중국 근대 미션계 의학교의 발전과 토착화 : 의학교육 체계화를 위한 논의를 중심으로

조정은(JO Jeong Eun) 한국사학사학회 2015 韓國史學史學報 Vol.0 No.31

본 논문은 근대 중국을 배경으로, 미션계 의학교의 통합 및 의학교육의 체계화, 의학교육체제의 통일성 확보를 둘러싼 의료선교사 안팎의 논의를 살펴보고, 이를 통해 중국에서의 서양의학 교육의 발전과정과 함께 의료선교사업의 토착화의 단면을 고찰하고자 한 것이다. 주요 사료로는 博醫會에서 편찬한 The China Medical Missionary Journal을 이용하였다. 20세기에 들어서면서 의료선교사들 사이에서는 미션계 병원 및 의학교의 운영ㆍ관리권을 중국인에게 넘겨야 한다는 목소리가 높아지기 시작하였다. 또 한편으로 본국에서의 지원이 부족하게 되더라도 중국에서의 의료선교사업을 지속할 수 있도록 경제적으로 자립하는 길을 추구하게 되었다. 이러한 움직임을 의료선교사업의 "토착화"라 부를 수 있다. 이러한 의료선교사업의 토착화를 위해서는 의료선교사의 조수라고 하는 역할만 수행할 수 있는 학생이 아닌 직접 병원과 의학교를 운영할 수 있는 수준 높은 중국인 의사가 필요하였다. 이를 위해서는 의학교를 통합하여 교육 수준을 높일 필요가 있었다. 1900년대부터 시작된 의과대학의 설립, 특히 協和醫科大學(Union Medical College)의 설립은 이를 위한 노력에서 비롯된 것이다. 한편으로는 중국에 존재하는 의학교의 교육과정 및 기간, 과목 내용이 통일되어 있지 않다고 하는 문제점이 존재하였다. 박의회에서는 이 문제를 해결하기 위해 의학교육위원회를 설립하고, 각 의학교의 운영에 통일성을 확보하고자 노력하였다. 의학교의 운영에 있어서 가장 격렬한 논의가 진행된 것은 의학을 중국어로 가르쳐야 할 것인지 영어로 가르쳐야 할 것인지의 문제였다. 의료선교사가 목표로 삼고 있던 의학교육의 토착화를 위해서는 중국어로 가르치는 것이 맞다. 그러나 영어를 사용한 교육이 중국어를 사용한 교육보다 더 수준이 높은 의사를 양성할 수 있을 것이라는 반박도 만만치 않았다. 영어교육을 통한 수준 높은 의사 양성을 주장한 대표자가 바로 록펠러 재단(Rockefeller Foundation)의 China Medical Board이다. 즉, 의료선교사업의 토착화와 의학교육 수준의 향상이라고 하는 중요한 두 사안이 서로 대립되는 양상을 보이는 데에 의료선교사들의 고뇌가 있었다. 1930년대에 이르면 미션계 의학교 중 대부분이 중국어와 영어를 병용하는 길을 선택하였다. 중국인을 대상으로 한 의료전문가의 양성과 수준 높은 의사의 양성이라고 하는 두 가지 사항을 모두 충족시키고자 한 것이다. 또한 영어를 배울 수 있다고 하는 점은 미션계 학교라고 하는 특징을 보여주는 것으로 다른 의학교와의 경쟁에서 유리한 점으로 작용하였다. This study aims to integrate mission medical schools and systemize medical education in modern China, look at the discussion inside and outside of medical missionary regarding unification of medical education system, and consider one aspect of indigenization of medical missionary work with the developmental process of Western medicine education in China. One of the major historial materials is The China Medical Missionary Journal compiled by The China Medical Missionary Association(boyihui). In the 20th century, there was an increasing voice that operation and management rights of mission hospital and medical school should be taken over to Chinese people among medical missionaries. On the other hand, there was also a pursuit to be financially independent so that medical missionary work could be continued in China even when resources fell short. This movement can be called as "indigenization" of medical missionary work. For indigenization of such a medical missionary work, it requires high-quality Chinese doctors who can operate hospitals and mission medical schools rather than students who can play a role as assistant for medical missionary. To this end, it is necessary to integrate mission medical schools and improve education level. Establishment of medical college started from the 1900s, especially the establishment of Union Medical College stems from such an effort. On the other hand, there are still problems in that curriculum, period, and subject contents of mission medical schools in China are not unified. To solve this, The China Medical Missionary Association tried to establish a Medical Education Committee and obtain unification in operating each mission medical school. The most heated dispute in operating a mission medical school was whether they should teach medicine in Chinese language or English. It is right to teach it in Chinese language for indigenization of medical education that medical missionary sets as a goal. However, there was a refutation that education in English would foster more highly advanced doctors than education in Chinese. The person who argued that education in English would high-quality doctors was China Medical Board in Rockefeller Foundation. In other words, contrasting patterns of two important agendas: indigenization of medical missionary work and medical education level were attributable to agony among medical missionaries. In the 1930s, most of the mission medical schools related to the mission work selected combination of Chinese language and English language. The aim was to satisfy both the two agendas: cultivation of medical experts and cultivation of high-quality doctors targeting Chinese people. Also, the ability to teach in English means that it is a mission school, which is an advantage in competing with other medical schools.

