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Analyzing the official journal of the Chinese Protestantism, this article examines how Three-Self Committee functioned in the accusation movement to provide new perspective on the protestant mass organization of the early PRC(People"s Republic of China). In the process of condemning protestant clergies publicly, Three-Self Committee advocate the stance of Party-State as governmental agent and also pursued its parochial profit as social actor.
Many conventional studies assumed that the committee was a kind of governmental apparatus, which carried out CCP(Chinese Communist Party"s order with passive attitude. But based on official materials published by party-state and committee itself, the mass organization had non-governmental factors such as its own leadership and source of fund. Thus in the accusation movement, the most violent and state-directed mass movement of early 1950s, the committee actively participated in the movement having its own motive.
To begin with, in the early 1950s Three-Self Committee made religious reason for public violence against Protestant clergies, which successfully help normal believers to be used to the most radical movement of party-state. The committee used not only Christian doctrine, but also religious ritual of Protestantism to justify the mass movement. In addition to legitimizing the movement, the committee planned process of accusation and put it into practice at first hand. Work team composed of leadership of Three-self Committee chose accusers, and taught them how to criticize clergies in public. Besides, it prepared the site, participants, decorations for accusation and hold the movement as a dramatic show by skillfully combining all these factors.
This kind of participation to the accusation movement was based on the committee"s ‘parochial’ reason to complete integration of Chinese Protestantism by suppressing underground churches and their leaders. Through accusation against Jing Dianying(敬奠瀛) and Watchman Nee(倪柝聲), the most renowned leaders of Chinese underground church, the committee extend its religious influence, and proceeded to unify and systemize Chinese Protestantism under the new leading organization. Therefore, it can be concluded that the Committee"s voluntary participation to accusation movement in the early 1950s was attributed to resonable judgement of Protestants, who tried to borrow the public authority and power for their own purpose.
So, the author redefines the role of Three-Self Committee in accusation movement of the early 1950s not as passive obedience to party-state, but as voluntary and active participation based on reasonable calculation. Although accusation movement begin with CCP"s demand, the mass organization of Chinese Protestantism actively participated in the movement to seek its own interest. By doing that, Three-Self Committee became private actor with its own intention as well as public agent under the state leadership in the early PRC.
Many conventional studies assumed that the committee was a kind of governmental apparatus, which carried out CCP(Chinese Communist Party"s order with passive attitude. But based on official materials published by party-state and committee itself, the mass organization had non-governmental factors such as its own leadership and source of fund. Thus in the accusation movement, the most violent and state-directed mass movement of early 1950s, the committee actively participated in the movement having its own motive.
To begin with, in the early 1950s Three-Self Committee made religious reason for public violence against Protestant clergies, which successfully help normal believers to be used to the most radical movement of party-state. The committee used not only Christian doctrine, but also religious ritual of Protestantism to justify the mass movement. In addition to legitimizing the movement, the committee planned process of accusation and put it into practice at first hand. Work team composed of leadership of Three-self Committee chose accusers, and taught them how to criticize clergies in public. Besides, it prepared the site, participants, decorations for accusation and hold the movement as a dramatic show by skillfully combining all these factors.
This kind of participation to the accusation movement was based on the committee"s ‘parochial’ reason to complete integration of Chinese Protestantism by suppressing underground churches and their leaders. Through accusation against Jing Dianying(敬奠瀛) and Watchman Nee(倪柝聲), the most renowned leaders of Chinese underground church, the committee extend its religious influence, and proceeded to unify and systemize Chinese Protestantism under the new leading organization. Therefore, it can be concluded that the Committee"s voluntary participation to accusation movement in the early 1950s was attributed to resonable judgement of Protestants, who tried to borrow the public authority and power for their own purpose.
So, the author redefines the role of Three-Self Committee in accusation movement of the early 1950s not as passive obedience to party-state, but as voluntary and active participation based on reasonable calculation. Although accusation movement begin with CCP"s demand, the mass organization of Chinese Protestantism actively participated in the movement to seek its own interest. By doing that, Three-Self Committee became private actor with its own intention as well as public agent under the state leadership in the early PRC.
목차
Ⅰ. 서론
Ⅱ. 中華人民共和國 初期 三自會의 사회적 위상
Ⅲ. 基督敎界 控訴 運動의 명분과 정당화
Ⅳ. 三自會의 控訴運動 집행 : 당의 대리인[Agent]
Ⅴ. 控訴運動을 통한 교계 통합 : 행위자[Actor]로서 三自會
Ⅵ. 결론
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