국내의 암관련 간호연구논문 분석

최선혜(Choi, Sun Hae),남영화(Nam, Young Hwa),류은정(Ryu, Eun Jung),백명화(Baek, Myung Wha),서동희(Suh, Dong Hee),서순림(Suh, Soon Rim),최귀윤(Choi, Gui Yun),최경숙(Choi, Kyung Sook) 한국간호과학회 1998 Journal of Korean Academy of Nursing Vol.28 No.3

연구논문 : 조선후기 숙종대 황해도 지역의 “생불(生佛)” 사건

최선혜 ( Seon Hye Choi ) 호남사학회(구 전남사학회) 2013 역사학연구 Vol.50 No.-

이 글에서는 조선후기 숙종 2년(1676)-14년(1688)-17년(1691)에 處瓊-呂還-車忠傑이 황해도를 중심으로 잇따라 生佛과 관련해 일으킨 사건을 검토하였다. 황해도는 일찍부터 군사·외교적으로 주요한 지역이었다. 특히 명말·청초에는 전쟁의 여파 속에 明과 淸에게 이중으로 살육과 착취를 당하였다. 명의 장수 毛文龍과 청 조정의 과다한 요구는 고스란히 황해도의 부담으로 돌아왔다. 유달리 전염병과 재변도 횡행하여, 숙종이 특별히 황해도는 대폭 감세하는 조치를 취할 정도였다. 어느 지역보다 패전의 굴욕을 절감하며 고통을 겪었지만 국왕과 집권층은 이를 해결해주지 못하였다. 여기에 더해 황해도는 중국과 오가는 사신이 묵어가는 곳이었으며, 해로를 통하는 사신들의 배도 경유하는 지역이었다. 그에 따라 황해도는 사신의 숙식 공급에 따른 과중한 부담에 시달리고 있었다. 이러한 상황 속에 국왕과 집권층을 향한 황해도민의 불만과 저항은 숙종의 즉위와 더불어 집단적 행동으로 이어졌다. 숙종 초 생불을 자칭한 僧 처경은 소현세자의 유복자를 자처하며 위조한 문서까지 들고 남인의 영수 許積을 찾아갔다. 福昌君 楨 집안의 사람이나 궁궐 나인과 가깝게 지내며 소현세자를 둘러싼 사건에 관해 소상히 들은 처경은 소현세자의 아들을 자처하며 남인과의 연결을 도모하였다. 결국 처경 일당은 伏誅되었으나 이 사건은 황해도에 여파를 남겼다. 황해도 여러 고을에는 사당이 세워지고 역모로 처형된 복창군·허적·처경이 함께 모셔졌으며, 이들의 영험함을 믿는 백성들이 몰려들었다. 생불로 불리던 僧 여환은 生佛 신앙을 매개로 황해도민 및 중앙 훈련도감 소속 武人들과 연합하여 궁궐을 차지하려는 거사를 일으켰다. 여환은 황해도에서 생불 신앙을 믿는 일군의 무리를 만나고 영험한 무당과 결혼하는 등 그들과 연합하였다. 마침내 여환 일당은 훈련원에 모여 궁궐 진입을 계획하였고, 훈련도감 소속 무인을 비롯한 여러 무사와 사전 약속도 해 두었다. 여환 사건은 남인과 불만 무사들, 그리고 황해도민이 생불 신앙으로 얽혀 세상의 변화를 희망한 움직임이었다. 차충걸은 鄭익의 아들 鄭弼錫이라는 生佛을 찾아다니다 일군의 무리와 함께 체포·처형되었다. 주모자 모두가 거주한 곳도, 사건이 일어난 곳도 황해도였다. 정익은 서인의 공격으로 福善君 楠과 함께 처벌된 사람이다. 차충걸이 정익의 아들을 생불이라 하며 찾아다닌 것에서도 황해도 생불사건에는 집권 서인에 대한 반발이 담겨있음이 드러난다. 차충걸 사건은 여환 사건과 직접적인 연관을 가지면서 오로지 황해도민이 모여 일으킨 움직임이었다. 이와 같이 백성들은 생불 신앙을 중심으로 잇따른 집단적 움직임을 보였으며, 이는 지배층이 주도한 주류문화에서 벗어난 조선후기 사회의 비주류 문화였다. 고통과 모순 속에서 황해도민은 집권층에 대한 불만을 생불 신앙과 결합하여 표출하였다. 생불 신앙을 중심으로 한 잇따른 역모 사건은 통치에 대해 민간의 신앙의 던지는 저항의 한 표현이었다. This study examined the Living Buddha cases of Hwanghae province by Cheo-Kyeong(1676) - Yeo-Hwan(1688) - Chung-Geol Cha(1691) during the King Suk-jong regime in the Late Joseon Dynasty. First of all, this study reviewed the context of Hwanghae province to understand the cause of the Living Bhddha cases. Hwanghae province is an important region for military and diplomatic purpose and people in the province suffered a lot from Ming(明) and Ching(淸). The excessive demand by Mo Mun Ryong(毛文龍) of a general of Ming, and the Ching Dynasty gave huge burden to Hwanghae province. Rampant infectious diseases and disasters took place in the province which made the royal court to give special exemption of taxation. In addition, as the province is the strategic point of the staying of