初期 天主敎 聖堂建築의 建築的 特性과 類型에 關한 硏究 : 大田·忠南地域의 聖堂建築을 中心으로

이희준 大田大學校 大學院 2001 국내석사

The architecture of an era is the creature of history, society and culture, and this is formed through the cultural continuity and history. Therefore, the acceptance and change of western style catholic church should be recognized to be a cultural pattern by the interaction between the foreign and traditional culture factor. From this point of view, this thesis shows the construction progress and the characteristics of an early catholic church architecture from 1886 to 1945 which exist in Daejon-Chungnam area, reveals the history of these constructions and proposes the need of conservation of these constructions. The oldest church in Daejon-Chungnam area is Kumsari catholic church(1901∼1906) which has the transient structure between western style and Korean style church. The rest were constructed from 1920s to 1930s. In 1920s, Kongseri catholic church(1920∼1922) in Asan, Mogdong catholic church(1927) in Daejon and Guhapduck catholic church(1929) in Dangjin were constructed and these are all western style brick buildings. In 1930s, Yesan catholic church(1933∼1934) in Yesan, Joongdong catholic church(1936∼1937) in Gongju and Dongmoondong catholic church(1937) in Seosan were constructed. The first two churches are western style brick buildings and the latter was a steel concrete building. There are 7 catholic churches, which exist in Daejon-Chungnam area. These were constructed from 1886 to 1945. These constructions shows the changes of pre-modern architecture. Moreover, these are good historical heritage and are valuable to conserve. The conclusion of this study are as follows: First, at the early times of civilization, the Korean traditional house was converted to church. As the number of the Christian increased, a new church was built. At the late times of civilization. the church shows the transient structure. And at the late 1930s, a steel concrete structured church was constructed. Second, the constructors of churches at early times of civilization were almost French priests. They wanted to build the church to the Gothic style, but the construction techniques at that time and the lack of experience made some kinds of residual Gothic or similar Gothic style churches. Third, the bearing of Korean style catholic church has several forms. But mostly, altar faces the north and entrance faces the south. This means that the bearing was decided by Korean traditional way rather than western tradition. Fourth, western style brick catholic church used the red bricks in outer wall and used the gray in buttress, entrance and windows frame. And the facing of a reinforced-concrete building was the water painting on the mortar. Fifth, Prototype of floor plan was Rectangular type, Basilica type, and Latin Cross type. And the space type of catholic churches was simplified with the development of construction structure. Sixth, Most church has the bell tower located in the center at the front. Seventh, ceiling type was converted from flat type to the arch-type. Eighth, the entrance type of most churches has the arch structure. Ninth, windows frame shows the arch, circular or rectangular types.

