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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2005.11
- 수록면
- 145 - 178 (34page)
- DOI
- 10.17068/lhc.2005.11.8.2.145
이용수
초록· 키워드
오류제보하기
In the early days of missionary work, the process of indigenization for the Protestantism was overcoming difficulties of cultural conflict. Specifically, The strong resistance of Confucianism and Shamanism are to be expected from the Andong province. Therefore, the strategy of indigenization was very unique and special in this area.
In this viewpoint, I examined the recognition and confrontation of the early Korean Christian Church against cultural conflict. In early mission work, the most symbolic example of cultural conflict which occurred in the Andong province is ‘the Seomchon Church suffered incident’. According to this event, we know that the early church overcame the resistance of Confucianism through religious faith. The conflict of Confucianism was a formal problem, but aside from worshiping God, the Christian religion did not pose a doctrinal(creedal) problem. This was in part due to Christianity’s differentiated approach to traditional culture and their missionaries’ positive approach which made a great contribution to lessen the conflict. Through the process of solving these problems, we can see the relationship between the Japanese and missionaries.
We can see the resistance of ‘Shamanism’ to church culture in the missionary circuit of Kim Su-man. It is clear that Korean Christianity has converted Shamanism’s religious ethos to the faith. In the beginning korean Christianity just solved cultural conflict as a daily problems. The counter-strategy of the cultural resistance was suggested by Organizational Church.
The first thing that an attempt of Organizational Church was the Chiri(治理) and Kwonjing(勸懲). it can be the means of establishing the church’s identity and strengthening organizational health by the tension in the relationships of the church organization. Hard and stern, Chri and Kwonjing, which was carried into effect positively showed a risk of identity crisis in the early days of the church. The success and failure of indigenization depends on the ethical level of the church.
Secondly, It relates to the activity of the church oriented education. It can proliferate church culture and reproduce the kernal of that culture. With Biblical Revival (査經會: Bible study, holly spirit congregation) and Sunday School centered on educational activity it had potential to replace public education in Andong province. It offered a good educational function and modernization to the that outcasts of society.
Through this process, church education tried to absorb their cultural shock completely. For example, Gaeshin Christian Private School which attached to the Bibong Church included in its teaching modern science, the Bible, and Confucianism scripture. They entrusted non-christian confucian scholars with school management.
In summary, Cultural capacity of the regional churches, which is faithful to Nevius Method, helped to percolate church culture into the mass of anti-christian; that is to say, they did not confine church culture to the chapel.
In this viewpoint, I examined the recognition and confrontation of the early Korean Christian Church against cultural conflict. In early mission work, the most symbolic example of cultural conflict which occurred in the Andong province is ‘the Seomchon Church suffered incident’. According to this event, we know that the early church overcame the resistance of Confucianism through religious faith. The conflict of Confucianism was a formal problem, but aside from worshiping God, the Christian religion did not pose a doctrinal(creedal) problem. This was in part due to Christianity’s differentiated approach to traditional culture and their missionaries’ positive approach which made a great contribution to lessen the conflict. Through the process of solving these problems, we can see the relationship between the Japanese and missionaries.
We can see the resistance of ‘Shamanism’ to church culture in the missionary circuit of Kim Su-man. It is clear that Korean Christianity has converted Shamanism’s religious ethos to the faith. In the beginning korean Christianity just solved cultural conflict as a daily problems. The counter-strategy of the cultural resistance was suggested by Organizational Church.
The first thing that an attempt of Organizational Church was the Chiri(治理) and Kwonjing(勸懲). it can be the means of establishing the church’s identity and strengthening organizational health by the tension in the relationships of the church organization. Hard and stern, Chri and Kwonjing, which was carried into effect positively showed a risk of identity crisis in the early days of the church. The success and failure of indigenization depends on the ethical level of the church.
Secondly, It relates to the activity of the church oriented education. It can proliferate church culture and reproduce the kernal of that culture. With Biblical Revival (査經會: Bible study, holly spirit congregation) and Sunday School centered on educational activity it had potential to replace public education in Andong province. It offered a good educational function and modernization to the that outcasts of society.
Through this process, church education tried to absorb their cultural shock completely. For example, Gaeshin Christian Private School which attached to the Bibong Church included in its teaching modern science, the Bible, and Confucianism scripture. They entrusted non-christian confucian scholars with school management.
In summary, Cultural capacity of the regional churches, which is faithful to Nevius Method, helped to percolate church culture into the mass of anti-christian; that is to say, they did not confine church culture to the chapel.
목차
1. 머리말
2. 初期敎會의 受難과 葛藤
3. 敎會淨化를 위한 治理와 勸懲
4. 敎育活動을 통한 敎會文化의 擴散
5. 맺음말
(Abstract)
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