한국가톨릭교회의 몽골선교 현실과 전망 연구

박주환 대전가톨릭대학교 대학원 2006 국내석사

The Church, which is going on a pilgrimage, considers the mission as its own essence(ref. Ad Gentes Divinitus, 2). So the evangelization of the world, so to speak 'the mission' is the aim of the church(ref. Redemptoris Missio, 14). Therefore when the church preaches the Gospel, it does what it has to do. And unless it does, it would lose its own essence. In 1995 January while FABC(Federation of Asian Bishops' Conferences) was holding in Manila in Philippine the pope John Paul Ⅱ said that the Catholic church had rooted in Europe for the first one millenium, in America and Africa for the next one millenium and finally now should root in Asia the golden and immense fishery for evangelization. And he said that the future of the Catholic church depended on Asian church whose rate of evangelization is only 3 percent, even though the population of Asia is two third of the world's. When the pope visited Korean Catholic Church in 1980s' he already referred that evangelization of Asia is the obligation of Korean Catholic church. Thus, even though the crisis of Korean Catholic is often presented, Korean church, based on its external and internal marvelous growth, is trying to evangelize Asia, as not Europe's but the same region's church, for not only Asian church but also universal church. Korean Catholic church is putting into practice the evangelization of north Korea, Chine and east Asian Church which adjoins Korea. These is fulfillments of Korean church are derived from its own essence. Like this even though Korean Catholic church is trying to evangelize a lot of Asian churches faced with difficult problems, this thesis pays attention to specially Mongolian Catholic church. Though Mongolia had relation with Catholic church in 13th century, the Catholic faith hadn't been preached so Mongolian church is in the first step of the mission now and is the youngest church among all Asian churches. Mongolia had been supported for every field from Soviet in communism. After Soviet collapsed, Mongolia freed itself from communism, having been lasted for a long time, and turned to democracy. Rapid change of the community and crisis of economy let Mongolian pays attention to the western world. So Mongolia entered into diplomatic relation with Vatican in 1992 and on its own initiative asks Vatican to send missionary to Mongolia. On this, Vatican immediately had sent three missionaries, who were belonging to CICM(Congregatio Immaculati Cordis Mariae) and acting in China, to Mongolia and found 'missio sui iuris'. 'Mongolia apostolic prefecture' is founded in Mongolia now. Bishop Wenceslao Padila, Mongolian prefect apostolic, appeal to especially Korean Catholic church to help Mongolian Catholic church which is at an early stage of the mission. Because Korean and Mongolian share cultural, traditional and religious same quality each other among the east Asian people though between Chinese and Japanese. Therefore Korean Catholic church has the advantage of mission for Mongolia. Consequently this thesis deals the role of Korean Catholic church for the mission in Mongolia. I'll conceptualize 'the mission' theoretically and to understand Mongolian and Mongolian religion historically in this thesis. Within this historical comprehension I'll clarify Catholic church's relation with the past and the current Mongolia. At the end, in the ground of these arguments I'll examine the current situation of the missionary activity carried out by Korean Catholic church for Mongolian church which is the youngest among all Asian Church and is in the early step of the mission and I'll consider the future of the mission in Mongolia. Moreover I'll draw Korean Catholic church's concern at the mission in Mongolia and derive more active and systematic cooperation from Korean Catholic church for the mission in Mongolia.

