김인서의 시대인식과 조선적 기독교

전인수(In-soo Jeon) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.65 No.-

This article deals with the relationship between Kim In-suh’s perceptions of his time and his Koreanized Christianity. Previous studies have highly appreciated his Koreanized Christianity itself, but further and deeper researches on various characters and limits of it have not been proceeded so far. Also this article tries to find out what was Korea Church like at that time under historical circumstances. The fact that there were similarities in the way Kim In-suh and Lee Yong-do perceived the issues on Korea Church was emphasized in this article. Once they were colleagues and it made them have similar points of view. Eventually, however, Kim chose a different path from Lee’s because he had contrasting opinion on how to overcome the existing crisis in Korea Church. He believed the problem can be solved not by revolution but by revival. Unlike other Presbyterians, Kim argued Korea Church should be self-supported and pursue Koreanized Christianity. This did not mean the exclusion or severance from Mission boards and missionaries. He maintained positive relationship with them. Kim gave high appraisal of Gil Sun-joo’s Korea Theology because he thought Gil’s Malseron(eschatology) acutely expressed oriental and biblical truth. This article summarized several characteristics of Kim’s Koreanized Christianity. Despite clear limitations, his was the most possible and viable indigenization theory at that time. In other words, by arguing the indigenization in church, he could minimize the existing conflicts with Korean church. This article deals with the relationship between Kim In-suh’s perceptions of his time and his Koreanized Christianity. Previous studies have highly appreciated his Koreanized Christianity itself, but further and deeper researches on various characters and limits of it have not been proceeded so far. Also this article tries to find out what was Korea Church like at that time under historical circumstances. The fact that there were similarities in the way Kim In-suh and Lee Yong-do perceived the issues on Korea Church was emphasized in this article. Once they were colleagues and it made them have similar points of view. Eventually, however, Kim chose a different path from Lee’s because he had contrasting opinion on how to overcome the existing crisis in Korea Church. He believed the problem can be solved not by revolution but by revival. Unlike other Presbyterians, Kim argued Korea Church should be self-supported and pursue Koreanized Christianity. This did not mean the exclusion or severance from Mission boards and missionaries. He maintained positive relationship with them. Kim gave high appraisal of Gil Sun-joo’s Korea Theology because he thought Gil’s Malseron(eschatology) acutely expressed oriental and biblical truth. This article summarized several characteristics of Kim’s Koreanized Christianity. Despite clear limitations, his was the most possible and viable indigenization theory at that time. In other words, by arguing the indigenization in church, he could minimize the existing conflicts with Korean church.

바이러스성 크루프로 입원하는 소아 환자의 역학적 특성과 임상적 중증도 평가

전인수,조원제,이정민,김황민,Jeon, In Soo,Cho, Won Je,Lee, Jeongmin,Kim, Hwang Min 대한소아감염학회 2018 Pediatric Infection and Vaccine Vol.25 No.1

Purpose: In this study, the clinical and epidemiological characteristics of patients admitted for viral croup were analyzed to evaluate disease severity based on the organism that caused the infection. Methods: We retrospectively reviewed the medical records of 302 patients who were admitted to the Department of Pediatrics at the Wonju Severance Hospital between May 2013 and December 2016 for viral croup. Patients who showed positive results on multiplex polymerase chain reaction were subsequently diagnosed with respiratory virus infection. The Westley scoring system was used to evaluate the severity of viral croup. Results: Of the 302 patients, 149 were admitted due to severe viral croup, including 88 boys and 61 girls, with a boy-to-girl ratio of 1.44:1. About 110 cases of parainfluenza virus infection have been reported, which accounted for almost half of the total cases. The other identified viruses included influenza virus, human rhinovirus, and respiratory syncytial virus. Analysis of the association between severe viral croup and causative pathogen revealed that only parainfluenza type 2 virus showed a significantly high risk. Parainfluenza type 2 virus did not show an age-based difference in frequency but showed relatively a higher frequency of infections during the summer and fall. Conclusions: In this study, parainfluenza virus type 2 was the only virus associated with severe viral croup. To facilitate proper preventive management, treatment, and prognosis evaluation of viral croup, prospective and multicenter studies should assess the additional variables and the severity of the virus. Additionally, further studies should be conducted to assess age-dependent influences, as well as the regional and seasonal incidence of viral infection.

