한국에서의 교회와 국가와의 관계에 관한 연구 : 교회사적 측면에서 본 연구

국문 초록 (Abstract)

오늘날 교회와 국가와의 관계는 정치·경제·사회·문화의 모든 영역에 걸쳐 상호 영향을 미칠 수 있는 유기적인 관계로 발전하여 때로는 협조하고 때로는 갈등하는 현상을 여러 방면에서 발견하게 되는데, 향후 교회의 사목적 활동과 예언자적 사명을 다하기 위하여 한국역사에 있어서 교회와 국가와의 관계를 분석하는 연구를 통하여 이상적인 교회와 국가와의 관계를 모색함으로써 교회와 국가의 건전한 발전에 기여하고자 한다. 한국에 가톨릭과 기독교가 전래되면서 토착 종교 또는 정치 이념과의 갈등이 빚어지게 되었고, 이에 따른 수난·수용·성장·발전 과정을 교회사적 측면에서 고찰함으로써 역사적인 경험과 교훈을 통하여 지난 시대의 과오를 반복하지 않도록 교회와 국가와의 관계를 재정립하는 것이 필요하게 되었다. 교회와 국가와의 건전한 관계를 설정하기 위하여 교회의 예언자적 사명과 사목적 활동이 국가 발전에 기여하여 민족의 숙원인 하나님 주권 하에 통일을 이룰 수 있는 초석을 마련할 수 있도록 하고, 국가는 이러한 교회의 사목적 활동과 예언자적 사명을 완수할 수 있도록 헌법에 명시된 정교 분리의 원칙을 준수함으로써 상호 협력하는 창조적 협조와 긴장 관계를 유지할 수 있어야 할 것이다. 대한민국 건국 초기 이승만 대통령은 국가 건설의 초석을 기독교 정신에 바탕을 두려고 노력하였으며, 한국전쟁의 와중에서도 군목제도를 창설하여 젊은 세대들이 기독교 정신으로 무장되기를 희망하였다. 이어 등장한 장면 정권도 장면 총리가 독실한 가톨릭 교인이어서 가톨릭으로부터 많은 영향을 받았음을 알 수 있다. 이후에 등장한 정권의 수반들도 대부분 특정 종교의 교인이거나 특정 종교에 편향되어 타 종교로부터 배척과 질시, 배타적인 의구심을 갖게 하여 종교적 갈등을 야기시키는 경우가 많았다.우리나라가 제대로 잘 되기 위해서 그리고 교회가 교회의 제 모습을 갖추기 위해서 이 제단을 권좌로 끌어가려 하지 말아야 한다. 다시 말하면 교회를 국가 통치권 안으로 끌어들이려는 일을 해서는 안 되고, 동시에 교역자가 되었든 평신도 지도자가 되었든 종교인이나 교회는 국가의 권좌를 또한 이 제단으로 가져오는 일도 해서는 안 된다. 이것이 교회가 지켜야 될 정권과 교회의 분리의 원칙이며, 이것을 위해서 우리의 선배들은 피를 흘리면서 노력하였다. 교회와 사회의 관계가 올바르게 설정된다 함은 양자의 경계와 대립, 영역의 차별에 관심을 두기보다는 서로의 보완이나 연결, 절실한 문제 해결에 있어 유기적이고 창조적인 비판이 함께 해야 할 것이다. 교회는 부단히 국가 사회의 예언자로서 정의의 보루와 가치 기준의 근거가 되어야 할 것이며, 그에 따른 사회 변혁의 충실한 바탕이 될 수 있어야 할 것이다.해방 이전의 교회 성장은 비록 선교사들의 지도하에 이루어졌다 할지라도 그들은 한국교회의 성장을 위한 철저한 자체 훈련을 시켰다. 동시에 한국교회는 직접·간접으로 한국민족의 독립을 위하여 투쟁함으로써 사회적·민족적 공신력을 획득하였고, 이 두 가지 요소가 한국교회 성장의 바탕을 형성하여 주었다고 할 수 있다. 이에 반하여 해방 이후는 국제적·사회적·경제적·문화적 변동과 충격으로 인하여 사회적 불안감이 조성되고, 이것의 한 결과로 종교, 특히 기독교에 많은 사람들이 귀의하게 되었다. 1970년대에 들어와서 한국기독교의 역사 참여를 위한 노력을 통해 그 동안의 성장 일변도에 치우친 편향성을 탈피하여 사회적 책임을 수행할 자세를 갖추기 시작하였다. 이러한 자세를 바탕으로 한국기독교는 교회와 국가와의 관계에서 사목적 활동과 예언자적 사명을 수행하여 분단된 조국의 통일과 민족사의 발전에 기여하여야 할 것이다.한국에 있어서 교회와 국가는 한국 민족사회의 발전을 위하여 정교유착과 극한적 대립의 상황이 일지 않도록 하여야 할 것이며, 일제로 인하여 분단된 조국의 통일을 지향하며 교회와 국가는 민족 사회의 통합과 발전이라는 공동 과제를 위하여 헌법에서 규정한 정교분리의 원칙을 고수하면서 창조적 협조와 긴장 관계를 계속 유지·발전시키는 것이 바람직할 것이다.

