한국영화사에서 개신교 표상과 국책 장르의 친연성 연구

박유희 ( Park¸ Yuhee ) 국제비교한국학회 2021 비교한국학 Comparative Korean Studies Vol.29 No.1

이 연구는 1960년대부터 1980년대 초까지 남한 정부에서 지원했던 국책 영화와 개신교의 재현이 각별한 친연성이 있다고 보고 그 양상을 살펴 맥락과 내적 논리를 구명하는 것이다. 1957년부터 국산 우수영화에 대한 보상 특혜 차원에서 외화수입권을 주는 정책이 시행되면서 우수영화보상은 한국영화 제작의 주요 동력으로 작용했다. 우수영화 보상으로 인한 이권이 주로 반공, 계몽, 문예 부문에 부여되면서, 1960년대 이후 세 부문은 국가가 장려하는 국책 장르로 자리 잡았다. 이 3대 국책 장르의 생명력은 제작업과 수입업의 연계가 폐지되는 1984년까지 지속되었다. 이 영화들에서 개신교는 재현 빈도가 가장 높은 종교로서. 계몽의 상징이자 반공주의의 거점이었고, 초월적 예술관의 논리를 제공함으로써 예술영화의 자질을 담보했다. 그러다 국책 영화 장르가 쇠락하는 1980년대 초반에 가면 개신교를 재현하는 영화의 패러다임 또한 바뀐다. 1970년대를 지나며 교세가 크게 확장된 개신교를 비판하는 사회물이 새로운 영화 세대에 의해 제작되는 가운데, 개신교 조직의 후원을 받는 복음영화가 주류를 이루게 되는 것이다. 국책영화와의 친연성을 형성했던 반공과 계몽의 논리가 신도들을 대상으로 한 복음영화에서는 고난과 갱생의 논리로 활용된다. 국책영화와의 유착은 깨졌지만 그 논리는 그대로 내부화된 것이다. 국책 영화와 개신교의 이와 같이 남다른 친연성은 한국전쟁 이후 남한의 개신교가 국책 영화의 이념적 거점이자 세계관의 틀로 작용했다는 합리적 추론을 가능케 한다. 본고에서는 3대 국책영화가 공식적으로 존재했던 1960년대~1980년대 초, 개신교의 세계관과 종교적 고민이 영화의 핵심 갈등을 구성하는 극영화를 대상으로, 국책장르에서 개신교가 재현되는 양상과 역할에 주목하여, 반공, 계몽, 문예와 개신교 간의 친연적 관계를 구성하는 동궤의 논리와 접점을 구체적으로 밝혔다. This study set out to investigate the aspects and contexts of special affinity between national policy films supported by the government and the representations of Protestantism from the 1960s to the early 1980s based on the assumption of their affinity. In 1957, a policy was implemented to grant a license to import foreign films to film producers that made excellent films in the nation as a reward and preferential treatment. Such rewards for excellent domestic films served as the major driving force in the production of South Korean films. The rights and interests involving rewards for excellent films were bestowed mainly upon anti-communism, enlightenment, and literary film sectors, which ended up settling down as the national policy film genres encouraged by the government since the 1960s. The life force of these three national policy film genres continued to live until 1984 when the connections between film production and import of foreign films were abolished. Protestantism was the religion that recorded the highest frequency of reproduction in these films, being the symbol of enlightenment and the base of anti-communism and providing the logic of a transcendent viewpoint of art to guarantee the qualification of Literary films (as art films). Entering the early 1980s that marked the decline of the genre of national policy films, there was a shift in the paradigm of films reproducing Protestantism. As new generation film producers made films reporting on the society and criticizing Protestantism whose religious influence expanded considerably throughout the 1970s, gospel movies sponsored by the Protestant organism became the mainstream in the Protestantism film industry. The logic of anti-communism and enlightenment that established affinity with national policy propaganda films was used as the logic of suffering and rehabilitation in gospel movies targeting believers. The logic became internalized as it was despite its broken relationship with national policy films. This special affinity between national policy film genres and Protestantism makes it a rational inference that Protestantism worked as an ideological base and framework view of the world in such films in South Korea after the Korean War. Focusing on the reproduction patterns and roles of Protestantism in the national policy film genres in film narrative whose main conflicts came from Protestantism's view of the world and religious contemplation in the 1960s~the early 1980s when the three major national policy film genres were officially released, the present study shed concrete light on the logic and contact point of the same tracks that comprised the affinity relations between anti-communism, enlightenment, literary films and Protestantism.

