GLOCALITY OF WORLD CHRISTIANITY FOR THE UNDERSTANDING OF THE PARTICULARITY OF THE KOREA BAPTIST CONVENTION

김완 Torch Trinity Graduate University 2022 국내박사

본 논문의 취지 및 핵심질문은 다음과 같다: 지구촌기독교(World Christianity, 혹은 세계기독교)의 글로컬(glocal)한 성격은 무엇이며 그것이 어떻게 기독교한국침례회(The Korea Baptist Convention)라는 한 지역적 케이스에서 드러난 특이성을 이해하는데 도움이 될 수 있는가? 이에 답하기 위해 본 논문은 네 가지의 과정을 거친다. 먼저는 지구촌기독교의 현상과 그 개념화 과정을 살펴보고, 둘째로는 지구촌기독교의 핵심이라 할 수 있는 글로컬한 성격은 무엇이며 그것이 남반구(Global South) 기독교에서는 어떠한 특징들로 나타났는가이고, 셋째로는 세계 침례교의 전통과 기독교한국침례회의 역사를 돌아보고, 마지막으로, 기독교한국침례회의 독특한 케이스를 지구촌기독교의 글로컬리티(glocality)라는 맥락에서 조명해 보는 것이다. 지구촌기독교의 현상학적 특징은 그간 많은 역사가와 신학자들의 주목을 끌어왔다. 이 현상의 핵심은 기독교인구가 서구 중심에서 비서구 중심으로, 그것도 지난 한 세기내의 짧은 시간안에 인구비적인 변화를 일으켰다는 것이다. 20세기초까지만해도, 아시아 및 아프리카인들에게 기독교에 대한 전통적인 이해는 ‘금발에 하얀 피부를 가진 외국 선교사들과 서양 문명’이 합쳐진 개념이었다. 그러나 20세기에 들어서면서부터 발전된 통계와 인구비적 연구들은 이러한 전통적인 기독교에 대한 관념에 도전장을 던졌다. 이러한 연구들은 기독교가 더 이상 서구의 종교가 아님을 보여주었다. 오늘날의 대부분 그리스도인들은 서구 국가들에 있지 않다. 오히려, 기독교인들은 전세계 모든 곳에 존재한다고 보아야 한다. 이러한 인구비적인 변화는 지구촌기독교의 세 가지 두드러지는 특징들을 보여주고 있는데, 그것은 기독교의 지형도에 있어서 남반구의 대두(Rise of Global South), 오순절계의 대두(Rise of Pentecostals, 은사주의운동을 포함), 그리고 독립교파들의 대두(Rise of Independents)이다. 하지만, 지구촌기독교 현상은 단순한 지정학적 변화 그 이상의 중요한 시사점을 지닌다. 우선, ‘글로컬리티’는 지구촌기독교의 가장 중심적인 특질이며 본 논문의 논리적인 뼈대이다. 글로컬(glocal)이라는 말은 세계적(global)이란 말과 지역적(local)이란 말이 서로 상호작용적임을 설명하기 위해 합쳐진 단어이다. 도대체 어떻게 글로컬리티라는 개념이 지구촌기독교에 대한 담론 속에서 개념화되고 있는 것일까? 지구촌기독교의 글로컬리티는 남반구 기독교의 세가지 구체적 특징들로 대표되고 있다고 할 수 있다. 남반구 기독교는 보편적으로 민족주의(nationalistic), 은사주의적(charismatic), 보수적(conservative) 특징을 보인다. 이러한 세가지 특징으로부터, 본 논문은 기독교한국침례회의 역사를 새롭게 조망한다. 지난 120여년의 기독교한국침례교의 역사는 침례교인들의 역동적인 선교적 유산(global impact)을 보여줄 뿐만 아니라, 외국 선교사들로부터 전해진 전통적인 침례교와는 구별되는 그들 만의 독특한 특징들(local response)도 가지고 있다. 이처럼, 기독교한국침례교의 특이성은 지구촌기독교의 핵심적 특징이라 할 수 있는 글로컬리티의 맥락에서 볼 때 보다 잘 이해될 수 있다. 결국, 본 논문은 지구촌기독교의 글로컬리티(Glocality of World Christianity)라는 이중적 역동성에 대한 이해가 각자의 기독교 전통을 훨씬 더 깊고 풍성하게 인식하게 함을 주장하는 바이다. This dissertation asks a central question: How is the particularity of the Korea Baptist Convention understood from the glocal context of World Christianity? For the answer, this dissertation first explores the phenomenon of World Christianity and its conceptualization; secondly examines the glocal nature of World Christianity and identifies the major glocal characteristics of Christianity, especially from Global South; thirdly investigates the Baptist tradition and the history of the Korea Baptist Convention (KBC); and finally discuss the particular case of the KBC in light of the glocality of World Christianity. The world has seen a phenomenon called World Christianity that has attracted the attentions of historians and theologians. The noticeable feature of this phenomenon is a demographic shift of Christian population from the West to the non-Western world within a short amount of time during the last one century. A traditional understanding of Christianity to Asians and Africans until the early 20th century was a combination of foreign missionaries—white skin with blond hair—and Western civilization. However, statistics and demographic studies in the 20th century challenged the traditional perception of Christianity. Statistics show that Christianity is no longer a Western religion. Majority of Christians today do not belong to the Western countries. Christianity is truly worldwide in its scale. Demographic shift shows three emerging features of World Christianity: Rise of Global South, Rise of Pentecostals, and Rise of Independents. However, World Christianity is more than a demographic transformation. Glocality is the essential nature of World Christianity and the logical framework of this dissertation. The term glocalization was coined to explain the interaction between the global and local. How has been the glocality conceptualized in the discourses of World Christianity? The glocality of World Christianity is specifically represented as three characteristics in the Christianity of Global South: nationalistic, charismatic, and conservative. From this context, this dissertation explores the history of the KBC in terms of the above three characteristics (nationalistic, charismatic, and conservative). The 120 years of the KBC’s history has kept the vital missional legacy (global impact) of the Baptists; yet it discloses its own characteristics (local response) that differentiate her from the Baptist tradition that foreign missionaries brought. The particularity of the KBC can be better understood from the glocal context of World Christianity. The particular case of the KBC also well demonstrates the glocality of World Christianity through its distinctive history. This dissertation argues that the understanding of World Christianity, especially with the glocality as its core binary force, provides the context that helps to find one’s own Christian tradition in more meaningful way.

