1920년대 이후 용정 주재 캐나다 선교사들의 활동과 문재린 목사

문백란(Moon, Baek Lan) 연세대학교 국학연구원 2017 동방학지 Vol.180 No.-

북간도의 기독교 집단은 자생적으로 형성되었지만, 그들이 일제와 중국의 압박, 공산주의자들의 공격 속에서 살아남게 된 데에는 북간도에서 선교활동을 한 캐나다 선교사들을 힘입은 바가 컸다. 한 예로 교회가 경영한 학교들은 1920년대에 재정난으로 모두 폐교되었지만, 선교회가 경영한 은진중학교와 명신여자중․소학교는 계속 운영되어 교인 자녀들이 그 지역에 남아있을 수 있게 했다. 그런 점에서 캐나다 선교사들은 북간도 기독교 세력의 보존에 얼마간 기여했다고 할 수 있다. 선교사들은 사상적으로도 교인들에게 영향을 끼쳤다. 캐나다연합교회의 사상적 개방성과 수용성은 일제 강점기에는 그들을 타협노선으로 이끌었다. 그러나 해방 후에는 용정에서 월남한 일부 인사들이 한국신학대학을 중심으로 주류 교계의 교조적, 배타적, 친미 보수적 성격에 저항하도록 이끌었다. 또한 사회정의와 사회적 책임의식을 중시하는 연합교회의 정신은 반군부 민주화운동과 평화통일운동에 나서게 하는 정신적 토대가 되었다. 그들은 물론 선교사들로부터 영향을 받은 데서 더 나아가 능동적으로 활동했다. 캐나다 선교사들은 해방 후에도 그들을 붙들어주었다. 문익환의 아버지이고 북간도의 어머니교회로 일컫는 용정중앙교회의 담임목사로서 윤동주와 송몽규의 장례를 집례했던 문재린은 선교사들과 더불어 그들과 함께 하면서 한신․ 기장의 역사와 해방 전 북간도의 역사를 이어주는 역할을 했다. 윤동주의 시의 기독교적 배경은 바로 이러한 역사적 맥락에 위치해 있었다. While the Korean Christian community of East Manchuria formed themselves indigenously, they owed much to the Missionaries of the United Church of Canada who worked in Yongjung City, East Manchuria, for their survival under the oppression of the authorities of Japan and China and attacks from the Korean communists after the 1920s. For instance, the missionaries helped the Korean body to maintain their esprit de corps by running their schools. The missionaries also influenced Korean Christians’ thinking. In the colonial period, the open-mindedness and acceptability of the United Church of Canada led the Christians from Yongjung to compromise with the Japanese rule. After the liberation, however, it drove them to resist the dogmatic, exclusive, and pro-American conservative character of the mainstream Korean Church. Moreover, their desire to emphasize social justice and the responsible attitude of the U.C.C. led them to fight in the movements for anti-military regime democratization and for the peaceful unification of Korea. After the liberation, Rev. Charin Moon (1896~1985) of the Central Church of Yongjung—the mother church in East Manchuria—propped up the Christians from Yongjung in the same way as the missionaries had done. The Christian background of Dong-Ju Yun, the famous Korean poet from Yongjung, fits right into the above-mentioned historical context.

