복음주의 진영의 선교적 회중(Missional Congregation) 모색

박보경(Bokyoung Park) 한국선교신학회 2013 선교신학 Vol.32 No.-

The current study aims to find ways to build missional congregations. Some times ago, the missional ecclesiology became one of the prevalent and influential theology. As Korean churches have faced rapid declination, church leaders has found its solution in missional ecclesiology. Yet, the advocates of missional ecclesiology have often been criticized for its idealistic approaches and loose connection with the actual life of local churches. Therefore, in this study, the writer suggests the missional congregation as the alternative approach for the missional ecclesiology. The writer convinces that the missional congregation theory becomes the practical expression and relevant application of missional ecclesiology. The concern for missional congregation has been initiated mainly by evangelicals church leaders. However, traditionally, evangelicals has been argued for clear distinction between mission structure and church structure as Ralph Winter suggested in 1974. As ecumenical theologians challenged the view, the first attempt to connect the close relations between mission structure and the church structure was indirectly expressed on the Manila Menifesto in 1989. In 1991, Charles Van Engen, an evangelical theologian, published a book titled God's Missionary People that became an important major voice that argued the missionary dimension of the local church. From the middle of 1990s, in North America, Gospel and Our Culture Network(GOCN) had been a major channel to spread the concept of the missional ecclesiology. In 2004, the Pataya Forum of Lausanne Committee for World Evangelization had been tackled with this issue and developed the idea of missional congregation. The forum suggested various elements of missional congregation. This development had been coincided with the movement of shifting from theory centered missional ecclesiolgy to ministry centered missional congregation theory within the GOCN movement. Concluding, this study has highlighted some important characteristics of missional congregations based on the analysis of Pataya Forum. They are as follows: 1) the missional congregation advocates incarnational approaches; 2) the missional congregation values the relationship with non−believers within the society; 3) the missional congregation relays on the Holy Spirit and emphasizes the prayers; 4) the missional congregation values diversity of the culture, therefore, do not support certain cultural structure over other kinds; 5) the missional congregation is active in evangelism and diligent in developing strategies; 6) the missional congregation values non−hierarchical leadership; 7) and the missional congregation promotes partnership between mission organization and local churches.

한국교회 평신도의 교회와 목회자의 선교실천에 대한 평가

손동신 한국선교신학회 2006 선교신학 Vol.12 No.-

This study as analysed the congregation's understanding of concept of mission a evaluation of their churches' practices for mission, It is anticipated from the process of feedback that this ""jll provide primary information towards a clear understanding of the current situation of the Korean church, specifically KEHc, in relation to the concept and practice of mission, This study employed the method of questionnaire, The questionnaire was designed in three parts, The first part contained instructions, The second part contained knowledge of the KEHC congregations' view of mission, The third part dealt with their view of their pastor's ministry in relation to mission, The questionnaire included twenty-nine questions, The sample included 461 congregations of the Korea Evangelical Holiness Church, The responses of participants were analysed according to several independent variables: age, sex, position in the church, years since becoming a Christian, location and size of the church etc, Initially, we conducted analyses of frequency, The results of frequency were examined in analyses of chi-square and t-test to compare in variables if those are applicable, The majority of congregations have a wide understanding of mission, and males, 20-30s and the Laity have a broader concept of mission, More than half of congregation indicate 'change in the congregation's understanding or consciousness of mission as the most important factor in undertaking mission, Significant differences were found in the view related to position in the Church, Elders indicated congregation's 'consciousness of mission' and 'church's finance situation' while the Laity considered 'congregation's participation' as the important element, Half of the congregations indicated that undertaking mission of the Church will contribute to church growth but mission is not the condition of church growth, Regarding the relationship between mission and Church, the Elders indicated the highest percent, Congregations reported that their pastors put emphasis on mission by mentioning it in preaching, and the content was mainly about 'raising funds for the support of missionaries.' A missionary committee normally undertakes mission practices but mission is carried out without systematic, consistent, and long-term strategy ani policy, Mission education for congregation run in one third of churches focuses on ways of support to denominational strategy for sending missionaries and mission education in the dimension of wider mission practice is hardly undertaken, A phenomenon of imbalance in undertaking mission practice is found, As a result, congregations indicate pastors leadership in a negative way in relation to undertaking mission practice, A tendency towards imbalance in undertaking mission practice also appeared in congregations' evaluation on social services of the churches, Most of them indicated the church should carry out both evangelism and social services at the same time, but there are many who understand social services as a means of evangelism, It was reported that, although half of the churches involve themselves in social services, their activities are mainly aimed at financial support for social agencies, They evaluated both pastors practice for social responsibility and churches' activities for mission low and strongly indicated that 'church leans to mission.'