THE INDIGENIZATION OF CHRISTIANITY IN KOREA : NORTH AMERICAN MISSIONARIES' ATTITUDES TOWARDS KOREAN RELIGIONS, 1884-1910

옥성득 Boston University 2002 해외박사

This study examines the first encounter between Western Christianity and Korean religions at the turn of the twentieth century. Its central thesis is that North American missionaries gradually adapted Christianity to Korean culture and religions over the period of one generation. Special attention is given to the missionaries' theology of non-Christian religions and to their mission methods. They drew upon evangelical mission methods and literature used in China, and "fulfillment theory" that appreciated the points of contact between East Asian religions and Christianity. Over time, the missionaries dropped their initial framework of rejecting all Korean tradition as "heathenism." Western Christianity was grafted on to the stems of Korean religions, and a new Korean Christianity flourished in season. The synthesis of Anglo-American-Sino Christianity with Korean spirituality contributed to the astonishing rise of Protestantism in Korea. The study revises the image of Protestant missionaries from that of fundamentalists and cultural imperialists to that of harbingers of Korean theology. The rehabilitation of their evangelical and indigenizing perspective provides contemporary Korean churches with a sense of historical continuity and a historical framework from which to engage in dialogue with non-Christian religions. The dissertation presents a specific case study of cross-cultural theological development by mainline American missionaries during the period of high imperialism. It challenges the generally accepted interpretation of the role of the Protestant missionaries in that period, and mitigates the charges of cultural imperialism, white supremacy, and religious triumphalism often laid at their feet. The dissertation addresses three issues: North American evangelicalism and mission movements introduced into Korea; Chinese evangelical mission theology, method, and literature transferred to Korea; and Protestant missionaries' attitudes toward Korean religions. The study argues that Protestant missionaries moved beyond proselytism in their approach to Koreans. They respected Korean culture and religions as part of the history of salvation and loved the people with a prophetic spirit. They touched the soul of the Korean people, who linked the missionaries' contributions to movements for a new church and a new nation.

韓國基督敎가 近代化에 미친 영향

신현균 檀國大學校 大學院 1976 국내석사

I have realized the fact that Christianity has greately contributed to the modernization of Korea in her modern history and it can not be denyed that the modernization of Korea was carried out through the introduction and spreading activity of Christianity. In this thesis, therefore, I have debated the influences on modernization of Korea by Christianity. In preface, I have pointed out that there were some studie on this subject by preceding scholars who have failed to note the facts correctly by their own prejudices and debated the meaning of the modernization. I have debated in the Chapter One, the various problems disclosed during the period of importation and plantation of Christianity in Korea and pointed out the fact that the Christianity in Korea was accepted in connection with the tradition and custom of Korea other than accepting westernized blassings of Christainity because there exsisted strong self-consciousness from beginning. In Chapter Two, I have mentioned that Christianity has contributed to waken from their long sleeping to resume racial consciousness through new method of education and blessings of Christianity. I also pointed out that Christians led the anti-Japnese movement and struggle based on spirit of Christianity. For the example of the movement, I noted so mary schools established, military activity, March 1st movement and the patriotic movement by women. In Chapter Three, through a discussion of the effects on cultural activity in Korea by Christianity, I pointed out that the modernization of Korea has been promoted through mass communication and jurnalism establishing strong racial consciousness. Accordingly, in this thesis, I have debated the influences of Christianity on the process of modernization through the struggle of plantation of the Christianity, racial movement, and cultural activity since the introduction of Christianity. In the conclusion, I pointed out various problems arisen during the wave of modernization movement in Korea and provided right courses of national spritual education to be performed by today's christian to solve above problems.

The Expansion of Korean Christianity into Japan

Noguchi, Ikuya 연세대학교 2001 국내석사

The aim of this thesis is to consider the significance of the expansion of Korean Christianity in Japan today. The contents of the thesis cover overviews of the present status and the periods of the expansion of Korean Christianity in Japan. Also, comparative studies between Korean Christianity and Japanese new religions are made by analyzing conditions of Japanese society and features of Korean Christianity. The "shamanistic" nature as well as the globalization of Korean Christianity is considerably related to its expansion in Japan

