추기경 애버리 덜레스, S.J.(1918-2008)의 다양한 교회의 모델들과 교회의 진정한 가톨릭성(보편성)을 찾는 여정

서한석 한국가톨릭신학학회 2014 가톨릭신학 Vol.0 No.24

The goal of this research is to question what is the meaning of the true Catholicity (Universality) of the Church, presented by the ecclesiology of Cardinal Avery Dulles through models of the Church. Christ as universal savior is the only mediator between God and man; He is the fountain of the Grace, who is offered to all mankind. In one sense catholicity belongs to Christ by his very constitution as Incarnate Word. In a further sense he is catholic by reason of his primacy over all other creature, and in third sense, in so far as he is head of the Church. The catholicity of the Church cannot be adequately understood except in the light of Christ s vertical catholicity who came down from heaven. The Church may be called in the terminology of Avery Dulles, the consciously Christified portion of the world . At the same time, Dulles understood catholicity as a union of diverse parts in a community of mutual support. Based on this, we study about the dimensions of the vertical and horizontal aspects of catholicity, introduced by the Catholic Church, through the six models (Institutions, Mystical Communion, Sacrament, Herald, Servant, Community of Disciples). The various models, put in the views of Catholic as well as Protestant, become the first ecumenical element for us to examine the vertical and horizontal universality by the ecclesiology of catholicity. Our theological question is like these points: (1) How does each model persist the apostolic continuity for the mission of the Church? (this question is the dimension of the vertical and qualitative catholicity, because this catholicity maintains the apostolic continuity for proclamation of Gospel missioned by Jesus Christ from “above”) (2) Until which extent of catholicity may each model present the beneficiaries of Grace flowed out from Church? (this question is the quantitative dimension of catholicity). Theses theological points help us to meet the Church renewed in the “interior” (ad intra), and the Church toward the world and other christian brothers (ad extra). First of all, Dulles study about the dialectical and complementary relationship through which each of the models interacts with other model of the Church. At the same time, he persists the balance between the institutional catholicism and spiritual elements of catholicity, making his effort to maintain the continuity of the teaching of the Church in the prospective of the ecclesiology of “symbolic realism”. This“horizontal” catholicity is constituted from that “vertical” catholicity and this “Catholic Christianity”, that implies not only extensive universality but also qualitative wholeness, is disclosed by Catholicism. Catholicity suggests universality in a rather abstract sense, whereas Catholicism is more closely connected with the structures that make for the transmission and retention of that particular fullness which was given in Christ to the apostles and the apostolic community. 이 연구의 목표는, 덜레스 추기경이 제시하는 교회의 다양한 모델들을 통하여, 교회의 진정한 가톨릭성(보편성)의 의미는 무엇인가라는 물음에 그 해답을 찾는 것이다. 우리가 교회의 “가톨릭성” 혹은 “보편성”이라고 말할 때, 그 첫 번째 의미는 바로 저러한 가톨릭성이 육화하신 그리스도에게 속한다는 사실을 함축한다. 왜냐하면 육화하신 그리스도로부터 인류에 대한 구원적 보편성이 흘러나오기 때문이며, 이제 그리스도의 구원 사업을 일구어가는 교회 역시 그 가톨릭성을 획득하는 것이기 때문이다; 교회는 육화하신 그리스도와 그 본질적 관계를 맺는 수직적 가톨릭성의 조명 아래 이해 될 수 있을 뿐더러, 이제 이러한 수직적 가톨릭성은 기쁜 소식을 전하는 교회 공동체를 통해서 온 인류의 세상으로 뻗어나간다; 이 세상은 교회가 되는 것이고, 역으로 교회는 세상이 되는 것이다. 동시에 이 수평적 가톨릭성이 교회에 적용되었을 때, 그 의미는 서로 상이한 신앙인들의 훌륭한 그리스도교적 요소들 사이에서의 상호간의 친교를 지시하며 세상 을 향하여 그리스도교적 일치의 흐름으로 나아가는 것을 뜻한다. 이를 바탕으로 우리는, 덜레스가 제시하는 교회의 여섯 가지 모델들을 통하여(곧, 제도, 친교, 성사, 말씀의 전달자, 종, 제자들의 공동체), 가톨릭 그리스도교가 제시하는 가톨릭성의 수직적 측면과 수평적 측면을 연구하는 것이다. 가톨릭 뿐 만 아니라, 프로테스탄트의 관점에서 제시된 다양한 모델들은 가톨릭성의 신학을 점검하는 데에 기본이 되기 때문이다. 우리의 신학적 물음은 다음과 같다: (1) 각각이 제시하는 모델은 온 세상의 복음화를 위해서 그리스도께로부터 받은 교회의 사도성에 대한 그 연속성을 어떻게 지탱해 나가는가? (이는 그리스도로부터 직접 유래하는 교회 가톨릭성의 질적 수직적 차원이라고 할 수 있겠다) (2) 각각의 모델은 가톨릭성의 어느 범위에 이르기까지 교회에 대한 그 은총의 수혜자들을 포함 할 수 있는가? (보편성의 그 양적인 차원) 이러한 물음들은 우리로 하여금, 각각의 모델들의 변증법적 상호 보완성의 관계 고찰을 통해서, 그 내부에게로의 (ad intra) 교회의 쇄신과, 다른 갈라진 그리스도교 형제들과 세상을 향해서 서 있는 그 외부를 향하는 (ad extra) 교회의 가톨릭성을 만날 수 있도록 이끈다. 보편성에 대한 덜레스의 교회론은, 성사로서의 교회가 드러내는 실재 상징주의적 구원의 열쇄를 쥐고, 진정한 일치 안의 적법한 차이성에 대한 모든 관점들을 환대하며, 그리스도교의 모든 가능한 입지들을 고찰하는 것이다. 또한 그의 신학적 임무는, 한편으로는 그 자신이 에큐메니컬 다원주의적 신학에 호감을 가지고 있는 만큼 그리스도교적 다양성과 그 풍부함을 긍정적으로 평가 하는 것이며, 그러나 동시에 교회의 사도성과 가르침 들에 대한 그 연속성을 보존하려고 노력하면서, 가톨리시즘의 제도적인 요소들과 가톨릭성의 영적인 요소들의 균형을 유지하는 것이다. 여기서 우리는, “보편적 그리스도교”는 온 세상을 인류 가족이라는 범위로서 설정하는 그 가톨릭성을 포함 할 뿐만 아니라, 동시에 어떤 질적인 차원으로서의 가톨릭성도 함께 내포하고 있다는 사실에 주목해야한다. 신비로서의 가톨릭성은 어떤 추상적인 보편성을 의미하는 것이며, 가톨리시즘의 가시적 중재의 구조들안에서 유지되는데, 이러한 가시적 중재란 바로 성서, 교의, 성사와 전례, 그리고 교회의 직무 등을 의미한다. 이러한 방식으로, 가톨릭시즘은 보편성으로써 이해되어질 뿐만이 아니라, 일치성, 거룩함, 사도성 혹은 좀 더 일반적으로 교회의 본질적인 온점함을 위해서 필요한 모든 요소들로써 이해될 수 있는 것이다.

