한국 재래종교(在來宗敎)의 ‘구원’관

이호재(Lee, Ho-Jae) 혜암신학연구소 2018 신학과교회 Vol.10 No.-

This paper examines the meaning of salvation in Confucianism, Buddhism, and Taoism, which are the traditional religions of Korea. The scope of the study covers religions that were present in Korea before Christianity was introduced into the country. Under the traditional religious category, a semantic system similar to ‘salvation’ in Christianity, which is present in the respective religions of Confucianism, Buddhism, and Taoism, is discussed from a religious viewpoint. The religious landscape in Korea does not indiscriminately accept foreign religions. Emphasis is placed on selection based on religious traits such as Fung-Ryu( 風流性 ) or Muism( 巫敎性 ) in Korea. Fung-Ryu( 風流性 ) acts as a positive mechanism to create a creative religious culture, whereas Muism( 巫敎性 ) acts as a passive and negative mechanism. Fung-Ryu( 風流 性 ) or Muism( 巫敎性 ) form the essence and core of religion in Korea and function as a frame of reference for the acceptance and interpretation of foreign religions.This clearly concludes that traditional religions like Confucianism, Buddhism, and Taoism have religious systems similar to Christianity. Though not equivalent to the salvation in Christianity, traditional religions have been categorized as having a corresponding salvation system in the study. Firstly, Confucianism consists of world views that are realityoriented. Through Confucian rituals such as the “Four Ceremonies” of Capping, Wedding, Funeral and Ancestral Rites, confucianism followers inherit and propagate a community of filial piety in the form of clans, seeking salvation within an everlasting community of remembrance. Secondly, Mass Buddhism pursues the salvation views of ‘Here and Now’ that create a world of Nirvana in coexistence with all living creatures by Bodhisattva Conduct and breaking away from Pratītyasamutpāda and retributive justice. Thirdly, although the development of Taoism into a religious body is limited by the nature of the religious climate in Korea, focus has been placed on Taoism as a religious system that seeks immortal salvation through the creation of a universal body in combination with the way of eternal life. Thus, it can be deduced that the ultimate human character pursued in traditional religions, though non-interfering with the views of certain religions, is made up of religious views that realize permanent existence through the religions own belief and ritual systems. This shows that Confucianism, Buddhism, and Taoism are formed as one whole religious system under each respective religious and cultural contextual system, and that permanent salvation is a phenomenon that works within the meaning and ritual system framework of each religion.