근대 동아시아 프로테스탄트 의료선교의 보편성과 특수성: 한·중 비교를 중심으로

조정은(Jo Jeongeun) 의료역사연구회 2019 의료사회사연구 Vol.4 No.1

이 논문의 목적은 근대 한·중 의료선교사업의 흐름을 비교 고찰함으로써 양국의 의료선교사업에 대한 이해를 높이고 동아시아적 관점에서 의료선교의 보편성과 특수성을 파악하기 위한 실마리를 찾는 것이다. 서로 이웃한 중국의 의료선교활동과 한국의 의료선교활동은 밀접한 관계에 놓여 있을 수밖에 없었다. 중화박의회의 지부로 한국의료선교협회가 설립되었다는 점은 중국에서의 의료선교 경험이 한국에서 의료선교를 수행해 나가는데 영향을 미쳤을 가능성이 있음을 보여준다. 한국과 중국의 의료선교사업 토착화 과정을 비교해 보면, 의료선교활동의 주체가 서양인 의료선교사에서 현지인으로 이행하는 모습은 중국이나 한국이나 다를 바 없음을 알 수 있다. 그러나 토착화의 움직임을 구체적으로 살펴본 결과, 중국과 한국 사이에 서로 다른 배경과 원인이 존재함을 알 수 있었다. 중국의 경우 제1차 세계대전과 뒤이은 세계대공황으로 인한 본국 교회의 지원 감소와 같은 외부적 요인과 함께 중국 내 민족주의와 반기독교 운동, 중국교회의 본색화[本色化, 토착화] 운동으로 토착화가 빠르게 진행되었다. 경제적으로 자립하기 위해 여유가 되는 사람에게는 치료비를 받고, 중국인이 미션계 병원이나 의학교의 주요 직책을 담당하기 시작한다. 한편 한국의 의료선교사업은 일제의 영향이 컸다. 식민지 정부는 의료를 일본의 영향력 아래 두고자 도립병원을 설립하고 의료선교 활동에 제약을 가하기 시작했다. 이러한 상황에서 의료선교사는 의료선교 본래의 목적을 지키기 위해서는 토착화가 필요하다고 생각하였다. 한국인 의사 수는 계속해서 증가하였고 경제적 자립을 위한 노력도 이어졌다. 그러나 식민지 정부의 영향력에서 벗어날 수는 없었다. 중국과 한국의 정치적 상황은 달랐으나, 서양인 의료선교사들이 기본적으로 품은 생각에는 큰 차이가 없었다. 현지에서 자신들은 매우 중요하고 필요한 존재이며, 자신들을 대체하기에 현지인의 능력이나 신앙이 아직 부족하다는 생각이었다. 그러나 의료선교사업의 토착화는 의료선교사의 예상과는 다른 방향으로 흘러갔다. 의료선교사들은 반강제적으로 자신들이 활동하던 선교지에서 떠나야 했고, 토착화의 끝은 혼란스러웠다. This study aims to better understand medical missionary works in China and Korea and find a clue to grasp universality and specificity of medical missionary works from an Eastern Asian perspective by comparing the flow of modern medical missionary works in Korea and China and considering. It was natural that medical missionary works in China and Korea that are adjoining were closely connected with each other. The establishment of The Korea Medical Missionary Association, as a Korean Branch of The China Medical Missionary Association, implies the possibility that the experiences of medical missionary works in China might influence medical missionary works in Korea. When comparing the indigenization process of medical missionary works in China and Korea, both China and Korea showed a the change in main doer of medical missionary works from Western medical missionaries to locals. But a detailed investigation of the indigenization aspects demonstrates there were different backgrounds and reasons between China and Korea. In the 1910s to 1920s, along with some external factors, including the decreased aid from home churches caused by the 1st World War and economic panics, the nationalism and the anti-Christian movement in China and the indigenous church movement of Chinese churches accelerated the indigenization. On the other hand, medical missionary works in Korea were absolutely influenced by Japan. The Japanese colonial government founded a provincial hospital and started putting restrictions on medical missionary works to exercise its influence over the Korean medical industry. Under this situation, medical missionaries recognized the need for the indigenization to achieve the original purpose of medical missionary works. Although the political situations in China and Korea were different, there was no big difference in the fundamental notions of Western medical missionaries. They believed they were very important and necessary locally and locals still lacked abilities or faith to substitute for themselves. However, the indigenization of medical missionary works developed against their expectations. Almost involuntarily, medical missionaries had to leave the mission fields and the end of the indigenization was confusing.