감정노동을 수반하는 접점직원의 관리에 관한 연구

전인수(Jeon, In-Soo),유재민(You, Jae-Min) 한국마케팅학회 2014 마케팅연구 Vol.29 No.5

본 연구는 이른바 ‘갑’질이 사회적 쟁점으로 등장하여 관심을 끌게 된 감정노동을 대상으로 한 연구다. 서비스노동은 기존의 제조경제 노동과는 달리 고객을 직접 상대하는, 즉 쌍방작용성이란 직무특성으로 인해 감정적 어려움을 겪게 되는데, 이를 감정노동이라 한다. 따라서 이런 직무를 담당하는 직원의 관리는 모순에 직면하게 되는데, 서비스품질과 생산성이다. 이 모순을 해결하기 위해 고안된 것이 서비스-이익사슬모델과 내부마케팅모델이다. 두 모델은 접점직원만족을 중심으로 논리를 전개하고 있어 유사한데, 접점직원이 감정노동을 수반하는 직무를 수행한다는 점을 간과하고 있는 한계를 공히 가지고 있다. 본 연구는 서비스경제로의 전환과 함께 인적자원관리 연구에서 새롭게 등장하고 있는 자기결정성이론과 접점서비스를 할 때 가장 중요한 신념으로 논의되는 고객지향성에 근거하여 두 모델의 한계를 극복하는 것이 목적이다. 이를 위해 구체적으로 세 가지 가설을 제기하여 대표적인 감정노동의 현장인 증권회사 인바운드 콜센타상담사를 대상으로 검증하였으며, 연구결과에 근거하여 감정노동을 수반하는 접점직원관리의 기존모델을 수정하는 방안을 제시하면 다음과 같다. 먼저, 두 모델 모두 자기결정성이 높은 관리방식인 서비스유연성으로 접점직원의 만족을 유도해야 한다는 점을 반영해야 할 것이다. 다음으로, 고객지향성을 두 모델 모두에 매개변수로 강조할 필요가 있다. 구체적으로 서비스-이익사슬은 “자기결정성이 있는 내부서비스품질 → 직원만족 → 고객지향성 → 서비스성과(고객만족, 고객애호도, 매출 및 이익 등)”로, 내부마케팅모델은 “자기결정성이 있는 내부마케팅활동 → 직원만족 → 고객지향성 → 서비스성과”로 수정할 것을 제안한다. The unethical behavior of party A(denoting the superior party in an unequal contractual relation), ‘Gapzil(in Korean)’, has become a social issue after the incident involving an executive of a big corporation and a cabin crew member of a Korean Air Flight. Although manufacturing economy was shifted to service economy and information economy, emotional labor hasn"t received attention by academic and social areas. This study is to analyze the management of emotional labor, while the existing study has studied these subjects focusing mostly on emotion and the emotion-coping strategy. To solve the paradox of enhancing service quality and productivity in the frontline service at the same time, the management of emotional labor has been approached with two models; service-profit chain and internal marketing. The two models, focus on the satisfaction of frontline employees and have a weakness of not considering the difficulty of emotional labor. To solve the paradox, this study aims to find new ideas based on the self-determination theory and customer orientation. To that end, three hypotheses are proposed and tested using data from an in-bound call center of a Korean securities brokerage companies. The result shows that the service flexibility has a high impact on caller"s satisfaction. This is to say, among the internal marketing mix, self-determination factor is the key to solve the difficulties of emotional labor most effectively. Secondly, emotional labor"s satisfaction, mediated by customer orientation, has a positive effect on job performance. This is to say that the paradoxical task of enhancing both the employee satisfaction and service performance is solved through the deep belief of frontline employee towards customer orientation. Based on these findings, we can suggest two modified models as follows; “service quality based on self-determination → employee satisfaction → customer orientation → service performance”, “internal marketing based on self-determination → employee satisfaction → customer orientation → service performance.”

산업재영업에 있어서 조직공정성, 조직시민행동 및 영업성과의 관계

배일현(Il Hyun Bae),전인수(In Soo Jeon) 한국경영학회 2003 經營學硏究 Vol.32 No.1

Due to the boundary spanning role, there is a lot of coordination cost in marketing or sales department. As the method to reduce rhise cost, market orientation, internal marketing and synchronized marketing has been discussed. These mehods are focused on the interaction between departments, our study supposes that salesperson’s role perception can reduce coordination cost. Generally salesman(staff) does in-role and extra-role. This study assumes that the organizational citizenship behavior as one type of extra role can curb employee’s opportusnim, so the coordination cost between department would be reduced. And owing to employee’s perception of organizational justice his or her organizational citizenship behavior would be increased. The results of this study shows that the relationship of organizational of justice, organizational citizenship behavior and sales performance is significant. Also before, during and after relationship among three type of organizational justice is recognized.

