이승만과 하와이 감리교회와의 관계

박혜수(Hae-Soo Park) 연세대학교 신과대학(연합신학대학원) 2012 신학논단 Vol.68 No.-

Syngman Rhee, upon turning 20 years old in April 1895, enrolled at Pai Chai College established by American Methodist evangelist Henry G. Appenzeller and studied English and modern science. This was Syngman Rhee’s first encounter with Methodist Church. After graduating Pai Chai College, Syngman Rhee was implicated in attempts of coup’ de ta with Park Young Hyo and was arrested in January 9, 1899, living a prison life at Hansung Prison for five years and seven months, until August 1904. In prison, severe pain and hardships made him pray and turn to Christianity. Regular visits by Presbyterian and Methodist missionaries made Syngman Rhee mature as a Christian, along with his conversion. He evangelized and taught gospel to a number of people by constructing prison library and school in prison. Furthermore, since his conversion in jail, he started writing and researching on Christianity through reading Christianity related books in full-fledged effort. In November 1903, his thesis ?his first church-related dissertation written while in prison, titled “Church Strategy,” was carried in the Methodist theology magazine, Christian Monthly. In August 1904, immediately prior to his release from prison, he presented his thesis, “The Toils of the Korean Christian Brethren” ? also carried in Christian Monthly ? thereby continuing his efforts to spread the gospel and the salvation to one’s family and country. Upon obtaining his doctorate degree from Princeton University on July 18, 1910, Syngman Rhee returned to South Korea on October 10 to act as a manager of Seoul YMCA, staying in Korea for a year and a half. During Korean Lay Electoral Conference held in Seoul on March 9, 1912, he was elected as a representative of Korean layman for the Quadrennial General Conference of the Methodist Episcopal Church. Following his participation at the Quadrennial General Conference, on 3 February 1913, Syngman Rhee made his second visit to Hawaii. Immediately after Rhee arrived in Hawaii, from 27 February to 2 March, he supervised a training organization for Bible study and Methodist doctrine for Korean Methodist religious servers and leaders who participated in the Conference from Honolulu’s First Methodist Church. This created an opportunity for Rhee to carve out his reputation as a model religious worker for the Methodist Church in Hawaii. On 25 August 1913, Syngman Rhee took office as the principal of the Korean Boarding School for Boys, a school operated by the American Methodist Episcopal Mission. Upon Syngman Rhee’s assumption of the principal’s post, the school changed its name to the Korean Central School and, through the innovative operation of the school, in six months the enrollment skyrocketed from 36 to 120 students. Clashes with the Methodist Episcopal Mission’s education policies, however, resulted in the school’s leaving the Methodist Episcopal Mission, and Rhee went on to independently establish a Korean Christian Institute. In essence, while the Americans strove to Americanize the Koreans by completely assimilating them into Hawaiian society, Rhee on the other hand wanted to train and prepare the Koreans in the event that they would have to contribute to Korea’s exercise to recover its national sovereignty. As conflict between Rhee and the Methodist Episcopal Mission surfaced, Rhee left the Methodist Church and established independent Korean Christian Church. Although he left the Methodist Church in Hawaii to achieve his goal of establishing a church owned and asserted by Koreans, Rhee never left Methodist Church. Whether he acted on his own or under the auspices of the Methodist Church, he was forever a Methodist. Syngman Rhee, upon turning 20 years old in April 1895, enrolled at Pai Chai College established by American Methodist evangelist Henry G. Appenzeller and studied English and modern science. This was Syngman Rhee’s first encounter with Methodist Church. After graduating Pai Chai College, Syngman Rhee was implicated in attempts of coup’ de ta with Park Young Hyo and was arrested in January 9, 1899, living a prison life at Hansung Prison for five years and seven months, until August 1904. In prison, severe pain and hardships made him pray and turn to Christianity. Regular visits by Presbyterian and Methodist missionaries made Syngman Rhee mature as a Christian, along with his conversion. He evangelized and taught gospel to a number of people by constructing prison library and school in prison. Furthermore, since his conversion in jail, he started writing and researching on Christianity through reading Christianity related books in full-fledged effort. In November 1903, his thesis ?his first church-related dissertation written while in prison, titled “Church Strategy,” was carried in the Methodist theology magazine, Christian Monthly. In August 1904, immediately prior to his release from prison, he presented his thesis, “The Toils of the Korean Christian Brethren” ? also carried in Christian Monthly ? thereby continuing his efforts to spread the gospel and the salvation to one’s family and country. Upon obtaining his doctorate degree from Princeton University on July 18, 1910, Syngman Rhee returned to South Korea on October 10 to act as a manager of Seoul YMCA, staying in Korea for a year and a half. During Korean Lay Electoral Conference held in Seoul on March 9, 1912, he was elected as a representative of Korean layman for the Quadrennial General Conference of the Methodist Episcopal Church. Following his participation at the Quadrennial General Conference, on 3 February 1913, Syngman Rhee made his second visit to Hawaii. Immediately after Rhee arrived in Hawaii, from 27 February to 2 March, he supervised a training organization for Bible study and Methodist doctrine for Korean Methodist religious servers and leaders who participated in the Conference from Honolulu’s First Methodist Church. This created an opportunity for Rhee to carve out his reputation as a model religious worker for the Methodist Church in Hawaii. On 25 August 1913, Syngman Rhee took office as the principal of the Korean Boarding School for Boys, a school operated by the American Methodist Episcopal Mission. Upon Syngman Rhee’s assumption of the principal’s post, the school changed its name to the Korean Central School and, through the innovative operation of the school, in six months the enrollment skyrocketed from 36 to 120 students. Clashes with the Methodist Episcopal Mission’s education policies, however, resulted in the school’s leaving the Methodist Episcopal Mission, and Rhee went on to independently establish a Korean Christian Institute. In essence, while the Americans strove to Americanize the Koreans by completely assimilating them into Hawaiian society, Rhee on the other hand wanted to train and prepare the Koreans in the event that they would have to contribute to Korea’s exercise to recover its national sovereignty. As conflict between Rhee and the Methodist Episcopal Mission surfaced, Rhee left the Methodist Church and established independent Korean Christian Church. Although he left the Methodist Church in Hawaii to achieve his goal of establishing a church owned and asserted by Koreans, Rhee never left Methodist Church. Whether he acted on his own or under the auspices of the Methodist Church, he was forever a Methodist.