천주교 서적이 초기 한국천주교회 순교복자들의 신앙생활에 미친 영향 연구 : ‘요화사서소화기’에 기록된 천주교 서적을 中心으로

최중복 가톨릭대학교 대학원 2015 국내석사

한국 천주교회는 선교사들의 선교활동을 통해서가 아니라, 조선의 일부 학자들의 학문적 연구를 통해 창립되었다. 하지만 초창기의 한국천주교회는 국가에 의한 극심한 탄압으로 점철된 박해 속에서, 유일한 선교사인 주문모 신부를 잃게 되었다. 또한 많은 천주교인들은 처형되거나 유배지로 귀향 가게 되면서 공동체 대부분이 와해되는 고통을 겪게 되었다. 하지만 박해라는 어려운 상황과 선교사 부족이라는 열악한 조건 속에서도 조선의 초창기 천주교 신자들은 오히려 자신들의 천주교 신앙을 배가시키며 삶으로 그 신앙을 증거하였다. 이처럼 선교사나 여타 다른 누군가의 지속적인 가르침 없이 천주교 신앙을 지킬 수 있었던 그들의 신앙생활의 근저에는 어떤 요인이 존재하였는데, 그것은 다름 아닌 중국으로부터 전래된 천주교 서적이었다. 특별히, 이렇게 중국으로부터 전래된 천주교 서적의 목록은 신유박해시기 천주교신자들에 관한 정부 측의 심문기록인 『사학징의』의 부록인 「요화사서소화기」에 기록되어 있다. 따라서 본고에서는 천주교 공동체의 성립에서부터 신유박해시기까지의 순교복자 67명의 신앙생활을 가능하게 한 요소가 중국으로부터 전래된 천주교 서적에 있음을, 더 자세히는 「요화사서소화기」에 기록된 서적들에 있음을 확인하고자 하였다. 이러한 목적의식에 따라, 본고는 우선 1장을 통해 연구의 목적과 범위, 그리고 방법론을 밝히고 선행 연구사를 검토하였다. 이어지는 2장에서는 신유박해 시기까지의 순교복자 67명의 신앙생활과 관련한 기록들을 교회 측과 관변 측의 자료들로부터 추출하였다. 그리고 추출한 자료들을 총 9가지 항목(‘교리습득과 교수’, ‘호교론적 태도 및 신앙의 증거’, ‘기도 생활’, ‘영적 독서’, ‘애덕 실천’, ‘전례 생활’, ‘금욕 생활’, ‘성인 공경’, ‘신앙의 권면’)으로 세분하여 순교복자들의 신앙실천 형태를 고찰해 보았다. 그리고 이를 통해 67명의 순교복자들이 교리습득과 전례생활 영위 그리고 개인 신심을 갖추고 있었음을 확인했으며, 동시에 이러한 기반 위에서 선교사 부족과 박해 등의 어려운 상황 속에서도 열심히 신앙생활을 영위해 나간 사람들임을 확신할 수 있었다. 다음으로 3장에서는 「요화사서소화기」에 기록된 천주교 서적을 종류별로 분류한 뒤, 상대적으로 그 내용을 정확하게 알 수 있는 서적들을 종류별로 2-3종 선정하여 해당 서적의 저자, 저술 목적, 구성, 주요 내용, 전래 시기 등을 살펴보았다. 총 6개의 항목 (교리서, 성경해설서, 신심묵상서, 기도서, 성인전, 전례서)에서 11개의 서적 (『성세추요』, 『교요서론』, 『주교요지』, 『성경직해』, 『성경광익』, 『칠극』, 『묵상지장』, 『천주성교일과』, 『수진일과』, 『성년광익』, 『죄인지충일기』)을 추려 고찰하였다. 그리고 이를 통해, 신유박해 시기의 천주교 신앙은 이전의 양반 중심에서 점차 하층민과 부녀자들에게까지 전달되고 있었음을 확인하였고, 교리서를 통해 천주교에 입교한 신자들이 점차로 신앙의 내실을 다지기 위해 교리서 이외에 다양한 종류의 천주교 서적들을 접하였음을 추정해볼 수 있었다. 또한 당시의 천주교 공동체는 신앙의 내실을 다지기 위해 각각의 천주교 서적 안에서 필요한 부분의 내용을 발췌, 필사하여 유통시켰음을 확인하였다. 이어 4장에서는 순교복자들의 신앙생활의 형태를 ‘교리 인식’, ‘교회 신비에 관한 기념’, ‘향주삼덕 실천’, ‘기도’ 등 4가지로 구분한 후, 천주교 서적의 구체적인 내용과 순교복자들의 신앙생활 관련 기록을 연관시켜 고찰해 보았다. 그리고 이를 통해 다음과 같은 사실들을 발견할 수 있었다. 우선 순교복자들은 주로 교리서를 통해, 천주교를 받아들이고 천주교의 신앙진리와 계명을 습득한 사람들이었다. 그리고 그렇게 습득한 신앙진리를 토대로 관원들 앞에서 신앙을 담대하게 증거한 사람들이었다. 교리서를 통해 천주교를 알고 신앙을 증거한 순교복자들은 윤리서와 성인전과 성경해설서 등을 통해서는 천주교의 윤리관과 향주삼덕을 정확히 이해하고 삶으로 실천하는데 도움을 받을 수 있었다. 그리고 기도서와 전례서를 통해서는 그들의 신앙실천을 더욱 풍부하게 만들었으며, 묵상 지도서와 성인전 그리고 성서 해설서 등을 가지고 그들의 기도생활을 다각적으로 영위할 수 있었다. 이처럼 본 연구를 통해 도출한 결과는, 천주교 서적이 초기 한국천주교회 순교복자들의 신앙을 고취시키고 굳건하게 하는데 하나의 중요한 요소가 되었다는 것이다. 상기와 같은 결과는 서적이라는 매체를 토안 신앙생활 고취가 가지는 중요성을 현대의 신앙인들에게 인식시키는데 도움이 될 수 있을 것이다. 「요화사서소화기」에 기록되어 있는 서적들은 신유박해 시기 이후까지도 새롭게 중간되고 개정되는 과정을 거치면서 길게는 100년 가까이 한국 천주교회 신자들의 신앙생활에 큰 도움이 되었다. 당시의 천주교 신자들의 신앙을 연구하고 또 그들의 행실을 본받고자 하는 사람들에게는 「요화사서소화기」에 기록된 서적들이 많은 도움이 될 수 During the Joseon Dynasty, the Catholic Church in Korea was founded not by the missionaries but by several scholars, who found academic interests in Catholic doctrines. Unfortunately, however, the early Church in Korea was so severely persecuted by the government that Fr. James Zhu Wenmo, the only missionary and priest in Korea at the time, was executed. Furthermore, most of the Catholic communities were collapsed since many Korean Catholics were either executed or exiled. All these tragedies, including the persecutions and the consequential priestly absence, were overcome by the early Korean Catholics, who nourished and testified their faith through lives. How could the early Korean Catholics preserve their faith without continuous teachings from others? On their faith life basis were the Catholic books, which had been imported from China and are now contained in the book Yo-hwa-sa-seo-so-hwa-ki, an appendix to Sa-hak-jing-ui, the official inquisition document of the government. This thesis, therefore, is to prove that the Catholic books from China, more specifically the books mentioned in Yo-hwa-sa-seo-so-hwa-ki, motivated the 67 Blessed martyrs to preserve their faith between the period of the foundation of the Korean Church and of the Sinyu Persecution(1801). With this in mind, Ch. 1 determines the purpose, the range and the methodology of this study, along with discussing the precedent researches. In Ch. 2, from the documents of both the Church and the government extracted are the records related with the faith life of the 67 Blessed martyrs during the above-mentioned period. The extracted records, helpful in taking a look at the faith practices of the Blessed martyrs, are then classified into the 9 categories; catechism and catechesis; apologetic attitude and testimony to faith; prayer life; spiritual readings; practices of charity; liturgies; abstinences; veneration of the saints; mission work. It becomes clear then that all 67 Blessed martyrs had catechism, liturgies and personal piety, and at the same time, that they well preserved their faith despite of the priestly absence and of the persecutions. In Ch. 3, classified are the Catholic books mentioned in Yo-hwa-sa-seo-so-hwa-ki, two or three of which are described so minutely that their authors, purposes, structures, contents and introduction periods can be thoroughly studied. Considered are 11 books ―Seong-se-chu-yo, Gyo-yo-seo-ron, Ju-gyo-yo-ji, Seong-gyeong-jik-hae, Seong-gyeong-gwang-ik, Chil-geuk, Muk-sang-ji-jang, Cheon-ju-seong-gyo-il-gwa, Su-jin-il-gwa, Seong-nyeon-gwang-ik and Joi-in-ji-chung-il-ki― from 6 categories ―catechism, biblical commentary, meditations, prayer book, hagiology, and liturgical texts. This process indicates that the Catholic faith in Korea spread from the nobles to the lower classes and women, and that the faithful were required to read the above-mentioned books so as to deepen their faith, shortly after learning the catechism and being baptized. In addition, it is confirmed that Korean Catholics excerpted, transcribed and distributed the books among the church communities scattered throughout the peninsula so that their faith would be ensured. In Ch. 4, the faith life of the Blessed martyrs are categorized into ‘catechistic recognition’, ‘celebrations of the Church mysteries’, ‘practices of Evanglical Counsels’, and ‘prayer’: then considered is the relation between the contents of the books and the records of faith life of the Blessed martyrs. Through this comparison confirmed are: 1) that the Blessed martyrs received the Catholic faith after learning the truths of faith and its precepts via the catechism: 2) that they boldly testified their faith before the government officials based on these truths of faith: 3) that they learned the faith via the catechism, deepened their understanding of morality and Evangelical Counsels via hagiology and biblical commentary, and put their understanding into practice: and 4) that their practices of faith were nourished by prayer books and liturgical texts as well as prayer life by meditations, hagiology and biblical commentaries. In conclusion, the Catholic books were one of the most important elements that nourished and preserved their faith in the early Catholic Church in Korea. This conclusion can help the importance of the books as media to be recognized by modern Koreans, especially in deepening their faith. All the books mentioned in Yo-hwa-sa-seo-so-hwa-ki, through re-editions and revisions, had been of great help to the Korean Catholics for nearly a century, even after the Sinyu Persecution. Therefore, these books in Yo-hwa-sa-seo-so-hwa-ki will be of importance to those who want to research or imitate the faith of those in the early Catholic Church in Korea.