문화적 관점으로 본 스타 부흥사 이용도

전인수(Jeon In-Soo) 연세대학교 신과대학(연합신학대학원) 2009 신학논단 Vol.57 No.-

Yong Do Lee has been classified as a mystic. This is based on the specific quality of his faith. This paper makes clear the origin of Yong Do Lee's mystical faith and how he used it to reform the church. It also analyses his revival service as a cultural phenomenon and him as a super-star of Christianity. This analysis considers the revival service as a social or cultural phenomena and will present the reason Yong Do Lee was so popular in Korean Christianity, arguing that he is the origin of Jesus Church. Until now, there has been no explanation on Yong Do Lee as a star of Korean Christianity and his social phenomenon. During the period of Japanese occupancy, there were many pastors who paid attention to the revival service, which had important cultural elements in Korean Christianity. While others considered mysticism as a way of individual meditation, Yong Do Lee introduced it to the church revival and gave a new, vital power to the churches through asceticism meditation. Young age, unlimited love, prayer, and sermons calling people to compassion caused him to have many ardent followers, and their gatherings were so enormous. His pictures were famous among believers, and many letters had the quality of modem fan letters to superstars. The revival services he led were similar to people coming to a concert seeking a superstar. Yong Do Lee was especially popular among the women believers. The analysis of these specific features show that Y ong Do Lee had the some of the same characteristics as a superstar, which was different from other revival leaders. Yong Do Lee was criticized because he rebuked other pasters in his sermon, and eventually he collapsed from the false prophecy of Joon Myung Han in 1932. But his followers continued to participate in Yong Do Lee's church, showing people their cohesive power. Yong Do Lee gained popularity from the whole country, but especially in the northwest regions of P'yongyang and Pyongan-Namdo. Yong Do Lee has been classified as a mystic. This is based on the specific quality of his faith. This paper makes clear the origin of Yong Do Lee's mystical faith and how he used it to reform the church. It also analyses his revival service as a cultural phenomenon and him as a super-star of Christianity. This analysis considers the revival service as a social or cultural phenomena and will present the reason Yong Do Lee was so popular in Korean Christianity, arguing that he is the origin of Jesus Church. Until now, there has been no explanation on Yong Do Lee as a star of Korean Christianity and his social phenomenon. During the period of Japanese occupancy, there were many pastors who paid attention to the revival service, which had important cultural elements in Korean Christianity. While others considered mysticism as a way of individual meditation, Yong Do Lee introduced it to the church revival and gave a new, vital power to the churches through asceticism meditation. Young age, unlimited love, prayer, and sermons calling people to compassion caused him to have many ardent followers, and their gatherings were so enormous. His pictures were famous among believers, and many letters had the quality of modem fan letters to superstars. The revival services he led were similar to people coming to a concert seeking a superstar. Yong Do Lee was especially popular among the women believers. The analysis of these specific features show that Y ong Do Lee had the some of the same characteristics as a superstar, which was different from other revival leaders. Yong Do Lee was criticized because he rebuked other pasters in his sermon, and eventually he collapsed from the false prophecy of Joon Myung Han in 1932. But his followers continued to participate in Yong Do Lee's church, showing people their cohesive power. Yong Do Lee gained popularity from the whole country, but especially in the northwest regions of P'yongyang and Pyongan-Namdo.

김교신의 무교회주의

전인수(Jeon In-Soo) 한국기독교역사연구소 2016 한국기독교와 역사 Vol.- No.45

본고는 김교신의 무교회주의가 무엇인지 분석하였다. 최근 한국 신학계에서는 최태용의 교회론을 논하면서 그의 비교회주의가 무교회주의와 어떻게 같고 다른지에 대한 학자들의 의견차가 존재한다. 이에 본고는 김교신의 무교회주의와 최태용의 비교회주의를 상호 비교하면서 이런 논쟁점을 해소하고자 하였다. 김교신의 무교회주의에는 세 가지 특성이 있다. 첫째, 무-교회-주의적 특성이다. 이는 제도교회 없이 바로 성서를 통해 그리스도를 믿는 신앙형태이다. 둘째, 무교회주의에는 무-교회주의적 특성이 있다. 이는 교회주의에 대한 비판이자 극복의지이다. 셋째, 무교회주의는 전적 기독교의 특성이 있다. 이는 김교신이 무교회주의를 기성 기독교와는 구별되는 예수의 종교이자 성서가 말하는 ‘그’ 기독교로 보았다는 뜻이다. 특히 전적 기독교는 교회나 교회주의라는 틀로 무교회주의를 파악하는 인식을 넘어서는 초-무교회주의적 특징을 보인다. 결론적으로 최태용의 비교회주의는 김교신의 무교회주의와 같지 않다. 그래서 최태용이 제도적 교회 자체보다는 조선교회 안에 있는 교회주의를 비판했다는 견해는 타당하다. 그러나 교회주의에 대한 비판적 인식이 비교회주의에만 있다는 견해는 옳지 않다. 무교회주의에도 교회주의에 대한 비판적 입장이 자리 잡고 있기 때문이다. 이 점에서 볼 때 비교회주의와 무교회주의의 공통점을 강조한 연구자나 그 차이점을 강조한 연구자 모두 무교회주의의 일부 특성에만 주목했음을 알 수 있다. 무교회주의는 비교회주의보다 이해의 폭이 넓으며, 교회주의에 대한 이해에 있어서도 차이가 드러난다. This study examines the Non-Church Movement of Kim Kyo-Shin. In recent years, there have been disagreements between theologians in the Korean theological circles as part of their discussion of his theory of church regarding how Choi Tae-Yong’s Anti-Churchism is different from and similar to Non-Church Movement. Therefore, this study aims to resolve such disagreements by comparing Non-Church Movement of Kim Kyo-Shin and Anti-Churchism of Choi Tae-Yong. Kim Kyo-Shin’s Non-Church Movement has three characteristics; first, it is related to non-church-ism. This is the Christian belief based on the Bible without formalized church. Second, it has a non-churchism attribute, which is a criticism against churchism and a will to overcome it, and third, it has a characteristic of Whole Christianity. This means that Kim Kyo-Shin considered Non-Church Movement as a religion of Jesus and ‘the’ Christianity that the Bible says, different from existing Christianity. In particular, Whole Christianity is associated to trans-Non-Church Movement, going beyond seeing the movement in the framework of church or churchism. In short, Choi Tae-yong’s Anti-Churchism is different from Non-Church Movement of Kim Kyo-Shin. Therefore, it is reasonable to conclude that Choi Tae-Yong criticized churchism in the then Korean Church, rather than a church as a system. However, it seems not right to think that critical thinking about churchism exists in Anti-Churchism only, because Non-Church Movement also embraces critical position about churchsim. In this respect, both scholars who put emphasis on the common ground between them and those who stress differences between the two movements are thought to pay attention to only part of the characteristics of Non-Church Movement. It appears that, compared to Anti-Churchism, Non-Church Movement has a broader perspective, showing difference in the understanding of churchism.