대중문화의 새로운 복음화 : 가톨릭 대중매체의 활용을 중심으로

김인호 대전가톨릭대학교 대학원 2001 국내석사

With the beginning of 21th century, many people, designating the coming period Age of Culture, expect that culture will be the major subject in 21th century. As this century begins, in fact, culture in modern society has dominantly led the world and come upfront to our society. Especially for the development of mass-communication, Mass-Culture as a feature of modern culture has been changing our life by making our daily lives stay inside of cultural boundary. Reading news papers, turning on the TV, we repeatedly start a day, experience new challenge through movie and books, get information, and fill the extra time everyday. And which makes our routine life to be transformed into the one with mass-media. It took a long time in the past for people to hold the benefit one another by means of exchanging their language, writings and drawing in effort to form a new type of culture, however, culture itself forms and changes incomparably fast in current well-developed communication age. In the meantime, we should carefully consider what the Mass-Culture with an advance of mass-communication would mean to us. Its very easy to grab any newspapers, magazines around us but they usually appear rather in negative aspect such as violence, sex, injustice, immorality, and commercialization of people. Church shouldnt be an exception for these bad effects of mass-culture either. Modern christian churchs are suffering from peoples indifference to religion, atheism, indignity so far, and Christian faiths are even forced to be in crisis by declined number of pre-faiths. At this point, Catholic churches are supposed to find the best solution to deliver the gospels armed with freshened spirit and enthusiastic social activities. New Evangelization should be resulted from positive endeavors to advance our lives by newly uniting the words of gospel and ordinary peoples lives. For those effects, moreover, its the role of the church to actively get involved in current historical situations with clear insight, and to newly experience the actual existence of God in every historical moments. Especially, New Evangelization at Mass-Culture age of 21C ultimately intends to the Culture-Evangelization in which gospel goes in harmony with mass-culture and finally get united with it. Evangelization of culture is subject to the conversation between gospel and mass-culture since it is the process of the initiative conversation between them. This conversation should be like that we share the most important things each other and accept what they are, and be absorbed into them in the end. As a result, the effort of church to evangelize the mass-culture shall be the endeavor to find the mutual channel for both of gospel and mass-culture in great hopes of absorbing the words of gospel into that. This mutual channel, enabling the conversation between gospel and mass-culture, has been called and described by church Gods present and New language so far, and modern church has emphasized it as a tool of spreading the words of gospel to the world, and has focused on churchs role in participating mass-media and mass-culture. New Evangelization makes new atmosphere in everyones life so as to unify the words of gospel into them, rather than preaching the gospel to the people in traditional way, which makes it possible for everyone to hold the voice of gospel by themselves and eventually accept the words of gospel as they are. At this stage, mass-culture reflecting the voice of gospel should be able to eliminate all the negative components of culture and to purify all the fallacies and evils so that it itself not only contains the full of clarified voice of gospel, but finally establish the newly born culture of gospel. It is sure that active evangelization of culture through utilizing Catholic mass-media should be the very best implements for Catholic churches in 21C, and should be a significant mission to us. 21세기의 문턱에서 많은 사람들은 다가오는 새로운 시대를 '문화의 시대'라고 일컬으면서 문화가 21세기의 화두가 될 것이라고 예견하였다. 실제로 21세기가 시작되면서 현대 세계 안에서 문화는 세계를 주도하며 우리 사회의 전면에 부상하고 있다. 특별히 커뮤니케이션의 발달로 말미암아 현대의 문화를 특징짓게 된 대중문화는 과거와는 달리 전 세계를 그 문화권으로 두고 우리의 삶을 이끌어가고 있다. 신문을 보면서, TV를 켜면서 하루를 시작하고 영화나 책을 통해 세상을 경험하며, 정보를 얻고 여가를 즐기기도 한다. 이로써 매일의 삶이 대중매체와 함께 하는 일상으로 변화하고 있는 것이다. 과거 말이나 글, 또는 그림으로써 서로의 것을 공유하고 그것이 가치관의 변화와 생활 방식의 변화, 곧 문화를 형성하기 까지 많은 시간이 걸렸지만 고도로 발달된 커뮤니케이션의 시대에는 과거와 비교가 안 될 정도로 빠르게 형성되고, 변화하고 있다. 하지만 문제는 커뮤니케이션의 발달로 인하여 형성된 오늘의 대중문화가 어떠한 모습으로 우리 앞에 펼쳐지고 있는가 하는 것이다. 우리의 일상에서 쉽게 접하게 되는 대중매체인 영화, 신문, TV, 인터넷, 잡지 등에 의해 보여지는 대중문화의 모습은 긍정적이기 보다는 오히려 폭력과 섹스, 부정, 윤리의식의 부재, 상품화된 인간의 모습들로 인하여 부정적으로 보이고 있다. 교회 역시 이러한 대중문화의 부정적 영향으로부터 예외일 수는 없었다. 이로 말미암아 현대의 교회는 종교무관심주의와, 세속주의, 무신론, 인간 존엄성의 침해 등으로 그리스도교 신앙이 위기에 처해 전 세계적으로 예비자가 감소하고 있으며 냉담자가 증가하고 있는 상황이다. 이러한 상황에서 교회는 예수 그리스도의 복음을 전하는 데 있어서 우선 교회부터 보다 새로운 의식을 지니고 새로운 방법과, 새로운 열의를 통하여 복음을 새롭게 전하기 위해 전교회 차원에서 새로운 복음화를 요청하게 된 것이다. 새로운 복음화는 교회가 새로운 의식을 지니고 오늘의 구체적인 역사상황 속에 들어가 시대의 징표들안에 현존하시는 하느님을 새롭게 체험하면서 동시대인들로 하여금 복음과 일상생활 사이에 새로운 통합을 이루어 그들의 삶을 역전시키고 변화시키고자 하는 적극적인 노력이라고 할 수 있다. 특별히 21세기의 대중문화 시대에 새로운 복음화는 복음이 대중문화 속으로 들어가 대중문화와의 새로운 통합을 이루는 문화복음화를 지향하고 있다. 문화의 복음화는 문화와 복음의 창조적인 대화의 과정이기에 복음과 대중문화와의 대화를 전제로 한다. 이 대화는 서로의 것을 강요하는 것이 아니라 서로가 지닌 소중한 재화들을 나누는 것으로 서로에 대한 받아들임을 필요로 하며 결국에는 서로에게 스며드는 것이다. 따라서 대중문화를 복음화 하고자 하는 교회의 노력은 대중문화 안에 복음이 스며들 수 있도록 대중문화와의 공통의 채널을 찾아야만 한다. 이 공통의 채널은 대중문화와 복음간의 창조적 대화를 가능케 하는 것으로, 이미 교회는 현대의 대중문화를 형성하는 대중매체를 '하느님의 선물'과 '새 언어' 등으로 표현하면서 복음전파를 위한 훌륭한 도구임을 강조하여왔고 점차로 대중매체문화 속에 교회가 적극적으로 참여해야 함을 강조하고 있다. 새로운 복음화는 세상의 사람들에게 일방적으로 복음을 선포했던 재래의 선교방식을 지양하고, 모든 이들의 삶의 자리에서 복음이 통합될 수 있도록 새로운 문화를 조성하여, 그들의 언어로 복음의 목소리를 담아 그들 스스로가 받아들일 수 있도록 하게 한다. 이때 복음의 목소리를 담는 대중문화는 긍정적인 요소들만을 선별하여 복음의 목소리를 담는 것이 아니라 부정적인 영향을 미치고 있는 문화의 요소들에 대해서도 적극적으로 오류와 악을 제거하고 정화하여 그 안에 복음의 목소리를 담을 때, 진정으로 새로 나는 복음의 문화를 건설할 수 있을 것이다. 가톨릭 대중매체의 활용을 통한 적극적인 문화 복음화야말로 21세기 교회에 부여된 복음화의 도구이며 사명일 것이다.

한국 가톨릭 교회의 정치적 무관심에 대한 비판적 고찰

이동식 대전가톨릭대학교 대학원 2002 국내석사

한국 사회의 문제점은 빈익빈 부익부 현상이다. 그 원인은 한국사회의 구조적 문제이며, 정치 공동체에 의해 형성되었다. 지금도 정치에 의해 형성된 사회구조 속에서 대다수의 가난한 사람들은 고통을 받고 있다. 교회는 사회의 복음화, 정치의 복음화란 측면을 생각할 때는 결코 정치에 무관심할 수 없으며 제2차 바티칸 공의회의 가그침대로 '비판적 정치참여'를 해야 한다. 이것은 '영혼 구원을 위해 정치질서에 윤리적 판단을 내리는'(「사목헌장」, 76항 참조) 구체적 모습이다. 하지만 사회정의 실현을 위한 '비판적 정치참여'를 함에 있어 큰 걸림돌이 있으니 바로 교회 안에 있는 정치적 무관심이 그것이다. 정치적 무관심이란 정치 공동체의 정당한 행위는 물론 불의한 행위에 대해서조차 관여하지 않겠다는 것이다. 한국 교회의 정치적 무관심은 현대 사회적 현상이라는 점 이외에도 다음과 같은 원인들이 있다. 즉 한국 정치지도층의 의도, 현세불간섭주의, 정치무비판주의, 정교분리원칙에 대한 오도와 오해, 불이익을 당하지 않으려는 교회 수호주의, 균형 잃은 영성과 수도자적 영성에 대한 지나친 강조 등이다. 이런 현상은 정치부패의 근원이 되며, 불의한 정치에 의해 형성된 사회구조적 악에 대해 눈과 귀를 막게 한다. 따라서 한국교회의 정치적 무관심은 극복되어야 하는데 그 대안은 사목적인 측면과 영성적인 측면에서 제언해 볼 수 있다. 사목적인 측면에서는 사회교리 원리에 입각한 신자교육과 정치분야에 대한 진문인 양성, 정치에 의해 형성되고 조정되는 사회구조의 원리와 불의한 정치에 의해 형성된 한국사회의 구조적 악에 대해서 일반대중과 대화를 통해 고발·비판·선포하는 일, 사회정의 실현을 위해 일하는 단체가 활성화되도록 관심과 재정적 지원을 해 주는 일 등이 있다. 정치 참여에로의 인식변화를 위해서는 장기적 측면에서도 고려되어야 하는데, 그것은 사회정의구현을 위해 투신을 할 수 있도록 '내적 원동력'을 제공해주는 것이다. 바로 영성이 그 역할을 할 것이다. 실제로 한국 교회사 안에서 형성된 정치적 무관심은 '균형 있는 영성'의 부재(不在)에 윈인이 있다. 즉 교회와 사회를 이분법적으로 바라보는 영성관이나 사회와는 결별된 삶으로 비춰진 수도자적인 영성만을 사제나 평신도에게 강조하는 경향이 바로 그것이다. '균형 있는 영성'은 기도(관상)와 실천이 조화되는 것으로서 한 사회의 시대적 징표에 부합하는 시대적 영성의 특징을 지닌다. 그것은 바로 '예언자적 영성'으로 구체화시켜 볼 수 있다. 한국 사회의 '시대적 표징'인 사회의 구조적 불의에 대한 고발과 비판은 성서 예언자적 삶을 요구하기 때문이다. 정치적 무관심은 반드시 극복되어야 한다. 특히 교회 안에 있는 그것은 더욱 그렇다. 정치적 무관심은 정치 부패의 기반이 될 뿐 아니라 이미 형성된 사회 구조악으로부터 고통당하는 이웃 형제들의 아픔에 눈과 귀를 막는 것이기 때문이다 정치 공동체가 정의실현이나 공동선이라는 목적에 미치지 못한다고 해서 불의한 것으로 보고 관심을 가지지 않는 것은 교회의 정치 복음화에도 어긋나며 더욱 큰 불행과 고통을 다른 형제에게 지우는 것이다. The problem of Korean society is a phenomenon of "the rich-get-richer and the poor-get-poorer". The reason for this is the structural problem of Korean society which is formed by political groups. Today many poor people are suffering in this social structure formed by politics. In consideration of "Social Evangelization and Political Evangelization", the Church can not be in political apathy. Moreover according to the teaching of the 2nd Vatican Council, the Church must take part in politics by a critical method. This is a concrete appearance which "decides moral judgments in the political order for the salvation of souls" (Gaudium et Spes, Art. 76). But when the Church takes part in politics by a critical method for the realization of social justice, it is faced with a great obstacle, namely political apathy. It doesn't concern legitimate action of political groups or even illegitimate action. The political apathy of the Korean Church has some reasons which are modern social phenomena, that is: intention of political authority in Korea, world non-interventionism, political non-interventionism, misunderstanding about separation of church and state, church preservation which intends not to suffer any disadvantage, a balance losing spirituality and over-exaggeration of religious spirituality. These phenomena arc the origin of political corruption and show little concern for structural evil in society fanned by illegitimate politics. Therefore, political apathy in the Church must be overcome. We can suggest an alternative plan with a pastoral phase and a spiritual phase. In the pastoral phase, there should be expert cultivation about politics, education of the laity according to principles of social teaching, accusation, criticism and proclamation through dialogue with the general public about structural evil in Korean society formed by illegitimate politics and about the principle of a social structure which is formed and mediated by politics. Lastly there should be concern and financial support for groups which work for the realization of social justice. In the long- term phase for change of recognition of political participation in the realization of social justice, spirituality will play an important role. Actually, political apathy found in Korean Church history originated from an absent of a "Balancing Spirituality", so to speak, the view of spirituality which considers church and society a dichotomy and a religious spirituality which differs from Society as such. "Balancing Spirituality" is a harmony with prayer(meditation) and praxis(action) and it has the special quality of a "spirituality of the times" which coincides with "the sign of the times". This spirituality is able to take concrete shape in "Prophetic Spirituality". The accusation and criticism about social unjustice demands the prophetic life of the Bible. Political apathy must be overcome in the Church because it not only is a basis of political corruption but also a turning away from the agony of one's neighbor who suffers from social structural evil.

