막다른 골목과 해결책

조현범 한국종교연구회 1999 한국종교연구회회보 Vol.8 No.1

조나단 스미스 사용법 -『종교 상상하기』와 『자리 잡기』에 대한 서평-

조현범 한신대학교 종교와문화연구소(구 한신인문학연구소) 2014 종교문화연구 Vol.- No.22

19세기 중엽 프랑스 선교사들의 극동 정세 인식과 출병 문제

조현범 한국사상사학회 2002 韓國思想史學 Vol.19 No.-

The Western in the 19th century regarded to enter the non-western society and awake the people, to receive the modern thought, life-style, institutions and culture, in a word, the western civilization as their own mission in this world. We call it 'civilizing mission' Those who assent to the evaluation of this civilizing mission were not only the imperialist bureaucracy or the western scholars. But also the Emperor and the government official, the missionaries who preach the Gospel, the anthropologists and the explorer, mostly thought that their activities would have a goof influence upon the non-western society. So we could consider the notion of 'civilizing mission' as a kind of the spirit of the times. In the middle of 19th century, more properly speaking, from 1836until 1866 French catholic missionaries administrated the Choson parish and worked for the propagation of the Christian faith among the korean people. They were the members of 'La Socie´te´ des Missions Etrange`res de Paris'. At that time, the french warship several times approached to the korean coast for the purpose of the commercial trade and the religious liberty. But the missionaries took a vague attitude toward the expeditionary activities of the french colonialist naval forces. We would pay attention to the reason why the french catholic missionaries had a dubious attitude to the colonialist policy of the french imperial government and the french military expedition. It is as follows: 1) In the persecution of Ki'hye(己亥敎難, 1839), three missionaries, Imbert. Maubant, Chastan. had been decapitated. Hence, the french catholic missionaries who were pursued by korean police, looked forward to encountering the french naval warship which navigated to Korea. Because they believed that the french army would menace the korean government to admit the religious liberty in korean society. Bishop Berneux went so far as to say that some korean people also wanted the french colonization of korea. 2) However, the french catholic missionaries of korean Parish heard the informations about the far eastern affairs which had happened in 1860's: the second Chino-Anglican war and the french expedition of Cochin-China. The french and anglican army committed massacre and pillage in two countries. Felt as hock from these news, the french missionaries changed their attitude, then turned to be reluctant for the french government and naval fleet to intervene in their missions and incredulous of the french expedition for the Korean Peninsula. 3) In addition. the missionaries were much influenced from the relgio-political crisis which was happened in Europe. In 1861,the french Emperor Napoleon In supported the Sardinian exerting pressure upon the Papal States for the purpose of the Italian unification. From this european political situation, the french catholic church began to suspect the french foreign policy to be anti-catholic. So the french catholic missionaries who worked in Korea in the middle of the 19th century. little by little, escaping from the euro-centric Perspective. could relativize the value of the Western modernization and the notion of 'civilizing mission'.

서구 종교학의 역사에 대한 지성사적 재조명 : 키펜베르크의 논의를 중심으로

조현범 대진대학교 대순사상학술원 2004 대순사상논총 Vol.17 No.-

According to Hans Kippenberg, the foundation of an academic study of religions coincided with the beginnings of modernization. Since the second half of the nineteenth century most European countries were involved in a process of rapid social change. The repercussions that this had for daily life were momentous. Instead of working for their traditional needs, people now had to produce goods for a market. Old customs ceded to private contracts and political laws. The superior knowledge of science replaced the inherited worldview. This deep changed severed societies from their ties to the past. Many educated people in Europe believed in an imminent end of all religions. Had not the scientific progress superseded the religious worldview? Historians had to come to terms with that expectation when they directed their attention to historical religions. Friedrich Max Müller introduced a new science, so-called Religionswissenschaft through the study of the ancient Vedic sources. He thought that genuine religion was a taste for, and sense of, the infinite. From his point of view, the Indian sources confirm that nature is more than mechanical laws. Thus his interpretation sought to contradict the materialist ideology of his day. Edward Burnett Tylor described religions as a kind of natural philosophy. His notion of 'soul' functioned to explain natural events. This legacy of the past cannot be missed even in modern society. Only the concept of the soul may preserve human dignity in an age of materialism. Gerardus van der Leeuw, also tried to perform the same function of the cultural critique for the renewal of the religious imagination in modern, rationalized Europe imprisoned in the iron-cage. In this respect, we could think that the interpretations of the history of the History of Religions in the light of the intellectual history are very suggestive for the korean student of religion. It helps them to describe the early history of the study of religion in Korea. For example, Yi Neung Wha(李能和) is regarded as 'a father of korean religious studies, but no one could present a proper answer for the question of why and through which connection of his intellectual milieu he was interested in the religious history and the study of religion. We would discover its signification in his confrontation of the prevailing social thought, such as social evolutionism.