세브란스병원 건립을 둘러싼 선교사들의 갈등과 선교정책 수정

문백란 ( Baek Lan Moon ) 연세대학교 국학연구원 2014 동방학지 Vol.165 No.-

Starting in late 1900, missionaries of the Korea Mission (Presbyterian Church in the U.S.A., PCUSA) stations in Seoul and Pyeng Yang clashed over the erection of a hospital in Seoul supported by Mr. L. H. Severance(1838-1913). The missionaries who sided with the Pyeng Yang station insisted they could not allow the erection of a large hospital that would need more than two doctors and train Korean doctors in a medical college. They felt that such medical initiatives would hinder their evangelical work and believed that churches in China and other countries had failed to achieve sustainability because of the establishment of medical and educational institutions, by which missionaries had made the wealth of Western countries conspicuous. They believed they should manage institutions in the humblest way possible, as befitting Christians. In contrast, the Seoul group saw medical work as putting the gospel into practice and exhibiting the real character of Christianity. In their view, medical work and evangelical work went together. They thought that the policy of self-sustainability should be applied flexibly according to the nature of medical work, which much social support, and that Korean doctors should be trained to continue their medical work. Although the argument of the Pyeng Yang group predominated, the Seoul group succeeded in opening Severance Hospital in November 1904. The dispute between the two groups resulted in the amendment of the articles concerning medical policy in the Mission Rules and By-laws. Two new elements advocated by the Seoul group were added to the basic elements upheld by the Pyeng Yang group. These were ``developing of medical work`` and ``giving medical education,`` and the basic ones were ``the priority of evangelical work,`` ``maintenance the hospital size with one doctor,`` and ``management based on self-support principle.`` The rivals also set two unwritten precedents. One was to allow two male doctors in hospitals such as Severance Hospital and the other was to make it possible to proactively bring in foreign money to support mission work that surpassed natives`` financial capacity to maintain. This latter point affected educational work, as missionaries in Korea could ask without hesitation for foreign gifts to build higher education buildings.

식민지시기 재만조선인의 삶과 기억 ; 캐나다 선교사들의 북간도 한인사회 인식 -합방 후부터 경신참변 대응시기까지를 중심으로

문백란 ( Baek Lan Moon ) 연세대학교 국학연구원 2008 동방학지 Vol.144 No.-

제중원 운영권 이관문제 검토 - 선교자료를 중심으로

문백란 ( Moon Baek Lan ) 연세대학교 국학연구원 2016 동방학지 Vol.177 No.-

제중원의 개원 후에 알렌과 헤론은 제중원 밖에서 번 수입을 투입하면서 병원의 의료실무를 이끌었다, 그런 가운데 청국의 속방화 압력에 맞서 대미외교를 추진하던 고종과 좋은 관계를 유지했다. 그러나 1890년대 초에 다수의 선교사들은 의료선교를 경시하고 정부를 멀리 하려 했다. 선교부 총무 엘린우드는 의료선교사의 재조외국인 진료를 금지시켰다. 외부수입이 없어진 제중원 의사는 이후에 정부의 의료비만 의지하게 되었다. 빈튼의 사임은 이러한 여건들 속에서 발생했다. 제중원의 황폐화를 우려한 엘린우드는 의료사역의 중요성을 확인하고 담당 의사를 에비슨으로 교체했다. 에비슨은 제중원의 개선안을 마련했다. 이것은 고종의 지시로 1894년 음력 정월부터 시행되었다. 그 후 관리들이 새 규칙을 무시하자 에비슨은 5월 10일 사임했다. 알렌과 언더우드는 그런 사정을 고종에게 직소하려 했다. 그러나 일본군이 경복궁을 점령하고 고종을 유폐하자 그들은 낙심했다. 그런 상황에서 새 내각의 외무대신은 에비슨에게 제중원을 다시 맡기고 전보다 더 큰 권한을 줄 생각을 했다. 8월 중순부터 정부와 선교사들과 미국공사관(주로 알렌) 간 협상이 일본을 피해 은밀히 진행되어 8월 말에 타결되었다. 그 기본 합의 위에서 에비슨이 9월 6일 요청서 초안을 제출했고, 미국공사가 9월 7일 외무대신에게 에비슨의 요구조건을 승인해달라는 요청서를 보냈다. 정부는 9월 26일 승인서를 보냈다. 에비슨의 사임은 항의와 폭로로써 외아문이 거부한 새 규칙을 되살리는 데에 목표가 있었다. 그러므로 그 일은 선교사들이 정부가 아닌 정부관리들의 부패상과 충돌한 것이었다. 그 후에 전개된 협상으로 조선 정부와 선교부는 공동의 승리를 거두었다. 정부는 의료근대화의 창구를 애초에 의도했던 대로 유지하게 되었고, 이제는 청국이 아니라 일본을 견제하기 위해 미국을 끌어당길 고리를 다시 얻게 되었다. After the opening of Chejungwon, the first modern hospital, by government, the missionary medical doctors of the P.C.U.S.A led its medical work, maintaining good relationships with the king of Joseon, who was trying to pursue pro-U.S. diplomacy to keep Ching`s power in check. In the early 1890s, however, the majority of the missionaries looked down on medical mission work. Worrying about that, the Secretary of the Board of Foreign Missions highlighted the importance of medical work to them, and sent Dr. O. R. Avison (1860-1956) to the hospital. Dr. Avison drew a plan to improve the hospital, which was adopted by the king`s order as the new regulations of the hospital in early 1894. However, due to the veto of the hospital officials, Avison resigned on May 10^th. Dr. Allen, the then-secretary of the U.S. legation, and some missionaries attempted to appeal the matter directly to the king until the Japanese occupation of the palace on July 23^th nullified their efforts. On the other hand, the new Foreign Office Minister wished to have Dr. Avison resume his work with greater privileges than before. In mid-August, negotiations were secretly initiated between officials, missionaries, and the U.S. legation, and an agreement was officialized on September 26^th. Afterward, the government was able to keep control over medical modernization and to regain a hook with which to draw the U.S. in to keep Japan in check.