다국어 초록 (Multilingual Abstract)

The purpose of this Ph.D. dissertation is to pursue the relationship between Church and State in Korea during the Korean Church History in historical perspective. There are many conflicts between them, but the author more focused on this Shinto Shrine Worship question on the Korean Church including the Conspiracy and the split of Presbyterian Church during the Korean War, which follows the other Protestant Churches later.The relations between the state and regions in a country are grasped as a dynamic mutual contact in the form of struggle or cooperation between the secular power and the spiritual power: they are also regarded as an indispensable instrument with which to understand society. Basically, syncretism mixing Confucianism, Buddhism, Shamanism, and other non-Christian religions together makes it extremely difficult for researchers to conduct as analysis. Despite that many research results on the history of various religions and the history of the church have been made public in Korea, researches from the angle of relations between the state and religions are almost unknown. In view of this fact, this paper will attempt an analysis of the relations between the state and the church from the angle of Korean church history. This writer hopes that this paper will provide a theoretical basis for establishing desirable relations between the church and the state in Korea.The development of relations between the church and the state in Korean church history can be examined in four phase:1. From 1784 when Catholicism was first introduced to the country to 1884 when Protestantism entered Korea and from the acceptance of Protestantism to 1910 when Korea was annexed by Japan,2. The 36-year Japanese colonial rule until 1945 when Korea was liberated.3. From the liberation to 1960 when the First Republic was overthrown through the period of U.S. Military government and from the April 19, 1960, student revolution to the May 16 1961, military revolution the period of the Second Republic, though as short as one year, bears significance, and,4. The period of the Third Republic from 1961 to 1979.Over their long history Korean have at times shown a marked receptiveness to new ideologies and religious faiths introduced from beyond their border, principally through its contact with China. Introduction of Catholicism into Korea brought about the most tragic clash in the history of acceptance of foreign cultures in Korea. Despite harsh persecutions, however, Catholicism was not uprooted. Along with Protestantism, which introduced later, it has developed into the most influential religion in Korea. By advocating equality of all human beings, the Catholic church challenged Confucian society in which rigid social classes, gender distinction, and seniority were central idea. It was a shock to Confucian society that the yangban class and the chonmin class gathered together for mass and the study of catechism without any discrimination. More scandalous was the rejection of ancestor worship rites by the Catholics, because it was regarded as disturbing the family values of the paternalistic Chosun dynasty. Thus, persecutions started.Korean Christianity has always shared in the suffering, misfortune and crises which beset the nations. As a result the church was, perhaps, more nationalistic from its earliest beginning than that of other nations. For the 36 years of Japanese colonial period in Korea for the first time, the Church managed to survived in spite of the cruel persecution directed against it and the nation by the invaders, believing in the possibility of deliverance as outlined in the Biblical story of the Exodus. The Korean Church, as a church of the people, did not limit its concern to the idea of independence for the nation. It adopted democracy and sought to forster it as a means of upholding such universal ideas as human rights, freedom, and justice; ideals which it held in high respect. That is to say, in the early days of the Korean Church the idea of nationalism, and the universal idea of democracy, were not regarded as incompatible with each other, but were seen as being in harmony.Shinto is a unique religion of the Japanese. The Japanese god is a clan deity. Since this god is not universal but exclusive, it is nature in conflict with other nations' religion. The enforcement of the Shinto Shrine Worship was regarded bv the Christians as a religious persecution even though the Japanese accused the resisting Christians of treason, and blasphemy against the emperor, declaring that Shrine worship was not a religious act, but rather a national one. In order to avoid conflict, the Japanese disguised it as a national ceremony when they enforced it on Korea. From 1930, to the early 40's, the power of government was absolute both in Japan and Korea. By 1930, extreme nationalism appeared in Japan and formed the political power along with military forces and the Emperor. In order to deify the Emperor, they made Shintoism the national religion.It can be said that ethical purity and glory of faith were more emphasized in Church, which is an organization of God's grace as well. Another weakness is that they had no sense of communal life. Thus, one Presbyterian Church came to be divided. It was completely contradictory to the current tendency of the world, that is, the Ecumenical Movement. It is desirable that we should turn our attention from indulging ourselves in digging out the reasons for such a division in the Korean Church to researching for its unity by understanding and confessing frankly it own errors.The liberation of Korean from the Japanese empire brought about a basically new start in relations between the church and the state. In fact, the relations between the church and the state had been characterized by Oriental Caesaropapism, to borrow from Max Weber, in which the monarch acted on behalf of the clergy or persons in ministry submitted themselves to the authority of the monarch and the church could not have any ground on which to assert an equal position to the state in the true sense. As Korea was subordinate to the sovereignty of another nation during Japanese rule, the master-servant relations between the state and the church were more inevitable. It was for the first time after liberation in Korean history that the subjective national sovereignty and the church could mutual relations without subordination to and interfere by any foreign