조선후기 민간의 불교문화: 불승(佛僧), 단신(檀信), 제장(祭場)

최종성 서울大學校 종교학연구회 2012 宗敎學硏究 Vol.30 No.-

This paper attempts to understand how Buddhist culture could keep surviving and prevailing in popular society of the late Joseon period. In order to explain the cultural durability and adaptability of Buddhism in late Joseon, I will pay attention to three aspects: religious specialists(佛僧), believers(檀信), and religious place(祭場). Firstly, despite the fact that Buddhist suffered from religious suppression by Confucian, some monks who led monk soldiers against the Japanese invaders were officially ritualized as a national loyalist monk. But other monks who weakened and superseded the then kingship were executed on charges of treason against the Yi dynasty but were finally worshiped as a deity for the masses. In-between national and popular dimension, religious influence and leadership of Buddhist monks remained undiminished in the late Joseon period. Second, religious clients of Buddhism in late Joseon were composed of all social stratum from royal family to lower class. The Buddhist devotees burned with religious passion as well as gave financial support to Buddhist society and culture. Especially, self activities of temple fraternities had Buddhism overcome the tremendous religious and economic difficulties. Lastly, Buddhist temples and shrines invigorated the popular spirituality and faith in late Joseon. Statistically, as compared to the situation of the early Joseon period, the total number of extant Buddhist temple increased in latter half of Joseon dynasty. Most of great temples went down but small temples grew steadily. In spite of the gloomy atmosphere, surviving temples met properly the devotees' religious demands. For example, to match the masses' religious expectations, San-shin-gak(山神閣, mountain-god shrine) or Chil-seong-gak(七星閣, seven stars shrine) began to build around the 17th century, and became more common into the 19th century.

기독교 소설의 빛과 어둠: 신앙성과 대중성의 사이에서

유정숙 ( Jung Suk Yoo ) 한국언어문화학회 2013 한국언어문화 Vol.0 No.51

The 1980s were the glory days of “religious fiction” in modern Korean literature. This unexpected phenomenon was in line with the religious books “boom” in the publishing world, despite Korea’s prolonged economic recession. A wide range of religious books, especially Christian fictions, were sold and attracted the public``s attention and interest. This popularity was attributable to the huge success of the Christian novel《Come Low unto Us》, published in November, 1981, by Yi Cheong-jun, a Korean representative novelist. This novel was a big hit and was made into a movie, which also achieved huge commercial success. In this paper, I examined the religious meaning of《Come Low unto Us》and related it to the historical and cultural contexts of Korean society around the time of its publication. I also explored the question of the relationship between Christianity and popularity in Korean society and culture. The novel《Come Low unto Us》was based on the real story of the blind pastor An Yo-han, who had opened his “soul eye” after he had lost the sight of his “physical” eyes. He practiced his Christian faith in interaction with poor people, sharing their sufferings and ordeals and opening his warm heart to them. This novel demonstrates a proper Christian life. An Yo-han’s life called into question whether Korean churches practiced God``s love, especially toward the poor and the lower classes in Korean society. In the story, An Yo-han maintains that a church should not be a place in which parishioners petition for God``s blessing and pastors, but it should be a place of unity and compromise. The story suggests that Korean churches should open their eyes to the plight of the poor and marginalized and practice God’s love and care for them. In short, it criticizes the materialism and secularization in the Korean churches at that time. On the other hand, the novel《Come Low unto Us》earned popularity. It was a “steady-seller” and “super best-seller” in the 1980s in the Korean publishing world. It was also made into a movie and played everywhere in theaters and churches. The movie drew audiences totaling 110, 500 people. It was a huge success. The reason behind this success was that Korean people had become more and more interested in true religious belief and living a spiritual life, which were in contrast to the empty and materialistic ideology of the day, an ideology and had produced distrustful people in a capitalist and competitive society. The media and those who read the book paid much attention to this blind Christian``s spiritual experience and victory through faith. The popularity of Christianity was developed and characterized by its spirituality and mysticism. The success of the movie《Come Low unto Us》ushered in the trend of Christian-themed movies in the 1980s. The general theme of these movies was the spiritual victory of a Christian over hardship and suffering through his Christianity. 《Come Low unto Us》exemplifies the light and darkness of Korean Christian literature in the 1980s. Its spirituality and popularity expose the characteristics and limitations of Korean Christianity. More importantly, its popularity reflects aspects of Korean people``s ‘general’ understanding of Christianity and aspects of Christian popular culture in Korean society at that time.