한국 감리교인의 종교성에 미치는 영향 요인 - 내재적 종교성과 외재적 종교성의 관계 -

정득 한신대학교 종교와문화연구소 2016 종교문화연구 Vol.- No.27

This is an empirical study to analyze the factors that have effects on religiosity. The subjects are 986 Methodists(male 475, female 511) of the data of “Survey of Religious Life and Orientation of Korean Methodists”, conducted nationwide by The Korean Methodist Church. Religiosity has two dimensions, intrinsic and extrinsic, each of which is categorized into high or low level. 38.5% of Korean Methodists accounted for low levels of both dimensions and the results were similar in gender, age, education, income, region, and size of church. And there was a positive significant correlation of 0.322 between intrinsic and extrinsic religiosity. Also, controlling social status, class, and environmental variables, multiple regression analysis showed that intrinsic and extrinsic religiosity had complementary relationship. Higher intrinsic religiosity was shown in female and elderly cases and higher extrinsic religiosity was shown in people who live in outside of the capital area, earn higher income, and attend bigger churches. Considering that the foundation of Korean Methodists’ religiosity is based on sacredness of individuals and the external salvation of societies, it is suggested that Korean Methodists’ own religiosity and traditions be recovered. 본 연구는 한국 감리교회 교단이 전국적으로 실시한 ‘한국 감리교인의 신앙생활과 의식 조사’ 자료(2014)를 이용하여, 감리교인 986명(남자 475명, 여자 511명)을 대상으로 종교성에 미치는 영향 요인을 분석하였다. 종교성은 단일 차원이 아닌 내재적 종교성과 외재적 종교성의 두 차원으로 구분되며, 각 차원에 대하여 높고 낮음의 네 가지 유형으로 분류될 수 있다. 한국 감리교인은 두 차원 모두 낮은 유형이 38.5%, 모두 높은 유형이 23.5%로 가장 많은 비율을 차지했으며, 성별, 연령, 학력, 소득수준, 지역, 교회규모 별로 비슷한 현상을 보였다. 그리고 내재적 종교성과 외재적 종교성은 서로 상반된 음(-)의 상관관계가 아니라 양(+)의 상관관계 0.322로 유의하였다. 또한 다중회귀분석 결과 사회적 지위와 계층 및 환경 변수들을 통제하였을 때, 내재적 종교성과 외재적 종교성은 상호보완적인 관계를 나타내었다. 내재적 종교성의 경우, 여성이고 연령이 많을수록 높았고, 외재적 종교성의 경우, 소득수준이 높고 지방에 거주하며 교회 규모가 커질수록 높게 나타났다. 이와 같은 결과는 한국 감리교회 종교성의 근간이 개인의 내적 성화와 사회의 외적 구원에 있음을 고려해 볼 때, 한국 감리교회 본연의 종교성 전통이 회복되어야 함을 시사한다.

