탈 세속주의(post-secularism) 시대의 교회

윤정현 한국가톨릭신학학회 2024 가톨릭신학 Vol.- No.44

우리 시대는 세속화 과정을 거쳐 탈 세속주의 시대를 살아가고 있다. 코로나19 팬데믹으로 인한 실제 종교 참여자 감소는 ‘텅 빈 교회’를 예고하지만, 이는 탈 세속주의의 표면적 징후일 뿐이다. 그러므로 세속화와 탈 세속주의에 대한 이해가 필수적이다. 특히, 현대 세속화를 구체적으로 연구한 찰스 테일러(Charles Taylor, 1931-)의 연구를 따라 세속화와 포스트 세속주의를이해하고자 한다. 세속화의 시작은 교회의 권위에 대한 저항과 사회적, 문화적 변화가 결합되어 신중심주의에서 인간중심주의로의 전환을 가져왔다. 찰스 테일러(Charles Taylor)에 따르면 세속화는 경제, 공공 영역, 인민주권이라는 요소들을 통해 전개된다. 이러한 세속화 과정을 통해 인간의 ‘내면성’, 곧자율성, 평등성, 주체성의 가치가 확장된다. 그러므로 세속화의 목표는 개인이 권위에 얽매이지 않고 종교의 거룩함에 다가갈 수 있다는 ‘거룩함의 재편’이다. 또한 이탈리아 사회학자 루이지 베르자노(1939-)는 오늘날을 ‘탈 세속주의 시대’로 정의하며 기성 종교에 속하지 않고 살아가며 종교성을 실현하는 ‘영성의 시대’라고 설명한다. 이러한 탈 세속화 과정을 한국천주교회에적용한다면 교회의 쇄신은 불가피하다. 먼저 가르치는 교회(Ecclesia docens) 에서는 전달 방법의 변화와 다가가는 진정성이 요구되고, 배우는 교회(Ecclesia discens)는 ‘자기참조(auto referendum)’ 없이 세상에 복음을 전하기위해 세상과 소통하고 세상의 방식을 배워야 한다. 무엇보다 다원화되고 개별화된 시대에 우리는 각자가 교회가 될 수 있도록 교회와 함께 느끼기(sentire cum Ecclesia)를 공동체 안에서 형성해야 한다. 그러나 포스트 코로나 시대를 살아가는 우리 교회가 시대적 흐름을 간파하지 못하고 구조적으로나수치적으로나 코로나 이전 시대로 돌아가려고 하는 것은 세속적이고 관료적이다. 오히려 믿는 이 개개인이 교회를 형성할 수 있다는 폰 발타살의 주장은 개인화된 탈 세속주의 시대에 교회가 추구해야 할 길이 될 것이다 In our time, we are living in post-secularism through a process of secularization. The actual decline in the number of religious participants due to the coronavirus pandemic predicts ‘empty churches’, but this is only a superficial sign of post-secularism. Therefore, understanding secularization and postsecularism is essential. In particular, we will try to understand secularization and post-secularism by following the research of Charles Taylor(1931-), who studied modern secularization in detail. The beginning of secularization was resistance to the authority of the church combined with social and cultural changes, resulting in a shift from theocentrism to anthropocentrism. According to Charles Taylor, secularization progressed through the elements of the economy, public sphere, and popular sovereignty. Through this process of secularization, the values of human ‘innerness’, namely autonomy, equality, and subjectivity, are expanded.Therefore, the goal of secularization is ‘reorganization of holiness’, so that individuals can approach the holiness of religion without being bound by authority. Furthermore, Italian sociologist Luigi Berzano(1939-) defines today as the ‘era of post-secularism’ and explains that it is an era of spirituality, in which people live and realize their religiousness without belonging to an established religion. If we apply this process of post-secularism to the Korean Catholic Church, the reform of the church is inevitable. First of all, a teaching church (Ecclesia docens) must change in method and sincerity in approach, and a learning church(Ecclesia discens) is required to communicate with the world and to prevent the good news without being ‘self-referential(auto referendum)’. Above all, in this pluralistic and individualized era, we must form a community where each believer can feel with the church(sentire cum Ecclesia) so that he or she can become the church. However, it is secular and bureaucratic for our church living in the post-corona era to fail to see through the trends of the times and try to return to the pre-corona era structurally and numerically. Rather, von Balthasar’s claim that individual believers can form a church will be the path that the church must pursue in the era of personalized post-secularism.