envoy to and from China, they suffered from excessive burden for providing accommodation and meal. In such situation, the discontent and resistance of people in Hwanghae led to a collective action in accordance with the enthronement of King Suk-jong. A monk Cheo-Kyeong who pretended himself as a Living Buddha falsified a document, disguised him as the posthumous child of the Crown Prince Sohyeon(昭顯世子) and planned to link with Heo Jeok(許積), the head of Namin party. Although the Cheo-Kyeong party was broken up, shrines were installed in many villages of Hwanghae province and they were enshrined with Bokchanggun, Heo Jeok and Cheo-Kyeong who were executed by the treason. Many people gathered the shrine expecting for the miracle. A monk Yeo-Hwan who was called as a Living Buddha made a government resistance in association with people in Hwanghae province and the military forces in Military Training Command (Hullyon togam). Yeo-Hwan united with a group of people who believed in the Living Buddha while he married to a spiritual shaman in Hwanghae province. Finally, Yeo-Hwan`s party planned to attack the Royal Palace and arranged a plot with many military personnel in the Military Training Command. The case of Yeo-Hwan was a movement for the change of the world associated with Namin party, discontented military forces and Hwanghae province people under the umbrella of the Living Buddha belief. Chung-Geol Cha was seized and executed together with a group while seeking a Living Buddha named Cheong Pil Seok(鄭弼錫), a son of Cheong Ik(鄭익). The case of Chung-Geol Cha took place in Hwanghae province where all leaders of plot lived. Cheong Ik was punished with Bokseongun Nam(福善君 楠) by the attack of Seoin party. That Chung-Geol Cha sought the son of Cheong Ik as a Living Buddha demonstrated resistance on the ruling Seoin party. As such, people had a collective action focusing on the Living Buddha belief, which was a sub-culture of the late Joseon Dynasty from the mainstream culture led by the ruling class. People in Hwanghae province expressed their discontent in suffering and contradiction against the ruling class in combination with the Living Buddha belief. The cases of consecutive government resistance with the Living Buddha in the center was an expression of a resistance by the popular religion against the government ruling.

1960~1970년대 한국 정부의 가족계획 사업에 대한 가톨릭의 대응

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

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.

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.

