고령화 사회의 노인들을 위한 가톨릭교회의 사목적 방안 연구 : 대구대교구를 중심으로

권호섭 대구가톨릭대학교 대학원 2013 국내석사

As medicine develops and sense of hygiene improves, the life expectancy has been longer and the 'aging society' has come. As we never experienced the aging society, there are concerns about the problem that could be caused by the aging society. The main cause of the concern is related to finance. We tend to see the aging society regards to finance; the decrease of labor population and the increase of cost to support seniors. Seniors are treated as an obstacle in the modern IT society where individual competence and new knowledge are valued. Society devalued seniors as the main cause of various social problems and even describes the aging society as 'a national timing bomb' or 'the shadow of disaster'. As a result, seniors are getting isolated and suffer various difficulty. On the contrary, church regards seniors as the blessed creature of God, symbol of wisdom and people to be respected. So, a church accepts aging as a blessing and a big project. Following this, Daegu Archdiocese carries out various pastoral projects for seniors. However, pastoral projects for seniors are far less paid attention comparing with the pastoral projects for the youth. Daegu Archdiocese should make an effort to develop the pastoral projects for seniors. Such effort would be helpful to make a social trend which accepts old age as a blessing and mission, and play a big role to recover the dignity of the seniors. This thesis gives priority to reconfirm the meaning of the old age and its value following the lesson of the catholic church, and seek the ways to recover the dignity of the senior. In addition, this thesis plans to grasp the state of the aging society and the pastoral projects for seniors by Daegu Archdiocese, and suggest substantial guideline to improve and develop the projects. This is the purpose of this thesis. A similar study had been done at the graduate school in Catholic University in 2009. It is the thesis by Chan Young Choi for his graduate degree; The role of the catholic church to activate the pastoral projects for seniors in the aging society - mainly by Archdiocese of Seoul and Uijeongbu. However, the thesis is about the activity in Seoul and Uijeongbu, and a study about the activity in Daegu Archdiocese needs to be done. Therefore, in chapter I this thesis overviews the aging society and the life of the seniors in general. In chapter II this thesis tries to understand the meaning of the old age and its value through bible, documents kept in the church and the catholic church, and confirm the lesson of the catholic church regards to seniors. In chapter III this thesis analyzes the state of the aging society in Daegu Archdiocese and in the ares under its jurisdiction, and examines the state of the pastoral projects for seniors and problems. Finally in chapter IV this thesis finds the purpose of the pastoral projects for seniors to set a correct direction and the goal of the pastoral projects for seniors following the guideline of the projects. This thesis also suggests the ways to improve and activate the pastoral projects for seniors based on Daegu Archdiocese and its parish church.