가경연간(嘉慶年間)(1796~1820)의 천주교(天主敎) 전파(傳播)와 청조(淸朝)의 대응(對應)

李俊甲 ( Lee Jungab ) 명청사학회 2016 명청사연구 Vol.0 No.45

In this study I have investigated what are the characteristics of Jiaqing reign in the history of Catholic missionary work during Qing China. The important changes with relation to the Catholic missionary work in Jiaqing reign are as follows. First, the participation in Catholic missionary work by Eight Banners men including Manchu banner men began to appear in Jiaqing reign. Second, long distance trade roads between Sichuan and Guizhou were begun to use as the roads of inner mission from Qianlong-Jiaqing reign by Sichuan Catholic-merchants. Third, the method of Catholic missionary work by Catholic and their consciousness were influenced by Jiaqing White Lotus Rebellion. Emperor Jiaqing and his ministers gave themselves trouble about preventing Catholic missionary work by issuing new regulations, for example, management regulation of the churches in Beijing(xiyangtangguanlizhangcheng), special punishment regulation of Catholic(tianzhujiaozhizuizhuantiao), punishment regulation of officials missing to control Catholic missionary work(shichaguanyuanchufatiaoli). Qing officials could handle Catholic incidents consistently through these new regulations. They did not need to refer old prohibition regulations of Catholicism which had made from Kangxi to Qianlong reign in case of judging Catholic. They had no choice but to refer old regulations which had made from Kangxi reign to Qianlong one by one till the first half of the Jiaqing reign. As the new regulations were made at the second half of the Jiaqing reign, the old ones were useless. The new regulations were referred as the only one standard in judging Catholic by officials. So we can say that the Jiaqing reign different from former times is an epoch making time in Catholic history of Qing dynasty.