존 웨슬리의 에큐메니칼 정신과 실천

이성덕 한국교회사학회 2011 韓國敎會史學會誌 Vol.29 No.-

This paper aims to explore John Wesley’s and early Methodist’s ecumenical spirit and practice at the time when we need more unity and cooperation of the Korean Protestant Churches hosting the 10th Assembly of the World Council of Churches, 2013. The writer examines his ecumenical spirit and practice in his Journal and Diaries, Letters, and Sermons etc. John Wesley, the founder of Methodism, was a man of ecumenical spirit and endeavored to take it into practice. In principle, he was a son of Church of England. However, he accepted other christian traditions, unless they didn’t hurt the essentials of christianity. His ultimate goal is to be sanctified and become a perfect Christian, not to be a member of a particular church or denomination. His ecumenical spirit drew on his characteristic stress on the true Christian’s interior life of holiness. His ecumenical central message is summed up as follows in the sermon, “Catholic Spirit”: “So far as in conscience you can (retaining still your own opinions and your own manner of worshipping God), join with me in the work of God, and let us go on hand in hand.” He insisted that “orthodoxy, or right opinions, is, at best, but a very slender part of religion, if it can be allowed to be any part of it at all”, but he also wrote that “A catholic spirit is not a speculative latitudinarianism. It is not an indifference to all opinion: this is the spawn of hell, not the offspring of heaven.” This study also demonstrates how difficult it was for John Wesley and early Methodist to realize their ecumenical spirit in the Methodist Movement which underwent the conflict and division between Wesleyan Methodist and Calvinistic Methodist espoused by George Whitefield. Despite their real differences, John Wesley emphasizes that Christians have a great deal in common and that they must stress and strengthen these existing bonds of unity. He preaches and practises in the 18th century what Christians in the twentieth have recently discovered and formulated. Taking it into consideration, he can be estimated as one of forerunners of modern ecumenical movement.

종교와 삶의 만족도: 감리교인의 내재적 ․ 외재적 종교성의 효과 그리고 가구소득의 조절효과를 중심으로

장형철,조광덕 한국사회학회 2019 韓國社會學 Vol.53 No.1

This empirical study analyzes the effect of religiosity on life satisfaction in the case of Korean Methodists. constructing a model for the moderator effect on a household to examine the effect of religiosity on subordinated composition of life satisfaction. The data analyzed in this article was collected by Korea Gallup (‘the Korean Gallup poll”). The Korean Methodist Church requested the institution to commission the survey on “Religious Life and Belief of Korean Methodists” for the data. The results of analysis summarize in three findings. First, household income has a direct effect on life satisfaction. Secondly, intrinsic religiosity has no direct effect on life satisfaction in this analysis; however, extrinsic religiosity has a direct effect on life satisfaction. This result may be considered a characteristic of eastern religious culture rather than that of the west. Thirdly, the result shows that there is a moderator effect of household income as to the influence of religiosity—whether that is intrinsic or extrinsic- on life satisfaction. This result shows that religiosity interact more, especially with the low household income which means that the interactions produce a moderator effect contributing to increase life satisfaction. 본 연구는 개신교 주요 교단 중의 하나인 감리교의 교인을 대상으로 종교가 삶의 만족도에 미치는 영향을 실증적으로 분석한다. 또한 이 연구는 종교성(내재적 종교성과 외재적 종교성)과 삶의 만족도의 관계에서 가구소득의 조절효과를 검토하기 위한 모형을 구성하여 삶의 만족도의 다양한 하위 구성요인들에 미치는 종교성의 효과를 검증한다. 이를 위해 기독교대한감리회 출판국이 한국갤럽에 의뢰하여 표집된 “한국 감리교인의 신앙생활과 의식에 대한 조사” 결과를 활용하였다. 분석결과를 요약하면 다음과 같다. 첫째로 가구소득이 높을수록 삶의 만족도는 증가하는 정적관계가 확인되었다. 둘째로 삶의 만족도에 대한 내재적 종교성의 직접 효과가 나타나지 않았다. 그러나 외재적 종교성의 직접 효과는 확인되었다. 즉 외재적 종교성이 높을수록 삶의 만족도는 증가하였다. 이러한 결과는 종교를 목적으로 보는 서구 종교문화보다는 종교를 실용적 도구적 관점에서 보는 동양 종교문화 안에서 이해될 수 있다. 셋째로 종교성과 삶의 만족도의 정적관계에서 가구소득이 내재적 종교성뿐만 아니라 외재적 종교성과도 조절효과가 있음을 확인하였다. 좀 더 구체적으로 말하자면 삶의 만족도를 증가시키는 외재적 종교성과 내재적 종교성의 영향력이 낮은 가구소득 집단에서 더 강하게 나타난다.

