김치 보충제가 건강한 성인의 혈중 지질농도에 미치는 영향

최선혜(Sun Hye Choi),김현주(Hyun Ju Kim),권명자(Myung Ja Kwon),백영호(Yeong Ho Baek),송영옥(Yeong Ok Song) 부산대학교 김치연구소 2001 김치의 과학과 기술 Vol.7 No.-

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조선초기 태조 , 태종대 초제의 시행과 왕권 강화

최선혜 ( Seon Hye Choi ) 한국사상사학회 2001 韓國思想史學 Vol.17 No.-

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조선후기 천주교의 확산과 가부장 사회의 분열

최선혜(Choi, Seon-hye) 한국교회사연구소 2012 敎會史硏究 Vol.0 No.38

The fact that Catholicism growth in late Chos?n society implies that political ideologies put forth in the public sphere were separate from the religious faith held by civilians. So much as to justify a life-dependent struggle. Catholicism was subject to persecution, being branded as a “corrupt doctrine”(sagyo : 耶敎). Yet as a subculture it communicated with other such subcultures and brought about a rift in the Neo-Confucianism based late Chos?n society. Along with the constructions of a patriarchal culture, myths and oral traditions regarding women were gradually faded out. In contrast, religious activity regarding the Holy Goddess(山神 聖母) and the Holy Mother(聖母) increased in late Chos?n. Within the worship of Holy Goddess, Holy Mother as a subculture, the Catholic Holy Mother(St. Mary) was also introduced to Chos?n society. The Catholic Holy Mother was a symbol of purity, humility, and obedience, but moreover, she was also a active agent in the birth of Jesus Christ and salvation. Thus by at first clashing and interacting with late Chos?n’S subculture of goddess worship, the Catholic Holy Mother was solidified as its own religious ethos. The figure of Jesus was a difficult concept to convey to late Chos?n society. The idea that Jesus was born without a physical father and instead only though the active role of the Holy Mother had no correlatives within the patriarchal culture based on the Neo-Confucianism. Furthermore the idea that Jesus was the Son of God and thus a Holy Son was a source of cultural shock for Chos?n society. A more problematic relationship was that between Jesus and his father, God, who apparently was manifest as his son. It was a mystery in the intellectual framework of Confucianism as to how a substantial Jesus could be amalgamated with heavenly being. Besides, from a government’s viewpoint, Jesus, like Siddhartha Buddha, was someone claiming to have control over heaven and earth and luring people, like many ‘Living Buddha’(生佛) claimants of the time. Another shock to Chos?n society by Catholicism was how faithful formed a new community based on the commonality of religious belief. The Catholic community had some internal organization, and believers sometimes left their family and hometown for that community. In the eyes of the state, the Catholics were a covertly organized society, potentially a threat to the stability nation as the White Lotus Movement had been for the Qing Dynasty. It may be hard to conclude that Catholicism’s religious culture accelerated the fall of patriarchal culture. It is also difficult to say that Catholicism was a counter culture with an explicit intention to confront the normative social structures of late Chos?n. Nonetheless, Catholicism blended and clashed with other subcultures and eventually led to a greater flow of change that encompassed a shift in social structure.

도자 장신구의 역사

최선혜(Choi, Sun Hye) 국민대학교 동양문화디자인연구소 2011 Journal of Oriental Culture&Design Vol.3 No.2