기독교교육을 위한 매스미디어 역할에 관한 연구 : 기독교 신문을 중심으로

김성진 연세대학교 교육대학원 2005 국내석사

본 논문은 기독교교육에 매스미디어가 감당할 수 있는 역할을 찾아보는 연구이다. 여러 매스미디어 중에서도 중요한 언론매체인 기독교 신문을 중심으로 기독교교육과의 연관성을 찾아보고 그 역할을 연구하는 것이 본 논문의 목적이다. 현대인들에게 매스미디어는 생활의 일부분이며 끊임없이 매스미디어로부터 영향을 받고 있다. 이러한 매스미디어는 교회와 사회에 긍정적인 영향을 주는가 하면 때론 부정적인 영향을 끼쳐 문제를 일으키기도 한다. 기독교교육 현장이라고 해서 매스미디어의 영향으로부터 예외일 수는 없다.우선, 매스미디어에 대한 개념을 정리하면, 우리가 가지고 있는 이념이나 생각․ 목적을 알리는 대량의 의사소통 또는 의사전달 수단이다. 이러한 의사전달 수단인 매스미디어는 대중성과 대량성 그리고 신속성과 확산성 공공성 현장성 시청각성 기록성 보존성 등의 특성을 갖는다. 일부에서는 멀티미디어의 발달로 인쇄매체인 신문의 종국을 말하지만 여전히 신문은 사회 변화를 이끄는 선도적인 역할을 감당하고 있다. 이러한 의미에서 신문의 개념을 정리하면, 일반 독자에게 뉴스를 제공하기 위해 기계적인 과정을 거쳐 정규적으로 발행하는 것이다. 신문이란 언론활동 전반을 포함하는 사회적 대화 일체로서의 광의의 개념과 신문을 메시지로 사용하는 커뮤니케이션 현상으로 보는 협의의 개념으로 규정할 수 있다.매스미디어 중에서 기독교 신문에 대한 개념을 살펴보면, 교회와 사회를 연결시키는 정보매체라고 규정할 수 있다. 교회의 중요한 메시지를 사회에 알리고 설명함으로 교회 문제에 대한 사회적인 인식과 이해를 높일 뿐만 아니라 사회문제를 교회로 환류 시켜 사회에 대한 기독교인의 인식과 이해를 증진시키는 것을 의미한다. 한국 교회 최초의 기독교 신문은 1897년 ‘조선그리스도인회보’를 효시로 본다. 이후, 기독교 신문은 일제와 한국전쟁을 거치는 동안 여러 가지 역경을 거치며 폐간과 복간을 거듭하며 언론의 역사를 이어왔다. 이러한 굴곡의 역사에도 불구하고 기독교 신문은 한국 교회를 위해 선교의 도구와 정보 교환, 교육, 기독교문화 전수, 오락, 동원 등의 기능을 감당해 왔다.특히 기독교 신문의 기독교교육적인 기능은 커뮤니케이션 이론을 매개로 기독교교육의 방법과 교수학습 과정에 많은 영향을 끼쳤다. 기독교교육에서 교사와 학생은 기독교 신문의 기자와 독자의 관계로, 또 교육 내용은 메시지, 교육방법은 미디어, 교육평가는 독자의 반응의 관계로 정리된다. 이러한 연관성은 구두 커뮤니케이션 시대를 시작으로 문자 커뮤니케이션 시대, 인쇄활자 커뮤니케이션 시대, 시청각 커뮤니케이션 시대, 멀티미디어 커뮤니케이션 시대를 거쳐 오면서 최근에는 다중지능이론과 교육적 상상력, 인격적 지식론, 뉴미디어 교육인식론 등에서도 나타난다.이를 근거로 기독교교육을 위한 기독교 신문의 역할을 제시하면, 우선 넓은 의미에서 기독교 신문은 기독교교육 현장을 진단하고 대안을 제시한다. 기독교 신문은 또 단순히 기독교교육에 관한 정보를 제공할 뿐 아니라 기독교교육 현장의 여론을 선도한다. 이와 함께 기독교 신문은 전국교회가 교단의 일관된 교육주제와 교육정책을 따를 수 있도록 교육한다. 최근 국내외에서 관심을 끌고 있는 기독교교육 프로그램을 소개하고 전달하는 것도 기독교 신문의 역할 가운데 하나이다. 기독교교육 관련 학술대회나 세미나를 통해 최근 기독교교육학의 연구 동향을 소개하는 것도 기독교 신문이 감당하고 있는 역할이다. 실제로 교수학습 과정과 기독교 신문의 구성요소 간의 관계성을 비교하는 것도 기독교 신문의 역할이다.기독교교육과 매스미디어에 관한 연구는 그동안 커뮤니케이션 이론을 중심으로 접근해 왔던 반면, 기독교 신문을 중심으로 연구한 사례는 찾아보기 어렵다. 실제적인 연구 결과들은 주로 교회 내에서의 스크린이나 프로젝트, 컴퓨터 등의 활용 방안에 맞춰졌다. 그러나 본 논문은 매스미디어 중에서도 기독교 신문을 대상으로 분석하고 기독교교육적인 역할을 제시했다는 점에서 의의를 가질 수 있다. This thesis is research about the capable role of mass media for Christianity education. The purpose of the thesis is searching correlation between Christian newspaper and Christianity education and studying the role of that. Mass media is part of life to modern people and has continuous effect on them. Mass media has not only positive effect to church and society, but also negative effect which causes trouble. In the field of Christianity education, there is no exception.Mass media can be identified as mass communication means that informs people our idea, thought, and purpose. Then, it has some notable characteristics; it is popular, huge, rapid, diffusive, public, active, audio-visual, recordable, preservative. With development of multimedia, some people talk about the decline of the newspaper. However it still takes a leading role to guide social change. The general concept of newspaper, therefore, to publish news regularly to ordinary readers through mechanical process. Taking in a broad senses, newspaper is all the social conversation including general press activities. On the other hand, construing in a limited sense of the term, it is a message for communication. Christian newspaper among mass media can be regulated as an information medium which connects the church and the society. Christian newspaper enhances social recognition and understanding on the matter of the church by informing and explaining significant message of the church. At the same time, it improves Christian understanding and recognition on the society returning the social matter to the church.The first Christian newspaper in Korea is regarded as ''''''''''''''''Chosun Christian bulletin''''''''''''''''. After that, Christian newspaper have repeated discontinuance and reissue suffered from the Japanese imperialism and Korean War, and carry on the history of the press. Despite of the adverse history, Christian newspaper have played important role as a implement of mission, information exchange, education, handing over Christian culture, entertainment, mobilization, etc. for Korean Christianity.Especially, the educational role of Christian newspaper, intermediating commummunication theory, affected the ways of Christianity education and teaching-learning procedure. In Christianity education, it can be conceptualized; a teacher and a student as the relationship of Christian newspaper journalist and a reader, education content as message, education method as media, and education evaluation as reader''''''''''''''''s feedback. Recently, these correlation is also appeared at multiple intelligence theory, educational creativity, personal knowledge theory, and new media educational recognition theory going through oral communication age, written communication age, audio-visual communication age, and multimedia communication age.Presenting the role of Christian newspaper for Christianity education based on this, Christian newspaper firstly diagnosis Christianity education and propose an alternative measure. Moreover, it doesn''''''''''''''''t only furnish information about Christianity education but also leads public opinion in Christianity education field. Christian newspaper also instruct nationwide churches to follow consistent educational subject and policy of the religious association. It is the part of the Christian newspaper''''''''''''''''s role to introduce and spread Christianity education program. In addition, to introduce the study trend of Christianity education having academic conference or seminar related to Christianity education is one of the role. At last, to compare relation between teaching-learning procedure and constituent of Christian newspaper is actually it is.Studies on Christianity education and mass media have done centering around communication theory. Thus there are few cases to study centering around Christian newspaper. Practical research results mainly focused on application plan of screen, project, computer in the church. However, this thesis can be significant because it analyzed Christian newspaper as a subject and proposed a Christianity educational role.