종교와 스포츠의 접점

전명수(Chun, Myung-Soo) 한신대학교 종교와문화연구소(구 한신인문학연구소) 2010 종교문화연구 Vol.- No.15

This article aims at exploring a point of intersection or interface in which religion and sport, ultimately religion and popular culture, share some characteristics, focusing on the reactions of sports fans. Netizens, sports fans on internet, reveal their state of mind and emotion like anger, censure and compliment in the discussing room when their team win or lose including strong desire for victory and antagonism against the opposite team. Such reactions reveal some interesting similarities to religious property. In addition it is generally agreed that wild enthusiasms of sports fans when their team win are somewhat parallel with religious joy generated from the experience of spiritual victory. It means that even though fan’s desire for victory of the game may be based upon human nature, it is by no means different from the religious aim for spiritual victory against vice. In this regard sports fans and religious believers seem to meet somewhere around their desire and excitement. However there still remain some problems to be solved concerning the special character of the interface between religion and sport, or more broadly between religion and popular culture. It could be briefly defined that most religions seek after the transcendent, the sacred and the ultimate meaning, whereas popular culture relates to frivolous play, as it were, the secular, popular things, but it also deserves notice that human being, human consciousness and way of daily life lie at their heart alike. Furthermore, as religion and popular culture have mutually influenced each other, there might naturally appear the various types and dimensions of ‘religion and popular culture’ produced by diverse combinations of the transcendence and the popularity(or secularity). Both religion and popular culture possess great power, alone or together, moving and changing society, it should be very important task to study the relationship between them as well as its characteristics and significance.

16세기 독일 종교개혁의 역설 : ‘영적 자유’와 민중규율화

박준철 한국서양중세사학회 2017 西洋中世史硏究 Vol.0 No.39

독일 종교개혁의 으뜸원리인 이신칭의론은 기존교회가 공들여 정립하고 민중들에게는 성역이나 다름없었던 종교적 규범들의 의미를 거부하거나 축소시켰다. 구원은 규범준수라는 선행/성화(聖化)가 아니라 개인의 내면적 믿음의 소산이라는 이 출범원리는 중세 말 민중들의 종교적 일상을 지배했던 강압적 기제로부터의 해방, 즉 ‘영적 자유’를 지향하였기 때문이다. 그러나 개혁운동은 1520년대 중반에 이르러 중대한 고비를 맞게 된다. 새로운 교리에 대한 이해부족과 종교적 나태의 만연이 개혁의 일선현장에 적나라하게 드러나면서 개혁의 주체들은 강력한 규율화 작업에 착수하였다. 일종의 교회법으로 구속력을 갖고 있는 교회운영규정의 제정, 엄격하게 시행된 교리문답교육, 교구민들의 종교적·도덕적 행위를 정기적으로 검열하는 교구시찰 등으로 구성된 민중규율화는 그 자체로 종교개혁의 근본정신인 ‘영적 자유’에 역행하는 위험한 작업이었다. 개혁가들은 이러한 자기모순을 인식하고 있었음에도 불구하고 ‘영적 자유’의 취지가 개혁의 최전선에서 오·남용되어 ‘영적 방종’으로 현실을 좌시할 수 없었고 결국 자신들이 규탄했던 강압적 종교규범을 재도입하게 되었다. 종교개혁은 이념적 차원에서는 분명 근대의 출발이었다. 외부의 객관적·외형적 규범에서 자유로운 인간상을 제시하였고, 개인의 주관적·내면적 확신에 방점을 찍었다. 이는 독자적 주체로서의 개인을 상정하는 것이었다. 그러나 16세기 독일종교개혁의 전개과정 속에서 민중은 여전히 외부 규범에 예속된 타율적 존재로 남을 수밖에 없었고, 이 점에서 종교개혁의 근대적 성격은 제한적이라 할 수 있다. ‘Salvation by faith alone,’ the first principle of the Reformation, opposed the late medieval religious paradigm in which good works and external observances of official rituals dominated popular religious culture. In ideological terms, it meant ‘spiritual freedom.’ In the 1520s, however, the reform movement faced a serious problem which urged the Lutheran reformers to change its direction. Finding widespread ignorance, unbridled religious misbehavior, and moral deviation in their rural parishes, they began take steps to discipline the mass with compulsory rules. Although the reformers clearly recognized the contradiction between the individual’s Christian freedom and the godly community’s need for discipline, they had no alternative. The church order, catechism education, and the annual visitation were the main tools with which the reformers sought to inculcate new doctrines in the mind of the folklore and improve their religious and moral standard in daily life. The program to discipline the mass itself was a fundamental violation of the central idea of the Reformation which denied, or was at least indifferent to, the coercion and enforcement of religious rules. The doctrine of ‘salvation by faith alone’ surely opened the door to the coming of early modern European society by advocating the importance of individual’s internal religious feeling. Nonetheless, the reality revealed in the course of the Lutheran reform movement hardly subscribed to the supreme ideology. In the mechanism the reformers established for the implementation of their hope, men and women still faced many obligatory rules and unable to find ‘spiritual freedom.’