우리나라 공교육 제도 안에서의 가톨릭 학교의 정체성에 대한 고찰 : 대구광역시 내에 소재한 가톨릭 중.고등학교를 중심으로

이정엽 대구가톨릭대학교 대학원 2012 국내석사

Public education can be defined as mandated activities that lead a human-being genuine. However, the meaning of public education can be applied to various perspectives based on which site of the essence of education is taken into consideration as the significance of education is composed of diverse sub-concepts. Amongst many concepts of education, the intellectual aspect is particularly emphasised in Korean public educational system. Thus, it is often argued that the educational institution centred on intellectualism may interrupt students to form right values along with the proper ideals to become an eligible social individual. So it is crucial to seek fundamental solutions of public education system to avoid students failing in shaping better characteristics in Korea. It is claimed that the reality of current Korean public education system is severe as it is thought to be facing no internal stability, also a lack of governmental finance support, an increase of early overseas students and a rise of private education and resulted fees. It is generally blamed on the public education system in Korea that is solely university preparatory and that ignores basic purposes of public education such as education for the whole and students’ self-realisation. In the mentioned circumstances, Korean public education is desperately in the need of changes especially on providing equal educational opportunities and also offering even intellectualities to the whole. In order to achieve these goals, it is important to value the process itself rather than the result which would bring better opportunities to shape up stable institutional backups and for students to open up a diverse way to the success and to accept a wide range of different values. In addition, it is also vital to develop and execute the whole-person education programmes that can assist students to respect each individual’s different characteristics and dignities of student. By doing so, the society finally would embrace individual differences not just with the academic achievements and value more on moral attentions and considerations. Therefore, this study proves the positive effects of catholic schools on both sides of education, intellectuality and whole-person which lead students to form community spiritualities in chapter 2. Then it will search the identity and the role of catholic schools based on the church literature to examine the beneficial influences of catholic schools and of both internal and external evangelisation work on bringing students of abilities. Catholic Church aims to enhance students to understand the effectiveness of welfare through catholic schools. It also tries for students to be prepared to proffer services and to be an apostolate role-model who is able to extend God’s world. Catholic Church emphases education not only through catholic schools but also with homes (parents), nations (societies) and churches all together. Church accents on the notion that every party should be a part of forming and developing right values and intellectual abilities of students to bring religiously faithful individuals to the society. In other words, the whole-person education should be delivered based on the Christian spiritualities to shape an individual who can serve a local evangelisation. This is to actualise the identity of catholic schools. The main educational purpose of the catholic schools is to form Christian individuals who have upright characters by focusing on educational efforts and Christian spiritualities. As mentioned this can be accomplished by educational programmes that are designed to build an upright character and self-actualisation and to fulfil right social duties along with the eligible catholic educators who are evangelised. It is believed when the educators to precedently be sincere and faithful in everyday lives of theirs’, schools would be filled with the evangelical spirits such as love and liberality. This is the key notion of catholic churches’ educational policy through the catholic schools. Catholic schools should seek for educational methods through catholic ideals, but it should be well-balanced in accordance with the Korean and church’s law as well as the public educational issues. Thus, in chapter 3 followings are discussed; first, the reality of catholic middle- and high- schools’ educational state, the history and the current conditions of Daegu Archdiocese’s catholic education, focused on the interviews with clergies and religious who are dispatched to catholic middle- and high-schools in Daegu. Statistically, there are 1.5% catholic middle- and high-schools in Korea, there are eight catholic schools in Daegu where happens to be the most schools out of all dioceses followed by the most of faculties and students. Among faculties, 71.2% are catholic believers where students only are 18.2%. This may show the severe needs of both internal and external evangelic missionaries. Schools applied to the research have shown diverse educational programmes by clergies and religious. Schools are to consolidate the existence of themselves along with their identities, whole-person and character shaping programmes which are built with the catholic spiritualities. By doing so, students can form upright personalities and become suitable individuals to evangelized in local communities. In order to accomplish this, it is important all members of a school to have inner catholic values. For example, teachers who seem to spend the most time with students be crucial in terms of shaping students inner completion of evangelization. Thus, clergies and religious who are dispatched to schools have to perform a certain role not only as a missionary but also as an evangelic role model for teachers. However, their efforts do not seem to be enough, every home, nation (society), and church should play it together to actualise and to make students’ dreams come true by establishing a solid identity of catholic schools. These efforts might support the identity establishment of catholic schools are proposed. As mentioned, it is vital for catholic schools’ own attempts as well as the local bishop’s support. Supports from the bishop can lead to a proactive pastoral with fostering trained or specialised priests for school pastorals. This can be flourished with the supports from the associate parties. Catholic Church and schools should priory take care of the poor who have been abandoned from love and supports with a firm plan to educate those students. Students classified with by the law should be selected and provided satisfactory supports both mentally and economically. Also, catholic schools should develop their own teaching methods to enhance the unique features of catholic schools. For instance, programmes like building characters, community spirits, preventative disciplines, reading comprehensions, underachiever cares, career shaping, life respects and so on. As a matter of fact, schools have applied those programmes to their curriculums in Daegu. This should be continuously managed by certain stages of planning, executing, and measuring. Despite the fact that catholic schools cannot completely ignore the Korean educational territories like examinations, schools should find a balance in between by accepting intellectual education for the whole. Consequently, this study suggests “AMOS gospel share” and “community response” programmes from small community program. These Christian gatherings can solve those issues with a perspective of evangelization. In the programmes, students can be taught that other students are companions who we have to love rather than competitors. These efforts are to flourish the humane relationship with the God and to fulfil the love with one other, consequently, to help students to be mature social individuals. In sum, this research suggests right directions for catholic schools to proceed in order to actualise the adequate identity in public education boundaries by giving catholic thoughts and literatures. Secondly, this study examines the current conditions of whole-person education as well as the personality shaping education of catholic middle- and high-school in Daegu such as Daegun and Hyosung Middle Schools and Daegun and Hyosung Girls’ High schools. Lastly, it recommends the efforts to helps students to have Christian spirituality to embrace the evangelization based on the interview with clergies and religious.

