한국 신종교의 주문 수행 - 동학계와 증산계 신종교를 중심으로 -

박인규 ( Park Ingyu ) 서울대학교 종교문제연구소 2017 종교와 문화 Vol.0 No.32

본 논문은 한국 신종교 가운데 동학계와 증산계 신종교의 종교적 실천을 연구 주제로 삼고 있다. 이 신종교들은 모두 주문을 반복적으로 염송하는 것 즉 주문 수행을 종교적 수행의 중심으로 하고 있다. 그러한 원인은 주문이 동학계와 증산계 신종교의 교조인 수운 최제우와 증산 강일순의 종교적 체험 또는 교설과 관련이 깊기 때문이다. 본고에서는 동학계 신종교로 천도교, 천진교, 수운교를 다루었다. 천도교는 수운 -> 해월 -> 의암으로 이어지는 정통성을 주장하며, 수운의 가르침을 계승하여 21자주를 송독하는 것을 의례의 핵심으로 삼고 있다. 천진교는 수운 -> 해월 -> 구암으로 이어지는 정통성을 주장하며 21자의 송독과 영부수행을 종교적 실천으로 행하고 있다. 수운교는 해월의 정통성을 부정하며 이상룡이 수운의 환생이라고 여기고 있다. 수운교는 21자주 외에 불교식 주문과 염불을 통해서 수행을 하고 있다. 증산계 신종교의 많은 분파 가운데 본 논문에서는 증산교본부, 증산법종교, 대순진리회를 연구 대상으로 하였다. 증산교본부는 초기 증산사상의 확산에 중요한 역할을 하였던 이상호, 이정립에 의해 설립된 단체로 증산의 언설을 계승하여 태을주 염송을 중시하였다. 증산법종교는 증산의 여식인 강순임에 의해 창설되었으며, 태을주 수련과 함께 불교식 주문과 염불을 겸하여 수행한다. 증산계 최대 교단인 대순진리회는 조정산으로 이어지는 정통성을 주장하며 수련, 기도 시 주문을 염송하며 공부를 통해서 특별한 수행을 실시하고 있다. 이 신종교들이 각기 다른 정통성과 교리를 주장하며 그 차별성을 보이고 있지만, 주문 수행이라는 공통된 종교적 실천을 실행하고 있다. 사용하는 주문과 방식도 변이가 발생하였지만 일상의례, 정기의례, 특별 수련 등이 주문을 중심으로 실천되고 있다는 공통적 특성이 나타나고 있다. This thesis focuses on the religious practices of Jeungsan groups and Eastern Learning groups among Korean new religions. All of these new religions have been doing incantation practice as their central religious practice. The reason is that the incantations are deeply related to the religious experience or the teaching of the founders. In this thesis, I researched Chundogyo, Chunjingyo and Suungyo among Eastern Learning groups. Chundogyo insists on the legitimacy that is passed down from Suun to Haewol and to Uiam. And Chundogyo follows Suun`s teaching and takes the reciting 21-letter-incantation as the main religious practice. Chunjingyo claims that the legitimacy is from Suun to Haewol and to Guam and recites 21-letter-incantation while drawing spiritual charm called Yongbu as the religious practice. Suungyo denies the legitimacy of Haewol and claims that Lee Sangryong is the reincarnation of Suun. Suungyo recites 21-letter-incantation and chants a Buddhist prayer and mantra as the main religious practice. I studied Jeungsangyobonbu, Jeungsanbubjonggyo and Daesoonjinrihoe among Jeungsan groups. Jeungsangyobonbu was founded by Lee Sangho and Lee Junglip who played a key role of disseminating Jeungsan`s thought. It puts emphasis on reciting Taeulju as religious practice following Jeungsan`s word. Jeungsanbubjonggyo was founded by Kang Sunim who is the only daughter of Jeungsan. This organization recites Taeulju and does a Buddhist prayer as religious ritual and practice. Daesoon Jinrihoe is the biggest organization among Jeungsan groups and insists the legitimacy of Jo Jeongsan. And Daesoon Jinrihoe also lays emphasis on reciting Taeulju and formulates practice, prayer and special practice. These religious organizations insist their legitimacy respectively and spread their own doctrine differently. But they do incantation practice as religious activity in common. Recited incantations and the way of reciting are different among these organizations. But it is common characteristics that ordinary ritual, regular ritual and special practice are conducted mainly through reciting incantations.

