1930년대 평북 선천의 교육,산업과 기독교

한규무 ( Kyu Moo Han ) 梨花女子大學校 史學硏究所 2009 梨花史學硏究 Vol.0 No.38

현순(玄楯)의 신앙과 활동

한규무(Han Kyu-Moo) 한국기독교역사연구소 2002 한국기독교와 역사 Vol.16 No.-

Hyun Soon was born of an official family in the city of Seoul on March 21, 1879. From 6 to 17 years of age, he was educated in the old Korean school learning the old Korean arithmetic, history, literature, and the Chinese classics. From 17 to 20 years of age, he learned the English language plus the modern western education at the Royal English Language School in Seoul. In the year of 1899, he was sent over to Tokyo, Japan by the Korean Government and majored Science and Mathematics at a school known as Jun Den Kiu Ko Sa. In 1901 while in Japan, he was converted to Christianity by an American missionary known as Mr. Fisher whom he began to learn the Christian bible. In 1903, he came to Hawaii as an interpreter with the second shipment of Korean immigrants. For first two years, he worked on the Kahuku sugar plantation as an interpreter. And he served for the Church in Honolulu, Oahu and Kauai until he was called back to Korea by Dr. G. H. Jones. In 1907, he returned to Seoul and taught in Pai Chai Hak Dang. He was appointed secretary to Bishop M. C. Harris and served him as such from 1909 to 1916. While in Korea, he served the Kingdom as pastor of two largest Methodist churches in Seoul-Chung Dong Church and Sang Dong Church. He started the Children’s Sunday School in 1907 and introduced the modern method of religious education and was appointed Sunday School field secretary in 1916, and served as such until 1919. One of the most memorable thing he did while in Korea was that he created the revival fire during the winter of 1914 when he was the pastor of Chung Dong Methodist Church. Afterwards he travelled all through Korea conducting revivals and evangelistic meeting for four years and thousands of souls were converted. One day of February in 1919, he took part in an evening meeting held in Lee Kap Sung’s home. The topic of discussion was that they must start the Independence Movement, and decided to send Hyun Soon to Sanghai for it. Then three directives were given to him ; First, escape from Korea immediately; Second, proceed to the Manchurian city of Mukden ; Third, contact other Korean who would gather there. Finally, on March 1st, he arrived in Sanghai. From that time, he worked for Independent Movement and Korean Provisional Government, especially in the field of communication, propaganda and diplomacy.