한국 가톨릭교회의 생태의식과 실천모델 연구

정홍규 대구가톨릭대학교 대학원 2014 국내박사

For this study, let's look into several signs of times which took place in the last 20 years. Firstly, during the outbreak of foot-and-mouth disease in 2000 and 2002, avian influenza or bird flu in 2004, and BSE (bovine spongiform encephalopathy) and mad cow disease in 2008, it was observed that Korean churches showed an ambiguous attitude to burying groups of animals alive. There is no 'ethical language' for the animals' wellbeing in our church. Secondly, the on-line emergency news has continuously stated that the Catholic priests have held masses to protest against the construction of a naval base at Gangjeong village in Jejudo and that people held united struggles against the construction of the power-transmission towers in Milyang. A few priests have devoted their lives so as not to construct nuclear power plants in Samcheok City and Yeongdeok County. However, it has been observed that some other priests showed opposite attitudes about 'the confrontational situation' of the construction of nuclear power plants in Samcheok City and Yeongdeok County. Especially, thirdly, the episcopate announced its stance about 'Life and 4-Rivers Project' in 2010. However, different opinions from the episcopate have confused believers about what ecological justice is. In the same year, though 'A Guide on the Environment from the Korean Catholic Episcopate' was announced, the guidance didn't become effective on the church scene in the sense of 'ecological education and solidary practice.' Lately, after the nuclear disaster caused by the earthquake in Fukusima, Japan in May, 201I, countries in East Asia, especially Korea, feel scared of food contaminated by radioactivity because of close location from Japan. However, it is difficult to find 'the leadership from the episcopate of Korea and Japan' in order to take a step towards solutions for alternative energy. From the several cases mentioned above, the church does not take 'the ecological responsibility' quickly. In this study, it was discussed about how ecological movements shaped up and were embodied in 1990s, the daybreak of the Catholic movements for the eco-evangelization. By looking for pioneer-activitists who devoted themselves to our sustainable environment, our potential foundation for ecology will be discussed and cases and tasks for the ecological movements will be explored. There have been integrated instruction, ecological heritage and various voices about ecology from Pope John Paul Ⅱ in 1990 to Pope Benedictus XⅥ in 2010 for 20 years. In spite of that, each diocese and each church was not able to incorporate the above instructions into their religious life and did not practice the instructions. This study intends to reflect on the reason why they were not practiced. The 20 years in this study is the same period of the dawn and reclamation period of the Korean Catholic Eco-movement of which I took the initiative. I was in charge of the representative of the Korean National Priests' Environmental Association and the representative of the Korean Priests' National Preservation of Creation Order. I also made several other attempts for ecological evangelization. I developed theology and spirituality to have people realize the importance of farming through direct transactions between farmers and urban buyers and to ground the basic foundation of eco-movements. I demonstrated that church can have an eco-motif to Koreans by the efforts for the conservation of the Dong River and the protest of the construction of 4-Rivers Project. I created a model of an eco-church in Daegu and was evaluated to open up a new horizon of eco-evangelization. I established a nature school and an alternative eco-school for children for a sustainable future and I incorporated new and various ecological thoughts into the curriculum of the school. In this study, it was revealed that our actions without reflection on the past repeat the same trials and errors. If we retranslate the concentrational movements, heritage of the church, and the hands-on experiences for the last 20 years and if we integrate them with modern eco-vision, our church will be able to give shape to our hope for 'the Era of Peace-Ecology' of Pope Benedict XVI. Hopefully, this study will be dedicated to the 'great work' to preserve the Earth and to find a new eco-gospelization model as Thomas Berry already mentioned. In the 21st century, to change from the era of devastation to the era of mutually reciprocal relationships, it is essential to examine the eco-direction of the Catholic church and to create the alternative model for practice. Thus, it will become 'the great work' to open up 'the ecozoic-era' as Thomas Berry said.

경상도 지역의 순교자와 현양 운동에 관한 고찰 : 대구대교구 순교자 20위 중심으로

서대원 대구가톨릭대학교 대학원 2014 국내석사

The history of the Catholic Church in Korea is unique in that it has accepted the Gospel without any presence of missionaries. Moreover, the church has been able to practice its faith through the noble blood of its previous martyrs, as in the saying of Latin priest Tertullian, “the blood of the martyrs is the seed of the Church.” To remember its martyrs, the Korean Catholic Church has proclaimed September as ‘the Month of the Martyrs' in commemoration of those who laid down their lives for the Gospel in Korea. In the sphere of exaltation of martyrdom, however, it has been often superficial and passive in practice. Upon the current awareness of this issue, I thought that it would be meaningful to study and write about the holy spirit of martyrdom and an appropriate exaltation of its martyrs. The paper will examine top twenty martyrs and the movement of martyrs’ exaltation of the Catholic Archdiocese of Daegu based on historical events. In chapter Ⅰ, it gives an overview of martyrdom including the definition of martyrdom and martyrs, the concept of martyrs in the Bible, the meaning of martyrs through the eyes of Catholic priests and the history of honoring the martyrs. In chapter Ⅱ, it illustrates martyrs during the period of persecution in Gyeongsang-do, the early history of Catholicism in the region, the influence on Yeongnam area and the Martyrs in Daegu-Gyeongbuk area and their religious witnesses, beliefs and contributions. In chapter Ⅲ, it provides an origin of martyrs’ exaltation and its evolution and the martyrs’ exaltation movement followed by three parts: a period of voluntary exaltation of martyrs, a period of exaltation of martyrs activities and a period of regional exaltation movement. When we think of the lives of the martyrs, there is always God at the center of their lives. At the moment of life and death, they have always lowered themselves and followed God’s will. The most important of which is to recognize God’s will as a daily priority and devote ourselves to prayers. When this is practiced in our everyday life, there would be a true meaning of the martyrs’ exaltation. The movement of exaltation of martyrs includes holding a funeral for the martyrs, visiting their graveyards and collecting historical records. Through these achievements, we can commit our personal glory and set an example of life of faith for our descendants. Martyrs are the ones who have devoted their precious lives to God’s work and truly practiced the act of love thy neighbor. Today, we are not able to suffer bloody martyrdom, but we must proceed the hard work of martyrdom. True martyrdom will finally be accomplished when we exert the act of love and faith to God as the martyrs have done with their lives.