교회경영의 세속주의에 관한 고찰

김찬목(Kim Chan-Mok),김대룡(Kim DaeRyong) 한국로고스경영학회 2011 로고스경영연구 Vol.9 No.2

본 연구는 교회의 세속주의 현상을 고찰하고 이를 극복하기 위한 방안을 도출해 낼 목적으로 수행되었다. 이를 위해 이론적 배경에서는 세속화와 세속주의의 개념을 고찰하고, 본론 부문에서는 교회의 세속주의 현상 분석과 극복방안을 제시하였다. 세속화는 종교적 가치와 제도가 매우 동일시되던 사회가 비종교적 가치와 세속적 제도로 변화하는 과정을 일컫는 말이다. 이에 반해 세속주의는 하나의 이데올로기, 새로운 종교와 똑같은 역할을 하는 새로운 폐쇄적 세계관을 의미한다. 교회의 세속주의에 대해 야고보서와 요한계시록을 통해 정리해 보았다. 교회의 세속주의 물결로 성장주의, 시모니즘과 맘모니즘, 절대 권력화 현상, 프로그램 중심목회, 은사의 계급화 등을 제시하였다. 세속주의를 극복할 수 있는 방안으로는 지속적인 교회의 개혁 추진, 시장지향적인 조직, 권한의 분권화를 제시하였다. This paper studies the phenomenon of church secularism and it also finds proper ways to overcome this secularization in church. This paper further investigates the concept of secularization and secularism in the theoretical background, and then analyses the secular phenomenon of church to suggest the solutions on it. Secularization is the process of social change from the society in which people regard the religious value and social system as identical to the society in which nonreligious value and secular system are prevalent. On the other hand, secularism is an ideology which represents a new and closed view of the world that plays a role as a new religion. This paper analyzes the secularism of church through the Book of James and Revelation. The study proposes growth orientation, simmonism, mammonism, pursuing absolute power, program centered ministry, and the stratification of spiritual gift to the wave of secularism of church. The study then suggests continuous reformation of church, market oriented church organization, and decentralization of church authority to overcome secularism.

Can Islamists be secularized? Religion and politics in urban Bangladesh

Sayeed Iftekhar Ahmed 서울대학교행정대학원 2018 Asian Journal of Political Science Vol.26 No.2

As in many other Muslim majority states, the Islamist parties play a significant role in the body politic of Bangladesh. Because of their counter-hegemonic modus operandi, the question arises regarding the ability of the Islamists to cohabit democratically in a secular or a quasi-secular political system. The literature on secularization, secularism, and Islam relies on a grand narrative of the reasons to address the question and provides us with polarized answers regarding the Islamists’ ability to accommodate the principle of secularism. However, almost all of the works have been done on the abstract, theoretical level and do not address the interplay of social and political factors in Muslim societies. None of the research on Islamism in Bangladesh addresses Islamist parties’ ability or inability to participate in a quasi-secular, democratic system through acclimating to secularism in the rubric of their political ideology, Islamism. This study therefore examines the grassroots-level socio-political interplays of the Islamist activists with the non-Islamists and analyzes their willingness and ability to accommodate secularism in order to democratically participate in a quasi-secular political system.