중국 근대 프로테스탄트 의료선교사(史) 연구의 흐름

조정은(Jo, Jeongeun) 중국근현대사학회 2018 중국근현대사연구 Vol.79 No.-

The aim of this paper is to suggest the future direction of research on the history of medical missionary works by taking a general view of performances of research on the history of Chinese modern protestant medical missionary works in three Eastern Asian countries and considering insufficiencies of the previous studies. The history of protestant medical missionary works is a very important research topic to understand the Chinese modern medical history, since those works introduced modern medicine to China in earnest. Besides, this research is required to comprehend the history of Chinese modern Christianity, since medical practice has been regarded as a kind of missionary work. Until the 70s, most studies were to criticized medical missionary works, considering them as cultural invasion of imperialism. But after the 80s, studies focusing on positive aspects of medical missionary works began to emerge. Since the 90s, the scope of research has expanded and research topics and regions have diversified. The first study on Chinese medical missionary works is a record that a medical missionary in China wrote and left himself. This is valuable as a historical record to show how missionaries thought about China at that time. The second is a study on figures, who were involved in medical missionary works. There are studies focusing on the identities of medical missionaries, who had to perform two roles as a doctor and as a missionary and focusing on lives and activities of medical activities of named medical missionaries. The third is a study on the indigenization discourse. This study is to examine the process in which the leading role of medical missionary activity switched from foreign missionaries to Chinese people. Fourthly, the studies on hospitals and medical schools occupy the biggest proportion of research from the perspective of the medical history, since hospitals and medical schools are where medical mission is realized directly. Fifthly the majority of studies on activities and influences of medical missionary groups are concentrated on the establishment of Medical Missionary Society in Guangzhou and the China Medical Missionary Association, their activities, and influences on Chinese society. Lastly, there are studies on translation of medical terms and publication of medical books of medical missionaries. After the 1980s, there was an increase in concern about the history of medical missionary works and a lot of research findings were announced. But it is hard to say that research on medical missionary works is a mainstream in the history of Christianity and in the history of medicine. For active future research on this field, following studies would be needed. First, there should be a study to compare and consider the histories of Korean, Chinese and Japanese medical missionary works, since medical missionaries worked in Korea and Japan as well as in China and they highly influenced modern medical development in Korea, China and Japan. This comparative study would help in figuring out the reasons why medical missionary works could develop in modern East Asia. Second, the studies on figures are mostly focused on specific regions or specific figures. Thus, microhistorical research focusing on more diverse figures and missionary groups should be conducted. Third, research on indigenization needs to consider both missionaries and Chinese people. It is also necessary to pay attention to “self-propagating”, in mission hospitals and medical schools. Fourth, research on the medical history lacks a consideration of specificity of church medical works represented by religiosity. On the contrary, research on the history of Christianity lacks an understanding of professional medical fields. There is a need to consider these two aspects comprehensively. Fifth, it is required to do comparative research, which includes activities of Catholicism, in addition to protestant medical missionary works.