논문 : 한국종교시장에서 종교경제모델의 한계

유광석 ( Kwang Suk Yoo ) 서울대학교 종교문제연구소 2012 종교와 문화 Vol.0 No.23

에밀 뒤르켐과 막스 베버 이후의 기존 종교사회학이 소홀히 취급해왔던 종교 현상의 공급측 요소들이 1990년대 이후 종교경제모델이라는 새로운 패러다임에 의해 그 중요성이 제기되고 있다. 종교 사회를 공급자와 수요자로 구성된 하나의 시장으로 가정하는 이 모델은 미시적 관점에서 종교 시장에 참여하는 모든 행위자들이 경제적 합리성에 기초하여 종교적 믿음과 행위를 선택하고 결정하기 때문에, 거시적 판점에서 종교 시장에 대한 법적 규제가 시장 참여자들의 종교적 참여도를 떨어뜨린다고 한다. 종교 집단의 성장이나 감소가 종교적 수요의 양적 변화에 기인하기보다는 종교 공급자자들간의 자유로운 경쟁을 통해 종교시장에서 가장 효율적인 종교서비스를 제공하는 공급자들이 성장하고, 비효율적 공급자들은 쇠퇴한다는 가설을 미국 개신교교단들의 성장과정을 통해 경험적으로 증명하고자 하였다. 본 논문은 종교경제모델의 적용범위를 한국적 상황에서 평가해보고 그 문제점을 설명하고자 하였다. 특히, 지면 관계상 종교적 규제의 효과로 적용범위를 제한하여 합리적 선택이론가들의 논문에서 인용된 한국 종교사회에 대한 그들의 이해를 중심으로 그 모델의 한계를 밝히고자 하였다. 결론적으로 정리하면, 한국종교시장의 과점적 구조는 종교 규제의 효과를 왜곡시킴으로써 지배적 종교들의 성장을 지원하고, 소수 종교들의 성장을 억제하는 양면적 효과를 보여주었다. 즉, 해방 이후 종교에 대한 탈규제의 효과로 인해 개신교, 불교, 카톨릭의 신도수가 지속적이고 폭발적으로 증가했다는 것은 한국종교시장에서 규제의 문제를 너무 단순화시킨 설명이며, 그에 대한 경험적 증거들도 부족하다. 따라서 한국종교시장에서 종교적 규제와 전체 종교성 사이에 어떤 부정적 인과성도 발견할 수 없었으며, 시장의 과점적 구조에 대한 영향이 더 많이 강조되어야 한다. 그럼에도 불구하고, 인간의 정신을 구획화하는 기계적 이분법들의 비현실적이고 환원적인 설명들을 탈피하고, 종교적 인간과 경제적 인간을 경제적 합리성이라는 하나의 행위원칙으로 이해하고자 하는 종교경제모델은 현대종교사회학자들로 하여금 다원주의 사회의 복잡 다양한 종교현상들을 진정으로 종교적인 원인들로 설명하고 이해할 수 있는 이론적 기초를 일관되게 제공하고 있다.