종교의 미래와 평화문명

염승준 한국평화종교학회 2020 평화와 종교 Vol.0 No.10

미래의 종교를 구상하기 위해서 과거 종교의 역사를 도외시 할 수 없다. 정치 및 경제와 결탁해 타락한 과거 종교의 정의롭지 못한 역사는 현재까지 여전히 반복되고 있기에, 그러한 과거 종교 역사로부터의 사슬을 끊을 수 없다면 종교의 미래도 없다. 미래 종교의 구상을 위해 종교에 대한 인류 인식의 전환, 변혁 그리고 혁명이 필요하다. 본 연구는 종교적 변혁과 혁명을 성취하기 위해 과거 종교의 역사를 ‘상상의 허구’ 또는 전통 종교의 정체성을 ‘모래 위에 그어진 선’에 불과한 것으로 보는 유발 하라리(Yuval Hoah Harari)의 급진적인 관점과 ‘안심용 형이상학으로서의 종교’를 비판하고 있는 호베르또 망가베이라 웅거(Roberto Mangbeira Unger)의 미래의 종교The Religion of the Future를 중심으로 미래의 종교를 구상해 본 것이다. 아직 도래하지 않은 종교의 미래를 구상하는 것이 추상적이고 공허한 담론에 그치지 않게 하기 위해 인류가 현재에 처한 기후위기, 난민 등과 같은 전지구적 위기에 종교가 어떤 역할을 할 수 있는지에 대해서도 미래의 종교를 구상할 때 함께 고려가 되어야 한다. 현재가 없는 미래는 없기 때문이다. 울리히 벡(Ulich Beck)의 자기만의 신Der eigene Gott: Von der Friedensfähigkeit und dem Gewaltpotential der Religionen에서의 ‘종교의 개인화’에 대한 통찰 역시 미래 종교 구상에 도움이 될 수 있다. ‘종교의 개인화’ 또는 ‘자기만의 신’과 같은 개념은 전통종교 비판과 직결되며 오직 ‘신종교운동’의 차원에서 고려될 수 있는 미래종교에 부합하는 새로운 특징으로, 그것은 곧 인류의 생존과 직결된 전지구적 위기를 극복할 ‘세계시민적 정치’에 기여할 수 있다. 본 연구는 미래 종교 구상을 위해서는 전통 종교 비판이 불가피하기에, 유발 하라리와 호베르토 망가베이라 웅거의 전통 종교비판과 울리히 벡의 ‘자기만의 신’ 개념을 중심으로 한 ‘신종교운동’이 현재 전지구적 위기에 대응할 수 있는 종교의 현재적 역할이며 그러한 현재적 역할이 미래 종교의 존속 여부에 중요한 요소임을 강조하고자 하였다. In order to conceive of a future religion, the history of the past religion cannot be neglected. The unjust history of the past religion, which has fallen in coordination with politics and economy, is still repeated to this day, and there is no future of religion unless the chain from such a past religious history can be broken. The transformation, change, and revolution in human perception of religion are needed to envision the future religion. This study is based on the radical view of Yuval Hoah Harari, who regards the history of past religions as imaginary fiction or identities of traditional religions as ‘lines drawn on the sand’ to achieve religious transformation and revolution. This is an attempt to conceive of a future religion based on Roberto Mangbeira Unger’s The Religion of the Future, who criticizes ‘feel-good metaphysics’. The future religion should be discussed at a revolutionary level that calls for a transformation of human consciousness. To ensure that envisioning the future of a religion that has not yet arrived is not just an abstract and empty discourse, it is time to conceive of the future religion as to what role religion can play in the global crisis such as the climate crisis and refugees facing humanity. It must be considered together. Because there is no future without the present. The insights into ‘personalization of religion’ in Ulich Beck’s Der eigene Gott: Von der Friedensfähigkeit und dem Gewaltpotential der Religionen can also be helpful for future religious initiatives. Concepts such as ‘personalization of religion’ or ‘the god of one’s own’ are directly linked to criticism of traditional religions, and are new features corresponding to future religions that can only be considered in the dimension of the ‘new religious movement’, which is directly linked to the survival of mankind. It can contribute to ‘global civic politics’ that will overcome the global crisis that has become. In this study, since criticism of traditional established religions is inevitable for future religious planning, the ‘New Religious Movement’ centered on the traditional religious criticism of Yuval Harari and Roberto Mangabeira Unger and Ulrich Beck’s concept of ‘the god of one’s own’ is the currently present role of religion that can cope with the global crisis, and it is intended to emphasize that such a present role is an important factor in the continuation of a religion in the future.