김교신의 조선산 기독교에 대한 역사적 이해

전인수(Jeon In-Soo) 한국기독교역사연구소 2017 한국기독교와 역사 Vol.- No.47

김교신의 ‘조선산 기독교’(朝鮮産基督敎)는 조선에서 나온 조선에서 산출된 기독교라는 의미이다. 또한 조선산 기독교를 가능케 하는 구조는 ‘서구 기독교와 조선’의 접맥이 아닌 ‘성서와 조선’의 접맥이다. 그리고 ‘성서와 조선’이 접맥되는 지점은 바로 조선혼(朝鮮魂)과 조선심(朝鮮心)이다. 그러나 그동안 조선인의 주체성을 담보할 수 있는 조선혼과 조선심에 대한 연구는 거의 이루어지지 않았다. 또한 조선산 기독교를 일본 무교회주의의 조선적 적용으로 이해하는 흐름이 대체적인 연구 경향이었기 때문에 김교신을 한국적 배경, 즉 한국사상사 속에서 파악하지 못했다. 때문에 본고는 조선산 기독교를 가능케 하는 조선인으로서의 주체성, 즉 조선혼과 조선심이 무엇인지를 추적하는 동시에 조선산 기독교를 한국사상사의 맥락에서 이해해 보려고 하였다. 김교신이 조선산 기독교에서 조선인의 주체성을 유지하는 방법으로 주목한 조선혼과 조선심은 1920~30년대 매우 보편적으로 사용되는 개념이었다. 곧 김교신은 당시 조선사회에서 일반적으로 사용하고 있던 용어를 차용했던 것이다. 조선혼과 조선심은 대체적으로 조선인의 고유한 정신이나 심성, 정서를 의미했다. 그리고 이 개념은 1920년대의 조선학, 1930년대의 조선학 운동에서 강조되었으며, 문화운동론의 범주 안에서 주로 논의되었다. 이를 통해 김교신도 1920년대 다른 일본 유학생들과 마찬가지로 문화운동론의 담론 안에서 자신의 사상을 형성했으며 귀국한 후 이를 조선에서 구체적으로 실현하고자 했음을 알 수 있다. 곧 김교신은 사회주의를 반대하고 정치적 독립운동에는 거리를 두었으며, 조선의 재발견과 정신적 각성을 통해 신문명을 이루고자 했던 문화운동론의 범주 안에 있었던 민족주의자였다. 이러한 평가는 우치무라 간조[內村鑑三]의 영향을 받은 무교회주의 담론으로 단선적으로 평가해왔던 이해에서 벗어나 김교신을 당시 한국적 맥락 안에서 보다 복합적으로 이해할 수 있는 중요한 논점이라고 생각된다. ‘Christianity born in Chosun’ by Kim Kyo-shin means Christianity that came from Chosun and that was derived from Chosun. In addition, the structure that enables Christianity born in Chosun is not a point of contact between the ‘western Christianity and Chosun’, but between ‘the Bible and Chosun". And the point where ‘the Bible and Chosun’ comes in is ‘the spirit of Chosun’ and ‘the heart of Chosun’. However, little studies have been conducted on ‘the spirit of Chosun’ and ‘the heart of Chosun’ that can guarantee the subjectivity of the Korean in the previous research. In addition, since the academic trends back then sought to understand ‘the Christianity born in Chosun’ as the Chosun style application of non-church movement in Japan, Kim Kyo-shin was not understood against the Korean background, that is, within the context of Korean history of thought. Against this backdrop, this article aims to understand ‘the Christianity born in Chosun’ within the context of Korean history of thought while seeking to identify the subjectivity of people of Chosun that enabled ‘the Christianity born in Chosun’, that is, ‘the spirit of Chosun’ and ‘the heart of Chosun’. ‘The spirit of Chosun’ and ‘the heart of Chosun’, which Kim Kyo-shin noted as a way to maintain the subjectivity of the people of Chosun were a very commonly used concept in the 1920s and 1930s, and Kim Kyo-shin borrowed the terms that were frequently used in Chosun society at the time. ‘The spirit of Chosun’ and ‘the heart of Chosun’ generally meant the inherent spirit, disposition and mentality of the people of Chosun. This concept was specifically emphasized in Korean Studies in the 1920 and 1930s and was mainly discussed within the context of the theory of cultural movement, through which Kim Kyo-shin much like other Korean students studying in Japan in the 1920s is found to have established his own ideas in the discourse of the theory of cultural movement and to have sought to put them into practice after he came back to Korea. Kim Kyo-shin was a true nationalist who was in opposition to socialism, distanced himself from political independence movement, and positioned himself in the category of the theory of cultural movement which intended to achieve the new civilization through rediscovery of Chosun and spiritual awakening thereof. This evaluation is considered an important issue that allows us to understand Kim Kyo-shin in a more comprehensive manner within the context of Korean circumstances at the time, beyond the previous linear understanding and evaluation in the discourse of non-church movement under the influence of Uchimura Ganzo.

