직업소명론 입장에서 본 기독교 정당 논의 비판

이장형 한국기독교사회윤리학회 2011 기독교사회윤리 Vol.22 No.-

기독교의 윤리와 사회적 책무는 정당의 창립이 아니라, 교회의 교회됨과 기독교의 기독교 됨이란 측면에서 찾아야 한다. 이제 기독교는 한국사회에서 언론의먹이사냥의 대상이 되기보다는 가장 조심스럽게 볼 수 있는 종교 공동체가 되어야 한다. 기독교 정당 논의는 다음과 같은 문제점을 갖고 있다. 1. 기독교인의 사회적, 정치적 책임과 기독교 정당 지지자들의 정당 창당 및운영 사이에는 넘을 수 없는 비약이 있다. 모든 권력의 근원은 하나님이라는신앙고백과 기독교 정당 설립의 당위성 사이에도 심각한 비약이 있다. 2. 현재의 정치가 권력 지향적임을 비판하면서, 기독교 정당은 섬기는 정치,봉사의 정치를 추구할 뿐 권력을 지향하는 것이 아니라고 주장하는 이들이 있는데 이는 매우 모순된 주장이다. 3. 대다수의 기독교인들이 원하지 않는 상황 속에서, 특히 기독교에 대한 부정적인 시선들이 팽배해 있고, 실제적인 교회 성장도 멈춘 한국교회의 상황을놓고 볼 때 기독교정당의 출현은 지극히 부정적인 일이다. 진정한 기독교인들의 정치력은 기독교가 보다 적극적으로 시민들에게 다가서서 그들의 공동체와 삶에 주는 파급 효과가 가장 큰 종교 집단이 됨을 통해 발휘되어야 할 것이다. 기독교가 본연의 책무에 충실하고 사회에서 제 역할을 다하기 위해서 기독교 정당 창당 등의 소모적인 논쟁과 논의를 넘어서는 고도의 정치력과 직업소명론의 재해석과 강조에 따른 책임 감당이 필요하다. Whenever there is general election in Korea, the issue of Christian political party repeatedly causes great debate among Korean people, both Christian and non-Christian. This being the case, it seems worthwhile critically to reflect on the debate of the issue. The problem is politically enthusiastic Korean Christians who want to get involved in secular politics tend to overlook a more important political responsibility of Korean Christians. After all, the fundamental question of what the church lies at the center of the issue of 'church and politics' and the argument for the need for Christian political party in Korea can be criticized for the following reasons: 1) There is an implausible leap from Christian social and political responsibilities to political party organization and management of some politically enthusiastic Christians. Their arguments for the politics of service, servant-hood of political leadership, and non-power oriented or anti-power politics as opposed to power-oriented nature of current Korean politics are contradictory. 2) In view of opposition among most Korean Christians to the Christian political party, anti-Christian sentiments in Korea, and the decline of Korean Christianity, an attempt to organize a Christian political party seems to be highly inappropriate. 3) The concept of the separation of church and state has already taken root in Korea and this principle should be respected in multi religious Korean society where major religions such as Buddhism, Confucianism, Christianity, etc. coexist peacefully. The ethical and social responsibility of Christians in Korea cannot be best exercised when they try to organize a Christian political party, but when Christian churches become what they are supposed to be and Christianity becomes what it is intended to be.

How to Overcome Christian Extremism: Christianity’s Accomplice in Rwandan Genocide and Its Implication for Korean Christianity

곽호철 한국기독교사회윤리학회 2016 기독교사회윤리 Vol.36 No.-

This article aims at how to overcome Christian extremism through the lessons from Rwandan genocide. The Most Christianized country in Africa killed at least 0.8 million people. In the 1994 genocide in Rwanda, Christians killed their fellow Christians who had worshiped together. More than one tenth of the victims were killed in churches which should symbolize forgiveness and reconciliation, acceptance and fellowship. Three elements of the genocidal mentality are legitimation, the healing-killing paradox, and dehumanization. Rwandan Christianity legitimized genocide as a way of addressing Rwandan societal problems, dehumanized Tutzi as evil, which led to justification of the healing-killing paradox. Christian teachings that made Christians bystanders were negative view of reality based on pre-millennialist interpretations, the exclusive emphasis on other-worldly salvation, the preference of Rwandan Christianity for personal testimony, and the authoritarian teaching style of Rwandan churches. Christianity in general and Korean Christianity in particular can overcome Christian extremism only when it avoids the overwhelming temptation of demonization.