새로운 세계종교 수업을 위한 제언: 전통과 이론의 구분을 넘어선 세계종교 교육

방원일 종교문화비평학회 2018 종교문화비평 Vol.34 No.34

The classroom of World Religion is a special place serving as a channel through which the social demands for the religious studies are communicated. The harmonization of the academic ideals with the realistic demands within the lecture can be an important attempt to test the social role of the religious studies. New suggestions are required to dissolve the gaps between the ideals of religious studies and the reality of the lecture room, rather than sticking on the conventional teaching styles; limited time frames, within pre-programmed lectures, and the various levels of students. In the past, the World Religion classes are given under the assumptions and even the prejudices of the separation between the tradition and the theory. This idea of separation could not be avoided that World Religion is a kind of class of conveying the 'clear facts' about the religious traditions. However, recent religious studies criticizes that the past classes have been merely functioned as transferring of the knowledge system and now required to present a new paradigm of World Religion. Alternatively, World Religion classes of today encourage the students to virtually recognize the 'facts' of religion as the 'discourses' of religion, and to provide them with the ability of criticizing it in every regards. This effort is to establish a new identity as the study of religion and the realistic demands for the religious studies. The members of this Institute for Religion and Culture have so far confusedly experienced of teaching the World Religion classes in Korean context. Based on this conflicting experiences, they published a book which succinctly showed the problems of the reality and ideal of the study of religion in the Korean classroom. Some limitations and defaults of the book should be pointed, but it contains clues approached to the problematics that can be linked to the critique of the World Religion paradigm, of which the students of religion of today are now discussing. The progress of the World Religions class can be anticipated if we put together the problematics and the clues in it and produce a new text focused on the raised questions. 세계종교 강의는 종교학에 대한 사회적 요구가 전달되는 통로의 역할을 하는 특별한 수업이다. 강의 내에서 학문적 이상과 현실적인 요구를 조화하는 것은 종교학의 사회적 역할을 시험하는 중요한 무대를 실험하는 의미를 지닌다. 한정된 시간, 강의라는 형식, 다양하고 많은 수강생을 이유로 기존의 수업 방식을 고수하기보다는 종교학의 정체성을 녹여낼 수 있는 새로운 시도가 요청된다. 기존의 세계종교 수업에는 종교학 내의 전통과 이론의 잘못된 구분이 전제되어 있었다. 세계종교가 종교전통에 대한 ‘명확한 사실’들을 전달하는 수업이라는 생각에서 벗어나지 못했다. 그러나 최근 종교학계에서는 기존의 수업이 지식체계 전달에서 벗어나지 못함을 비판하고 새로운 세계종교 패러다임을 제시하고자 한다. 대안적인 세계종교수업은 종교에 대한 ‘사실’들이 사실은 ‘담론’임을 인지하고 이를 비평할 수 있는 능력을부여하는 것을 위해 노력한다. 이러한 노력은 종교학이 당면한 현실적인 요청에 부응하면서도 자신의 정체성을 확립하는 길을 모색하는 것이다. 한국종교문화연구소는 한국의 강의실에서 세계종교 강의를 진행했던 이들을 구성원으로 하고 있으며, 이들이 저자가 되어 한국 강의실에서 느낀 문제와 나름의 답변을담은 교재를 발간하였다. 현재 시점에서는 그 책이 가진 현실적인 한계들을 지적할 수있지만, 중요한 것은 그 책이 지금 종교학계가 논의하는 세계종교 패러다임 비판과 연결될 수 있는 문제의식의 실마리들을 포함하고 있다는 점이다. 현재 시점에서 그 실마리들에 대한 학문적 진전을 모아 물음 중심의 새로운 교재를 기획한다면, 세계종교 수업의한 단계 진전이 이루어질 수 있을 것으로 기대된다.