김교신의 일기 연구: 삶에 대한 그의 철학과 그 구현 형태

전인수(In-Soo Jeon) 연세대학교 신과대학(연합신학대학원) 2018 신학논단 Vol.92 No.-

The purpose of this study is to examine Kim Kyoshin’s journal historically and his philosophy of life and spirit of Christianity penetrating through the journal. The reason this author intends to look into Kim Kyoshin’s philosophy of life and Christian view of world with his journal is that this researcher has academic interest in considering his journal in the perspective of church history and also believes that his philosophy of life will play roles as religious criteria for Christians in Korea. This article stresses not only historical consideration which is the original mission of church history but also practical theology to seek the alternatives of Korean church. There has been no research on Kim Kyoshin’s journal up until now. Despite that, the recent publication of 『Kim Kyoshin Il-bo』’s translation can be evaluated highly just as it is. While developing discussion here, this author sets force the opinion that it is needed to reconsider the popular view that Kim Kyoshin burnt Il-bo (日步) and also Kim Kyoshin’s Ii-il-il-saeng (一日一生, one day, one life) was not just because of Uchimura Kanzo’s influence. Kim Kyoshin’s journals can be formally divided into two types: private journals, Il-bo, and open ones, Seongseo Tongsin (城西通信, News from the West of Seoul) and Seongjo Tongsin (聖朝通信, Bible and Chosen News). Out of 30 or journals, only two Il-bo are left now. They formed Kim Kyoshin’s inner space as the only field where he could unfold his thoughts with no constraints during the Japanese colonial era. Meanwhile, his open journals published on Seongseo Chosen serially tended to be more public and significantly contributed to the formation of directivity and identity of non-churchism and also the subscribers’ religious and spiritual growth. Examining Kim Kyoshin with his philosophy of life penetrating his journals, we can find three points of transition which are the 1910’s, 1920’s, and 1930’s approximately. Kim Kyoshin was considerably influenced by ‘Hak-yi-seong-in (學以成人, becoming a Confucian whole being through learning)’ which is the Confucian view of the world in the 1910’s, Uchimura Kanzo’s ‘Ii-il-il-saeng’ (一日一生, one day, one life) in the 1920’s, and ‘O-nuel-sal-yi (living today only, 今日生活)’ which is Ryu Yeongmo’s philosophy in the 1930’s. Kim Kyoshin did make efforts to realize his beliefs in his life concretely, and this can be summarized as his endeavoring for life according to one’s faith, all believers’ priesthood, and invisible church. The purpose of this study is to examine Kim Kyoshin’s journal historically and his philosophy of life and spirit of Christianity penetrating through the journal. The reason this author intends to look into Kim Kyoshin’s philosophy of life and Christian view of world with his journal is that this researcher has academic interest in considering his journal in the perspective of church history and also believes that his philosophy of life will play roles as religious criteria for Christians in Korea. This article stresses not only historical consideration which is the original mission of church history but also practical theology to seek the alternatives of Korean church. There has been no research on Kim Kyoshin’s journal up until now. Despite that, the recent publication of 『Kim Kyoshin Il-bo』’s translation can be evaluated highly just as it is. While developing discussion here, this author sets force the opinion that it is needed to reconsider the popular view that Kim Kyoshin burnt Il-bo (日步) and also Kim Kyoshin’s Ii-il-il-saeng (一日一生, one day, one life) was not just because of Uchimura Kanzo’s influence. Kim Kyoshin’s journals can be formally divided into two types: private journals, Il-bo, and open ones, Seongseo Tongsin (城西通信, News from the West of Seoul) and Seongjo Tongsin (聖朝通信, Bible and Chosen News). Out of 30 or journals, only two Il-bo are left now. They formed Kim Kyoshin’s inner space as the only field where he could unfold his thoughts with no constraints during the Japanese colonial era. Meanwhile, his open journals published on Seongseo Chosen serially tended to be more public and significantly contributed to the formation of directivity and identity of non-churchism and also the subscribers’ religious and spiritual growth. Examining Kim Kyoshin with his philosophy of life penetrating his journals, we can find three points of transition which are the 1910’s, 1920’s, and 1930’s approximately. Kim Kyoshin was considerably influenced by ‘Hak-yi-seong-in (學以成人, becoming a Confucian whole being through learning)’ which is the Confucian view of the world in the 1910’s, Uchimura Kanzo’s ‘Ii-il-il-saeng’ (一日一生, one day, one life) in the 1920’s, and ‘O-nuel-sal-yi (living today only, 今日生活)’ which is Ryu Yeongmo’s philosophy in the 1930’s. Kim Kyoshin did make efforts to realize his beliefs in his life concretely, and this can be summarized as his endeavoring for life according to one’s faith, all believers’ priesthood, and invisible church.