기독교 교양교육에서 종교별 분반 구성과 교육성과 : 연세대학교의 성서 교육 사례 연구

김선정(Seon Jeong Kim) 한국기독교교육정보학회 2009 기독교교육정보 Vol.22 No.-

This study is to investigate the educational meaning and result of the Christian liberal art education which is specially designed for students, who has a diverse religious background, in Christian universities in Korea. For this research, I have selected the module, <the Bible and Christianity>, which was a part of the liberal Art setting in the 1st semester 2008 in Yonsei University. The class is consisted of two part of students. One is for Christian students and the other is the non-Christians. After finishing the module, I tried to analyse the educational result of how much does the aim of class successfully achieve. For this, my research is based on the student's enquete. The result shows that the separating class between the Christians and non-Christian students in Christian liberal art is more successful and fruitful than the ordinary class. The class usually stimulated the non-Christian students to study the Bible and Christian traditions in the light of the liberal arts such as history, and literature, which strongly influenced on the western culture. Futhermore, the non-Christian students are more active when investigating the reasonable module for themselves. On the contrary, the Christian students did not show their special concern with the module as much as non-Christians did. Concerning the motivation, interesting, understanding, and satisfaction at the module, it can be said that all attendance have usually evaluated the class positively. It means that the separating class is helpful for the Christian liberal art. For the Christian students, their educational motivation was very high and interesting in details before the class. It shows that the educational expectation of the Christian students is different from that of non-Christians. This tells us that the special module designed for the Christians will be needed. Meanwhile, the non-Christian students strongly support the necessity for the separating class. On the other hands, the Christians agrees with the class only 50 percent. It means that the Christian students has a diverse opinion of the separating class. According to the research, although the students have same religion they show the different interests in the module depending upon which class they belong to. Therefore, it is highly probable that they are allowed to select the module by themselves. Compared with the ordinary class, the separating one will be more effective in terms of the educational results if the information about the module will be provided to the attendances before the class. In conclusion, I would like to suggest that the Christian universities in Korea will give many chances for the students who have a diverse religious background to take Christian liberal art course more freely. At the same time, Christian universities has to consider the more effective and open Christian-religious education as a liberal art corresponding with multi-religious society in Korea.

기독교사의 기독교적 가르침에 대한 주관성 연구

장유정(You-Jung Jang),정희정(Hee-Jung Chung) 한국기독교교육정보학회 2020 기독교교육정보 Vol.0 No.67

본 연구는 기독교적 가르침에 대한 기독교사의 인식유형과 특성을 파악하기 위하여 Q 방법론을 활용하여 분석하였다. 이에 본 연구는 기독교적 가르침에 관한 33개의 진술문을 표집하였고 기독교사 29명을 대상으로 Q-sorting을 실시하였으며, 이를 QUANL-PC 프로그램을 통해 자료를 분석하였다. 연구결과 기독교사의 기독교교적 가르침에 관한 4개의 인식유형이 도출되었다. 1유형은 기독교적 가르침에 있어서 성경적 관점에서 학문을 탐구하고 기독교적으로 교재를 재구성하는 것을 기독교사의 중요한 역량으로 인식한‘기독교적 수업의 재구성으로 인식하는 유형’, 2유형은 기독교적 가르침을 기독교적 수업에 국한하기보다는 모든 교육 활동을 기독교적 세계관으로 수행하는 것을 중요하게 인식한‘교육 활동의 기독교 세계관 통합으로 인식하는 유형’, 3유형은 그리스도인으로서 살아가는 교사의 삶을 통해 학생의 변화를 중요하게 인식한‘기독교적 삶의 모델링으로 인식하는 유형’, 4유형은 기독교적 가르침을 그리스도인으로 살아가는 것과 가르침을 구분하여 인식한‘기독교와 가르침으로 인식하는 유형’으로 나타났다. 기독교사의 기독교적 가르침에 대한 인식유형과 특성을 파악한 본 연구결과를 기반으로 기독교사의 기독교적 가르침에 대한 이해와 실현을 위한 교육방식과 교육체계구축이 마련되어 기독교적 가르침의 교육적 효과를 증진시킬 수 있기를 기대한다. 또한 본 연구결과가 기독교적 가르침을 위한 기독교사 대상의 교사교육 프로그램 개발에 기초자료로 활용되길 기대한다. 특히 기존의 모든 기독교사 대상의 일괄적인 교육프로그램의 한계를 뛰어넘어, 기독교적 가르침의 인식유형에 따른 필요에 근거한 보다 실질적이고 효과적인 교육프로그램을 개발하는 데 도움을 줄 것으로 기대한다. This study aims to investigate the viewpoints of Christian teachers in South Korea concerning Christian teaching. For analysis, the study used the Q methodology and derived 33 statements, which were selected through a comprehensive review and revision process. 29 Christian teachers were selected for the P sample. The results of this study revealed four viewpoints concerning Christian teaching. Teachers of Type 1 perceived Christian teaching as studying and teaching academic disciplines based on biblical worldview. Type 2 viewed Christian teaching as permeating biblical worldview into every educational activity and program. Type 3 focused on modeling of Christian teachers and transforming students lives. Finally, the teachers of Type 4 recognized Christian teaching as teaching while living as Christian. This study demonstrates how Christian teachers perceive Christian teaching, what elements are considered important in Christian teaching, and what Christian teachers do and what kinds of hindrance exist when they implement Christian teaching in classrooms. These findings will deliver more effective and practical ideas to develop educational training programs for Christian teachers.