1884~1910년의 급성전염병에 대한 개신교 의료선교사업 -개항기 조선인의 질병관, 의료체계에 대한 의료선교의 계몽주의적 접근-

전석원 한국기독교역사학회 2012 한국기독교와 역사 Vol.36 No.-

The concept of disease and the medical system is a symbolic system which is shaped around the disease’s ‘abnormality’, termed as ‘illness’ or ‘malady’, and a value and standard of the ‘(robust) health’ called ‘normality’, ‘standard’,throughout this, one can apprehend the value system, worldview, and ideological intention which the society represents. The transformation of the concept of disease and the idea toward society in the latter era of the Choseson Dynasty caused by the epidemics was an ‘encounter’ and ‘conflict’ between the conventional religious tradition and the Christian tradition from the west. This study, therefore, reviewed the protestant medical mission, which had transformed the concept of disease, and the medical system of Korea during 1885-1910, in the relationship between the traditional 'religious-disease concept' and the caringsystem. This study paid special attention to an ‘enlightenmental’ trait of medical missionaries' patterns of perception and behavior, thus the paper analysed this characteristic(medical missionaries' enlightenmental trait) with the structural content and fundamental ground as the central figure. After giving careful consideration to the fundamental logic of a change of the concept of the disease and medical mission activities, this research categorized the internal mechanism and directivity of the medical mission during the epidemics as 1) the abolition of a superstition and incartation of Choseon, 2) propagation of the 'idea of an virus', 3) reorganization of the concept for the ordinary space, and the dissemination of a sense of hygiene, 4) enhancement of the Western caring system, which was the self-claimed 'scientific medicine', in Joseon, 5) inducing and bringing the whole process of healing over to the dimension of religious(Christianity) aspect. This study concluded, consequently, both whole process of medical missionaries' perception of Joseon's traditional disease concept and medical system as superstition, bad custom and the logic of medical mission is based on the mechanism from the enlightenment of 19th century's westerner. The understanding for a different culture and religion, as a result, of the medical missionary had shown a significant degree of limitations. 질병관과 의료체계는 이른바 ‘Illness', ‘Malady', ‘Abnormality'로 규정되는 질병의 비정상성과 이에 대해 대극(對極)점에 서있는 ‘건강함’의 ‘정상성(Normality)’, ‘표준’이라는 가치와 기준을 중심으로 형성되는 상징체계로서, 이를 통해 한 사회가 표상하는 가치체계와 세계관, 그리고 사상적 지향을 파악할 수 있다. 개항기의 급성전염병 유행과 의료선교사업이 초래한 질병, 종교, 세계관의 변화는 조선의 의료-종교전통과 서구의 기독교전통의 전(全)문명과 전(全)종교적 차원에서의 ‘조우’이자 ‘충돌’의 성격이 짙었다. 따라서 역사상 유래 없는 격동기였던 1884~1910년에 걸쳐, 한국의 의료체제와 질병관의 대대적인 변화를 유도한 개신교 의료선교가 내재화한 의식의 기저를 서구 기독교적 문명관과 전통적 종교적 질병관 및 치유체계와의 관계성 속에서 검토하였다. 이를 위해 본 연구에서는 먼저 1884년~1910년 사이 한국에서 대유행하였던 급성전염병에 대해 개신교 의료선교가 펼쳤던 사업과 선교사의 기록을 바탕으로, 이 시기 의료선교의 구조와 방향성을 분석하고자 하였다. 의료선교 전개와 전염병 대응과정에서 보여지는 선교사들의 인식과 행동양식의 이른바 ‘계몽주의적’ 특성을 분석하는 것을 목표로 하였다. 따라서 이 연구는 의료선교사들이 당대 조선의 의료체계와 질병관념을 어떠한 방향성과 과정을 통하여 변화시키려 하였는지, 의료선교의 진행과 선교사의 의식을 ‘계몽’이라는 원동력을 중심으로 분석하였다. 결국 급성전염병 사업을 통해 의료선교가 한국인의 질병관 변화를 이끌어간 방식과 방향은 1) 귀령신앙으로 대표되는 조선의 ‘미신성’과 ‘주술성’의 타파, 2) 전염병의 병인으로서 세균관념의 각인 3) 대대적인 일상적 공간인식의 재편과 위생관념 보급, 4) ‘과학적’ 의학으로서의 서구적 치료체계의 보급, 5) 질병치유를 기독교적 원리로 인식하도록 유도했다는 다섯 가지의 방향성과 과정에 중심성을 두고 있었다. 또한 개신교 의료선교사들이 조선인이 전통적으로 소유하고 있던 질병관과 의료체계를 미신과 악습으로 간주하고, 의료선교라는 틀을 통해 그 속에 새로운 종교적 관념과 세계관을 이식하는 과정에서 포착되는 의료선교의 논리는 19세기 서구인의 계몽주의라는 매커니즘을 바탕으로 하고 있었다고 할 수 있으며, 그 안에 문화와 종교이해를 향한 상당한 제한성을 가지고 있었다.