가톨릭교회의 이슬람에 대한 태도의 특징과 한계 -베네딕토 16세를 중심으로

안신 ( Shin Ahn ) 한국외국어대학교 중동연구소 2013 중동연구 Vol.32 No.1

Roman Catholic Church gives the pope the highest authority to lead whole Catholic churches in the world and to decide theological and ecclesiastical issues, including its attitude to Islam. Therefore, in order to understand Roman Catholic Church`s attitude to Islam, it is necessary to examine Benedict XVI(2005-2013)`s thought of religion and his understanding of Islam. The name of Benedict XVI is Joseph Ratzinger. As a professor Ratzinger taught Catholic theology in Bonn and Muenster. He was involved in the Second Vatical Council (1962-1965) as the reformer and admirer of Karl Rahner, Ratzinger was appointed to a chair at the University of Tubingen. After experiencing Marxist student riots in 1968, his theological position gradually was changed into conservatism. He served as professor and then as vice president of the University of Regensburg. He was appointed as Archbishop of Munich and Freising(1977-1982) and named as the Prefect of the Sacred Congregation for the Doctrine of the Faith(1981-2005). First, Benedict XVI wrote three encyclicals, God is Love, Saved by Hope, and Love in Truth. He argues that religious freedom is needed for world peace. Distinguishing religious freedom from syncretism and religious pluralism, he emphasizes the uniqueness of Roman Catholic Church and considers the balance between faith and reason. Second, he applies phenomenology of religion to the development of his theology of religions. Razinger rejects the positions of Karl Rahner and Hang Kung but accepts the necessity of religious dialogues and peace. He explains the evolution of religion and claims the finality of monotheism, which including Judaism, Christianity and Islam. He doesn`t consider Islamic worldview seriously. Third, his conservative position is exclusive to other religions. He is suspicious of the possibility of inter-religious dialogue since the Roman Catholic Church cannot find a proper dialogue partner. There are many difference forms of Islam in the world, so he thinks that religious-dialogue is impossible in a real sense. It should be noted that Benedict XVI finds the common ground between Roman Catholic Church and Islam in the crisis of secularization. Muslims criticize the dualism of politics and religions in public areas of the West, which Benedict XVI regards as the particularity of Islam. Fourth, Benedict XVI`s insulting lecture on Muhammad and Islam offended Muslim leaders to protest against his speech. Though he mentioned the expression of the Byzantine emperor Manuel II Paleologus, Muslims regarded his quotations as his own negative opinion against Islam. Pope gave public apology to Muslims in the world. After this accident, Benedict XVI met Saudi Arabia`s king Abdullah in 2007 and Catholic-Muslim Forum was held in November 2008. In conclusion, there are many cases of Roman Catholic efforts to understand Islam with empathy and respect. Benedict XVI was the head of the Roman Catholic Church, but he didn`t find the partner of Catholic-Islam Dialogue. Rather than doctrinal and theological dialogue, we should consider the possibility of new dialogues in social responsibility.