기독교대학의 정체성 회복 방안: 기독교인 교수의 책임과 역할을 중심으로

허도화 한국대학선교학회 2015 대학과 선교 Vol.28 No.-

The study is an attempt to examine Christian professors’ role and responsibility in the Christian university to recover its Christian identity. For much of this century, the waning influence of religion in Korean universities was viewed as a natural concomitant of modernization, and it was generally seen as a necessary or even a good thing. In recent years most of Christian universities in Korea have been secularized, loosing their identity and a robust relation to their sponsoring religious heritages. Although administrators may define the mission, it is the faculty that gives the university its identity. At this sense, this study of ways to recover the Christian identity in the Korean universities offers a new interpretation of the Christian professors’ responsibility and role for their mission there, arguing that the marginalization of religion in higher education has been lamentable and assigning the blame to institutional leaders, not to the inexorable forces of modernization. The study maintains that a clear declaration of the mission statement of the institution as an important first step is not sufficient, for Christian identity is more of a continuing challenge. A college will not become Christian by issuing a statement to that effect, but by steadily working on letting Christian penetrate all its operations. Christian university is always become in the process of becoming fully Christian. The study provides some measure of the progress toward this challenge. Christian professors are in the forefront as a dynamic driving force for the Christian identity in their university, and regarded as a potent force for a better community and for the development of fuller Christian faith and service in the university. Christian university, therefore, must be at least a core of faculty members who are well versed with the principles of the university religious denomination and must be willing to accept and respect its mission statement. 본 연구는 기독교대학의 정체성이 점차 약해지는 위기 현상들에 대한 주요 원인들을 규명하고 그 회복 방안을 대학 내 기독교인 교수들의 책임과역할을 중심으로 제시하려는 하나의 시도이다. 오늘날 기독교대학들의 정체성이 약화되는 근본적인 원인은 대내외적으로 의도적이며 지속적인 도전들과 유혹들에 직면할 때 적극적으로 대응하지 않는 것이다. 이것은 정체성의위기 현상을 초래한 요인들 중심에 누구보다 먼저 기독교대학의 기독교인교수들이 책임을 느끼고 제 역할을 하지 못한 때문이라는 것을 전제한다. 아울러 기독교대학들의 정체성을 회복할 수 있는 방안까지도 그 대학의 중심적 구성원들인 기독교인 교수들로부터 시작되어야 함을 의미한다. 본 연구는 기독교인 교수들의 책임과 역할을 중심으로 기독교대학의 정체성을 회복할 수 있는 방안들을 제시한다. 첫째로, 기독교인 교수들이 자신이 속한 대학들의 정체성이 약화되고 있다거나 위기 상황을 맞이하고 있다는 평가와 그 원인들을 대학의 설립정신이나 교육이념을 제시하는 사명선언문의 취지를 얼마나 실천하고 있는지에 근거하여 제시한다. 둘째로, 정체성은 시간이 지남에 따라 종교를 과소평가하는 현대화의 과정에서 약화되는경향을 보이며 또한 약화되고 상실되기 시작하면 다시 회복하기 위해 필수적으로 고통스런 과정을 밟아야 하기 때문에, 기독교인 교수들이 대학의 정체성을 약화시키는 다양한 도전들에 대해 얼마나 적극적으로 대응하였으며 항상 분명하게 정체성을 표현했는지를 다룬다. 셋째로, 기독교대학에는스스로 정체성이 약화되고 있거나 표류되고 있는지 점검하고 의도적으로회복하려고 노력하는데 필요한 상당수의 기독교인 교수들이 확보되어야 한다는 것을 논증한다.

