness, is disclosed by Catholicism. Catholicity suggests universality in a rather abstract sense, whereas Catholicism is more closely connected with the structures that make for the transmission and retention of that particular fullness which was given in Christ to the apostles and the apostolic community. 이 연구의 목표는, 덜레스 추기경이 제시하는 교회의 다양한 모델들을 통하여, 교회의 진정한 가톨릭성(보편성)의 의미는 무엇인가라는 물음에 그 해답을 찾는 것이다. 우리가 교회의 “가톨릭성” 혹은 “보편성”이라고 말할 때, 그 첫 번째 의미는 바로 저러한 가톨릭성이 육화하신 그리스도에게 속한다는 사실을 함축한다. 왜냐하면 육화하신 그리스도로부터 인류에 대한 구원적 보편성이 흘러나오기 때문이며, 이제 그리스도의 구원 사업을 일구어가는 교회 역시 그 가톨릭성을 획득하는 것이기 때문이다; 교회는 육화하신 그리스도와 그 본질적 관계를 맺는 수직적 가톨릭성의 조명 아래 이해 될 수 있을 뿐더러, 이제 이러한 수직적 가톨릭성은 기쁜 소식을 전하는 교회 공동체를 통해서 온 인류의 세상으로 뻗어나간다; 이 세상은 교회가 되는 것이고, 역으로 교회는 세상이 되는 것이다. 동시에 이 수평적 가톨릭성이 교회에 적용되었을 때, 그 의미는 서로 상이한 신앙인들의 훌륭한 그리스도교적 요소들 사이에서의 상호간의 친교를 지시하며 세상 을 향하여 그리스도교적 일치의 흐름으로 나아가는 것을 뜻한다. 이를 바탕으로 우리는, 덜레스가 제시하는 교회의 여섯 가지 모델들을 통하여(곧, 제도, 친교, 성사, 말씀의 전달자, 종, 제자들의 공동체), 가톨릭 그리스도교가 제시하는 가톨릭성의 수직적 측면과 수평적 측면을 연구하는 것이다. 가톨릭 뿐 만 아니라, 프로테스탄트의 관점에서 제시된 다양한 모델들은 가톨릭성의 신학을 점검하는 데에 기본이 되기 때문이다. 우리의 신학적 물음은 다음과 같다: (1) 각각이 제시하는 모델은 온 세상의 복음화를 위해서 그리스도께로부터 받은 교회의 사도성에 대한 그 연속성을 어떻게 지탱해 나가는가? (이는 그리스도로부터 직접 유래하는 교회 가톨릭성의 질적 수직적 차원이라고 할 수 있겠다) (2) 각각의 모델은 가톨릭성의 어느 범위에 이르기까지 교회에 대한 그 은총의 수혜자들을 포함 할 수 있는가? (보편성의 그 양적인 차원) 이러한 물음들은 우리로 하여금, 각각의 모델들의 변증법적 상호 보완성의 관계 고찰을 통해서, 그 내부에게로의 (ad intra) 교회의 쇄신과, 다른 갈라진 그리스도교 형제들과 세상을 향해서 서 있는 그 외부를 향하는 (ad extra) 교회의 가톨릭성을 만날 수 있도록 이끈다. 보편성에 대한 덜레스의 교회론은, 성사로서의 교회가 드러내는 실재 상징주의적 구원의 열쇄를 쥐고, 진정한 일치 안의 적법한 차이성에 대한 모든 관점들을 환대하며, 그리스도교의 모든 가능한 입지들을 고찰하는 것이다. 또한 그의 신학적 임무는, 한편으로는 그 자신이 에큐메니컬 다원주의적 신학에 호감을 가지고 있는 만큼 그리스도교적 다양성과 그 풍부함을 긍정적으로 평가 하는 것이며, 그러나 동시에 교회의 사도성과 가르침 들에 대한 그 연속성을 보존하려고 노력하면서, 가톨리시즘의 제도적인 요소들과 가톨릭성의 영적인 요소들의 균형을 유지하는 것이다. 여기서 우리는, “보편적 그리스도교”는 온 세상을 인류 가족이라는 범위로서 설정하는 그 가톨릭성을 포함 할 뿐만 아니라, 동시에 어떤 질적인 차원으로서의 가톨릭성도 함께 내포하고 있다는 사실에 주목해야한다. 신비로서의 가톨릭성은 어떤 추상적인 보편성을 의미하는 것이며, 가톨리시즘의 가시적 중재의 구조들안에서 유지되는데, 이러한 가시적 중재란 바로 성서, 교의, 성사와 전례, 그리고 교회의 직무 등을 의미한다. 이러한 방식으로, 가톨릭시즘은 보편성으로써 이해되어질 뿐만이 아니라, 일치성, 거룩함, 사도성 혹은 좀 더 일반적으로 교회의 본질적인 온점함을 위해서 필요한 모든 요소들로써 이해될 수 있는 것이다.

