중국 천주교 전래와 애국회의 형성에 관한 교회사적 고찰

다국어 초록 (Multilingual Abstract)

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.

목차 (Table of Contents)

• 들어가는 말 1
• 제1장 중국천주교의 변화와 발전 3
• 1. 19세기까지의 중국천주교 전래에 대한 개괄적 이해 3
• 1) 그리스도교의 한 유파인 경교(景敎)의 전래 3
• 2) 원(元)나라의 천주교 5
• 3) 명(明)나라의 천주교 7
• (1) 마테오 리치(Matteo Ricci, 1552-1610) 7
• (2) 명나라 시기의 천주교 박해 9
• 4) 명, 청 교체기의 천주교 9
• 5) 청(淸)나라 시기의 천주교 10
• (1) 청의 정치적 상황 10
• (2) 청 초기의 천주교 발전 11
• (3) 의례논쟁 12
• 2. 근대시기의 중국천주교 19
• 1) 중국의 시대적 상황 20
• (1) 중국과 대외무역 20
• (2) 아편전쟁과 조약 21
• 2) 반그리스도교 운동의 전개과정 23
• 3) 민국시기의 그리스도교 27
• 3. 중국공산당과 애국교회의 설립 29
• 1) 삼자혁신운동 30
• 2) 중국천주교애국회의 설립 33
• 제2장 중국천주교애국회의 쟁점 37
• 1. 주교의 ‘자선자성’ 문제 37
• 1) 사건의 배경 37
• 2) 로마가톨릭교회의 반응 38
• 3) ‘자선자성’에 관한 애국회의 정책 39
• 2. 바티칸과의 관계 43
• 1) 역사적 흐름 43
• 2) ‘하나의 중국’과 ‘독립자주원칙’ 47
• 3. 지하교회와의 관계 49
• 1) 명칭에 대한 이해 49
• 2) 역사적 흐름 50
• 3) ‘지하교회’에 대한 애국교회의 입장 52
• 4. 중국천주교애국회에 대한 교황의 태도 추이 56
• 나가는 말 66
• 참 고 문 헌 70