성경을 이용한 청소년 교리교육 효율성에 관한 연구 : 2000년 개정된 대구대교구 주일학교 교리교재와 2005년 대구대교구 복음여행 비교분석을 중심으로

이진옥 대구가톨릭대학교 신학대학원 2008 국내석사

(Abstract) Our youth are the leaders of tomorrow, and our catholic church agrees with this opinion. The letter "To every youth in world" from Pope John PaulⅡ said "You have hope, because you are part of the future and the future depends on you." And every society thinks youth education is a very important part of our lives too. We, as members of a society, have created many kinds of education program for youth. The Archbishopric, where is involved with Korea, is trying to develop a variety of youth programs. Unfortunately, the participation rate in Sunday school is decreasing these days. Catechesis needs to be more interesting and fun. We need to understand what happens in Sunday school. Usually Sunday school teachers are University students. They prepare for their class at least 1week in advance and they have class every weekend at anappointed hour. They try to teach by using many kinds of sources but youth do not feel the class is fun or helpful to develop their faith. This problem happens because of Sunday school teachers don't have a background in Theology so this makes it difficult to teach youth catechesis. Another problem is the text book. The text book is one of the most important sources in education. All education is influenced from not only the teacher's skill but also the text book. If the text book is too hard to understand for both the teacher and the students then this will be a serious problem. So the textbook needs to be easy to understand. In the case of catechesis, the text book is a really important source for educating faith to people. It should help individuals understand what it means to be Catholic. Unfortunately in the Catholic Church here Korea's traditional text book follows the Korean cramming system of education so people who want to be baptized or participate in the Catholic education program have to memorize all the Catholic teachings. This system was very effective in 1970s but now it is ineffective. For youth, a story telling system of education is more effective than the cramming system of education. So this study recommends using the bible for youth catechesis. The bible is the basis catechesis with sanctuary. In the bible there is God's teachings, and information about Jesus and the disciples’ lives. The structure of the bible is story telling so this bible will help our youth's faith through understanding Jesus and thedisciples’ lives; moreover, this will help students understand the Catholic teaching more easily. So the purpose of this study is about look at the effect of using the bible in youth catechesis. This study consists of five chapters. In chapter 1, we are going to look at characteristics of the Korean Catholic church's catechesis and how it is concerned with the realities of youth catechesis. Moreover, we will find out about current catechesis from Sunday school teachers (financial affairs and textbook.) We present the solution to reform the text book. In chapter 2, we are going to compare Daegu Archbishopric's Catholic education text book (2000ed) & Daegu Archbishopric's 'Traveling Gospel' based on the views of teachers and students. In chapter 3, we investigate the issue of the text book and present the solution of using the bible for youth Catechesis. Moreover, here we are going to look for examples of other Archbishopric’s youth Catechesis using the Bible. In chapter 4, new teaching skills using the bible are presented, particularly a metaphor in 4 gospels. We will also provide an example form of catechesis for youth. Finally in chapter 5, we are going to look the effectiveness of catholic youth education based on the bible. In conclusion, if youth catechesis uses the bible, it is really helpful for youth to understand the catholic teachings and strengthen their faith. But if teachers just focus on the Gospel, this can create a formal catechesis that does not promote learning and understanding. So when they harmony with both bible and sanctuary then youth catechesis will be more effective.

한국 가톨릭계 중`고등학교의 올바른 종교교육에 관한 고찰(대구대교구를 중심으로)

이종욱 대구가톨릭대학교 대학원 2010 국내석사

(Abstract) The Korean Catholic Church have been establishing and managing a lots of schools until now. Although this Catholic schools have been doing social service, The criticizers said to the them "Do Catholic schools have a righteous role as the Catholic school on nowadays?". they said that the Nation has enough to running school, so no more necessary to run the Catholic school for the mission. If catholic schools can't realize the Catholic ideal by inner reasons, The church will should to focus on the need places and to use the their energy. Now The Catholic church must to show the their opinion to the all kinds of opposite side. May they were not for that, they would lose the their reason of being. So this thesis try to observe the identity of Catholic school and the practical problem with a critical mind. beside It is to the study on the vision of Korean Catholic schools. First, This thesis looks into the identity of Catholic school in aspect of evangelization. As Catholic school are the place of evangelization, Students were experienced and learned the evangelical worth. And they have the existential change oneself to evangelization. After the finish school, they will help evangelization to the society. Second, This thesis looks into the Catholic middle and high schools realize the their own ideal base on recognizing the identity of Catholic school. The examination is to start from the aspect the actual conditions, the religion acting, the humanity education, and the religion education to center in Archdiocese of Dae-gu's Catholic schools. Beside It looks into the problem of Korean Catholic church about the legal side, social culture side, and in the school side. The Last, This thesis suppose the vision of Catholic schools in special educational situation. May this thesis will be a nutritious element for recovering identity of the Korean Catholic schools and developing that.