프랑스어권 서부아프리카의 종교현황과 기독교 선교과제 - 부르키나파소를 중심으로

박소현 한국복음주의선교신학회 2020 복음과 선교 Vol.49 No.-

This paper addresses two subjects: the current state of religion in French West Africa, and Christian missions in Burkina Faso. French-speaking West Africa accounts for one-third of Africa and holds a very important position in terms of mission strategy. However, fewer missionaries are dedicated to this region than the other English-speaking ones although this place needs the same love, care and dedication. Therefore, this paper aims to give insight on French West Africa and the challenges of the current state of Christian mission. In Burkina Faso, a French-Western West African country, traditional religions were already established in their belief system before Islam and Christianity entered. Traditional religions are centered on clan, tribe and community rather than the individual. These values can be observed through culture, religion, society, and customs, and much of their lives are moving with traditional religion. Their Islam is not pure Islam, but a mixed Islam, or Islam that grew up with traditional religions. They have a strong tradition of religion, such as making a piece of paper with a verse from the Quran, healing Muslims and chasing evil spirits. For them, Islam can be explained as an action-based religion based on traditional religion. Christianity is no different, which is why a missionary theo-logical approach is needed for sharing the gospel. In addition, it is very important to make sure that the correct Christian worldview is established from an early age in order to break the traditional beliefs that are located deep in the worldview. In the field, missionaries of various nationalities are working in various ways, such as church planting, educational mission, medical mission, mission for the street children, Bible translation, and disabled mission. But they all leave much to be desired. The areas left to be addressed in this paper will require ongoing research. It is also expected to bring about missiological work through interest and follow-up research in French-speaking West Africa. 본 논문은 프랑스어권 서부아프리카의 종교 현황 및 부르키나파소의 기독교선교 과제를 중심으로 다루었다. 프랑스어권 서부아프리카는 아프리카 전체의 1/3을 차지하고 있고, 선교전략적인 측면에서 매우 중요한 위치에 자리잡고 있다. 그러나 영어권에 비해 헌신하는 선교사들이 적어 많은 사람들의 사랑과 관심 그리고 헌신이 필요한 곳이다. 따라서 본 논문을 통해 불어권 서부아프리카를 알리고 현재 기독교 선교의 현황을 통해 직면한 과제가 무엇인지 살펴보려고 한다. 불어권 서부아프리카의 한 국가인 부르키나파소는 이슬람과 기독교가 들어오기전 이미 토속종교가 그들의 신념체계로 자리 잡고 있었다. 토속종교는 개인의 것이 아닌 씨족, 부족 그리고 공동체를 중심으로 한다. 이것은 문화, 종교, 사회, 관습 등에서 흔하게 나타난다. 그들의 삶의 많은 부분이 토속종교와 함께 움직이고 있음을 볼 수 있다. 이슬람은 순수한 이슬람이 아닌 민속이슬람 즉 토속종교와 함께 성장한 이슬람이다. 이들은 꾸란의 한 구절을 적은 종이를 부적으로 만들어 무슬림들의 병을 고치고 악령을 쫓는 등 전통 종교적 색이 강하게 나타난다. 이들에게 있어서 이슬람은 토속종교를 바탕으로 한 행위 중심의 종교라고 설명할 수 있다. 기독교 역시 다르다고 할 수 없다. 따라서 이들에게 복음을 전하기 위해서는 선교신학적 접근이 필요하다. 또한 이들의 세계관 깊숙하게 자리하고 있는 전통신념을 깨기 위해서는 어린 시절부터 올바른 기독교 세계관이 자리잡도록 해야 하는 것은 매우 중요한 일이다. 현장에서는 교회개척, 교육선교, 의료선교, 거리의 아이들을 위한 선교, 성경번역, 장애인 선교 등 여러 분야에서 다양한 국적의 선교사들이 사역하고 있으나 여러 가지 측면에서 매우 미비하다. 본 논문에서 언급되어진 과제로 남겨진 부분에 대해서는 지속적인 연구가 필요할 것이다. 또한 프랑스어권 서부아프리카에 대한 관심과 후속 연구를 통해 선교학적 업적을 가져올 것을 기대한다.