기독교신앙이 대기업 사무직 직장인의 스트레스 과정에 미치는 완충효과

이정호,전성일,이기철,최영민 大韓神經精神醫學會 1998 신경정신의학 Vol.37 No.5

연구목적 : 기독교 신앙이 직장인의 스트레스지각과 대처 및 스트레스로 인한 우울과 불안에 미치는 완충영향들을 조사하고자 하였다. 연구방법 : 대기업 직장인 545명을 대상으로 피검자 단독 보고형 설문지를 작성하게 하였다. 설문지는 연구 목적에 대한 설명과 인구학적 조사를 포함하여, 2개의 신앙척도, 직장 스트레스척도, 일상생활 스트레스 지각척도, 대처 방식 척도, 그리고 우울과 불안 척도로 구성하였다. 결 과 : 생활 스트레스와 직장 스트레스를 지각하는 면에서는 신앙을 가지지 않은 사람들과 기독교 신앙인 사이에 차이가 없었다. 그러나 스트레스 대처에서는 기독교 신앙을 가지지 않은 사람들과 기독교 신앙인 사이에 차이가 있었다. 정서중심대처를 제외한 문제중심대처, 소망적 사고, 사회지지 추구 대처에서 모두 의미있는 차이가 있었다. 스트레스의 최종적인 결과로서 기독교 신앙 집단이 비기독교 집단에 비해 우울감정과 상태불안 그리고 기질불안 모두가 다 낮았다. 기독교 신앙을 '기독교적 사고'와 '기독교적 생활'로 구분하여 스트레스 완충기능을을 구체적으로 살펴보면, '기독교적 사고'는 직장인이 스트레스를 지각하는 데에는 아무런 영향을 주지 못하였고. 대처방식에서도 정서중심적 대처를 강화시킴으로써 오히려 스트레스에 기인하는 불안을 증가시킬 수 있음을 나타내었다. 반면에 '기독교적 생활'은 직장스트레스를 덜 지각하게 하였고, 문제중심적 대처를 강화시킴을써 결과적으로 스트레스에 의한 우울과 불안을 감소시키는 것으로 나타났다. '기독교적 생활'은 소망적 사고라는 정서중심적 대처도 강화시켰는데, 이 경우는 문제중심적 대처와 정서중심적 대처가 서로의 기능을 촉진하는 것으로 볼 수 있다. 결 론 : 기독교 신앙은 직장인의 스트레스 대처를 강화시킴으로써 스트레스로 인한 불안을 감소시켰다. Objectives : The purpose of this study was to clarify the buffering effects of Christian belief on the interactional stress process of the white-collars. Methods : The sample of this study was 545 white-collars working in the large enterprise. The questionnaire was composed of demographic data, job stress questionnaire, global assessment of recent stress, the ways of coping checklist, Beck depression inventory, stait-trait anxiety inventory, and Shepherd Scale for differentiate Christians from non Christians. Christianity was divided into 'Christian way of thinking' and 'Christian way of living' for deep survey and analysis. Results : In recognizing life stress and job stress, there was no difference between Christians and non Christian atheist. But in coping stress, there was difference between Christians and non Christians. 'Christian way of thinking' strengthened emotion focused coping, but didn't play a buffering role in reducing stress-induced depression and anxiety of the white-collars But 'Christian way of living' increased challenge-appraisal and strengthened problem focused coping as a consequence. Also, Christian way of living had a influence on hoping thought and seeking social support. As a result, Christian belief reduced depression and anxiety. Conclusion : Christian belief had a buffering effect on the interactional stress process of the white-collars of large enterprises.