근대시기 전통사상과 서구사상의 "만남" 개신교와 타종교의 관계를 중심으로-

한규무 ( Kyu Moo Han ) 한국사상사학회 2015 韓國思想史學 Vol.0 No.50

이 논문은 “근대시기 서구사상과 전통사상의 ‘만남’”에 대해 개신교와 타종교의 관계를 중심으로 살펴본 것이다. 논의된 내용을 정리하면 다음과 같다.첫째, ‘서구사상’과 ‘기독교사상’을 구별해야 한다. 서양인 선교사들은 기독교와 함께 서구사상도 함께 소개 보급했다. 하지만 대부분 한국인들은 이 모두를 기독교사상으로 이해했다. 그러다 보니 기독교사상이 끼친 영향이 실제보다 과대평가되었다.둘째, 개신교의 성장은 종교사상 자체보다 사회경제적 요인에 더욱 큰 영향을 받았다. 청일전쟁이나 러일전쟁 직후 교세가 급증한 것이 그 반증이다. 개신교가 서구열강의 종교라는, ‘개신교=문명종교’란 인식도 요인의 하나였다.셋째, 보수유생층의 입장을 대변하는 척사파에게는 개신교와 천주교의 구별이 중요하지 않았으며 모두 배척의 대상이었다. 온건개화파의 입장도 척사파와 비슷했으나 급진개화파는 개신교 수용에 적극적이었다. 하지만 급진개화파는 ‘개신교국가’의 문명 문화에 주목했을 뿐이지 그 종교사상에는 관심이 없었다.넷째, 선교사 중에는 불교 유교에 대해 한국의 종교문화로서 관심을 갖고 우호적 입장을 보인 이들도 여럿이었다. 하지만 그들은 개신교의 절대적 우월성을 강조했고, 한국의 개신교인들은 이를 그대로 수용했다. 유일신신앙은 모든 타종교를 배척의 대상으로 만들었다.다섯째, 개신교와 동학의 관계는 ‘갈등’으로 시작되었으나 ‘충돌’이라불릴 만한 사건은 없었다. 우호적이라 하기는 어렵지만 적대적이지도 않았다. 동학교도 출신으로 개신교인이 된 사례도 여럿이다. 이는 당시 민중들이 종교를 선택할 때 종교사상에 크게 구애되지 않았음을 짐작케 한다.이같은 현상이 나타나게 된 근본적인 이유는 내한한 초기 선교사에게서 찾아야 한다. 그들이 한국인에게 전파한 개신교의 교리도 유일 신신앙이었으며, 이는 타종교와의 대화나 소통을 근본적으로 차단하는 것이었다. 이 시기 개신교와 타종교의 진정한 ‘만남’을 찾기 어려운 이유도 바로 여기에 있다. This is study was investigated on "The contact of the Korean traditional thought and the western thought in the modern age of Korea" by focusing on the relation between Protestantism and other religions. The follows are the summary of the study: First, the western thought should be distinguished from the Christian thought. The western missionaries introduced and propagated the western thought as well as the Christian thought to Korean people. However, almost all of Korean people accepted the western thought as the same one as Christian thought. While Korean persons accepted like this, the influence of Christian thought was overestimated differently from the actual circumstances in Korea. Second, the Protestantism had been grown thanks to social and economic factor instead of religious thought factor. This insistence was proved by the fact that the total number of christians dramatically increased right after the Sino-Japanese war and the Russo-Japanese war. The total number of christians in Korea could also increased because Koreans understood like that the Protestantism was the Western``s religion and it was a civilized religion. Third, in the Choeksapa (anti-enlightenment traditionalists party) to speak for the conservative force, they didn``t regard the distinction between the Protestantism between the Catholic importantly, and both of them were the target of expulsion. The Ongeon gaehwapa (moderate enlightenment party) also indicated their opinions similarly with the Choeksapa``s ones, but the Geupjin gaehwapa (radical enlightenment party) showed an active attitude toward the acceptance of the Protestantism. However, the Geupjin gaehwapa paid attention to the only civilization and culture of ``nations accepting the Protestantism``, and they didn``t have no interest in their religious thought. Fourth, there were many missionaries who showed a friendly attitude toward Buddhism and Confucianism as the religious culture of Korea. However, they emphasized the absolute superiority of the Protestantism and Christians in Korea accepted the opinion of the missionaries without any rejection. Monotheism made all of other religions the target of expulsion. Finally, regarding the relation between the Protestantism and Donghak (peasant revolution), it started from ``conflict`` but there was no case called as ``clash``. It``s hard to say that Donghak activists showed a friendly toward the Protestantism, but they did not seem so hostile to it. A lot of cases that Donghak activist became a Christian were found. Because of this reason, the fact that the public of the time selected his/her religion regardless of doctrine was assumed. The fundamental cause of the above status should be found from missionaries who came to Korea in the beginning. They spreaded Korean people the doctrine of the Protestantism as monotheism, and their such a propagation caused the fundamental blocking of the communication and interchange between other religious people. This is the reason why the contact of the Protestantism and other religions at the time was not found.