한국 현대소설의 기독교 사상 연구 : 해방전 작품을 중심으로

최재선 淑明女子大學校 1999 국내박사

본 논문은 해방 이전 현대소설에 나타난 기독교 사상을 연구하여 그 내용적 특성과 문학적 형상화 양상을 고찰하고, 이를 토대로 해방 이전 기독교문학의 특성과 의의를 밝히는 것이 주된 목적이다. 이러한 과정을 통해 한국기독교문학을 정립하는데 도움을 주는 것이 이 글의 궁극적 의도이다. Ⅰ장에서는 기존의 논의를 검토하여, 이를 토대로 기독교문학의 개념과 범주를 정리하고, 연구방법을 제시했다. Ⅱ장에서는 해방 이전 기독교 사상의 특징을 정리하여 작품 이해의 배경으로 삼고, 신소설 이후 기독교를 수용해 작품화한 현대소설을 통시적으로 정리하여 한국 기독교소설의 형성과정을 살펴보았다. Ⅲ장에서는 해방 이전 현대소설에 나타난 기독교 사상의 제양상을 고찰하였다. 이를 위해 소설의 작가와 주제와 담론을 연계적으로 고려하여 작품을 해석하는 방식을 취했으며, 연구 대상 작가들은 이광수, 김동인, 전영택, 박계주 등의 순문예주의 작가들과 경향파 작가들 가운데 기독교 관련 소설을 창작했던 박화성, 주요섭, 이기영, 김남천 등이었다. 이들의 작품을 인물을 중심으로 분석하여 주제의식을 검출하고 그것을 통해 작가의 기독교 인식 및 작품에 나타난 기독교 사상의 특징을 구명한 후 기독교문학으로서의 의의를 살펴 보았다. 작가의 기독교 소설에 나타난 기독교 사상의 특징을 정리하면 다음과 같다. 이광수의 기독교 소설에는 인도주의적 기독교 사상이 나타나고 기독교를 통해 자아의 각성과 민족의 계몽을 추구하고자 하는 작가정신이 나타난다. 김동인의 기독교 소설에는 실존주의적 기독교 사상과 귀의의 욕망이 나타난다. 전영택의 경우 신앙의 인격과 인도주의적 관점에서 평등과 사랑을 추구하는 인격주의적 기독교사상과 참다운 신앙을 추구하는 모습이 드러나고 있다. 박계주의 작품을 통해 발견되는 것은 神과 하나가 되고자 하는 신비주의적 기독교사상이며, 이러한 경향은 작품 속에서 아가페적 절대의 사랑을 실천하고 있는 주인물들을 통해 구현되고 있다. 경향파 작가들의 작품에 나타난 기독교 사상은 왜곡되거나 부정적으로 표현되고 있다. 그들은 기독교 사상과 교리에 대해 근본적인 문제를 제기하여 작품화하기보다는 현실주의적 입장에서 기독교의 모순과 부패의 일면, 직접적으로 현실을 개혁하지 못하는 모습 등을 비판한다. 이는 그들이 기독교를 종교로 인식하기보다는 사회주의 사상에 반대되는 이데올로기로 간주하고 있음을 보여주는 것이다. 그 중에서 카프의 이론가인 김남천이 기독교에 대해 긍정적 인식을 작품화한 것은 의미있는 것으로, 작가의 체험이 문학의 형상화에 무엇보다 중요하다는 사실을 보여주고 있다. Ⅳ장에서는 지금까지 고찰한 작가·작품에 나타난 사상을 종합하여, 해방 이전 현대소설에 나타난 기독교 사상의 특징과 기독교문학으로서의 작품의 의미를 정리하였다. 해방전 기독교 소설 가운데에는 기독교 사상이 부분적으로 표현되고 있는 경우가 많은 편이다. 그러한 것들은 기독교만의 독점적이고 고유한 것이라기보다는 기독교 이외의 다른 종교의 철학·사상·윤리관을 함께 포함하고 있어서 엄밀한 의미에서의 기독교문학이라고 규정 할 수 없는 경우가 많이 있다. 이광수 문학이 이에 해당되며 김동인의 작품에서도 해당되는 것이 있다. 그러나 한국적 상황을 고려할 때 그러한 작품들 역시 한국기독교문학 형성기의 과도기적 모습으로서 의미를 부여하고 각각의 작품 속에 담겨진 기독교 사상을 추출하여 한국기독교문학의 사상적 특징으로 이해하는 것이 통전적으로 문학사를 정립하는데 기여할 수 있을 것이다. 전영택의 경우 기독교적 사유를 바탕으로 작품을 창작했기 때문에 기독교 사상이 비교적 온전하게 형상화되고 있으며, 기독교적 상징의 모형이 작품의 주제의식을 심화시키고 있다. 박계주의 소설도 플롯 상의 우연성과 구성의 미흡함이 있지만 기독교 사상이 작품의 주제를 형성하고, 작품의 원형으로 성경적 모티프가 사용되고 있으며 기독교적 언어가 성서에 전거(典據)하고 있어서 기독교문학으로서의 면모를 지니고 있다고 할 수 있다. 이러한 결과를 통하여, 기독교문학의 창작은 작가의 종교적 신앙과 함께 이를 문학적으로 형상화하는 방법이 갖추어져야 함을 알 수 있다. Ⅴ장에서는 연구의 과정과 결과를 검토하고, 해방 이전 한국현대소설의 기독교문학으로서의 가능성과 의의 및 한계를 정리하고, 마지막으로 본 논문의 의의와 한계밝히면서 마무리 한다. 해방 이전 한국현대소설에 있어서 기독교문학의 가능성과 한계는 다음과 같이 정리할 수 있다. 한국문학과 기독교와의 관계에서, 기독교가 한국사회와 문화적 측면에 지대한 영향을 미친 것과는 달리 한국의 신문학에 미친 영향은 미미했다. 그러나 이 시기에 창작된 기독교 소설들은 기독교문학의 본질을 이루는 기독교 사상의 심화과정을 밝힐 수 있는 단초가 되며, 나아가 한국기독교문학의 始原을 이루는 작품들이다. 이러한 작품들은 부족하지만 한국문학의 주제를 형이상학적인 세계로 승화시키고, 인간과 신의 문제, 죄와 구원의 문제 등을 문학의 주제로 삼았다는 점에서 의의를 찾을 수 있다. 그러나 기독교문학이 이루어야 하는 문학과 신앙의 조화가 미약하고, 언어의 깊은 상징성이 부재하며, 문학적 기교가 부족한 면이 이 시기 기독교문학 형상화의 한계점으로 지적될 수 있다. The aim of this thesis is to study the contents and literatary features of Christianity expressed in the Korean Modern Novels written before the 1945 Liberation of Korea. Through this study, I want to help set up the history of Korean Christian Literature. In chapter I, have examined the concept and boundary of Christian Literature and studied whether the works studied in this thesis are included in the case to the point or not. In chapter Ⅱ, as a preliminary knowledge for main study, I have studied the chatacteristics of Christianity before the year of 1945 and diachronic investigation of Korean Christian novels. In chapter Ⅲ, I have studied various aspects of Christianity described in novesls written by Lee Kwang-soo, Kim Dong-in, Chun Young-taek, Park Gae-joo and such a few tendency writers in the history of Korean Literature as Park Hwa-sung, Joo Yo-sub, Lee Ki-young, Kim Nam-chun. The first part of each section is a biographical sketch of each writer for the purpose of right comprehension of his christian novels. The second and third part deal with the contents and literary formation of novels. The method used in this thesis is doing a relational study of novelist, theme and discourse for the comprehension of novel. The characteristics of Christianity expressed in each writers novel are as follows: In christian novels of Lee Kwang-soo, humanitarian Christianity appeares and the self-realization through christianism and the spirit of writers which was in pursuit of national enlightenment are expressed in his novels such as {Moojung}, {Jaesang}. In his novels, Christianity is considered as a new thought for the individual and national development. He understands Christianity in the respect of Pan-religion. Thus Christianity in his consciousness does not collid with Buddhism and folk belief. So in his novels, Christianity appeares mixed with the form of uddhism and the main character of novel expresses