天主敎 老人福祉施設의 運營現況과 改善方案 : 天主敎 水原敎具 無料養老施設을 中心으로

류재영 강남대학교 사회복지대학원 2000 국내석사

갈수록 늘어나는 노인인구의 증가는 노인의 경제활동, 가족구조의 변화 노인문화의 형성등의 사회적 변화를 필요로 하며, 사회가 그에 맞게 변화되지 않을 경우 노인의 문제는 사회문제로 부각되게 된다. 따라서 정부는 일반노인을 대상으로 한 실버산업의 발전과 더불어 저소득노인을 중심으로 무료양로·요양시설의 지속적인 확충 및 재가복지서비스등의 확충을 통해 기본적인 욕구를 충족시키며, 퇴직이후의 경제생활, 노인문화의 형성 및 경로우대정책의 도입, 노인소득의 안정적인 확보를 위한 작업장등을 향후 과제로서 설정하고 추진하고 있다. 또한 오랜 역사를 자랑하며 민간부분 혹은 제3의 부분에서 뒷받침해온 천주교회 사회복지사업은 빈곤에 대한 사회적 책임으로서 가난한 자들과 나누는 삶을 위한 절대적 소명을 가지고 지속적이고 다양한 분야에 걸친 활동을 현재까지 펼쳐왔다. 본 연구에서는 새로운 세기를 맞이하는 천주교회의 사회복지활동의 역사를 되짚어 보고, 개선방안을 모색해보고자 노인복지사업의 정의 및 현황, 복음화로서의 사회복지등을 문헌조사를 통하여 살펴보고, 천주교수원교구내의 21개소의 무료노인시설장 및 종사자들을 대상으로 조사연구를 함으로서 실태를 파악하고, 천주교노인복지시설 운영의 활성화 및 발전을 위한 대안을 모색하였다. 여타의 장점등은 차지하고 천주교수원교내 노인복지사업의 문제점등을 정리하면 시설의 운영이 지나치게 이웃사랑의 실천으로 치우쳐 대상자의 복잡한 문제를 전문적으로 해결하는 능력이 부족하며, 지역본당 및 교구등과 유기적인 연계를 가지지 못함으로 시설의 개방 및 탈시설화의 흐름에 반하고 있는 상황이다. 또한 종사자들의 처우가 열악하여 전문인력들이 시설의 근무를 기피하는 현상을 보이고 있어 사회복지서비스의 질적수준이 떨어지는 현상등을 들 수 있다. 이러한 문제점등을 개선하기 위해서는 미인가시설과 인가시설의 효율적인 공존을 추진하고, 시설 유형화 사업을 실시하여 시설마다의 특성화 된 운영을 하여야 하며, 노인복지시설의 개방 및 탈시설화 추진과 함께 무엇보다 사회복지전문가의 확보를 통해 사회복지기관으로서의 제 기능을 효과적으로 수행해야 할 것이다. The population of the elderly on ever increase calls for the social changes in the economic activity, the change of the family structure and the formation of the culture of the elderly. The issue regarding the elderly appears as a social issue unless the society changes properly according to such a social request. Therefore, the Government is set up and promoting its goals such as free provision for the elderly, continued expansion of recuperation facility, home-stay welfare services focused on the low- income elderly men in order to fulfill their basic needs, the economic life after retirement, the formation of the culture for the elderly, the introduction of preferential treatment for the elderly, the securing of the jobs for the stable income of the elderly, as the silver industry develops. The Catholic social welfare project, promoted on the level of civilians for long time, has reached various areas continually with its sense of social responsibility for poverty and its paramount commission to share 'living with the poor'. The objective of this study is to look into the history of Catholic social welfare activity in this new century and to seek its improvement measure by referring to the literature regarding the definition and present status of social welfare activity and the social welfare activity as a means of preaching gospel, and by under standing the present status of the social welfare activity through the examination of the 21 free nur sing home and workers there. This study sought the alternatives for the operation activation and development of the Catholic nursing home. Apart from the benefits of the welfare activity, it has problems such as lacking in ability to specially solve complicated problems because the operation of the facilities leans excessively toward neighbourhood love, and conflicting with the opening of, and breaking from, the facility because of the failure to maintain their periodic connection with the regional churches and parishes. And the poor treatment with the workers of the facilities makes specialized manpower avoid them causing the quality level of social welfare services. In order to solve these problems, the efficient co-existence of the un-authorized and authorized facilities should be promoted. And the typification of facility be made so that each facility can have its unique characteristics. The Catholic social welfare facility should be able to perform its functions as a social welfare organization effectively by securing the specialized manpower along with the promotion for the opening of, and the breaking from, the facility.