포교성성 소속 선교단체들의 18세기 중국 현지인 사제 양성의 형태적 특성과 경향

장동훈(Jang Donghun) 인천가톨릭대학교 복음화연구소 2014 누리와 말씀 Vol.- No.36

포교성성(Congregtio de Propaganda Fide) 직할 선교 단체였던 파리외방전교회의 최대 관심사는 성성의 원의에 따른 선교 지역의 현지인 사제 양성이었다. 그러나 지금까지의 이에 대한 연구들은 성성의 원의에 따른 방인 사제 양성이라는 ‘기조’에 집중한 나머지 양성 과정의 ‘내용’에는 상대적으로 소홀했거나, 근래 한국교회의 사제 양성에 대한 연구들처럼 양성을 신학교라는 ‘공간적 개념’에 한정한 나머지 개별 신학교사로 그치거나 신학교의 건립 연원 정도의 논의에 머무는 수준이다. 혹은 양성 과정의 구체적 내용 분석을 시도했을지라도, 조선대목구, 또는 특정 신학교 등의 개별사의 의미를 보다 유기적이고 통합적으로 조망할 수 있는 보편교회 차원의 연구나 내용적 기원에 대한 고찰은 여전히 부족하다하겠다. 따라서 본 연구는 연대기 순으로는 조선대목구의 방인 사제 양성이 본격적으로 실행되던 19세기 이전의 세기에 해당하는 전사(前史)이며, 내용적으로는 조선이라는 지역교회보다 상위의 차원인 아시아 교회, 나아가 보편교회 차원의 연구에 해당한다 말할 수 있다. 성성 소속 선교단체들(파리외방전교회, 나폴리 성가정신학교)의 중국 방인 사제 양성을 위한 여러 시도들은 18세기를 거치며 하나의 전형으로 갈무리되어갔다. 그리고 이렇게 전형화된 방법론은 논의와 권고를 넘어 ‘규격’으로 성문화된다. 1803년 중국 사천 대목구에서 열린 시노드 문서가 그것이다. 시노드를 기준으로 18세기 중국 현지인 사제 양성의 속성을 정리하자면, 신중한 후보 선발과 신학교에서의 길고 실증적인 평가를 통한 양성, 라틴어의 강도 높은 교육, 유럽식 양성, 선교활동을 지향한 양성 방향 등으로 축약된다. 길고 실증적인 신학교에서의 양성은 결과적으로 포교성성이 특전들을 통해 열어둔 약식 교육을 통한 장년층 후보자들의 선발 가능성을 점차 사문화시켰다. 실제로 일반신학교에서는 특전의 적용이 매우 이른 시기에 종료되었고, 이러한 시스템의 성문화 이후 시기에 해당하는 조선의 경우는 특전을 적용한 서품자의 사례를 찾을 수 없다. 길고 실증적인 신학교에서의 양성과 재검증 기간은 성직에 대한 식별과 선발의 신중함일 수 있겠지만, 실례를 본다면 꼭 그것만을 의미하진 않는다. 과정을 모두 이수했을지라도 “절박한 필요성 없이는” 서품을 보류했던 당시의 관례들처럼 방인 사제는 지역교회에 헌신할 원자들이 아니라 여전히 선교 체제라는 과도기적 환경에서 요구된 재원들로 이해됐다. 때문에 적어도 18세기가 투사한 그들은 후일 지역교회를 책임질 사제단의 일원이라기보다는, 우선은 선교 체제가 요구한 ‘선교사’들이었다. The primary concern of direct control mission organizations of Congregation for the Evangelization of peoples, Order of Paris Foreign Missions Society, was local priest formation in mission site following Congregation’s original intention. The studies on this issue until now showed rather focused on ‘intention’ of Congregation about local priest formation, relatively neglected ‘contents’. Like the studies on Korean Church priest formation, they were restricted to ‘space concept’ as to seminary, so the studies remained as an individual seminary foundation or each catechist. Even though they tried to examine the specific formation contents in the formation process, it is still insufficient about examining the meaning of Mission Station of Jo-seon or typical seminary on the basis of universal Church or the conceptual origin, to overview the meaning organically and integrate. This study is rather a pre-history in substance, before the 19th century when local priest formation in Mission Station of Jo-seon has performed seriously. In contents wise, it can be said that this study is regarded on Asian Church, superior of Jo-seon Church, further more universal Church dimension. Many experiments from direct control mission organizations of Congregation for the Evangelization of Peoples (Paris Foreign Missions Society, Naples Holy Family Seminary) to make Chinese local priest has ended up as to one pattern through the 18th century. This selected method came to be a ‘written statute’ through discussions and proposals. That is the Synod document in 1803 held in Mission Station of Sa-cheon in China. Putting in order of Chinese local priest formation attribute on the basis of this Synod, it can be arranged like these; to be careful about candidate selection, formation through long and actual evaluation in seminary, hard Latin education, European way of formation and formation pointed to mission activities. Long and actual formation eventually became extinct of possibility of aged priest candidates selection which was opened by privilege of Congregation for the Evangelization of peoples. Actually privilege application in ordinary seminary finished in early period of time. Case of Jo-seon which come under after ‘written statue’ period, there is no ordained priest who has applied it. Long and actual formation and reverification period could be prudent attitude of careful consideration of discernment and selection of priesthood, but when we look up the concrete cases it does not mean that only. There had been customs to reserve the ordination after finishing all those courses if they did not have ‘desperate needs’. It was understood that local priest candidates were not to devote to local church, but they were just talented men needed by transitional situation of mission system. So, they who projected in the 18th century were not the member of priests responsible for local church, but firstly they were the missionaries needed by mission system.