his desire for becoming a believer in Buddhism in the face of inner crisis and conflict. In Kim Dong-ins christian novels, existential Christianity and the desire for embracing Christianity appeares. His personal circumstances are related with Christianity. He grew in christian family. His christian novels dealt with inner conflict of christian character and the conflict between individual and society or tradition. He often quoted from the Bible, but sometimes twisted the meaning of the biblical passage for the purpose of satirizing corrupt Christianism. In 1930s, however, he wrote changing aspect of personal faith in relation with ultimate problems of human existence. He concealed his sub-consciousness of embracing Christianity in the back of persona as a novelist. Above all, he recognized christianism as an important subject for Korean novels and described various christianlike or christless characters in his christian novels. Such novels played important roles in the development of Korean christian Literature. Chun Young-taeks christian novels expressed Christianity of personality and he showed writers mind of pursuing true christian life. As a novelist and minister of a methodist church, he wrote novels on the basis of Christianity. The themes of his novels were like these: love, sacrifice, forgiveness, etc. He wrote true christian life by means of describing characters and used christian symbolic language. But as his most novels are short-story, they couldnt develop theme. In spite of this fault, it was very significant to find authentic element of Christianity in his novels. Park Kae-joos christian novels expressed mystic Christianity and he showed writers spirit of pursuing christlike love. In his novel, {Soonaebo}, christlike love was expressed by a few protagonists and antagonist and showed renewed life through the repentance of sin. As the language of this novel, blood-giving motif and the symbolic meaning of redemption are based on the Bible, this novel was one of the representitive christian novels before the Liberation of Korea. In addition, this novel inspired patriotism into the heart of people by means of revealing the unjustice of Japanese invade of Korea and criticized Japanese colonial policy. I have studied tendency writers view points of positive or negative comprehension of Christianity through the novels. They looked upon Christianity as a certain ideology in the respect of socialism and criticized it on the ground that Christianity couldnt improve the conditions of colonial reality and exploit the people. They quoted the verses of the Bible only to satire hypocritical christians and corrupted Christianism by dint of allegoristic and paradoxical tone. The subject matter for criticizing Christianity was various from taking a skeptical view of divine providence and unbelief of Christianity to christless faith of christian who had a certain position in church. To my surprise, Kim Nam-chun who represented KAPF expressed positive viewpoint on Christianity and positive influences of Christianism which gave rise to civilization of Korea and of foreign missionary in the memory of his childhood. In chapter Ⅳ, I have examined the characteristics of Christianity expressed in Korean Modern Novels before the year of 1945. And studied the meaning of them as a christian Literarture. In chapter Ⅴ, I could reach the conclusion. Above all, as the influence of syncretism in Korean religious tradition, it was hard to find genuine Christianity in Korean novels. Also, as christianty was accepted as a ideology to be able to improve national circumstances and to develop the state fo Korean people, there was no concret and deep understanding of Christianity in the true sense of the religious meaning. For this reason, christian novels in those times didint show profound thought of Christianity. In addition to this conditions, since Christianity was not accepted as a writers sense of value and the view of the world, there had much to be desired to write a Christian Literature, christian arcytype, symbol, and allegory. Nevertheless, these christian novels written in this times played important roles to show the process of forming the Christianity which formed the thematic charateristics of Christian Literature. Such christian novels studied in this thesis had a few significant meanings in that they could cultivate, multify and magnify the theme of Korean literature into the metaphysical problems of God and human beings, and of the sin and salvation.

