湖南地方의 社會福祉發展에 관한 硏究 : 基督敎 社會福祉를 中心으로 = Study on Development of Social Welfare in Honam Province : Focusing on Social Welfare in Christianity

다국어 초록 (Multilingual Abstract)

The Three Kingdoms promoted national prosperity in process of stretching themselves to powerful state and being free from confederated kingdoms. It is based on Buddhist culture including thoughts of mercy, retributive justice, karma and transmigration of souls etc, and Confucian ideas including the principles of royalty and perfect virtue. The rulers of all states were recognizing the importance of popular feelings. Because the policy of welfare is an expression for the poor and a principal thought of democracy, a king was evaluated by a holy, benignant and banality sovereign according to high frequency of policy.
An epidemic taking life away from people, especially, is in serious question because it brings an enormous loss to a life-or-death question for the nation. So, it serves as a momentum of turning a medical service into a policy of medical welfare for people becoming one with mercy, karma, transmigration of souls and retributive justice of Buddhism.
Buddhism that introduced in the period of the Three Kingdoms grows in prosperity in Koryŏ. With based on thought of mercy, it goes on well to poor relief, medical service and taking good care of the aged by the teachings of Buddha. In Koryŏ dynasty, with prosperous of Buddhism, the monarch has to exert all possible efforts based on thought of mercy. The monk and nobility also think much of charitable works. For that reason, they proceed with works like poor relief, supplying meals and gratuitous dispensation of medicine by using their financial power.
Those works were prevalent based on the spirit of charity and donation affected by Buddhism in the period of Koryŏ. On the other hand, works of Chosŏn set the new executive system based on the principles of royalty saying Confucianism excluding Buddhism. Social welfare in the period of Chosŏn became effective on the principles of royalty that its responsibility laid to the king if people die of hunger or get discriminative treatment. The rulers also have to help the sufferers from a flood, drought and war.
Jesus does want the community of life that there are tree, river and a lot of conditions for welfare in the Garden of Eden. Above all, it is essential that their well-organized living environment for security and rich life. This is not the very God's will but also Jesus' desire. For this reason, the theological meaning in a community has relation to theology of life. We can understand well the importance of a community through the mission of God. People also don't be purpose of a prejudice and alienation but purpose of love. Energy of social welfare in Christianity is the very love.
Theological paradigm of social welfare in Christianity will be able to be drawn by life, love and devotion. A community has to become a place for rich living through act of devotion. Its system has to make a common society of devotion serving of their neglected neighbors. Those tasks, first, have to get achieved within a community of church and then have to grow larger community. If so, how does church practice tasks for a community? Before getting the answer we have to know why and for what we have to do that.
Social welfare in Honam province consist of the man's presbytery of America was centering on Jeonju-Gunsan and Gunsan-Mokpo. First, we can see project on Yesu (Jesus) hospital in Jeonju. Ingold was a front runner as doctor and took care of patients. Yesu hospital has a responsibility to take care of patients boasting of facilities and medicine in the southern region of Han River except Seoul.
A medicine office of Gunsan starts from Junkin and Drew. It is Dr. Clement Carrington Owen who missionary that was in charge of Mokpo with Eugene Bell. A medical office of Mokpo turned over to Dr. J. W. Nolan in 1904. After that, it of Mokpo gradually grows and makes Leper House for leprosy in 1911 under approval of the Japanese Government-General of Korea. Wilson's sight was enough to develop Gwangju Leper House into a community.
Also, Neel Bible School in Gwangju named by Lois Neel produced many women leaders for a rural community. They did much to help a mission of rural. Although this school was an educational institution for dark women, almost of them became missionary or pastor's wife.

목차 (Table of Contents)

• 목차 = ⅰ
• Ⅰ. 서론 = 1
• 1. 문제의 제기 = 1
• 2. 연구의 필요성 = 3
• 3. 연구의 방법 = 5
• Ⅱ. 우리나라 사회복지제도의 역사적 고찰 = 6
• 1. 삼국시대 = 6
• (1) 위민정책(爲民政策) = 6
• (2) 경로정책(敬老政策) = 13
• 2. 고려시대 = 16
• (1) 고려시대의 구휼제도 = 16
• (2) 고려시대의 빈곤 정책 = 26
• 3. 조선시대 = 38
• (1) 유교사상과 사회복지 이념 = 38
• (2) 조선시대의 구빈제도 = 40
• (3) 조선시대 복지정책의 종류 = 57
• Ⅲ. 미국 남장로교 선교부의 호남 선교 = 74
• 1. 남장로교회의 선교사 파송 = 74
• 2. 전주의 기독교 선교 = 79
• 3. 군산의 기독교 전래 = 82
• 4. 목포의 기독교 선교 = 89
• 5. 광주선교부의 설립 = 92
• 6. 순천지방의 기독교 선교 = 94
• Ⅳ. 미국 남장로교 선교부의 사회복지 선교 = 98
• 1. 기독교 사회복지의 의미 = 98
• 2. 전주 = 104
• (1) 예수병원 = 104
• (2) 서문교회 = 116
• (3) 완산교회 = 122
• 3. 군산 = 124
• (1) 드루 = 124
• (2) 오긍선 = 127
• 4. 목포 = 131
• (1) 오웬 = 131
• (2) 프렌치기념병원 = 134
• 5. 광주 = 136
• (1) 포사이드 = 136
• (2) 애양원 = 139
• (3) 소록도 = 143
• (4) 최흥종 = 146
• (5) 쉐핑 = 150
• Ⅴ. 결론 = 153
• 참고문헌 = 163
• ABSTRACT = 167