丁若鍾의 『주교요지』에 대한 문헌학적 검토

徐鍾泰 한국사상사학회 2002 韓國思想史學 Vol.18 No.-

Jeong Yak - jong(丁若鍾, 1760∼1801) 's Jugyoyozi which was the first Korean catholic catechism was transcribed and read broadly. It was published by a block book in 1864, 1885 and by a printed book in 1887, 1897, 1906, 1932. On the ground of my investigation, the number of Jugyoyozi handed down today mounts up to forty two. When we classify them according to contents, they are divided into five classes, that is, a transcription book owned by The Jeoldusan Martyrs Museum, two transcription books owned by The Research Institute for Korean Church History, a block book published in 1885, a printed book in 1887 and 1932. The transcription book of The Jeoldusan Martyrs Museum was transcribed in 1800. Therefore it is most close to the original copy. Two transcription books of The Research Institute for Korean Church History were regulated, deleted, complemented on the basis of the transcription book of The Jeoldusan Martyrs Museum. The block book in 1885 was greatly regulated, deleted, complemented on the basis of two transcription books of The Research Institute for Korean Church History. The printed book in 1887 was greatly regulated, deleted, complemented on the basis of the block book in 1885. The printed book in 1932 was more greatly regulated, deleted, complemented on the basis of the block book in 1887. Thus we must make good use of the transcription book of The Jeoldusan Martyrs Museum, when we research Jeong Yak-jong's idea. While other copies are important sources, when we research variation of doctrine and theological position.

신리 · 거더리 교우촌 순교자 연구

서종태 수원교회사연구소 2010 교회사학 Vol.0 No.7

합덕읍 신리 교우촌과 거더리 교우촌에 거주했던 천주교회의 주교 1명과 신자 42명이 1839~1870년 사이에 박해를 받아 죽은 사실이 기록을 통해 확인되었다. 이들을 연도별로 살펴보면 1839년에 1명, 1866년에 7명, 1867년에 7명, 1868년에 22명, 1869년에 3명, 1870년에 1명, 연도가 불분명한 시기에 1명이 박해로 죽었다. 이들 43명 가운데 37명은 배교를 거부하고 굳게 신앙을 지키다가 순교하였고, 1명은 감옥에서 병으로 죽었으며, 1명은 박해를 피해 산속의 토굴에서 지내다 병으로 죽었고, 3명은 배교하였으나 죽임을 당했다. 이 외에도 기록으로 확인할 수는 없지만 많은 신자들이 참수형을 받아 순교했을 것으로 생각된다. 이들 순교자들 가운데 손씨 성을 가진 사람들로서 1839년에 순교한 손경서와 1866년 이후로 그들의 거주지와 가까운 지역인 해미‧홍주‧공주에서 순교한 손치황‧손자선 등의 시신은 후손들이 거두어서 대전리 120-8번지의 손씨 문중의 묘역에 안장하였다고 생각된다. 그러므로 이 손씨 문중의 묘역에서 유해를 발굴하여 대전리 공동묘지에 이장한 14기의 무명 순교자 묘들 가운데에는 손경서‧손치황‧손자선 등의 손씨 순교자들의 유해가 묻혀 있다고 생각된다. 그리고 손씨의 선산인 대전리 254-8번지에서 목이 없는 시신 40여기를 발굴하여 대전리 공동묘지에 이장한 32기 무명 순교자 묘들 가운데는 1866년 후반에 붙잡혀 참수형을 받아 순교한 신리‧거더리 신자들의 유해가 묻혀 있다고 생각된다. A recent review of documents has found that one Catholic bishop and 42 other Catholics died due to religious persecution between 1839-1870 at Gyowoochon (a catholic village) of Sinni and Geoderi in the Township of Hapdeok. The numbers of victims by year are one in 1839, seven in 1866, seven in 1867, 22 in 1868, three in 1869, one in 1870 and one in the year unknown. Out of the 43 victims, 37 were martyrs who refused to be apostates and died for their faith, one died from a disease in prison, one was found dead in a cave in the mountains where he lived to escape persecution, and three were executed despite their apostasy. Even though not found in the records, it is thought that there would be many other Catholics who were executed by beheading. Among those victims there are people whose family name is Son, including Son Gyeong-seo who died a martyr in 1839 and Son Chi-hwang, Son Ja-seon and others who died after 1866 in Haemi, Hongju or Gongju, near to their places of residence. It is thought that these martyrs' bodies were collected by their descendants and buried in the Son family's burial ground at 120-8 Daejeonni. Later 14 bodies were unearthed from the burial ground and placed in Daejeonni's public cemetery. This indicates that Son Gyeong-seo, Son Chi-hwang, Son Ja-seon and other members of the Son family may be included in those 14 unknown martyrs that were removed to the public cemetery and thus now their bodies possibly lie there. There are also more than 40 beheaded bodies were unearthed from the Son family's ancestral graveyard at 254-8 Daejeonni and 32 of them were moved to the Daejeonni's public cemetery. These unknown victims who are now buried in the cemetery are thought to be some of the Catholic martyrs of Sinni and Geodeori who were executed by beheading in late 1866.