로마가톨릭교회 개혁의 주제, 여성 사제직

김애영 한신대학교 한신신학연구소 2013 신학연구 Vol.50 No.2

This article has discussed about the following facts: The feminist liberation movement in the 1970’s, since the second wave of feminism in the 1960’s, raised the quest for women’s ecclesial ministry. The quest for women’s ordination became the central issue of Christian women’s liberation movement in the 1970’s. Today many women of the Protestant Churches have been ordained and active in ecclesial ministry. However, several conservative Protestant denominations and Roman Catholic Church do not allow women ordination. Christianity performed a central role for the formation of the West formally. However, today it is confronted a serious crisis of decline. Nevertheless, the Roman Catholic Church maintains its influence an open the West yet, still being a great Christian Community in the world. Accordingly its necessary reformation would mean a revolution not only for entire Christendom but also for the whole world. This article has argued how the Catholic Church would solve the central question of women’s ordination for priesthood. The women’s ordination question and the problems of abortion and priestly celibacy may be the most acute issues in the Roman Catholic Church. The Vatican Council Ⅱ, 1962-65 promoted by the prominent Pope John ⅩⅩⅢ and other progressive Catholic leaders, is a monumental event, indeed, that has shed light on whole Christendom and the world. This article has shown how women were and still are excluded historically and theologically from ecclesial leadership and ordination, especially how they have been excluded from the Catholic priesthood and misused in ecclesial affairs for the sake of male dominating ecclesial system. Also this article has tackled the historical facts of the Catholic Church’s arguments and treatments against women and their priestly ordination. In 1960’s American Catholic women began to develop their issues and claim for ordination, under the impact of the Vatican Ⅱ. and Women’s Liberation Movement toward their ecclesial ministry, and in 1975 there occurred a historic event of the Catholic Women’s Ordination Conference in Detroit. However, in 1976, the Vatican authority announced the official denial of women’s ordination, to their great disappointment. Yet the Catholic women penetrated into the problem of their being incorporated in male dominating system of the Catholic celibate priests. The Catholic women, being awakened from their male dominating Catholic structure, began women-Church movement and realized the necessity of changing ecclesial structure and dismantling clericalism. In the middle of 1990’s the Catholic Church came to put end to the question of women’s ordination. However, non official debates about the issue has become more intensified. The issue of Catholic women’s priestly ordination do remain to be a hot issue, continuing and unquenchable indeed. The rapid decreasing of male candidates for priesthood and ordained priests have evoked a new occasion for cooperative ecclesial ministry with women. Facing the phenomena today, it seems that the Catholic Church is led to a situation of making a new decision now, and this article has suggested that the Catholic Church has to decide positively toward women’s priestly ordination, in order to reform the hierarchical structure and to perform a revolution of Christendom and the unjust world toward the coming of the righteous Kingdom of God.