현대 성경 연구와 ‘덴칭거’

송창현(Song, Changhyun) 수원가톨릭대학교 이성과신앙연구소 2017 이성과 신앙 Vol.62 No.-

이 연구의 목적은 현대 성경 연구와 덴칭거, 곧 가톨릭 교회 교도권의 공식적인 가르침 사이의 관계를 탐구하는 것이다. 덴칭거는 가톨릭 교회에서 성경 해석의 본질적인 특성들을 조명한다. 그리고 그것은 여러 주제들, 곧 성경과 성전의 관계, 성경 해석에 대한 특징적으로 가톨릭적인 접근에 대한 탐구, 역사-비평적 방법과 다른 방법들의 역할, 성경의 영성적인 의미와 더 충만한 의미, 그리고 가톨릭 해석 안에서의 교부들의 주석의 역할 등에 대한 균형 잡힌 판단을 제공한다. 몇몇 주석가들에 따르면, 지난 세기 동안 가톨릭 성경 연구는 학문적이지는 않았지만 가톨릭적인 것에서, 오늘날 뚜렷하게 가톨릭적이지는 않지만 학문적인 것으로 변화하였다는 것이다. 이러한 논의의 우선적인 이유는 역사 비평적 방법론의 독점적 지배에 대한 불만과 성경에 대한 과거의 접근 방식들인, 교부들의 성경 해석과 거룩한 독서에 대한 향수 때문이다. 가톨릭 성경 연구에 있어서 가톨릭적인 것은 무엇인가? 가톨릭 주석은 어떤 특정한 학문적인 방법을 자신의 것으로 주장하지 않는다. 성경은 인간의 언어로 표현되기 때문에, 가톨릭 주석가들은 성경의 의미를 식별하기 위하여 가능한한 객관적으로 학문적인 방법들을 자유로이 사용한다. 가톨릭 전통 안에서 성경 해석은 교회의 살아 있는 전통, 특별히 성경을 해석하는데 있어 교부 시대의 공헌을 인정한다. 가톨릭 주석가들은 역사-비평적 방법을 필수적인 도구로 사용하지만, 그것의 한계도 인정한다. The purpose of this study is to explore the relationship between modern biblical studies and Denzinger, that is the official teaching of the Catholic Church’s Magisterium. Denzinger sheds light on the essential characteristics of biblical interpretation in the Catholic Church. And it offers balanced judgments on some issues, the inspiration, the complex relationship of Scripture and Tradition, the search for a distinctively Catholic approach to biblical interpretation, the role of the historical-critical method and other methods, the spiritual and fuller senses of Scripture, and the role of patristic exegesis in Catholic interpretation. According to some exegetes, Catholic biblical scholarship had changed over the course of the last century from being Catholic, but not very scholarly, to its present condition of being scholarly, but not markedly Catholic. The primary reason for this was dissatisfaction with the dominance of the historical-critical method and a desire to reclaim past approaches to Scripture, e.g., patristic interpretation, lectio divina. What’s Catholic about Catholic biblical scholarship? Catholic exegesis does not claim any particular scientific method as its own. Because the Bible is expressed in human words, Catholic exegets freely use scientific methods, as objectively as possible, to discern its meaning. Biblical interpretation in the Catholic tradition recognizes the living tradition of the church, especially the contribution of the patristic era, in interpreting Scripture. Catholic exegetes use the historical-critical method as an indispensable tool, but its limitations are acknowledged.

1930년대 메리놀 외방전교회의 선교활동

김수태(Kim Soo Tae) 한국교회사연구소 2007 敎會史硏究 Vol.0 No.29

The advance of Maryknoll foreign missionaries into Korea implied the new encounter of American catholic churches with Korean catholic churches. Korean catholic churches entered into a direct relation with American Catholic churches by sending Maryknoll priests to Pyongyang areas, which foresaw remarkable changes in the Korean catholic churches at the center of Paris foreign missionaries in France. The first and foremost noteworthy missionary work is the reformation movement of lay believers. They endeavored to help Korean catholic society reappraise the important role of lay believers above all things in its development. Therefore, they started Catholic Action. Their second remarkable point in the missionary work is the emphasis on the documentary evangelicalism To achieve this, Pyongyang Diocese had keen interest in the periodicals such as Catholic Yeongu and Catholic Chosun and promoted to publish them Such interest in the documentary evangelicalism was an attempt to let Catholic known to all Koreans properly as well as to reform the lay believers. The newly recognized fact in the missionary work is that they also had huge interest in the history of Korean Catholic. They believed that the lay believers should know Korean Catholic history and equipped themselves not with abstract but with concrete knowledge of it. The studies on the history of Korean Catholic started to be carried out not in Seoul but in Pyungyang area. The most prominent Maryknoll foreign missionary in 1930s was the rejection of Shinto shrine worship which criticized religious policy and further into colonial policy of Japan in Korea. It also corresponded to the ultimate wish of the missionaries in Pyungyang Diocese for Korean independence. Therefore, the rejection of Shinto shrine worship played an important role in arousing national consciousness. The last thing to be noted concerning the missionary work in 1930s is substantial interchange between Catholics and Protestants. Maryknoll missionaries put more weight on interchange than confrontation in the relationship with Protestants, which was proved by the attempt for the movement of rejecting Shinto shrine worship. Such policy toward Protestants. Such protestant policy brought considerable changes into protestants-prevailing Pyungyang Diocese.