『뜻으로 본 한국역사』와 1960년대 함석헌의 민주화운동

한규무(Han, Kyu-Moo) 한국사학사학회 2014 韓國史學史學報 Vol.0 No.29

이 논문의 목적은 1960년대 정치적 변동이 함석헌의 『뜻으로 본 한국역사』 저술에 어떤 영향을 미쳤는지 알아보고, 여기에 나타난 그의 민중ㆍ지식인관과 이에 바탕을 둔 민주화운동에 대해 살펴보려는 것이다. 널리 알려진 대로 그는 1960년대 민주화운동에 앞장선 대표적 지식인이다. 그는 5ㆍ16쿠데타를 비판하며 군사독재정권의 재집권을 막기 위해 노력했고, 1963년 박정희가 대통령에 취임하면서 제3공화국이 출범한 후에도 그같은 활동을 지속했다. 그는 1964년 한일국교 정상화를 저지하기 위한 투쟁에 나섰으며, 1965년 이같은 시도가 좌절되자 다시 심기일전하며 3년만에 『뜻으로 본 한국역사』를 개정ㆍ출간했다. 『한국역사』는 단순히 책상 앞에 앉아 써내려간 역사서가 아니라, 자신의 사상과 경험을 바탕으로 '비폭력 혁명'을 위해 민중을 '글'과 '말'로써 계몽시키기 위한 '지식인'인 자신의 분신이었다. 민중을 중시한 함석헌이지만, 『한국역사』를 비롯한 이 시기 그의 글에서는 민중을 깨우치기 위한 지식인의 역할이 더 강조되어 있다. 민주주의의 주체를 민중이라 했지만, 그 민중에게는 지식인의 계몽이 필요했다. 이런 점에서 보면 함석헌의 민주주의론에서는 민중의 존재보다 지식인의 역할이 더 부각된다. 함석헌은 단순히 사상가에 머물지 않고 현장에 뛰어든 실천가였다. 민중 전체가 참여하는 평화적인 비폭력혁명을 꿈꿨던 그의 이상은, 1960년대 군사독재정권의 폭압 앞에서는 현실성이 없는 것이었을지도 모른다. 어쩌면 애당초 실현 불가능한 것일 수도 있다. 그럼에도 그는 좌절하지 않고 '글'과 '말'로써 민중을 계몽시키려는 '선각자'와 '지성인'으로서의 역할에 충실했으며, 이는 1970~1980년대에도 지속되었다. 즉 그는 실현 가능성 여부를 떠나 자신의 신념대로 평생을 일관한 인물이었다. Ham Seok-heon was one of the representative intellectuals that took the lead in the pro-democracy movement in the 1960s. He tried to prevent the military dictatorship from returning to power by criticizing the military coup of May 16 and continued such activities after the launch of the third republic following the inauguration of President Park Jung-hee in 1963. He began his struggle to stop diplomatic normalization between South Korea and Japan in 1964 and failed at his attempt in 1965. Turning over a new leaf again, he revised and published A Korean History from a Spiritual Perspective in four years. A Korean History from a Spiritual Perspective was not a history book that he merely wrote at the desk, but his alter ego as an "intellectual" to enlighten the people with "writing" and "speech" for a "non-violent revolution" based on his ideas and experiences. He placed importance on the people, but he put more emphasis on the roles of intellectuals to make the people realize in Korean History from a Spiritual Perspective and other writings of his during the period. The subjects of democracy were the people, who needed enlightenment from intellectuals. Judging from those aspects, it is safe to say that the roles of intellectuals are more highlighted than the existence of the people in his theory on democracy. He was a doer that threw himself into the field, not remaining as a simple thinker. His ideal of non-violent peaceful revolution in which the entire people would participate might have been unrealistic in front of the oppression of the military dictatorship in the 1960s. it might have been infeasible from the start. However, he never got frustrated and was devoted to his roles as a "pioneer" and "intellectual" to enlighten the people with "writing" and "speech," which continued on in the 1970s and 1980s. That is, he maintained his beliefs throughout his life regardless of their feasibility.

1920~30년대 대구기독교청년회의 동향과 대구노동자협의회사건

한규무(Han Kyu-Moo) 한국기독교역사연구소 2008 한국기독교와 역사 Vol.29 No.-

이 논문은 1920-30년대 대구기독교청년회의 활동과 1933년 대구노동자협의회사건을 연계하여 주목한 것이다. 대구기청은 1920-30년대 대구지역 기독청년운동의 중심이었으며, 그 임원진은 3ㆍ1운동에 앞장섰다가 투옥된 경험이 있는 배일적인 인물들이었다. 대구기청은 계몽활동에 주력했으나 1923년 ‘자치교회사건’이 일어나자 활동도 소강상태에 빠졌다. 이후 1925년 ‘자치파’가 제외된 새로운 집행부가 구성되면서 대구기청의 활동이 재개되었다. 이 시기 대구지청의 주요활동은 농촌사업이었으나, 사회적 문제가 있을 때면 단독 또는 연합으로 관심을 갖고 그 해결을 위해 노력하기도 했다. 1930년대에 들어와서도 대구기청의 주요활동은 농촌사업이었다. 그런데 1933년 대구노동자협의회사건이 불거지면서 대구지역 학생ㆍ청년들 22명이 당국에 검거되어 파장을 일으켰다. 그 중 상당수가 기성교단에 소속되지 않은 독립교회인 대구교회의 교인으로 짐작되며, 이들은 대구기청 회관에서 회합했다. 「판결문」에 따르면 사건 연루자들은 사회주의의 실현을 목표로 지하활동을 계획하고 선전물을 발간ㆍ배포했다. 비록 이들의 계획은 실행되지 못했지만, 이들은 집단적ㆍ실천적 차원의 기독교사회주의자였다는 점에서 이채롭다. 협의회사건 연루자 중 이재복ㆍ최문식 등은 이후에도 대구기청은 물론 대구교 계에서 계속 활동했다. 그러다 해방공간에서 이들은 다시 좌익계열의 지도자로 부상했고, 1930년대에 꿈꾸었던 기독교사회주의의 실현을 위해 노력했다. This study investigated the activities of the Daegu YMCA in the 1920s and 1930s and their connections to the Daegu Labor Association Incident in 1933. The Daegu YMCA played the pivotal role in the Christian youth movement in Daegu in the 1920s and 1930s, and its officials rebelled against the Japanese imperialism being imprisoned for leading the 3·1 Movement. Its focus on the enlightenment movement came to a state of lull after the Self-Administration Church Incident in 1923. In 1925, a new group of executives was formed with the exclusion of the Self-Administration Party, and consequently the Daegu YMCA resumed its activities. Although its major focus was on rural works during those years, it took independent or joint interest in social issues and tried to solve them whenever they occurred. Entering the 1930s, its major focus remained on rural works. In 1933, however, the Daegu Labor Association Incident took place, and 22 students and youths were arrested in Daegu, which sent huge shock waves to the community. Most of them were estimated to be part of the Daegu Church, which was independent from any existing religious associations, and had meetings at the Daegu YMCA building. The decision read that those who were involved in the incident planned underground actions for the goal of realizing socialism and issued and distributed pamphlets. Even though their plans were not executed, it's refreshing to see that they were Christian socialists in the collective and practical sense. Among those who were arrested for the incident, Lee Jaebok and Choi Moonsik continued to engage in activities in the Daegu's religious circles as well as in the Daegu YMCA after the incident. Once Korea took back its independence, they emerged as the left-wing leaders and made efforts to implement Christian socialism they dreamed of in the 1930s.