도자장신구의 역사는 1기 테라코타 장신구, 2기 고대 파이앙스 장신구, 3기 근대의 자기 장신구, 4기 현대의 예술·패션 도자장신구로 구분할 수 있다. 도자장신구는 도자의 재료, 기법의 발전과 더불어 그 가능성을 확장했으며 각 시대별 장신구의 사회적 취향에 부합하는 공통된 요소를 가지고 있을 때 활발하게 제작되었다. 고대 이집트시대에 불투명한 파란색 계열의 원석이 사랑받아 다양한 형태의 파란유약을 바른 파이앙스가 대량 생산되었고, 18세기 유럽에서 도자식기가 명품으로 상류층의 문화를 대변하면서 명품 도자기 업들이 자기 장신구를 제작하였다. 현대에는 도자재료의 친환경, 하이테크 개념의 확장으로 예술, 패션과 융합하는 다양하고 실험적인 시도들로 인해 새로운 도자장신구의 부흥기를 꾀하고 있다. History of ceramic jewelry can be divided into: 1st phase terra cotta jewelry, 2nd phase ancient faience jewelry, 3rd phase modern porcelain jewelry and finally 4th phase contemporary art and fashion ceramic jewelry. Ceramic jewelry had expanded its potentiality together with development of material and technique of ceramic. It was manufactured with full vitality when it had common elements that complied with social tastes and trends of jewelry for each era. In ancient Egypt, since blue-affiliated opaque gemstones were loved, various types of faiences glazed by blue color were massively produced. In 18th century, as luxury ceramic tableware represented the culture of upper class in Europe, luxury ceramic companies manufactured porcelain jewelries. In modern times, thanks to eco-friendly nature of ceramic material and high technique, various experimental that combines art and fashion is being attempted and new era of restoration and revival of ceramic jewelry is expected.

한국 천주교회의 미국 천주교 외방선교회(메리놀회)와의 교류와 그 의의

최선혜(Choi, Seon Hye) 한국교회사연구소 2016 敎會史硏究 Vol.0 No.49

이 연구의 목적은 한국 천주교회와 미국 천주교회의 교류를 검토함으로써 한국 천주교회사를 보다 새로운 관점에서 이해하는데 있다. 유럽의 천주교회와 달리 미국 천주교회는 20세기 초에 이르러서야 외방 선교에 나서기 시작하였다. 이에 아시아 선교를 목표로 ‘미국 천주교 외방선교회’(메리놀회)를 창설(1911)하였고, 한국 천주교회는 메리놀회 창설 직후 부터 교류를 시작하였다. 한국 천주교회는 무엇보다 아시아 선교에 대한 미국의 책임을 촉구하였으며, 한국은 동양의 그 어떤 나라보다도 영성이 일어나는 준비된 선교지임을 강조하였다. 세계 제1차 대전이 발발하여 전쟁이 장기화되자 한국 천주교회는 더욱 절박하게 미국 천주교회가 선교지에 대한 책임을 깨닫게 되기를 촉구하였다. 메리놀회는 외방 선교에 대한 미국의 책임을 촉구하는 한국 천주교회의 요청에 진지한 반응을 보였다. 창설자 월시 총장은 선교사 파견을 위한 초석으로 아시아 천주교회 순방길에 올랐고, 직접 진출을 위한 논의를 진행하였다. 그 여정에서의 경험을 담아 여러 출판물을 통해 한국 천주교회의 역사와 현황을 소개하고 한국에서 순교한 선교사의 전기도 출간하며 한국 교회에 대한 관심과 후원을 호소하였다. 한국 천주교회는 일제의 압박에도 시달리고 있음을 전하며 일본 정부가 일본과 한국 모두를 파멸시키고 있다고 보고하였다. 천주교인이 되는 것과 관련해 한국인에게 가장 큰 두려움은 일본 경찰의 감시를 받는 것이며, 교묘하게 자행되는 일본 정부의 그리스도교 압박으로 개종자가 크게 떨어지고 있다며 안타까워하였다. 메리놀회도 이러한 요청에 적극 반응하며 한국에 진출하는 문제의 중요성을 집중해 다루었다. 마침내 교황청은 메리놀회의 한국 선교를 공식적으로 승인하였고, 메리놀회는 순교자의 나라인 한국은 메리놀에게도 감동적인 곳이 될 것이라고 밝혔다. 한국 천주교회의 미국 천주교회를 향한 선교의 책임과 당위성에 대한 호소, 아시아 선교를 목표로 한 미국 외방선교회의 적극적 호응, 이에 대한 교황청의 후원과 승인으로 마침내 미국 천주교회의 한국 진출은 이루어졌다. The goal of this research is to understand the relationship between the Korean Catholic Church and the American Catholic Church. Since the establishment of the Catholic Church in Asia, there had never been a direct exchange with the American Catholic Church. Only after the 20th Century did the American Catholic Church begin leading foreign missionary work. After the mid-19th Century, Fr. Walsh, Fr. Price, and Mother Mary Joseph Rogers founded the “Catholic Foreign Mission Society of America”(Maryknoll) with the aim of creating mission in Asia. The Korean Catholic Church hoped that the American Catholic Church would realize its responsibility in foreign missions, and wanted it to recover it’s reputation by realizing that the United States was the only country with Protestantism, and prejudiced as a country known only for its money. Maryknoll responded genuinely to the Korean Catholic Church’s request regarding foreign missions. As a cornerstone for sending missionaries, Superior General Fr. Walsh visited Korea where he discussed making advances in Korea. By publishing a magazine and Korea-related books, the history and circumstances of the Korean Catholic Church which transpired out of persecution and martyrdom were introduced, and garnered further interest and attention about the Korean Church. Ultimately, the Vatican officially allowed Maryknoll a mission in Korea. The responsibility and duty of the American Catholic Church’s missionary work, the active response to create Asian missions by the Catholic Foreign Mission Society of America, and the Vatican’s support and approval is subsequently what brought about the entrance of the American Catholic Church into Korea.