히잡 착용 문제를 둘러싼 이슬람주의와 세속주의 갈등 및 충돌연구 - 오르한 파묵의 소설『눈』을 중심으로

이난아(Lee Nan-A) 한국중동학회 2006 韓國 中東 學會 論叢 Vol.27 No.1

  It is almost natural for collisions and conflicts to arise concerning differences on culture and religion in Turkey, located at the border of the East and the West. Orhan Pamuk deals with collisions and conflicts between the East and the West in almost all of his novels released until now and especially in his recent work 『Snow』. These aspects collisions and conflicts lead to a bloodshed coup d"etat.<BR>  In 『Snow』, diverse features of modern Turkey"s reality are presented in a small city named Kars as the background. According to Orhan Pamuk, the temporal background of 『Snow』is from 1992 to 1996. This novel portrays the continuing political polarization in Turkey, in other words, the collisions and conflicts between Islamism and secularism.<BR>  The characters in『Snow』are mostly placed within structure of conflict. They neither try to understand or nor accept people with contradicting opinions from theirs. It is because all people, of Islamism or secularism, with faith towards God or atheist, live with ignorance towards each other. Theologians endlessly question the meanings of God and secularists even perform bloody coups for their ideologies. Islamists also criticize people pursuing the Western ways for casting aside their Islamic identities and becoming atheists. However, those who receive such criticisms are not perfect supporters of the West but people who are going through conflicts between two cultures. It can be seen in Orhan Pamuk"s other novels such composition of confrontations of characters.<BR>  The collision of Islamism and secularism in 『Snow』is expressed by a suicide of girls wearing Hijaps, a symbol of resistance and identity in Islamic society. Problems on wearing Hijap lead school authorities who block female students who insist on wearing Hijap to cause a suicide incident of the girls. Not long after, such conflict reached its height, even leading to a homicide incident of the principal who carried on the secular government"s order of banning the wearing of Hijap. This is the story of girls committing suicide because of the secular government"s policy of banning the wearing of Hijap. This can be summarized as conflict of conservative Islamism, which puts up Hijap as a symbol, and secularism, which pursues modernization. However, when carefully reading the novel, readers can understand that the reason they committed suicide is not largely related with the banning on wearing Hijap. Instead personal misfortunes such as resisting their parents forcing girls marriage with men who they do not wish to marry. In this way, women who appear on 『Snow』 put on Hijap, take off Hijap, or even commit suicide depending on their interests and their environment, aside from religious ideas. It can be seen that Islamists and secularists by only maintaining arguments, failing to reach to conclusion.<BR>  Pamuk might have wanted to say that Islam is one of many religions in the world and that analysis, acceptance, and understanding as well as application of general Islamic order can change depending on personal beliefs, ideals, and environment. It is also important to restate that the suicide reasons of girls wearing Hijap were not because of religious reasons, but personal reasons such as their environments and circumstances.<BR>  Pamuk emphasizes problems on muslim women who suffer from mental and physical mistreatment concerning problems on Hijap by portraying the conflict between radical Islamism and secularism, a still important issue in modern Turkey. Pamuk used a small border city named Kars as a stage for such portrayal. It can be said that the conflicts and collisions of religious and political incidents in the novel concerning Hijap are not mere fictions but actual reflections of present Turkey. It is still unknown perspectives and solutions to these problems, but what is sure is that solutions using physical po

터키 이슬람주의와 세속주의 사이의 갈등과 상황화 선교

장훈태(Chang, Hun-tae) 한국선교신학회 2008 선교신학 Vol.18 No.-

This study focused on the conflict and missional contextualization in Turkey, between Islamism and secularism. This article aims to analyze and relate to the religion of Turkey and Islam, defined what do they cause by conflict and struggle between Islamism and secularism. This study also attempt to apply missional contextualization between Islamism and secularism. Contextualization can be defined as the set of process that yields missional situation in Turkey. It is the process by which Turkey culture become interdependent in aspects of their values, social, economics, and political. It is easy to connect interdependent conflicts through Islamism and secularism in Turkey. The Islamism in Turkey begun by political, social, and cultural motivation with the 19st. This Islamism movement appeals strongly nationalism, liberalism, and modernism in Turkey. This Islamism reveals itself society and community. They are important faith with religion solidarity in their community. The secularism includes Turkey’s constitution, political tradition, social policy, cultural point of view, and religious education. They were complicated the conflict and struggle between Islamism and secularism from a long time in Turkey. The missionary should be consider mission ministry and activity in this Turkey situation. They also careful apply to contextual mission in Turkey. I think that we can be pray to get the Holy Spirit’s support and guide for Turkey’s mission and evangelization.

The Critique of Secularism: Charles Taylor’s Quest for Transcendence in A Secular Age

조승 한국동서비교문학학회 2024 동서 비교문학저널 Vol.0 No.67

This article offers a broad view of Charles Taylor’s A Secular Age, delving into his counter-secularization narrative—an argument challenging the subtraction theory, which stresses the gradual decline of religion in the formation of Western secularism. Specifically, it examines Taylor’s meticulous illumination of the often-overlooked contributions of religion and its lingering presence in the intricate tapestry of the Western secularization process, which has long been associated with the civilization’s radical departure from the idea of transcendence. Additionally, this article aims to showcase the enduring appetite for transcendence in the contemporary world and the manifold manifestations of this spiritual yearning. With these in regard, the article pays attention to three pivotal facets within Taylor’s theory of secularism: 1) the marginalized position of Christianity, once a primary agent facilitating the experience of transcendence, now relegated to the periphery of Western society, whose historical recess has paved the way for the emergence of a secular age, 2) An exploration of the inherent limitations within the immanent frame, coupled with the growing dominance of the concept of human flourishing, which collectively shape the prevailing principles of the Western intellectual landscape, 3) the viability of transcendence within the (post-)modern condition, intricately intermingled with the nuanced realms of belief (religion) and unbelief (exclusive humanism), each of which indicates a unique pathway toward the pursuit of a good and fulfilling life. By unraveling the complexity of Taylor’s theory packed with hefty details, the article will question the exigencies of the imagery of transcendence in the postmodern world and the possibility of negotiation between these two opposing motives of Western intellectual history.