최태용의 조선적 기독교 연구

전인수(Jeon In-Soo) 한국기독교역사연구소 2013 한국기독교와 역사 Vol.39 No.-

본 소고는 최태용의 조선교회 인식이 조선적 기독교로 어떻게 발전되었는지를 살펴보고자 한다. 곧 최태용의 조선교회 인식과 조선적 기독교 운동이 어떤 상관관계를 가지는지를 사상적으로 재고찰하고자 하는 것이다. 최태용은 1920년대 조선교회의 근본문제를 신앙의 부재에서 찾았다. 그는 신앙과 신조, 신앙과 교회를 구분하면서 조선교회가 신앙의 생명성을 회복해야 한다고 주장하였다. 그는 제도, 조직화된 교회에 신앙의 이름으로 반발하면서 내적으로 살아있는 기독교를 추구했고, 신조를 믿는 ‘믿음’과 성령을 통한 하나님과의 교제인 ‘신앙’을 구분함으로써 “신앙이 무엇인가”에 대한 패러다임의 변화를 추구했다. 그는 이를 ‘신앙혁명’이라고 불렀다. 한국신학이라고 평가되는 ‘영적 기독교’론은 이러한 신앙혁명을 신학적으로 이론화한 것이었다. 그러나 최태용은 자신의 신학을 전개하는 과정 중에 예수께서 이 땅에서는 완전한 육이었다는 ‘순육론’을 주장하고, 조선교회가 성서를 숭배하는 성서주의에 빠져있다고 비판하게 된다. 이는 조선교회의 보편적인 기독론이나 성서관과는 배치되는 주장으로서, 그는 이 때문에 이단으로까지 비판받게 되었다. 최태용은 서구교회로부터의 정치적, 경제적, 신앙적인 독립을 추구하였다. 그는 조선교회가 서구교회와 선교사들로부터 독립하고, 서양인의 근본주의적 신앙의 한계를 극복하는 ‘영의 기독교’를 산출해야 한다고 생각하였다. 이러한 문제의식은 1935년 복음교회의 설립으로 이어진다. 그러나 최태용은 일제에 대해서는 치열한 문제의식을 갖지 못했다. 그는 오히려 전도의 사명을 받은 1916년 이후 정치적 민족주의를 단념함으로써, 일제말 친일적인 글을 쓰게 되는 사상적 단초를 제공한다. 복음교회는 최태용의 조선교회 인식이 고스란히 묻어난 결과물이었다. 즉 신앙의 생명성을 담보하되, 서구교회와 선교사로부터는 독립된 교회의 추구가 복음교회의 설립으로 이어진 것이다. 그러나 최태용은 조선인의 창출신학을 주장했지만, 기독교를 조선의 종교전통과 재래문화 안에서 토착화하는 데에는 거의 관심이 없었다. 또한 복음교회 설립 이후 최태용의 신학은 제도교회를 더욱 옹호하고, 극단적인 성서관도 완화되며, 순육론은 포기하게 되는 등 전체적으로 보수화되는 것을 볼 수 있다. 이는 복음교회가 빠르게 기성교회화 되었다는 것을 의미한다. This article examines Choi Tae Yong’s viewpoints on Korean Church, Western Church, missionaries and Japan under the assumption that these all influenced later development of his Koreanized Christianity. Also it tries to clarify the interrelationship between his perception of his time and his Koreanized Christian Movement. Choi thought all the existing problems of Korean Church during the 1920s resulted from the absence of faith. He distinguished faith from creed, faith from church, proclaiming Korean Church ought to revive the vitality of faith. He opposed fossilized church in the name of faith, sought Christianity with inner vitality and pursued a paradigm shift, by separating faith on creed from genuine faith which indicated the intimate relationship with God. He called this ‘revolution of faith.’ Later, his ‘Spiritual Christianity’ which was regarded as Korean theology theorized this ‘revolution of faith.’ In the process of this theorization, he argued Jesus was a perfect flesh on the earth and criticized that Korean Church was worshiping the Bible. These were against common Christology or biblical viewpoints at that time, which made him condemned as a heretic. He searched for ways to induce political, economical and spiritual independence from Western Church. He argued Korean church had mission to achieve independence from Western Church and missionaries, overcome fundamentalism of the West and eventually accomplish spiritual Christianity. His critical thoughts made it possible to establish ‘Gospel Church’ in 1935. He, however, did not foster a critical mind toward Japanese reign over Korea. He rather gave up political nationalism and made pro-Japanese remarks after he experienced conversion in 1916. Gospel Church was a fruit of his perception of churches in Korea. The establishment of Gospel Church can be attributed to his pursuit of spiritual vitality and independence from Western Church. Ironically, while he emphasized the importance of unique Korean theology, he was barely interested in indigenizing Christianity in the soil of Korean religious traditions and culture. Rather, he supported church systems, mollified his extreme attitude toward the Bible and abandoned his theory on Jesus’ perfect flesh after the establishment of Gospel Church. That meant Gospel Church rapidly became similar to main churches.

