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The main objective of this paper is to inquire whether and to what extent the Christian movement in late Chosun Korea contributed to the modernization of Korea by liberating people from the medieval sins and guilt-consciousness, thus producing what Michael Walzer called the ‘saints’ and their ‘revolutions.’ Walzer argued that at least in Europe, the modem world was brought in by the ‘revolution of the saints,’ which in turn was a direct consequence of the Protestant Reformation.
I argued in this paper that the Walzerian thesis is also applicable to the history of Christianity in Korea, considering that the medieval Korean society, like medieval Europe, was essentially a ‘sinful society’, maintained by a deep guilt-consciousness among the people, and that the Christian movement in late Chosun Korea was in many important senses a Korean version of the Reformation. It was expected, therefore, that the Korean Reformation might have played a role similar or comparable to that played by the European Reformation in modernizing Europe, by freeing people from the yoke of sins and turning them into ‘saints’, who Walzer argued were the prototype of the modem citizens and political revolutionaries.
My conclusion is that the Christian movement in Korea, both Catholic and Protestant, largely failed to meet this expectation: it failed to produce the ‘saints’ and their ‘revolutions’. On the ˙contrary, the Korean churches reproduced and, in a sense, even magnified the strong guilt-consciousness of the people for the purpose of expanding their missions. Such a ‘failure’ is largely attributable to the historical circumstances of the late Chosun Korea different from Europe in the Reformation age, mission policies of the Korean Church, and the kind of Christian doctrines as were introduced to and understood by the Korean people. But the unique Korean traditions of religious and political discourses also played a crucial role, I would argue, to make the Korean Ouistian Reformation a different one from Europe.
I argued in this paper that the Walzerian thesis is also applicable to the history of Christianity in Korea, considering that the medieval Korean society, like medieval Europe, was essentially a ‘sinful society’, maintained by a deep guilt-consciousness among the people, and that the Christian movement in late Chosun Korea was in many important senses a Korean version of the Reformation. It was expected, therefore, that the Korean Reformation might have played a role similar or comparable to that played by the European Reformation in modernizing Europe, by freeing people from the yoke of sins and turning them into ‘saints’, who Walzer argued were the prototype of the modem citizens and political revolutionaries.
My conclusion is that the Christian movement in Korea, both Catholic and Protestant, largely failed to meet this expectation: it failed to produce the ‘saints’ and their ‘revolutions’. On the ˙contrary, the Korean churches reproduced and, in a sense, even magnified the strong guilt-consciousness of the people for the purpose of expanding their missions. Such a ‘failure’ is largely attributable to the historical circumstances of the late Chosun Korea different from Europe in the Reformation age, mission policies of the Korean Church, and the kind of Christian doctrines as were introduced to and understood by the Korean people. But the unique Korean traditions of religious and political discourses also played a crucial role, I would argue, to make the Korean Ouistian Reformation a different one from Europe.
목차
1. 머리말
2. 죄와 사회 : 기독교와 유교의 비교
3. 종교개혁과 성인들의 혁명(The Revolution of the Saints)
4. 한국기독교 운동과 ‘성인들의 혁명’
5. 맺음말
Abstract
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