근대 중국 서양의학교육의 전환점: 록펠러재단의 중국 진출과 의료선교사와의 협력

조정은 연세대학교 의학사연구소 2022 연세의사학 Vol.25 No.2

In this study, we examined a medical education plan envisioned by the Rockefeller Foundation during its early days in China as well as the reactions of medical missionaries, focusing on how the two parties started to collaborate. The study, therefore, offers a glimpse into how modern medical education was established in China. The Rockefeller Foundation is a charitable institution set up by oil magnate John D. Rockefeller in 1913. Its goal is to promote a stable and happy life for the citizens of the United States (US) and people living in regions reached by the influence of the US. The foundation seeks to pioneer knowledge and enlighten these people to encourage the spread of civilization. Frederick T. Gate, an adviser to the foundation’s charitable projects, believed that scientific medicine was the best example of the greatness of Western thought; he thus proposed to establish a medical research institute in China to disseminate knowledge of Western medicine in the country. The Rockefeller Foundation accepted this idea and dispatched the first China Medical Commission in 1914. Eventually, the commission published a report containing the results of its investigations and its recommendations. To implement the latter, the China Medical Board (CMB) was set up. At the time, there were missionary medical schools, government medical schools, and medical schools affiliated with foreign governments in China. The missionaries’ schools had a substantial influence. The first draft of recommendations made by CMB made the medical missionaries feel anxious and prompted them to rethink and reorganize their activities. The Rockefeller Foundation made efforts to mitigate the missionaries’ concerns so that it could smoothly proceed with its medical education and charitable activities. The missionaries, who had initially felt threatened by the foundation’s inroad into China, came to accept its plan for collaboration, assuaged by its conciliatory tones and substantial financial support. Chinese doctors had no reason to oppose the activities of the foundation, which provided funding for high-quality medical education. Overall, the missionaries and the Chinese doctors did not oppose the various proposals made by CMB based on the recommendations of the China Medical Commission in 1914. However, a controversy remained over which language should be used to teach. While the Rockefeller Foundation attached importance to English education, it could not ignore those who wished for the teaching to be in Chinese. At the Peking Union Medical School (PUMC), which was managed by CMB, an emphasis was placed on providing top-level medical teaching in English; at the same time, though, support was given to schools that taught in Chinese, following the suggestion of the missionaries. Going from conflict to compromise and cooperation, the Rockefeller Foundation and the medical missionaries guided medical education in China. As a result, the foundation’s stance on Chinese medical education evolved to become more concrete and sophisticated.