근대 한국천주교회에서 시행된 여성 성인·순교자 공경의 영향과 그 의의

최선혜(Choi, Seon-Hye) 한국교회사연구소 2021 敎會史硏究 Vol.- No.59

이 연구에서는 근대 한국천주교회에서 시행한 여성 성인·순교자 현양이 여성신자의 인식과 활동에 미친 영향과 의의를 검토하였다. 무엇보다 염두에 둔 것은 여성이 공경의 대상으로 세워진 사실에 힘입어 여성신자와 교회 안팎에 일어난 변화와 그 의의이다. 근대 한국천주교회는 여러 강좌와 교육, 출판 활동을 통해 한국과 세계교회사에 보이는 치명 순교자의 삶과 신앙을 소개하며 순교신심을 촉구하였다. 이 과정에 한국과 세계 교회사에 남은 여성 성인과 순교자의 삶과 신앙도 자주 다루었으며, 그들을 본받아 신심 함양에 힘쓸 것을 독려하였다. 교회는 천주교의 교리와 역사를 배우는 일에 ‘성별’이 문제되지 않듯이, 공경해야 할 순교자도 성별이나 빈부귀천을 논하지 말 것을 힘주어 말했다. 치명한 순교자에는 귀족 부인도 있지만 남의 집 종살이하는 천한 여인, 나이가 어린 여인 등이 있음을 강조하였다. 같은 믿음을 공유하는 공동체 구성원 모두가 공히 공경하는 대상에 여성이 세워졌다. 이 점은 한국천주교회가 일으킨 획기적인 변화였다. 역사에 존재한 성녀의 삶과 신앙은 수동적이고 순종적인 여성상과는 전혀 다른 차원이었다. 여성신자들은 세계와 한국에 신앙의 모범이 된 이러한 여성의 삶과 신앙을 상세히 접하며 천주교 여성으로 살아갔다. 이는 여성신자들이 신앙에 대한 자부심을 더욱 깊이 지니고 살아가도록 독려해 주는 힘이 되었다. 교회는 모든 사람에게 모범이 될 만한 여성신자를 널리 알리며 이를 본 받을 것을 촉구하였다. 교회 언론이 보도한 여성신자는 ‘여성신자’로 국한됨이 아닌 모두를 향한 ‘모범 신자’로서의 활동이었다. 천주교 여성은 스스로의 결단으로 천주교를 수용하여, 주체적으로 신앙을 지켜나간 사람들이다. 자신의 신념에 따른 활동을 전개하며 교회와 지역사회에까지 일정한 영향을 미친 여성이었다. 신분, 지위, 재산, 성별의 다름을 배제하는 교회라는 공적 영역에서의 활동을 전개하면서, 천주교 여성은 근대사회에서 성장해 나갔다. 이 점에서 천주교 여성사는 한국사회의 근대로의 전환을 가장 단적으로 접근할 수 있는 중요한 통로라는 의미를 부여할 수 있다. The purpose of this study is to examine the influence and significance of the veneration of Saintess and female martyrs in the modern Korean Catholic Church on the perception and activity of female Catholic. After freedom of Faith, the church launched the veneration of Saints and Martyr in earnest, and in the process, learning and veneration of Saintess and female martyrs took place. For the first time in Korean history, an unprecedented change is taking place where women are placed in the object that everyone should respect regardless of gender, status, or status. The Church emphasized that there is no distinction between men and women in the practice of Faith just as the gender of the person to be honored is meaningless. Women Catholic understood the modern values taught by Catholicism and voluntarily practiced them, creating social effects. The church actively publicize the effort of women Catholic through media publications as examples of model believers. It is noteworthy that, the wealth, talents, and activities that a woman devoted herself to were her own abilities and choices. Women carried out activities that received public recognition from the church as ‘exemplary believers’ rather than as ‘female believers’. In the modern Catholic church, women have expanded their efforts in the public sphere based on the church with their own abilities and choices. In addition, the modern Catholic Church’s policy toward women served as a catalyst for women to expand their efforts in the public domain through the church. This change can be seen as a notable sign of maturity of the Catholic Church and of Korean society. It is a major modern indicator that the Catholic Church has blossomed.

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.

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.