대중문화 속 종교유사성세 관한 종교미디어교육 연구

문혜성(Hye-Sung Moon) 한국언론정보학회 2008 한국언론정보학보 Vol.42 No.2

본 연구에서는 종교미디어교육의 관점에서 대중문화 속에 나타나는 종교적 상징과 종교유사성에 대한 이론과 교육방법을 연구하였다. 오늘날에는 종교의 기본이념이나 종교문화적 가치관이 대중문화를 통해 왜곡되어 전달되는 상황이 종종 발생하고 있다. 따라서 종교 및 미디어 관련 교육문화에 대해 새로운 시각과 실제적 교육방법이 필요하다. 이에 관한 이론적 연구로써 ‘상징교수법’을 소개하였고, 이 이론을 토대로 한 교수학습 모형을 개발하였다. 이를 위한 연구방법으로써 ‘행동과 발달지향 미디어교육’의 교수설계 모형에 상징교수법의 교육방법과 교육내용을 통합하였다. 이 모형을 토대로 〈다빈치 코드〉를 사례로 하는 교수학습 사례를 개발하였다. 이 교육사례를 위해 〈다빈치 코드〉에 나타난 종교유사성 관련 요인들을 도입하였고, 총 8차시의 교수학습 방안을 개발하였다. 본 연구에서 개발된 상징교수법의 활용방안은 〈다빈치 코드〉 외 여러 프로그램을 대상으로도 활용할 수 있다. 앞으로 이 교육에 대한 학습효과를 검증하는 실험연구가 이루어져야 힐 것이다. 이 교육을 진행할 교사교육도 필요하다. 이 상징교수법 교육사례는 종교교육에서뿐 아니라 문화, 언어 등 다른 교육주제와의 연계도 가능하다. In this paper, a new viewpoint and practical education method were presented on educational culture related to today's religions and media. For this purpose, this paper considered the theories of religious media pedagogic and the concept of symbolic didactics relating to religious symbols in popular culture. In this paper, a total of eight cases of applying symbolic didactics were developed using the example of "The Da Vinci Code", based on the theoretical framework of religious media education and symbolic didactics. For this, the education methods and contents of religious media education were integrated with the teaching plan model of "action and development oriented media education". In order for this education to be applied effectively, experimental studies have to be carried Out verifying the learning effects regarding this education. In particular, education for teachers who will carry out this education is needed. This is because, in media education, the efficiency of education is significantly affected by the capacity of the one who is teaching.

종교개혁의 수용과 거부 -16세기 독일 민중의 종교문화-

박준철 ( Joon Chul Park ) 한국서양사학회 2007 西洋史論 Vol.0 No.92

한국의 "뉴에이지 운동" 연구 현황과 과제

전명수 ( Myung Soo Chun ) 고려대학교 한국사회연구소 2005 한국사회 Vol.6 No.2