프랑스 선교사들과 한국 천주교회의 성모신심

조현범 수원교회사연구소 2006 교회사학 Vol.0 No.3

이 연구는 박해 시대 한국 천주교회를 이끌면서 한국인 신자들의 신앙생활에 지대한 영향을 주었던 프랑스 선교사들의 성모신심에 관한 몇 가지 문헌 자료들을 실증적으로 검토하는 글이다. 1831년부터 한국 천주교회를 관할한 파리외방전교회 소속의 프랑스 선교사들은 성모신심, 성모공경의 전통을 한국 천주교회와 한국인 교우들에게 심어주는 데 각별한 관심을 가지고 있었다. 그 가운데 프랑스 선교사들의 성모신심을 가장 잘 보여주는 사례로 네 가지를 선택하였다. 그것은 ① 무염시태 성모 주보 청원, ② 성모성심회 창설, ③ 교우들의 신심활동을 위한 성물 반입, ④ 성모 축일별 사목 활동 구역 배정 등이다. 선교사들이 이러한 성모신심 관련 활동들을 벌였다는 사실 자체는 이미 널리 알려진 일이다. 다만 그러한 사실들을 분명하게 입증해주는 일차 사료들을 발굴하거나, 이를 일반 연구자들이 사용할 수 있도록 번역하는 일은 상대적으로 미진한 바가 있다. 이에 본 연구는 선교사들의 성모신심 활동과 관련된 문헌 사료들을 재검토하여, 지금까지 소개되지 않았거나 소개되었더라도 문헌학적 고증을 거치지 않아서 오류를 담고 있는 내용들을 바로잡고자 한다. 이러한 작업이 앞으로 박해 시대 선교사들의 성모신심에 관하여 보다 종합적인 연구가 나오는 데 작은 보탬이 될 수 있기를 기대한다. This research is on the Devotion to Blessed Mother of the French missionaries, who administrated Korean Catholic Church in the persecution period and influenced on the faithful life of Korean devotees. Many French missionaries including the apostolic vicars were particularly concerned about implanting the tradition of the Devotion to Blessed Mother or the veneration of the Virgin Mary which had flourished in the European catholic church in the 19th century among the korean devotees. Thus if we look into the activities of French missionaries in terms of the Devotion to Blessed Mother, it could be very useful for understanding the whole outline of the Devotion to Blessed Mother in the Korean catholic communities. Especially we could shed light on the existence of the Devotion to Blessed Mother in a regional church regarding to the teaching of the universal church or the Roman Curia. Above all, here are four historical facts that are remarkable about the Devotion to Blessed Mother of the French missionaries. ① Monseigneur Imbert, the second apostolic vicar of Korean church, asked for the renewal of the patron saint of korean church from the saint Joseph into the Immaculate Conception, and that after three years the Curia granted his petition. ② In 1846, Monseigneur Ferréol, the third apostolic vicar and Father Daveluy (afterwards he became the fifth apostolic vicar) established the Confraternity of the Sacred Heart of Mary. ③ Monseigneur Berneux, the forth apostolic vicar, gave an order to the Parisian headquarters and the accounting section in Macao for many sacred treasures such as the medals of the sorrows of Mary, the miraculous medals of Virgin Mary and some devotional books. ④ Monseigneur Berneux, arranged each of the administrative districts with assigned names of the Marian Feasts. It is well-known that there are many other researches about the devotional activities of the French missionaries. But it was unsatisfactory in finding the historical material for proven fact and not enough translated data for the researchers. Therefore, this research will review on the historical materials on the devotional activities of missionaries and correct the mistakes on the philological analysis of the primary documents. An humble expectation that this basic documental research could take a very short step for the synthetical study of the Devotion to Blessed Mother in Korean Catholic church.