교인들의 선교 이해에 관한 연구

정기묵(Ki Mook Jung) 한국기독교학회 2019 한국기독교신학논총 Vol.111 No.-

한국교회의 선교가 파송 숫자에 관심을 가지는 양적 성장에서 질적 성장으로 변화를 고민하고 있다. 이러한 변화는 어떤 의미에서 긍정적이다. 한국교회의 선교가 세계 교회와 협력하면서 하나님의 선교(Missio Dei)를 이루어가기 위해서는 당연히 그렇게 되어야 한다. 지금까지의 선교는 당연히 선교사의 노력과 헌신이 있었기에 가능한 것이었다. 그러나 그것은 이름도 빛도 없이 기도와 시간과 헌금을 드려서 선교를 도운 교인들의 열심히 있었기에 가능한 것이었다. 그런 점에서 앞으로의 한국교회 선교가 하나님께서 원하시는 바른 방향으로 나아가기 위해서는 성도들이 선교를 어떻게 이해하고 있는지 살펴보는 것이 중요하다고 하겠다. 성도들의 선교에 대한 인식이 건강하다면, 위에서 언급한 ‘질적인 개선으로의 변화’의 시도가 그래도 희망이 있음을 보여주는 것이고, 만일 그렇지 않다면 선교의 모판이라 할 수 있는 성도들의 선교 이해부터 성경적·선교적인 건강한 선교관으로 바꾸는 사역을 시작해야 할 것이다. 설문을 통해 알게 된 것은 한국교회 교인들의 선교에 대한 이해도는 매우 긍정적이라고 볼 수 있겠다. 이것은 한국교회가 질적인 선교 변화로 바뀌기 위한 여력이 아직은 있다는 긍정적인 표시로 여겨진다. The world mission of Korean churches is recently changing from quantitative growth to qualitative growth. This change is positive in a sense. It is a matter of course that the mission of the Korean church should cooperate with the world church to accomplish the mission of God(Missio Dei). Until now, missions were possible because of the efforts and dedication of the missionaries. However, it was simultaneously made possible thanks to the hard work of the members who helped missions by giving prayers, time and offerings without any reward. In this regard, it is essential to investigate how the Korean Church Mission in the future should be reoriented, with a focus on how the church members understand mission abroad, in order to move in the right direction that God wants. If their majority perception of mission is healthy and sound, the attempt to change into qualitative improvement stands valid with hopeful future. If shortcomings are detected, we should reconsider our ministry policy in such a way that transforms the congregation’s understanding of mission to match up with the biblical ideal. The questionnaire survey reveals that Korean church members’ understanding of mission is highly positive and proactive in their basic disposition and expectation. This is a hopeful sign that indicates a high potential to change into a qualitative mission.