1960~1970년대 한국 정부의 가족계획 사업에 대한 가톨릭의 대응

최선혜(Choi Seon-hye) 가톨릭대학교(성심교정) 인간학연구소 2005 인간연구 Vol.- No.9

1940년대 천주교회의 한국 선교와 대한민국 정부 수립

최선혜(Choi, Seon hye) 한국교회사연구소 2015 敎會史硏究 Vol.0 No.47

This research analyzes the actions of the Catholic Church during the establishment and sanction of the Korean government during the 1940’s, focusing on the activities of the Maryknoll Missioners. The Maryknollers were driven out back to the United States, but they continuously raised awareness of the Korea. The most notable of these efforts is their argument that the recovery of Korean sovereignty and the recovery of religious freedom is an act that exemplifies the shared ideals of ‘Justice’ among the international community. The Maryknollers persistently requested the Truman administration to take a definitive stance on Korean independence. They stressed that the United States must keep Korea become an independent nation. In regards to this, they brought up the fact that the United States had signed the United States-Korea Treaty, and argued that it was ergo honorable for the United States to help Korea become independent, as proclaimed in the Cairo Declaration. Even more, they established an organization called ‘Catholics for Korea’ and attempted to raise awareness of the masses of the United States by educating them about Korea. The organization also received numerous signatures from Catholics who were major figures in their respective field in the United States, and published a public statement in support of the establishment of a self-governing Korea. After the end of the war, the Vatican named Bishop Byrne Patrick as the first Apostolic Delegate to Korea. As the first official ambassador of the Vatican in Korea, Bishop Byrne carried out diplomatic efforts in order to establish a Korean government. From all this, we can conclude that the establishment of the government of the Republic of Korea was an affair that the Catholic Church spearheaded in order to fulfill justice in the eyes of the international community.

