한국가톨릭교회의 몽골선교 현실과 전망 연구

박주환 대전가톨릭대학교 대학원 2006 국내석사

The Church, which is going on a pilgrimage, considers the mission as its own essence(ref. Ad Gentes Divinitus, 2). So the evangelization of the world, so to speak 'the mission' is the aim of the church(ref. Redemptoris Missio, 14). Therefore when the church preaches the Gospel, it does what it has to do. And unless it does, it would lose its own essence. In 1995 January while FABC(Federation of Asian Bishops' Conferences) was holding in Manila in Philippine the pope John Paul Ⅱ said that the Catholic church had rooted in Europe for the first one millenium, in America and Africa for the next one millenium and finally now should root in Asia the golden and immense fishery for evangelization. And he said that the future of the Catholic church depended on Asian church whose rate of evangelization is only 3 percent, even though the population of Asia is two third of the world's. When the pope visited Korean Catholic Church in 1980s' he already referred that evangelization of Asia is the obligation of Korean Catholic church. Thus, even though the crisis of Korean Catholic is often presented, Korean church, based on its external and internal marvelous growth, is trying to evangelize Asia, as not Europe's but the same region's church, for not only Asian church but also universal church. Korean Catholic church is putting into practice the evangelization of north Korea, Chine and east Asian Church which adjoins Korea. These is fulfillments of Korean church are derived from its own essence. Like this even though Korean Catholic church is trying to evangelize a lot of Asian churches faced with difficult problems, this thesis pays attention to specially Mongolian Catholic church. Though Mongolia had relation with Catholic church in 13th century, the Catholic faith hadn't been preached so Mongolian church is in the first step of the mission now and is the youngest church among all Asian churches. Mongolia had been supported for every field from Soviet in communism. After Soviet collapsed, Mongolia freed itself from communism, having been lasted for a long time, and turned to democracy. Rapid change of the community and crisis of economy let Mongolian pays attention to the western world. So Mongolia entered into diplomatic relation with Vatican in 1992 and on its own initiative asks Vatican to send missionary to Mongolia. On this, Vatican immediately had sent three missionaries, who were belonging to CICM(Congregatio Immaculati Cordis Mariae) and acting in China, to Mongolia and found 'missio sui iuris'. 'Mongolia apostolic prefecture' is founded in Mongolia now. Bishop Wenceslao Padila, Mongolian prefect apostolic, appeal to especially Korean Catholic church to help Mongolian Catholic church which is at an early stage of the mission. Because Korean and Mongolian share cultural, traditional and religious same quality each other among the east Asian people though between Chinese and Japanese. Therefore Korean Catholic church has the advantage of mission for Mongolia. Consequently this thesis deals the role of Korean Catholic church for the mission in Mongolia. I'll conceptualize 'the mission' theoretically and to understand Mongolian and Mongolian religion historically in this thesis. Within this historical comprehension I'll clarify Catholic church's relation with the past and the current Mongolia. At the end, in the ground of these arguments I'll examine the current situation of the missionary activity carried out by Korean Catholic church for Mongolian church which is the youngest among all Asian Church and is in the early step of the mission and I'll consider the future of the mission in Mongolia. Moreover I'll draw Korean Catholic church's concern at the mission in Mongolia and derive more active and systematic cooperation from Korean Catholic church for the mission in Mongolia.

가톨릭 사회복지사업에 종사하는 수도자의 정체성 확립과 영성의 구현에 대한 연구 : '예수의 꽃동네 형제자매회'의 창설자 카리스마, 영성과 사도직의 관계성을 중심으로

신용문 대전가톨릭대학교 대학원 2004 국내석사

This is a study of how the religious who work in Catholic Social Welfare Work, can establish their unique identity and realize the spirituality of their convent. The dimensions of their identity and spirituality are explored through three chapters. In the first chapter, Ⅰ deal with the broad meanings(dimensions) of Catholic Social Welfare, which includes its difference from general Social Work as well as the significance that Social Welfare Work occupies in the life of the religious. In the second chapter, Ⅰ explain the spirituality of The Congregation of Kkottongne Brothers and Sisters of Jesus in detail. This is from the perspective of an insider as I am a member. I then go on to clarify the relationship between spirituality and 'apostolate' in order to help build an understanding of the unique direction that Catholic welfare work can take as apostolate. In the final chapter, Ⅰ commence by suggesting a guiding principle that will enable us to analyze the specific problems that arise in performing this apostolate, as well as guide our search for the best way to approach those problems in the practice of clarify for the poorest. Secondly, according to the principle mentioned previously, I have analyzed the opinions of the religious in the community concerning their identity and their apostolate through the use of some statistical methods. Finally, I propose various ways to firmly establish identity and to realize spirituality through apostolate from three perspectives : 1) the primacy of establishing identity and spirituality; 2) clarifying the significance of Catholic Social Welfare Work as an apostolate; 3) ensuring that there is a good stock of expert knowledge available in the area of Social Welfare. Catholic Social Welfare Work has some specific traits that differentiate it from general Social Work. More than anything else, the works of the Catholic Church are based on the love, the mercy and justice of God. It follows that in its many expressions, the Christian practice of charity is always based on the model of Christ. As a matter of fact, throughout the ages the most important duty of the church has been to look for the poor, the sick and all the people in pain in order to help them. In Korea, many Catholics have participated in Social Welfare Work. It is also a matter of fact that, in the majority of welfare works for the poorest in Korean society, religious brothers and sisters have played very important roles. Their activities have their origins in a specific understanding of religious identity and deep passion for charisma. However, in addition to compassion and spiritual longing, there is a need for the religious to learn new skills and build up their capabilities that are needed to provide a proper service to the poor in a contemporary context. In brief, Charisma is the gift that is granted from the Holy Spirit to a convent, or community, in order to empower them for the building of the Heavenly Kingdom of God on earth. Each religious congregation has been organized through the Charisma especially granted to the founder of each other by the Holy Spirit. This charisma forms the foundation for the daily existence and the monastic life of the religious. The spirituality of the Congregation of Kkottongne Brothers and Sisters of Jesus had its origins in a meeting between the founder, Fr. Oh, Woong-Jin and a poor grand-father by the name of Choi, Gui-Dong in 1976. Since then, the congregation's spirituality has been continuously centered in the practice of charity and sacrifice with warm hearts and love, towards the poor, that is those people who don't have the resources to be independent. The life of the religious is based on the words of the Lord, "As you did this to one of the least of these brothers of mine, you did it to me."(Mt 25,40) Above all, the realization of the spirituality of the Kkottongne convent is found in 'the poverty of spirit' that brothers and sisters have happily chosen to live. The religious carry out several kinds of apostolate that are closely interrelated with one another in the context of this spirituality. By performing these various roles as servants of Christ, they achieve those ultimate aims - the glory of God, the construction of the Church and salvation of the World. We can categorize the apostolate practice of the Kkottongne congregation into four main areas. - 1) The Synthetic or Practical social welfare and medical facilities whose purposes are for healing the results of the wounds arising from a lack of love. 2) The Kkottongne Training Institute of Love whose purposes are to provide education and experiences for preventing the causes of the wounds that arise from a lack of love. 3) Kkottongne Hyundo Social Welfare University whose purpose is to foster the creation of a professional faith based workforce in social welfare. 4) The House of Spirituality (a tentative name) whose purpose is to provide spiritual energy and nourishment to the religious and all Christians. To successfully realize the above missions will require an effort from all the religious both in prayer and practice in terms of their own spirituality. Granting this premise, I put forth some opinions as to what should take precedence over the others. First, the religious must respond by undertaking continual and through research of the theological, spiritual and substantive meanings of the charisma of the founder and of the spirituality that sustains the convent. Furthermore they need to consider the meaning of Social Welfare Work as apostolate from a uniquely Christian standpoint. That is, Social Welfare is not simply work or enterprise, but it is a 'Work for Salvation' based on love of Christ. In order to accomplish these two different purposes, I propose several courses of education suitable to each stage of monastic life. Secondly, I argue that it is essential that the religious change the view of their identity in relationship to those who serve in the community as employees. My suggestion is that the religious regard themselves as 'cooperators or companions' rather than as administrators (or controllers). Finally, the religious need to become more professionally specialized in the various areas of Social Welfare, as well as in other fields related with apostolate. In addition they will need to develop an overall vision of Social Welfare by means of sharing information and developing systems of cooperation with the other areas involved in Catholic Social Welfare activities. These substantive responses are demanded because of the need for the work of the Church to keep in step with the levels and procedures of general Social Work. In the conclusion of this thesis, I would like to put on record my appreciation to the founder, Father Oh, Woong-Jin and the president of the Congregation of Kkottongne Brothers of Jesus, who have taught me, as a member of the order, the meaning of love of God and the way to live it as a servant of the poor, with all my heart. I would also like to express my gratitude to Prof. Father Jang, In-San, who has helped and encouraged me throughout my study and work. Most of all my heart felt gratitude goes to those Kkottongne Families who have implanted in me the real joys of life as well as supported me through an abundance of love and prayer. My only regret is my feeling that, despite all this love and help, my work still leaves a lot to be desired.