Code Switching in Religion: From Ancestors to Christian Prophets in Southern Africa

아네키 쥬베르트 장로회신학대학교 세계선교연구원 2008 선교와 신학 Vol.22 No.-

With their hands humans create religious objects, with their eyes they view them as part of a religiously meaningful whole, and with their minds and bodies they engage in rites that have decisive symbolic meaning. All these codes, be it material objects, verbal, or non-verbal actions, are interrelated, and together they signify a coherent way of understanding human life. But religion would be no religion if humans do not, through their bodily actions, communicate to each other that supernatural forces are also involved in their common world and individual lives. The involvement of supernatural forces are constantly communicated in experienced by community members in their religious human actions. During their first encounters it was impossible for Europeans, who understood their world in terms of the great stories from the Judeo-Christian tradition, to understand the religious codes of the indigenous African inhabitants. Because of the European agent's inability to recognize the Khoikhoi language, Khoe, with its many clicks as a linguistic code, this difficult language was often equated with animals sounds and became the natural link between the language of men and that of animals. The Khoikhoi were regarded by the Europeans as the creatures that bridge human and animal domains. The denial of Khoikhoi religion was based on the perceived absence of language, Christian doctrines and practice in the lives of indigenous people. From the position of mediating true revelation about God, and his salvation of the world through Christ, the tendency of western Christianity was to uproot heathen objects, actions and words, and to replace these with a new cultural and religious order based on the norms and principles of Christianity. Mission influence therefore stretched beyond merely providing a religious framework to the cultural transformation of the societies touched by their work. Apart from not understanding the importance of the indigenous practices for the indigenous people, missionaries also failed to switch religious and cultural codes into viable alternatives for the advancement of indigenous societies. This situation caused the distortion of Christian references by indigenous converts, since new African meanings were assigned to old Christian/European signs/codes. The close association of the missionaries and their Christian faith with the European culture led to a crisis on the part of the indigenous people, who were the recipients of the mission wo가. This crisis led to an explosion of African religious codes into various new forms of African religion, resulting in the emergence of African Indigenous Churches, whose leaders play important roles in religious code-switching in Southern Africa. Breaking away from the traditional western churches, African Independent Churches (AICs) have been formed. The founders of the AICs have remolded Christianity from their experience of traditional African religion, The liturgies, diction, ethos, ceremonies, style and protocol are designed to serve the needs and character of the African people. African Independent Churches are a result of the interaction between African people's peculiar African indigenous approach to a western Christianity and their own traditional customs and ideals. The adaptation of a western religious ethos to a traditional African sometimes borders on syncretic distortion. The other side is also true where adaptations lead to "an imaginative transformation of ancient customs so that it amount to a legitimate christianizing of Christian indigenisation."

An African Christian Theological Evaluation of God in Selected Major Religions

( Abiodun Aderele ) 삼육대학교 선교와사회문제연구소 2021 Asia-Africa Journal of Mission and Ministry(AAMM) Vol.24 No.-

Worship is a reality in different religious contexts. It moves beyond the physical to the spiritual. Moreover, the scholars of religion have also tried to reconcile the one whom worship is directed to in various religions under the concept of “God” in religion. This paper followed harmonisations of the concept of God, which is termed to be the same for all religions by some and termed to different by others. So, it is necessary to use an evangelical Christian theological basis to evaluate the understanding of “God” in two major religions on the soil of Africa. This paper, therefore, introduces the topic, discusses the concept of God in African Traditional Religion, and explains the concept of God in Islam. Also, it critically and theologically evaluates the two worldviews through the lens of an African Christian theologian from an evangelical perspective. This study concludes that several characteristics such as love, Trinity and freewill concerning human beings differentiate God in Christianity from God in Islam and African Traditional Religion.