중국 천주교 전래와 애국회의 형성에 관한 교회사적 고찰

염승익 대구가톨릭대학교 대학원 2015 국내석사

Despite the fact that China is a communist country that had been built based on atheistic physicism, they used religions as political means by modifying them in an eccentric way other than suppressing the religions like the other communist countries did. This policy was also applied in catholic church by establishing “Chinese Catholic Patriotic Association(CCPA)” and made Chinese Catholic separated from Roman Catholic Church. The restriction of Chinese government using “CCPA” is clearly a defiance toward freedom of religion which is based on the dignity of man and also universal church. Through this research I tried to considerate the problems that chinese church is now facing in perspective of church history. I hope this study can be the key for chinese church to unify with universal church someday. In chapter 1, I looked into the origin and the process of formation of chinese church. In chapter 2, I examined important issues that chinese church is having as “CCPA”. In the last chapter, I looked at attitudes of popes to chinese church. Chinese church was first introduced in 7C by Nestorian church which had been convicted by the council of Ephesus. Having been prosperous thanks to the Emperor’s help, Nestorian church in China was decayed by the policy called “會昌滅法” which basically forbade praising and choiring in group. Nevertheless, Nestorian Church had played an important role in introducing catholicism to the country. Giovanni dal Piano Carpini, an Italian missionary, especially played huge role by leaving behind the records about Mongolians in Won dynasty and introducing Mongolia and China throughout Europe. This had lead European church’s interests to Asia and Prester Ioannes de Montecorvino from Franciscan Order not only built 2 churches in Beijing, also baptized many people who wants to become catholic. However, until Prester Matteo Ricci who opened a path between Eastern and Western countries with adaptationist way arrived in 1583, there hadn’t been any more improvement in chinese catholic church for about 250 years. Prester Matteo Ricci also inspired many of Confucianists with his book “De Deo Verax Disputatio” and enabled more active care of faith by receiving the emperor’s permission. After he had passed away, in spite of Matteo’s remarkable works, Chinese catholic had to face persecution because of radical actions and misunderstanding from variety of missionary. In this crisis, Johann Adam Schall von Bell worked hard throughout Ming and Qing Dynasty and succeeded to settle catholic in China despite of chaotic transition. When Kangxi Emperor was ruling the country, catholic conflicted with the Emperor during the rites controversy, the period when the church had argued about chinese rites for 100 years and that made the Emperor deport every missionaries from the country. Following the footsteps of Kangxi Emperor, Yongzheng Emperor and Qianlong Emperor also had took tough stand against catholic and missionary work in China was completely over. It became possible for catholic to enter China again with other catholic countries after 200 years of strict regulation, but for chinese, it was just western religion came with imperialism countries and unequal treaties. Antichrist Movement from 1861 to early 1900’s gave huge influence on chinese people’s cognition toward catholic and their religion policy. Catholic could actively participated in many businesses in china through Sun Wen who had established Republic of China by Xinhai Revolution. However, two of the world wars and strong nationalism in China made every religions hard to survive in their country. The People’s Republic of China was established on October 1, 1949. The new government asked catholic to sever the connection with imperialism and become self governing, norishing church itself. CCPA was founded during Hundred Flowers Policy and the Great Leap Forward in 1957. In chapter 2, I discussed about “自選自聖” of chinese catholic, which means they nominate their own bishops by themselves not from the pope. I compared universal church’s stances based on the regulations of CCPA, canon law, and Second Vatican Council. It could help to understand why chinese church has to nominate their own bishop, but still a big problem because it is not only denying the Pope’s right to name and consecrate the bishops also the principle of unifying the nation and the universal church through the relationship between Pope and the bishops. Secondly, I considered the relationship between “CCPA” and Vatican in historical point of view, especially the fact that China’s “Principle of Independence” and “One-China Policy” are making the relationship harsh for the country and Vatican. Their Independence policy is related to “自選自聖” policy and it shows their will to avoid outside intervention on their own bishop. Also, “One-China Policy” is a big barrier between Vatican and China, Vatican and Taiwan, and China and Taiwan, and China is asking Vatican to sever diplomatic relationship with Taiwan according to the policy. Since this is related to chinese unification, China doesn’t seem to withdraw. Lastly, I looked at current issues of patriotic church and underground church. Considering only the recent figure of chinese catholic, patriotic church is only under restriction of their country rather than unifying with the pope, and underground church can be seen as true church that has constantly been trying to keep their faith with the pope throughout the situation. This, however, is an narrow understanding about chinese church. In this contention I tried to find out the unavoidable historical situations that made chinese church separated into patriotic church and underground church, and the patriotic’s opinion about underground church. Both of the churches need to have sincere conversation for nothing but the believers’ sake. I also researched the popes’ stance on “CCPA”. Pope Pius XII was determined and criticised the problems that “CCPA” had. On the contrary, Pope John XXIII tried to unify chinese church to the universal church and provide turning point for china. Pope Paul VI took complex stand by encouraging China to join the UN, trying to understand the situation of chinese church, and criticise atheism of communists. Pope John Paul II positively argued chinese church to unify with universal church and worked hard to induce forgiveness and reconciliation of each other. Pope Benedict XVI basically followed Pope John Paul II and his stand. I tried to understand the issues of chinese church today via “Letter to bishops, priests and the laity of China” by Pope Benedict XVI in 2007 which is reminding the basic principles of Traditional Catholic church and understanding the special situation that chinese church is facing by encouragement and consolation. Moreover, the letter asks for cooperation to provide a place for sincere conversation.