한국천주교의 교리서 변천에 대한 역사적 고찰

황규남 가톨릭대학교 대학원 1993 국내석사

The reason why we research the history of catechesis is that because the basis of all studies is to know the history of that field. And if we know how the wisdom and inheritance of the pastoral ministry of catechesis transmitted from the past is influenced on our present situation,then we can make an alternative plan to the direction of the pastoral ministry of catechesis forward. The more important reason is that if we have the arrangement and understanding of history of catechesis,we can make theoretical foundations of the pastoral ministry of catechesis uprightly and also make a practical plan for it more suitable and actual. This thesis is a study of the catechism field of several researches sphere in history of catechesis of Korean Catholic Church. The reason of studying the catechism field is that I want to know what catechism is written,translated and read about. And I want to arrange catechism systematically and chronologically through the whole history of Korean Catholic Church. So I like to figure out the causes of "Faith is one thing,Life is the other" in the catechism which is one essential element of catechesis. The problem of "Faith is one thing,Life is the other" is raising our head serious problem. We must ask ourselves over the reason for being christian in korean society today. The more important reason is that through studying the changes of catechism in Korean Catholic Church,we can expect to find a certain clue in publishing a new Korean Catechism. The contents of this thesis are following. First,it is the study on the changes of catechism in progress in Korean Catholic Church. This part divides the history of Korean Catholic Church in five periods in point of view of catechism. The periods are divided by five epoch-making events which are the turning points. The epoch-making events are; first,the transmission of Chonjushilui(in the beginning of 17c.), second,the instituting of Chosun Vicar Apostolic Territory(1831),third,the Whole Chosun Regional Council(1931), fourth, the Settlement of Hierarchy in Korean Catholic Church(1962) and fifth, the Bicentennial Pastoral Conference(1984). This first part arranges the catechisms in chronological order of publishment and describes on a level with bibliographical explanation. And also it quotes the supporting contents from one hundred and twenty catechisms which I have thoroughly researched to set up the principle and basis for publishing a new Korean Catechism. After I study on the changes of catechism in progress in Korean Catholic Church,I add the evaluation of catechisms in dimension of catechetics to make clear the meaning of catechisms' value in the history of catechesis in Korean Catholic Church. It points out that most of catechisms in Korean Catholic Church are translated catechisms and translated & editted catechisms on the ground of dual realism of western church. This dualism is the basic cause of "Faith is one thing, Life is the other" which is the serious problem Korean Catholic Church is confronted with. It also analyzies that these catechisms give us the problem of "Theology is one thing, Reality is the other". Finally I selected three catechisms which are Songgyoyoji, Chugyoyoji and Haebanghashinun Hanunim(Liberating God). These catechisms are models for a new Korean Catechism. Songgyoyoji is yielded from deep contemplation about catholic by korean people with spiritual history of korean culture based on korean's feeling, tendency and intuition. Chugyoyoji is written plainly in Hangul according to a korean people's way of thinking,customs, legend, knowledge of Confucianism and author's own life experience. Haebanghashinun Hanunim is for a small community and overcomes the abstract, dual,ideological words and logic. It is for the farmers class using the different methodology compared with the most of other catechisms. The method starts from the specific group's request, bottleneck, circumstances and approaches the revealed truth. It gathers farmers naturally together to learn and convince. Second,they are the researches required for publishing a new Korean Catechism. This part introducts the results of researches in the history of Korean Catholic Church. They are; first, Chonjugasa applied teaching material for catechesis, second, kyunghyangjabji's editorial requesting for revision of the Chorljugyoyorimundap, third,researches of dissertation for the application of Catholicgyoriso, fourth,an opinion about the unity of catechisms,fifth, proposal articles from the Bicentennial Pastoral Conference Bill 「CATECHESIS」 presented, sixth, suggested articles from the "Enculturation of Catechesis" of Enculturation Researches Announcement Conference stated, seventh, alternatives from the 「The problem of catechumen catechism」presented and eighth,a work of korean translation of Catèchisme de L'Eglise Catholique. The main purpose of this thesis is to publish a new Korean Catechism which will overcome the dualism. This problem of "Faith is one thing,Life is the other" is caused by wrong methodology of catechesis and a lack of social teaching in church. However the problem is fundamentally caused by translated and translated & editted catechisms. The contents of doctrines of these catechisms are of dual realism. It divides in two; God and human, spirit and flesh, Kingdom to come and this world, religious world and general society like the natural scientific schema which generally divides subject from object. These catechisms of western church is unfamiliar to our korean people. The other reason why a new Korean Catechism is needed is that Korean Catholic Church is urged to publish the "National Catechism" referring to the Catèchisme de L'Eglise Catholique which is published according to the theology of Vatican Council II. On top of that,Korean Episcopal Conference agreed to publish the "Korean Standard Catechism" but stopped waiting for the Catèchisme de L'Eglise Catholique. Under this circumstances,publishing a new Korean Catechism,we can satisfy all in one. The most important reason why a new Korean Catechism to be made is to search the new theory of catechesis suited Korean Catholic Church and to have an opportunity of establishing Korean Theology. Although it sounds unrealistic to publish a new Korean Catechism since catechism is built on theology and we have not established Korean Theology yet. Nevertheless, insisting on publishing a new Korean Catechism,we may come up to actualize Korean Theology in our very situation. As a conclusion,I suggest the five following proposals for a new Korean Catechism. The proposals are following. 1. It is desirable to form the "Korean Catechism Compilation Committee" under the control of the Episcopal Conference's Catechetical Committee. 2. All church members must have an interest in catechism. Especially church leaders must have the responsibility and duty. 3. Specialist must be brought up for a new Korean Catechism. Church authorities must have a pastoral care in training and employment of lay specialist. 4. The emphasis must be on the study of Enculturation Work for Korean Theology. 5. It must include the "Tongilgyoriso" (Unification Catechism) for the christian community in North Korea. The last part is a supplement which is a chronological table of history of catechesis in Korean Catholic Church. It is arranged with a hope that "The History of Catechesis in Korean Catholic Church" to be written as soon as possible and to get the answer of how pastoral ministry of catechesis in our past have accomplished.