1830년대 로마가톨릭(천주교)의 동아시아 선교와 조선대목구장 앵베르 주교의 활동

이석원 수원교회사연구소 2011 교회사학 Vol.0 No.8

1831년 조선대목구의 설정은 로마가톨릭(천주교)의 동아시아 선교에서 새로운 전환점이 되었다. 교황청의 포교성은 조선대목구 설정을 계기로 중국에서 포르투갈의 보호권을 축소하고 대목구를 확대하는 정책을 추진했다. 실제로 포교성은 브뤼기에르 주교의 요청에 따라 1838년 요동대목구를 북경교구에서 분리했으며 1840년대 이후 중국 내륙에도 대목구를 증설하여 직접 중국 선교를 통괄하는데 성공하였다. 또한 포교성은 조선을 축으로 육지와 바다를 통해 주변 지역으로 선교활동을 확대하려 했는데, 특히 조선대목구가 일본 선교의 교두보 역할을 해주기를 기대하여 조선대목구장이 유구 열도 대목구장을 겸하게 하였다. 제2대 조선대목구장인 된 앵베르 주교는 조선에 입국하는데 성공함으로써 파리외방전교회가 조선대목구를 안정적으로 관리할 수 있는 기틀을 마련하였다. 동시에 주변 동아시아[극동] 선교에서 조선이 차지하는 지정학적 중요성을 강조하였던 초대 조선대목구장인 브뤼기에르 주교의 선교 방침을 충실히 계승하였다. 그는 조선의 동남 해안에 위치한 동래 왜관에 전교회장을 파견하여 일본 선교의 가능성을 타진하려 했고, 파리외방전교회 마카오 극동대표부와의 협력을 통해 유구 열도에 전교회장을 파견함으로써 유구와 일본 선교를 시도하였다. 또한 앵베르 주교는 요동·만주[달단] 지역에 조선 선교의 전진기지를 확보하려했던 브뤼기에르 주교의 방침을 계승하면서도 동아시아 지역 전체의 선교 사업을 위해 조선대목구와 북경교구의 갈등을 무마하려고 노력했다. 또한 프랑스 라자로회와의 협력 관계 속에서 조선 입국과 마카오와의 연락 경로를 요동·만주 지역에 안정적으로 확보하고자 했다. 이처럼 포교성 및 파리외방전교회(극동대표부)의 동아시아 선교 정책은 앵베르 주교에 의해 구체적으로 시도되었고, 그후 선교사들이 한 단계 더 나아갈 수 있는 발판을 만들었다는 점에서 앵베르 주교의 선교 방침과 그 활동의 역사적 의의를 평가할 수 있다. The Vicariate Apostolic of Korea was established in 1831 by the Congregation for the Propagation of the Faith. Its establishment was a turning point of policies on East Asia mission of the Roman Catholic Church. First, the Congregation began to pursue the policy to abridge the Padroado(Portuguese Patronage of the East) and expand vicariates in China. In 1838 it detached the Vicariate of Liaodong from the Diocese of Peking as Mgr. Bruguière’s request. Later after 1840’s the Congregation succeeded in controling the mission of China by creating more vicariates. Second, the Congregation tried to expand missionary works in countries near Korea. Considering Korea as the potential center of evangelization, and especially expecting it to be a bridgehead to Japan, the Congregation appointed the Vicar Apostolic of Korea as the Vicar of Ryukyu Islands. Mgr. Imbert, the second Vicar Apostolic of Korea, was the first bishop who entered Korea successfully. He inherited Mgr. Bruguière’s policy; the first Vicar emphasized the geopolitical importance of Korea in the East Asia mission. Mgr. Imbert tried missionary works for Japan and Ryukyu Islands. He sent a catechist to Dongnae(東萊) Waegwan(倭館, a Japanese trade office in Korea) to find out possibilities of Japan mission, and another catechist to Ryuku Islands with the help of the MEP’s Macao mission office. Although he followed predecessor’s policy of securing an advanced base in East Tartary(Liaodong and Manchuria), he made an effort to resolve a conflict between the Vicariate Apostolic of Korea and the Diocese of Peking, and it was for the mission of whole East Asia. He also tried to make a secure contact route between Korea and the Macao office with the cooperation of French Lazaristes in East Tartary. Mgr. Imbert’s activities have historical importance, as he made attempts on East Asia mission following the Congregation’s and MEP’s policy and his attempts did a foothold role for missionaries after him.