기울어진 세속주의: 독일의 통일국가 만들기 과정에서 세속주의가 작동되는 방식

최정화 종교문화비평학회 2022 종교문화비평 Vol.42 No.42

세속(the secular)은 우리가 ‘헤엄치고 있는 물’과 같이 당연시된다. 탈랄 아사드(Talal Asad)는 세속을 현대적 삶의 행동, 지식과 감정을 지배하는 포괄적인개념으로 사용한다. 본고에서는 이러한 세속의 전초지(outpost) 21세기 현재서구 사회에서 실제 ‘세속주의’가 어떠한 방식으로 작동하는지 독일의 사례를통하여 연구한다. 세속주의 비판의 물꼬를 연 아사드와 그 제자들은 주로 이슬람의 관점에서서구의 정치사회적 기반으로서의 세속주의를 비판적으로 관찰하는 작업을 진행하였다. 본고는 독일 이슬람의 관점에서 이 문제제기를 구체화할 것이다. 이에더하여 독일 사회의 또 다른 ‘타자’인 사회주의가 자유주의적 세속주의에 어떻게포섭되는지에 관하여, ‘동독인’ 담론을 생산하는 미디어 분석을 통하여 다룬다. 현대 독일 정치와 일상에서 세속주의가 어떻게 두 타자에게 운용되는지 묻는것이다. 그 과정에서 서독인의 동독인과 독일에 거주하는 무슬림에 대한 태도와감정 분석은 정치적 세속주의(political secularism)를 넘어서서 감수성의 영역으로서 세속성(secularity)을 포착하고자 하는 하나의 방법론적 시도이다. 동독의 아동 살해 담론은 동독의 프롤레타리아 문화가 자유와 책임과 같은민주주의의 가치가 결여되어 있다는 방향으로 전개된다. 자유주의적 가치는 동독인들을 단죄하며, 서구의 윤리적 우위를 지탱해 준다. ‘윤리’가 없는 동독인들의문화적 특징을 이야기할 때 ‘민속 무신론(Volksatheismus)’이 거론된다. 하지만종교적으로 ‘무관심’해 보이는 구동독에서 통일 후 공공영역에서 교회 건물이세워지고 있는 사실은 ‘세속’과 더불어 ‘전통’으로서의 종교의 부활이 복잡하게얽혀 있음을 보여준다. 현재 독일의 이슬람에 대한 태도는 어떠한지 세 가지 측면에서 살펴본다. 첫번째는, ‘반이슬람’ 정서를 부추긴 것으로 알려진 틸로 사라친의 《스스로 없어져가는 독일(Deutschland schafft sich ab)》로, 정책에서 반영되지 못하지만 많은 사람들의 ‘수줍은(shy)’ 지지를 받고 있는 입장이다. 두 번째는, 독일 이슬람회의(German Islam Conference)이다. 세속주의 국가의 주도 하에 이루어지는무슬림과의 대화에 대하여 본고는 비판적인 관점에서 접근한다. 자유주의적 국가는 종교에서 자유롭다고 하지만 스스로 부정하는 가치의 영역을 끊임없이 창출하며, 세속적 국가 자체가 ‘신념’이 되면서 국가와 종교 간의 의미 있는 분리는희미해진다. 세 번째로, 무슬림 세속주의자들의 목소리다. 이들은 세속주의가지니는 가치를 인정하고, 이슬람이 ‘세속적’으로 바뀌어야 한다고 주장한다. 독일의 통일 국가 만들기 프로젝트에서 세속주의와 연관된 범주가 어떻게 작동하는지를 밝히고 서구 세속주의의 균열과 한계를 보여준다. 내부의 사회주의라는타자, 외부의 이슬람이라는 타자에 대하여 세속주의는 선별적으로 적용하며 ‘길들이기’를 시도한다. 세속주의 레짐(secular regimes)은 일상에 권력으로 작동한다. 이러한 의미에서 서구 세속주의는 거주자들에게 공평하지 않게 작동하는‘기울어진 운동장’이다.