한국 전쟁기 천주교회와 공산 정권

최선혜(Choi, Seon-hye) 한국교회사연구소 2014 敎會史硏究 Vol.0 No.44

이 연구는 한국 전쟁기 북한 공산 정권과 천주교회의 문제를 초대 주한교황사절 번 주교를 중심으로 검토한 글이다. 이를 위해 메리놀 외방선교회와 골롬반 외방전교회 소속 선교사들이 남긴 한국 관련 문서를 활용하여 보다 국제적으로 분석해 보고자 하였다. 냉전에서 공산 정권은 주요한 저항 세력인 천주교회를 적대 진영으로 간주하여 공격하였다. 이러한 상황에서 교황 비오 12세는 1947년 4월 7일자로 번 주교를 교황특사로 한국에 파견하였다. 한국 천주교회와 정치인은 대한민국 정부가 수립되기도 전에 교황청이 교황사절을 파견한 것은 한국을 독립 국가로 승인한 정의의 결단이라며 환영하였다. 남한만의 단독 총선거도 미군정과 유엔, 그리고 천주교회의 긴밀한 교류 속에 이루어졌다. 미국의 교회 관련 신문과 잡지에는 대한민국이 천주교회의 축복 속에 탄생하였다는 보도가 잇따랐고, 대한민국 정부 수립은 무신론 공산주의에 대한 승리로 규정되었다. 번 주교는 대한민국이 민주주의 국가로 수립된 것을 하느님의 섭리로 이루어진 도덕적 결과물이라고 강조하였고, 국제 사회에서 대한민국 정부가 한반도의 유일한 합법적인 국가로 승인되도록 지원하였다. 이승만은 천주교회는 악과의 전투에서 가장 좋은 동맹이라며 번 주교를 치하하였다. 한국 전쟁이 발발하자 번 주교는 전혀 대항할 의사가 없다는 뜻으로 주교공관의 모든 문을 열어 둔 상태에서 북한군에게 체포ㆍ실종되었다. 정전을 눈앞에 두고서야 생환한 포로들을 통해 ‘죽음의 행진’ 끝에 악의적인 학대로 번 주교가 사망한 사실이 알려졌고, 공산주의자에게는 악마와 같은 무리라는 거센 윤리적 지탄이 가해졌다. 결국 한국 전쟁기에 공산 정권이 천주교회에 가한 행위는 반공(反共)을 한층 강화하는 결과로 이어졌다. The following research surveys and analyzes the Catholic Church’s response to the North Korean Communist regime’s exploitative policies toward the Church during the Korean War. This was done with special focus on the activities of Bishop Byrne, the first Apostolic Delegate to Korea. To better include an international perspective of the matter at hand, documents left by missionaries belonging to the Maryknoll Missioners as well as the Missionary Society of Saint Columban were referenced. The Communist regime considered the Catholic church, with its as a prime political suspect worthy of suspicions of sabotage against the party and state. In these circumstances, Pope Pius XII sent Bishop Byrne as his apostolic delegate to Korea on the seventh of April, 1947, far before the founding of the Korean Government. Not surprisingly, politicians as well as the Church welcomed this as a righteous act that officially recognized the independence of Korea and increased its standing among the nations. The establishment of the Republic of Korea was deemed a clear victory over the atheist Communist Soviet Union. In the media, reports that proclaimed the birth of a sovereign Korean government, with the blessings of the church, closely followed one another. On this matter, Bishop Byrne emphatically claimed that the democratic founding of the Republic of Korea was a morally desirable outcome, made possible by the providence of God. Furthermore, Bishop Byrne seems to have exhausted every diplomatic means available to him in order for the Korean government to receive the approval of the international community. After the outbreak of the Korean war, he opened the doors to every Bishop’s House in a display of non-resistance against the invading army, but he was still taken prisoner by the communists. Along with other civilian prisoners of war, Bishop Byrne was transferred to Pyongyang for imprisonment. Ultimately, Bishop Byrne would meet his end during ‘A Death March’. With the armistice just upon the horizon, around May of 1953, freed Catholic church priests notified the rest of the world of Bishop Byrne’s passing by giving interviews and submitting newspaper articles. In the end, both the deliberate execution of priests and the less overt act of their death as the regime’s prisoners led to an increase in Anti-communist sentiment. The criticism held that communists were not mere soldiers that were obligated to fight in a war but rather a demonic group that voluntarily engaged in highly unethical acts.