『성교감략(聖敎鑑略)』의 모형론 연구

김홍일 (재)천주교수원교구 수원교회사연구소 2023 교회사학 Vol.- No.23

중국 선교는 교황청이 예수회를 해산한 이후 선교수도회가 관할하게 되었다. 선교수도회 소속의 프랑스 신부이자 베이징 주교 루이 가브리엘 들라플라스는 선교를 위해 다양한 책을 저술하고 간행했다. 『성교감략』은 구약성경, 신약성경, 초기 그리스도교, 그리고 중국 교회사를 요약하고 있다. 신약성경의 저자들이 구약성경을 해석할 때 주로 사용한 모형론은 교회 역사 가운데 계속된 전통이었으나, 근·현대의 역사비평으로 인해 성경 해석 방법론에서 설 자리를 잃게 되었다. 『성교감략』은 구약의 내용을 요약한 후에 문답의 형식으로 설명하고 해석했는데, 모형론적 해석이 주를 이룬다. 『성교감략』의 저술 동기는 첫째, 중국 선교를 위해 교리와 더불어 성경을 교육해야 할 필요성 때문이었다. 둘째, 중국 내에서 아편전쟁과 홍수전의 태평천국의 난으로 인해 그리스도교에 대한 박해가 심해졌는데, 그리스도교인들에게 고난 중에서도 신앙을 지킨 신앙인들을 소개할 필요가 있었다. 셋째, 들라플라스는 예수회가 사용했던 동방 선교 정책인 ‘적응주의’를 유지하고 계승하면서 지역 문화에 복음을 침투시키고자 했다. 넷째, 들라플라스는 글을 쉽게 써서 문자를 잘 모르는 그리스도교인도 쉽게 그 뜻을 알 수 있도록 했다. 『성교감략』은 중국에서 성경 번역과 해석에 있어서 중요한 의미를 지닌다. 성경 번역에 대한 교황청의 금령에도 불구하고 바쎄는 『바쎄역본』을 남겼고, 뿌와로는 『고신성경』을 남겼는데, 이들은 성경에 대한 번역이 주를 이룬다. 이에 반해 『성교감략』은 신구약 성경의 내용을 요약하면서 해석하는 과정에서 모형론을 통해 구약을 해석하고 있어서 성경 번역뿐만 아니라 명·청대 천주교의 모형론적 성경해석을 보여주는 대표적인 문헌임을 알 수 있다. 『성교감략』은 인물, 사건, 제도, 사물을 통해서 모형론적 해석을 했다. After the Vatican dissolved the Society of Jesus, missionaries in China came under the jurisdiction of The Congregation of the Mission. Louis-Gabriel Delaplace, a French priest belonging to the Missionary Congregation and Bishop of Beijing, has written and published various books for missionary work. Sunggyo Gamryak summarizes the Old Testament, the New Testament, early Christianity, and Chinese church history. The typology, which was mainly used by the authors of the New Testament when interpreting the Old Testament, has been a tradition in church history, but has lost its place in the Bible interpretation methodology due to modern and contemporary historical criticism. After summarizing the contents of the Old Testament, Sunggyo Gamryak was explained and interpreted in the form of questions and answers, and the typological interpretation is the main one. The motive for writing Sunggyo Gamryak was, first, the necessity of educating the Bible along with doctrine for missionary work in China. Second, the persecution of Christians intensified in China due to the Opium War and the Taiping Rebellion was led by King Hong Xiuquan, and it was necessary to introduce believers who kept their faith even in hardships to Christians. Third, Delaplace tried to infiltrate the local culture with the gospel while maintaining and inheriting the Eastern missionary policy of the Jesuits, ‘adaptationism’. Fourth, Delaplace wrote easily so that Christians who are not familiar with letters can easily understand the meaning. Sunggyo Gamryak has an important meaning in the translation and interpretation of the Bible in China. Despite the Vatican's ban on Bible translation, Bassett left Basset–Su Chinese New Testament, and Poirot left the Old and New Testaments, which made a translation of the Old Testament in the Manchu language, and a translation of the New Testament into the Chinese language. They are mainly translations of the Bible. On the other hand, Sunggyo Gamryak interprets the Old Testament through typology in the process of summarizing and interpreting the contents of the Old and New Testaments, so it can be seen that it is a representative document that shows not only Bible translation but also the typological interpretation of the Bible by Catholicism in the Ming and Qing Dynasties. Sunggyo Gamryak had a typological interpretation through characters, events, institutions, and objects.