國債報償運動을 통해 照明해 본 民族運動에 있어서의 天主敎人의 肯定的인 役割에 觀한 硏究

김선우 대전가톨릭대학교 대학원 2004 국내석사

200 years passed whether catholic church are gotten transmitted to this land. Korea Catholic church suffered much troubles and got from experience various experience also in faith history named 200 years. Any person or organization need adaptation to exist in environment inside that is unfamiliar. Therefore, can not estimate adaptation to surrounding environment unartificially. A individual surrounding and that is assimilated truly various method and trial and error need, because it is more complicated and need system that is developed highly that any specific organization is assimilated in the nation much more . Korea Catholic church inclined many efforts to adapt to this land in short history of 200 years. But, great master of adaptation is great truly. And there was Korea Catholic church among him when stand doing whirlpool of change that this land is large. When 'cho-sun' encounters in plunder of external Influence, cloth Catholic church tried to get away in another oppression. Finally, when Japan plundered this territory compulsorily, Korea Catholic church could not but be silent in policy of Japan-dominate. State of Korea Catholic church became target of criticism inside and exterior this Japan-dominate age. And such criticism is goodish never for growth of church. But, razor also that is affirmative while look at contradictory side for church now must see. If lean on one anything, because growth that have balance can not expect . Treatise that see as this attempt tried to clear that Korea Catholic church acted affirmative role Japan-dominate age, and selected national debt compensation campaign that is Whole people's exercise that break out in 1907 by the typical model. As national debt compensation exercise knows part that is many, plunder greed of Japan is exercise of people whole that happen at time that show height. National debt compensation exercise is large meaning that became Central point of Aufklarung, and straw mat of after this anti-Japan independence movement. By the way, it is great important that Catholic Christian in such important national debt compensation exercise became starting point, and accomplished the center. Focused that Catholic Christian participation was active in racial movement Japan-dominate age in this treatise. Of course, it is great difficult that find only Catholic Christian data. Actually, went through insufficiency of data. Therefore, tried to search for all datas that take part in racial movement although recording Catholic Christians number was few. But, did not make out that is worth satisfying treatise properly to the tribe of data and effort. For these reason, Many parts inconvenient standpoint remains as forming end of treatise. But, try to satisfy that desire that much researches about affirmative role of Catholic Christians consist Japan-dominate age forward, and wrote this treatise as the beginning. Special Thank to Father Kim ki-man that guide to write lacking treatise that see finally, and thank judging and map to Father Kim jong-su and Father Bae seung-rok who do same time. Together, thank to parents. But, first of all, thank to God who I deliver so that can spend this treatise in church.