한국의 다종교, 다문화 상황 속에서 기독교 복음의 의미: 종교편향 논란의 극복을 중심으로

이은선 ( Eun Seon Lee ) 한국복음주의신학회 2011 성경과신학 Vol.59 No.-

다종교 사회인 한국에서 1990년 이후에 불교계와 기독교계의 갈등이 드러나기 시작했는데, 현 정부 들어 2008년의 시청광장에서 열린 범불교도 대회 이후에 갈등이 더욱 고조되고 있다. 정부는 이러한 갈등을 해결하기 위해 공무원들의 중립을 강조하는 규정들을 보완하고 있다. 기독교인들 고위공직자들도 종교적 중립을 지키면서 자신들의 신앙을 건강하게 구현하도록 노력해야할 것이다. 정부는 전두환 정부가 민족문화의 보존과 발달을 국가의 임무로 규정한 이후에 유교와 불교의 전통종교와 민족종교와 민속종교에 많은 재정적인 지원을 하고 있다. 특히 불교를 가장 집중적으로 지원을 하여 문화재와 관련된 예산의 78%를 불교에 지원하고 있다. 이러한 지원 가운데 템플스테이와 단군상 건립 지원과 강릉 단오제를 비롯한 각종 지역의 무속 행사들은 각 종교의 포교활동을 돕는 성격이 강하다. 그러므로 정부는 종교와 관련된 문화행 사 지원에서 정교분리의 원칙에 위반되지 않도록 상당히 신중해야 하겠다. 한국기독교인들의 신앙은 여러 종교의 혼합현상을 가지면서 정체성이 확립되지 못한 경우가 많다. 그러한 가운데 민족과 전통을 강조하는 사회적인 분위기 속에서 우리 민족의 기독교에 대한 호감도가 상당히 줄어들고 있다. 그러므로 기독교도 공공성을 강화하여 사회적인 신뢰를 구축하며 민족문화의 발전에 기여하는 방향을 모색해야 할 것이다. In multi-religious Korean society, since 1990 the conflict between Christianity and Buddism is beginning to appear and in this government after the pan-Buddist meeting at the city hall square, the conflict was strongly heightening. The vehement attack against the religious bias policies of this government by the traditional religions is lied in the background of theses problems. Because of the criticism against the religious biases, the government revised the service regulation of the public servants, the Government Officials Act, and the Local Officials Act. And it strengthened the religious neutral duty of the public officials. Accordingly although christians proclaimed the gospel in the individual level of faith, they ought to avoid the proclamation of the gospel through the public office. The government gives traditional religion and national religion and folk religion the sizable financial aids after Jun Du Hwan Government regulated the state`s duty to develop the national culture. In particular the government gives Buddism 78% of the cultural asset budget. And the recent financial aid of the temple stay and the erection of Dangun statues and shamanism regional feasts such as Gangneung Dano Festival have the character to help the propagation works of their religions. Therefore these works have caused the conflicts with christianity. And these financial aids seems to violate the principle of the separation of the church and state. So the government is careful not to violate this principle at the financial aid of these cultural works The faith of Korean Christians has the mixing phenomenon of multi religions. In these social circumstances Korean society insists the nation and tradition and the favor on the Christianity is largely dropping. So the Christianity has to investigate the methods to reinforce the publicness and build the social credibility and serve the development of the national culture.

Dialogue between Buddhism and Won-Buddhism: With Special Reference to Won-Buddhism’s Buddhist Reformation

원영상 동국대학교 불교학술원 2014 International Journal of Buddhist Thought & Cultur Vol.23 No.-

This paper attempts to examine the dialogue between Buddhism and Won-Buddhist reformation. First, it investigates the religious character of Won-Buddhism from the perspective of historical development, it also examines the aspect of popular religion based on traditional Buddhism and comprehensive religion. Finally, Won-Buddhism as an engaged Buddhism is shown to be a modernized Buddhist order. The dialogue between Buddhism and Won-Buddhism was developed through tradition and reformation, singled-minded practice and harmonious comprehensiveness. As for the former, it was compared with traditional orders in Korea, explored the possibility of dialogue between both sides, while considering Won-Buddhism’s deconstruction and newly organization of the Three Jewels of the Buddha, Dharma, and Saṃgha. As for the latter, it sought dialogue between the sect-centric traditional orders of Buddhism and the aspect of the harmoniously comprehensive thoughts of Won-Buddhism. In other words, it elucidated the character of Won-Buddhism as a comprehensive Buddhism and a comprehensive religion, harmonious comprehensiveness between the spiritual and scientific civilization, and the aspect of unity of religious and economic lives. It also argued from the position of traditional Buddhism about how to accept and communicate with it. It illuminated that traditional Buddhism and Won-Buddhism at last should learn from each other and need to cooperate and unite to respond to local as well as global issues.