풍수원 본당의 학교 운영 -강원 산간 지역의 근대교육-

금경숙 (재)천주교수원교구 수원교회사연구소 2019 교회사학 Vol.0 No.16

풍수원 본당은 강원도 횡성군에 자리잡고 있으며 1888년에 설립되었다. 강원도에 천주교신자들이 살게 된 것은 1801년의 신유박해와 관련이 있다. 신유박해로 인하여 강원도 여러 지역으로 귀양을 오거나 박해를 피해 깊은 산이 많은 강원도로 들어와 살게 되었다. 풍수원(豐水院)은 최양업 신부의 후손들이 모여살기도 하였다. 초대 주임신부인 르 메르 신부가 10년간 사목하였고, 2대 주임신부인 정규하 신부가 47년간 사목하였다. 정규하 신부는 1896년부터 1943년까지 47년간 풍수원에서 사목활동을 하였으며 그곳에서 선종하였다. 정규하 신부가 사목하던 시기는 한국근대사에서 격변기이다. 이 시기에 우리의 근대교육이 시작되었다. 근대교육은 식민지 지배 하에서 우여곡절을 겪으며 변화하였다. 풍수원 본당에서 운영한 학교도 이러한 소용돌이 속에 있었으나 그 명맥을 60여년간 지켰다. 본고는 풍수원 본당에서 운영한 학교에 관하여 고찰하였다. 그러나 자료가 매우 부족하여 같은 강원도 내의 성당인 이천(伊川)에 있던 두 개의 본당 즉 망답(望踏) 본당과 포내(浦內) 본당에서 운영하였던 학교와 관련된 자료를 비교하면서 고찰하였다. 강원도 이천의 망답 본당은 1883년에, 포내 본당은 1896년에 설립되었다. 두 곳에는 선교사 신부들이 부임하여 학교 설립에 적극적이었다. 이 지역의 신자들 역시 학교 설립에 적극적이어서 필요한 자금을 모금하거나 교사를 초빙하기 위하여 노력하였다. 또 통감부에서 요구하는 기준에도 부합하려고 노력하였다. 이러한 내용은 그들이 뮈텔 주교에게 보낸 서한에서 확인할 수 있다. 이 두 본당에서 운영한 학교는 〈경향신문〉에도 실렸다. 그러나 식민통치를 받게 되면서 이천지역의 많은 신자들이 간도로 이민(移民)을 가, 인구가 감소하면서 학교 운영에 어려움에 처하게 되었다. 이들 학교는 1920년대에는 폐교된 것으로 확인된다. 정규하 신부가 뮈텔 주교에게 보낸 서한은 약 400통에 이른다. 그 편지들 가운데 학교와 관련된 내용은 2~3편에 불과하다. 그리고 풍수원 본당에서 운영한 학교에 관한 기록은 〈경향신문〉에도 실리지 않았다. 다만 조카인 정원진(루카) 신부가 증언한 바에 의해 학교 이름이 ‘삼위(三爲)학당’이었다는 것을 알 수 있다. 이 학교에서는 금서(禁書)로 지정된 《월남망국사(越南亡國史)》를 가르쳤다고 한다. 일제의 감시를 받던 상황에서 행해진 것이었기 때문에 결국 발각되어 담당교사는 징역을 살아야 했다. 정규하 신부는 이 사건에 관해 뮈텔 주교에게 보고하였다. 삼위학당은 1931년에 ‘성심(聖心)학원’으로 개칭하여 4년제로 인가받았다. 이후 정규하 신부가 1943년에 은퇴하자 2대 주임신부로 부임한 김학용(시몬) 신부는 해방 이듬해인 1946년에 6년제의 ‘광동(光東)국민학교’로 개칭하여 인가를 받았다. 그러나 1970년대부터 시작된 농촌의 이농(離農) 현상으로 인구가 감소되어 1971년 횡성군의 공립학교로 설립자를 변경하지 않을 수 없었다. 1972년에 설립자 변경 이양식을 거행하였다. ‘광동국민학교’라는 교명을 유지하였으나 공립학교로 운영되었고, 학생수가 계속 감소하여 1982년에는 공립인 유현국민학교의 ‘광동분교’로 격하되었다가 1995년에 끝내 폐교되어 역사 속에 남게 되었다. 풍수원 본당이 재정적으로 어려운 상황에서도 학교를 운영한 것은 높이 평가할 만하다. 성당에서 운영하는 학교를 다니던 신자 자녀들 ... Pungsuwon Catholic Church was built in 1888 at Hoengseong County of Gangwon Province. The reason Catholic believers came to settle down in Gangwon Province has to do with the 1801 persecution Sinyubakhae. Many Catholics were exiled to different parts of the province or sought refuge from the persecution deep in the province’s many mountains. Pungsuwon(水院) is the village where collateral relatives of the Korean Catholic priest Choe Yang-eop(Thomas) chose to live together. The parish’s first priest was Father Louis Le Merre who fulfilled the ministry there for ten years. He was succeeded by Father Jeong Gyu-ha(Augustino) in 1896 who served the parish for forty-seven years until his death in 1943. Father Jeong provided ministry at Pungsuwon during a period of rapid change in modern Korean history. Around the time, modern education began in Korea and experienced change due to complications under Japanese colonial rule. Despite having been under the influence of such historical turbulence, the school run by Pungsuwon Catholic Church managed to survive for nearly six decades. This