창조질서보전을 위한 가톨릭교회의 활동 : 환경교육을 중심으로

김지성 대전가톨릭대학교 대학원 2002 국내석사

As Human lives in nature, and he has relations each other directly or indirectly, and he gives and takes effect on nature Human Can't live outside nature. But after Industrial Revolution, Owing to development of scientific technical civilization during the latest 200years, the nature has been destructed generally. Specially setting in 20C, The Environmental Problems passed the limit of danger, nowadays they reache the situation which threaten survival of Human kind. This study suggests the Catholic Environmental Education as a active alternative proposal in order to preserve "Creation Order of God" and to conquest the ecological crisis. First of all, this study looks into the environmental problems. The unusual change in the weather and the phenomenon of environmental destruction indicate overflowing danger level. The problems of ecological crisis isn't local, partial problems. Therefore, through the analysis of the origin of ecological crisis and the suggestion of proper solution, the wide variation must take place. CH. Ⅱ investigates the origin of environmental problems in order to search for solution of environmental problems. The principal origin of environmental problems may be natural origin, ecological origin, economical origin. but the more basical origin is the mechanical world-viewpoint with growth inclination and with meaning at consumption or enjoyment. The common origin of these origins is human. In a word, the most principal origin of environmental problems is human. So, the Environmental Problems have been solved in changing human viewpoint to the nature. CH. Ⅲ investigates the straight illumination about straight relation-restoration among God, Human, and the Nature, and how the Bible and the Environmental Theology which are the theoretical basis of environmental education say relation among God, Human, and the Nature. The Bible is not to speak history of salvation as a exclusive accident for only human, but to open toward universal salvation. That is whole the Creature as the object of salvation. We can find the inter-relations and the solidarity among God-Human-Nature in the Bible sufficiently. On the field of these Biblical basis, we can say environmental theology, ecological spirituality, environmental ethics, justice, and so on. CH. Ⅳ investigates what kind of roles the Korea church plays for the recovery of relations, also investigates the emphasis on environmental education more and more through the problems and the prospections. Although many groups or persons strive to improve the environmental problems, the crisis which is caused by destruction of ecological system is increased gradually. This is reason why they only recognize the present situation, but they don't practice to preserve ecological system for their convenience and profits. The Environmental Education is to grope and practice the way how human and nature live together, also makes aware of symbiosis-relation between human and nature and lightens seriousness of the environmental problems. CH. Ⅴ investigates the conception and the necessity of the Catholic Environmental Education, the aims and the method, also the problems of Korea Catholic Environmental Education and the alternative plan. The Catholic Environmental Education is the most effective disposal which variate consciousness and attitude about environment. Through this education, we should induce to confer newly that whole the world are God's creature and we are endowed with responsibility keeping this environment. Because the atheism, the full trust on science and industrial technics, the abuse of them, the pursuit of physical value than mental value destruct "God's creative order", the Catholic Environmental Education should emphasize the conversion from human-centered thoughts to God-centered life. The Catholic Environmental Education has a long way to go, but the way cannot be renounced. As the christian's responsibility for the nature and God is the essence of faith, the church doesn't keep the passive posture any more in front of the ecological crisis which is serious gradually. The church should endeavor in order to realize the environmental education actively in Catholic church. If that is so, We may construct the good environment which God see in the world. 인간은 자연 속에서 살아가며 자연과 직·간접적으로 서로 관계를 맺고 영향을 주고받으며 살아가는 존재이므로 자연을 떠나서는 살아갈 수 없다. 하지만 서유럽에서 시작된 산업혁명 이후, 최근 200년 동안 과학 기술 문명의 발전에 따라 자연은 점점 파괴되어 가고 있고, 특히 20세기에 접어들면서 점점 가속되어 환경 문제들은 이제 그 위험 수위를 넘어서서 이제는 인류의 생존마저 위협하는 상황에 이르게 되었다. 이러한 생태계 위기를 극복하고 하느님의 창조질서를 보존하기 위한 활동의 대안으로 본 논문은 가톨릭 환경교육을 제시하였다. 이미 우리 눈에 보이는 여러 기상 이변들과 환경파괴의 현상들이 그 위험수위를 넘었음을 우리는 피부로 느낄 수 있다. 이제 생태계 위기의 문제는 국지적이고 부분적인 문제가 아니다. 그렇기 때문에 이러한 생태계 위기에 대한 원인을 분석하고 적정한 해결책이 제시되어 광범한 변화가 일어나야 한다. 오늘날 광범위하게 퍼져 있는 환경 문제의 주요 원인으로서 자연적, 생태적, 경제적 요인들을 열거할 수 있으나, 이러한 요인들을 불러일으킨 보다 더 근본적인 요인들이 있는데, 바로 기계론적 세계관, 인간 중심적인 가치관, 그리고 성장 지향적이면서, 소비와 향락에 의미를 두는 현대인의 가치관을 들 수 있다. 그리고 이러한 모든 것 안에 공통적으로 들어있는 원인은 바로 인간이다. 한 마디로 환경문제를 일으키는 주요한 원인은 바로 인간이다. 그렇기 때문에 인간의 자연에 대한 가치관이 바뀌어야 환경문제는 해결되기 시작할 것이다. 그렇다면 성서와 환경신학 안에서 하느님과 인간과 자연의 관계에 대해 어떻게 이야기하고 있는가? 성서는 인간만을 위한 배타적 사건으로서 창조와 구원의 역사를 말하는 것이 아니며, 하느님-인간-자연간의 상호연속성과 연대성을 충분히 발견할 수 있고, 구원의 대상 역시 전 피조물을 향해, 즉 우주적 구원을 향해 열려 있다. 이러한 성서적 근거를 바탕으로 환경 신학과 생태영성, 그리고 환경윤리와 정의를 말할 수 있다. 이 모든 것들은 결국 이제껏 인간에게만 국한되었던 개념들인 신학이나 정의와 평화, 윤리 등의 개념들을 이제는 모든 피조물을 포함한 우주에까지 확장시킴으로써 인간과 자연이 함께 보존되고 생존하며 마침내는 함께 구원되는 것을 지향하는 것이다. 이제껏 많은 단체나 개인들이 환경 문제를 개선하기 위해 노력하고 있음에도 생태계의 파괴로 인한 위기는 날로 고조되고 있다. 현 상황을 인식하고는 있으나 자신의 편리와 이익 앞에서 생태계를 보존하고자 하는 실천을 하지 않기 때문이다. 그런데, 환경문제의 심각성과 함께 자연과 인간은 공생의 관계임을 일깨워 인간과 자연이 함께 살아갈 수 있는 방법을 모색하고 실천하게 하는 것이 환경교육이기 때문에 환경교육에 가장 중점을 두어야 한다. 가톨릭 환경교육은 환경에 대한 인식과 태도를 변화시키는 가장 효율적인 조치이다. 이를 통해 세상 모든 것이 하느님의 창조물이며, 우리는 이를 소중하게 지켜야 할 책임을 부여받은 사람이라는 믿음을 새로이 고백하도록 인도해야만 한다. 또한 무신론적이며, 과학과 산업기술에 대한 전폭적인 신뢰와 무분별한 사용과 정신적인 가치보다는 물질적인 가치를 추구하여 하느님의 창조질서를 파괴하였으므로 이제 가톨릭 환경교육은 인간 중심적 사고에서 벗어나 하느님 중심의 삶으로 전환되어야 함을 강조해야 한다. 가톨릭 환경교육은 아직도 가야할 길이 멀다. 하지만 그 길은 포기할 수 없는 길이다. 피조물 안에서 특히 자연과 하느님께 대한 그리스도인의 의무는 신앙의 본질적인 부분이기에 심각해져만 가는 생태계 파괴로 인한 위기 앞에서 교회는 더 이상 소극적인 자세를 유지해서는 안 되며, 가톨릭 내에서 환경 교육이 활발히 이루어질 수 있도록 더욱 노력해야 할 것이다. 그럼으로써 하느님 보시기에 좋은 환경을 이 땅위에 다시 세울 수 있을 것이다.