연구논문 : 대한제국기~일제강점기 雲人(운인) 宋鴻(송홍)의 계몽운동과 민족교육

한규무 ( Kyu Moo Han ) 호남사학회(구 전남사학회) 2013 역사학연구 Vol.51 No.-

이 논문은 송홍의 계몽운동과 민족교육에 대해 살펴본 것이다. 그는 송병선에게 수학했다고 알려져 있으며, 일본·러시아 등 열강의 이권침탈이 거세진 1904~1905년 이를 저지하기 위한 상소운동에 적극 참여했고 대한협동회에서도 활동했다. 1905년 중국시찰에 나선 그는 天津에서 『大公報』의 ‘劉主筆’로부터 들은 立憲制에 큰 감명을 받았다. 귀국 후 그는 1905년 입헌제 연구를 위해 창립된 헌정연구회의 임원을 맡아 계몽운동을 벌였으며, 1908년에는 대한협회 남평지회에 참여했다. 계몽운동이 여의치 않자 그는 자신이 직접 교사가 되어 교육운동에 투신했다. 1909년 광주보통학교 교사가 된 그는 이후 광주농업학교·전남사범학교 등을 거쳐 1924년 광주고등보통학교 교사로 부임했다. 그의 담당과목은 조선어와 한문이었으나, 그는 틈틈이 학생들에게 조선의 역사에 대해 가르치면서 민족의식을 일깨우려 노력했다. 송홍은 1929년 11월 일어난 광주학생사건으로 많은 학생들이 투옥되자 신병을 이유로 출근하지 않았으며, 학생들의 제1차 공판기일에 사직했다. 이는 광주학생운동 때문에 교사가 교단에서 물러난 흔치 않은 사례였다. 이후 1933년 『現代新進實用書簡文』을 간행한 것 외에는 그의 뚜렷한 행적이 보이지 않는다. 해방 이후 그는 다시 광주고보에 복직했으며, 광주의대에서도 한국사를 강의했다. 1947년 전남문화단체연맹의 위원장으로 선출되기도 했던 그는 건강이 악화되어 교단에서 물러났으며, 1949년 별세했다. This paper presents an investigation into the enlightenment movement and national education of Song Hong, who is known to have studied under Song Byeong-seon. The Great Powers such as Japan and Russia reinforced their attempts to dispossess Joseon of its rights and interest in 1904 and 1905, when he took active part in the movement of submitting a memorial to the king in order to deter them and was an active member of Korean Collaboration Council. In 1905, he went on a trip to inspect China. Arriving in Tenjin, he was deeply impressed by constitutionalization explained by Chief Editor Ryu of Takung Pao. Returning back to Korea, he took the roles of an executive at the Constitution Society, which was formed to study constitutionalization in 1905, and engaged in the enlightenment movement. He joined the Nampyeong Branch of Korean Association in 1908. As the enlightenment movement did not go well, he devoted himself to the education movement by becoming a teacher. His teaching career began at Gwangju Public Primary School in 1909 and continued on at Gwangju Public Agricultural School and Jeonnam Public Normal School. He joined Gwangju Primary High School as a member of the faculty in 1924. His subjects were Korean and Chinese writing, but he taught the history of Joseon to his students at every chance he got and tried to arouse their national consciousness. The Students Event of Gwangju broke out in November, 1929 and resulted in many students in prison. Song did not show up in school for illness and submitted a letter of resignation on their first court day. It was a rare case of a teaching resigning due to the event. Since then, he made few apparent achievements except for the publication of Hyundaishinjinshilyongseoganmun in 1933. After Liberation, he returned to Gwangju Primary High School and started to teach Korean history at Gwangju Medical School. He was even elected as the head of Jeonnam Association of Cultural Groups in 1947. He resigned from his teaching career due to his deteriorating health and passed away in 1949.