후기 비트겐슈타인의 종교언어관에 대한 연구

소기석 서울대학교 종교문제연구소 2003 종교와 문화 Vol.0 No.9

한국종교법학의 현황과 전망

최종고 서울대학교 종교문제연구소 1999 종교와 문화 Vol.0 No.5

일본국헌법과 종교법인법에 본 일본의 종교정책⋅종교행정과 그 문제점

카미벳부 마사노부 서울대학교 종교문제연구소 2011 종교와 문화 Vol.0 No.21

This study purposed to examine contemporary Japanese religious policies and religious administration and identify problems in them by scrutinizing the Religious Juridical Persons Act amended radically in Heisei 7 (1995), focusing on the Constitution of Japan and the Religious Juridical Persons Act, which are the core bases of postwar religious policies and religious administration in Japan. The basic spirit and idea of today’s Japanese religious policies and religious administration are derived from the Constitution of Japan (1946), and the practical operation of them from the Religious Juridical Persons Act (1951). These religious policies and religious administration, which are reflection on the prewar State Shinto System, are decisively different from the Constitution of the Empire of Japan and the Religious Organization Law before the war. It is because such policies and administration are the results of drastic reforms based on the three great principles the freedom of religious belief, the separation of Church and State, and the removal of supranationalism and militarism from the religious circle under the occupation policies of the General Headquarters, the Supreme Commander for the Allied Powers (GHQ/SCAP) (in fact, the occupation policies of the U.S.). The reforms were continued to Japanese religious policies and religious administration, the Constitution of Japan and the Religious Juridical Persons Act after the occupational rule. With the enactment of the Constitution of Japan and the Religious Juridical Persons Act, governmental authorizes such as administration and jurisdiction came to refrain themselves from interfering with religious affairs from the viewpoint of the freedom of religious belief and the separation of Church and State. However, it is also true that disputes among religious organizations, which had never been brought up, surfaced. Such disputes include the appearance of religious sects or temples demanding breakaway from their denomination for secular reasons and the birth of religious juridical persons that cannot be regarded as religious organizations. In particular, Oumusinrikyo created a historically unprecedented criminal group as a religious juridical person on the surface, and shocked the Japanese society severely by causing numerous troubles starting from indiscriminate terrors. In this trend that various problems involving religious juridical persons were surfacing, the Religious Juridical Persons Act was amended drastically in Heisei 7 (1995) in order to catch up with the trend. As the law is applied in the form of strengthened regulation,however, some people are concerned about its threat to the freedom of religious belief and the separation of Church and State. Paying attention to this phenomenon, we should make efforts to hold the basic principles of the Constitution of Japan and the Religious Juridical Persons Act, that is, the freedom of religious belief and the separation of Church and State, as well as people’s rights arising from the principles.

사회적 혐오의 조절 변인으로서 종교적 규범: 의심의 실증적 단서

구형찬,유지현,박한선 서울대학교 종교문제연구소 2023 종교와 문화 Vol.- No.44

This study is aimed at investigating whether religious norms or secular norms act as a moderating variable for social prejudice from an evolutionary cognitive perspective, with the goal of gaining insights to help understand and overcome social prejudice. The research involved Korean Protestant, Buddhist, and Catholic believers, examining whether their levels of social prejudice were moderated by their religious beliefs. This study also compared prejudice levels when secular norms were activated. A nonparametric analysis of variance (ANOVA) was employed to compare the three groups. The results indicated that neither religious nor secular norms functioned as a moderating variable for social prejudice. Specifically, the priming of these norms did not significantly moderate social prejudice across all three religions, failing to reject the null hypothesis. Furthermore, the priming effects within each group showed very low effect sizes (Cohen's d). These findings are consistent with previous research conducted on East Asian populations and align with recent studies in Korean society, which found that both religious and secular priming did not elicit prosocial behavior. Consequently, the hypothesis regarding the evolution of Western religions, based on the premise of supernatural watchers, may not exhibit a cross-cultural universality. Additionally, the cognitive and adaptive aspects of religion could have evolved separately. More refined comparative religious studies that differentiate these aspects within an evolutionary anthropological framework are needed.