일제 시대 한국 종교, 그 굴절과 저항의 역사 - 윤선자, 『한국 근대사와 종교』(국학자료원, 2002)에 대한 서평

조현범 우리신학연구소 2003 우리신학 Vol.2 No.-

한글본 『성교요리문답』의 한문 저본 연구

조현범 수원교회사연구소 2021 교회사학 Vol.- No.19

19세기 조선 천주교 신자들의 신앙생활을 연구하려면 신자들이 읽고 암송했던 한글 천주교 문헌들을 분석해야 한다. 프랑스 선교사들은 『성교 요리문답』, 『천주성교공과』, 『주년첨례광익』, 『성경광익』, 『신명초행』 등 의 한글 천주교 문헌을 간행하였다. 라틴어나 프랑스어 등으로 된 유럽 문 헌을 참고하면서 중국 천주교에서 번역 내지 편역한 한문본을 대본으로 하여 한글본을 만든 것이었다. 그러므로 한글 천주교 문헌을 연구하면 19 세기 조선 천주교 신자들의 신앙생활을 이해하는 데 도움을 얻을 수 있으 며, 이와 동시에 천주교의 전파와 수용 과정이 지니고 있었던 종교적 관념 의 다층성을 확인할 수 있다. 한글 천주교 문헌 『성교요리문답』은 매우 가치 있는 문헌이다. 1860 년대 초에 초판이 나온 이래 목판 또는 활판으로, 순 한글 또는 국한문 혼 용으로 수없이 판을 거듭하면서, 1934년에 새로운 교리서 『천주교요리문 답』이 나올 때까지 70여 년 동안 조선 천주교회의 유일무이한 공식 교리 서라는 평가대로 신자들의 교리 지식이나 영세, 고해, 성체, 견진 등 각종 성사 생활의 실제를 파악하는 데 중요한 자료이다. 『성교요리문답』 역시 다른 한글 천주교 문헌들과 마찬가지로 한문본을 저본으로 하여 번역한 것이다. 그런데 한글본에는 한문본을 번역한 문장과 이에 대해서 번역자 가 다시 뜻을 풀이한 역주 문장이 섞여 있다. 그리고 한문본의 문장을 그대 로 직역한 부분도 있고, 조선 신자들이 이해하기 쉽도록 글을 다듬어 바꾼 부분도 들어 있다. 한글본 『성교요리문답』을 정밀하게 분석하기 위해서는 그 한문 저본이 무엇이었는지를 찾아내는 작업이 요청된다. 그래서 1860년대에 나온 한 글 천주교 문헌 『성교요리문답』에 대한 본격적인 연구를 위하여 그 한문 저본을 탐색하는 기초 작업을 실행하였다. 그 결과 1788년의 『聖事問答』, 연도 미상의 삼본문답 『領洗問答』, 호주 국립 도서관 소장의 『聖敎要理問答』, 그리고 한국교회사연구소 소장의 『聖敎要理問答』이 한글본 형성에 중요한 역할을 하였다고 보았다. 한글본 『성교요리문답』과 한문본 『聖敎要理問答』 사이의 긴밀한 연관 관계는 분명하게 확인된다. 해당 문답의 문장도 대부분 일치한다. 하지만 한글본과 한문본 사이에 결정적인 차이가 있다. 그리고 문헌상으로는 연관성이 그다지 높지 않은 판본인 사본문답 『영세문답』과 일치하였다. 따라서 한글본 『성교요리문답』을 번역 저술하는 과정에서 한문본 『聖敎要理 問答』을 중심적인 저본으로 활용한 것은 분명하지만, 그 외에도 여러 종류 의 교리문답 문헌들이 조선 천주교 내에 들어와 있었고, 그 일부를 실제로 참고하였던 것으로 추측한다. In order to study the religious life of Korean Catholics in the 19th century, it is necessary to analyze the Korean Catholic literature that believers read and recite. French missionaries published Catholic literature such as Catholic Catechism, Prayer Book, Liturgy Manuel and Meditation Guidebook into Korean. While referring to European literature in Latin or French, the Korean version was created using the Chinese text translated by the Catholic Church in China. Therefore, by studying Korean Catholic literature, it is possible to get help in understanding the religious life of Korean Catholics in the 19th century, and at the same time, it is possible to find the multi-layered religious concepts appeared in the process of propagation and acceptance of Catholicism. The Korean Catholic literature, Seonggyo Yori Mundap is a very valuable document. Since the first edition was published in the early 1860s, it has been printed countless times using woodblocks or typography, pure Hangeul or mixed Korean texts, until a new official catechism was published in 1934. It is an important material for understanding the doctrinal knowledge of believers or the reality of various sacramental lives such as baptism, confession, Eucharist, and confirmation. The Seonggyo Yori Mundap was also translated from the Chinese text as the original text. However, in the Korean version, there is a direct translation of the text from the Chinese text, and also is there a part that has been refined and changed to make it easier for Korean believers to understand. To analyze korean catechism, it is necessary to find out what the Chinese original text was. So, for a preliminary work, it was carried out to search for the Chinese texts. Between the Korean version and the Chinese version of the Seonggyo Yori Mundap we can find similarities. Most of the sentences in the question and answer match. However, there is a crucial difference between the Korean version and the Chinese version. Therefore, in the process of translating the Chinese Catechism, it is clear that the Korean translator used various Chinese catechisms.

조선 시대 종교사를 상상하기 위한 지도

조현범 한국종교문화연구소 2022 종교문화비평 Vol.42 No.42

특집논문 : 스포츠와 종교 ; 월드컵과 이벤트의 종교문화

조현범 한국종교문화연구소 2003 종교문화비평 Vol.3 No.-

주제서평 : 지역분쟁과 종교

조현범 한국종교문화연구소 2005 종교문화비평 Vol.8 No.-