한국가톨릭계의 안중근 기념사업 전개와 그

신운용(Shin, Woon-yong) 한국외국어대학교 역사문화연구소 2012 역사문화연구 Vol.41 No.-

필자는 한국가톨릭계의 안중근에 대한 정확한 인식이 없이는 안중근의 사상의 현재화 또는 미래화를 할 수 없다는 문제의식에서 ‘한국가톨릭계의 안중근 기념 사업 전개와 그 의미’에 대해서 살펴보았다. 그 결과는 다음과 같이 정리된다. 국권회복 이전 뮈텔 주교를 필두로 한 한국가톨릭계의 주류세력은 안중근의거를 살인행위로 규정하였다. 물론 분명하게 드러나지 않았지만 드망즈 신부 등 안중근의거를 적극 옹호한 세력도 존재하였다. 하지만 계봉우와 같이 안중근을 성인의 반열로 올린 가톨릭인사는 보이지 않았다. 항일전쟁기 한국가톨릭계는 부정적인 안중근인식이 강하였다. 일제로부터 벗어난 이후 안중근을 건국의 이념적 지표로 삼고자 한 가톨릭 신자 박강성과 같은이도 있었다. 하지만 가톨릭계는 1970년대까지 노기남 대주교가 안중근 추도 미사를 거행한 일도 있으나 큰 변화를 보이지 않았다. 이러한 양상은 안중근관계자료의 발굴과 출간, 한국의 경제발전, 민주화의 진전과 더불어 매우 느린 속도로 바뀌어갔다. 특히 한국민주화운동을 이끌었던 사제단 소속의 신부들이 중심이 되어 지속적인 안중근 추모행사와 학술대회를 개최하였다는 사실이 주목된다. 사제단은 교단의 인식보다 늘 한발 앞서서 안중근을 한국가톨릭의 중심으로 세우려고 노력하였다. 뿐만 아니라 이들은 남북분단이라는 현실을 극복하고 통일을 열 에너지원으로 안중근의 사상에 착목하였고, 이를 구체적으로 실천하는 에너지원을 안중근에게서 얻었다. 이들의 활동은 안중근의사기념사업회의 조직과 안중근평화연구원의 창립으로 이어졌다. 이는 안중근을 추모하는 데 그치지 않고 민족발전의 사상적 원동력으로 삼겠다는 국가발전 전망과 안중근을 한국가톨릭사의 가장 위대한 ‘순교자’로받들어 가톨릭의 미래비젼으로 삼겠다는 원대한 포부에서 나온 것이다. 한편, 교단의 안중근인식은 느리지만 지속적인 변모의 양상으로 보였다. 특히 1993년 김수환 추기경의 고백은 가톨릭계에 큰 충격을 주었다. 이는 역설적으로 가톨릭계의 안중근인식의 현실을 반영하고 있는 것이다. 때문에 “안중근을 순교자로 볼 수 없다”, “안중근의거 때문에 일제의 한국병탄이 앞당겨졌다”, “안중근이 천주교신자였습니까”라는 주장이 거침없이 나왔던 것이다. 그러나 2009년 의거 100주년과 2010년 순국 100주년을 기하여 가톨릭계의 안중근인식에 커다란 변화의 모습이 보이기 시작하였다. 특히 염수정 주교는 “안중근의 시복시성을 추진하겠다”는 선언을 하였다. 하지만 국권이 회복된 지 66년이 지난 지금까지 분명하지 못하고 더딘 안중근인식을 드러내고 있는 한국가톨릭계의 현실을 본다면 시복성문제도 상당한 시일이 걸릴 것으로 판단된다. This thesis is about the history of An Jung-Geun Memorial affairs by Korean Catholic church and its meaning on the basis that we cannot establish An's commemoration and realization of his thoughts apart from the Korean Catholic's recognition on An Jung Guen. it concludes: There had been two sects in the Korean Catholic church on An's patriotic deed. One is the major faction in church led by Bishop Mutel who didn't see An's commitment as more than a murder. The other hardly revealed one with Father Demange Florian had valued An's deed as an honorable one; None of them but Ke Bong-Woo the Korean Christian scholar were willing to saint An Jung-Geun. Korean Catholic Church have had a tendency showing a strong negative view on An Jung-Guen during the period of Japanese occupation in Korea. There still was one catholic Park Gang-Seong trying to take An Jung-Geun as the spirit of the national foundation right after Korean being free from Japanese Imperialism. Korean Catholic Church hadn't made much difference other than Archbishop No Ki Mam's holding annual memorial mass for An Jung-Geun till 1970s. This Korean Catholic Church has been slowly changing its viewpoint with the find of An's historical records and its publication, Korean economic development and its democratization; 'Korean Catholic Priests Association for Justice' leading the Korean democratic movement takes center to continuously hold the memorial service for An Jung Guen and annual academic conference on his thought. They have struggled to make An Jung-Geun’s stand on the core of the Korean Catholic church. The priests from the Association look back An Jung-Geun and certainly find him to be the spirit and the concreteness to reunite the South and North Korea. The movement of Catholic Priests Association for Justice finally came up with organizing An Jung-Geun memorial conference and the foundation of An Jung-Geun Academic Institute for Peace. They have the great ambition and strong willingness to commemorate An Jung-Geun and let him to spread his theological driving force to help national development, furthermore respect him to be 'the greatest martyr' in the history of Korean Catholic church and admire him as inspirational leader for the future. To be different from the point of view of the Catholic Priests Association for Justice, the church has gradually changed the viewpoint on An Jung-Geun. In 1993, Cardinal Kim Soo-Hwan's comment on An Jung-Geun reatly shocked Korean Catholic Church; it was paradoxically showing their indifference to An at a glance. Therefore the unconcerned priests produced the claims: "An Jung-Geun cannot be the martyred", "He is the one putting forward Japanese illegal occupation in Korea" or "An Jung-Geun, a catholic?" Some great variations came up right before and after the 100years anniversary of An's martyr and his patriotic deed. Bishop Yem Su-Jeong made an announcement that the church will soon come to have An Jung-Geun canonized and saint him. It seems to take time though considering the present Korean Catholic church's little understanding about him even though now it has been 66 years since being independent from Japanese Imperialism.