Socio-cultural analysis of the interaction between secularism(laïcité) and multiculturalism in France

곽민석 중앙대학교 문화콘텐츠기술연구원 2023 다문화콘텐츠연구 Vol.- No.45

France has historically been a country executing centralizing characteristicsand policies, notably adopting a long-term centralized administrative systemthat concentrates national power and decisions within the central government.This centralized regime has restricted the powers of regional and local autonomy,ensuring consistency in the implementation of national policies and legislation,as well as regulation. This centralizing structure has historically contributedto the strengthening of France's national identity and integration. Since theRevolution and the 19th century, the correlation between the politics of secularismand multicultural policy in France has demonstrated complex characteristicswhile including conflicting aspects. Both policies reflect the task of balancingsocial diversity and national identity in France, and they interact or conflictaccording to their distinct aims and principles. Furthermore, the historicalcentralist inclination and the multicultural policy appear antagonistic on thesurface, but in reality they expose various forms of social and cultural interaction,of varying types, to form the diversity of French society. Secularism is basedon the policy of separation of Church and State. Established in 1905 by theLaw of Separation, it took shape to achieve the goal of forming a politicallyneutral state and restricting religious influence. As a result, concepts suchas ‘separation of state and religion’, ‘religious neutrality’ and ‘individual religiousfreedom’ took root in French society, influencing public policy, the educationsystem and the legal structure of the state. However, in contemporary society,as diversity becomes increasingly important, doubts and debates persist aboutthe application and scope of secularism. In particular, reflections and challengesconcerning how to reconcile the religious beliefs and culture of immigrantsand their children have become increasingly evident in recent times.On the other hand, multicultural policy aims to recognize and respect thediversity of French society, while enabling immigrants and their children tomaintain their cultural beliefs and identity within society. Multicultural policycan be implemented in various aspects such as education, language supportand the promotion of cultural diversity. Historically, like otherimmigrant-receiving countries, France also has a similar interaction betweenits history of centralized power and its multicultural policy. However, becauseof France's imperial and colonial history, conflicts and coexistence are evenmore marked. Policies that sometimes create tensions between religious freedomand democratic principles persist, making the situation even more complex.Today, France faces the task of maintaining a balance between secularismand multicultural policy more seriously than ever. At the same time, the Frenchgovernment and its citizens are continually seeking to strike a balance betweenthese two policies, rather than abandoning one in favor of the other. Thisis because this balance is seen as crucial to social cohesion, diversity managementand national security.France is striving to strike a balance between secularism and multiculturalpolicy, and to find solutions to this challenge. In doing so, France believesit is important to maintain a balance between these two policies, rather thansacrificing one at the expense of the other. In doing so, it seeks to developstrategies that simultaneously guarantee social integration, the managementof diversity, and national security and stability. Ultimately, the success ofboth policies rests on a national policy and popular will to harmonize theinteraction between secularism and multicultural policy, continuing to developan equitable and effective approach that respects and integrates diverse culturesand religions. This orientation of France has a profound meaning for us too,for at the dawn of an era of shifting borders, the conflicts, coexistence andsurvival of heterogeneou...

La laïcité, l’universel, l’impensé, ou comment la laïcité peut servir la refondation de l’école

Patricia Verdeau 고려대학교 응용문화연구소 2016 에피스테메 Vol.0 No.15

At the crossroads of a scientific approach and of a secular approach, the research for the universal raises the question of a relationship to the unthought. Epistemological issues appear, from which it seems necessary to question again the relationships between science and secularism. It is in these conditions that secularism, in its dual relationship with the universal and the unthought universal, can serve the refoundation of the school system. Au croisement d'une démarche scientifique et d'une démarche laïque, la recherche de l'universel pose la question d'un rapport à l'impensé. Des enjeux épistémologiques apparaissent, à partir desquels il paraît nécessaire de réinterroger les rapports entre science et laïcité.

터키의 세속주의와 이슬람주의의 갈등

조상현,금상문 명지대학교 중동문제연구소 2015 중동문제연구 Vol.14 No.1

In May 2013, an anti-government protest around the development of a small park named Gezi Park marked an important event in the history of the clash between secularism and Islamism in Turkey, as it turned into an all-out conflict. Turkey, the successor to the Ottoman Empire, maintained Islamic traditions. However, while the Republican People's Party founded by Mustafa Kamal Attatürk set Islam as the state religion, it was later replaced by a secularist socio-political system according to the separation of the religion and state. Turkey had been sticking to secularism, but tried to return to Islamism through several reforms of policies. However, at each attempt, it was prevented by military intervention in politics, eventually going back to secularism. Erdoğan, appointed in 2002 as Turkish Prime Minister, is trying to return to Islamism using his wide popular support. It seems that an inevitable clash emerged during this process. The purpose of the present study is to look into the long-time enmity and conflict between secularism and Islamism in Turkey through the survey of the development of the Turkish protests.