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마르티니(Martini)의 『구우편(逑友篇)』 : 천주(天主), 성경(聖經), 영혼(靈魂)을 중심으로
엄국화 숭실대학교 한국기독교문화연구원 2024 한국기독교문화연구 Vol.22 No.-
『구우편(逑友篇)』은 17세기 예수회 선교사 마르티노 마르티니(Martino Martini, 1614-1661)가동서양의 사상적 접점을 모색하며 집필한 저술로, 우정을 주제로 기독교 교리와 동아시아 철학을 융합하려는 시도를 담고 있다. 특히 그는 기독교 신명을 ‘천주(天主)’와 ‘상주(上主)’ 로 번역하여, 유교적 ‘천(天)’ 개념과 도덕적 권위를 활용해 기독교적 세계관과 윤리 체계를 중국 독자들에게 효과적으로 전달하고자 했다. 이 연구는 『구우편』에서 ‘천주’와 ‘상주’의 사용 맥락을 분석하고, 성경 구절이 동양적 사유와 결합되어 나타나는 방식을 탐구한다. 이를 통해 마르티니가 문화적 번역을 통해 기독교의 보편적 진리를 동서양 간의 다리로 제시하고자 했음을 조명한다. 『구우편』은 단순한 우정에 관한 교훈서가 아니라 기독교와 동양 철학 간의 대화를 심화시키는 선교적 저술로서 중요한 의의를 가진다. Goowoo Pyeon (逑友篇), authored by the 17th-century Jesuit missionary Martino Martini (1614-1661), explores the theme of friendship as a medium for bridging Eastern and Western thought. In this work, Martini translates Christian theological concepts into Chinese, employing terms such as Cheonjoo (天 主) and Sangjoo (上主) to convey the Christian notion of God. By aligning these terms with Confucian ideas of heaven (天) and moral authority, Martini sought to effectively communicate Christian worldviews and ethical principles to Chinese readers. This study examines the contextual usage of Chunjoo and Sangjoo in Goowoo Pyeon and investigates how biblical texts were reinterpreted through the lens of Eastern philosophy. It reveals Martini’s efforts to present the universal truths of Christianity as a bridge between Eastern and Western cultures through cultural translation. More than a doctrinal text, Goowoo Pyeon serves as a pivotal work in fostering dialogue between Christianity and Eastern philosophy, underscoring its significance in missionary literature.
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예수회의 중국 고대사 인식과 명말 중국의 역사서술 전통: 마르티노 마르티니와 강감(綱鑑)을 예로 하여
최정섭 전주대학교 한국고전학연구소 2024 공존의 인간학 Vol.- No.11
Since the Jesuit mission to China began in the late 16th century, Chinese knowledge in Europe and the West has continued to develop and accumulate. Among them, knowledge of Chinese history accounted for a large portion. Initially, a chronology based on the Bible’s ‘Genesis’ was introduced in the Christian doctrine written in Chinese and in the 17th and 18th centuries, full‐scale Chinese history was written in Western languages and introduced to the West. In this process, Jesuit authors relied heavily on the ‘tongsa’ style writings dealing the entire history of the country of mainland China. This tradition is divided into two: the mainstream historical tradition, represented by Sima Guang’s Zizhi Tongjian and Zhu Xi’s Tongjian Gangmu, and the Gangjian style, which can be categorized as popular history books actively produced in the late Ming Dynasty. Jesuit authors drew on both traditions to write a systematic history of China. What is characteristic here is that, on the one hand, they struggled to fit Chinese history into the Christian world chronology, on the other hand, they trusted the ancient history described by the Chinese themselves. Although there are many loopholes in today's historical perspective, the Jesuits’ description of Chinese history has great significance in that it was a very important attempt to understand each other’s history and find common grounds in the early days of East‐West exchange. In this paper, we first examine the introduction of Biblical chronology in the doctrines of the Jesuits’ early mission to China, and then look at the full‐scale Chinese history written by Martino Martini and others, and also examine in detail how the mainland Chinese history they referenced was reflected.
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예수회 선교사들의 明淸交替에 대한 인식변화와 선교의 모색
송미령 명청사학회 2011 명청사연구 Vol.0 No.35
The Ming-Qing Transitional Period was important in the history of the missions of the Jesuits in China. Before the Qing troops control of southwest of China, the Jesuit had to decide switch their allegiance to the Qing empire or not. So I aim to explain how the Jesuit was able to accept the Manchu as a China's new masters. This paper is based on Jesuit missionaries' descriptions, especially Martino Martini's De Bello Tartarico Historia. Martini's report offers some of the result of his researches in China, for Martini himself had lived through the frightful occurrences which brought about the overthrow of the Ming dynasty. The fall of the Ming Dynasty and the conquest of the Qing regime brought some difficult years for the Jesuits. Some Jesuit missionaries managed to impress Manchu commanders with a display of western science and to be politely invited to join the new order, others endured imprisonment and privations, as did Lodovico Buglio and Gabriel de Magalhaes in Sichuan in 1647-48 or Alvaro Semedo in Canton in 1649. In the Ming-Qing Transitional Period, it was not uncommon for some Jesuits to find themselves on different sides of the front lines: while Adam Schall was an important counselor of the Qing Shunzhi Emperor in Beijing, Michał Boym travelled from the jungles of south-western China to Rome. As you know, the jesuit missionaries introduced Western science, to Chinese society, and carried on significant inter-cultural with Chinese scholars, particularly representatives of Confucianism. According to the Matteo Ricci's policy of accommodation, they described him as an emperor who just tried to learn Chinese culture and the scientific accomplishments of the Jesuits. Also, they emphasized that the Qing empire inherited many important institutions from the preceding Ming Dynasty. This process brought about the success of missionary work. In Qing Court, Jesuit missionaries enabled themselves him to procure from the emperor permission for the Jesuits to build churches and to preach throughout the country.
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