하와이 한인중앙학원의 설립과 운영

윤종문(Yoon Jong-Mun) 한국사학회 2007 史學硏究 Vol.- No.88

하와이 최초의 한인학교인 한인중앙학원은 한인감리교회의 창설과정에서 설립되었다. 1906년 한인감리교인들과 감회사 워드만이 주축이 되어 설립된 이 학교는 1918년 8월까지 지속되었다. 초대 교장은 워드만의 부인이었으며, 1913년부터 이승만이 교장으로 취임하였다. 1906년부터 1918년까지 13년 동안 유지된 한인중앙학원은 처음 4년제로 출발하였다. 1912년부터 1914년까지는 6년제, 1916년 이후부터는 8년제로 바뀌었다. 학교의 재정은 학비, 감리교의 지원금, 한인들의 의연금으로 유지되었다. 학생 1인당 1년치 학비는 60달러였으며, 학비가 없는 학생들에게는 취직 자리를 알선하거나 등록금은 감면해주었으며, 한인들의 의연금을 통해 공부를 지속할 수 있도록 하였다. 학교의 시설을 보수 또는 확장해야 할 경우에는 한인들로부터 의연금을 모집하거나 감리교로부터 지원을 받는 형태로 운영되어 갔다. 한인중앙학원의 교육은 크게 두 가지로 나누어 살펴 볼 수 있다. 하나는 언어교육이며, 또 다른 하나는 무예연습이었다. 언어교육은 영어교육과 국어교육을 실시하였다. 당시 이민 온 한인학생들은 자신의 삶을 영위하기 위해서는 필수적으로 영어공부를 해야 했으며, 영어가 실용적이기도 했다. 이에 반해 부모나 지식인들의 입장에서는 한국인으로서의 정체성을 유지하기 위해서 학생들의 국어교육 또한 필수적이었다. 이에 한인 중앙학원에서는 국어교육과 영어교육을 아울러 실시하였으며 강조했다. 언어교육과 더불어 한인중앙학원에서는 군사훈련(무예연습)도 강조하였다. 학생들은 이러한 교육과 훈련을 통해 독립의식을 고취시켜 갔다. 학생들은 교외활동에도 많이 참여하였다. 이들은 환등회, 화류회, 금주회, 기도회 등을 조직하였으며, 기도회나 금주회를 통해 한인사회의 도덕성과 건전함을 유지하고자 하였다. 그리고 그들은 학생동맹회, 청년회 등을 조직하여 다른 한인 학교 학생들과의 유대감을 조성하였다. 한인중앙학원의 수업과 학생들의 교외활동은 향후 사회 진출에 있어 크나큰 밑거름이 되었다. 그들은 흥사단ㆍ대한인국민회ㆍ독립당 하와이지부 등과 같은 독립단체에 가입하여 독립운동을 주도해 나갔다. 일부 출신자들의 경우에는 상해로 이주하여 임시정부에서 독립운동을 하였다. 이를 통해 볼 때, 하와이 최초의 학교인 한인중앙학원은 한국독립운동가를 양성하는 기관이었으며, 미주와 하와이 한인사회를 이끌고 나아갈 지도자를 배출하는 기관이었던 것이다. The Korean Central School, the first Korean school in Hawaii was established in 1906. Korean Methodist church- Wadman and Korean Methodist-founded it. The Korean Central Institute was managed by August, 1918. The first principal was Wadman’s wife but Ree Syungman took office as principal in 1931. The school which was conducted for 13 years was a four-year-course in the beginning, but it was changed as a six-year-course(1912~1914), an eight-year-course(1916~1918). It was managed by school expenses, Methodist grants, and Korean's donation. A school expenses was 60 dollar for one year per a student. The Institute searched for jobs or reduced school expenses for students who couldn't pay for it. If The Institute needed to mend or expand its facilities, it was helped by Methodist or Korean's donation. There were two educational courses in The School, those were language education and military practice. The School educated Korean and English in its language education course. Korean immigrant students needed English for their livelihood as well as practical use. Also, students' parents and Korean intellectuals thought that Korean language education was indispensable for students' identity as Korean. So The Institute emphasized not only English but also Korean. These education and practice were inspired a spirit of independence into the students. The student participated in extramural activities. They set up organizations, for example, a group for a slide projector screening, a sports meeting, a temperance union, a prayer meeting, etc. They would maintain morality of Korean society by these activities. And they came into relation with other Korean institutes students by organizing a student union, a young men´s association and so on. The education and extramural activities of The Korean Central Institute were the basis of the entry of Koreans in Hawaii in public affairs. Graduates of Institute became members of independence communities-Young Korean Academy, The Korean National Association, Hawaii branch of Korean Independence Party, etc. And they led their communities. Some of students moved to Shanghai and made an effort for Korea's independent. The Korean Central School which the first Korean school in Hawaii, therefore, trained Korean for independent movement and leader of Korean society in Hawaii.