박 에스더(1877-1910)의 생애와 의료선교활동

이방원(LEE Bang Weon) 大韓醫史學會 2007 醫史學 Vol.16 No.2

Esther K. Pak(1876~1910) is believed as the first medical doctor in Korea. Esther’s life can be largely reviewed in three parts: school-hood at EwhaHaktang(currently Ewha Womans University), Education in the United States, and medical missionary work after coming back to Korea from the United States. The foreign Methodist missionaries was able to enter Korea after opening of its ports and establishing its diplomatic relationship with the United States. Esther met modern sciences and Christianity at EwhaHaktang, which was founded by those missionaries. She could dream of being an American-style medical doctor in the future, while she assisted medical missionaries at PoKuNyoKwan in EwhaHaktang. She could get substantial academic help from those missionaries. With the support of Dr. Rosetta Sherwood Hall, who first introduced the world of medial science to Esther in a real sense, Esther went to the United States to study the field in 1894. While learning it, she suffered from academic frustration, economic difficulty, her husband’s death and so on, but she eventually got over those adversities and completed the four years of academic courses to become a medical doctor. Her religious faith and will to help Koreans as a doctor encouraged her to finish what she had originally planned. Esther came back to Korea in 1900 and began to work earnestly as a medical missionary delegated from Woman’s Foreign Missionary Society. At PoKuNyoKwan in Seoul and Woman’s Hospital in Pyongyang, She performed medical work and enlightenment campaign against the superstitious healing conduct. Esther also took part in the circuit missionary performances. She devoted herself for evangelical work at Bible Institute as well. Esther’s activity made people understand the effectiveness of education. She helped people to recognize education for woman, occidental medical treatment and Christianity in a positive way. On April 28, 1909, based on these excellent performances for the social development, she was invited, honored and granted a testimonial at the first welcoming ceremony, which was held by the united body of civilians and officials, for students studying abroad. But on April 13, 1910, about one year after the ceremony, she died of illness. She was 34. Although she was born at the turbulent last period of Korea Empire and lived for only 34 years, Esther’s medical missionary work was evaluated as the opening of woman’s participation in medical science in Korea. Not only in the ‘woman’s’ but also in ‘whole’ field of medical science, her performance left significant marks in woman’s and Christian history in Korea as well.

전라도지방 최초의 여성 의료선교사 마티 잉골드 연구 - 기여와 한계: 문화적 배경과 장로회 선교부의 해외선교정책을 중심으로

최금희 한국선교신학회 2008 선교신학 Vol.17 No.-

The purpose of this study is to search Mattie Ingold’s life, the first lady missionary doctor served in Jeonla province. She is known as a founder of the Jesus Hospital in Jeon Ju, 108years old teaching hospital with 600 beds. But her contribution and limitation as a lady doctor was not properly evaluated. She was very well prepared medical missionary graduating Women’s Medical College in Baltimore with the first prize. She had passion for mission to Korean so much that she would not return home for this people. The Rock Hill First Presbyterian Church as a sending church was also very mission oriented enough to take care of her medical education for 5 years before sending her to Korea. However her ministry period as a medical missionary was only from 1898 to 1904. It seems not so long as to raise question if there were any reasons to quit medical ministry while serving in Jeon Ju until 1925. This study traced the Mattie Ingold’s life and circumstances she had faced at the end of 19th century and early 20th century during the Japanese colonialism. As other medical missionaries did in many area of mission fields she played an important role in introducing the Christianity by bridging the gap with the traditional worldview or with the Confucianism. Her warm hearted medical care was definitely contributed to get rid of xenophobia prevailing in those days just few years after the Donghak farmer’s revolutionary movement. Even though, as a lady doctor, her medical work was restricted to caring ladies and children, her zeal for evangelism made her translate the Christian Cathechism Primer into Korean which has been used by all missionaries in Jeonla area. She rather used her limitation as a merit by involving more actively in home visiting and providing medical care for ladies and children which was not easily available to men. She must have struggled with xenophobia, male superiority complex and the health issue of herself which could have shrink her back from active medical work. But most depressing factor might have been the mission policy based on dualistic view on the Christian mission that medical ministry was just subordinate to the evangelistic ministry and that the medical care was just a bait for evangelism. This policy could have resulted in restriction in allocating resources for medical ministry. Moreover, at that time, even mission agency had male dominating atmosphere that ladies could not have a voice in decision making. This study may provide a lesson which is worth in helping individual missionaries of today’s mission by revealing that how the policy of a mission society and the contemporary worldview affects on the individual missionary’s ministry.