가톨릭 교회의 사회교리 원리에 관한 연구 : 교회의 사회적 가르침을 중심으로

박영봉 대전가톨릭대학교 대학원 2000 국내석사

Nowadays humankind are faced with new age of the history. So many persons yet are suffering from starvation and poverty. And new type of social and psychological slavery is appeared. Also conflict of power with each other made extreme disruption. Violent strife occurred in the aspect of politics, society, economy, race, ideology. In these confused environment, the Church promulgated documents, encyclicals and synod statements as the catholic social justice teachings with using the Bible, Church father's teachings, rational principles in order to suggest the activity basis which affect human activity. The Church should accomplish triple subject-promulgation of the truth of human dignity and human right, indictment of unjust situation, participation of true human development and social positive variation in whole time and whole situation. When the Church accomplish these triple subject through social teachings, the Church embodies the kingdom of God correctly. In this viewpoint, this paper studied basic principles of social teaching and the principles about order of social teachings. The principle of catholic social teachings did not derive from a document systematically but are constructed through whole course of historic progress of social teachings. Basic principles of social teaching are consist of the principle of the human dignity and the principle of human rights. The principle of the human dignity is based on the belief which we are made in the image of God (Genesis 1, 27) and we are created to supernatural object transcending earthly life. As a rational and free being, and as a being with rights and responsibilities, the principle of the human dignity is a best principle of social teachings. The principle of human rights indicates that basic rights which whole human has as a inborn rights about life, freedom, equality should be respected because whole human is a "Imago Dei" meaning the image of God. In order that preservation and extension of human rights becomes evangelical evidence effectively and reliably, whole christian should make a common effort. The principles about order of social teachings are consist of the principle of the common good, the principle of solidarity, the principle of subsidiarity, the principle of participation, and the principle of universal purpose of material goods. The principles which induce and restrict social life are originated from human dignity, human right and sociality. The principle of the common good indicates that something is good to all. The common good is the sum of social life condition which need in order to achieve self-completion easily and sufficiently. When it is good in whole aspect such as, politics, economy, society, religion, that is common good. So to spot, common good is good not to individual but to all. Solidarity means interdependency, dependence to each other, solidarity with society of whole person, and reversion to person as a part of society. Primary, the principle of solidarity is a principle of existence derive from social essence of human directly. Because human is a social being, common responsibility, common duty of a person is not a problem of right action morally and personal approvement but a problem of recognition of relationship among communities. This principle is the rule of social existence and progression. Responsibility of solidarity is the responsibility accepting the others and the responsibility of christian love. Solidarity is a may to the peace and the development. Fruit of solidarity is peace. As a starting point, we consider two grounds. First, protection (self-existence)of person and little life community from unjust; interference of general social community. Second, "assistance to down from up." this is liable to ignore. The reason why the Church pay attention to apply this principle is that this principle is a respect of humanlike something in structure of social life and a respect of human dignity itself and that personal rights must be preserved between individual society and general society. Through the principle of participation, individual and society are supposed to develop quality of the life as such, when this principle apply social life, we can live positively and voluntarily. Because the principle of universal purpose of material goods is human inborn right and basic right which divide human and beast, material goods must be given according to human dignity and domestic necessity in order to satisfy right of the life. Created goods must be divided on the basis of justice with love fairly, abundantly. Because earthly goods are created for whole people, Those should be divided to whole people fairly. When the guide of social action which catholic social teaching teaches apply and practice, new evangelization comes true. That means respect of human dignity and realization of dialogue of inter-respect and struggle for justice and possession of social solidarity consciousness. Therefore, new evangelization is cultivation of necessary ability, strengthening of experience of earthly reality and christian belief, practice of love and charity through opening us to the grace of the Holy Spirit. In order to realize new evangelization, social teachings and christian practice should have communion, especially Church can judge and must judge politic action. Through this endeavour, Church social action should be a sign of existence of the kingdom of God through light of the gospel.