존 웨슬리(John Wesley)의 “사회적 성결”(Social Holiness)에 대한 재고찰

박창훈 한국교회사학회 2011 韓國敎會史學會誌 Vol.30 No.-

This paper starts with the preposition that John Wesley’s main theological concern was holiness. Recently, there have been studies criticizing the traditional interpretations of Wesley’s theology that were focused on individual piety; the new studies emphasize the social aspects of Wesley’s ideas and practices. At first, this paper basically agrees that the society-oriented interpretation of Wesley’s theology exhibits its comprehensive dimensions well, and suggests various applications such as social activism and social programs. Due to their social concerns, however, the researchers have ignored the contexts of the passages in which Wesley referred to the word “society,” and, in the end, misunderstood its real meaning. According to its own critical reading, this paper reveals that Wesley’s usage of the term “society” strongly implied the religious society, that is, the community of the people called the Methodists. While Wesley knew religious societies in the late seventeenth century in England, and tried to follow their rules, he pushed forward his own Methodist Society applied to the newer contexts of the Industrial Revolution. The Methodist Society had organized groups and made rules even for the plain, the poor, and the female, all those who were marginalized in English society. Because the Methodist Society gave membership to the people from the whole society, and nourished them spiritually in small groups such as classes and bands, its purpose of reforming the church implied reforming society and the nation. Considering Wesley’s idea of community of goods, we may search for a clue for reforming Korean churches, and, while doing it, show a more excellent way to live within the whole of society, with the accountability groups in the church. In this sense, Wesley’s theology is still effective not only for Wesleyans, but also for all of society’s members.

강화 3.1운동의 원류와 성격

장석흥(Chang Seokheung) 인천가톨릭대학교 복음화연구소 2020 누리와 말씀 Vol.47 No.1

근대 격랑기에서 강화는 외세의 침략을 최전선에서 부딪치던 곳이었다. 병인양요 때 강화학파는 이시원 형제가 자결 순국하며 반외세적 의식을 극명하게 드러냈으나, 개항 이후 서구 문물을 수용하는 근대적 변용을 모색하기에 이른다. 1890년대 감리교·성공회 등이 전파되면서 강화는 신문명을 적극 수용하기에 이르렀다. 1907년 무렵 강화에는 40여 개의 감리교회와 신도수가 4천여 명에 달할 정도로 성장을 거듭했다. 1900년대 강화에는 본격적인 계몽운동과 의병 전쟁이 전개됐다. 강화의 계몽운동은 사립학교 설립을 통해 시작됐다. 강화의 교육운동은 이동휘가 세운 보창학교를 통해 본격화됐다. 보창학교는 강화 전역으로 확산되면서 1908년 당시 지교가 21개교에 달했다. 이는 1890년대 이래 강화에 전파된 감리교회와 현지 주민들의 적극적 호응에 의해 가능했다. 1907년 강화 의병은 해산 군인 뿐 아니라 기독교 계통의 계몽운동 인사들도 참가하는 특징을 드러냈다. 이런 특성은 감리교 출신의 강화진위대 대대장인 이동휘의 영향을 받은바 컸다. 강화의 민족교육에 대한 열기는 1908년 강화학무회를 통해 잘 나타났다. 강화 전역을 56개 학구로 구획하는 의무교육을 추진했던 강화학무회의 의무교육시행은 상당히 구체적이고 실질적이었다. 중앙 정부나 지방 당국에서도 실시하지 못하던 의무교육을 실시하고 나선 것이다. 강화 3·1운동은 다양한 특징을 드러내고 있었다. 만세 시위의 규모가 전국에서 손꼽을 정도로 대규모였다는 점, 만세 시위가 강화 전역에 걸쳐 40여 회 전개된 점, 또 보통학교 학생들이 만세 시위의 포문을 열었던 것이나, 만세 시위의 군중 대부분이 평민이었던 점, 만세 시위 과정에서 의병적 인사들과 계몽적 인사들이 합류해 갔던 점, 감리교와 성공회, 성공회와 천도교의 종교 계통에서 연합 시위를 추진했던 점, 천도교의 활동이 미미했던 점, 만세 시위의 과정에서 결사대가 결성된 점 등에서 강화의 특성을 반영하고 있었다. 개항 이래 민족교육에 대한 열기가 높았던 강화의 민족의식은 3·1운동의 원동력을 이뤘다. Ganghwa was at the forefront of defending against invasion by foreign powers at the time of enlightenment. During the French campaign against Korea, the Lee brothers of the Ganghwa school committed suicide in despair over foreign invasion and they clearly showed the national spirit of resistance. However, the incident turned out to change themselves to accept Western civilization after the opening of their port. With the spread of the Methodist Church and the Anglican Church in Korean peninsula, Ganghwa actively adopted Western civilization in 1890s. By the period of 1907, there were approximately 40 some Methodist churches and 4000 congregation in Ganghwa. The enlightenment movement and the war of righteous army took place in earnest In the 1900s, The enlightenment movement in Ganghwa began with the establishment of private schools. The education movement in Ganghwa began in earnest through the Bochang School, which was founded by Lee Dong-hwi. There were 21 branches of Bochang school throughout Ganghwa. It was made possible by the spread of the Methodist Church in Ganghwa and positive support from the locals. The righteous army in Ganghwa consisted not only of former soldiers but also of the Christians who mounted the enlightenment movement. This feature was largely influenced by Lee Dong-hwi, the general of the righteous army in Ganghwa, who was a Methodist. Ganghwahakmuhoi, the educational group in Ganghwa, divided into 56 school districts and translated mandatory education system into concrete action, which was not able to be even conducted by the central Government. The March First Movement in Ganghwa had a various of features: one of the biggest mass demonstrations throughout the country, some 40 demonstrations all over Ganghwa, common people who were the leading force of the movements, the harmony between former soldiers and the enlightened people, the coalition of all religions, the minimal effect of Cheondogyo, and the formation of the militia in the process of the demonstrations. These awakening of national consciousness in Ganghwa after the opening of its port led to the driving force of the March First Movement in 1919.