그리스도敎와 佛敎間의 對話와 和解, 一致를 위한 硏究 : 多夕 柳永模의 宗敎多元主義 思想을 中心으로

방상복 東國大學校 佛敎大學院 1999 국내석사

We are living at an important historical time as the new millennium approaches with not too many days left before it begins. Moreover, the world in which we live is facing many problems in society and also a growing problem with the pollution of the global environment. Some of the problems which we are facing are the lack of food and the population explosion. Water and energy resources are being dried up, and due to the rapid pace of industrialization, there is the overabundance and wastefulness of a consumer society. These problems have brought about the polarization of the riches of North and South and have lead to a dangerous existence fort he world. Our present society also sees the disorder due to the many religions that exist and the religious conflict which comes about due to this confusion. In many parts of the world, there has arisen self righteous and exclusive religious wars and strife. Even the massacre of races in the name of religion has come about. It is an irony that religions which should promote salvation, happiness, and peace have lead to such things. At present Korea has a history of Buddhism for about 1600 years. It also has over a 200 year history of Catholic faith and life, and it has a 100 year presence of Protestant evangelizing activity. The traditional religions of Confucianism and the native Won Buddhism and Shamanism has also shown its force in Korean history and society. Today too there is a great zeal and effort put into to expand one's religious beliefs. Within the pluralism of Korean religious society, there has fortunately been no conflicts or wars. However, there have been instances of destruction of Buddhist statutes and in some places bumings of Buddhists' temples. As we approach the 3000 century, these considerations leave room for deep worry. Those countries who have a similar pluralistic religious society where religious conflict has taken place do influence the society where we are living. Thus, a proper understanding and remedy for these conflicts are a much needed and important task to be undertaken at the present time. We need to return to the original teaching and spirit of the two major religions in Korea. The teaching of Buddha and Jesus Christ is needed to awake us from misunderstandings. The major religions of the Orient are Buddhism, Confucianism and Taoism. However, Buddhism has disappeared in India where it was founded. Also confucianism and Taoism has disappeared in China where they were begun. The origin of Christianity was in the Near East, but in Israel Christianity is not that strong, and it seems to be losing its strength in the Western Hemisphere. Korea has now become the main country for Buddhism, Confucianism and Taoism. In the future, Korea may be the main country for Christianity. Korean people have the mission to spread the message of Buddhism, Taoism, Confucianism, and the teachings of Jesus Chris throughout the world. Through as we prepare to enter the third millennium, we need to teach properly the messages of there religions to the people of the third millennium. In the teachings of Buddha, Taoism, Confucianism and Jesus Christ, ultimate enlightenment is one reality. There is only one reality, and there cannot be two truths. Those who see the teachings of these religious founders to be different have not yet arrived at ultimate enlightenment, and need more leaning, and experience in prayer. In a pluralistic religious society with its many problems, there is one person of exceptions wisdom. He is Dasok Rhu-young Mo, I think it an honor to introduce the teachings of the great teacher Dasok Rhu-young Mo. His teaching is being studied by many persons of good will and put into practice. In this small country of Korea, many religious people are coming at true enlightenment. They are desirous of a greater unity among religious persons. I believe that Korea is in fact becoming the center of world Buddhism and the main country for Christianity. Thus, here in Korea the Kingdom of Buddha and the Kingdom of God may be established without conflicts of wars. In the thesis, I have take the thought of Dasok Rhu-Young Mo, a person still not well known in the would for his creative Buddhist thought, as the point of reflection and comparison between the God for Christianity and the Buddhist NIRVA￣N.A. I have tried to approach this topic careful so that the possibility of dialogue between the two religions can be realized with love for the common good and mercy for the community. By looking at the thought of Dasok Rhu-Young Mo, the problems caused by IMF and the half century of conflict on the Korean peninsula can be resolved leading to peace for the third millennium and salvation for the elder and young brothers of Buddhism and Christianity. On the one hand, some Christians who profess the love of God and neighbor are very self righteous, and fanatical in rejecting Buddhism as idol worship. They believe this attitude is the will of God the Father, but it is not so. On the other hand, some Buddhists who profess mercy and tolerance are the ones who ridicule Christians' beliefs in God the Creator. This attitude is not the will of Buddha. If Korean Buddhists and Christians continue to hold such selfish and superior attitudes towards one another, then the future of this country and the world wide believers in these religions can but meet misfortune. Those who drink from underground water sources even though they are from different countries, language groups, and racial groups with different customs are really drinking from the one source of underground water. They are drinking from one truth. Buddhists drink from the one source of truth with the pipe of Buddhism, and Christians drink from the one source of truth which is Christianity. The two religions are not really two at the source, but one. Therefore, there is the need to realize that there is no reason to hate and destroy one another. Hans Ku¨ng has stated that there will not be world peace without religious peace. In a pluralistic religious society such as Korea, both Buddhists and Christians should reflect deeply on his words. Since we are faced with the division of the Korean peninsula for over 50 years and are now facing the economic woes of IMF, religious believers should no longer harbor any ill will and bad feelings of jealousy towards on another. Max Mu¨ller has said that he who knows one (only knows his own religion), knows none. One who does not know his own religion becomes quiet, but one who boasts that he knows his religion causes trouble and consternation. Jesus Christ has for sure given the commandment to love God and neighbor. He did not say go to the Buddhist temple and burn it or destroy Buddhists' statutes. Buddha spent many years in a luxurious palace and 6 years in severe penance finally come to enlightenment. The true path of Buddhism is the middle path and not one of possessing or of not possessing. However, this middle path seems to have been forgotten by some and thus is a cause of worry. In the middle path, it is not important to label it either Christianity or Buddhism. The world has about 4000 languages, and thus 4000 words to express the absolute truth of God, but there is only one God or absolute truth in all of these 4000 ways of expressing the reality. I stated that in the new millennium there is to be a birth of a new of third way of religion without using God or Buddhism. However, I do think that it will be most difficult to do away with any names for God or the absolute reality. Thus for Buddhists instead of God, they would call the reality absolute truth, and thus arrive at their destination. Buddhists do not worry about calling absolute truth God or another name. It is not important for them. For them, does NIRVA￣N.A exist or not is important. Buddha stated that NIRVA￣N.A is absolute truth or God. Not to acknowledge NIRVA￣N.A is not to be a Buddhist, and to acknowledge NIRVA￣N.A is to acknowledge absolute truth or God. NIRVA￣N.A is God. Buddha taught that reality and the absolute when known, gives one the ability to speak of NIRVA￣N.A or God. Christian believers who are not able to break out of their childish ways of speaking about God are a problem. Also Buddhists who reject NIRVA￣N.A's absolute and fall into emptiness are a problem. Believers in Jesus Christ need to recover belief in God the Father, and Buddhists need to recover belief in NIRVA￣N.A. Up to now Christians have not recognized those who do not believe in God(the Absolute Truth). And, Buddhists too have not recognized those who believe in God. Antagonism has arisen. It is not either a laughable or sorrowful matter. One person at one time wears summer clothes, at another time fall clothes, at another time winter and then spring clothes. The person is one and not several persons. Likewise there is only on truth either in Buddhist's clothes or Christianity's clothes. As the third millennium approaches, the Buddhists must walk the way of tolerance with great love and great mercy, and the Christians must be liberated from blindness and self righteousness that God only has revealed Himself to them. They must stop making God in whom they believe into a narrow minded deity. The fall of communism in most parts of the world gave rise to a hope of a more peaceful world society. However, in Korea there are dissensions between religious groups, the rise of nationalism, environmental problems, peace problems nuclear weapons, tensions between North and South, the IMF economic crisis with the loss of many jobs. If one can not read the sings of the times and follow the original desires of the founders of their religions, there will be narrow minded competition, and also unreasonable superiority and conflicts taking place. This would be a real hell for all of us foolish persons. In a pluralistic religious society where religions do not experience the problems of society and try to work together to solve them won't they both be rejected? There is need for dialogue. What is there to fear from dialogue that it is shunned and approached to lukewarmly? Christians can learn from Buddhists the teachings of deep inner reflection and meditative techniques, and the high value placed on life. Buddhists can learn from Christians the justice and love of God's Kingdom, and thus have more concern for society's problems and build the Buddhists' Kingdom while trying to solve these present day problems. I think that we will be living in the age of spirituality. I think that spirituality will lead us and all of humanity to the way of salvation. I think that each of the two religions of Buddhism and Christianity will return to the original spirit of their founders so that each spirituality will flourish. Each believer by prayer and by the practice of ascetism will become people full of love and great mercy so that Christian spirituality and Buddha Dhatu will truly make for an ideal global village. I firmly believe that in the not too distance future Buddhism and Christianity will become the Korean peoples religion and also give birth to a world religion for all peoples. I hope that many young scholars will study and research the thought of Dasok Rhu-Young Mo the contribute toward world religious dialogue and unity in the third millennium. I would think that it would be an honor to let all peoples know about Dasok as a great thinker. I finally want to thank my professor Mok-Jung Pae for being able to introduce Dasok's thought, and I pray for Dasok's eternal rest.

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후기 기독교세계(Post Christendom)의 선교신학에 관한 비판적 성찰 : 에드워드 사이드(Edward W. Said)의 『오리엔탈리즘』을 중심으로