김교신의 ‘조선산 기독교’ : 그 의미, 구조와 특징

전인수(Jeon In-Soo) 한국기독교역사연구소 2010 한국기독교와 역사 Vol.33 No.-

기존 연구를 통해 조선산 기독교의 대체적인 모습은 밝혀졌지만 아직도 연구자들 사이에서 조선산 기독교가 무엇인지에 대한 의견의 불일치가 존재한다. 그중 조선산 기독교가 ‘조선적 기독교’를 의미하는지, 아니면 ‘기독교적 조선’을 의미하는지는 중요한 논쟁점이다. 필자는 ‘조선산’이라는 용어를 김교신이 어떤의미로 사용했는지에 착안하여 조선산 기독교의 의미, 구조, 그 특징을 추적하였다. 이를 통해 기존 연구의 논쟁점도 해소하고자 노력하였다. 김교신은 ‘조선산’이라는 단어를 자신의 글에서 총 3번, ‘조선산 기독교’라는 단어는 단 한번 사용하였다. 그는 조선산을 조선에서 난, 조선에서 만들어진, 혹은 조선에서 배출된이라는 뜻으로 사용하고 있다. 그렇게 본다면 조선산 기독교도 조선에서 난 기독교, 조선에서 만들어진 기독교라는 의미를 갖는다. 이를 영어로는 ‘Christianity born in Korea’라고 할 수 있다. 조선산 기독교는 조선에서 산출된 기독교이기 때문에 다른 나라의 기독교와는 다른 특이성을 갖는다. 김교신은 이러한 특징을 ‘조선 김치 냄새나는 기독교’라고 표현하였다. 조선산 기독교는 ‘성서와 조선’의 접맥, 혹은 ‘성서를 조선에’라는 구도를 가지고 있다. 그는 성서를 읽음으로써 기독교의 진리를 충분히 파악할 수 있다고 생각하였다. 이는 그가 ‘서구 기독교와 조선’이나 ‘서구 기독교를 조선에’라는 구도를 생각하지 않았다는 것을 의미한다. 그는 성서가 말하는 ‘순수한 기독교’와 ‘소위 기독교’를 구분하였다. 김교신에게 있어 서구 기독교는 교회주의에 기형화한 기독교로서 기독교의 원형이 아니라 극복의 대상이었을 뿐이다. 서구 기독교를 비판적으로 인식했기 때문에 김교신은 서구교회의 조선 이식(移植)에도 반대하였다. 그는 조선교회가 미국교회로부터 경제적으로뿐만 아니라 정신적으로 자립하길 원했다. 그러나 김교신이 기독교 전통 모두를 거부했던 것은 아니다. 그는 초대 기독교, 예수의 기독교는 긍정하였고, 예수-바울-어거스틴-루터 등은 성서의 진리를 제대로 천명했다고 생각하였다. 우찌무라의 무교회주의에 대해서도 그는 본연의 복음과 그리스도의 복음 자체를 선양하였다고 높이 평가하였다. 조선산 기독교는 크게 네 가지 정도의 특징을 가지고 있다. 첫째는 성서의 진리가 조선어로 표현된다는 점이다. 둘째는 조선의 환경, 즉 조선의 땅과 문화, 자연에 접맥되고 체화된 기독교라는 특징을 갖는다. 세 번째는 일상생활 속에서 경험된 성서적 진리를 조선의 것으로 쉽게 표현하는 기독교라는 특징을 갖는다. 마지막으로는 성서를 공부하고 강해하는 방식도 조선의 전통을 계승한 ‘구조선식’이었다는 점이다. 이러한 조선산 기독교의 모습은 「성서조선」에 잘 드러나있다. 결론적으로 조선산 기독교는 서구적 기독교의 이식 과정 없이 성서만으로 하나의 토착 기독교를 산출해 내는 또 하나의 ‘조선적 기독교’라고 평가할 수 있다. 그의 조선산 기독교는 성서를 통해 사도적 기독교를 조선에 구현하려는 독특한 구조를 가지고 있었기 때문에 처음부터 제도적 교회는 논의의 대상에서 제외되었다. 곧 그의 조선산 기독교는 성서와 조선이라는 두 축을 견지함으로써 교회라는 매체가 없이도 구현 가능한 구조를 가지고 있었던 것이다. 이는 보수적 조선교회의 반대에 직면하기도 했지만, 일제말 민족과 신앙의 정체성 모두를 지켜 나갈 수 있는 유일한 구조였다. Studies on “Chosun (which Korea was called during the Chosun dynasty and the Japanese reign)-san Christianity” started to blossom in the mid-1990's. Since then, research has revealed what was the approximate structure of Chosun-san Christianity, but there still exists considerable disagreement among scholars on what Chosun-san Christianity really is. Whether it means “Koreanized Christianity” or “Christianized Korea” is still in dispute. This article focuses on demonstrating the meaning, structure, and characteristics of Chosun-san Christianity, especially delving into the term “Chosun-san” used by the Korean Christian leader of a non-church group, Kim Kyo-shin. In his writings, he used the term “Chosun-san” three times and ‘Chosun-san Christianity’ once. According to him, “Chosun-san” means “born in Chosun” or “made in Chosun.” In this sense, Chosun-san Christianity also has the meaning of Christianity born in Chosun