<특집> 근대 기독교 유입의 여러 갈래 : 한말 미국 개신교계의 한국인식과 선교: The Missionary Review of the World에 나타난 한,중,일 인식 및 선교 비교

문백란 ( Baeklan Moon ) 연세대학교 국학연구원 2015 동방학지 Vol.171 No.-

한말 기간에 미국 개신교인들 사이에서 널리 읽힌 초교파적 선교저널 The Missionary Review of the World는 그들의 동아시아 삼국인식이 초창기 한국기독교 형성의 어떤 외적 요인이 되었는지를 이해하는 일을 위한 좋은 자료가 된다. 중국에 대해서는 미국 개신교 선교계가 큰관심을 갖고 막대한 잠재력을 지닌 중국이 기독 교문명화의 범주 안에서 근대화를 이루기를 원했다. 그러나 일본의 영향으로 교육이 세속화고, 반기독교적인 일본어 번역서들이 유입되며, 재일 유학생들이 급진적인 서구 정치사상을 들여오는 것을 걱정하게 되었다. 그들은 세속적 근대화에 맞서 고등교육기관을 설립하여 실력 있는 기독교인 지도자를 길러내는 한편, 중국정부와 좋은 관계를 유지하려 했다. 일본에 대해서는 이 나라가 서구문명화를 성취하고 강대국이 되었기 때문에 더 호감을 느꼈다. 그러나 일본의 기독교인들은 선교사들에게서 벗어나 독자노선을 취하려 했다. 그럼에도 불구하고 일본을 앵글로색슨 개신교 문명의 동아시아 전진기지로 여긴 미국 선교계는 일본의 국력이 커질수록 일본선교를 더 중시하고 일본선교의 성공을 한국선교 성공의 필수조건으로 간주했다. 그런 기대심에서 일본교인들이 정계를 비롯한 사회의 각 분야에 진출하는 것을 좋게 여겼다. 한국에 대해서는 선교할 의욕이 적었으나, 주민들이 기독교를 자발적, 능동적으로 받아들이는 것을 보고 선교사를 보낼 필요성을 느꼈다.재한 선교사들도 그들의 영향력을 침해할 경쟁요소가 일본에서 오는 것을 경계하게 되었으나, 저널 상에서 그런 문제를 거론하는 일은 한국이 병합될 때까지 억제되었다. 한국정부를 불신한 편집진과 선교지도자들은 선교를 위해 일본이 한국을 장악해주기를 바랐다. 그래서 국제사회를 향해서는 관용하는 마음으로 일본이 한국에서 실시하는 개혁의 성과를 기다리라고 주장했고, 한국교회에게는 일본에게 순복하라고 요구했으며, 선교사들에게는 일본에게 협조하라고 압박했다. 중국과 일본에 대해 요구하지 않았던 교회의 비정치화론은 식민지 체제에 적합한 교회를 만들기 위한 정치적인 구호였다. The Missionary Review of the World, a renowned missionary journal for American Protestants at the time, reveals that American Protestants’ perceptions of China, Japan, and Korea had an impact on the formation of external conditions for the establishment of Christianity in Korea. American Protestants showed deep concerns about China and expected that the country should be modernized along the lines of Christian civilization. However, they came to worry about the permeation of secular Western influences from Japan. Therefore, they tried to foster Christian leaders with a high level of education, and to be friendly with government authorities. They showed goodwill towards Japan, as it had become Westernized and was gaining power. Considering Japan’s important power, American Protestants regarded the success of their Japanese mission as a prerequisite for success in Korea. In light of this, they looked favorably upon Japanese Christians entering various fields, including Japanese politics. With regard to Korea, they were less ambitious about their missionary work. Native Koreans nevertheless embraced the Christian Gospel ardently. Missionaries in Korea came to worry about the influx of Japanese secular influences into Korea, but were unable to acknowledge this openly. For the sake of their mission work, editors and mission leaders in America hoped that Korea would beoccupied by Japan. They therefore advocated the depoliticization of the Korean Church in order to form a Korean Church under Japanese colonial rule.