보편성과 특수성 사이 : 19세기 중엽 독일 가톨릭 보수 언론에 나타난 가톨릭교회와 독일 민족(Nation)

김필영 문화사학회 2012 역사와 문화 Vol.24 No.-

이 글은 독일 가톨릭교인이 가톨릭교회와 독일 민족에 대한 정체성 사이에서 어떤 태도를 취했는가를 살펴보기 위해, 먼저 독일 가톨릭교인이 외부의 비난처럼 비독일적이었는지를 검토하고, 다음으로 ‘독일성’과 가톨릭교회가 결합된 독 일 ‘민족교회’ 논의를, 마지막으로 이들이 가톨릭교회의 보편성과 독일 민족의 특수성 사이에서 어떤 태도를 취했는지를 살펴볼 것이다. In general, German Catholic have been regarded as ‘nonnational’ and ‘international’ in the German national history in the 19th century. Since B. Anderson considered ‘nation’ as ‘imagined community’, it is necessary to ask constructions of nation by German Catholics and their positions between catholicity and nation. It will be tried to answer in case of Catholic conservative press propagated the papacy supremacy in the middle of 19th century. They insisted without regional differences they were national in the three points: their ‘heartbeat’ for Fatherland and its freedom and power and contribution of their laity clubs to the unification of Germany. They discussed positively about ‘National Church’, because Catholic church never denied each Nationality in the world and promoted it for the catholicity. But they refused a National Church separated from Rom. They posed regionally different between catholicity and nation. Munich Catholics thought both incompatible. But Rhenish Catholics were convinced of the Catholic base of German nation. Catholics in Vienna and Breslau relativized nation into a natural, healthy nation and a hostile nation. They couldn‘t completely ignore it, nor admit it. German Catholic conservatives were included into German nationalism. But in case of conflict of two loyalties, they preferred catholicity to nation.