Communism and Capitalism, and Conservatism and Consumerism:

Jae shik Shin 성공회대학교 신학연구소 2017 Madang: Journal of Contextual Theology Vol.28 No.-

The aim of his paper is to describe some characteristics of Korean Protestantism in relation to the external context of Korean Protestantism, providing a general survey of the religious landscapes in Korea. Communism, Capitalism, Conservatism, and Consumerism will be selected to depict the characteristics of Korean Protestantism. The two terms, Communism and Capitalism, represent the external factors which have paved the way to the rapid growth of Korean Protestantism. Other two words, Conservatism and Consumerism are other pairs of internal factors, which connote the features of Korean Protestantism. With external and internal factors in Korean Protestantism, a term, megachurches, is another factor for understanding Korean Protestantism. Two types of megachurches have emerged through two stages after Liberation period in Korea. Each type of megachurch has a closely related to each pair of external and internal factors, respectively . The first type of megachurch was established by the refugees from North Korea between 1945 and 1950. Anti-communism is closely related with conservatism. Both are a twin rooted in same historical soil. The second type of megachurch had emerged during the process of economic development from 1960s to 1990s. Those emerging megachurches in the second stage have their membership with new migrators from rural areas. Those megachurches, located with the newly planned resident areas, became a bearer and a subject of capitalism and consumerism. Embodying the business-oriented structure and operation, those megachurches have proclaimed the material success and consuming the blessing, so called, the gospel of prosperity .

한국개신교의 현재와 미래

신재식(Jaeshik Shin) 한국종교학회 2012 宗敎硏究 Vol.68 No.-

The year 2012 is very meaningful for Korean Protestantism, for the year is one hundred anniversary of Korean Presbyterian Church, which as the biggest denomination of Korean Protestantism, possesses about 75% of Korean Protestant. This essay aims to examine the present situation of Korean Protestantism with its general features and to prospects its future. To achieve the goal, this essay is consists of three parts: an introduction, two main sections, and a conclusion. Following the introduction, the second section presents the general situation of Korean Protestantism with its aspects of growth, stagnation, and declination. To describes its current stagnation and declination, its membership, financial affair, and reputation. After 1985 them membership of Korean Protestants has been continuously declined, and especially during the last 10 years the young generation has left church four more times than elder generation. Regarding the financial aspect, the budget of Korean Protestant churches has decreased with the reduction of the number of economic activities within churches. Korean Church also falls into a crisis of its reputation due to its exclusive attitude toward non-Protestants and an aggressive policy of mission and evangelism. In sum, the Korean Protestantism has passed its climax and faced a sever crisis which never has been faced in the past. Considering the rapid growth of Korean Catholic Church, what is the reason of the declination of Korean Protestantism? It has lost the confidence of Korean society. The section III deals with the characteristics of Korean Protestantism in the relation of an organization and a religious discourse. The former is described with two key terms, church building Christianity and individual church system. In Korea, Christianity is identified with a church build, which leads an indifference of a social issues occur in outside of church. It is strengthened with an individual church system, which is responsible for its own budget, planning, and administration. Because of its individual church system, each church focuses its whole capability to get a more church member which will result in an individual church growth. Korean church within a survival game, strives for being a mega church. In this situation, the ministers are seized by the discourse of success and growth, imported from the USA. As long as, however, Korean Church has been occupied with the strong tendency of conservative theology and prosperity theology, the future of Korean Protestantism is not so optimistic.