예수의 꽃동네형제회·자매회 사도직 활동의 사회적·영성적 의미 고찰

이기선 대전가톨릭대학교 대학원 2004 국내석사

For years,we have seen a lot of cases that not only children had abandoned their own parents, but also parents had abandoned their children. In addition, people who lost their jobs have become homeless, even to a gentleman of the road, then consequently died of sickness or hunger on the street. Kkotdongnae has been organized for those. Kkotdongnae as a house of love and salvation, which not only supports but also serves 'people who are abandoned without love, powerless physically or mentally, and have no one to depend on', was established back in year 1976 by Father Oh, woong-jin who offered his bed place for poor beggars and an old man called Choi, gui-dong who has helped beggars for 40 years although himself was a beggar. Since year 1976, Kkotdongnae has been trying to make 'people who are abandoned without love, powerless physically or mentally, and have no one to depend on' aware of 'Love of God' and reborn as dear sons and daughters of God once again, in order to bring them to heavenly kingdom with the eternal happiness. On the other hand, realizing that this disaster happens because of lack of love, we have started to run 'Kkotdongnae Training Institute of Love' since the past year 1996' and 'Hyun-do Social Welfare University' to foster social workers for about four and half million cripples. And at the same time, since we know that these social malfunction cannot be treated just by technical knowledge and human efforts, we have been serving prayer sitting up all night and retreat with the help of Holy Spirit concurrently. Also they plan to have a place called 'Kkotdongnae Spiritual Training Institute' for sanctification of clergies, monastics and lay believers in near future. We have lots of people who made a resolve to give up self egos and take part in 'Salvation Work of God'. They are the brothers and sisters in Kkotdongnae catholic fellowship. This fellowship was established in Dec 27th in 1986 so that they can carry out 'Salvation Work of God' through missionary activities, and they live by the foundation charisma to be with those who are disabled physically or mentally and have no one to depend on. Even though this fellowship has not been very long, they have experienced a number of graces from God. And by looking into footsteps of history and divine providence, it can be seen that the work of this fellowship is not merely social welfare work but the Salvation Work of God. Now I like to look back to find how much 'Kkotdongnae catholic fellowship' has contributed to save lives of the hurt and abandoned. The first, it can be concisely seen how God helped the abandoned and disabled with the sprituality of poverty and love in destitution, through the 'welfare facilities' for treatment of disease resulted by lack of love, over the past 28 years. In that process, the core of the futuristic salvation work in Kkotdongnae fellowship is the very love. And I realized that the core of salvation work is also based on the trust in God, if we truly take care of those hurt and abandoned people with faithfulness, God does the rest. Furthermore I was assured firmly that the way of poverty and love shown by Jesus through the founder of Kkotdongnae fellowship, is the only way to salvation which all of us have to follow. Hence to be with those who are in agony and life or death situation is to follow the way the Jesus showed us and the most evangelical way of love for the salvation of the world. The second, 'Kkotdongnae Training of Love' for those who needs treatment caused by lack of love makes us realize that a person, family, nation and human being cannot be happy without love, and there are no one who doesn't need to be loved whether he or she is rich or poor. This institution offers an opportunity to take hands-on experiences through various lectures, media materials and services so that people can realize that a person who chases and dreams for his or her own ambitions and avarice for success comes to terrible misfortune losing everything but him or herself at last. More importantly, they educate people to learn how to own and govern everything with love in future life, by fostering them with minds to help, please and serve the poor. But, what we call happiness here is not the satisfaction in the given life but life of satisfaction with love. Therefore, the core of education in Kkotdongnae Training of Love is to make them aware of the way to be a happy person, family, nation and human being in love . The third, 'Hyun-do Social Welfare University' is established to breed up the social workers or specialists since the work cannot be done merely by enthusiasm and we need rich knowledge and techniques. Not only they learn general social welfare materials but also love of God, evangelical hope and true meaning of life so that they can practice the true love. As the founder quoted a phrase in bible "To have knowledge, you must first have reverence for the Lord (Proverbs 1.7)" this university concentrates on teaching them to answer for the human and social problems by reasoning at which the reason why university to yield social workers exists and that of church to save human being are harmonized. I am sure that the graduates from this university will be a big help with true love in our society and play a big role as a cradle as well. The fourth, 'Kkotdongnae Spiritual Training Institute' is the place for clergies, monastics and lay believers to achieve sanctification. People in this place try to live by the Gospels in accordance with the life of Jesus. Likewise people in young-sung-won are so blessed that they have received rich enlightenments at the cost of adopting the poor over the past 28 years. 'The prayer in the Holy Spirit' is a treasure that enable us to solve problems which cannot be done by human efforts but by the help from God. 