or made in Chosun. Since Chosun-san Christianity indicates Christianity only originating in Chosun, it fundamentally differs from those in other cultures or countries. He expressed this idea explicitly with the phrase, “Christianity with Chosun kimchi odor.” His Chosun-san Christianity has a distinct structure. Its main idea is to connect the Bible with Chosun or give the Bible to Chosun. He believed that by reading the Bible Chosun people could encounter the truth of God. This also indicates that he didn't approve of Chosun intermingling with or being influenced by Westernized Christianity. He distinguished “so-called Christianity” from “genuine Christianity,” which the Bible talks about. For him, Westernized Christianity was distorted, manipulated by churchism. It already lost its authenticity and became something to overcome. Since he criticized Westernized Christianity, it was natural for him to refuse to transplant the Western church to Chosun. He wanted Chosun Christianity to be independent from the Western Church, especially the American Church, both financially and spiritually. However, he didn't deny all of Christian tradition. He acknowledged early Christianity. He thought Jesus, Paul, Augustine, and Luther were the ones who proclaimed the truth in a right way. He also thought highly of Uchimura's non-church movement for the way that he promoted the original Gospel of Christ through the Bible. Chosun-san Christianity has four distinct characteristics. First, the truth of the Bible should be expressed in the Korean language. Second, it is Christianity that is incarnated in Chosun's land, culture, and nature. Third, it is Christianity plainly expressed in the daily lives of Chosun people. Fourth, it exhibits a unique method of studying the Bible that is very similar to that of Seodang, a traditional education system of the Chosun dynasty. These four characteristics are well revealed in Sungseo Chosun, the Christian magazine Kim published. In conclusion, Chosun-san Christianity is one specific kind of Koreanized Christianity which didn't experience the transplant process of Westernized Christianity. Kim's Chosun-san Christianity’s unique structure was to fulfill genuine Christianity through the Bible, so western church was not taken into account from the beginning. In other words, since his Chosun-san Christianity maintained two axes, which are the Bible and Chosun, it could be completed without institutional church. In consequence, it had to confront the objection of the Chosun Church, but it was the only structure able to maintain the original identity and faith of Christianity under the Japanese reign.