초기 호주장로교 선교사들의 입국 배경과 한 사례로서의 의료활동

이영식 한세대학교 영산신학연구소 2022 영산신학저널 Vol.- No.62

Early Australian Presbyterian missionaries in Busan and Gyeongnam faithfully performed their evangelical ministry and educational and medical works. In this study, I tried to illuminate the background of the arrival of mis- sionaries in Korea and medical activities among missionary activities as an example. Australian missionaries such as John Geddie, John G. Patton, and Davis played a pioneering role in the missionary movement of the early Victorian Presbyterian Church in Australia. Since then, the organization of missionary agencies and student and lay missionary movements have played a valuable role in Korean missionary work. Hugh Currell was the first medical missionary of the Australian Presbyterian Church in Korea. He arrived in Busan in 1902 and started medical work there, then moved to Jinju on October 20, 1905, and opened mission station of the Jinju mission. Charles I. McLaren, also a medical doctor, entered Korea in 1911 as a missionary. He served at Paton Hospital and Severance Hospital with an emphasis on faith as well as scientific medicine. He also actively opposed the enforcement of Shinto-Shrine by the Japanese. As such, medical activities provided an important point of contact for the gospel. Those also promoted better life by providing medical assistance for Korean people and greatly contributed to laying the foundation for future medical missionary works in Korea. 초기에 내한한 호주장로교 선교사들은 복음사역을 성실히 수행했으며, 교육선교와 의료선교 활동을 전개했다. 본 연구에서는 특히 한국선교에 대한 내한 선교사들의 입국 배경을 살펴보고자 했으며, 초기 선교활동 가운데 하나의 사례로서 의료활동을 조명하려고 했다. 이를 통하여 통찰을 얻고 오늘날 한국교회의 복음 전파 및 대사회적 활동에 미약하나마 기여했으면 한다. 존 게디, 존 패튼, 데이비스 등과 같은 호주 선교사들은 초기 호주 빅토리아 장로교회의 선교운동에 선구적인 역할을 했다. 이후 선교사 파송 기관과 평신도 선교운동이 한국선교에 귀중한 역할을 했다. 호주장로교회의 내한 첫 의료 선교사는 휴 커렐(Hugh Currell)이다. 그는 1902년 부산에 도착하여 의료활동을 하다가 1905년 10월 20일에 진주로 옮겨 진주 선교부 시대를 열었다. 맥라렌(Chrales I. McLaren)은 한국 선교사로서 1911년에 입국하였다. 그는 배돈병원과 세브란스병원에서 사역을 감당했으며, 과학적인 의술과 동시에 신앙을 강조하는 의사였다. 그리고 그는 일제 강점기에 공창제 폐지운동을 전개했으며, 신사참배 강요에 적극적으로 반대했다. 이와 같이 의료활동은 복음의 중요한 접촉점을 제공했다. 한국인의 건강한 삶을 고양했고, 기독교 의료 인재를 양성하여 미래 선교 한국의 토대를 놓는 데 크게 기여했다.