'The prayer in the Holy Spirit' is also regarded as a gift from God for our sanctification and will be shared with everyone who visit 'young-sung-won'. Through Kkotdongnae, I believe that each one of believers should be blessed by praying and joining his mission, and live like Jesus. So far, this writing has involved a deep consideration from various angles about Kkotdongnae. Responding to the voices from God and following his mission, I tried t examine the value of Kkotdongnae to meet the social needs and demands in response to royal summons. From this consideration, it can be seen that we can acquire the meaningful, valuable treasure and love of God through missionary activities. In fact, even a single fellowship's charisma and ministry should be able to make a big repercussionon the society and change the way the history and time flows. In that sense, this fellowship put lots of efforts to harmonize personal sanctification with social change and efforts, personal experience of Holy Spirit with meeting with God. In conclusion, I am sure that the charisma and missionary activities in a fellowship should be easily accessible and comprehensible to both every Christian fellow and the general public. In order to get that vision and sensation, we have to put out identities in a trio. So, I realize that to follow the footsteps of Jesus should not be the privilege but the light open to everyone. In other words, there is an unsolved homework that we have to help our neighbors find and keep this valuable treasure so that they can meet with God. this treasure is like a fruit that is good for everyone. The charisma and activities of Kkotdongnae can be just 'theological story'. But, if they are told in alive language that everyone can understand, they will be 'alive gospels' in our ages no matter where it is in the society or church. 갈수록 많은 부모들이 자식을 버리고, 또 자식들은 부모를 버린다. 그리고 직장을 잃은 사람들은 노숙자에서 부랑인으로 전락하여 길가에서 다리 밑에서 말없이 얼어 죽고 굶어죽고 병들어 죽는다. 꽃동네의 시작은 바로 이 분 들이었다. 이렇게 꽃동네는 사랑의 결핍으로 버려진 이들, 의지할 곳 없고 얻어먹을 수 있는 힘조차 없는 이들을 모셔다가 먹여주고 입혀주고 보살펴주는 사랑과 구원의 집으로, 하나밖에 없는 자신의 침대에 걸인을 모시고 자신은 마루바닥에서 지내던 오웅진 신부와, 자신도 걸인의 처지이면서 자신보다 못한 걸인들을 40여 년 동안 돌보아 주었던 최귀동 할아버지와의 만남(1976년)으로 시작되었다. 이렇게 시작된 꽃동네는 지난 28년간 '복지시설'을 통해 '의지할 곳 없고 얻어먹을 수 있는 힘조차 없는 이들'에게 하느님의 사랑을 일깨워주고 그들을 하느님의 자녀로 다시 태어나게 함으로써 그들을 세상에서 뿐만 아니라 영원한 행복의 나라로 갈 수 있도록 노력해 왔다. 또 한편으로는 이렇게 버려지는 사람들이 생기는 것은 사랑의 결핍으로 생기는 재앙임을 깨닫고 온 국민에게 하느님의 사랑을 가르쳐주고 체험시켜 주기 위해 '사랑의 연수원'을 지난 1996년부터 운영해오고 있으며, 이제 이러한 사랑의 정신으로 우리나라에 어쩔 수 없이 존재하는 450여 만 명의 장애인들을 위하여 봉사할 일꾼들을 양성하기위해 지난 1999년부터 '꽃동네현도사회복지대학교'를 운영해 오고 있다. 또한 인간적인 열정과 사랑, 지식만으로는 오늘날 사회가 겪고 있는 병들을 치유하고 해결하기에는 부족하기에 초창기부터 성령의 도우심과 은총으로 철야기도회와 각종 성령피정 봉사를 지속적으로 해오고 있으며, 미래지향적으로 성직자, 수도자, 평신도들의 성화를 위해 '꽃동네 영성원'을 운영할 예정이다. 이러한 구원사업에 자신을 온전히 내던지고 하느님 앞에 자신의 인생을 봉헌하는 사람들이 있었다. 그들이 바로 예수의꽃동네형제회·자매회의 수도자들이다. 본회는 1986년 12월 27일 창설되어 위와 같은 사도직 활동들을 통해 하느님의 구원사업을 펼쳐오고 있으며, '세상의 의지할 곳 없고 얻어먹을 수 있는 힘조차 없는 사람들의 고통과 죽음을 대신하는 삶'을 창설 카리스마로 살고 있다. 아직은 역사가 짧고 그 존재의미도 미약하지만 그 역사에 비해 풍성한 은총을 베풀어주신 하느님의 섭리와 역사의 발자취를 더듬어 봄으로써 본회가 펼치는 사업이 결코 일반 복지시설이 아니라 하느님의 구원사업이며, 본회의 사도직 활동이 세상의 구원과 상처받고 버림받은 이들을 치유하는데 어느 정도 기여해 왔는지를 더듬어 보고자 한다. 첫째, 사랑의 결핍의 결과치유를 위한 '복지시설'을 통해 지난 28년간 본 수도회의 가난의 영성, 사랑의 영성으로 하느님께서 버려진 이들을 어떻게 보살펴 오셨는지를 간략하게 살펴보았다. 그 과정에서 본 수도회가 지향하는 구원사업의 핵심은 바로 '사랑'이라는 것이며, 구원사업의 핵심은 바로 가장 미천한 이들을 돌보는 일을 충실히 하면 나머지 것은 다 책임져 주신다는 하느님께 대한 온전한 믿음에 있음을 깨닫게 되었다. 따라서 본회 창설자를 통하여 새롭게 일깨워주신 그리스도의 가난의 길, 사랑의 길만이 우리가 걸어야 할 구원의 길임을 더 깊이 확신하게 되었고, 세상의 의지할 곳 없고 얻어먹을 수 있는 힘조차 없는 사람들의 고통과 죽음을 대신하는 삶이야말로 바로 그리스도를 사는 길이며, 세상의 구원을 위해 가장 복음적인 사랑의 길임을 깨닫게 되었다. 둘째, 사랑의 결핍의 원인치유를 위한 '사랑의 연수원'을 통해 사랑 없이는 그 어떤 개인도 가정도 국가도 인류도 행복할 수 없다는 것을 국민들에게 일깨워주고 있다. 그리고 이 세상에는 그 누구도 사랑받지 않아도 될 만큼 부유한 사람도 없고, 그 누구도 사랑할 수 없을 만큼 가난한 사람도 없다는 것을 일깨워주고 있다. 이러한 사랑의 교육은 자신만의 행복과 출세, 성공을 꿈꾸는 사람들이 결국 자신 혼자 남게 되어 행복도 출세도 성공도 잃어버리게 되며, 불행의 함정에 빠지게 되는 사례들과 현실을 각종 강의와 영상물, 봉사와 체험을 통해 체득케 하며, 다른 사람을 기쁘게 해주고 다른 사람을 도와주며 특별히 어려운 이웃들을 위해 봉사하는 정신과 마음을 키워줌으로써 미래에 사랑으로 모든 것을 소유하고 지배하는 사람이 되도록 교육시키고 있다. 그러나 여기에서 말하는 행복은 그저 주어진 삶에 만족하는 삶이 아니고 사랑 안에서 만족하는 삶이며, 사랑으로 모든 것을 소유하고 지배한다함은 모든 이를 섬기고 위하는 삶을 의미한다. 그러므로 본 연수원의 교육의 핵심은 사랑을 통해 행복한 개인, 행복한 가정, 행복한 국가, 행복한 인류가 되는 길을 가르치고 일깨워주는 것이다. 셋째. '꽃동네현도사회복지대학교'는 사랑이 열정만으로는 부족하며 그에 필요한 지식과 기술을 갖춘 사회복지 전문인재들을 양성하기 위해 설립되었으며, 일반 사회복지 서비스에 머물지 않고 하느님의 사랑과 복음적 희망, 그리고 진정한 삶의 의미를 학생들에게 가르치고 그들이 봉사할 사람들에게 참 사랑을 실천할 수 있도록 일깨워주고 있다. 따라서 꽃동네현도사회복지대학교의 설립은 창설자가 택한 성서구절인 "하느님을 두려워하여 섬기는 것이 지식의 근본이다(잠언 1,7)"는 말씀에 잘 담겨있듯이, 인간의 문제와 사회문제에 대한 답을 제시하고 거기에 필요한 인재를 양성해야 하는 대학의 존재이유와, 하느님의 사랑을 세상에 알리고 인간을 구원해야 하는 교회의 존재이유를 조화시켜 교육함으로써 참사랑을 실천하는 인재를 양성하는 요람이 될 것이다. 넷째, 성직자, 수도자, 평신도들의 성화를 위한 '꽃동네 영성원'에서는 지금까지 당신이 창설하시고 계약의 말씀대로 살기를 바라시는 창설 카리스마, 예수님의 삶에 일치하는 가난의 영성, 28년 동안 당신의 이름으로 보잘 것 없는 이들을 맞아들임으로써 영적으로 인적으로 물적으로 은총을 풍성히 내려주신 깨달음, 마지막으로 인간의 힘과 능력만으로는 해결할 수 없는 문제들을 당신 사랑의 손길로 치유해주시고 해결해 주시는 성령기도회를 하느님이 주신 보물로, 하느님께서 당신의 사랑하시는 성직자와 수도자와 평신도들의 성화를 위해 마련하신 선물로 간직하고, 그 보물과 선물을 꽃동네 영성원을 찾아오는 모든 이들에게 안겨 줄 것이다. 그렇게 모든 신앙인들이 꽃동네를 통해 베풀어주신 하느님의 은총과 축복을 받게 되어 예수님처럼 살고, 그분의 신성한 삶에 참여하는 자로 들어올려질 수 있도록 기도하고 준비할 것이다. 이제까지 본 고찰에서는 우리 꽃동네를 통해 하느님이 펼치시는 구원사업과 이 시대의 요청과 필요에 부응하여 그 소명에 충실하게 응답해온 발자취와 목소리를 더듬어 보고 조명해 보는 여정을 떠나왔다. 그 여정 안에서 우리는 세상 사람들에게 의미 있고 비중 있는 보화를 안겨줄 수 있으며, 그러한 사도직 활동들을 통해 모든 이들이 하느님의 사랑을 풍성히 받을 수 있음을 일깨워주고 있다. 사실 한 수도회의 카리스마와 사도직은 역사와 그 시대를 바꾸는 힘이 되어야 하고 사회의 면모를 바꾸어 놓을 수 있는 힘이 되어야 한다. 그러한 의미에서 본 수도회는 창설 카리스마와 사도직활동을 통해 개인적 성화와 사회의 변화를 융합하며, 신적인 것에 대한 개인적 체험과 세상을 향한 사회적 차원, 그리고 역사의 주님을 만나는 종교적 차원을 조화시키고자 노력하고 있다. 마지막으로, 한 수도회의 카리스마와 사도직 활동은 모든 그리스도 신자가 접할 수 있고, 일반 대중이 이해할 수 있는 대중적인 지표와 필요가 되어야 한다. 그러한 시각과 감각을 얻으려면 우리가 살고 있는 사회와의 관계에 비추어서 우리 신원을 정립하여야 한다. 그러한 의미에서 수도회의 회원들은 그리스도를 따름이 자신들만의 특권일 수 없고 보다 많은 사람들에게 빛이 되어야 한다. 다시 말해서 우리의 이웃들도 이 보물을 찾아내서 자기 것으로 삼도록 하고 그것으로 하느님을 만날 수 있도록 해 주어야 하는 숙제가 남아 있다. 그것들은 우리 모두에게 좋은 열매요, 만인에게 다가가는 보물이 될 것이다. 이렇게 본 수도회의 카리스마와 사도직 활동이 복음에 관한 '이야기 신학'이 될 수 있고, 만인이 알아들을 수 있는 언어로 사람들에게 들려줄 수 있다면 사회 안에서든 교회 안에서든 분명 그 시대의 '살아 있는 복음'이 될 것이다.