냉전시대 캐롤 몬시뇰의 구호 활동과 그 의의

최선혜(Choi Seon hye) 한국교회사연구소 2010 敎會史硏究 Vol.0 No.34

This research focuses on analyzing the work of Carroll Monsignor, a missionary who spent most of his life in Korea after arriving in August 1931. In particular, the circumstances of his humanitarian work and its significance will be discussed in the context of the 1940' sand 50's, being the height of the cold war. Carroll Monsignor's missionary work can be said to have two fundamental principles. First of all, he believed in a pro-active approach of helping things pertaining to the body for spiritual salvation. He held that kindness done for the body was an effective method to open the heart of the soul. Thus his emphasis on loving actions naturally led to active humanitarian work. Furthermore, he believed in reverence for the Korean martyrs. Carroll Monsignor reiterated the fact that Korea was a place where the blood of martyrs had been shed, and accordingly devoted towards Korea as his place of ministry. Carroll Monsignor's humanitarian work mainly focused on war refugees from North Korea, and the victims of the April 3rd struggle in Cheju. He expressed his hatred for communists by calling them demons, but he actively helped their victims, the war refugees from the North. He outrightly detested Communism, to the point where he became a target of Communists, but his anger was directed against the leaders of the Communist regime. This can indeed be seen from his humanitarian work for war refugees as well as prisoners of war. The April 3rd struggle in Cheju was a bloody massacre that began in April of 1948 to September 1954, lasting for about six years and six months. In particular, in the four months following November of 1948, tens of thousands of people were massacred in 130 out of 160 towns. While Seung-man Lee was utilizing every method available to oppress Cheju, the Monsignor visited Cheju and carried out his humanitarian work in dozens of towns. When Father Sweeney, Augustine J. (1901~1980) wrote a letter decrying the situation of Cheju, Carroll Monsignor showed the letter to the American embassador and Seung-man Lee. He also reported on his activity in Cheju to the Maryknoll by photographs and a written account. Thus, it is assumed that Carroll Monsignor and Seung-man Lee already mutually shared an uneasy sentiment. Lee, Seung-man and Carroll Monsignor's relationship with worsening gradually. Carroll Monsignor s activities and Lee, Seung-man s policies were at constant odds with each other, for Carroll Monsignor extended his humanitarian aid towards North Korean refugees and also reported on the true situation of Cheju. Furthermore, Carroll Monsignor also disagreed with Lee, Seung-man on the issues of the Busan political scandal, the return of POW's in Geoje island[巨濟島] POW camp, and the aid for those wounded in action. Carroll Monsignor also was quite close with minister Chang, Myeon (張勉, 1899. 8. 28~1966. 6. 4.), a political rival of Seung man Lee. However, in the course of his humanitarian work, Carroll Monsignor did not divulge his political beliefs nor did he help only the Catholic. To Carroll Monsignor putting forth the name of religion or the missionary conference he belonged to was not of great importance. Due to the Korean war, aid for the everyday Korean people was harshly insufficient, while the American aid was focused around militaristic aspects. Thus Carroll Monsignor's humanitarian aid was significant to Korean society in that it overcame distinctions of ideology and religion. As such, Carroll Monsignor was a missionary and social activist beyond ideology and religion, who emphasized the necessity of a proactive attitude for the salvation of souls in a difficult time like the Korean War.