천주교 감곡성당 건축의 변천에 관한 연구 : 1890년부터 1960년까지 건축된 종교·주거·교육시설을 중심으로

이기욱 牧園大學校 1998 국내석사

The objective of this study is to examine the process and history of the construction of Gamgok Catholic church, focusing on its religious, residential, and educational facilities. 10 buildings that had been built from 1890 to 1960 are the base of this study, and these are classified into historical categories, comparing their structural style, historic background, building process and episode with general construction trend of those days. Followings are the analysis of periodic features and categorization of Gamgok Catholic Church‘s facilities based on historic classification: 1. Period of Civilized Forms of Construction (1890 - 1910) Former priestresidence, church, warehouse (temporary classroom), Maekoe-Hakdang school building, Maekoe-Hakdang school building for girls. 2. Period of Colonized Manners of Construction (1910 - 1945) current church, current priest residence, old Maekoe schoolhouse, new Maekoe schoolhouse. 3. Period of Transitiona1 Construction (1945 - 1960) School building for Maekoe business high school. During the Period of Civilized Forms of Construction, which is an initial stage for Roman Catholicism in Korea, the whole works were done in Min Eung-Sik's mansion site, and a Korean style was chosen so that Catholicism didn’t give any disagreeable feelings to local residents. This era is distinctive in that Koreans did a11 the designing and building. In the Colonized Construction Period, the breast of Mae Mountain was a new construction site. An active acceptance of Westem construction style was shown nation-wide thanks to Roman Catholicisms gaining popularity in Changhowon. Koreans had done the design and the construction of educational facilities, although French and Chinese architects took part in the creation of the current church body and priest residence. Through the period of transitiona1 construction, sadly enough, no more active building activities were done compared with those of the Civilized Construction Period and the Colonized Construction Period and many of former Gamgok church facilities were destroyed. A lot of things of historic significance were lost at that time, because the fashion was into rather immediate interests than taking care of remnants of history and cultural development. Buildings were made where the Gamgok church had been, moving from the mid-slope of Mae Mountain. The only structure of those days was Maekoe high school for business which was by a Korean builder. The most distinctive feature in the buildings of Gamgok church is that most of designing and construction of religious, residential and educational facilities were done by Koreans. This is shown that Koreans came a long way in their construction skills and were unstoppable in the face of many obstacles including Japanese reigning and hampering Koreans from their own development. The fact that local people played a great role in their so many works in a relatively small town sheds light on a new point of view on the history of modem construction which has been considered heteronomous. Buildings mentioned here are not reported clearly yet so this study remains as a mere dig-up of first hand materials. 1 sincerely hope that this will add a bit to the study of modem construction history of Chungchongdo. 본 연구는 천주교 감곡성당을 대상으로 1890년부터 1960년까지 건축된 종교 본 연구는 천주교 감곡성당을 대상으로 1890년부터 1960년까지 건축된 종교·주거·교육시설의 각 시대별 건축특성을 분석하고 당시의 사회적 배경을 고찰하여 감곡 성당 건축의 역사와 변천과정을 살펴보는데 촛점을 두었다. 감곡성당건축을 종류별로 정리하면 다음과 같다. 첫째 종교시설 : 구 성당(매괴 성모성당), 현 성당 둘째 주거시설 : 구 사제관(사제관 겸 소성당), 현 사제관 셋째 교육시설 : 매괴학당, 매괴학당 여학교 교사, 매괴학교 구교사, 매괴학교 신 교사, 매괴 상업고등학교 임시교사(구 감곡성당 창고 건물), 매괴 상업고등학교 교사 이중 현재까지 연구된 건물은 구 성당과 현 성당 2개 밖에 없다. 그것도 성당의 건축양식에 대한 부분적인 언급에 그치고 있다. 따라서 본 논문이 다루고자 하는 10개의 건물에 대한 건축적인 요소(양식)와 건축외적인 요소(건립배경, 과정) 대부분이 다루어지지 않은 상태이다. 본 논문은 지금까지의 본당을 중심으로한 개개 건물에 대한 연구에서 벗어나 한 천주교회안에서 근대전반에 걸쳐서 행해진 다양한 건축의 발전과 변천에 관한 전체적인 연구를 하고자 한다. 연구는 총 10동의 건물을 대상으로 시대별 건축의 발전과정과 변천과정을 시대순으로 정리 분석하는 방법을 택하였다. 우선 시간적 연구범위를 다음 3부분으로 시대구분하였다. 1) 개화건축기(開化建築期, 1890~1910년) 2) 식민건축기(植民建築期, 1910~1945년) 3) 과도건축기(過度建築期, 1945~1960년) 이 분류를 바탕으로 각 시대별 감독성당 건물의 건축양식과 건립배경, 건립과정과 관련주변사 등을 정리하고 동시대 건축의 일반적인 조류와 비교하여 특징을 분석하였다. 또 이것을 바탕으로 종류별 건축의 변천과정을 정리하였다. 세부적인 방법으로 실측과 문헌, 관련인사의 증언을 통하여 각 건물의 건축양식과 당시의 사회적 배경을 정리하였다. 대상건물 10동 중에서 현존하는 성당과 사제관은 1996년 5월부터 시작된 ‘감곡(옛 장호원)성당 건축사’ 발간을 위한 실측과 보고서 작업에 참여하면서 정리한 자료와 도면을 바탕으로 보고서에서 다루지 못한 내용을 추가하고 오류를 바로잡았다. 나머지 건물은 사진과 관련인사들의 증언을 토대로 평면 추정도를 작성하였다. 감곡성당의 종교·주거·교육시설을 각 시기별로 정리하고 각 시대별 건축적 특징을 정리하면 다음과 같다. 1) 개화건축기(1890~1910년) : 구 사제관, 매괴 성모성당(구 성당), 창고(1953년 매괴상업고등학교 임시교사로 사용), 매괴학당 교사, 매괴학당 여학교 교사 2) 식민건축기(1910~1945년) : 현 성당, 현 사제관, 매괴학교 구 교사, 매괴학교 신 교사 3) 과도건축기 (1945~1960년) : 매괴 상업 고등학교 교사 개화건축기는 초기 정착단계로 천주교가 지역주민에게 거부감을 주지않도록 모든 건물을 한옥양식으로 건축되었다. 이 시기의 모든 건물을 한국인이 설계·시공한 것이 특징이다. 이때까지만 해도 우리는 건축주체로서 활발한 활동을 하고 있었다. 식민건축기는 천주교가 장호원에 뿌리를 내리게 되자 종교·주거·교육시설에 서 구양식 건축이 적극적으로 도입되는 시기였다. 성당과 사제관 건축에는 프랑스인과 중국인이 참여하였다. 그러나 교육시설의 건축에 있어서는 여전히 한국인이 설계 시공하였다. 과도건축기는 개화건축기나 식민건축기에 비해 건축활동이 활발하지 못하고 오히려 구 감곡성당의 많은 건축유물들이 철거되는 비극의 시대였다. 당시는 문화와 역사의 보존보다는 실리에 더 많은 비중을 두는 시대였기에 우리는 소중한 것을 많이 잃어버렸다. 이 시기에는 오직 매괴 상업고등학교 교사만 건축되었다. 이 건물 역시 한국인이 설계·시공하였다. 각 시기마다 대부분의 건물을 한국인에 의해서 설계·시공된 것을 알 수 있다. 이것은 감곡성당 건축의 가장 큰 특징이다. 개개 건물의 양식에 있어서도 한식(韓式)과 양식(洋式)이 잘 표현되어 있고, 규모도 매우 크다. 이곳이 도시가 아니고 경제 규모가 크지 않은 지방이라는 점을 감안하면 매우 이례적인 일이다. 연구대상 건축물 대부분이 아직 보고되지 않은 것들이어서 많은 1차자료의 발굴이 있었다. 이 자료가 충청도 근대건축사 연구에 도움이 되었으면 한다. 주거·교육시설의 각 시대별 건축특성을 분석하고 당시의 사회적 배경을 고찰하여 감곡 성당 건축의 역사와 변천과정을 살펴보는데 촛점을 두었다. 감곡성당건축을 종류별로 정리하면 다음과 같다. 첫째 종교시설 : 구 성당(매괴 성모성당), 현 성당 둘째 주거시설 : 구 사제관(사제관 겸 소성당), 현 사제관 셋째 교육시설 : 매괴학당, 매괴학당 여학교 교사, 매괴학교 구 교사, 매괴학교 신 교사, 매괴 상업고등학교 임시교사(구 감곡성당 창고 건물), 매괴 상업고등학교 교사 이중 현재까지 연구된 건물은 구 성당과 현 성당 2개 밖에 없다. 그것도 성당의 건축양식에 대한 부분적인 언급에 그치고 있다. 따라서 본 논문이 다루고자 하는 10개의 건물에 대한 건축적인 요소(양식)와 건축외적인 요소(건립배경, 과정) 대부분