루터교 세계총연맹과 가톨릭교회의 의화에 관한 공동이해 연구 : “의화 교리에 관한 합동 선언문(1999)” 14-18항을 중심으로

이경락 대전가톨릭대학교 대학원 2013 국내석사

This study attempts to understanding the ‘Joint Declaration On The Doctrine of Justification’ between the Lutheran World Federation and the Catholic Church in view of dogmatic theology. Especially, it is focused on nn. 14-18 in ‘the shared understanding of Justification’ to illuminate the theological ground and the meaning of the joint declaration. Through this study, I hope that we could achieve a better understanding on how both religions – the Lutheran World Federation and the Catholic Church – had been reached to share ‘the understanding of Justification’ and also obtained the fruits of that. The first chapter has covered the importance and the meaning of ‘The Joint Declaration on The Doctrine of Justification’. Although the shared understanding part(nn. 14-18) had a lot of difficulties to agree about the doctrine of Justification, it was bore a fruit from continuous dialogue and studying about the declaration. Especially, the declaration receives attention for importance in the point that it implies an issue of the dispute for justification and theological basis of the agreement considerably. The second chapter examines the historical understanding about ‘The Doctrine of Justification.’ Analyzing the earlier controversies are useful and helpful in gaining a deeper understanding of this doctrine. The Doctrine of Justification, that has developed on the major premise of the cooperation between God’s will and human nature, is indeed related with human salvation. In this process, it is detected for an aspect of Lutheran that had conflicted with the traditional view of Justification in the Catholic Church. In addition, this matter lead also to a theological division between the Lutheran and the Catholic Church. The third chapter has interpreted the contents of ‘the shared understanding of justification(nn. 14-18)’ based on the comprehension of ‘Joint Declaration’. By this interpreting ‘Joint Declaration’(nn.14-18), it is found that the Lutheran World Federation and the Catholic Church have believed and shared legacies of the faith together, based on the Bible. Especially, it is remarkable to be that there are three core concepts on ‘a shared understanding of Justification’. First, Justification is the God-trinity’s gift and then that is based on the Mystery of Pascha. Second, both religions confess that Justification depends on the saving grace of God for our salvation, not on any merits of human. The last, the good deeds and merits, as a result of Justification, lead all laities to the renovation by the Holy Spirit. The Fourth chapter has tried to understand the general meaning which was given for us from ‘the shared understanding of Justification’. Above all, the precious results are to get consensus and the abrogation of condemnation. Going further, the theological study and continuance of conversation for Ecumenism denote that other agreement and advance will be caused also in the other doctrine thesis. Undoubtedly, To not achieve full mutual agreement is, obviously, a limited side that ‘the Joint Declaration’. NN. 19-39 as a interpretation part of the Joint Declaration present this substance. Nevertheless, it seemed important for us to recover and re-analyze common inheritance from the Holy bible and Sacred Tradition between the Lutheran and the Catholic Church. For this way leads us to continue to strive together to deepen common understanding and visible unity. Through this study, it has been suggested that both of the Lutheran World Federation and the Catholic Church believe the word of God and legacies of the faith together. Also their agreement of Justification was on inquiry in this thesis. Although there are some tasks which are left to be treated in the future, we got the fruit named, ‘a shared understanding of Justification’ from dialogue and studying together. This work was the cause to overcome the barriers of misunderstanding and prejudice. Taking this opportunity, I hope a journey for Ecumenism will be continued in a lot of fields. 본 연구는 루터교 세계총연맹과 가톨릭교회의 ‘의화교리에 관한 합동선언문’을 교의 신학적으로 헤아려 보는 시도이다. 특히, “의화의 공동이해(14-18항)”를 중점적으로 다루면서, 양측의 합의에 신학적 근거와 거기에 담긴 의미들을 살펴보았다. 이로써 루터교와 가톨릭교회가 ‘의화의 공동이해’로 나아갔던 과정과 그 결실들이 드러날 수 있으리라 생각한다. 먼저 제Ⅰ장은 ‘의화 교리에 관한 합동선언문’의 의미와 중요성을 밝혔다. 이 선언문은 합의하기 어려운 부분들이 많았음에도 지속적인 대화와 연구를 통해 결실을 맺었다. 특히 ‘의화의 공동이해(14-18항)’는 의화 논쟁의 쟁점과 합의의 신학적 근거를 상당수 포함한다는 점에서 그 의미와 중요성이 무척 큼을 알 수 있었다. 제 Ⅱ장에서는 의화교리의 역사적 이해에 관해 살펴보았다. 그간 쟁점이 된 사항들을 분석하는 것은 의화 교리를 보다 깊이 이해하는데 유익하다. ‘하느님의 자유와 인간 본성의 협력’이라는 대전제 속에서 발전한 의화교리는 인간 구원의 문제와도 맞물린다. 이 과정에서 우리는 가톨릭의 전통적 의화관과 대립한 루터교의 모습을 볼 수 있다. 나아가 이 대립이 적어도 신학적으로 종교분열의 요인이 되었음을 확인하였다. 제 Ⅲ장은 의화 교리에 관한 합동선언문의 전반적 이해를 바탕으로 14-18항의 “의화의 공동이해”를 주해하였다. 본문 주해에서 루터교와 가톨릭교회가 성경을 근거로 신앙의 공동 유산들을 함께 고백하고 있음을 알 수 있었다. 특히 ‘의화의 공동이해’에서 나타나는 핵심은 세 가지로 요약할 수 있었다. 첫째, 의화는 삼위일체이신 하느님의 선물이며 파스카 신비에 바탕을 두고 있다. 둘째, 의화는 인간의 어떤 공로나 선행으로 이루어지지 않고 오로지 하느님의 은총으로 가능함을 선언한다. 마지막으로 의화의 결과로 선행과 공로는 성령의 힘을 통하여 모든 신자들을 삶의 쇄신으로 이끌어 줌을 볼 수 있었다. 제 Ⅳ장은 ‘의화의 공동이해’가 갖는 의미를 살펴보았다. 교회의 기본 진리에 대한 합의, 상호 정죄의 철회는 중대한 결실이다. 나아가 신학적 연구와 대화를 통해 여전히 존재하는 상위성과 여타 다른 교의의 합의를 위해 노력할 필요가 있다. 물론 완전한 합의에 도달하지 못한 것은 합동선언문이 갖는 분명한 한계점이다. ‘의화의 공동이해 해설(19-39항)’은 여전히 남아있는 양측의 입장차를 제시한다. 그럼에도 ‘신앙의 공동 유산’을 재발견하고, 재해석했다는 점에서 교회 일치를 향한 도정의 시작되었음을 알 수 있었다. 본 연구를 통해 루터교 세계총연맹과 가톨릭교회는 ‘성경’과 ‘신앙의 유산’들을 함께 믿고 고백하면서 진전된 합의로 나아갔음을 볼 수 있었다. 여전히 남아 있는 과제들은 완전한 일치로 나아가는데 어려움으로 작용한다. 그럼에도 신학적 대화와 연구 속에서 오해와 편견을 벗고, ‘의화의 공동이해’에 이르렀다. 이를 계기로 더 많은 분야에서 교회 일치를 향한 여정이 지속되기를 소망해 본다.