6·25전쟁 중 개신교의 군내 활동과 정신전력

윤은석(Yun, En-seok) 국방부 군사편찬연구소 2018 군사 Vol.- No.107

The Main theme of the thesis is to reveal that Korean Protestantism contributed to the reinforcement for military spiritual war power of ROK armed forces during the Korean War through the faith activities of chaplains and protestant soldiers. After the outbreak of war, the chaplains appointed by the military supreme HQ under the banner of religious principles had an another purpose that promotes spiritual war power with faith in addition to evangelical work. Their preaching would quite often relate to the strengthening of spiritual war power, they had achieved this purpose through the actions of foundation of church, and worship, baptism on soldiers. It also gave assistance to promote spirit of soldiers that they comforted the soldiers who were fighting at a battle fields and disabled veteran. This study presumes Protestantism might contribute to military spiritual war power from three aspects. One is the commanders’ change into positive attitude about chaplains and Protestantism. Another is a large percentage of solders who chose Protestantism in the war. The other is the behaviors Protestant soldiers showed in the war. Through these examples, this study can estimate that the level of the spiritual war power that Protestantism gave soldiers. The study methodology of this study is literature research. Many articles on war relating to Protestantism is in Protestant newspaper. War veteran’s writing can be the channel through which we understand wartime. With these materials, this study reveals the spiritual war power through Protestantism.

한국 개신교와 탈종교화 - 막스 베버의 합리화 개념을 중심으로

임영빈 한국사회이론학회 2020 사회이론 Vol.- No.58

This study deals with Korean Protestantism in Korea, based on Max Weber’s explanation of value-rationality. Max Weber argues that Protestantism contributed to the rationalization of Western modern society by finishing the processes of disenchantment during the Reformation. Protestantism first played a role in the modernization process in Korea. Western Protestants established schools, hospitals, and modern facilities in pre-modern Korean society. It can be interpreted that the Protestantism of Korea has been related to rationalization in Korea. Protestants tried to reform pre-modern Korean society by introducing the concept of the equality of all humans. They especially supported the rights of women and lower class. However, recently, Korean Protestants seems to be regarded as an irrational religious group in post-religious times. Furthermore, the attitudes of Korean Protestants toward the COVID-19 calamity have exacerbated the crisis of Korean Protestantism. This study argues that Korean Protestantism should restore its own value-rationality, in order to cope with the adversity of COVID-19 and to overcome the crisis of religion. 이 글에서는 한국 개신교를 베버의 가치합리성의 관점에서 살펴보았다. 베버는 종교개혁을 통해 탈주술화 과정이 완성되었다고 설명하고 이 과정에서 개신교가 근대 사회의 합리화에 기여했다고 주장했다. 개신교는 우리 사회 근대화 과정에도 영향을 끼쳤다. 서구 개신교 선교사들은 학교, 병원, 근대 시설 건립을 통해 우리나라가 근대 사회로 변화하는데 영향을 주었다. 개신교는 이뿐만 아니라 전근대 조선 사회에서 당연시되던 여성과 노비 차별을 반대하며 평등 개념을 전파하기도 했다. 그러나 최근 한국 개신교는 탈종교화 시대를 맞아 위기를 겪고 있는데 이는 개신교가 가진 합리성의 위기라고 볼 수 있다. 개신교가 코로나바이러스 감염증(COVID-19)과 관련된 상황에 대처하는 태도는 과거 개신교가 보여주었던 합리성과는 거리가 먼 것이었다. 이 글에서는 베버의 합리성 개념을 중심으로 개신교가 서양 합리성 개념의 형성에 어떤 영향을 미쳤는지 살펴보고 현재 한국 개신교가 코로나 사태와 관련하여 여전히 그러한 합리성을 보여주고 있는지 살펴보려고 한다.