school is the very topic of the study for this paper. However, the insufficient amount of available historical sources has forced the study to broaden its scope of examination and glean hints from sources related to other nearby schools run by Mangdap(望踏) Catholic Church and Ponae(浦內) Catholic Church. Mangdap Catholic Church and Ponae Catholic Church were each established in Icheon(伊川) of Gangwon Province in 1883 and 1896. The missionary priests who came to the two churches actively took part in establishing a school for their respective parishes. The parishioners also eagerly participated by raising funds or recruiting teachers. Both schools made efforts to comply with the Japanese Residency-General of Korea’s education criteria. These details can be confirmed through the letters priests sent to Archbishop Gustave Charles Marie Mutel. The schools run by the two churches were even covered in the daily Kyunghyang Shinmun. However, as Korea became a Japanese colony, a majority of the Catholic believers in the Icheon area migrated across the border to Jiandao of China. This resulted in a sharp population decline and drove the two schools’ operation into difficult circumstances until they had to be closed by the 1920s. Father Jeong Gyu-ha sent about four hundred letters to Archbishop Mutel, but only two or three of them include mentions about the schools run by Catholic churches. Moreover, there was no mention of the school run by Pungsuwon Catholic Church in Kyunghyang Shinmun. The school’s original name was “Samwi hakdang”(三爲學堂) according to a testimony by Father Jeong Won-jin(Luke), who happened to be Father Jeong Gyu-ha’s nephew. Samwi hakdang’s curriculum included a banned book titled Wollam mangguksa(越南亡國史 The Fall of Vietnam) under the acquiescence of the school’s principal Father Jeong. This was eventually detected by the Japanese monitoring Korean educational institutions and the teacher who used the banned book in class was sentenced to imprisonment. Father Jeong reported the incident to Archbishop Mutel. In 1931, the name Samwi hakdang was changed to Seongsim hakwon(聖心學院), which obtained permission to offer a four-year course of education. After Father Jeong Gyu-ha retired in 1943, his successor Father Kim Hak�yong(Simon) obtained permission to change the school’s program to a six�year course and its name to Gwangdong(光東) Elementary School in 1946 following Korea’s liberation the previous year. However, the rural exodus in Korea began in the 1970s and the population decrease forced the school to be turned into a public school belonging to the district of Hoengseong County in 1971. A ceremony for the transfer of administrative rights was held in 1972. While the name Gwangdong Elementary School was maintained, the number of students continued to drop until the school was ...