전라도 교우촌 신앙공동체의 전개

서종태 광주가톨릭대학교 신학연구소 2004 神學展望 Vol.- No.147

성호학파의 양명학과 서양과학기술

서종태 한국사상사학회 1997 韓國思想史學 Vol.9 No.1

소비자는 어떤 양돈농가가 살아남기를 바라는가?

서종태 대한양돈협회 2001 養豚 Vol.23 No.1

생체모방 발 메커니즘의 모델링 및 해석

서종태,이병주,Seo, Jong-Tae,Yi, Byung-Ju 한국생산제조학회 2009 한국생산제조학회지 Vol.25 No.1

In these days, biomimetic apprioach in the design and control of robotic system has drawn much attention. The human-being and mammals possess their own feet. Using the mobility of their feet, they are able to walk in various environments such as plain land, desert, swamp, and so on. Previously developed biped robots and four-legged robots did not employ such adaptable foot. In this work, a biomimetic foot mechanism is investigated through analysis of the foot structure of the human-being. This foot mechanism consists of a toe, an ankle, a heel, and some springs replacing the foot muscles and tendons. Using five toes and springs, this foot can adapt to various environments. A mathematical modeling for this foot mechanism was performed and its characteristics were observed through numerical simulation.

“병인박해기의 순교자와 체포자”에 대한 논찬

서종태 한국기독교역사연구소 2016 한국기독교와 역사 Vol.- No.45

해미의 순교 터와 시신을 유기·매장한 터에 대한 연구

서종태 (재)한국교회사연구소 2022 敎會史硏究 Vol.- No.61

이 글에서는 연구가 미진한 해미 순교 터와 아직 연구가 없는, 해미 순교자들의 시신을 내다 버리고 매장한 터에 대해 규명해 보았다. 그중 읍성 안의 옥은 해미의 여러 순교 터 중에서도 가장 오랫동안 가장 많은 순교자가 나온 곳이다. 정사박해(1897~1899)부터 병인박해(1866~1868) 때까지 순교 터를 알 수 있는 56명 중 33명의 순교자가 옥에서 나왔다. 1799년 12월 15일 이보현과 인언민이 매 맞아 순교한 장터는 5일에 서는 남문 안 장터였다. 1817년에 체포된 손연욱이 오래 옥살이하다 1824년에 순교한 터는 옥 근처 샘이 있던 곳이다. 바로(Barraux, 范) 신부가 1935년에 병인박해 당시의 여러 목격 증인과 다수의 전문(傳聞) 증인의 증언을 바탕으로 당시 해미에서 벌어진 천주교도의 처형 상황을 자세히 조사하여 기록한 『해미 순교자 약사』의 내용과 박해 시기 해미에서 처형된 순교자들에 관한 자료들, 그리고 구체적인 구전 자료로 볼 때, 서문 밖에서는 병인양요로 박해가 격화된 1866년 10월 이후와 그 여파가 미친 1867년에만 한시적으로 교수(絞首) 처형과 자리개질 처형만 이루어졌다. 그동안 참수 처형 터로 추정된 서문 밖은 그 터로 입지적 조건이 적합하지 않고 구체적인 증거가 없다. 반면에 해미천 변 숲정이는 입지적 조건이 잘 갖추어져 있고, 숲정이에서 일반 죄인도 죽였다는 구체적인 증언이 있으며, 박화규가 참수 처형된 곳도 숲정이로 볼 수 있다. 그러므로 병인박해 때 6명이 참수당해 순교한 곳은 숲정이 해미천 변 모래 밭으로 판단된다. 해미와 같이 죄인을 심문하고 처형하는 권한을 갖고 있던 포도청이나 진영이 있던 서울이나 지방에는 처형된 죄인의 시체를 내다 버리고 묻어 주는 터가 있었다. 또한 숲정이는 여우가 살아 여숫골이라 불리었고, 여러 형장에서 처형된 천주교도의 시신을 내다 버리고 매장한 곳에서 생매장하면 그러한 수고를 덜 수 있었다. 그리고 홍주의 숲거리 생매장터는 여러 형장에서 처형된 시신들을 내다 버리고 매장한 곳이었다. 이러한 점들을 고려할 때, 해미 숲정이도 여러 형장에서 처형된 천주교도의 시신뿐 아니라 일반 죄수들의 시신 등도 내다 버리고 매장해주던 곳으로 볼 수 있다. 이와 같이 숲정이(여숫골)는 생매장 순교 터로서의 의미뿐 아니라 참수 터로서의 의미와 여러 형장에서 처형된 천주교도의 시신뿐 아니라 일반 죄수들의 시신 등도 내다 버리고 매장해 주던 터로서의 의미를 복합적으로 간직하고 있다. 그러므로 숲정이(여숫골)는 해미의 여러 순교터 중에서도 가장 큰 역사적 의미가 배어 있는 곳이라고 말할 수 있다. This paper discusses the sites of martyrdom in Haemi, which needs further research, and the sites where the bodies of the local martyrs were disposed of and buried, which has not yet been studied. Among the many martyrdom sites in Haemi, the prison inside the town castle is the place where the most people were martyred for the longest period of time. From the Catholic Persecution of 1797(the Jeongsa Persecution) to the Catholic Persecution of 1866 (the Byeongin