존 웨슬리의 두 가지 예배음악적 속성 연구

김용화 한국복음주의신학회 2022 성경과신학 Vol.104 No.-

John Wesley was a liturgist who thoroughly defended the liturgy of Thomas Cranmer’s HThe Book of Common PrayerH(1662), updated in the tradition and heritage of the Church of England. This can be clearly seen through HThe Sunday ServiceH (1784), which he revised and edited based on HThe Book of Common PrayerH(1662) and sent to North American Methodists. At the same time, he is an evangelist who, while maintaining his priesthood in the Church of England, quenched the religious and social thirst that the Church of England could not satisfy the marginalized and poor through the Methodist movement. In particular, the empirical and practical evangel- ical congregational hymns about the words of Jesus Christ used in Methodist worship and gatherings became the driving force behind the revival movement. Therefore, it can be evaluated that Wesley maintained a good balance between doctrinal and formal liturgical music as a liturgical advo- cate and personal and confessional evangelical congregational singing as an evangelist. It is as if Martin Luther removed the superstitious element of the Roman Catholic liturgy, the Missa, and maintained its framework and introduced the chorale. The most important musical methods in liturgical music are responsory and antiphon. If you are looking for a biblical source for this, it is the ‘Song of Moses and Miriam’ in Exodus 15. This tradition of responsory and anti- phon continued into the 18th-century Church of England, but it did nothing to improve their faith and spirituality. On the other hand, Methodists could easily sing along to the evangelical congregational hymns through the ‘lining out’ method. However, some congregations who were fascinated by gospel hymns sometimes showed disorderly attitudes toward singing, so in the end, Wesley standardized singing style and music by including 7 prac- tical ‘Directions for Singing’ in the appendix of HSelect HymnsH(1761). 존 웨슬리는 영국교회의 전통과 유산 속에서 갱신된 토마스 크랜머의 H공동 기도서, The Book of Common PrayerH(1662)의 예전을 철저하게 옹호하는 예 전주의자였다. 이것은 그가 H공동기도서H를 기반으로 개정하고 편집하여 북 미 감리교인들에게 보낸 H주일예배서, The Sunday ServiceH(1784)를 통해 우리 는확실히알수있다. 동시에그는영국국교회사제신분을유지하며국교 회가 미처 소외되고 가난한 사람들에게 채워줄 수 없었던 신앙적 갈증들을 메소디스트 운동을 통해 해소해 주었던 복음 전도자이기도 하다. 특별히 메 소디스트의 예배와 집회에서 활용된 예수 그리스도의 말씀에 대한 경험적이 고 실천적인 복음주의 회중찬송들은 부흥 운동의 원동력이 되었다. 결국, 존 웨슬리는 예전옹호자로서의 교리적이고 형식적인 예전음악과 복음전도자로 서의 주관적이고 고백적인 복음주의 회중찬송 사이에서의 균형을 잘 유지했 다고 평가할 수 있다. 이것은 마치 마틴 루터가 로마 가톨릭 예전인 미사 (Missa)의 미신적 요소를 제거하고 그 틀을 유지하며 회중찬송(Chorale)을 도 입한 것과 마찬가지다. 예전음악에서 중요한 노래방식은 응창(Responsory)과 교창(Antiphon)이다. 이 것의 성서적 출처를 찾는다면 출애굽기 15장에 나오는 ‘모세와 미리암의 노래’이다. 이러한 응창과 교창의 전통이 18세기 영국교회에서도 이어졌지만, 그것은 그들의 신앙과 영성을 향상시키는데 아무런 도움이 되지 못했다. 반 면 메소디스트들은 ‘Lining out’ 방식을 통해 웨슬리 형제의 복음주의 회중찬 송을누구나쉽게따라부를수있었다. 그러나일부복음주의찬송의매력 을 느낀 메소디스트들은 때때로 무질서한 찬송 태도를 보임으로 인해, 결국 존 웨슬리는 H찬송선집, Select HymnsH(1761) 부록에 실제적인 7가지 찬송지 침을 수록하여 노래방식과 음악을 표준화하였다.