국가와 한국천주교회

오경환 ( Kyeong Hwan Oh ) 사단법인 한국교수불자연합회 2009 한국교수불자연합학회지 Vol.15 No.2

이 논문은 1784년에 창립된 이후, 한국천주교회가 조선시대, 일제시대, 대한민국 시대를 거치면서 국가와 맺은 관계를 고찰하고 난 후에 천주교회는 무엇이 교회의 바람직한 정치참여라고 보는지를 설명한다. 조선왕조는 유교와 정교일치 관계를 유지하면서 천주교회뿐 아니라 불교와 민속신앙도 탄압하였다. 천주교회를 패륜의 집단으로 규정한 조선왕조는 천주교인들을 무참히 처형하였다. 한불조약을 통해서 마지못해 조선왕조는 천주교회에 선교의 자유를 인정하였고, 천주교회는 정치불간섭 원칙을 약속하였다. 일제는 일본의 신도와 정교일치의 관계를 유지하면서 지원했던 반면에 다른 종교를 모두 통제하였다. 천주교회는 정치불간섭 원칙을 고수하면서 일제에 협력하였으며 신도들의 3.1운동에의 참여를 반대하였다. 이승만 정부는 헌법의 종교 분리 조항에도 불구하고, 유교와 불교, 민간신앙에 억제적이었지만, 그리스 도교에 호의적이었고 특히 개신교에 특혜를 주었다. 천주교회는 이승만 정부에 협력하였다가 1956년부터 정부의 부정부패를 비판하면서 야당인 민주당을 강력히 지지하였다. 박정희 정권과 그 이후의 정권들은 종교적인 중립과 정교분리 원칙을 비교적 잘 지켰다고 보인다. 그러나 박정희와 전두환 정권은 노동 3권과 언론의 자유 등 기권을 침해하고 억압하였다. 천주교회는 인권을 위한 비판적 정치참여를 권장하는 제2차 바티칸 공의회의 가르침을 수용하여, 정부의 인권침해 행동을 강력히 비판하였다. 한국천주교회는 처음으로 1971년부터 1987년까지 인권증진과 민주화를 위해서 선도적 역할을 수행하였다. 천주교회는 인권이 침해될 경우 정부에 대한 비판적 정치참여는 교회의 당연한 사업으로 간주하지만, 성직자가 정부의 고위직을 수행하는 것이나 특정 정당을 공개적으로 지지하는 것을 금지한다. This paper is to examine the relationships that the Korean Catholic Church, established in 1784, have had with the State through the Chosun dynasty, the Japanese rule and the Republic of Korea and to explain what the Catholic Church considers as her desirable political involvement. Until the Korean-French treaty in 1886, the Chosun dynasty maintained the unity policy of church and state with Confucianism and persecuted not only the Catholic Church, but also Buddhism and folk religions. The Chosun dynasty which defined the Catholic Church as an very immoral group put Catholics to death without pity. While the Chosun dynasty recognised reluctantly the freedom of mission to the Catholic Church by the Korean-French treaty, the Catholic Church promised her political nonintervention. The Japanese rulers chose the unity policy of church-state with Shintoism, but controlled all other religions. The Catholic church which kept the policy of political nonintervention opposed Catholic`s participation in the Samil independence movement of Korea. The Rhee Syngman government, in spite of the church-state separation article in the constitution, suppressed Confucianism, Buddhism and folk religions and at same time was favorable toward Christianity and offered Protestantism a preference. The Catholic Church cooperated with the Government from the beginning, but criticised it from 1956 and supported strongly the Democracy party. The Park Chung-hee government and governments after it are considered to have kept the religious neutrality and the principle of church-state separation pretty well. However, the governments of Park Chung Hee and Chun Doowhan suppressed and violated badly the three rights of laborers and the freedom of speech. The Korean Catholic Church learned and accepted the teachings of the Second Vatican Council, ended 1965 which had encouraged critical political involvement for the human rights and criticised human rights violations of the governments. The Church for the first time from 1971 to 1987 carried out the leading role for the promotion of human rights and democratization. Th Catholic Church teaches that in the case of violation of human rights by the government the critical political involvement is her proper mission, but prohibits holding high positions in the government and the political party by the clergy and their public support of a particular political party.

