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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2020.9
- 수록면
- 277 - 307 (31page)
- DOI
- 10.17301/tf.2020.09.101.277
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초록· 키워드
오류제보하기
This article aims to reexamine previous studies that argued that Kim Kyoshin opposed Shinto shrine worship. This article corrected errors of existing arguments and through this, urged the Academy of Korean Church History to conduct accurate history research. At the same time, this article argued that tertiary discussions on Shinto shrine worship should be developed to include more than previous studies that simply argue resistance or submission to Japanese colonial rule.
Kim Kyoshin surely took part in Shinto shrine worship. Also, the ideological and theological perceptions of Kim Kyoshin on Shinto shrine worship can be summarized into the following three ways through his words and actions during the 1930s. First, Kim Kyoshin participated in Shinto shrine worship as a teacher and as there are no traces of him displaying serious concern about ‘Shinto shrine worship acceptance’, it would seem that he accepted the view that Shinto shrine worship was a national ceremony. From perspectives that Shinto shrine worship was the duty of citizens, he viewed that Presbyterian believers should follow the decisions of the General Assembly of the Presbyterian Church with regard to the issue of Shinto shrine worship. This does not differ greatly from his position to publish Bible and Chosen as far as national law allowed. Second, Kim Kyoshin accepted Shinto shrine worship but he had his own religious standards regarding Shinto shrine worship. It was that he could never accept the agreement and promotion of Shinto shrine worship through Bible and Chosen. This seems to be the last stand taken religiously by Kim Kyoshin regarding Shinto shrine worship. Third, Kim Kyoshin appreciated the work and devotion of missionaries in the educational world of Chosun and deeply empathized with their pain but Kim Kyoshin considered the withdrawal of missionaries to be an opportunity for the people of Chosun to take responsibility for the educational world. Of course, the position of Kim Kyoshin was unrealistic. The withdrawal of missionaries did not reinforce the positions of the people of Chosun in the academic world but led to Japanization penetrating the educational world with more force through the removal of missionaries, who were its obstacles.
At first, Kim Kyoshin had strong critical perceptions regarding Shinto shrine worship but eventually accepted it. If the Shinto shrine worship acceptance of Kim Kyoshin is viewed as a religious surrender, historical evaluations of Kim Kyoshin must be stricter than they are now. At the same time, the historical interpretations and perceptions of the Academy of Korean Church History on Shinto shrine worship should be expanded and diversified. Accurately understanding how Shinto shrine worship was actually understood at the time and how one individual dealt with the situation is the natural work of history.
Kim Kyoshin surely took part in Shinto shrine worship. Also, the ideological and theological perceptions of Kim Kyoshin on Shinto shrine worship can be summarized into the following three ways through his words and actions during the 1930s. First, Kim Kyoshin participated in Shinto shrine worship as a teacher and as there are no traces of him displaying serious concern about ‘Shinto shrine worship acceptance’, it would seem that he accepted the view that Shinto shrine worship was a national ceremony. From perspectives that Shinto shrine worship was the duty of citizens, he viewed that Presbyterian believers should follow the decisions of the General Assembly of the Presbyterian Church with regard to the issue of Shinto shrine worship. This does not differ greatly from his position to publish Bible and Chosen as far as national law allowed. Second, Kim Kyoshin accepted Shinto shrine worship but he had his own religious standards regarding Shinto shrine worship. It was that he could never accept the agreement and promotion of Shinto shrine worship through Bible and Chosen. This seems to be the last stand taken religiously by Kim Kyoshin regarding Shinto shrine worship. Third, Kim Kyoshin appreciated the work and devotion of missionaries in the educational world of Chosun and deeply empathized with their pain but Kim Kyoshin considered the withdrawal of missionaries to be an opportunity for the people of Chosun to take responsibility for the educational world. Of course, the position of Kim Kyoshin was unrealistic. The withdrawal of missionaries did not reinforce the positions of the people of Chosun in the academic world but led to Japanization penetrating the educational world with more force through the removal of missionaries, who were its obstacles.
At first, Kim Kyoshin had strong critical perceptions regarding Shinto shrine worship but eventually accepted it. If the Shinto shrine worship acceptance of Kim Kyoshin is viewed as a religious surrender, historical evaluations of Kim Kyoshin must be stricter than they are now. At the same time, the historical interpretations and perceptions of the Academy of Korean Church History on Shinto shrine worship should be expanded and diversified. Accurately understanding how Shinto shrine worship was actually understood at the time and how one individual dealt with the situation is the natural work of history.
목차
I. 서론
II. 교사로서 김교신의 신사참배
III. 김교신의 신사참배 인식
IV. 결론
참고문헌
Abstract
참고문헌 (35)
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UCI(KEPA) : I410-ECN-0101-2020-230-001294635