가톨릭 교회의 일치 대화에 관한 연구

이의정 대전가톨릭대학교 대학원 2004 국내석사

There have been tensions between East and West, North and South in human history. Such a situation is the same today by the threats of war and terrorism. Christians also are being separated and divided into Roman Catholic, Eastern Orthodox, and Protestant etc. And among various religions they are insisting on their own theory of human salvation. But on the other hand there have also been trials to overcome such separations and divisions in and out the Church, which are hope for the Church, human happiness, and the peace of the world. This thesis is an inquiry on the movement of the Catholic Church which is making unity dialogue, overcoming the divisions in and out the Church. The trial to make dialogue for unity is called as 'Unity Dialogue', the fields of which are distinguished into four here. They are the dialogue within the Catholic Church, the dialogue with other Christians, the dialogue among religions, and the dialogue with unbelievers and atheism. This thesis is dealing with the four dialogues. In chapter 1 "the realty" that the procession of the dialogue has been progressed is examined in the Catholic Church. That is to say examining the history of divisions and tensions in and out the Church, and the trials of the Church to make unity of them as well. In chapter 2 it is judged what the teachings of the Church on unity dialogue is like. First, The Scripture and the fathers of the Church is teaching to make unity in relation with God and human in imitation of God, the most holy Trinity. And they are suggesting the ideal of the Church taken after the early Christian community thai was of 'one heart and soul'(act 4,32). Contemporary Church documents, brought by the Second Vatican Council, Paul Ⅵ, and John Paul Ⅱ, is teaching the view of the Church on unity dialogue, which is to be opened to all the dialogue, while the Church is maintaining its identity. In chapter 3 and 4 "the practice aspect" is suggested based on "the realty" of chapter 1 and "the judgement" of chapter 2. Chapter 3 is observing the direction, for which the each field of the four dialogues should go in and out the Church. Chapter 4, as practical device of unity dialogue, is suggesting the principle of the dialogue as 'mutual acknowledgement in its originality' and 'dialogue in commonness'. And 'self denial' and 'making unity' as key for all the dialogues are asserted there. Therefore this thesis is suggesting the way for unity dialogue, to which the Church should go based on reality analysis regarding the four dialogues and the teaching of the Church. I hope this inquiry on unity dialogue play a role of yeast to realize the prayer of Jesus "Father, May they all be one(John 17,21)."

가톨릭 사회복지사업에 종사하는 수도자의 정체성 확립과 영성의 구현에 대한 연구 : '예수의 꽃동네 형제자매회'의 창설자 카리스마, 영성과 사도직의 관계성을 중심으로

신용문 대전가톨릭대학교 대학원 2004 국내석사

This is a study of how the religious who work in Catholic Social Welfare Work, can establish their unique identity and realize the spirituality of their convent. The dimensions of their identity and spirituality are explored through three chapters. In the first chapter, Ⅰ deal with the broad meanings(dimensions) of Catholic Social Welfare, which includes its difference from general Social Work as well as the significance that Social Welfare Work occupies in the life of the religious. In the second chapter, Ⅰ explain the spirituality of The Congregation of Kkottongne Brothers and Sisters of Jesus in detail. This is from the perspective of an insider as I am a member. I then go on to clarify the relationship between spirituality and 'apostolate' in order to help build an understanding of the unique direction that Catholic welfare work can take as apostolate. In the final chapter, Ⅰ commence by suggesting a guiding principle that will enable us to analyze the specific problems that arise in performing this apostolate, as well as guide our search for the best way to approach those problems in the practice of clarify for the poorest. Secondly, according to the principle mentioned previously, I have analyzed the opinions of the religious in the community concerning their identity and their apostolate through the use of some statistical methods. Finally, I propose various ways to firmly establish identity and to realize spirituality through apostolate from three perspectives : 1) the primacy of establishing identity and spirituality; 2) clarifying the significance of Catholic Social Welfare Work as an apostolate; 3) ensuring that there is a good stock of expert knowledge available in the area of Social Welfare. Catholic Social Welfare Work has some specific traits that differentiate it from general Social Work. More than anything else, the works of the Catholic Church are based on the love, the mercy and justice of God. It follows that in its many expressions, the Christian practice of charity is always based on the model of Christ. As a matter of fact, throughout the ages the most important duty of the church has been to look for the poor, the sick and all the people in pain in order to help them. In Korea, many Catholics have participated in Social Welfare Work. It is also a matter of fact that, in the majority of welfare works for the poorest in Korean society, religious brothers and sisters have played very important roles. Their activities have their origins in a specific understanding of religious identity and deep passion for charisma. However, in addition to compassion and spiritual longing, there is a need for the religious to learn new skills and build up their capabilities that are needed to provide a proper service to the poor in a contemporary context. In brief, Charisma is the gift that is granted from the Holy Spirit to a convent, or community, in order to empower them for the building of the Heavenly Kingdom of God on earth. Each religious congregation has been organized through the Charisma especially granted to the founder of each other by the Holy Spirit. This charisma forms the foundation for the daily existence and the monastic life of the religious. The spirituality of the Congregation of Kkottongne Brothers and Sisters of Jesus had its origins in a meeting between the founder, Fr. Oh, Woong-Jin and a poor grand-father by the name of Choi, Gui-Dong in 1976. Since then, the congregation's spirituality has been continuously centered in the practice of charity and sacrifice with warm hearts and love, towards the poor, that is those people who don't have the resources to be independent. The life of the religious is based on the words of the Lord, "As you did this to one of the least of these brothers of mine, you did it to me."(Mt 25,40) Above all, the realization of the spirituality of the Kkottongne convent is found in 'the poverty of spirit' that brothers and sisters have happily chosen to live. The religious carry out several kinds of apostolate that are closely interrelated with one another in the context of this spirituality. By performing these various roles as servants of Christ, they achieve those ultimate aims - the glory of God, the construction of the Church and salvation of the World. We can categorize the apostolate practice of the Kkottongne congregation into four main areas. - 1) The Synthetic or Practical social welfare and medical facilities whose purposes are for healing the results of the wounds arising from a lack of love. 2) The Kkottongne Training Institute of Love whose purposes are to provide education and experiences for preventing the causes of the wounds that arise from a lack of love. 3) Kkottongne Hyundo Social Welfare University whose purpose is to foster the creation of a professional faith based workforce in social welfare. 4) The House of Spirituality (a tentative name) whose purpose is to provide spiritual energy and nourishment to the religious and all Christians. To successfully realize the above missions will require an effort from all the religious both in prayer and practice in terms of their own spirituality. Granting this premise, I put forth some opinions as to what should take precedence over the others. First, the religious must respond by undertaking continual and through research of the theological, spiritual and substantive meanings of the charisma of the founder and of the spirituality that sustains the convent. Furthermore they need to consider the meaning of Social Welfare Work as apostolate from a uniquely Christian standpoint. That is, Social Welfare is not simply work or enterprise, but it is a 'Work for Salvation' based on love of Christ. In order to accomplish these two different purposes, I propose several courses of education suitable to each stage of monastic life. Secondly, I argue that it is essential that the religious change the view of their identity in relationship to those who serve in the community as employees. My suggestion is that the religious regard themselves as 'cooperators or companions' rather than as administrators (or controllers). Finally, the religious need to become more professionally specialized in the various areas of Social Welfare, as well as in other fields related with apostolate. In addition they will need to develop an overall vision of Social Welfare by means of sharing information and developing systems of cooperation with the other areas involved in Catholic Social Welfare activities. These substantive responses are demanded because of the need for the work of the Church to keep in step with the levels and procedures of general Social Work. In the conclusion of this thesis, I would like to put on record my appreciation to the founder, Father Oh, Woong-Jin and the president of the Congregation of Kkottongne Brothers of Jesus, who have taught me, as a member of the order, the meaning of love of God and the way to live it as a servant of the poor, with all my heart. I would also like to express my gratitude to Prof. Father Jang, In-San, who has helped and encouraged me throughout my study and work. Most of all my heart felt gratitude goes to those Kkottongne Families who have implanted in me the real joys of life as well as supported me through an abundance of love and prayer. My only regret is my feeling that, despite all this love and help, my work still leaves a lot to be desired.