키프리아누스의 진술과 로마 카톨릭 교회에 관한 연구

김칠성 ( Kim Chil Sung ) 한국복음주의선교신학회 2016 복음과 선교 Vol.35 No.-

이 연구는 ‘교회밖에는 구원이 없다’는 키프리아누스의 진술에 대한 로마 가톨릭 교회의 오해를 주로 다루고 있다. 오랜 세월 동안 로마 가톨릭 교회는 ‘가톨릭 교회 밖에는 구원이 없다’는 것을 강조하였다. 로마 교회의 우위권을 담고 있는 이 교리는 주로 키프리아누스의 글에 대한 해석들로부터 기인한다. 그러나 키프리아누스의 원문(i.e., 교회밖에는 구원이 없다)은 오직 로마 가톨릭 교회 안에만 구원이 존재한다는 것을 말하는 것이 아니다. 키프리아누스의 “가톨릭 교회의 연합”이라는 제목의 글은 가톨릭 교회의 우위권을 확실하게 하기 위해서 기록된 것이 아니라, 오히려 박해 이후에 교회연합을 보호하려는 목회적인 목적으로 기록되었다. 키프리아누스의 본래적인 의도와 상관없이, 로마 가톨릭 교회는 로마교황의 우위적 힘과 오직 가톨릭 교회 만을 통한 구원을 강조하기 위해서 키프리아누스의 어구를 잘못 사용했던 것이다. 즉 로마 가톨릭 교회는 그리스도 교회의 통치기관은 자신들의 교회이고, 그 통치기관의 보이지 않은 수장은 유일한 자, 그리고 지상의 대리자인 로마교황 임을 강조하였다. 그래서 대부분의 가톨릭 교인들은 교황 무오설에 근거하여 다른 종교와 다른 기독교에 대한 배타적인 태도를 유지하면서 오직 가톨릭 안에만 구원이 있다고 아주 오랫동안 믿어 오다가 제 2차 바티칸 공의회(1962-65) 때 비로소 이러한 사상을 수정하기에 이르렀다. This study mainly deals with the misunderstanding of the Roman Catholic Church towards Cyprian’s statement: there is no salvation outside the Church. For many centuries, the Roman Catholic Church insisted that ‘there is no salvation outside the Roman Catholic Church.’ This doctrine concerning Roman supremacy was largely started from interpretations of Cyprian’s writing. However, Cyprian’s original statement (i.e., Salus extra ecclesiam no est: there is no salvation outside the Church) did not intend to suggest that salvation is only possible by the Roman Catholic Church. Cyprian’s “the Unity of the Catholic Church” was written focused on pastoral issues to protect church unity after the persecution rather than to explicate Roman Supremacy. Without Cyprian’s essential intention, the Roman Catholic Church misused the phrase to establish the power of the Supreme Pontiff and salvation through the Roman Catholic Church. That is, the Roman Catholic Church insisted that Christ’s ecclesial government is the Roman Catholic Church, and its invisible Head is the Pope (extraordinary one), His vicar on earth. For many subsequent centuries, therefore, most Roman Catholic Christians believed in salvation within only the Roman Catholic Church based on the infallibility of the Roman Pope with having an exclusive attitude to other religions and even other Christian Churches until the Second Vatican Council (1962-65).