북한의 정치지도자 리더십 형성과 유지에 관한 비교 연구 : 김일성·김정일과 차우세스쿠, 카다피 비교를 중심으로

송길섭 대구가톨릭대학교 대학원 2015 국내박사

The purpose of this study is to analyze Kim Il Sung and Kim Jong Il's leadership with a focus on a comparative study on North Korean political leadership making process and maintenance. Secondly, this thesis compared Kim Il Sung and Kim Jong Il's leadership with the leadership of Nicolae Ceausescu of Romania and Muammar al-Gaddfi of Libya by "Method of Disagreement." The results of the analysis by "Method of Disagreement" used in this thesis are presented. Kim Il Sung faced many challenges to his leadership from 1945 until 1980. Kim Il Sung overcame the challenges during that period. For example, he had to deal with internal power struggles brought on by opposing factions and Chinese-Soviet ideology. However, he was flexible on various internal and external situations. As a result, he built up a 'One-man dictatorship' not only through victories over opposing factions but also through the use of a 'Juche Ideology'. In particular, Kim Il Sung developed the 'Juche Ideology' which was intened to maintain North Korea's existence. Furthermore, Kim Il Sung made a complete power succession, which is a type of feudalistic hereditary succession that is difficult to find even in other socialist countries, to Kim Jong Il. Kim Jong Il studied to succeed his father from 1974 until 1994 when his father died. During this period Kim Jong Il gained political power through various political positions under political power elites and through his father's support. Finally, Kim Jong Il continued the 'One-man dictatorship' through victories over opposing factions and through use of a 'Military-first policy'. However, Nicolae Ceausescu of Romania and Muammar al-Gaddfi of Libya failed to create a 'One-man dictatorship' because of weaknesses of their power-elites and a lack of support of their people. In 1965 Nicolae Ceausescu began his rule with relatively limited reform policy. Nicolae Ceausescu changed his policy to a Stalinist way in the 1970s. Ceausescu was deeply affected by North Korean leader Kim Il Sung when he visited North Korea in 1971. In a sense, he wanted to build a North Korean style monolithic political system in Romania. In the 1980s Ceausescu oppressed his people in various ways such as, repressing freedom to publish, repression of religion, and repression of residence. Furthermore, Romania suffered from economic conditions. On December 21st 1989, a series of nationwide demonstrations occurred. Subsquently, large portions of the Romanian Army changed their support from the side of Ceausescu to the side of the people. On December 23st Ceausescu and his wife were put on trial and shot to death. Ceausescu's leadership failure can be explained by a loss of support of the people as well as, a loss of support of his power elites even in spite of 'Nationalism' as a prevailing political ideology. In contrast, Muammar al-Gaddfi gained political power through a military coup. H e was an Arab nationalist and Arab unionist who attempted to unify the Arab states through a common hiatory, a common religion, and common language. Furthermore, he wanted to build up his country which was a strong country in Middle East and Africa. He developed the 'Green Book' as the national ideology. Gaddfi tried to build a 'Direct Democracy System' through the use of the 'Green Book' ideology. However, he failed to create a one-man rule which Libya because of poor ideology and oppressive rule. As a result, Gaddfi was discredited in the eyes of his people. Interestingly, the result of the analysis on "Method of Agreement" showed that Kim Il Sung and Kim Jong Il had succeeded in a 'One-man dictatorship' by developing an ideological indoctrination and through the support of the pow-elites in North Korea. In other words, their 'One-man dictatorship' was built not only through ideology, but also through their own political abilities. In conclusion, the North Korean historical leaders Kim Il Sung and Kim Jong Il were successful in ruling their country since 1945 despite serious economic problems. They imposed a one-man rule on the their country based on strong ideology and support from political power-elites. Most importantry, the North Korean leaders were able to gain a strong support from the people compared to Ceausescu and Gaddafi. The result is a strongly autocratic North Korean state which is difficult to find even in other socialist countries. The third successor, Kim Jong Eun however lacks ruling experience and charisma. Kim Jong Eun took over leadership of North Korea after his father died on December 17th 2011. In orter to create policy toward the North as well as potential unification of the Korean peninsula it is very important to study Kim Jong Eun's leadership through a lens of his predecessors.