추기경의 삶과 사상을 통해 바라본 베트남 교회의 오늘, 그리고 내일

응우옌 반 판 대전가톨릭대학교 대학원 2013 국내석사

Today Catholic Churches are facing in complicated social conditions. People gets more and more hopeless in this rapid changing social situation of extreme materialism and scientific development. It is not easy to avoid distress and suffering that is given in the daily life. Specially Vietnamese remains enormously difficult condition under the Communists. After became independent from France in 1954, Christians become free in their religious life in southern Vietnam while it was still suppressed under communist regime in northern. Since the reunification of northern and southern Vietnam in 1975 the religious suppressing was also begun in southern region. Catholic was specially mentioned by the Vietnam communist because they considered that the catholic would have any connection with disquieting imperialism of western countries. After became independent from France in 1954, Christians become free in their religious life in southern Vietnam while it was still suppressed under communist regime in northern. Since the reunification of northern and southern Vietnam in 1975 the religious suppressing was also begun in southern region. Catholic was specially mentioned by the Vietnam communist because they considered that the catholic would have any connection with disquieting imperialism of western countries. The constitution of Vietnam allows the religious freedom including the obligation of fully cooperation to regime. In terms of time the government's suppression to religious activity was decreased but the difficulties are still remained. Under this enormous communist regime Cardinal Nguyen Van Thuan Francis Xavier was jailed in a prison for 13 years. He never forgot the Hope at that time and continued to evangelize to his direct neighbors and the prison officers. This thesis studies life and thoughts of Cardinal Thuan. His whole life was consisted of the love, the humility, and the servant of the people. Whenever he was in childhood, seminarist, priest and bishop, imprisonment, and finally in the time of Rome, he tried to live with love and forgiveness simply according to the Gospel. Sometimes it seemed to be desperate but he never to give up the Hope and the continuous praying. Once he became so weak that he could not pray any more. At that moment he could say only a sentence “Oh God, I am here” and heard a low voice “I am here with you, too.” He experienced the presence of God. Cardinal Nguyen Van Thuan endured trusting to God his all sufferings. He did not want to avoid his suffering but stand against it. He considered of neither today nor tomorrow but of this very moment. He enabled to change the desperate situation to hopeful atmosphere. He changed enemies to friends and also suffering to peace. From now on Vietnam Catholic has to overcome from the facing dilemma via accepting the remaining suffering and changing it into hope as like Cardinal Nguyen Van Thuan did. Cardinal Nguyen Van Thuan said once that even if a word, a small gesture, and a phone call with a whole heart can change the situation. To love and to respect can bend the stubborn heart. In spite of that there still remains difficulties and sufferings even threaten ones life. Jesus was also crucified in order to show us the love and truth of God. In this very moment we all have to hope the power of redemption wherever we are. 현대인들은 희망을 잃어버리고 급속히 발전하는 과학과 물질만능의 사회 환경 속에서 그것을 따르며 살 수밖에 없는 처지에 있다. 복잡한 세상을 살아가는 현대인들은 매일, 매순간에 닥쳐오는 고통과 시련을 피할 수 없게 되었다. 베트남에서도 공산정권하에서 생활하고 있는 베트남인들은 많은 어려움을 겪고 있다. 특별히 베트남 그리스도인들은 1954년 프랑스로부터 독립하고 남북이 분단되면서 남쪽은 자유로운 신앙생활을 할 수 있었지만 북쪽은 공산주의 치하에서 많은 어려움을 겪었다. 1975년 4월 30일 베트남이 통일 된 이후부터는 남쪽의 교회역시 많은 탄압을 받게 되었다. 가톨릭은 많은 종교들 중에서 제국주의와 신 식민주의와 결탁된 불온한 세력으로 인식되어 베트남 정부로부터 특별히 심한 탄압을 받았다. 그러나 베트남 헌법에는 ‘베트남 인민은 신앙의 자유를 향유하며 종교의 자유가 있다’라고 규정하고 있다. 정부는 법률상으로 모든 신앙의 자유를 보장하고 있는 것이다. 종교단체는 절차상 베트남의 조국전선에 참가하고 정부와 당 정책에 협력하는 것으로 되어 있다. 1997년 이후부터는 종교에 대한 탄압의 정도가 비교적 줄어들었으나 베트남에서 신앙생활을 하는데 아직도 많은 어려움이 남아있다. 이러한 공산정권하에서 응우옌 반 투안(Nguyễn Văn Thuận) 프란치스코 하비에르 추기경(이하 투안 추기경으로 표기)은 무려 13년 동안이나 긴 감옥생활을 하면서 수감자들과 교도관들에게도 복음을 전하는 등 단 한 순간도 희망을 잃지 않고 꿋꿋하게 신앙을 증거 하였다. 이 논문에서 투안 추기경의 삶과 사상을 연구하였다. 투안 추기경의 삶 전체가 사랑과 겸손, 봉사하는 삶으로 이루어져 있다. 어린 시절, 신학생시절, 사제와 주교시절, 수감생활 그리고 마지막으로 로마에서 세계교회를 위하여 봉사하던 시절, 그는 늘 단순하고 겸손한 마음으로 그리고 그리스도의 복음을 따라 사랑과 용서하는 마음으로 온 삶을 살았다. 투안 추기경은 또한 아무런 희망도 없어 보이는 절망적인 상황에서도 희망을 포기하지 않았다. 희망하는 삶은 기도와 깊은 신앙심으로부터 생겨나는 것이다. 기도는 그의 삶 자체였다. 육체적으로 허약해져 정신 집중이 잘 안 되고 이로 인하여 영적 메마름으로 치달았을 때 그는 매우 고통스러웠다. 고통스러운 그 순간에도 “하느님 저 여기 있습니다.”라는 화살기도를 드렸기에 예수님의 응답으로 “나도 너와 함께 여기 있다.” 라는 하느님 체험을 할 수 있었던 것이다. 투안 추기경은 사랑이신 하느님께 온전히 의탁하며 믿음과 희망으로 고통을 견디어냈다. 그는 고통을 피하지 않고 고통과 맞섰다. 또한 그는 미래를 기다리지 않았고 과거도 되돌아보지 않으면서 밝은 희망과 함께 지금 이 순간을 사랑하면서 살았다. 아울러 그는 가득한 사랑의 삶과 함께 자신이 처한 혹독한 환경마저도 기쁨으로 변화시킬 수 있었다. 원수를 친구로 변화시켰고 고통을 평화로 변화시킨 것이다. 베트남교회에 속한 각 개인이나 단체 그리고 교구는 투안 추기경을 본받아 베트남사회가 현재 겪고 있는 고통을 사랑으로 받아들이면서 하느님 사랑을 믿고 희망하여야 한다. 투안 추기경이 표현한 것처럼 ‘말 한마디, 손짓 한 번, 전화 한 번이라도 사랑하는 마음으로 표현한다면 주변의 환경을 변화시킬 수 있다.’ 사랑과 존중은 완고한 사람들의 마음까지도 변화시킬 수 있는 것이다. 그럼에도 어려움과 고통은 항상 동반되기 마련이고 경우에 따라서는 목숨까지도 위협받을 수 있는 것이다. 구체적으로 사람이 되신 하느님의 아들 예수 그리스도께서도 인간들에게 하느님의 사랑과 진리를 알려주시기 위하여 고통을 당하시고 목숨까지 바치셨다. 그러므로 지금 이 순간을 사는 우리에게도 그러한 구원사업을 희망하는 권한이 주어져 있는 것이다.