Jesuits and the Propaganda Missionaries

클라우스 샤츠(Klaus Schatz) 서강대학교 신학연구소 2011 신학과 철학 Vol.- No.19

적응주의 선교정책은 예수회 선교사들의 선교정책이 그랬듯이, 로마교황청의 포교성성(布敎聖省)의 선교 프로그램에 있어서도 본질적인 것이었다. 그럼에도 불구하고 전례논쟁에서 포교성성의 선교사들은 일찌감치 예수회원들의 적이었다. 예수회원들에 반대하는 편에 탁발수도자들만 있었더라면 아마도 중국전례에 대한 로마교황청의 단죄는 - 적어도 절대적이고 극단적인 형태로는 - 없었을 것이다. 사실 전례논쟁의 배후에는 적응주의에 대한 두 다른 이해, 혹은 대화의 상대자를 선택함에 있어서의 두 다른 선택 그리고 토착화를 위한 두 다른 시발점이 있었다. 그 점이 전례논쟁의 핵심에 있었던 것이다. 그러므로 전례논쟁의 성격을 더 밝히기 위하여 본 논문은 적응주의 선교정책에 관해 예수회와 포교성성이 보인 대조적인 이해에 초점을 맞춘다. 이를 위해 예수회 선교사들 특히 마태오 리치로부터 시작하여 계속된 중국에서의 예수회 선교사들의 전략적 선택들을 뒷받침했던 적응주의 선교의 원리들과, 그와 대조적으로 포교성성에 의해 촉진되었던 적응주적 선교의 원리들을 비교하여 검토한다. Missionary accommodation belonged essentially to the program of Congregation for the Propagation of the Faith, as it was with the policy of the Jesuit missionaries. Significantly enough, however, the Jesuits found the missionaries of the Roman Congregation among their early adversaries in the Rites Controversy. Had there been only the Friars on the opposing side to the Jesuits, there would probably not have been a Roman condemnation of the Rites, at least not in a categorical and extreme form. In the background of the Rites Controversy, there were in fact different conceptions of accommodation, or different options in choosing partners in dialogue, and different starting points for inculturation. That was at the very heart of the Rites Controversy. Hence, in order to shed some more lights on the nature of the Rites Controversy this article examines closely two contrasting conceptions of accommodation. It considers in comparison the principles of accommodation that undergirded decisions of the Jesuits especially in China beginning with Matteo Ricci, and those promoted in contrast by the Roman Congregation.

Mission of the Early Korean Seventh-day Adventist Church through the Lens of Wangerin Collection

( Gyeongchun Choi ) 삼육대학교 선교와사회문제연구소 2015 Asia-Africa Journal of Mission and Ministry(AAMM) Vol.12 No.-

This study aims to find the various aspects and methodologies of mission which were used in Korea from Theodora Wangerin (1888-1978)’s collection which is kept in the center for Adventist Research, Andrews University, Michigan, United States. First, the biography of Theodora Wangerin and the early history of KSDA (1909-1952) Church were examined. Then, this paper evaluates the mission of the early KSDA Church and suggests missional structure as the counter partner of congregational structure.