Persecution), many were martyred in the region, and the places where 56 people were martyred were identified. Among them 33 were killed in prison. On December 15, 1799, Lee Bohyeon and In Eon-min were beaten to death in the marketplace located within the South Gate, which was opened on the 5th of every month. Arrested in 1817, Son Yeon-wook was imprisoned for several years before he was martyred in 1824 at a nearby spring. This study examined A Brief History of the Martyrs in Haemi (『海美殉敎者略史』), written in 1935 by Father Barraux(范) after a detailed investigation into the executions of Catholics in Haemi based on the testimony of several eyewitnesses and hearsay witnesses of the Catholic Persecution of 1866, as well as data on the martyrs executed in Haemi during the persecution, and some oral data. According to these materials, outside the West Gate, only executions in the form of hanging and killing people in the manner of threshing the straw rope were carried out temporarily right after October 1866 and 1867, when persecution intensified due to the French Invasion of Korea in 1866(Byeonginyangyo). As for outside the West Gate, which has so far been presumed to be the site of beheading of Catholics, the location conditions are not feasible and there is no concrete evidence to confirm the presumption. On the other hand, Supjeong-i(the shrubbery area) along the Haemicheon Stream meets the geographical conditions, and there is a concrete testimony that ordinary criminals were also executed there. It can be assumed that Park Hwa-gyu was also beheaded there. Therefore, it is presumed that the place where six people were beheaded during the Catholic Persecution of 1866 was a sandy beach by Haemicheon Stream near Supjeong-i. In Seoul and regions including Haemi, which had the police bureau(Podocheong) and military camp that had the authority to interrogate suspects and execute culprits, there were sites where the bodies of executed criminals were dumped and buried. Supjeong-i was called Yeosutgol(FoxValley) because the area was frequented by foxes. If the bodies of Catholics who had been executed in various prisons were dumped there and buried, the trouble could be saved. And the burial site of Supgeori in Hongju was the place where the bodies that were executed in various prisons were dumped and buried. Considering these aspects, Supjeong-i in Haemi can be seen as a place where the bodies of ordinary prisoners as well as the bodies of Catholics who were executed in various prisons were thrown away and buried. As discussed above, Supjeong-i(Yeosutgol) has a significance not only as a site where martyrs were buried, but also as a site where decapitation was carried out. It is also the site where the bodies of Catholics and ordinary prisoners executed in various prisons were thrown away and buried. Therefore, it can be said that Supjeong-i(Yeosutgol) has the greatest historical significance among many martyrdom sites in the Haemi region.