Current Encounters of Christianity and Bilateral Relations between China and South Korea

TU Yichao 장로회신학대학교 2014 ASIA‒PACIFIC JOURNAL OF THEOLOGICAL STUDIES Vol.2 No.-

Since the establishment of diplomatic ties in 1992, China has rapidly become the largest threshing floor of Korean Christian missionaries. There have been official encounters of Christianity between China and South Korea through the China Christian Council and several levels of the Committee of the Three-Self Patriotic Movement. And official or unofficial Christian academic and educational exchanges have increased year after year. These days the theological, pastoral, and other aspects of the Korean Church play an important role on those of the Chinese Church. The major features of the current encounters of Christianity between two countries are their high asymmetry, their multi-channel characteristics, and their potential as one of future models of encounters of South and North Korean Christianity. In the meantime, current bilateral encounters have presented some daunting issues in several areas: illegal proselytizing, Chinese house churches, North Korean defectors, heretics or heterodox cults, and border issues. Even though the role of Christianity, in China or South Korea, based on the social and political spheres, is different, the encounters of Christianity will play a greater part in the several areas of relations between China and South Korea.

한국 개신교 교회의 갱신을 위한 ``기독교 세계관`` 의 적용 방안에 대한 연구

현승건 ( Seung Geon Hyun ) 기독교학문연구회 2012 신앙과 학문 Vol.17 No.1

Christian worldview`` is said to be a unique viewpoint through which a Christian looks into the world. Here I study of ``Christian worldview`` that can be applied for the reformation of Korean protestant churches following the four steps of culture, which are religion (or conviction), worldview, values, and life (or culture), suggested by Paul Hiebbert. ``Christian worldview`` is based upon the experience in God who is alive and the conviction of salvation. But Korean protestant churches have some problems in the fact that they have forgotten the point of God oriented ``Christian worldview``. As ``Christian worldview`` is decayed into human oriented ``Christian worldview``, Heaven oriented ``Christian values`` are disappeared, by which Christian tries humbly to continue his way of cross with the confession of his decomposition and decapability and in the prayers for the grace of salvation. And Christian cultures`` are also decayed in the secular mood depending upon building and organization and programs and are going to fall into the secularism and bureaucratism and church-babelism at last. These decompositions of Korean protestant churches have been preceded heavily without any hope to be cured, and they are going to be fallen into the religious syncretism and pluralism ending with the corruption, The human history is understood as a part of the history of God in the God oriented ``Christian woridview``, That is, God and all of His nation are the only goal but not the human and all the human activities. En the end of this world God``s nation shall be restorated and more over it will be fulfilled by the judgement and salvation. God oriented ``Christian worldview`` is rooted on the understanding of the judgement and the salvation of God. Christian who grows to have a strong Christianity`` through the personal experiences in God and becomes to have God oriented ``Christian worldview`` will be armed strictly by the Heaven oriented ``Christian values`` ``Christian culture`` which is emerged through these Heaven oriented ``Christian values`` shall share the only meta theology throughout the world.