천주교인이 지각한 행복과 불행의 토착심리

조미 인하대학교 교육대학원 2015 국내석사

The purpose of this study is to examine the perception of happiness and unhappiness among Catholics. This study analyzed the family life, work life, leisure life and participation in Sunday mass and degree of religiosity. A total of 289 Catholics (male=73, female=216) completed an open-ended questionnaire developed by Park (2014). The results are as follows. First, for family life, respondents reported being happy when they are with their family members, followed by giving birth to children and seeing them grow, and harmonious family. As for work life, most respondents reported work and personal achievement. As for leisure life, respondents listed engaging in their hobbies, followed by being with their family members, personal achievement and engaging in religious activities. Second, as for being most happy, respondents listed harmonious family, followed by giving birth to children and seeing them grow, and personal achievement. Third, as for how to become happy, about half of respondents listed self-regulation, followed by emotional well-being, health management, and harmonious interpersonal relationship. As for conditions for being happy, respondents who participate in Sunday mass listed emotional well-being, while respondents who do not participate in Sunday mass listed self-regulation. As for degree of religiosity, respondents without faith reported health, while respondents with faith reported emotional well-being. Fourth, as for family life, respondents listed being unhappy when they have conflicts with their family members, followed by health problems, 'none,' and financial difficulties. As for work life, difficulties in interpersonal relationship was most frequently reported, followed by difficulties in achievement, 'none,' and heavy workload. As for leisure life, respondents participating in Sunday mass regularly listed difficulties in interpersonal relationship, while respondents who do not attend Sunday mass or attend infrequently listed having no leisure life. Respondents with faith reported difficulties in interpersonal relationship, while respondents without faith or strong faith reported having no leisure life. 본 연구의 주된 목적은 천주교인들이 지각하고 있는 행복과 불행에 대한 인식을 가정, 직장, 여가생활을 중심으로 탐구하는 데 있다. 이를 위해 하위집단은 주일미사 참여도별, 자신의 천주교 신앙정도별로 분석하였다. 총 분석대상은 천주교인 289명(남 73명, 여 216명)이었으며, 측정도구는 박영신(2014)이 제작한 자유반응형 질문지를 사용하였다. 본 연구의 결과는 다음과 같다. 첫째, 천주교인들은 가정생활에서 가장 행복할 때가 가족과 함께 할 때였고, 그 뒤를 이어 자녀출생과 성장, 가정의 화목 순으로 응답했다. 직장생활에서 가장 행복할 때로서, 업무성취와 개인적 성취감이 가장 대표적인 것으로 나타났다. 여가생활에서 가장 행복할 때는 취미활동을 할 때였으며, 이외에 가족과 함께 함, 개인적 성취감, 적극적 신앙활동의 순으로 확인되었다. 둘째, 천주교인들은 종합적으로 가장 행복할 때로서 가정의 화목을 대표적으로 지적했으며, 이외에 자녀 출생과 성장, 개인적 성취감이 부각되었다. 셋째, 천주교인들은 행복하기 위해 해야 할 일로서, 자기조절이 반수에 가까운 응답을 하였으며, 이외에 정서적 안녕감, 건강관리, 원만한 인간관계의 순으로 나타났다. 또한 행복의 조건에 대해 주일미사 참여도별, 자신의 천주교 신앙정도별로 차이가 있었다. 주일미사에 참여하는 집단은 정서적 안녕감을 가장 많이 지적한 반면에, 주일미사에 참여 안하는 집단은 자기조절을 가장 많이 지적하였다. 또한 천주교 신앙별로 볼 때 믿음이 없는 집단은 건강을, 믿음이 있는 집단은 정서적 안녕감을 가장 대표적으로 지적하는 차이가 있었다. 넷째, 천주교인들이 가정생활에서 가장 불행할 때는 가족간 갈등이 대표적이었고, 이외에 건강문제, 없음, 경제적 어려움이 포함되었다. 직장생활에서 가장 불행할 때는 인간관계의 어려움이 가장 대표적이었으며, 이외에 성취의 어려움, 없음, 업무부담이 부각되었다. 여가생활에서 가장 불행할 때에 대해서는 하위집단별로 차이가 있었다. 주일미사 참여도별로 보면 항상 참여하는 집단이 인간관계의 어려움을, 참여 안하거나 약간 참여하는 집단이 여가생활 못함을 가장 많이 지적하였다. 자신의 천주교 신앙정도별로 보면, 믿음이 있는 편인 집단이 인간관계의 어려움을 가장 많이 지적하였고, 믿음이 없는 집단이나 믿음이 강한 집단이 여가생활 못함을 가장 많이 지적하였다.