한국 근대 기독교와 여성적 글쓰기- 나혜석을 중심으로

김윤선 한국여성문학학회 2008 여성문학연구 Vol.19 No.-

This study analyzed trends in the recent Korean Protestantism and female writings through the life and work of Na, hye suk. She went to university in Tokyo which motivated her to join in a group of Korean students studying in Japan. The group was mainly composed of female protestants and Na, hey suk, later becomes a protestant and strive for a way to adapt her religion to art, social movement and to everyday life. For Na, Protestantism was not a religion to avoid the reality of Chosun, but an inner fire to realize the pain of Chosun people. She uses this energy to write. Artist was a person who works for Jesus according to what Na believed. In a writing called <Resurrection of a Grand Daughter>, she images ‘grandmother’ as ‘daughter of God’ who revives dying souls, and she calls it ‘Gospel of grandmother’. It is an artistic imagery of feminism plus Protestantism, and also is a customization of western Protestantism into a local one by literature. She saw ‘real love’ in a mother who suffers from pain inflicted by living as a Buddhistpriest but is a protestant. By sacrificing now and looking forward to the future, you can become a natural God. The way of real love, living a mother’s life and slowly go in the direction of heaven, is loving and caring each other, help the weak and never forgetting oneself. The real love she pursued was from Protestantism but was beyond the borders of religions. Na, hey suk did not avoid the reality or search for mundane happiness but finds a spiritual life which is free from mundane happiness or others’ eyes. She was a pioneer and an artist who tried to make the world happy and especially for the freedom of women. Na, hye suk was the first Korean writer in modern history to sublimate her religion to revolutionary thinking and artistic work. 본고는 나혜석의 삶과 글을 통해 한국 근대 기독교와 여성적 글쓰기의 관련 양상을 분석하였다. 그녀의 동경 유학은 여성 기독교인을 주축으로 한 유학생 집단에 동참하는 계기가 되었으며, 나혜석은 이후 기독교 신앙을 받아들여 이를 예술, 사회 운동 및 일상생활을 통해 실천하는 길을 모색했다. 나혜석에게 기독교는 조선의 민족 현실을 외면하거나 무화시키기 위한 종교로서가 아닌 조선의 현실과 인간 운명의 고통을 직시할 수 있는 내적 힘이었다. 그녀는 이러한 내적 힘을 여성적 글쓰기를 통해 구현해 낸다. 그녀에게 예술가라 함은 작품을 통해 예수의 일을 하는 사람이었다. 특히 「회생한 손녀에게」에서 ‘하나님의 딸’이라는 기독교 안에서 찾은 정체성을 죽어가는 생명을 살리는 존재인 ‘할머니’로 형상화하면서 이를 ‘할머니의 복음’이라 명명한다. 이는 여성주의와 기독교의 예술적 형상화이자, 서구 기독교를 문학을 통해 토착화한 것이기도 했다. 또한 그녀는 기독교 신앙 속에서 어머니로 살아가는 중의 고통의 경험을 통해 ‘참사랑’의 길을 발견한다. 현재를 희생하고 미래를 희망함으로써 자연 그대로의 하나님이 될 수 있으며, 어머니의 생활을 통해 천당 생활로 바뀌어 간다는 그녀가 주창한 참사랑의 길은 서로 사랑하고 서로 아껴주며 약한 자 를 도와주는 삶이자, 자기를 잊지 않는 삶이다. 그녀가 추구한 참사랑의 길은 기독교 신앙을 통해 영향을 받았으되, 기독교의 경계에 국한되지 않은 종교적 영성으로 확장될 수 있었던 길이기도 했다. 나혜석은 종교를 통해 현실의 고통을 무화하거나 세속적 행복을 구하지 않고 오히려 세속적 행·불행 및 평판에 구애됨 없이 살아갈 수 있는 영적(靈的)인 인간을 발견한다. 그녀는 영혼의 깨침으로 세상의 행복 특히 여성 해방을 위해서 헌신하고자 했던 선각자이자 예술가였다. 즉 나혜석은 종교적 체험을 세상의 개혁과 예술적 승화로, 특히 여성적 글쓰기로 옮겨놓을 수 있는 가능성을 열어 준 최초의 한국 근대 여성 작가였다.