3.1운동과 장 ⸱ 감 ⸱ 성 - 3.1운동을 통해 드러난 장 ⸱ 감 ⸱ 성 선교사들의 정교분리원칙

황훈식 서울신학대학교 기독교신학연구소 2019 神學과 宣敎 Vol.57 No.-

본 연구는 삼일운동 당시 주한 외국인 선교사들의 정교분리의 원칙을 어떻게 적용하고 있는지를 규명해 내는 작업이다. 주한 선교사들의 정교분리 원칙이 '반민족적인 행동인가?' 혹은 '개인 도덕영역으로 기독교의 정의를 축소시킨 장본인인가?'란 문제에 본 연구는 주한 외국인 선교사들의 정교분리의 원칙을 다각도로 판단해야 할 것을 밝히고 있다. 3.1운동 당시 주한 외국인 선교사들은 선교지인 조선에 하나님의 정의가 바로 세워지기를 소망했고, 무엇보다도 일제 만행에 대한 한민족의 아픔과 고통에 깊이 공감하고 있었다. 이들에게 정교분리원칙은 절대적인 원칙이 아니었다. 주한 외국인 선교사들은 이미 3.1운동 이전에 있었던 ‘춘생문 사건’과 ‘105인 사건’에서 그들의 세웠던 정교분리원칙과 상관없이 조선의 정의와 자유를 위해서 노력했던 모습이 나타났다. 이러한 모습은 3.1운동 당시에도 이어졌으나, 반면 정교분리원칙을 고수했던 면도 동시에 나타났다. 그 이유는 첫째, 3.1운동 개입에 대한 일제의 의심에서 벗어나고자 했기 때문이고, 둘째, 일제의 의도, 즉 선교사들을 이용해서 계속 일어나는 만세시위를 중단시키려는 의도에 협조하지 않기 위해서였다. 시간이 갈수록 점점 더 위협적으로 다가오는 일제총독부를 맞서는 전략은 바로 정교분리원칙을 고수하는 것뿐이었다. 그리하여 선교사들은 일제당국과의 비밀회담에서 일제의 한국지배가 잘못된 방향으로 나아가고 있다고 비난함으로 정치적인 조언을 했을 뿐만 아니라, 자국에는 일제의 만행을 적극적으로 알려 정교분리원칙에 매여 있지 않았던 양면적 모습이었다. This study is to reveal how the principle of ‘segregation of church and state’ of foreign missionaries in Korea during ‘the March 1st Movement’ were applied and how today the principle can be evaluated. On the question of whether the principle of ‘segregation of church and state’ is anti‐nationalism or whether this principle reduce Christian justice to individual morality, this study proves that this principle should be judged in two aspects. At the time of the March 1st Movement, foreign missionaries in Korea wanted to establish God's justice right in Korea, the mission field, and, above all, deeply sympathized with the pain and suffering of the Korean people against Japanese atrocities. For them, the principle of ‘segregation of church and state’ was not an absolute principle. Foreign missionaries in Korea had already worked for the justice and freedom in Korea, as seen in the “Chunsaengmun affair” and the “105‐man incident” before the March 1st Movement. Likewise during the March 1st Movement, they were not bound by this principle. However, it also appeared to adhere to this principle at the time of the 3.1 Movement. The reason for this was, first, to avoid Japanese suspicions that missionaries are involved in the March 1st Movement, and second, not to cooperate with Japan’s intention, that is, to stop the protests through the help of missionaries. For them, the only strategy against the Japanese Governor, which is increasingly threatening over time, was to adhere to this principle. For this reason, the missionaries not only made political statement that Japan misrules Korea, but also actively informed their country of the atrocities of Japanese imperialism.