우리는 이렇게 양돈계열화사업 한다 - 부산경남 양돈축협

서종태 대한양돈협회 2000 養豚 Vol.22 No.3

艮齋 田愚의 전라도 문인집단 형성-『觀善錄』의 전라도 문인을 중심으로-

서종태 조선시대사학회 2016 朝鮮時代史學報 Vol.78 No.-

The books of Gwanseollok, a list of literary scholars written by Ganjae Jeon Woo kept in the central library of Chungnam National University, lists his literary men in chronological order. This study analyzed these literary scholars in the books of Gwanseollok by region and period and investigated the formation of his Jeolla-do literary group by dividing his lecture activities into three different periods. When he was giving a lecture around Chungcheong-do, he nurtured a total of 29 literary scholars including 27 from seven villages in Jeonbuk and 2 from two villages in Jeonnam. The production of Jeolla-do literary scholars by Ganjae during this period was influenced by the renowned regional figures he got along with. Therefore, it was Buan which produced the largest number of literary men, where the number of the scholars he spent time with was the highest. When he was teaching in Jeolla-do, he produced a total of 107 literary scholars including 87 from eleven villages in Jeonbuk and 20 from six villages in Jeonnam. The production of Jeolla-do literary scholars during this period was usually influenced by his lecture activities. Therefore, a lot of literary scholars were produced in Jeongeup, Buan, Jeonju and Gochang where he was very active in lecture. When he was giving a lecture in solitary islands, in contrast, he produced a total of 553 literary scholars from 33 villages including 249 from 14villages in Jeonbuk and 304 from 19 villages in Jeonnam. Even though he just gave a lecture in Haedo only, the production of literary scholars by him spread all across Jeolla-do this time. In addition, even though he almost didn’t give a lecture in Jeonnam, and the number of renowned figures he spent time with was just one third of Jeonbuk, Jeonnam was greater than Jeonbuk by 55 in terms of the number of literary scholars produced by him. Furthermore, the number of literary men produced by him in Jeolla-do since 1916 has doubled because a lot of conservative scholars in Jeolla-do wanted to be taught by him since 1916 based on the following reasons:his reputation was very high after compiling a theory of Seongsasimje(性師心弟) while giving a lecture in Haedo; most conservative scholars lived a secluded life, teaching students together with Ganjae after the army raised in the cause of justice failed in 1910; most leading figures from other sects in Jeolla-do passed away before 1916. 충남대학교 중앙도서관에 소장되어 있는 간재 전우의 문인록인 『관선록(觀善錄)』에는 그의 문인들이 연대순으로 수록되어 있다. 이 『관선록』에 실려 있는 전라도 문인들을 시기와 지역별로 분석하여, 간재가 강학활동을 펼친 세 시기로 나누어 그의 전라도 문인집단 형성을 살펴보았다. 충청도를 중심으로 강학하던 시기에는 전북 7개 고을에서 27명, 전남 2개 고을에서 2명 도합 9개 고을에서 29명의 간재 문인이 배출되었다. 이 시기 간재의 전라도 문인 배출은 주로 그가 종유했던 각 지역 인물들의 영향에 의해 이루어졌다. 그러므로 그가 종유한 인물이 제일 많은 부안에서 가장 많은 문인이 배출되었다. 간재가 전라도를 중심으로 강학하던 시기에는 전북 11개 고을에서 87명, 전남 6개 고을에서 20명, 전라도 통틀어 17개 고을에서 107명의 문인이 배출되었다. 이 시기 간재의 전라도 문인 배출은 주로 그의 강학활동에 영향을 받았다. 그러므로 그의 강학활동이 활발히 전개된 정읍, 부안, 전주, 고창 등의 고을에서 많은 문인이 배출되었다. 간재가 해도(海島)에서 강학하던 시기에는 전북 14개 고을에서 249명, 전남 19개 고을에서 304명, 전라도 통틀어 33개 고을에서 553명의 문인이 배출되었다. 간재가 그 이전과 달리 해도에서만 강학을 했는데도 이 시기에 와서 그의 문인 배출이 전라도 거의 전역으로 확대되었다. 또한 간재가 강학활동을 거의 전개하지 않고, 그가 종유한 인물의 수가 전북의 3분의 1도 안 되는 전남에서 전북보다 55명이나 더 많은 문인이 배출되었다. 아울러 1916년부터 전라도에서 배출된 그의 문인 수가 2배 넘게 늘었다. 이는 간재가 해도에서 강학하던 시기에 독자적인 ‘성사심제설(性師心弟說)’을 완성하여 신망이 갈수록 높아진 점, 1910년 의병운동이 좌절된 뒤 보수 유학자 대부분이 간재와 같이 은거하여 후학을 양성하게 된 점, 전라도에서 문인집단을 형성한 다른 학파의 주된 인물들이 1916년 이전에 거의 다 세상을 떠난 점 등의 이유로 1916년부터 보수 유학자들이 전라도 전역에서 간재의 문하로 대거 몰려왔기 때문이라 생각된다.