추기경의 삶과 사상을 통해 바라본 베트남 교회의 오늘, 그리고 내일

응우옌 반 판 대전가톨릭대학교 대학원 2013 국내석사

Today Catholic Churches are facing in complicated social conditions. People gets more and more hopeless in this rapid changing social situation of extreme materialism and scientific development. It is not easy to avoid distress and suffering that is given in the daily life. Specially Vietnamese remains enormously difficult condition under the Communists. After became independent from France in 1954, Christians become free in their religious life in southern Vietnam while it was still suppressed under communist regime in northern. Since the reunification of northern and southern Vietnam in 1975 the religious suppressing was also begun in southern region. Catholic was specially mentioned by the Vietnam communist because they considered that the catholic would have any connection with disquieting imperialism of western countries. After became independent from France in 1954, Christians become free in their religious life in southern Vietnam while it was still suppressed under communist regime in northern. Since the reunification of northern and southern Vietnam in 1975 the religious suppressing was also begun in southern region. Catholic was specially mentioned by the Vietnam communist because they considered that the catholic would have any connection with disquieting imperialism of western countries. The constitution of Vietnam allows the religious freedom including the obligation of fully cooperation to regime. In terms of time the government's suppression to religious activity was decreased but the difficulties are still remained. Under this enormous communist regime Cardinal Nguyen Van Thuan Francis Xavier was jailed in a prison for 13 years. He never forgot the Hope at that time and continued to evangelize to his direct neighbors and the prison officers. This thesis studies life and thoughts of Cardinal Thuan. His whole life was consisted of the love, the humility, and the servant of the people. Whenever he was in childhood, seminarist, priest and bishop, imprisonment, and finally in the time of Rome, he tried to live with love and forgiveness simply according to the Gospel. Sometimes it seemed to be desperate but he never to give up the Hope and the continuous praying. Once he became so weak that he could not pray any more. At that moment he could say only a sentence “Oh God, I am here” and heard a low voice “I am here with you, too.” He experienced the presence of God. Cardinal Nguyen Van Thuan endured trusting to God his all sufferings. He did not want to avoid his suffering but stand against it. He considered of neither today nor tomorrow but of this very moment. He enabled to change the desperate situation to hopeful atmosphere. He changed enemies to friends and also suffering to peace. From now on Vietnam Catholic has to overcome from the facing dilemma via accepting the remaining suffering and changing it into hope as like Cardinal Nguyen Van Thuan did. Cardinal Nguyen Van Thuan said once that even if a word, a small gesture, and a phone call with a whole heart can change the situation. To love and to respect can bend the stubborn heart. In spite of that there still remains difficulties and sufferings even threaten ones life. Jesus was also crucified in order to show us the love and truth of God. In this very moment we all have to hope the power of redemption wherever we are. 현대인들은 희망을 잃어버리고 급속히 발전하는 과학과 물질만능의 사회 환경 속에서 그것을 따르며 살 수밖에 없는 처지에 있다. 복잡한 세상을 살아가는 현대인들은 매일, 매순간에 닥쳐오는 고통과 시련을 피할 수 없게 되었다. 베트남에서도 공산정권하에서 생활하고 있는 베트남인들은 많은 어려움을 겪고 있다. 특별히 베트남 그리스도인들은 1954년 프랑스로부터 독립하고 남북이 분단되면서 남쪽은 자유로운 신앙생활을 할 수 있었지만 북쪽은 공산주의 치하에서 많은 어려움을 겪었다. 1975년 4월 30일 베트남이 통일 된 이후부터는 남쪽의 교회역시 많은 탄압을 받게 되었다. 가톨릭은 많은 종교들 중에서 제국주의와 신 식민주의와 결탁된 불온한 세력으로 인식되어 베트남 정부로부터 특별히 심한 탄압을 받았다. 그러나 베트남 헌법에는 ‘베트남 인민은 신앙의 자유를 향유하며 종교의 자유가 있다’라고 규정하고 있다. 정부는 법률상으로 모든 신앙의 자유를 보장하고 있는 것이다. 종교단체는 절차상 베트남의 조국전선에 참가하고 정부와 당 정책에 협력하는 것으로 되어 있다. 1997년 이후부터는 종교에 대한 탄압의 정도가 비교적 줄어들었으나 베트남에서 신앙생활을 하는데 아직도 많은 어려움이 남아있다. 이러한 공산정권하에서 응우옌 반 투안(Nguyễn Văn Thuận) 프란치스코 하비에르 추기경(이하 투안 추기경으로 표기)은 무려 13년 동안이나 긴 감옥생활을 하면서 수감자들과 교도관들에게도 복음을 전하는 등 단 한 순간도 희망을 잃지 않고 꿋꿋하게 신앙을 증거 하였다. 이 논문에서 투안 추기경의 삶과 사상을 연구하였다. 투안 추기경의 삶 전체가 사랑과 겸손, 봉사하는 삶으로 이루어져 있다. 어린 시절, 신학생시절, 사제와 주교시절, 수감생활 그리고 마지막으로 로마에서 세계교회를 위하여 봉사하던 시절, 그는 늘 단순하고 겸손한 마음으로 그리고 그리스도의 복음을 따라 사랑과 용서하는 마음으로 온 삶을 살았다. 투안 추기경은 또한 아무런 희망도 없어 보이는 절망적인 상황에서도 희망을 포기하지 않았다. 희망하는 삶은 기도와 깊은 신앙심으로부터 생겨나는 것이다. 기도는 그의 삶 자체였다. 육체적으로 허약해져 정신 집중이 잘 안 되고 이로 인하여 영적 메마름으로 치달았을 때 그는 매우 고통스러웠다. 고통스러운 그 순간에도 “하느님 저 여기 있습니다.”라는 화살기도를 드렸기에 예수님의 응답으로 “나도 너와 함께 여기 있다.” 라는 하느님 체험을 할 수 있었던 것이다. 투안 추기경은 사랑이신 하느님께 온전히 의탁하며 믿음과 희망으로 고통을 견디어냈다. 그는 고통을 피하지 않고 고통과 맞섰다. 또한 그는 미래를 기다리지 않았고 과거도 되돌아보지 않으면서 밝은 희망과 함께 지금 이 순간을 사랑하면서 살았다. 아울러 그는 가득한 사랑의 삶과 함께 자신이 처한 혹독한 환경마저도 기쁨으로 변화시킬 수 있었다. 원수를 친구로 변화시켰고 고통을 평화로 변화시킨 것이다. 베트남교회에 속한 각 개인이나 단체 그리고 교구는 투안 추기경을 본받아 베트남사회가 현재 겪고 있는 고통을 사랑으로 받아들이면서 하느님 사랑을 믿고 희망하여야 한다. 투안 추기경이 표현한 것처럼 ‘말 한마디, 손짓 한 번, 전화 한 번이라도 사랑하는 마음으로 표현한다면 주변의 환경을 변화시킬 수 있다.’ 사랑과 존중은 완고한 사람들의 마음까지도 변화시킬 수 있는 것이다. 그럼에도 어려움과 고통은 항상 동반되기 마련이고 경우에 따라서는 목숨까지도 위협받을 수 있는 것이다. 구체적으로 사람이 되신 하느님의 아들 예수 그리스도께서도 인간들에게 하느님의 사랑과 진리를 알려주시기 위하여 고통을 당하시고 목숨까지 바치셨다. 그러므로 지금 이 순간을 사는 우리에게도 그러한 구원사업을 희망하는 권한이 주어져 있는 것이다.