언더우드와 에비슨의 신앙관 비교

문백란(Baek Lan Moon) 연세대학교 신과대학(연합신학대학원) 2016 신학논단 Vol.84 No.-

This paper concerns H. G. Underwood(1859-1916) and O. R. Avison(1860-1956) to prove the religious identity by analyzing their writings in terms of that they were very influential missionaries at the early Korean Church History. Underwood, one of the first two clerical Protestant missionaries sent to Korea, was born to a pious family that attended a Congregational Church in England. Immediately after he emigrated to America at the age of twelve, he became a member of the Dutch Reformed Church in America until he became a missionary at the age of twenty-five. However, he transferred his membership to the Presbyterian Church in order to work in Korea. His writings indicate that his belief of the gospel was that of an all-round gospel. He tried to put all the parts of life under the sovereignty of God, to unite them in Jesus, and to unite himself as well with the crucifixion of Jesus Christ by his ardent commitment to the task. Avison, the medical missionary who founded Severance Hospital in Seoul, immigrated from England to Canada at the age of six and acquired his progressive disposition and humane sensibility under the influence of his father. His faith, which grew strong in the Methodist Church made him dedicate his life to foreign mission, and in order to be sent to Korea he transferred to the Presbyterian Church. He advocated the union of Methodism and Presbyterianism, and the scientific, rational, modern, and optimistic faith. His endeavors, however, were merely to clear a runway with modernism and development of science to conserve the old faith. Avison differed in his partial acceptance of evolution from Underwood who refused it, but Avison shared some similarities with Underwood in his insistence that churches should enhance their social influence by developing all three aspects of human beings togethermind, body, and spirit. Both men showed individuals, churches, societies, states, and international relationships a directivity of Union and development according to their religious identities with the idea of an all-encompassing gospel and a total self. This paper concerns H. G. Underwood(1859-1916) and O. R. Avison(1860-1956) to prove the religious identity by analyzing their writings in terms of that they were very influential missionaries at the early Korean Church History. Underwood, one of the first two clerical Protestant missionaries sent to Korea, was born to a pious family that attended a Congregational Church in England. Immediately after he emigrated to America at the age of twelve, he became a member of the Dutch Reformed Church in America until he became a missionary at the age of twenty-five. However, he transferred his membership to the Presbyterian Church in order to work in Korea. His writings indicate that his belief of the gospel was that of an all-round gospel. He tried to put all the parts of life under the sovereignty of God, to unite them in Jesus, and to unite himself as well with the crucifixion of Jesus Christ by his ardent commitment to the task. Avison, the medical missionary who founded Severance Hospital in Seoul, immigrated from England to Canada at the age of six and acquired his progressive disposition and humane sensibility under the influence of his father. His faith, which grew strong in the Methodist Church made him dedicate his life to foreign mission, and in order to be sent to Korea he transferred to the Presbyterian Church. He advocated the union of Methodism and Presbyterianism, and the scientific, rational, modern, and optimistic faith. His endeavors, however, were merely to clear a runway with modernism and development of science to conserve the old faith. Avison differed in his partial acceptance of evolution from Underwood who refused it, but Avison shared some similarities with Underwood in his insistence that churches should enhance their social influence by developing all three aspects of human beings togethermind, body, and spirit. Both men showed individuals, churches, societies, states, and international relationships a directivity of Union and development according to their religious identities with the idea of an all-encompassing gospel and a total self.