19世紀 朝鮮天主敎와 在來宗敎의 調和

이기섭 梨花女子大學校 大學院 1985 국내석사

韓國 天主敎 傳來의 起源說에 대한 批判硏究 : 1566년부터 1784년까지

김현덕 가톨릭대학교 대학원 1993 국내석사

Preparing for this paper. I want to emphasize that we don't only understand church's appearance in the past obtain the right understanding to history of church, but the understanding there of must be helped today's church. In order words, thinking that the korea catholic church today exists by being in the past, and the seed of church form today was implanted through the past, we must think today's life on the continuity of the dependence of effect on cause by time, on the ground search for church's life to the future. It is often evaluated that the history of Korea Catholic Church is the apostolic tradition's church of lay believer. In order words, this is because intellectuals of the late of Yi Dynasty understanding faith of God through educational activity seeking after truth established and developed the Korea Catholic Church forming the faithful community themselves. The Korea Catholic Church started and developed on the center of lay believers. Additionally the more the catholic church suffered the torture, the more the strength of church was expanded just as the phoenix. The autonomous Yi Dynasty catholic church organization on the center of temporary clergy system was the clear violation of church law. However, we should understand from a point of view not discussing the existence of church on the law of church but understanding in the position of good opportunity. Firstly, leaders of initial church didn't know the fact that this church organization violates the law of church. they organized temporary clergy system due to the only need of faithful life. Secondly, they had doubts about doctrines of the performance of holy duty of themselves during above a year cf the temporary clergy life, and required the doctrinal interpretation with the problem of ancestor worship, at last dispatching, a sceretenvoy to the authority of peking church. Considering that they promptly interrupted the performance of holy duty, receiving a notice of prohibition of the activity of holy duty. we will be able to understand their true heart. It can be considered that the temporary clergy organization became the method measuring faithful zeal of lay believers of initial church; though making an error by exceeding zeal. It was above 200 years to plant the seed of evangel in this ground. It cannot be denied that our church has eternally developed in a lot of severity and oppression during a long time. This fact is because the Korea Catholic Church has played a part as a light and a salt of this ground in a gloomy world due to material almightism. All this must be the effect that our faithful ancester accomplished. The Korea Catholic Church adopted traditionally as the establishing age of catholic church in Han peninsula events that Lee Sueng Hoon received baptism in christian name called in peter by Father LOUISE DE GRAM MONT in peking in Feb. 1984. Actually, the bishop BLANC, JEAN MARIA GUSTAVE [Korea name : PAIK KYU SAM(1844 - 1890)] of the 7th head of parish of Yi Dynasty in 1844 celebrated the 100th anniversary of the Korea Catholic Church. Additionally, the Korea Catholic Church held on a large scale the 200th anniversary of Korea Catholic Church with the canonization of the 103 blessed Korea martyrs in 1984. therefore, participating in the spots. the majority of Korea Catholic believers celebrate such facts and have self - confidence of descendents with ancestors of the blessed martyrs who accepted the faith of Jesus Christ in pecular form in the world church history as a member of Korea Catholic Church. I have taken an interest in the tradition and the origin of Korea Catholic Church in that situation. I was so surprised at the fact that the korean acient church history was described entirely in the center of Japanese history, working the study of Father Juan G. Ruiz de Medina who wrote "Origenes de Iglesia Catholica Coreana desde 1566 hasta 1784" (the origin of Korea Catholic Church history 1566 1784). It is recognized that this fact is because academic circles or government of our country have not taken an interest in foreign publications of the study books to Korean history. However, there is no pointing the problem that the date of Korea Catholic Church history written by Father Medina was based on almost all the record of delivery priests, especially, communication message called "letter". It was pointed that while conclusively denounciating as historical conciousness of "false glory" the fact that catholic faith was pervaded through the autonomous activity seeking after truth of Koreans, the group of believers received baptism by Yi Seung Noon receiving baptism in peking instead of priests and formed the organization of faithful community and continuously drove faithful life, and at last drove the development as a parish system by recieving priests, he must be careful of the decision that the birth of Korea Catholic Church must be viewed as the year of 1592 - 1593 prior to 200 year than the year of 1784. Furthermore, Father Medina said in a preface of his book, "Korea Catholic Church is not established by only general believers without the help of foreign missionary unprecedented in the world Catholic Church, the anti - historical such an insistence groundless is no more than a plot formulated in the recent, as insistence made by small group in church to raise non-national and romantic over-patriotism the original insistence of the year 1784 is the behavior to perform missionary exclusive achivements to constant person, and novelistic effect. To be frank, it is considered that there is room for criticizing in some extent as the Korea Catholic Church has emphasized and educated such historical events too much so far, having self-confidence for shapes of itself creative and original in the world church history. Therefore, despising such a severe and critical opinion unconditionally is only treated as the attitude that escaping In a morden scientific and logical society. In other words, to study sincerly with the neutral attitude to various insistence is the right attitude for the parsuit of learning, and must go a head to understand right our root, and feel the true self-confidence to it.