조선 사회의 문화적 소수자, 향화인

최선혜(Choi Seon-hye) 가톨릭대학교(성심교정) 인간학연구소 2007 인간연구 Vol.- No.12

조선 시대에 한민족이 교류하는 주변의 민족은 크게 두 부류로 나뉘었다. ‘중국인과 그 나머지 야만인’이다. ‘그 나머지 야만인’은 거란ㆍ몽고ㆍ여진 등으로 일컬어진 북방 민족과, 왜로 지칭된 남방의 종족이었다. 야만인으로 인식되던 여진인이나 왜인 가운데 조선으로 향화(向化)하는 사람들이 꾸준히 발생했다. 또한 조선에 표류하여 온 네덜란드인도 있다. 이러한 향화인은 야만인이었지만, 이제 조선 국왕의 교화(敎化) 안으로 들어오게 된 사람들이라는 뜻이다. 이것은 향화인을 바라보는 시각이 문화적 개념, 곧 문화적인 우월성을 바탕으로 한 개념이었음을 보여 준다. 이러한 시각에 바탕을 둔 것이었으므로 향화의 동기는 기본적으로 조선 국왕의 ‘의’(義) 내지는 ‘인정’(仁政) 등을 사모하여 온 것으로 표현되었다. 동기가 무엇이든 향화인은 이제 국왕이 교화로 이끌어야 할 사람들이었다. 그러므로 문화적으로 이질적이고 열등한 소수자인 그들을 조선의 백성으로 끌어올리는 것이 이들에 대한 정책의 최종 목표였다. 그들을 정복하거나 적당히 활용하는 데에서 더 나아가 결국 왕의 교화를 입어 조선의 백성처럼 살게 하는 데 있었다. 향화인에 대한 구체적인 정책은 여러 가지로 정리할 수 있다. 기본적으로는 그들의 동족을 회유하거나 정벌에 참여하게 하고, 때로는 간첩으로 활용하기도 했다. 변방 방어에 동원하기도 하고 국내에서 시위(侍衛)를 서게 활용하는 정책 등이 추진되었다. 이를 뒷받침해 주기 위해 일반적으로 향화인에게 필요한 물품을 지급하고 여러 가지 경제적인 배려도 베풀었다. 결혼을 시켜 주기도 하고 맡은 일에 따라 녹봉, 과전, 가사 등을 지급했다. 향화인에 대한 교화 정책을 보면 다른 종족에 대한 인종주의적인 편견은 찾아보기 어렵다. 향화인과 조선인과의 혼인 정책을 추진하면서도 이른바 ‘혼혈’에 대한 편견이나 우려는 드러나지 않는다. 조선인과 향화인을 가르는 기준은 문화적 차이였으며, 이 점에서 보면 향화인은 조선인으로 흡수되는 문이 열려 있던 셈이다. 그러나 남쪽의 왜와 북쪽의 여진에 의한 두 번의 전쟁을 겪은 뒤에는 이민족에 대한 인식이 크게 변했다. 그 이전까지 중국 이외의 민족은 문화적 열등자이며 교화의 대상일 뿐이었다. 간혹 그들로 인해 성가시기는 했지만 그것이 왕조를 뒤흔들 위협은 아니었다. 하지만 이제 사정이 달라졌다. 이민족에 대한 문화적 우월감의 바탕에는 그들에 대한 적개심과 거부감이 자리를 잡게 되었다. 그러므로 여진이나 왜는 물론 서양에서 오는 사람에 대한 관대한 포용·교화 정책도 변하고 말았다. 이러한 상황은 향화인이 조선인으로 흡수ㆍ포용되는 길이 사라졌음을 의미한다. 이제 향화인은 국가적ㆍ혈연적으로 구분되는 이질적이고 불편한 사람들이었다. 문화적인 차이와 달리, 국가의 다름과 혈연적 구분을 용해시킬 수 있는 길은 없었다. 거기에 더해 문화적 차이조차도 그 바탕에는 적개심과 거부감이 자리하게 되었다. 한국 사회에 국가와 인종, 그리고 문화의 차이가 나는 소수자들이 포용ㆍ흡수되기 어렵게 되었다. In Chosun Dynasty, there were two kinds of aliens; the Chinese and the barbarians. Barbarians meant the northern people such as Georan, Mongol and Jurchens, and the Japanese the southern people. Quite a few of them and even some of the Dutch were naturalized to Chosun. They were called ‘edified people’ in that they were edified by the grace of the king of the Chosun Dynasty. There was a feeling of cultural superiority of the people of Chosun behind their calling those naturalized people in such a way. It was believed that they were naturalized to Chosun because they admired the king as a righteous and virtuous ruler. The Dynasty’s policy towards the naturalized was quite favorable. They were trying to embrace those aliens as new people without regarding them as objects to take advantage of, even though they had different cultural background. The naturalized played various roles in different fields; they acted as persuaders or espionage when the Dynasty was in war with their own countries, and they were mobilized as border defence troop and security guards. In return for their service, the government provide them with commodities and salary and land, and even helped them get married. No trace of racism was found in Chosun Dynasty’s policy towards the naturalized. They encourage racial marriage between Koreans and the naturalized aliens, and no major bias and prejudice seemed to exist. It seemed that the only difference between them were cultural difference which meant they could assimilate into the society of the Dynasty pretty easily. However, the Dynasty changed its attitude towards the naturalized aliens after a couple of wars with the Japanese and Jurchens, who used to be inferior but harmless barbarians, but now they were threats to the Dynasty and so it followed that the Dynasty’s feeling of superiority to the aliens was replaced by animosity. The hostile attitude was not just to the Japanese and the Jurchens, but to the westerners as well. Now the opportunity for the aliens to become the people of the Chosun Dynasty could hardly be gained and they were just different and uncomfortable people. Ethnical difference was something very hard to be got over, and on top of it, cultural difference was added, which was mingled with animosity and hostility. Now it became very hard for ethnic and cultural minority to be embraced into Korean society.