정성현 연세대학교 연합신학대학원 2005 국내석사

This is the study of the identity and direction of the mission theology. So far, mission has been understood as one of the church activities, hence mission theology also has been treated as a part of the Practical theology. However, such definition and role of the mission theology is too limited and infelicitous concerning the situation the world christianity is facing these days.The biggest change is the movement to see the history of Christianity with Global Perspective while it used to be understood as 'the history of expansion' of western christianity. Having risen its head with Post-modernism and Post-colonialism, this new view can be the ground for understanding the difference between 'Christendom' idea and 'World Christianity' concept.So this study has been worked with the view that the local christianity has found its position, developing its own particular characters with interchange, contrary to the view to see the history of mission as the expansion of western christianity since Constantine''s official approval in C. E. 313(the edict of Milan).Now it is required to understand the mission as something expanded with the creative and contingent movement by the gospel-receiver, being new subject rather than one-sided expansion from western to non-western. With the acknowledge of the problem above, critical examination for today''s Korean mission theology has been worked with three part of logical current as below.First, This study has noticed the rapid growth of christian population centered in Southern continents such as Latin America and Africa, introducing the statistics of it. This phenomenon couldn''t be analyzed with the limited pattern of consideration the western intellectual had.Second, the necessity of understanding for the mission history of christianity with new movement of christian population is suggested. It points out the need for reconstruction of historical view based on the concept of mission as ''translation'' with partnership and ''serial'' progress, arising a basic question about the western-centered understanding of mission history.Third, reflecting upon two questions above with the discussion over 'orientalism' of Edward W. Said, it brings up the cognitive violence with reconstruction of others(non-western convert) by the western subject(western christianity). Also, it suggests the needs for new construction of christian mission from the Christendom in which political area and Christendom are unified and a christianity as a composition of meta narrative mixed with knowledge and power to the World Christianity and Global Perspective.This study has tried the 'critical reflection' over the object and methodology, requiring the need of complete reconsideration of theological methodology including the new understanding of mission history. Through this critical reflection of the Christendom, it questions the identity and direction of today''s mission theology and tries the general reflection upon the text of Korean mission theology as the answer for it. 본 연구는 선교신학의 정체성과 방향성에 관한 연구이다. 지금까지 선교는 교회의 활동으로서 이해되어 왔으며 같은 맥락에서 선교신학은 신학교에서 실천신학의 한 분파로 다루어져왔다. 그러나 오늘날 세계 기독교가 당면한 현황에 비추어 보면 이러한 선교신학의 정의와 역할이 매우 협소하며 부적절한 것이다. 우선 가장 큰 변화로는 역사적 관점에서 과거 서구 기독교의 확장사(history of expansion)로 이해되었던 관점과 달리 세계적 관점(Global Perspective)으로 기독교의 역사를 새롭게 조망하는 움직임이 나타났다. 이것은 후기현대주의(Post-modernism), 탈식민주의(Post-colonialism)논의와 함께 대두된 새로운 관점인데, 기독교세계(Christendom)과 세계기독교(World Christianity)로 대비되는 선교에 대한 이해에 있어서 근본적인 차이의 근거이다. 이에 본 연구는 C. E. 313년 콘스탄티누스에 의한 기독교 공인이후 구성되기 시작한 “기독교세계(Christendom)가 아니라 “세계기독교”(World christianity)의 입장에서 선교 역사를 서구 기독교의 확장 내지는 팽창으로 이해하였던 종전의 방식과는 달리 각 지역의 기독교가 나름의 독창적이고 독특한 모습으로 발전되어가며 상호교류를 통해 정립되었다는 관점에서 논의를 진행하였다. 이제 선교는 서구에서 비서구로 진행되는 단선적이고 일방적인 확장으로 이루어 진 것이 아니라, 오히려 복음을 수여받은 대상이 새로운 주체로 부각되어 나름의 독창적이고 창발적인 운동성을 나타내며 확산된 것으로 이해되어야 할 필요성이 제기된 것이다. 본 연구는 이같은 문제의식을 가지고 오늘날 한국의 선교신학에 대한 비판적 성찰을 크게 세 부분의 논리적 흐름을 설정하여 수행하였다.첫째로, 본 연구는 세계 기독교의 상황이 기존의 개념과 전혀 다른 남반구 중심, 제 3세계 특히, 아프리카, 라틴 아메리카 대륙에 존재하는 기독교인들의 인구가 급성장하는 현실을 주목한다. 이에 급격히 성장하는 남반구 대륙의 기독교인들의 통계를 소개하였으며, 이러한 양상은 서구 지식인들이 가지고 있었던 제한된 사고패턴으로는 분석할 수 없었던 것이었다.둘째, 새로운 기독교 인구변동과 함께 새로운 기독교 선교역사에 대한 이해가 필요함을 제시하였다. 서구중심적인 선교역사이해에 대한 근본적인 질문을 제기하고 기독교의 순차적인(serial) 진행, 번역으로서의 선교개념에 입각한 상호주체적인 입장에서 역사관이 재정립되어야 함을 지적하였다.셋째, 에드워드 사이드의 오리엔탈리즘을 관한 논의를 비판적 성찰의 도구로 사용하여 서구 주체(서구기독교)에 의해 타자(비서구개종자)의 재구성을 통한 인식적 폭력의 문제점을 비판하고, 지식과 권력의 결합으로 구성된 거대담론으로서의 기독교(a christianity as a composition of meta narrative), 정치적 통치영역과 종교가 일치된 기독교세계(Christendom)에서 세계기독교(World Christianity)의 관점, 곧 전세계적 관점(Global Perspective)에서 기독교 선교를 새롭게 정립할 필요성이 있음을 제안하였다.본 연구는 새로운 선교역사이해를 비롯한 신학적 방법론에 대한 전면적인 재고의 필요성을 요청하며 선교신학의 대상과 방법론에 있어서 비판적 성찰을 시도하였다. 이와 같이 후기 기독교세계(Post Christendom)의 관점에서 선교신학에 대한 비판적 성찰을 수행함으로써 선교신학의 정체성과 방향성에 대해 질문하고 있으며, 이러한 질문에 대한 응답으로서 개괄적으로나마 한국 선교신학계의 텍스트에 대한 비판적 성찰을 시도한 것이다.