韓國 天主敎 敎育事業의 發展過程과 問題點

이양춘 梨花女子大學校 大學院 1980 국내석사

韓國 天主校 司祭 典禮服에 關한 硏究

류지효 전남대학교 대학원 1999 국내석사

본 硏究의 目的은 한국 천주교의 傳來를 통한 사회적·문화적 측면의 영향을 종합하고, 전통 문화와의 관계를 살펴봄으로써 주체성 있는 천주교 典禮服을 土着化 시키려는데 있다. 이에 본 연구는 한국 천주교의 傳來와 배경을 바탕으로 典禮服의 변천 과정과 상징적인 의미를 고찰하고, 토착화에 대한 성직자들의 의견을 분석하는데 중점을 두었다. 韓國 天主敎 傳來는 서양의 학술 및 교리사상을 민족 스스로가 외국으로부터 도입하여 교회를 창설한 자율적인 역사 전래였다. 正祖 28년(1784) 이승훈 布敎로 천주교가 전국에 전파되기 시작하였고, 박해로 인한 어려운 교회생활을 하게 되었다. 1795년 우리나라에 최초로 입국한 중국인 주문모 神父는 입국 당시 조선옷으로 갈아입고 神父의 모습을 하였으며, 1830년 이후 국내에 들어오는 외국 성직자들은 죽음을 피하기 위하여 喪制 복장인 삼베 두루마기에 짚신을 신고, 대나무로 엮은 方笠에 얼굴은 布扇으로 가리어 신분을 감추었다. 이처럼 개화기 이전의 천주교는 신해박해(1791), 신유박해(1801), 기해박해(1839), 병오박해(1846), 병인박해(1886) 등의 근 100년 동안 10여회에 걸쳐 크고 작은 박해를 겪으며 전통적인 天主敎 典禮服을 착용할 수 없었으나, 1886년 한불수호통상조약 이후 신앙의 자유가 허용됨에 따라 천주교 전통 典禮服이 착용되기 시작하였다. 근래 韓國 天主敎 司祭 典禮服의 종류는 로마를 비롯한 세계가 공통적으로 착용하고 있다. 그러나 제2차 바티칸 공의회의 결의에 따라 개정된 지침은 聖禮服의 착용 및 형태, 재료, 장식에 대하여 어느 정도의 유동성과 자율성을 부분적으로 인정하였고, 이로 인하여 한국 천주교 典禮服도 우리의 전통 생활문화와 현대감각에 적합한 양식으로 바뀌어 가고 있다. 특히 오늘날 典禮服의 종류 및 착용법에 있어 간소화되는 경향을 보이고 있으며 한국적인 典禮服의 토착화를 위해 노력하고 있었다. 그중 장례미사에 착용하는 祭衣色에 관한 문제가 쟁점화되고 있음을 볼 수 있다. 백색 제의는 부활시기와 성탄시기 등 축일에 착용하는 색상이나, 한국 전통 喪服의 색을 고려해 볼 때 장례미사시 흰색 제의의 착용이 가능한 점과 삼베색을 제의색으로 추가한 것도 그 예의 하나이다. 1984년 한국 천주교 전래 200주년 기념행사 당시 교황 바오로 2세의 방한을 기념하여 기증한 袞龍袍 형상의 雲紋緞 祭衣가 제작되었다. 또한 상징적 측면에서 한국 전통적 문양에서 착안한 형상들이 증가되어 한국적 典禮服이 이루어지고 있었다. 이와 같이 韓國 天主敎 典禮服의 土着化는 현재 우리나라의 시대적·문화적 배경과 밀접한 관계에 있고, 우리의 정서에 적합한 典禮服이 제작되어 가는 경향이 있음을 알 수 있었다. 그 중에서도 광주지역 본당 사제들은 한복인 袍의 응용을 긍정적으로 받아들였으며, 형식적인 변화가 아닌 典禮 정신과 상징성을 그대로 간직한다는 전제하에 이루어져야 한다고 덧붙였다. 더 나아가 우리나라의 정서와 사상을 대변할 수 있는 天主敎 典禮服의 실험과 응용이 이루어져야 하겠다. The purpose of this study is to more perfectly Koreanize Catholic ceremonial costumes through analyzing the influence of the introduction of Catholicism to Korea in the social and cultural fields, and relationship with the traditional culture. This study emphasizes investigating the meaning of symbol and the course of change in ceremony costumes(based on the introduction of Catholicism in Korea and social, cultual background) and considering the opinion of Priests on the subject. Korea Catholicism originated from self-introduction that Koreans adapted themselves to the Western dogma and learning and established their own. In the 28th year of the reign of King Chungcho(AD 1784), Korean Catholicism had been widespread due to Lee Seong-Hoon's martyrdom even though Catholics suffered persecution, In 1795, Father Joo Moon-mo, the first Priest to Korea, disguised himself as a Korean station porter. Since 1830, foreign Priests had to be disguised as mourners in hemp cloth and Jip-shin, or Bang-rip(a kind of hat against sunshine or rain), and Po-seon(a kind of fan for covering one's face during mourning period) because of persecution. Before ]Korean Modernization genuine Catholic costumes couldn't be worn because of religious persecutions ; Shin-hae persecution(1791), Shinyu persecution(1839), Kihae persecution(1829), Byoungoh persecution(1846) and Byounggin persecution(1886) during 10 decades. However, after Korean Modernization, Catholic ceremony costumes have been allowed as it brought changes in clothing styles. Therefore, Korean Catholic ceremonial costumes were the same as common Catholic ceremonial ones including Roman ones. As a result of the 2nd Vatican Council, partial flexibility and self-regulation on wearing, shape, material and adornment were given. Therefore Catholic ceremonial costumes have been Koreanized. Catholic ceremonial costumes have Amice·Alb·Rochet·Surplis·Cingulum in the way of wearing, Chasuble·Dalmatica·Cope of outward appearance and so on. They can be adorned with Stole and Maniple. Today Catholic ceremonial costumes have a tendency to be simplified and Koreanized. For instance, Woun-Mun-Dan(Imperial robe chasuble) was donated to Pope Paul II in memory of his visit to Korea in 1984. And the traditional Korean patterns and materials are used in making Korean Catholic ceremony costumes. The recent survey shows 65-70% of Priests in Kwang-ju were in favor of Korean Style. Therefore, it was suggested that the traditional Korean pattern and dyeing technique should be applied on the grounding of their own Catholic meaning. So, the Korean style of Priest dress come in time. Catholic ceremony costumes should be settled suitable for Korean cultural feeling, with fundamental understanding and proper estimate. Furthermore, costume researchers should have interest in ceremonial costumes and make efforts to suggest new ideas.