「가톨릭 교회 교리서」에 따른 신학교 교의신학 교과과정 내용에 대한 고찰

이건희 대전가톨릭대학교 대학원 2008 국내석사

The seminary is 'the heart of the church', for it is where the future priests are fostered. Therefore, it is true to say that the themes learned in the seminary have a great effect on the future church; for if 'the future shepherd'(the seminarians) are misguided in their scholar years, than there is a great chance that the 'lambs'(the faithful) are misguided as well. Hence it becomes apparent that the curriculum has to be properly structured in a way so that th 'deposit of faith' could be well delivered. Among many subjects in the curriculum, dogmatics, in particular, has to be carefully reviewed since of its importance of dealing with the core teaching of the church. For this reason in this thesis, we will be focusing on the contents of the curriculum of dogmatics based on the "Catechism Of The Catholic Church", which includes the core teachings of the church. First, in chapter one, we will be looking briefly at the history and the meaning of the catechism, as well as its birth, goal, structure, and authority. Next, in chapter two, we will examine the structure of the curriculum in other seminaries and consider some of the possibilities of its improvements in the curriculum of dogmatics. And in chapter three, on the basis of what we have gone through, we will make a summary for each subject of dogmatics accordingly to the appropriate contents of the catechism. And furthermore, we will consider 'what are the prime subjects that has to be dealt first in the curriculum' as well as the structural problem and its alternatives. Meanwhile, the problem with the curriculum concerning the dogmatics is that each University has its own unique curriculum which makes the reconciliation difficult. Also, another problem is that Mariology and Theology of the Holy Sprit are not Widely given among the Universities. In fact, only two out of seven seminaries were giving these subjects. To this, as a possible solution, if the addition of new courses to the curriculum is not possible, we can suggest to establish a single course that integrate all dogmatics in one. As Pope Jean Paul 2nd mentioned, the catechism is the 'tool for the new evangelization'. Consequently, teaching dogmatics based on the "Catechism Of The Catholic Church" to the seminarians who will become the next leaders in evangelization, is of sure an essential one.

가톨릭 교회의 일치 대화에 관한 연구

이의정 대전가톨릭대학교 대학원 2004 국내석사

There have been tensions between East and West, North and South in human history. Such a situation is the same today by the threats of war and terrorism. Christians also are being separated and divided into Roman Catholic, Eastern Orthodox, and Protestant etc. And among various religions they are insisting on their own theory of human salvation. But on the other hand there have also been trials to overcome such separations and divisions in and out the Church, which are hope for the Church, human happiness, and the peace of the world. This thesis is an inquiry on the movement of the Catholic Church which is making unity dialogue, overcoming the divisions in and out the Church. The trial to make dialogue for unity is called as 'Unity Dialogue', the fields of which are distinguished into four here. They are the dialogue within the Catholic Church, the dialogue with other Christians, the dialogue among religions, and the dialogue with unbelievers and atheism. This thesis is dealing with the four dialogues. In chapter 1 "the realty" that the procession of the dialogue has been progressed is examined in the Catholic Church. That is to say examining the history of divisions and tensions in and out the Church, and the trials of the Church to make unity of them as well. In chapter 2 it is judged what the teachings of the Church on unity dialogue is like. First, The Scripture and the fathers of the Church is teaching to make unity in relation with God and human in imitation of God, the most holy Trinity. And they are suggesting the ideal of the Church taken after the early Christian community thai was of 'one heart and soul'(act 4,32). Contemporary Church documents, brought by the Second Vatican Council, Paul Ⅵ, and John Paul Ⅱ, is teaching the view of the Church on unity dialogue, which is to be opened to all the dialogue, while the Church is maintaining its identity. In chapter 3 and 4 "the practice aspect" is suggested based on "the realty" of chapter 1 and "the judgement" of chapter 2. Chapter 3 is observing the direction, for which the each field of the four dialogues should go in and out the Church. Chapter 4, as practical device of unity dialogue, is suggesting the principle of the dialogue as 'mutual acknowledgement in its originality' and 'dialogue in commonness'. And 'self denial' and 'making unity' as key for all the dialogues are asserted there. Therefore this thesis is suggesting the way for unity dialogue, to which the Church should go based on reality analysis regarding the four dialogues and the teaching of the Church. I hope this inquiry on unity dialogue play a role of yeast to realize the prayer of Jesus "Father, May they all be one(John 17,21)."

한국 난민인권실태에 대한 가톨릭 교회의 응답과 제언 연구 : 난민정책과 사회인식을 중심으로

이승현 대전가톨릭대학교 대학원 2021 국내석사

한국은 1992년에 국제협약인 ‘난민협약’(Convention Relating to the Status of Refugees, 1951)과 ‘난민의정서’(Protocol Relation to the Status of Refugees, 1967)에 가입하고, 2012년에 아시아 최초로 독립적인 난민법을 제정하여 난민보호를 위한 실질적인 행동들을 취해왔다. 그러나 난민법은 난민인정기준의 엄격함과 차별적인 사회적 처우로 난민들의 인권을 많은 부분 침해하고 있다는 평가를 받고 있다. 또한 2018년에 약500명의 예멘 난민들이 제주도에 입국함으로써 촉발된 ‘2018 제주 예멘 난민 사태’는 난민을 대하는 한국사회의 배타적인 인식을 적나라하게 드러내었다. 난민을 향한 차별과 혐오, 자국민과 이방인을 구분하는 이분법적 사고 안에서 난민문제는 점차 인권적, 인도적인 사안에서 국가를 뒤흔드는 안보적인 사안으로 인식되기 시작했다. 이러한 정책과 사회인식의 부정 편향적인 실태는 난민이 인간으로서 마땅히 가지는 인권에 대한 위협과 침해를 드러낸다. 이러한 인식을 바탕으로 본 논문은 한국 내 난민을 중심으로 벌어지는 인권침해 문제를 살펴보았다. 이를 위해 난민제도와 사회의 인식에서 발생하는 인권문제를 ‘난민법’과 ‘2018 제주 예멘 난민 사태’를 중심으로 살펴보았다. 그 이후 가톨릭 교회의 보편적 인간관을 기초로, 난민문제의 인권적 해결의 토대를 마련하기 위해 난민의 권리와 난민을 향한 책임과 의무를 확인하였다. 마지막으로 법제적 차원, 인권 인지적 차원, 교회적 차원 안에서 한국 난민문제 해결을 위한 방향성을 제시하였다. 이와 같은 과정으로 본 논문은 참된 인간화와 복음화, 연대의식이 한국사회 전체에 절실히 필요함을 함축적으로 제시하고자 했다. 한국이 인권국가로서 발돋움하기 위해서는 사회 구성원 전체가 인권 문제에 인권적인 시각으로 접근해야 한다. 이 모습이 한국사회 전반에 기본적인 기조로 자리 잡을 때, 난민을 위한 정책은 자연스럽게 그 구실을 다할 것이다. 물론 이 작업은 국가의 이익과 인권의 이익을 상호 고려하고, 서로의 정당함을 모색하는 가운데 이루어져야 한다. 그러나 난민문제는 기본적으로 인간을 중심으로 다루기에, 문제 해결을 위한 노력은 항상 인간에서부터 출발해야 한다. In 1992, Korea has become a member of International Refugee Treaty(Convention Relating to the Status of Refugees, 1951) and Protocol of Refugees(Protocol Relation to the Status of Refugees, 1967). And in 2012, Korea became the first nation in Asia to form the Refugee law. However it has been evaluated as violating the human rights of refugees due to the strict standards of refugee recognition and social treatment that violates the basic rights of refugees. In addition, In 2018, the issue of the ‘2018 Jeju Yemeni refugee crisis’ exposed the Korean society's exclusive awareness of refugees. These detestation, discrimination and dichotomous way of thinking against the refugees led to the problem of human rights. These policies and the negative bias of social awareness reveal threats and infringements on the human rights that refugees deserve as human beings. Having these things, this thesis has scrutinized the human rights violations of the refugees in Korea. For this, I focused on the human rights problems arising from the refugee system and the social awareness in the ‘Refugee Law’ and the ‘2018 Jeju Yemeni refugee crisis’. Then based on the Church’s view of human beings, I confirmed the rights of refugees and the responsibilities and obligations towards refugees in order to find the foundation for a human rights solution to the refugee problem. Lastly, I mentioned directions for solving the refugee problem in Korea within the legal, human rights, and church dimensions. Through this process, this thesis concludes that the Korean society is really in need of humanization, evangelisation and solidarity. In order for Korea to develop as a human rights nation, all members of society must approach human rights issues from a human rights perspective. When this aspect becomes the basic basis for Korean society, policies for refugees will naturally fulfill their role. Of course, this work must be done while mutually considering the interests of the state and human rights, and seeking mutual legitimacy. However, since the refugee problem is basically human-centered, efforts to solve the problem must always start with humans.