한국 기독교에서 교회와 국가 관계: 선교 초기부터 해방 이전까지 정교분리 논의를 중심으로

최영근(Choi Young-Keun) 한신대학교 신학사상연구소 2012 신학사상 Vol.0 No.157

정교분리는 한국 개신교의 교회와 국가 관계를 규정하는 근본 원리로서, 종교의 자유와 종교 본연의 순수성을 지키기 위해서 정치적 중립과 정치 불간섭을 표방하는 종교적 신념이기도 하다. 그러나 정교분리는 주류 개신교의 사회 종교적, 정치적 이해관계를 지키기 위한 정치적 수사학의 기능을 하면서 다양한 맥락에서 복잡한 의미를 지녀왔다. 한편으로는 기성체제를 옹호하면서 정치적 저항을 금하기도 하였고, 다른 한편으로는 종교의 기치를 걸고 기독교의 이해에 반하는 정치 세력에 저항하기도 하였다. 이 논문은 선교 초기부터 해방 이전까지 한국 개신교의 교회와 국가 관계들을 정교분리의 관점에서 살펴봄으로써, 정교분리의 다양한 함의를 역사적 맥락에서 파악하고, 그 안에서 복잡하게 얽혀 있는 교회와 국가와 민족의 관계를 고찰하며, 이를 통해 오늘날 교회의 세속화와 정치화의 문제를 비판적으로 성찰하는 데 그 목적이 있다. 이 논문은 정교분리의 초기 네 시기를 개관한다: 기독교에 대해 배타적인 선교지에서 보호기제로 작용한 선교 초기, 정치적 민족주의로부터 교회를 분리하기 위해 자기정화의 기제로 작용한 대부 흥운동기, 일제의 탄압에 맞서 기독교적 가치와 교회를 보호하기 위해 예언자적 저항의 기제로 작용한 삼일운동기, 그리고 군국주의적 전체주의 국가에 의해 교회가 압도당한 일제말기. 결론적으로, 주류 개신교에서 정교분리 논의는 교회와 국가의 분리와 단절을 추구하기보다는 정치적 위기와 도전 속에서 기독교의 가치와 교회의 이해관계를 지키기 위한 수사학적 기능을 하였다. 오늘날 한국 교회에 심각하게 제기되고 있는 기독교의 정치화와 세속화의 문제는 교회가 본연의 순수성을 지키기 위해 자기정화의 기제로 정교분리를 우선적으로 회복할 것을 요청하고 있다. 그 바탕 위에서 교회는 사회를 향한 예언자적 사명을 감당할 수 있을 것이다. Separation of church and state has been a fundamental principle defining church-state relations in Korean Protestantism. It has been a religious rhetoric expressing political neutrality or noninvolvement to sustain religious freedom and integrity for Protestantism. Nevertheless, it often worked as a political rhetoric to maintain the socio-religious interests of the mainstream Protestantism: it prohibited political protest against state to support status quo on the one hand, and more actively offered religious resistance to the repressive political powers against Protestantism on the other hand. In this regard, separation of church and state is not so simple to define its reality without considering the varied contexts, in which the theory has been conditioned. This research historically investigates initial forms of churchstate relations in Korean Protestantism that would help to understand the later development and shed light on today’s problem about secularization of the church. This paper focuses on four initial stages, investigating how the rhetoric of separation of church and state worked in the different contexts. In the early period of Protestant mission, it functioned as the Protestant defense mechanism against the Confucian state hegemony. It worked as self-purification at the time of the Great Revival in 1907, through which the church separated from political nationalism, and conformed instead to the colonial hegemony. By contrast, it facilitated prophetic resistance to the repressive colonial state during the March First Movement in 1919 in order to protect Christian values and churches. In the last decade of Japanese imperialism, it hardly worked out while the totalitarian colonial state overwhelmed and maneuvered religion as a whole. Consequently, the discourses of separation of church and state advocated Christian values and defended ecclesiastical interests from political powers. Today’s problem on the secularization and politicization of Kor

Communism and Capitalism, and Conservatism and Consumerism: Some Contexts and Contents of Korean Protestantism