천주교인 馬相伯의 교육활동(1912-1925) — 가톨릭 정신의 실천을 중심으로 —

최병욱 중국근현대사학회 2023 중국근현대사연구 Vol.97 No.-

In this study, Chinese Catholic Maxiangbo’s educational activities from 1912 to 1925 were examined. In particular, how Catholic spirit dissolved in Maxiangbo’s educational activities was studied to examine Maxiangbo’s genuine educational thoughts as a Catholic. For this, this paper describes the establishment of Aurora Academy, an educational activity before the Republic of China and the process of leaving Aurora Academy to establish Fudan University. Subsequently, this paper described the planning and establishment of the Chinese Academy. In addition, through Maxiangbo's proposal to establish a Beijing Catholic university and participation in the establishment of a Fu Jen Catholic university, the educational realization of his Catholic spirit was examined. By studying his educational activities, it was proved that his educational reform were based on the Catholic spirit. Based on the Catholic spirit, Maxiangbo tried to improve the situation of Catholic in China and furthermore, he tried to basically reform the education in China.

1920년대 언양지역 가톨릭부인회 결성과 그 의미

손숙경 영남대학교 민족문화연구소 2019 민족문화논총 Vol.72 No.-

As a result, this research has an historical meaning by revealing action of catholic dealing with youth movement and its’ lower part, women movement of protestantism and Chundogyo in early 1920s. Also, this research can contribute to identifying meanings of youth movement and women’s movement in history of Catholic movement.This research aims to study meaning of Unyang ‘Catholic women association’ of colonial era by defining organize and activities of Unyang ‘Catholic women association’ through records descended in Unyang Catholic church. We could identify a purpose and activities of community Catholic women association organization and member who run the organization specifically by this research. Unyang ‘Catholic women association’ was found in 1923 for growth of Catholic, and shared activities with ‘Unyang Catholic youth association.’ A women’s movement developed by groups that characterized by ‘new women’, ‘madam’ in 1920 was co-worked with youth movement, and Unyang Catholic women association was also identical with this stream. Organize of Catholic women association has an historical meaning by showing intersection of women’s movement and young men movement in 1920s. In late 1920’s to early 1930’s, Korean Catholic women association was separated into middle aged woman organization and young woman organization, and young woman organization took charge of guide boys and girls. This shows that Catholic organization corresponded with division of protestantism and Chundogyo’s youth movement to boy movement. The reason why Unyang, which is not a metropolitan, could have organizations like Catholic women association and youth association organization was that there were a lot of faith community since early accommodation of Catholic. And another reason was that there were powerful influences of Chundogyo, which preoccupied women movement and youth movement in Unyang. In this social mood, Catholic also dealt with this mood by organizing youth association organization and women association. 이 연구는 식민지기 ‘언양천주공교부인회’의 결성과 활동을 언양성당에서 전승되는 기록물을 통하여 밝힘으로써 이 시기 언양지역의 가톨릭부인회가 가지는 의미를 고찰하는데 있다. 이를 통해 지역사회 가톨릭부인회 조직의 목적과 활동 및 이것을 운영한 구성원을 구체적으로 알 수 있었다. ‘언양천주공교부인회’는 1923년 천주교의 발전을 목적으로 결성되었으며 ‘언양지방천주공교청년회’와 연동되어 전개되었다. 1920년대 초반 ‘신여성’ ‘신여자’ ‘부인’으로 표상되는 집단을 중심으로 전개된 여성운동과 ‘부인’단체의 결성은 당시 청년운동과 연동되어 전개되는데, 언양지역 가톨릭부인회도 이러한 흐름과 같이 한 사실을 구체적으로 알 수 있었다. 이러한 언양천주공교부인회의 결성은 1920년대 여성운동과 청년운동의 교착점을 보여준다는 점에서도 역사적 의미가 있을 것이다. 특히 1920년대 말 1930년대 초 즈음 한국 가톨릭부인회는 중년부인회와 여자청년회로 분화되고, 여자청년회 단체는 그 하부에 있던 ‘소년소녀’를 지도하는 역할을 담당한다. 이것은 여자청년회의 하부에 소년소녀 단체가 조직되었음을 말해주는 것으로, 개신교와 천도교 계열의 청년운동에서 소년운동이 분화해 나가는데 대해 적극적으로 조응한 사실을 알 수 있었다. 도회지가 아닌 주변부 지역인 언양에서 다른 지역에 비해 청년회와 부인회 등 평신도 조직들이 빨리 결성된 배경에는 언양지역이 천주교 수용초기부터 이후 이어져 온 많은 신앙공동체의 형성과 함께 부인운동과 청년운동을 선점한 천도교의 영향력이 강했던 지역사회 분위기도 작용하였던 것으로 보인다. 이러한 사회적 분위기에 천주교에서도 청년회, 부인회를 조직하여 적극적으로 대응한 모습을 보여준다. 이렇듯 언양의 천주공교부인회의 결성과 의미를 살펴보는 이 연구는 1920년대 초반 개신교와 천도교의 청년운동과 이것의 하부운동으로 전개된 부인운동을 의식한 가톨릭의 조응을 드러낸다는 점에서 그 역사적 의미가 있을 것이다. 또한 1920∼30년대 청년운동과 여성운동 나아가 가톨릭 운동사에서 가지는 의미를 밝히는데 기여할 수 있을 것이다.