대중문화의 새로운 복음화 : 가톨릭 대중매체의 활용을 중심으로

김인호 대전가톨릭대학교 대학원 2001 국내석사

With the beginning of 21th century, many people, designating the coming period Age of Culture, expect that culture will be the major subject in 21th century. As this century begins, in fact, culture in modern society has dominantly led the world and come upfront to our society. Especially for the development of mass-communication, Mass-Culture as a feature of modern culture has been changing our life by making our daily lives stay inside of cultural boundary. Reading news papers, turning on the TV, we repeatedly start a day, experience new challenge through movie and books, get information, and fill the extra time everyday. And which makes our routine life to be transformed into the one with mass-media. It took a long time in the past for people to hold the benefit one another by means of exchanging their language, writings and drawing in effort to form a new type of culture, however, culture itself forms and changes incomparably fast in current well-developed communication age. In the meantime, we should carefully consider what the Mass-Culture with an advance of mass-communication would mean to us. Its very easy to grab any newspapers, magazines around us but they usually appear rather in negative aspect such as violence, sex, injustice, immorality, and commercialization of people. Church shouldnt be an exception for these bad effects of mass-culture either. Modern christian churchs are suffering from peoples indifference to religion, atheism, indignity so far, and Christian faiths are even forced to be in crisis by declined number of pre-faiths. At this point, Catholic churches are supposed to find the best solution to deliver the gospels armed with freshened spirit and enthusiastic social activities. New Evangelization should be resulted from positive endeavors to advance our lives by newly uniting the words of gospel and ordinary peoples lives. For those effects, moreover, its the role of the church to actively get involved in current historical situations with clear insight, and to newly experience the actual existence of God in every historical moments. Especially, New Evangelization at Mass-Culture age of 21C ultimately intends to the Culture-Evangelization in which gospel goes in harmony with mass-culture and finally get united with it. Evangelization of culture is subject to the conversation between gospel and mass-culture since it is the process of the initiative conversation between them. This conversation should be like that we share the most important things each other and accept what they are, and be absorbed into them in the end. As a result, the effort of church to evangelize the mass-culture shall be the endeavor to find the mutual channel for both of gospel and mass-culture in great hopes of absorbing the words of gospel into that. This mutual channel, enabling the conversation between gospel and mass-culture, has been called and described by church Gods present and New language so far, and modern church has emphasized it as a tool of spreading the words of gospel to the world, and has focused on churchs role in participating mass-media and mass-culture. New Evangelization makes new atmosphere in everyones life so as to unify the words of gospel into them, rather than preaching the gospel to the people in traditional way, which makes it possible for everyone to hold the voice of gospel by themselves and eventually accept the words of gospel as they are. At this stage, mass-culture reflecting the voice of gospel should be able to eliminate all the negative components of culture and to purify all the fallacies and evils so that it itself not only contains the full of clarified voice of gospel, but finally establish the newly born culture of gospel. It is sure that active evangelization of culture through utilizing Catholic mass-media should be the very best implements for Catholic churches in 21C, and should be a significant mission to us. 21세기의 문턱에서 많은 사람들은 다가오는 새로운 시대를 '문화의 시대'라고 일컬으면서 문화가 21세기의 화두가 될 것이라고 예견하였다. 실제로 21세기가 시작되면서 현대 세계 안에서 문화는 세계를 주도하며 우리 사회의 전면에 부상하고 있다. 특별히 커뮤니케이션의 발달로 말미암아 현대의 문화를 특징짓게 된 대중문화는 과거와는 달리 전 세계를 그 문화권으로 두고 우리의 삶을 이끌어가고 있다. 신문을 보면서, TV를 켜면서 하루를 시작하고 영화나 책을 통해 세상을 경험하며, 정보를 얻고 여가를 즐기기도 한다. 이로써 매일의 삶이 대중매체와 함께 하는 일상으로 변화하고 있는 것이다. 과거 말이나 글, 또는 그림으로써 서로의 것을 공유하고 그것이 가치관의 변화와 생활 방식의 변화, 곧 문화를 형성하기 까지 많은 시간이 걸렸지만 고도로 발달된 커뮤니케이션의 시대에는 과거와 비교가 안 될 정도로 빠르게 형성되고, 변화하고 있다. 하지만 문제는 커뮤니케이션의 발달로 인하여 형성된 오늘의 대중문화가 어떠한 모습으로 우리 앞에 펼쳐지고 있는가 하는 것이다. 우리의 일상에서 쉽게 접하게 되는 대중매체인 영화, 신문, TV, 인터넷, 잡지 등에 의해 보여지는 대중문화의 모습은 긍정적이기 보다는 오히려 폭력과 섹스, 부정, 윤리의식의 부재, 상품화된 인간의 모습들로 인하여 부정적으로 보이고 있다. 교회 역시 이러한 대중문화의 부정적 영향으로부터 예외일 수는 없었다. 이로 말미암아 현대의 교회는 종교무관심주의와, 세속주의, 무신론, 인간 존엄성의 침해 등으로 그리스도교 신앙이 위기에 처해 전 세계적으로 예비자가 감소하고 있으며 냉담자가 증가하고 있는 상황이다. 이러한 상황에서 교회는 예수 그리스도의 복음을 전하는 데 있어서 우선 교회부터 보다 새로운 의식을 지니고 새로운 방법과, 새로운 열의를 통하여 복음을 새롭게 전하기 위해 전교회 차원에서 새로운 복음화를 요청하게 된 것이다. 새로운 복음화는 교회가 새로운 의식을 지니고 오늘의 구체적인 역사상황 속에 들어가 시대의 징표들안에 현존하시는 하느님을 새롭게 체험하면서 동시대인들로 하여금 복음과 일상생활 사이에 새로운 통합을 이루어 그들의 삶을 역전시키고 변화시키고자 하는 적극적인 노력이라고 할 수 있다. 특별히 21세기의 대중문화 시대에 새로운 복음화는 복음이 대중문화 속으로 들어가 대중문화와의 새로운 통합을 이루는 문화복음화를 지향하고 있다. 문화의 복음화는 문화와 복음의 창조적인 대화의 과정이기에 복음과 대중문화와의 대화를 전제로 한다. 이 대화는 서로의 것을 강요하는 것이 아니라 서로가 지닌 소중한 재화들을 나누는 것으로 서로에 대한 받아들임을 필요로 하며 결국에는 서로에게 스며드는 것이다. 따라서 대중문화를 복음화 하고자 하는 교회의 노력은 대중문화 안에 복음이 스며들 수 있도록 대중문화와의 공통의 채널을 찾아야만 한다. 이 공통의 채널은 대중문화와 복음간의 창조적 대화를 가능케 하는 것으로, 이미 교회는 현대의 대중문화를 형성하는 대중매체를 '하느님의 선물'과 '새 언어' 등으로 표현하면서 복음전파를 위한 훌륭한 도구임을 강조하여왔고 점차로 대중매체문화 속에 교회가 적극적으로 참여해야 함을 강조하고 있다. 새로운 복음화는 세상의 사람들에게 일방적으로 복음을 선포했던 재래의 선교방식을 지양하고, 모든 이들의 삶의 자리에서 복음이 통합될 수 있도록 새로운 문화를 조성하여, 그들의 언어로 복음의 목소리를 담아 그들 스스로가 받아들일 수 있도록 하게 한다. 이때 복음의 목소리를 담는 대중문화는 긍정적인 요소들만을 선별하여 복음의 목소리를 담는 것이 아니라 부정적인 영향을 미치고 있는 문화의 요소들에 대해서도 적극적으로 오류와 악을 제거하고 정화하여 그 안에 복음의 목소리를 담을 때, 진정으로 새로 나는 복음의 문화를 건설할 수 있을 것이다. 가톨릭 대중매체의 활용을 통한 적극적인 문화 복음화야말로 21세기 교회에 부여된 복음화의 도구이며 사명일 것이다.