사회선교의 정당성과 전망에 대한 고찰

김회권 한국실천신학회 2021 신학과 실천 Vol.- No.73

이 논문은 먼저 한국교회가 왜 사회선교에 무관심한가를 분석한 후, 한국교회가 어 떻게 개인전도를 넘어 사회선교를 수행할 수 있는 가능성을 탐색한다. 이 논문의 목 적은 한국 복음주의 교회의 사회선교를 장려하기 위함이며, 사회선교를 수행해야 할 정당성과 사회선교의 유익과 제한성을 환기시키는 데 있다. 이 글의 중심논지는 “교 회의 선교는 개인의 회심을 넘어, 사회적 성화를 기도(企圖)하는 사회선교를 포함하고 있다”는 것이다. 이 논지를 뒷받침하는 논거는 세 가지이다. 첫째, 성경적 근거이다. 모세는 오경의 세 가지 법(출 21-23장 계약법전, 레 17-26 장 성결법전, 신 12-26장 신명기법전)을 통해 하나님의 해방과 자유를 영속화하기 위 해 입법적 토대를 구축했다. 예언자들도 모세가 설계한 이상사회에 대립되는 악한 폐 습들과 악한 법령들을 척결하려고 애썼다(사 10:1-2). 예수 그리스도의 하나님 나라 선포도 모세와 예언자들이 설계한(마 5:17; 눅 24:27) “이상적 사회”를 이 땅에서부터 세우려는 사회선교 사역이었다. 둘째, 선교신학적 근거이다. 예수 그리스도의 지상명령(마 28:18-20; 행 1:8) 안에 사회선교가 내포되어 있다. “만민들을 예수님의 제자로 만드는 사역”은 예수님이 명 하신 것을 사회생활의 공적 영역에서 실천하고 적용하도록 돕는 지속적인 사역이기 때문이다. 바울의 이방교회개척 사역은 그레코-로만 사회에 전혀 새로운 사회인 “하나님의 에클레시아”를 건설하는 사회선교행위였다(행 19장). 셋째, 교회사적 근거이다. 2천년 내내 교회의 선교는 개인들에 대한 복음을 전파해 회심시키는 활동임과 동시에 개인전도를 통해 중생을 맛본 그리스도인들이 펼친 사회 선교 활동들을 포함하고 있다. 이 논문은 19세기 영국 감리교도들의 사회선교, 19세기 중반의 윌버포스와 클래팜 섹트의 노예무역 폐지운동, 그리고 20세기 중반의 미국 가 톨릭 노동자 운동을 모범적인 사회선교의 사례들로 제시한다. 끝으로 사회선교의 정당성을 논증한 후에 이 논문은 사회선교의 유익과 한계도 지 적하며 마무리된다. 이 논문의 결론은 교회가 이제 ‘희어져 추수하게 된’ ‘세상’이라는 밭에 사회선교사를 파송하시려는 하나님께 응답해야 한다는 것이다. Following an analysis of why the Korean church has neglected its social mission, the present essay seeks to explore how the Korean church can fulfill this task simply beyond personal evangelism. The aim of the present article is to both encourage Korean evangelical churches to engage into social mission and discuss its legitimacy, its benefits, and its limitations. The central thesis of this paper is that the original mission of the Church includes efforts to sanctify the larger society in which it is anchored, in accordance with the biblical value and norms of an ideal society, as well as its efforts to convert individuals to Christianity. The present essay offers three ideas to support this thesis. Firstly, throughout the entire Bible, God commands His people to build an ideal society which will be sustained by dual covenants(the vertical covenant between God and Israel, and the horizontal covenant between individuals and their neighbors), and will thus remain an equitable and free, just and righteous community. Moses and the Mosaic prophets thus applied themselves to building and sustaining the nation of Israel on the rock of such covenant laws as Exod 21-23, Lev 17-26, and Deut 12-26(cf. Isa 10:1-2). Jesus of Nazareth’s proclamations of the coming of God’s kingdom were a social mission to realize all the prophetic visions of an ideal world(Matt 5:17; Lk 24:27). Secondly, a social mission is included in the Supreme Commission of the risen Lord(Matt 28:18-20), who commanded his apostles to make all the nations and peoples of the world his disciples- a mission that seeks to have Jesus’ commandments be realized in the public sphere of social life. Even the gentile mission of the apostle Paul was carried out with a view to creating an ecclesia in which both Jews and gentiles will be reconciled with each other through the blood of Jesus Christ(Acts 19). Thirdly, there have been many exemplary social missions that have borne witness to the legitimacy of the Church’s social mission, which include the 19th century British Methodists’ social mission, the mid-19th century anti-slavery trade movement of Wilberforce, and Dorothy Day’s mid-20th century Catholic Worker movement. Finally, the present essay adds some discussion on the effect of social mission and its possible limitations. It concludes that the Church should respond to God, who seeks to build a society that approximates God’s kingdom by sending His social missionaries into ‘the larger world,’ “the fields ripe for harvesting.”