파편화된 인간성을 통합하는 기독교교육

김도일 한국기독교교육학회 2009 기독교교육논총 Vol.21 No.-

Many Protestant Churches are becoming the laughing stock of Korean society. As demonstrated in a recent survey, they are losing society’s trust. According to Ronald Sider, Evangelical Christians in the States are not fairing any better in many aspects of their life. He asserts that in their failure to obey the teachings of the Word of God, their standard of life is no higher than that of non-believers. He called it a scandal of the evangelical conscience. So called nurturing programs in the church do not seem to equip the believers properly. Rather, these programs only produce “private” Christians who do not fit in the society. What are the causes of this sick phenomenon? Can it simply be attributed to postmodernism? Have Christian educators failed to educate believers in the church? Or, are both assertions partly true? Postmodernism has shaped the general life of modern society. Emotionalism, communalism, subjective epistemologies, the denial of authority, and religious pluralism have all fragmented social identity. Christian education had not done its job properly. Many people had left the church and became anti-Christians in Korea, vowing never to return due to their dismay over the conduct of church leaders and fellow Christians. Churches in Korea have failed to impact the society, and they are losing the trust of the general public. The image of the church is not good with society. This paper proposes to promote a holistic and full humanity that is broken and fragmented, so that these restored believers will impact the society through their life. Humanity is defined according to the characteristics of being kind, generous, patient and altruistic. Fragmentation is the result of being broken, and human beings in this state cannot positively function as a Christian witness in society. This proposed study in the area of human fragmentation and restoration through the lens of Christian education, has begun with ten writings had been analyzed. 1. Margaret Webster has addressed the dichotomy between theory and practice, contending that educators must pay more attention to practitioners and find eclectic approaches. 2. Walter Brueggemann has showed the legitimacy of sectarian hermeneutics, but forced the readers to acquire the language of the public. 3. John Coleman has broadened the perspectives of discipleship and citizenship by stressing the dual importance of the two in the life of believers in relation to the society. 4. Thomas Groome used life experience to assert that a sacramental ideal and its practice in the daily living along with tradition of the church is crucial to form one’s identity as a believer of God. 5. Hyun-Sook Kim has dealt with “post-conventionality” as the state believers must strive to reach. This can be achieved by practicing the three principles: (1) equality, (2) relationship, and (3) openness. 6. Sang-Jin Park tried to unite intellectuality and spirituality so that Christian schools can achieve the goal of being both truly Christian and truly school at the same time. 7. Eun-Ha Cho contended that true spirituality is a spirituality that unites all aspects of life. Therefore Christian knowing and living become one, integrating the cognitive, emotional and practical dimensions of life. 8. Dennis Hollinger observed three main movements in history: the Scholastic, the Charismatic, and the Social Gospel. Each of the three had its place, but somehow each went its own way and drifted from the other two. We all need the three, Hollinger argued, because only together can we be protected from social fragmentation. 9. Seung-Kyung Kim studied the possibility of achieving a holistic education through Christian education, arguing that this will occur only through a team ministry centered on Christian education theory and practice. 10. Finally, Shin-Geun Jang has proposed trinitarian theology as the basis for holistic Christian education. The trinitarian model is the answer for holistic education bec... 21세기를 특징지워주는 포스트모더니즘이라는 사조에 영향을 받으며 살고 있는 개인들은 자신도 모르는 사이에 머리, 가슴, 손이 따로 노는 자아의 파편화를 경험하고 있다. 자아의 파편화는 인간성의 파편화를 가져왔고 인간성의 파편화는 개인들이 모인 공동체의 안녕을 위협한지 이미 오래되었다. 그러므로 인간성을 파편화하는 주요 요인을 분석하여 그 해결방안을 찾는 것이 본 논문의 핵심 목적이다. 본 연구에서는 포스트모더니즘이 학습자들에게 주는 영향을 살핌으로써 교육현장에 던져주는 함의를 살펴보게 될 것이다. 또한 분석하여 밝힌 함의를 통하여 파편화된 인간성을 통합할 수 있는 기독교교육 원리를 모색하였다.