유진 오닐의 『황제 존스』에 나타난 인간 구원의 문제 연구

강준수 한국문학과종교학회 2016 문학과종교 Vol.21 No.1

본 연구의 목적은 작품의 주인공이 아프리카 전통 종교에 대항하면서 내적 변화의 과정을 거치면서 구원을 받을 수 있는 가능성에 대해서 살펴보는 것이 다. 위대한 드라마 작가인 유진 오닐은 『황제 존스』에서 아프리카 전통 종교와 기독교 사이에서 갈등을 겪고 있는 주인공을 성공적으로 묘사하고 있다. 아프리 카 전통 종교는 신비로운 힘이고 영적인 개념으로 설명될 수 있다. 영적인 존재 인 살아있는 조상 혼령은 아프리카인들의 마음에 깊이 새겨져 있고 그것은 그 들에게 강한 영향력을 행사하고 있다. 극의 첫 장면에서 존스는 기독교 믿음의 핵심인, 그리스도에 대한 믿음이 그렇게 크지 않다. 예를 들어, 그는 은 총알만 이 자신을 죽일 수 있다는 아프리카 전통 종교의 신화를 만들고 있다. 비록 존 스가 아프리카 원주민들이 만든 은 총알에 의해서 죽임을 당함에도 불구하고, 그는 구원의 가능성을 부여받는다. 왜냐하면, 그는 자신이 내적 좌절을 경험할 때마다 무릎을 꿇고 그리스도를 향해서 기도를 올리고 있기 때문이다. The purpose of this paper is to examine the possibility of ‘salvation’ through the process of protagonist’s inner change against African traditional religion. The greatest dramatist, Eugene O’Neill describes protagonist’s conflict successfully between the African traditional religion and Christianity in The Emperor Jones. African traditional religion is mystical power and the concept of spirit. The existence of spirit, the living-dead has structured a place at the center of the African’s mind where it can reside and strongly influence. At the first scene, the core belief of Christianity, Jesus Christ, does not have a sufficient place in Jones’ belief. For example, he makes a myth that only a silver bullet can kill him. Thus, Jones uses the strong influence of the traditional religion which still resides in Africans’ belief. Although Jones is killed by a silver bullet Africans made, he is given the possibility of salvation. Because he prays toward Jesus Christ with kneeling down at every moment of his internal distress.

아프리카 인유학과 ‘전통종교’의 창조

장용규(Chang Yong-Kyu) 한국아프리카학회 2006 한국아프리카학회지 Vol.24 No.-

The paper pursues the inventive process of African 'traditional religions'. The term 'inventive' is employed here in order to connote some negative aspects of African traditional religions. It is manipulative and coercive in a sense that African traditional religions had been largely created by early 19th missionaries and anthropologists. Armed by romanticism, historical diffusionism or evolutionism, European missionaries had been long denied the religious nature of African belief systems. African belief systems had been not only marginalised, but also degenerated. Using derogative terms, such as, savage, barbarious and primitive, missionaries had negated the possibilities of African people created their own belief systems. As time passed and colonial rules had been, however, fmnly planted on African soil, missionaries understandings on African belief systems had been slowly changed: acknowledging the presence of African belief systems. Missionary-anthropologists like Callaway, H., Bryant, A. T., Junod, H., had published influential monography on Zulu and Thonga belief systems. But their understandings on African belief systems had been based on Christian hierarchies: the God on the top of the cosmology and the evil the bottom; the sharp contrast between the good and the evil. They were the scholars who had laid the firm foundation on the study of African religions. Heired from those missionary-anthropologists, modem anthropologists have intensively studied various African societies and tried to systemise African belief systems.