가톨릭 전례에서의 악기 사용에 대한 연구 : 파이프 오르간을 중심으로

김혜영 대구가톨릭대학교 대학원 2010 국내석사

가톨릭교회 전례음악 전통에 있어서 항상 기본적인 정신과 신학은 조화와 통일을 지향함으로써 천상의 신비와 우주의 조화를 드러내는 것이었다. 단성부의 그레고리오 성가에 그 주선율을 도와주고 더욱 돋보이게 한다는 한도 내에서 보조적인 다른 한 성부의 첨가를 허용하게 되었고 이런 과정을 거쳐 주선율에 그 주선율을 살려주는 보조 선율이 붙은 두 성부의 곡이 나오게 되며 이것이 점점 발전하여 결국은 교회의 화려한 다성 음악에까지 이르게 되었다. 로마 전례 안에서 악기의 사용도 같은 맥락에서 허용되기에 이르는데 그것이 바로 파이프 오르간이다. 처음 오르간이 사용된 것도 주선율을 도와주는 보조선율을 부른 사람이 없을 때 그 사람의 목소리를 오르간으로 대신 연주하면서부터이다. 그 이후로는 보조성부를 Organum이라고 부르기도 하였다. 이렇게 하여 파이프 오르간은 교회의 전례음악에 사용된 것이며 주선율과 가사를 돋보이게 하여 신자들의 찬송을 도와야 한다는 그 핵심적인 기능은 지금도 마찬가지이다. 오늘날 미사 중에 사용하기 위해 공식적으로 허용된 악기는 여전히 파이프 오르간 뿐이여, 이 파이프 오르간은 교회의 전통적인 악기로서 크게 존중되어야한다고, 제 2차 바티칸 공의회는 1963년 12월 4일에 발표된 거룩한 전례에 관한 헌장에서 단언하고 있다. 그러나 그 외의 다른 악기들은 각국의 현지 상황을 고려하여 전례에 도움을 준다면 지역 주교가 그 사용을 허락할 수 있도록 가능성을 열어놓고 있다. 파이프 오르간은 힘의 조절이 아니라 음의 길이 조정을 통해 음악을 표현하는 악기로 관악기에 가깝고 인간의 목소리에 가장 잘 융합되며 음역이 넓고 단일 악기로 대성전의 울림에 어울리는 음량을 낼 수 있다. 또한 고요함과 위엄을 갖추어 종교적 분위기를 잘 나타낼 수 있으며 전례의 거룩한 봉사자로서, 전례 안에서 성스러움과 아름다움을 모두 만족시킬 수 있는 악기라 할 수 있다. 가톨릭교회의 전례는 예수 그리스도의 빠스카 신비를 드러내고 그 신비의 은총만으로 모든 신자들이 적극적으로 참여하게 하는 교회의 공적 예배 행위이다. 그리고 전례 안에서 드러나는 이 그리스도의 신비는 신자들이 부르는 성가를 통해서 충만히 표현되며, 악기의 사용이 신자들이 부르는 성가를 도와주고 그 깊이를 더하여 신자들의 영혼을 천상 신비에로 들어 높여준다면 더할 나위 없을 것이다. 이렇게 전례 안에서 악기의 사용은 하느님께 바치는 성가와 그 분께 다다르려는 영혼을 도와주는 기능을 한다. 이렇듯 전례와 음악은 상호 보충하면서 원칙적으로 일치되어야 한다. 그리고 전례 안에서 이 파이프 오르간이야말로 그 역할에 가장 잘 맞는 악기라 할 수 있으며 따라서 파이프 오르간의 보급과 활용, 그리고 전문 음악가의 양성이 시급하고도 중요하다. In the ritual music tradition of Catholic Church, the basic mind and theology, always, was to reveal the harmony of cosmos and mystery of heaven, by pursuing the unity and harmony. It became to allow addition of another auxiliary voice part in the limit that emphasizes and helps the main melody on single voice part of Gregorian chant. And through this process, songs with two voice parts with auxiliary melody which give life to the main melody onto the main melody. And it developed gradually, and finally reached splendid polyphony of the church. In the Roman ritual, the use of instrument became to be allowed in the same context, and that is the pipe organ. The first use of organ, as well, was from the substitute performance of organ for the voice when there was no person for auxiliary melody which would help the main melody. From that time, the name, Organum, became another name of the auxiliary voice part. This way, the pipe organ became to be used as ritual music of the church, and its kernel function to help hymn of the believers, by emphasizing the words and main melody. Today as well, the only officially allowed instrument for mass is pipe organ, and the second Vatican Council, at the charter for holy ritual which was announced on December 4, 1963, declared that this pipe organ should be respected as traditional instrument of the church. But, it opens the possibility as well, that the use of other instruments might be allowed by local bishop, considering local situation of each country, if it is beneficial for the ritual. (Sacrosanctum Concilium 120) The organ is an instrument which expresses music through the adjustment of length, not strength, of sound. And, it is close to wind instruments, and it makes the best harmony with human voice, and it can make the best volume for the reverberation of the sanctuary, as a single instrument, with its wide register. Furthermore, it is the instrument which can satisfy both beauty and holiness in the ritual, as a holy servant of the ritual, with religious mood with serenity and dignity. The ritual of Catholic Church is an official service act of the church which derives all believers into active participation into the mysterious glory, and reveals the mystery of Pascha of Jesus Christ. And, the mystery of the Christ which is shown up in the ritual is fully represented through the hymn of the believers. And it can't be better when the use of instrument raises the believers' spirit onto the heavenly mystery, by deepening its depth and helping the hymn of the believers. Like this, the use of instrument in the ritual functions as a helper of hymn and spirit to reach God. This way, the ritual and music should be accorded fundamentally, with mutual complementariness. And, in the ritual, this pipe organ is the most appropriate instrument for that role. Thus, the supply of pipe organ and cultivation of specialists are urgent and important.