醒進會의 조직과 활동에 대한 재검토

한규무(Kyumoo Han) 독립기념관 한국독립운동연구소 2004 한국독립운동사연구 Vol.0 No.22

1900년대 김구의 황해도 장련ㆍ문화ㆍ안악 이주와 계몽운동

한규무(Han, Kyu-Moo) 독립기념관 한국독립운동사연구소 2013 한국독립운동사연구 Vol.0 No.45

김구가 기독교에 관심을 갖게 된 것은 1900년 12월(음력) 부친상 이후이며, 1903년 2월(음력) ?祀 이후 기독교로 ‘개종’하고 계몽운동을 시작했다. 여기에는 오랜 친구인 우종서의 권유가 크게 작용했다. 그는 같은해 겨울 평양에서 열린 강습회 성격의 사경회에 참석하면서 교사로서의 자질을 닦았다. 그러나 해주에서는 김구의 교육활동을 후원할 만한 인물도 없었고, 기독교와 신교육에 대한 거부감도 컸다. 그러던 차에 오인형의 전폭적인 후원약속을 받고 그는 1904년 2월 장련으로 이주했다. 여기에는 1903경 알게 된 오순형의 영향도 있었던 것 같다. 오인형의 사랑방에서 김구가 시작한 학교는 1905년 9월경 광진학교로 발전했다. 그는 이 학교와 장련 공립학교에서 ‘보조교사’ 역할을 했다. 그런데 후원자였던 오인형이 사망하고 생활의 근거를 잃게 되자 그는 타지로의 이주를 생각한 것으로 보인다. 그러던 차에 우종서의 권유를 받아 문화의 서명의숙으로 자리를 옮겼다. 그 시기는 1907년 9월로 보는 것이 타당하다. 하지만 서명의숙은 농촌에 위치한 데다 우씨들의 문중학교나 다름없었고, 마침 안악의 지인 김용제의 권유도 있어 안악으로 이주했다. 안악에는 지인도 여럿이었고, 안악이 황해도에서 가장 교육사업이 활발한 지역이었으며, 1906년 12월경 안악면학회가 설립된 점 등도 영향을 끼쳤을 것이다. 그 시기는 1908년 1월로 보는 것이 합당하다. 안악 양산학교는 그 설립시기가 분명치 않은데, 김구는 1908년 7월에 열린 제2회 하기사범강습회에서 강습생들을 단발시키는 등 주도적인 역할을 했다. 아울러 그는 같은 해 4월경 조직된 해서교육총회의 학무총감을 맡았다. 이로써 그는 특정 학교나 지역에 한정되지 않고 황해도 일대를 순회하며 계몽운동을 펼칠 수 있게 되었으며, 이 때문에 신민회의 황해도 조직책까지 맡게 되었을 것이라 짐작된다. 이처럼 1900년대 황해도 일대에서의 김구의 이주 및 계몽운동은 자신의 의사뿐 아니라 여러 가지 주변 환경에 영향 받은 바 적지 않았으며, 열악한 상황을 타개하려는 노력의 소산이었다.