식민지기 천주교 교우촌과 그 지도자 연구

손숙경(Son, Suk-Kyung) 한국교회사연구소 2018 敎會史硏究 Vol.0 No.52

이 연구는 식민지기 언양 지역의 ‘언양지방천주공교협회’를 조직하여 끌어간 지도자들의 활동과 역할을 주목하고 이와 관련하여 이 단체의 재정실태를 보여주는 공소전의 운영 실태를 밝히고 있다. 식민지기 천주교회의 유지 및 발전에서 공소들을 하나로 묶는 평신도들의 이 새로운 조직도 중요했다고 추정하며 이 연구는 바로 이 같은 전제 아래 출발하였다. 언양지방천주공교협회는 언양 본당이 1926년 부산진 본당에서 독립된 이후 평신도들이 교회 운영 보조와 성당 건립을 위하여 1928년에 결성하였다. 협회의 설립목적은 교회의 재정자립이었고 전교사업에 필요한 재원을 조성하는 것이었다. 당시 한국교회는 서양의 재정적 도움을 받고 있었는데 1차 세계대전의 어려운 상황에서 원조를 중단하였을 경우 어려움을 겪지 않으려면 재정의 독립이 필요하였다. 협회는 당시 언양 본당이 관할하던 지역의 공소들을 포함하였고, 임원은 각 공소의 회장들이었다. 협회는 1년에 한 차례씩 회장들이 피정하는 시기에 회의를 개최하였는데 임원 선출은 각 공소의 회장과 대표자들의 무기명 투표로 다득표자가 당선되었다. 이는 합의에 의한 공정성을 갖추었음을 말해준다. 또한 협회는 이 시기 천주교회가 시행하는 가톨릭 운동에 적극적으로 대응하여 참여하였다. 공교협회의 재정 기반인 공소전의 사용처와 이를 운영하는 것은 협회의 중요한 일이었다. 공소전을 신자들에게 대부하여 기금을 이식하고 전답을 매입하여 전답세로 재정 수입을 확보하였다. 이러한 공소전은 각 공소와 성당보좌금 등 교회의 전반적인 운영에 사용되었다. 이를 통해 협회의 재정운영 사항과 공소전의 사용처에 대한 구체적인 실례를 확인할 수 있었다. 이렇듯 이 연구는 식민지기 천주교회 평신도 지도자들의 조직 결성과 재정 운영의 실상을 통해 공소와 본당을 이끌어 나간 이들의 역할을 조명하는데 기여할 수 있을 것이다. 나아가 공교협회의 결성과 활동은 식민지기 토속신앙들과 종교가 확산되는 환경 속에서 천주교가 교세를 확장한 요인을 설명하는 데 중요할 것이다. This research is focusing on the role of leaders who organized and operated the Catholic Church Association of Eonyang County and reveals manage realities of Gongsojeon, which shows financial management of this organization during Colonial Korea. This research is started from premise that this new organizaion, which bonded Gongso, was also important for development and maintain of Catholic Church in Colonial Korea. Catholic Church Association of Eonyang County was founded in 1928, after independent of Eonyang Catholic Church from Busanjin Catholic Church, to support operation and construct of church. The purpose of Association was financial independence of church and raising finance to support missionary work. Korean Catholic Church, which was financially supported from Western, needed to be financially independent not to have trouble when Western, having hardship because of World War 1, stop financial support to Korean Catholic Church. The Association included Eonyang Catholic Church’s Gongso, and executives were the president of each Gongso. The Association hosted meeting once a year, while the time when presidents were having retreat, and election of executives were secret vote and returned at the head of the poll. This shows that organization had fairness based on agreement. Also, Association actively participated in Catholic Movement held by Catholic church. The place used in Gongsojeon which was financial base of Association and operation Gongsojeon was an important work for organization. They lent Gongsojeon to believers and bought farmland to secure financial income. These Gongsojeon’s were used for overall operation of church, such as Church subsidy. Through this, we can identify one concrete example of the organization’s financial operation and use of Gongsojeon. This research can shed light on the role of people who led Gongso and Catholic Church through form of layperson leader’s organization during colony era and fact of financial use. And it can explain how catholic extended the number of believers while the extension of religion and folk belief in Colonial Korea.