식민지 시기 기독교 출판과 책의 유통-조선예수교서회를 중심으로-

김성연 국제한국문학문화학회 2015 사이 Vol.18 No.-

This paper focuses on Christianity as a variable in the history of mentality during the colonial Chosun period. Previous papers have discussed the roles and contributions of Christianity to modern knowledge and academic research, which took root through the building of schools and hospitals and the publication of various publications in colonial Chosun. Nevertheless, there is a need for a deeper and more meticulous examination of Christianity’s role in the Korean modern history of mentality. To this end, this paper sheds light on The Christian Literature Society of Korea — the most representative publishing house in colonial Chosun, in which the key functions were performed by Western missionaries. A closer look at this institution will shed light on the publishing and cultural history of reading in the colonized period; moreover, it will provide a more thorough understanding of the specific roles of the West and of Christianity — two significant catalysts for the modernization of Korea — in the creation and distribution of knowledge under the colonial influence. In addition, the focus on “Christian publishing” will spark a useful discussion about the sense and sensibility of the colonized world, as it allows an examination of “publishing,” the material and literal foundation of the history of mentality, and of “religion,” the internal and institutional foundation of the history of mentality. Although the Christian Literature Society of Korea was established with a religious mission, it evolved into a business that adopted modern capitalist business methods and was led by American missionaries bringing capital from the West (America and Great Britain). It also embraced non-Christians by publishing not only Christian-related literature, such as the Bible and hymnbooks, but also periodicals and other books, including literature (e.g., novels and biographies), social science books, Enlightenment books, and modern academic textbooks. The publications targeted mostly women, children, and young adult readers. Furthermore, the Society aggressively exploited its human and institutional network (including Christian and non-Christian bookstores, evangelists, Bible women, ministers, churches, and mission centers), marketing and selling its publications in every corner of the country. In addition, the Christian Literature Society of Korea did not confine itself to the publishing and selling of books; it actively participated in their distribution and reading, wielding a great influence on the reading culture of colonial Chosun. The acknowledgement of this influential role of Christianity calls for a new strand of discussion about the ways Christianity contributed to shaping the culture of colonial Chosun. That is, Christianity’s role went far beyond that of just “distributing Hangul”:the “history of mentality” is another important dimension to consider when charting the contributions of Christianity. Most of all, the Christian Literature Society of Korea expanded its boundaries beyond Chosun and reached out to the Chinese, Japanese, and American publishing markets. By cross- referencing, translating, and importing publications from overseas markets, it promoted the international movement of publications and ultimately attempted to facilitate the migration of knowledge. Thus, the Chosun people that came into contact with religious and Western subjects sought to distribute knowledge in the colonial Chosun society, where any form of creation and distribution of unapproved knowledge was politically controlled. The Christian Literature Society of Korea can therefore be viewed as a producer of culture that blurred the boundaries of the subjects, texts, and territory which the colonial rulers strived to regulate and oversee. 이 논문은 식민지 조선의 지성사를 입체적으로 조망하고자 ‘기독교’라는 변수의 역할에 주목한다. 기독교가 학교, 병원, 출판 등을 통해 식민지 조선의 근대 지식과 학문의 정착에 기여한 바는 기왕에 논의된 바 있으나, 이들이 한국 근대 지성사에 실제적으로 개입한 바는 보다 세밀하게 고찰될 필요가 있다. 이에 이 논문은 ‘기독교 출판’을 통해 이를 규명하고자 식민지 시기 대표적인 기독교 출판사이자 선교사들이 중심이 된 문서 활동 기관인 조선예수교서회의 활약을 조명한다. 이를 통해 식민지 시기 출판과 독서 문화사를 조밀하게 채울 수 있으며, 나아가 한국 근대화의 주요 촉매제인 서구와 기독교가 식민지적 조건 속에서 지식의 생산과 유통에 개입한 바를 구체적으로 파악할 수 있을 것이다. 또한 지성사의 물적/문자적 토대인 출판물과 내적/제도적 토대인 종교성을 아울러 살필 수 있다는 점에서 ‘기독교 출판’은 식민지의 지성과 감성을 조망하는 유용한 논의의 장이 될 것이다. 조선예수교서회는 종교적 사명 하에 출발한 출판사였지만, 서양(미국과 영국) 자본을 기반으로 미국인 선교사들이 주축이 되어 근대화된 자본주의적 영업 방식을 도입한 사업체였다. 서회는 성경과 찬송가, 기독교 관련 문헌뿐 아니라 소설, 전기 등의 문학, 그리고 사회과학서, 계몽서, 근대 학문 교과서 등의 일반 서적과 정기간행물을 발간함으로써 비기독교인까지 포괄적으로 상대했고 특히 여성과 아동, 청년 계층을 주요한 독자로 배려했다. 그리고 기독교 서점, 일반 서점 등의 상권과 권서인, 전도부인, 목회자, 교회, 선교센터 등 기독교가 확보한 인적, 제도적 네트워크를 활용하여 전국적 망에서 서적의 홍보와 판매를 적극적으로 시도했다. 또한 출판과 판매에 머물지 않고 서적의 보급과 독서까지 관여하며 식민지 조선의 독서장에 실질적인 영향력을 행사했다. 이러한 사실은 식민지 조선 문화에서 기독교의 기여가 ‘한글 보급’이라는 문자적 차원에서 주로 언급되던 기존의 논의에서 나아가 ‘지성사’의 장 속에서 세밀히 살펴질 필요가 있음을 촉구한다. 무엇보다도 서회는 조선 내부의 경계에 머물지 않고 중국과 일본, 미국의 출판시장을 넘나들며 상호 참조, 번역, 저술, 수입함으로써 서적의 국제적 이동, 즉 지식의 월경을 시도했다. 이는 지식의 생산과 이동이 정치적으로 통제되던 식민지 조선에서 종교적, 서구적 주체와 이들과 접촉했던 조선인들을 통해 지식의 유통이 모색된 사례이다. 따라서 식민지 시기 조선예수교서회라는 문화생산 주체는 식민 통치의 법조망이 규정하고 감독하고자 했던 주체, 문자, 영토의 경계를 교란시키던 존재로 볼 수 있다.