지리산 노고단 ‘선교사 휴양촌’의 종교문화적 가치

한규무(Han, Kyu-moo) 한신대학교 종교와문화연구소(구 한신인문학연구소) 2010 종교문화연구 Vol.- No.15

Near Nogodan Peak of Mt. Jiri in Jeolla Namdo, Korea, there are relics of Missionary Health Resort, a rest place for the Protestant missionaries and their family members who suffered from excessive labor and poor environment. This paper is to survey the history of the Resort and to elucidate its religious and cultural value. The Resort plan was first launched in the early 1920s. US Southern Presbyterian Mission in Korea organized a committee, began to build several buildings on leased land under the acquiescence of the Japanese Imperial authorities and, in 1931, completed the construction of a resort complex with diverse facilities in dozens of buildings. When the missionaries had to left Korea during the Pacific War in 1940, there remained 56 units. Right after the Liberation, however, its buildings and facilities were considerably damaged by Korean residents. And most of them were destructed during Yeosun Revolt and Korean War. Thus, there remains a few devastated relics of hotel nowadays. The religious value of these relics is as follows: (1) It preserves the history of hardship and growth of Korean Protestantism; (2) It is an evidence of ecumenical cooperation among denominations; (3) It is a cultural site where the Bible was translated into Hangeul; (4) It seems to be the only Protestant relics in mountain; (5) It shows religious symbolism and catholicity of Mt. Jiri as the “Spiritual Mountain” of Koreans, along with other Taoist and Buddhist heritages. Other general cultural value of these relics is as follows: (1) It is a rare cultural heritage containing scar, joy and sorrow of Koreans during the period from the Japanese Imperial Rule to the Korean War. (2) It consists of compounded elements such as history (Yeosun Revolt, North Korean Partisan Combat, Korean War), religion (Protestant missionary work, Bible translation, missionary expulsion) and tourism (National Park development, general leisure town); (3) Historically, it is a rare cultural site that shows without reserve the scar of fierce battles before and after the Korean War. The relics also has some value in tourism history: (1) It is the first compound leisure town with diverse facilities such as lodgement, auditorium, store, library, post office, swimming pool, golf green, etc; (2) Even the neighboring residents at that time responded positively to the development of the Resort as tourism resource, and it had influence upon the Japanese Imperial Government’ policy of developing tourism resource; (3) It is a unique cultural heritage that has rarity as the only Westerners’ village in mountain.

1950년대 기독교연합봉사회의 농민학원 설립과 운영

한규무(Han Kyu-Moo) 한국기독교역사연구소 2010 한국기독교와 역사 Vol.33 No.-

1949년 10월 창립된 기독교연합봉사회에서는 사업의 일환으로 1950년 4월 대전 인근에 복음농민학교를 설립하고 시범농장을 설치했다. 그리고 피난민들에게 농지를 대여하고 교육을 실시함으로써 자영농 창출 및 지도자 양성을 도모했다. 하지만 6ㆍ25가 일어나 이 사업은 중단되었다가 1950년 10월에 재개되었다. 이같은 활동은 1930년대 후반에 중단된 기독교농촌운동의 명맥을 다시 잇는 것이었다. 1954년 9월에는 기독교농민학원이 설립되었다. 이는 농민학교를 계승한 것이지만 그 체제나 내용은 전혀 새로운 것이었다. 농민학원의 원장은 일제하 장로교 농촌운동의 중심인물이었던 배민수가 맡았으며 그는 재정조달까지도 책임졌다. 농민학원의 초기 사업으로는 단기강습과정인 전국농촌교역자수양회(1954년 9월)와 농촌지도자강습회(1955년 1월) 개최를 들 수 있다. 1956년 3월부터는 장기강습과정(8개월)이 시작되었다. 대상은 중졸 이상의 학력을 가진 23세 이상의 기독교인이었다. 지역과 교파의 제한은 없었으며, 이론 수업ㆍ실습수업과 함께 종교교육을 중시했다. 학생들은 매월 연구활동과 봉사활동도 병행했고, 그 내용을 「농민생활」에 실었다. 또 농민학원에서는 각지 졸업생들을 방문ㆍ지도하며 사후관리했고 그 내용도 「농민생활」에 실렸다. 이같은 연합봉사회와 농민학원의 설립과 운영은 일제하 연합조직인 농촌사업협동위원회 및 장로교 고등농사학원의 그것과 맥락을 같이하고 있다. UCSCCUnion Christian Service Center), which was established in October of 1949, founded Gospel Fanners School around Daejeon in April of 1950 as part of a project, and installed a demonstrative fann. And, it promoted the creation of self-management agriculture and the support for leaders by lending farmland to refugees and by carrying out education. However, the Korean War broke out. Thus, this project was discontinued and then resumed in October of 1950. This activity was what again continues the existence of Christian Rural Movement, which was suspended in the late 1930s. In September of 1954, Orristian Fanners Academy was established. This succeeded to the Fanners Academy. Still, its system or content was completely new. The director of the Fanners Academy was assumed by Bae Min-Soo, who had been the central figure in the rural movement for the Presbyterian Church under the Japanese Empire. He had been responsible even for the financial supply. The initial project of the Fanners Academy can be taken the opening of the nationwide rural religious workers training meeting(September 1954) and the rural leaders training meeting(December 1954), which are short-term training courses. From March of 1956, the long-term training course(8 months) was begun. The subjects were Christians in over 23 years old who have academic background in more than middle school graduate. There was no limitation of region and religious sect. Religious education was emphasized together with the theory instruction and the practice instruction. Students carried out the research activity and the volunteering-work activity side by side every month. Its contents were recorded in 「Fanners Life」. Also, the Fanners Academy visited to instruct graduates in each district and provided the best follow-up service. Even its contents were recorded in 「Fanners Life」 . These establishment and management of UCSC and the Fanners Academy are having the same context with those of the Joint Committee for Rural Work and the Higher Farming Academy for the Presbyterian Church, which are the combined organizations under the Japanese Empire.