한국 그리스도교계 신흥종교의 구원·종말론에 대한 교의신학적 대응 고찰

박병헌 대전가톨릭대학교 대학원 2024 국내석사

In the midst of the COVID-19 pandemic, Korean society has become acutely aware of the gravity of the issue posed by new religious movements in the country. Within the backdrop of an unstable societal landscape, these new religious movements have deeply rooted themselves in the hearts of individuals, each wielding their respective doctrines. Consequently, there's a continuous influx of believers gravitating towards these new religious movements, even within the Catholic Church. However, the response to their growing influence within the Korean Catholic Church has failed to match the pace at which they are spreading. Thus, there's an urgent call for dogmatic theological responses from Catholic Church, particularly concerning salvation and eschatology, the fundamental tenets of these Pseudo-Christian new religious movements. This study delves into the formulation of their doctrines on salvation and eschatology and elucidates their defining characteristics. Amidst the dynamic changes in Korean society, indigenous new religious movements, born from grassroots religious movements of the marginalized, have acquired strong traits of Korean ethnic nationalism and syncretism. As a result, they prominently espouse eschatological ideologies with the aim of dismantling the secular order with Korea at its core. However, these eschatological ideologies have given rise to erroneous doctrines within the Pseudo-Christian new religious movements. Consequently, within their eschatology, concepts like ‘apocalyptic eschatology’, ‘deadline eschatology’, and ‘exclusive eschatology’ have surfaced, while concerning salvation, ideas of ‘miraculous salvation’, ‘conditional salvation’, and ‘exclusive salvation’ have emerged. These features are not only prevalent in the soteriology and eschatology of the ‘Jesus Christ Congregation Revival Association of Korea’, considered the genesis of Pseudo-Christian new religious movements in Korea, but also in the soteriology and eschatology of the ‘Shincheonji Church of Jesus, the Temple of the Tabernacle of the Testimony’, which currently holds sway as one of the most actively spreading sects domestically. In contrast, the Catholic Church's eschatology preaches universal salvation bestowed freely through Jesus Christ and teaches the kingdom of God, existing between the realms of ‘already’ and ‘not yet’, as the beacon of hope for eternal life. This soteriology and eschatology of Cahtolic Church serve as a clear contrast to that of the Pseudo-Christian new religious movements in Korea, serving as a benchmark for identifying erroneous soteriological and eschatological doctrines. Thus, this study suggests the soteriology and eschatology of the Catholic Church as theological responses, aiming to shield the Catholics from being ensnared by Pseudo-Christian new religious movements in Korea. Through this study, it is hoped that the various forms of soteriological and eschatological doctrines of the Pseudo-Christian new religious movements in Korea can be discerned, even as they continue to evolve in diverse manifestations. 한국 사회는 코로나 펜데믹을 겪으며 한국 신흥종교 문제의 심각성에 대해 절감했다. 불안정한 한국 사회 안에서, 한국 신흥종교들은 각자의 교리를 이용해 한국 사회 구성원 한명 한명의 마음속 깊은 곳으로 자리 잡아갔다. 이에 가톨릭교회에도 한국 신흥종교로 빠져드는 신자들이 계속 발생하고 있다. 그러나 신흥종교의 영향력이 한국 가톨릭교회에 퍼져가는 속도에 비해 이에 대한 대응은 부진한 실정이다. 따라서 한국 그리스도교계 신흥종교, 특히 그들 주장의 핵심인 구원·종말론에 대한 교의신학적 대응책이 시급하다. 이에 그들이 어떻게 구원·종말론을 형성하게 되었는지, 그 구원·종말론에 어떤 특징이 있는지 살펴본다. 급변하는 한국 사회에서 억눌린 이들의 민중 종교운동으로 자생한 한국 신흥종교는 한민족 우월주의와 혼합주의(syncretism)의 성격을 강하게 지니게 되었다. 그리하여 한국을 중심으로 현세의 질서를 개벽하고자 하는 구원·종말 사상을 강하게 드러냈다. 그러나 이러한 구원·종말 사상은 한국 그리스도교계 신흥종교에 그릇된 구원·종말론을 형성하게 했다. 그리하여 한국 그리스도교계 신흥종교의 종말론에서는 ‘공포적 종말관’, ‘시한부 종말관’, ‘배타적 종말관’이, 구원론에서는 ‘기적적 구원관’, ‘조건적 구원관’, ‘배타적 구원관’이 나타났다. 이러한 특징들은 한국 그리스도교계 신흥종교의 뿌리라고 할 수 있는 ‘한국천부교전도관부흥협회’의 구원·종말론에서도, 그리고 현재 국내에서 가장 활발히 교세를 떨치고 있는 ‘신천지예수교증거장막성전’의 구원·종말론에서도 공통적으로 확인되었다. 그러나 이와 달리 가톨릭교회의 구원·종말론은 예수 그리스도를 통해 무상으로 주어지는 보편적 구원을 가르쳤으며, 영원한 생명에 대한 희망으로서 종말과 ‘이미’와 ‘아직’ 사이에 있는 하느님 나라를 가르쳤다. 이러한 가톨릭교회의 구원·종말론은 한국 그리스도교계 신흥종교의 구원·종말론과 극명히 대비됨으로써 그 자체로 그릇된 구원·종말론을 식별할 척도가 된다. 따라서 본 연구는 이 가톨릭교회의 구원과 종말에 대한 가르침을 교의신학적 대응책으로 제안하는바, 이것을 통해 가톨릭교회의 신자들이 한국 그리스도교계 신흥종교에 현혹되지 않게 되기를 희망한다. 특히, 이 연구를 통해 지금도 다양한 형태로 생겨나는 한국 그리스도교계 신흥종교의 구원·종말론을 식별할 수 있게 되기를 희망한다.