사로잡혔던 자의 자손들을 결속시키는 에스라의 선포

김지은 연세대학교 신과대학 2006 신학논단 Vol.43 No.-

Till now, Ezra’s activities were acknowledged with the political, social, religious characters including Nehemiah’s activities in the type of the reformation of Judean society after exile; At first, Judean society in post-exilic period established the community based on the torah through Ezra, after then reconstituted Judean identity firmly, banning the marriage with foreign nations. Second, Ezra as persian official formed Judean society with the direction of Persian need in the view of the Persian policy to characterize Judean society in post-exilic period religiously. Despite the broad scope of Ezra’s authority, his actual activities were confined to the ‘congregation of the captivity’ alone. As is evident from the fragments of Ezra’s memoirs, his prime concern was not for the political or social welfare of the people in Jerusalem and Judah, but for the relations between the returnees and local inhabitants, who had not experienced the spiritual awakening of the exiles. Ezra addresses his admonitions to the ‘captivity’, ‘the children of the captivity’ or the ‘congregation of the captivity’(Ez 8:35; 9:4; 10:6,8). Moreover, Ezra’s mission was not concerned either with Persian governmental affairs or with official, cultic religion of Judah. It was concerned with the community of the exile which was within the Judean state, the autonomous community of the Jews who had returned from Babylonian exile. The religious life of ‘the sons of the golah’ was what we would call today personal religion, and was entirely distinct from the cultic religion of the temple presided over by the high priest. Ezra’s mission therefore did not trespass the high priest’s jurisdiction. Therefore Ezra needed no formal permission to act, as his mission here authority to impose penalties on violators of the law. Such authority had been vested with the heads of the community of the exile. When Ezra succeeded in impressing upon elders and princes the gravity of intermarriage, it was the latter who decided to expel the culprits from the community of the exile. The process of the divorce was not a purely internal affair of the community of the exile. The gentile wives were not under the jurisdiction of the exile, but of the state, or the city of their residence.

루이 가브리엘 들라플러스의 생애와 중국 선교

김홍일 전주대학교 한국고전학연구소 2023 공존의 인간학 Vol.- No.10

This article examines the life of Louis-Gabriel Delaplace of The Congregation of the Mission, which began to affect the Chinese missionary church in earnest by allowing the Vatican to dissolve the Jesuits and replace the Chinese missionary work with C.M. in 1785. In addition, It examines books of Chinese western learnings that he wrote as part of the missionary work and those of Hangeul versions that translated it, and examines his missionary perspective and missionary strategy through four major books. Delaplace born in Saint-Étienne, France, was a priest belonging to The Congregation of the Mission and devoted most of his life to Chinese missions with aspirations for missionary work in China. He read the texts of the Greek and Latin Church Fathers from the time he was in a preparatory seminary, and was fascinated by Saint Vincent de Paul. After he arrived in Macau in 1846, he did missionary work in Henan, Hubei, and Zhejiang until he went to Beijing, and in 1870 he went to Beijing as a bishop. Delaplace established a printing office in Bukdang, Beijing, and wrote, translated, and published many Christian books. He wrote and published 16 books of Chinese western learnings in Bukdang, of which 8 have been translated into those of Hangeul versions and are extant. The fact that we can compare his four major books with the Seven Chinese Classics the Four Books and the Three Classics is that his missionary perspective inherited the 'adaptationism(appropriation)' used by the Jesuits as a major missionary strategy. 이 글은 교황청이 예수회를 해산하고 1785년 중국 선교사업을 선교수도회에게 대체하도록 하면서 중국 선교에 본격적으로 영향을 미치기 시작한 선교수도회의 루이 가브리엘 들라플러스의 생애를 살펴보고, 선교사업의 일환으로 저술한 한문 서학서와 이를 번역한 한글 서학서를 밝히고, 주요 책 4권을 통해 그의 선교 관점과 선교 전략을 들라플러스의 한문 서학서의 서를 통해 알아본 것이다. 프랑스 생테티엔에서 태어난 루이 가브리엘 들라플러스는 선교수도회 소속의 신부로 중국 선교에 대한 열망을 가지고 거의 모든 생애를 중국 선교에 바쳤다. 그는 예비 신학교에 다닐 때부터 헬라 교부와 라틴 교부의 글을 읽었고, 생 뱅상 드 폴에 매료되었다. 1846년 마카오에 도착한 후 베이징으로 가기 전까지 허난, 후베이, 저장 등에서 선교를 하고, 1870년 베이징 주교로 갔다. 들라플러스는 베이징의 북당에 인쇄소를 설립하여 많은 기독교 서적을 집필하고 번역하여 출판했다. 그는 북당에서 16개의 한문 서학서를 저술하고 간행했는데, 그중 8개는 한글 서학서로 번역되어 현존한다. 그의 주요 책 4권의 서와 사서삼경을 비교하여 알 수 있는 사실은 그의 선교 관점이 예수회가 주요 선교 전략으로 사용한 ‘적응주의(전용)’를 계승했다는 점이다.