종교기반 시민사회단체의 복지활동과 시민사회의 발전: 종교 사회적 자본을 중심으로

전명수 ( Myung-soo Chun ) 서울대학교 종교문제연구소 2016 종교와 문화 Vol.0 No.30

This paper aims at examining the characteristics of religion-based welfare civic associations(RWCA) and the development of civil society with a primary focus on social capital, and thereby reconsidering the significance of religious social welfare(RSW). It seems that there is general agreement on views that RSW requires an almost symbiotic relationship with civil society. RWCA, as its representative example, shows the characteristics prior to social service, different from general civil associations. The major difference, however, lies in religious social capital. Religion is generally regarded to serve as the key producer of social capital; it has a distinctive capacity to nourish social capital based upon trust among members sharing religious faith and close network of religious organizations. A meaningful measurement of social capital is civic association forging it through helping socialization of individuals, and so RWCA contributes to social capital formation by leading social service and civic engagement of people or organizations-be they religious or secular-beside its own welfare activities. Furthermore RWCA becomes vehicles for producing social capital by fostering self help force of the disadvantaged who build community themselves. In this respect RSW means welfare activities mainly depending upon social capital achieved by social service and civic engagement of religious communities and other people or organizations, regardless of their religion, trusting and cooperating them. Above all it secures its own proper discipline by conducting holistic ministry beyond charitable giving and physical care. In addition it does not seem to be appropriate to extend the RSW to the grand discourse of ``realization of justice`` in that RWCA join only civic movements related closely with itsown aims. It is true that there appears recently the negative recognition of social capital only existing on the basis of interpersonal relations, but if, nevertheless, religious social capital can be expanded from religious community to outside world, its social achievement might surely be expected.

세계문화사의 맥락에 비친 한국의 종교와 문화

윤이흠 서울대학교 종교문제연구소 1995 종교와 문화 Vol.0 No.1

한국천주교회 교구별 특성 연구: 서울대교구와 제주교구를 중심으로

김선필 서울대학교 종교문제연구소 2017 종교와 문화 Vol.0 No.33

Is the Korean Catholic Church a single religious organization? Of course not. However, not only Korean society but also academia have regarded Korean Catholic church as a single religious organization. This study attempted to show that the Korean Catholic Church is not a single religious organization and it is a group of autonomous community with different characteristics for each diocese. So this study emphasized the existence of local churches in the Korean Catholic Church. I analyzed the Bishop’s annual pastoral letters and policies of Cardinal Soo-Jung Yeom(Archdiocese of Seoul) and Bishop U-Il Kang(Diocese of Cheju). Cardinal Yeom has been interested in the inside of Church. The pastoral policies of Archdiocese of Seoul such as the Seosomun Historical-cultural Park Project have reflected Cardinal's interest. This resembles ‘closed church’ type. This type is a type that prioritizes the interests of the Church and members of the Church, giving greater attention to things internal to the Church than to the outside world. In this type, there is a strong tendency to emphasize prayer life, inner peace, and church events. This type is similar to the world view that the Catholic Church had shown before the Second Vatican Council. As a result of this pastoral policies, Archdiocese of Seoul(‘closed church’ type) has strengthened the unity of believers. But it has conflicted with Korean Society. Meanwhile Bishop Kang has been interested in the outside of Church. And the pastoral policies of Diocese of Cheju such as the Anti-Naval Base Campaign in Jeju have reflected Bishop’s interest. This resembles ‘open church’ type. This type emphasizes the public role of the Church, considering the problem of the outside world as a problem of the church. It emphasizes the church's interest in social issues such as labor, environment, and the socially disadvantaged. This type is similar to the world view that the Catholic Church has pursued after the Council. As a result of this pastoral policies, Diocese of Cheju(‘open church’ type) has promoted social credibility, however caused conflict among believers. As such, both the Archdiocese of Seoul and Diocese of Cheju had different characteristics depending on the tendency of the bishop. And they were bringing the opposite result. In Conclusion, I confirmed that the Korean Catholic Church is not single religious organization but a group of dioceses with different characteristics.

동서 종교간 충돌과 현대 한국의 역동적 신앙

김종서 ( Chong Suh Kim ) 서울대학교 종교문제연구소 2009 종교와 문화 Vol.0 No.16