한국 기독교 4·3 담론의 형성과 재형성에 관한 연구 : 타자를 통한 주체의 회심을 향하여

고민희 연세대학교 대학원 2021 국내박사

This dissertation examines the process by which Korean Christianity has formed a discourse in relation to the 4․3 incident has occurred on Jeju Island in 1948. In order to examine the process through which this discourse has been formed, this study critically examines Christianity and the situation of Jeju and the characteristics of the discourses formed within Christianity around the 4․3 incident. Jeju Island has been placed on the periphery of Korean history. Jeju Island, which has been a living space for the Jeju people, has been described through external perceptions rather than the voices of its people. Therefore, the history of this island became a history defined by those on the outside. The April 3 incident, which occurred on the island, was the point at which Jeju appeared on the central stage of Korean history and at the same time, through the 4․3 incident, the external gaze placed upon Jeju was solidified. In other words, it can be said that this is the point at which perceptions and knowledge accumulated from the violence inflicted on Jeju at this time became firmly established in the eyes of outsiders. Korean Christianity has a central role in forming the 4․3 discourse. After liberation, Christianity, which had been a major force in national construction, took root in Korea through its anti-communist and pro-American tendencies. This is also connected to the Christian interpretation of 4․3. In particular, Korean Christianity formed the 4․3 discourse in a situation where there was no solid proof for the event and reproduced according to the needs of Christianity as the society’s perception of 4․3 changed. First of all, Korea Christianity formed the discourse of ‘riots’ caused by the communists during the 4․3 incident. After some period, Korea Christianity created a subtle sense of distance by emphasizing the fact that some Christians were involved in the ‘Northwest Youth League’ which was responsible for the violence that occurred during the incident. Later, the 4․3 discourse shifted to asking for forgiveness based on the opinion that Christians had participated in 4․3. However, this was not an attempt to listen to the voices of people involved in 4․3, but rather an attempt to establish the position of Christianity as a leader and elite in Korean society. As such, this project divides the discourse that Christianity generates in objectifying 4․3 into ‘communist riot theory,’ ‘responsibility theory regarding the Northwest Youth League,’ and ‘Christian participation theory.’ In addition, this study argues that these discourses contain ideological-based violence and fiction and impart otherness to Jeju people. This dissertation focuses on the objectification of the Jeju as shown in the formation of the discourse around 4․3 and the violence in it. Even before 4․3, Jeju island was already seen as a sub-subject and violence was internalized through attempts to define Jeju. Based on this recognition, Jeju has become an object that can be sacrificed for external purposes and continued to be exploited by the violence by Christianity. Although the appearance of the discourse has changed, Jeju continues to be used by political, social, and religious forces. In addition, the Christian attitude that Jeju can be represented by discourse is another form of violence that raises concerns about Jeju people's ability to speak for itself. Korean Christianity has formed the 4․3 discourses, and thus attempts to define the 4.3 incident. However, 4․3 rejects Christianity’s attempts and desires to define it, and on the contrary, provides an opportunity to reflect on the subjectivity of Christianity. Until now, Christianity has seen itself as the subject in the interpretation of 4․3. However, 4․3 conversely interprets Christianity and raises questions about the nature of Christianity. This is a reflection on the command ‘do not kill’, which Christianity has interpreted differently under the perspective of ‘the gospel’. Therefore, this project asserts that Christianity should give Jeju, which has always been objectified, a place to speak for itself, rather than making hasty efforts to define the 4․3, and should also share in the pain of the 4․3 incident by standing in solidarity next to the Jeju people. 본 논문은 1948년을 근간으로 제주에서 발생한 4.3과 관련하여 한국 기독교가 담론을 형성해 나갔던 과정을 고찰하는 연구이다. 그 과정을 살펴보기 위해 당시 기독교와 4․3의 현장인 제주의 상황을 살펴보고, 4․3을 둘러싸고 형성된 기독교 내 담론들이 지닌 특성을 비판적으로 고찰하였다. 제주는 역사 안에서 변방으로 규정되어 왔다. 제주인에게 삶의 공간이었던 제주는 제주인의 목소리가 아닌 외부의 인식을 통해 설명되었으며, 제주의 역사는 외부에 의해 규정된 역사가 되었다. 이러한 공간에서 발생한 4․3은 제주가 해방 이후 국가 권력에 의해 본토의 중앙 무대에 등장하게 되는 지점임과 동시에, 제주를 향한 외부적 시선이 견고하게 굳어지는 사건이다. 즉, 제주에 가해진 폭력과 더불어 지난 시기 제주에 가해졌던 인식과 이로부터 쌓인 지식이 더욱 고착화되는 시점이라 할 수 있다. 이렇듯 4․3에 대한 담론을 형성하는 중심에 한국 기독교가 있다. 해방 이후 국가 건설의 주요 세력이었던 기독교는 반공․친미적인 성향을 통해 한국 내 확고히 뿌리내렸다. 이는 4․3에 대한 기독교의 해석과도 연결되어 있다. 특히 기독교는 4․3에 대한 확실한 근거가 없는 상황에서 담론을 형성해 나갔는데, 이 담론은 4․3에 대한 사회의 인식이 바뀌어 감에 따라 기독교의 필요에 의해 재생산되는 과정을 거쳤다. 4․3이 공산주의자들이 일으킨 ‘폭동’이라는 담론을 형성했던 기독교는 이후 4․3 당시 발생한 폭력에 책임이 있는 ‘서북청년단’에 일부 기독교가 가담하였다는 사실을 강조함으로써 미묘한 거리감을 발생시켰다. 이후에는 과거 기독교가 4․3에 동참하였음을 주장하며 이에 대한 용서를 구하기에 나섰다. 그러나 이는 4․3의 목소리를 경청하려는 시도라기보다, 사회 내에서 지도자, 엘리트로서의 기독교의 위치를 확립하려는 시도라고 할 수 있다. 이렇듯 기독교가 4․3을 대상화하여 발생시키는 담론을 본 논문에서는 ‘공산 폭동론’, ‘서청 책임론’, ‘기독교 동참론’으로 구분하고 있다. 그리고 이러한 담론이 이념을 토대로 한 폭력성과 허구성을 지니며, 제주에 타자성을 부여하고 있다는 점을 비판적인 시각으로 고찰하였다. 본 논문이 기독교의 4․3 담론 형성과정을 중심으로 기독교와 4․3을 다루며 강조하고자 하는 바는 담론의 형성과정에서 나타난 대상화와 이에 깃든 폭력성이다. 4․3이 발생하기 전에도 제주 안에는 이미 제주를 하위 주체로 설정하고, 이들을 규정하려는 시도를 통해 발생한 폭력의 구조가 내재화되어 있었다. 제주는 이러한 인식에 따라 외부의 목적에 의해 희생당해도 되는 대상으로 자리하게 되었다. 내재된 폭력성 안에서 발생한 4․3은 이를 해결하는 과정에서도 계속하여 기독교에 의해 재생산되는 폭력에 이용당했다. 담론의 외형은 바뀌어 나갔지만, 내부에서 여전히 제주는 정치, 사회, 종교적인 가치에 의해 이용당하여도 마땅한 존재로서 남게 되었다. 4․3과 관련하여 발생한 담론들이 기독교 내에서 여전히 힘을 발휘하고 있다는 사실과 더불어, 기독교가 개개의 담론으로써 제주의 말을 대변할 수 있다고 주장하는 자세 또한 제주가 스스로 발화할 수 있는 능력에 대한 경시로서, 폭력의 일환일 수 있는 것이다. 한국 기독교는 4․3에 대한 인식을 통해 담론을 형성하고, 이로써 4․3을 규정하고자 시도하였다. 그러나 4․3은 기독교의 규정하려는 시도와 욕망을 거부하며, 도리어 기독교가 지닌 주체성과 관련한 성찰의 기회를 제공한다. 기독교는 지금까지 스스로를 4․3을 해석하는 주체로 인식해 왔다. 그러나 4․3은 역으로 기독교를 해석하며, 기독교의 본질에 대한 질문을 제기한다. 이는 기독교가 지금까지 ‘복음’이라는 관점 아래 달리 해석해 왔던 ‘살인하지 말라’라는 명령에 대한 성찰이자, 기독교가 있어야 할 자리에 대한 가르침이기도 하다. 따라서 기독교는 4․3을 성급히 규정하려는 노력보다는 대상화되었던 제주에게 스스로 말할 수 있는 자리를 내어주어야 하며, 제주의 옆에 서서 4․3의 고통을 함께 나눌 수 있어야 한다고 본 논문은 주장한다.