일제의 종교정책과 대구대목구의 대응에 대한 고찰 : 드망즈 주교를 중심으로 = The study on response of Daegu Vicariat against religious policy of the colonial rule of Japan.

다국어 초록 (Multilingual Abstract)

The religious policy in colonial rule of Japan was religion to contribute colonial rule of Choson. The colonial Japan insisted on the separation of religion from education, and began to separate missionaries from education boundaries and regulated mission of Christianity by imposing restrictions directly on their mission. The various regulatory laws on religion were such results.
To restrict religion education at school, it promulgated Ordinance of private school laws, Enforcement rule of Private school laws and Revised Private school laws. and to restrict missionary activity, Missionary laws was announced and Shinto ceremonies was forced and promulgated the Religious organization act.
Those laws were amended several times later on but the basic system had been persisted during colonial period.
This article aims to highlight the response of Daegu Vicariat against colonial Japanʼs religious policy. therefore the time frame of this study is mainly confined to the period Bishop Demange at his post in Daegu Vicariat from 1911 until 1938 of his expiry.

In the 1st chapter, it examined the historical situation of the Daegu Vicariat under Colonial rule of Japan.
In the 2nd chapter, it deal twith the Chosunʼs separation policy of church between politics and religion and major policy on religion done by Colonial Japan.
In the 3rd chapter, there sponse of Daegu Vicariat was examined against religious policy of the Colonial rule of Japan. In the era of 1910-1920 when the Private school laws, Revised private school laws, Missionary laws were introduced, there were difficulties in mission fund or missionary staffs due to recruit of missionaries or decreased or suspended donations of mission fund in connection with Chosun-Japan annexation and the 1st World War.
Despite the situation, Bishop Demange reformed the education of theological school through his church letter providing commentaries on the new education act and education system as well as pastoral letter on education while urging establishment of school and education project as a means for evangelization purposes.
Regarding Missionary laws, Bishop Demange obtained an approval from coronal government by announcing new laws on missionary through official letter. But on the other hand, the Bishop reported this problem to Minister of Congregatio de Propaganda Fide (Sacred Congregation for the Propagation of the Faith) during Ad limina (regular visit) to Vatican while explaining illegality of the Missionary laws through pastoral letter.
Independence Movement, the Bishop took a moderate position not permitting participation based on the principle of separation between politics and religion.
In terms of forced shrine visit by coronial Japan, Bishop Demange refused to pay respect to the effects of shrine and had negative feelings to shrine visit but based on the legitimately based on declaration to support the official instruction announced by archbishop Mooney, Ambassador to the Pope, he interpreted the shrine visit to be regarded as royalty to the nation rather than religious ritual. But he also elaborated that Daegu Vicariat people shall be prohibited to make active participation and should behave to the extent to have passive participation and bow only.
Upon promulgation of Religious Organization act, it was difficult for Daegu Vicariat to properly respond on it. The Chosun church was completely subjugated by the rule of colonial Japan after outbreak of the Pacific war.
National Total Chosun-Federation suppressed the church, prohibited study on official letter from Vicariat and mid-night player of Christmas, forced resignation of foreigner Bishop and missionaries. situation deteriorated to the extent that Justinus theology school was shot-down, and French missionaries were prohibited their activities and detained by the group.
As mentioned, the discrete attitude of Bishop Demange affected to other various projects to influence the development of vicariat. If there was no sustained leadership of Bishop for 27 year term, it could be very hard to achieve expansion of church due to desertion of believers caused by Japanese exploitation as well as development of social work.
Of course there were mistakes providing indirect cooperation to the Japanese colonial rule to Chosun by Passively joining the peoples movement as not permitting students of Justinus theology school to 3.1 Independence Movement, approval of Shinto ceremonies being contrary to the peopleʼs expectation and taking part of it.
However, it is not a fair if evaluation is made to any matter or problem by observing one side only. Looking back past from the present position, and on the basis of reflection, it is desired that such an evaluation should be a milestone for future church.
Therefore if we can evaluate fairly showing naked painful past of our church and make a open regret to the public not to repeat such mistake, the mistake of the past shall be a corner stone to pave the way for future.
The church announced ？Renewal and Reconciliation？ to its past to take first step to ？Renew and Reconcile？ the past mistake. In the rapidly changing modern society, such kind of Renewal and Reconciliation should not be limited to one time event in order to spread and testify the Kingdom of God. In fact, In the modern society, the Church has to make regret ceaselessly to the mistake of its own actively in order to spread and testify the Kingdom of God. Under such basis to seek and to follow the Jesus Christ ？one may be able to reach to never extinguishable light through cross of Jesus by relentless self renewal under the sprit of God？
The church in the new millennium should create new history. It is easy to make a judgement to the past but creation of it should be a difficult task. Finally, it is hoped to be able to join building the Kingdom of God to understand the sign of thisera through trustful reconciliation and less on of the past history to be with society and people.

목차 (Table of Contents)

• Abstractⅰ
• 들어가는 말 1
• Ⅰ. 일제치하 대구대목구의 역사적 상황 3
• 1.1. 대구대목구 설정 전 교회 상황 3
• 1.2. 대구대목구의 설정 5
• Ⅱ. 일제치하 한국교회의 정교 분리정책과 일제의 종교정책 8
• 2.1. 한국교회의 정교 분리정책 8
• 2.1.1. 한불조약이후부터 을사보호조약까지(1866-1905) 8
• 2.1.2. 을사보호조약 이후부터(1905-1945) 11
• 2.2. 일제의 종교정책 16
• 2.2.1. 종교교육에 대한 규제법령 17
• 2.2.2. 선교에 대한 규제법령 23
• 2.2.2.1. 포교규칙(布敎規則) 23
• 2.2.2.2. 종교단체법(宗敎團體法) 26
• 2.2.2.3. 신사참배(神社參拜) 27
• Ⅲ. 대구대목구의 대응 30
• 3.1. 종교교육의 규제법령에 대한 대응 30
• 3.1.1. 1910년대 종교교육의 규제법령에 대한 대응 30
• 3.1.2. 1920-1930년대 종교교육의 규제법령에 대한 대응 33
• 3.2. 선교규제 법령에 대한 대응 37
• 3.2.1. 포교규칙(布敎規則)에 대한 대응 37
• 3.2.2. 종교단체법(宗敎團體法)에 대한 대응 40
• 3.2.3. 신사참배(神社參拜)에 대한 대응 43
• 나오면서 50
• 참 고 문 헌 54