한국 가톨릭 교회의 정치적 무관심에 대한 비판적 고찰

이동식 대전가톨릭대학교 대학원 2002 국내석사

한국 사회의 문제점은 빈익빈 부익부 현상이다. 그 원인은 한국사회의 구조적 문제이며, 정치 공동체에 의해 형성되었다. 지금도 정치에 의해 형성된 사회구조 속에서 대다수의 가난한 사람들은 고통을 받고 있다. 교회는 사회의 복음화, 정치의 복음화란 측면을 생각할 때는 결코 정치에 무관심할 수 없으며 제2차 바티칸 공의회의 가그침대로 '비판적 정치참여'를 해야 한다. 이것은 '영혼 구원을 위해 정치질서에 윤리적 판단을 내리는'(「사목헌장」, 76항 참조) 구체적 모습이다. 하지만 사회정의 실현을 위한 '비판적 정치참여'를 함에 있어 큰 걸림돌이 있으니 바로 교회 안에 있는 정치적 무관심이 그것이다. 정치적 무관심이란 정치 공동체의 정당한 행위는 물론 불의한 행위에 대해서조차 관여하지 않겠다는 것이다. 한국 교회의 정치적 무관심은 현대 사회적 현상이라는 점 이외에도 다음과 같은 원인들이 있다. 즉 한국 정치지도층의 의도, 현세불간섭주의, 정치무비판주의, 정교분리원칙에 대한 오도와 오해, 불이익을 당하지 않으려는 교회 수호주의, 균형 잃은 영성과 수도자적 영성에 대한 지나친 강조 등이다. 이런 현상은 정치부패의 근원이 되며, 불의한 정치에 의해 형성된 사회구조적 악에 대해 눈과 귀를 막게 한다. 따라서 한국교회의 정치적 무관심은 극복되어야 하는데 그 대안은 사목적인 측면과 영성적인 측면에서 제언해 볼 수 있다. 사목적인 측면에서는 사회교리 원리에 입각한 신자교육과 정치분야에 대한 진문인 양성, 정치에 의해 형성되고 조정되는 사회구조의 원리와 불의한 정치에 의해 형성된 한국사회의 구조적 악에 대해서 일반대중과 대화를 통해 고발·비판·선포하는 일, 사회정의 실현을 위해 일하는 단체가 활성화되도록 관심과 재정적 지원을 해 주는 일 등이 있다. 정치 참여에로의 인식변화를 위해서는 장기적 측면에서도 고려되어야 하는데, 그것은 사회정의구현을 위해 투신을 할 수 있도록 '내적 원동력'을 제공해주는 것이다. 바로 영성이 그 역할을 할 것이다. 실제로 한국 교회사 안에서 형성된 정치적 무관심은 '균형 있는 영성'의 부재(不在)에 윈인이 있다. 즉 교회와 사회를 이분법적으로 바라보는 영성관이나 사회와는 결별된 삶으로 비춰진 수도자적인 영성만을 사제나 평신도에게 강조하는 경향이 바로 그것이다. '균형 있는 영성'은 기도(관상)와 실천이 조화되는 것으로서 한 사회의 시대적 징표에 부합하는 시대적 영성의 특징을 지닌다. 그것은 바로 '예언자적 영성'으로 구체화시켜 볼 수 있다. 한국 사회의 '시대적 표징'인 사회의 구조적 불의에 대한 고발과 비판은 성서 예언자적 삶을 요구하기 때문이다. 정치적 무관심은 반드시 극복되어야 한다. 특히 교회 안에 있는 그것은 더욱 그렇다. 정치적 무관심은 정치 부패의 기반이 될 뿐 아니라 이미 형성된 사회 구조악으로부터 고통당하는 이웃 형제들의 아픔에 눈과 귀를 막는 것이기 때문이다 정치 공동체가 정의실현이나 공동선이라는 목적에 미치지 못한다고 해서 불의한 것으로 보고 관심을 가지지 않는 것은 교회의 정치 복음화에도 어긋나며 더욱 큰 불행과 고통을 다른 형제에게 지우는 것이다. The problem of Korean society is a phenomenon of "the rich-get-richer and the poor-get-poorer". The reason for this is the structural problem of Korean society which is formed by political groups. Today many poor people are suffering in this social structure formed by politics. In consideration of "Social Evangelization and Political Evangelization", the Church can not be in political apathy. Moreover according to the teaching of the 2nd Vatican Council, the Church must take part in politics by a critical method. This is a concrete appearance which "decides moral judgments in the political order for the salvation of souls" (Gaudium et Spes, Art. 76). But when the Church takes part in politics by a critical method for the realization of social justice, it is faced with a great obstacle, namely political apathy. It doesn't concern legitimate action of political groups or even illegitimate action. The political apathy of the Korean Church has some reasons which are modern social phenomena, that is: intention of political authority in Korea, world non-interventionism, political non-interventionism, misunderstanding about separation of church and state, church preservation which intends not to suffer any disadvantage, a balance losing spirituality and over-exaggeration of religious spirituality. These phenomena arc the origin of political corruption and show little concern for structural evil in society fanned by illegitimate politics. Therefore, political apathy in the Church must be overcome. We can suggest an alternative plan with a pastoral phase and a spiritual phase. In the pastoral phase, there should be expert cultivation about politics, education of the laity according to principles of social teaching, accusation, criticism and proclamation through dialogue with the general public about structural evil in Korean society formed by illegitimate politics and about the principle of a social structure which is formed and mediated by politics. Lastly there should be concern and financial support for groups which work for the realization of social justice. In the long- term phase for change of recognition of political participation in the realization of social justice, spirituality will play an important role. Actually, political apathy found in Korean Church history originated from an absent of a "Balancing Spirituality", so to speak, the view of spirituality which considers church and society a dichotomy and a religious spirituality which differs from Society as such. "Balancing Spirituality" is a harmony with prayer(meditation) and praxis(action) and it has the special quality of a "spirituality of the times" which coincides with "the sign of the times". This spirituality is able to take concrete shape in "Prophetic Spirituality". The accusation and criticism about social unjustice demands the prophetic life of the Bible. Political apathy must be overcome in the Church because it not only is a basis of political corruption but also a turning away from the agony of one's neighbor who suffers from social structural evil.