신재식 한국민중신학회 2017 Madang: Journal of Contextual Theology Vol.0 No.28

The aim of his paper is to describe some characteristics of Korean Protestantism in relation to the external context of Korean Protestantism, providing a general survey of the religious landscapes in Korea. Communism, Capitalism, Conservatism, and Consumerism will be selected to depict the characteristics of Korean Protestantism. The two terms, Communism and Capitalism, represent the external factors which have paved the way to the rapid growth of Korean Protestantism. Other two words, Conservatism and Consumerism are other pairs of internal factors, which connote the features of Korean Protestantism. With external and internal factors in Korean Protestantism, a term, megachurches, is another factor for understanding Korean Protestantism. Two types of megachurches have emerged through two stages after Liberation period in Korea. Each type of megachurch has a closely related to each pair of external and internal factors, respectively. The first type of megachurch was established by the refugees from North Korea between 1945 and 1950. Anti-communism is closely related with conservatism. Both are a twin rooted in same historical soil. The second type of megachurch had emerged during the process of economic development from 1960s to 1990s. Those emerging megachurches in the second stage have their membership with new migrators from rural areas. Those megachurches, located with the newly planned resident areas, became a bearer and a subject of capitalism and consumerism. Embodying the business-oriented structure and operation, those megachurches have proclaimed the material success and consuming the blessing, so called, the gospel of prosperity.

19세기 말 조선의 개신교 수용 양태(樣態)

조현걸 대한정치학회 2018 大韓政治學會報 Vol.26 No.1

This study attempted to examine the Mode of Protestantism during the process of being accepted into the Chosun society. First, in Chapter 2, this report referred to several cases that were already introduced in Chosun before Protestantism was widely received. Chapter 3 reviewed three factors: the treaties with Japan and Western countries, its procedure, and the period when Chosun became more open to negotiations with them. In addition to that, it discussed how those three factors affected Protestantism's acceptance and expansion. In Chapter 4, several features were closely reviewed during the period of Protestantism's acceptance and expansion. These features include the characteristics of missionaries, their missionary activities in the early days of mission, the socio-economic background of those who accepted Protestantism, and the socio-economic characteristics of the Northwest which was an important place for Protestant acceptance. As a result, I can confirm that the features seen in the process of acceptance and propagation of Protestantism have offered a positive environment and acted as factors in accepting Protestantism in Chosun in the late 19th century. 본 논문은 개신교가 수용되는 과정에 영향을 미친 환경적 요인들이 어떠했을까 하는 질문에 초점을 맞추어 논의를 전개하였다. 개신교라는 실체는 변함이 없지만, 개신교가 수용되는 여러 가지 환경적 요인들이 다르다면, 개신교의 수용・전파과정에서 나름의 개별성과 특수성을 띠게 될 것이며, 이러한 개별성과 특수성이 향후 개신교와 정치의 상호작용 관계에 미치는 영향이 다를 것이라는 전제에서 출발하였다. 따라서 개신교 수용 과정에서의 초기 조건은 매우 중요한 의미를 지닌다고 하겠는데, 개신교 수용 초기에 영향을 미쳤던 정치・사회적 조건들의 특성을 규명하는데 목적을 두었다. 이 같은 목적에서 본 논문은 개신교가 조선에 본격적으로 전파되기 이전, 조선에서 형성되고 있었던 개신교 수용의 자생적 기반에 대해 살펴보았다. 그리고 조선이 일본 및 서구국가들과 체결한 통상조약들을 통해 개신교를 전파하고자 한 서국국가들과 조선의 역학관계 그리고 이 과정에서 나타난 조선조정의 태도에 대해 고찰하였다. 그리고 제4장에서는 개신교 수용과정에서 나타난 몇 가지 정치사회적 요인들, 즉 주도적으로 개신교 선교사를 파송한 국가 및 초기 개신교 선교사들의 종교적・정치적 성향, 조선의 개신교 수용 주체들의 정치경제적 배경 및 지리적 배경에 대해 살펴보았다. 이러한 초기의 조건들은 향후 교회조직이 전국으로 확산되고, 개신교가 한국사회에서 영향력 있는 사회집단으로 등장하면서부터, 당시의 시대적 요구 그리고 국가 또는 정치와의 상호작용을 통해 한국사회에 커다란 영향을 미쳤다고 하겠다.