남명 조식의 ‘경의敬義’사상과 가톨릭 사회정의와의 비교고찰

이진효 대구가톨릭대학교 대학원 2024 국내석사

The author explores how Confucianism, among many Eastern religions, can engage in dialogue and communication with the Catholic Church. Discovering the life of Nammyeong Jo-Sik, centered on 敬 (respect) and 義 (righteousness), the author draws parallels with the social justice of the Catholic Church. The paper extensively compares and analyzes Jo-Sik's efforts to control his mind, judge right from wrong, and demonstrates how Jo-Sik's principles of 敬 and 義 can contribute to realizing justice in today's Catholic Church. In Chapter 1, the author briefly covers Jo-Sik's life. Jo-Sik, known for his straightforward personality and early passion for studies, showed interest in practical and diverse fields, including non-mainstream studies. Choosing a scholarly life over official examinations in his youth, Jo-Sik built Sanhaejeong the age of 30, dedicating himself to studies. For 15 years, Jo-Sik delved into the ideas of 敬 and 義 at Sanhaejeong Pavilion. Subsequently, Gyebudang and Raeryongjeong Pavilion were constructed, completing the Gyeongui Geology with his disciples. Despite his interest in the nation and its people, Jo-Sik criticized officials prioritizing personal interests over national affairs. He advocated that kings should cultivate respect, righteousness, and character to pave the way for a righteous rule. Despite receiving several offers from the king, Jo-Sik declined and built a mountain retreat, spending the rest of his life teaching his disciples 敬 and 義. Chapter 2 explores Jo-Sik's ideas of 敬 and 義. Influenced by Zhu-Za and Zheng-Yi, Jo-Sik considered 敬 as unifying the mind and 義 as clearly judging right and wrong with a bright heart to express social justice in life. Jo-Sik, practicing both 敬 and 義, sought to reach a state of Zen meditation, emphasizing benevolence and wisdom towards others. Speaking truthfully to the king based on 義 about the country's situation, Jo-Sik judged people not by social status but by their character and decency. Sharing the wisdom gained through practice with his disciples, Jo-Sik applied 敬 and 義 to both learning and realizing justice in life. Chapter 3 delves into the social justice of the Catholic Church. Rooted in the essence of God and Jesus, the Catholic Church, starting with Leo XIII's "New Situation" in 1891, views society as an object of interest and participation without separation. Despite changes in focus, the papal decrees on social justice share commonalities in respecting the role of members in social activities, protecting their rights, and emphasizing the role of the state. The common good, deeply connected to social justice, aims for a state where individuals can achieve self-realization through solidarity and assistance. The righteousness of Jesus, protecting the socially weak and comforting sinners and the sick, evangelizes God's love and peace. The Catholic Church's goal is to guide those uncared for, like God's justice, toward personal maturity in God with interest and help from others. In Chapter 4, Jo-Sik's ideas of 敬 and 義 are compared with social justice in the Catholic Church, suggesting ways for today's Christians to practice justice. Jo-Sik, a practical scholar contributing to the nation's development through virtue cultivated via mental and physical discipline, aligns with the common good's intention to restore the original good and benefit others rather than oneself. Jo-Sik, striving for virtue and personal realization, engaged in social practice, resembling the mission of Christians to dedicate themselves and help those without guaranteed dignity and rights. The Church, dedicated to others and realizing God's kingdom on earth, aligns its heart with God's will through the practice of 敬 that unites hearts. The Catholic Church should judge 義 from wrong according to God's will and practice love for the poor. The exemplary life of Jo-Sik serves as a model for the kind of justice that Christians should embody. The Church believes in the necessity of improving the social structure according to circumstances. Jo-Sik, too, sought to reform political reality by changing the social system, serving as an example of justice for Christians. However, there is a limitation in connecting human minds through social movements to realize social justice. The Catholic Church believes that human-to-human hearts are possible when society members collaborate to establish social peace and achieve harmony. As the saying goes, 'Peace is a work of justice,' peace becomes the fruit of love beyond what justice can offer. Such earthly peace can be restored and strengthened by living harmoniously in the order set by God. Jo-Sik lived to reveal the peace and love of society as a whole through practicing human propriety in relationships. If Jo-Sik combines the benevolent attitude he sought to recover through the practice of 敬, the Catholic Church will greatly help realize God's love and peace.