오방 최흥종의 생애와 민족운동

한규무(Han Kyu-Moo) 독립기념관 한국독립운동사연구소 2011 한국독립운동사연구 Vol.0 No.39

이 글은 최흥종의 생애와 민족운동에 대해 대한제국기·일제강점기·해방정국기로 나눠 살펴본 것이다. 그는 대한제국기에 순검으로 재직하며 의병들을 후원했다고 알려져 있고, 국채보상운동에 적극 참여했다. 일제강점기에는 3·1운동 및 사회운동(노동운동·농민운동·청년운동·교육운동)·신간회운동 등 민족운동에 참여했고, 병자·빈민들을 위한 구호활동에도 큰 관심을 쏟았다. 해방정국기 그는 전남건준 위원장으로 추대되는 등 건국운동에도 기여했다. 그는 일제강점기에 민족주의계열과 사회주의계열의 중재자로서 역할을 했으며, 총독부 관리나 친일적 유지들과도 접촉했지만 '친일논란'에 휘말리지 않았다. 그리고 기독교인으로서 신사참배에 순응하지도 않았다. 또 좌우 양측을 모두 아우르며 신망을 얻었던 그였기에 해방정국에서도 여러 단체에서 중책을 맡을 수 있었다. 이처럼 최흥종은 광주·전남의 근현대사를 이해하는 데 빠뜨릴 수 없는 중요한 인물이다. 그럼에도 그에 대한 역사학계의 연구는 거의 없었고, 알려진 내용 중에도 다시 검토해야 할 부분이 많았다. 특히 대한제국기 그의 활동에 대해서는 더욱 많은 부분이 밝혀져야 할 것이다. In the article, I studied Choi, Heung-jong's national movement during the time of the Korean Empire, Japanese colonial rule and the Korean liberation. It is known that he was the lowest raking policeman during the time of the Korean Empire, and supported the Righteous Army, and actively participated in the National Debt Compensation Movement. During the time of Japanese colonial rule, he took part in the national movement like the 1919 Independence Movement, social movements (a labor movement, a peasant movement, a youth movement and an education reform movement) and a movement led by Shinganhoi (an anti-Japanese organization) and paid lots of attention to relief activities for the sick and the poor. During the time of Korean liberation, he contributed to the national foundation movement and was selected as the chairman of the national foundation preparatory committee in Jeollanamdo. He played the role of an arbitrator between the nationalist party and the socialist party during the time of Japanese colonial rule. Even though he contacted government officials of the Japanese Government General of Korea and pro-Japanese community leaders, he was never embroiled in a pro-Japanese dispute. And he did not comply with the visits to the shrine as a Christian. As he gained the confidence of the right and left wing bringing them together, he could assume a heavy responsibility of many organizations even in the political situation at the time of the Korean liberation. Thus, he is an important figure that can not be omitted to understand modern and contemporary history of Gwangjoo area. But there was little research on him in learned circles of history and there were lots of things to be examined again even in well-known matters about him. Especially, lots of his activities during the time of the Korean Empire should be clarified.