고등학교 한국사 관련 교과서에 나타난 천주교회사 서술

김아네스(Kim Agnes) 한국교회사연구소 2011 敎會史硏究 Vol.0 No.36

This paper aims at critically exploring the descriptions of Korean Catholic history in high school Korean history textbooks. The study examined textbooks currently used in high schools, which include National History(Guksa), Korean Modern and Contemporary History(Hanguk Geunhyeondaesa), and Korean History (Hanguksa). The study analyzes the formats and the contents of the textbooks, points out the problems in the description of the Korean Catholic history and presents suggestions for improvement. In terms of formats, Catholicism was rarely selected as a topic, and the description on Catholic was minimal. National History(Guksa) selected ‘propagation of Catholic’ in late Joseon era as a sub-topic. Korean Modern and Contemporary History(Hanguk Geunhyeondaesa) and Korean History(Hanguksa) described on the acceptance of Catholic and persecution under the sub-topic of social transformation in late Joseon era. In the modern history chapter, Korean history textbooks rarely dealt with religions including Catholic. Textbooks should provide more description on the achievements of Catholic churches. For example, in late Joseon Catholic churches criticized Confucius social order, and in modern history Catholic churches contributed to the democratization of the nation. Chronologically, Korean history textbooks described on the acceptance of and persecution on Catholic churches in late 18th century. In describing early catholic history, current textbooks did not give weight to the catholic catechism and the significance of establishing churches volunteered by parishioners in the absence of missionaries. The textbooks should supplement such contents as catechism that early catholic believers accepted and the significance of their worship. They should also present the ideological and socio-political perspectives by explaining the reason why Joseon government persecuted Catholic churches and examining the factors that affected the spread of Catholicism despite the persecution. In the modem history chapter, textbooks described that Catholic institutions took the lead in providing the social welfare services by running orphanages and convalescent homes. The books also mentioned that Catholic institutions established schools and published newspapers, therefore, contributed in enlightening the people. In the Japanese colonial times chapter, the textbooks described that Catholic churches continued to provide the welfare services and participated in national in dependence movements. They also give light to the Catholic parishioners in Manchuria who organized Uimindan and pioneered in anti-Japanese movement. In terms of contemporary history, a couple of textbooks described major Catholic commemorative events and social welfare services. Pro-Japanese activities or corruption by religious figures were rarely mentioned in the textbooks. In the future, the textbooks should present balanced point of view by describing both contributions and the problems of the Catholic churches in the Korean history.