force.The confrontation between the church and the state power in north Korea was directly linked to the persecution and suffering of the church on account of the Communist Party's crafty designs. We do not know about the later developments due to the lack of accurate materials and information, except that Kang Yang Uk, who professed himself to be a clergyman formerly, said at the south-north Korean talk any longer. Concerning the relations between the church and the state in Korea, we should not forget to point out the tragedy that we lost the strong church in the northern half. The North Korean Church Rehabilitation Committee has been formed in preparation for the unification of south and north Korea.In south Korea, on the contrary, the Christian religion could make a start in favorable conditions or in a privileged position. Among political leaders who returned from exile abroad, many were Christians. It was not unreasonable that they wanted to establish a Christian kingdom in the Republic of Korea as the Israelis wanted to establish a paradise in their devastated land under the hoof of their enemies. The Korean people, who had not experienced national salvation with Buddhism in Koryo dynasty and with Confucianism in the Chosun dynasty, excepted much from Christianity. During the three-year period of U.S. military government, the church, accepting liberation from Japan as a blessing form God, was filled with joy, and busied itself for its own reconstruction.The U.S. Military Government permitted the church to enjoy unlimited freedom. Large quantities of aid materials was conveyed to Korea through the churches and the U.S. Military Government kept a frequent contacts with clergymen and priests to obtain their advice. The churches could speak out whatever they wanted in utter freedom and participate in any events, winning corresponding visible benefits. Clergymen visited the U.S. Military Government frequently; and ordinary people thought that to deal with Americans thought clergymen was a short cut to rights and profits.The Constitution of the newly born Republic of Korea stipulated that all people can enjoy the freedom of faith and specified that a state religion is not recognized and politics and religion are separated from each other. Nevertheless, desirable relations between the church and the state could not be established in spite of the principle of separation of politics and religion and the generally favorable conditions for Christianity.The First Republic crumble due to the student uprising on April 19, 1960. A new Constitution centering on the cabinet-responsible system was passed on June 15. The new Constitution provided an almost unlimited guarantee for the basic rights of the people; and the Second Republic set sail with aspirations for new politics based on the democratic ideology by 'sweeping away old evils.' The student uprising was a significant incident in the history of religion because it provided a momentum for the Christians to realize their responsibility as a minority group by casting off their excessive self-conceit in the religiously dualistic Korean society. The church as a conservative and reactionary force remained silent until the uprising ended as a democratic revolution and kept it sympathy with Rhee Syngman . Through the uprising the church realized that now was the time to think over freedom, human rights, and democracy before seeking visible personel gains. The church should have readjusted its posture to cope with the reality brought about by the establishment of a new republic even though it did not provide wholehearted support for the new cabinet led by the Catholic premier.The relations between the church and the state in any country are defined basically by the Constitution and laws and their concrete contents are given form through judgments passed by the courts. The legal guarantee can be classified according to the historical background of the country and the socio-cultural sphere to which it belongs into a system of integration between politics and religions, a system of recognized churches, and a system of separation between politics and religion. It was explained earlier that many modern countries are adopting the system of separation between politics and religion. Various problems arising in the relation between the church and the state are administered by the Bureau of Religious Affairs of the Ministry of Culture and Information in the administrative aspect and, when legal issue are raised, they are brought to trials at courts of all level: Judicial precedents concerning churches after liberation are now many including sixth Republic. Several judicial precedents of the Supreme Court, judgments concerning the freedom of faith in Korea were liberal immediately after liberation; but they showed a trend of becoming conservative after 1968 in order to safeguard national security and maintain public order.In this discussion is followed by the tentative but necessary suggestion on what the most desirable relationship, or attitude of the church to the state, should be in a specific socio-political context of Korea. The Korean churches have so far had consciously or unconsciously, a negative attitudes towards the state. Therefore the right understanding of the relationship between the church and the state is necessary in order to lead the christian social participation or political involvement in the right direction.The attitude of the church towards the state has, on the whole, varied according to specific historical situation in Korea. And it is difficult to point out whether it was based on the theological reflection.This paper, advocates the establishment of theological basis for the socio-political actions of the christians.As a conclusion, it is suggested that the best way in which the christian responsibility can be carried out successfully in society as well as in State is to let the christians participate in authority in their full length to reunify the separate nations and churches as a result of Japanese colonial period. The christians should understand the nature and the limit of their power and thus the fulfillment of god's mandate mission within the separation of Church and State as stated in the Constitution. It is also desirous for Church and State that they should remain on the creative tension status continuously to fulfil their institutional moral and visions without interfering others' and bias verse.