청말 의료선교사의 눈으로 본 두창과 종두법

曺貞恩 ( Jo¸ Jeong-eun ) 명청사학회 2021 명청사연구 Vol.- No.56

This paper comparatively analyzes Chinese people's and foreign medical missionaries' perceptions on vaccination and their effects on the transmission of Jenner's vaccine, from the records of Chinese smallpox and vaccination in the late Qing dynasty, which medical missionaries left. Furthermore, it also examines how the traditional knowledge system interacted with the modern one, by exploring medical missionaries, Chinese people, vaccination and variolation. The Jenner's vaccine is a vaccination method for preventing smallpox by using the smallpox virus extracted from cows. Chinese people already knew the concept of vaccination through variolation, so Jenner's vaccine was the best method for introducing the modern medicine. Medical missionaries who first introduced the modern medicine into China also intended to demonstrate the superiority of the modern medicine and show Christian mercy to Chinese people, by using Jenner's vaccine. Medical missionaries left a variety of records regarding the prevalence of smallpox and vaccination. In China, smallpox was an infectious disease that was always prevalent in all areas. Chinese people believed that they could not but experience smallpox once at least in their life. In addition, it can be found that vaccination and re-vaccination for missionaries were emphasized, since smallpox was a disease which also seriously threatened foreigners. Medical missionaries made various efforts to extend Jenner's vaccine, by publicizing it through a variety of media and freely vaccinating people in vaccine stations or mission hospitals constructed in cooperation with local merchants, elites and officials. In addition, medical missionaries and mission hospitals secured vaccine lymph, by using their domestic and foreign networks and contributed to extending Jenner's vaccine by instructing Chinese physicians about how to use Jenners' vaccine. On the other hand, an aspect of East-West cultural exchange can be observed, in that vaccine stations were built in the traditional Chinese temples and Chinese people and foreign medical missionaries performed vaccination together. Jenner's vaccine was, however, not easily practiced. At the initial stage, medical missionaries also experienced many difficulties. The vaccination was often failed, due to corruption of vaccine lymph and lack of knowledge and experience about native vaccinators and use of unhygienic tools. Medical missionaries made efforts to increase the success rate of Jenner's vaccine, by continuously investigating why the vaccination was failed and exchanging information with each other. Chinese people's high reliability of variolation was an obstacle to the extension of Jenner's vaccine. Medical missionaries introduced various cases of variolation, indicating that variolation was generally conducted at that time. In such record, they emphasized the advantage of vaccination, listing the cases of victims who were dead or lost their eyesight due to variolation. Different from them who recognized that the variolation and the traditional notions about it should be abandoned, however, Chinese people who learned Jenner's vaccine from them attempted to accept it within the traditional notions which they had long trusted and preserved. In particular, YindouLue(引痘略) applied the taidu (胎毒) theory, the Yin-Yang theory, periods of vaccination and the restriction on foods after vaccination to Jenners' vaccine. Medical missionaries, however, could not understand such a restriction and explained Chinese people that Jenner's vaccine, different from variolation, could be applied to them regardless of any seasons and it was not necessary to choose foods after vaccination. On the other hand, xieqi(邪氣), a traditional medical concept was also used to explain the causes of smallpox, where the germ theory did not still appear. In order to extend the use of Jenner's vaccine, medical missionaries thus criticized variolation, while using the traditional concept. In spite of such an effort, however, it was not easy to help Chinese people understand the Western way of thinking, since there was a cultural gap which could not be narrowed, between medical missionaries and Chinese people, as in the case of perceptions on re-vaccination and pockmarks. The issue of how to narrow the cultural gap between them is directly related with the localization of the Western modern medicine with the main focus on Jenner's vaccine.

전라도 지방 최초의 여성 의료선교사 마티 잉골드 연구

최금희(Choi, Keum-hee) 한국선교신학회 2008 선교신학 Vol.17 No.-

The purpose of this study is to search Mattie Ingold’s life, the first lady missionary doctor served in Jeonla province. She is known as a founder of the Jesus Hospital in Jeon Ju, 108years old teaching hospital with 600 beds. But her contribution and limitation as a lady doctor was not properly evaluated. She was very well prepared medical missionary graduating Women’s Medical College in Baltimore with the first prize. She had passion for mission to Korean so much that she would not return home for this people. The Rock Hill First Presbyterian Church as a sending church was also very mission oriented enough to take care of her medical education for 5 years before sending her to Korea. However her ministry period as a medical missionary was only from 1898 to 1904. It seems not so long as to raise question if there were any reasons to quit medical ministry while serving in Jeon Ju until 1925. This study traced the Mattie Ingold’s life and circumstances she had faced at the end of 19th century and early 20th century during the Japanese colonialism. As other medical missionaries did in many area of mission fields she played an important role in introducing the Christianity by bridging the gap with the traditional worldview or with the Confucianism. Her warm hearted medical care was definitely contributed to get rid of xenophobia prevailing in those days just few years after the Donghak farmer’s revolutionary movement. Even though, as a lady doctor, her medical work was restricted to caring ladies and children, her zeal for evangelism made her translate the Christian Cathechism Primer into Korean which has been used by all missionaries in Jeonla area. She rather used her limitation as a merit by involving more actively in home visiting and providing medical care for ladies and children which was not easily available to men. She must have struggled with xenophobia, male superiority complex and the health issue of herself which could have shrink her back from active medical work. But most depressing factor might have been the mission policy based on dualistic view on the Christian mission that medical ministry was just subordinate to the evangelistic ministry and that the medical care was just a bait for evangelism. This policy could have resulted in restriction in allocating resources for medical ministry. Moreover, at that time, even mission agency had male dominating atmosphere that ladies could not have a voice in decision making. This study may provide a lesson which is worth in helping individual missionaries of today’s mission by revealing that how the policy of a mission society and the contemporary worldview affects on the individual missionary’s ministry.