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초록· 키워드
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The Second Vatican Council was held on October 11th, 1962 and the Council was closed on December 8th, 1965. Through the four sessions it produced sixteen documents : four constitutions, nine decrees, and three declarations. This Council's understanding of other religions was founded on self-openness to the others, social, cultural, religious, inclusiveness, and solidarity with others. At the same time it also tried to keep Christian religious identity originated from its root, Christ. On this foundation, the Council made clear its missions to live their Christian identity in this religious plural world situations in harmonious and cooperative relationships with other religious peoples. In this study, in Chapter Three, the writer provides the Vatican Council Ⅱ' vision of other religions in terms of the Holy Trinitarian God's activities with humans in this world.
In Chapter Two, this study examines the attitude of the Korean Catholic community toward Korean traditional religions since 1784 when the first Korean Catholic Church was formed. This chapter is divided into two sections on the basis of the turning point, the Vatican Council Ⅱ. In the first half, I examine the Catholic Church's understanding of other religions that it kept generally to the mid-twentieth century after it was formed in the spring of 1784, focused on the approach of Yak Chong Augustine Jeong. He wrote the first Korean catechism, Jugyoyoji, selectively inclusive to the Confucian tradition, but exclusive Buddhist, Taoist and Shamanist. This attitude to the Korean traditional religions was a kind of official one until it was slightly changed by the later editorial works influenced by the supervision of the highest leaders of the Korean Catholic Church in the 1930s.
After that, I trace the productive reactions of the modern Korean Catholic Church to the Council's new and tolerant vision of the world religions. In this process we can confirm that the Council's open-minded understanding of other religions has played critical role as a sure frame of reference for the Korean Catholic Church when it renewed its vision of, and its relationships with, other religious traditions. It is in this very period that the Korean Catholic Church started to integrate its Korean socio-historical, cultural and religious identities into its living Christian faith in its concrete life situations.
Nevertheless, it has been criticised that the Vatican Council Ⅱ's leaders still had the other religious traditions objectified. Furthermore, they did not succeed in providing a concrete vision, to say in terms of our theme, for the Asian Christians outside the Western Christianized culture to live subjectively and creatively their pre-formed traditional religious heritage in fidelity to their Christian identity in their plural religious circumstances. This study discusses in its fourth chapter about some limits of the Second Vatican Council revealed in its understanding of other religious traditions that have been experienced especially in the Christian communities in the Third World like Korea.
In Chapter Two, this study examines the attitude of the Korean Catholic community toward Korean traditional religions since 1784 when the first Korean Catholic Church was formed. This chapter is divided into two sections on the basis of the turning point, the Vatican Council Ⅱ. In the first half, I examine the Catholic Church's understanding of other religions that it kept generally to the mid-twentieth century after it was formed in the spring of 1784, focused on the approach of Yak Chong Augustine Jeong. He wrote the first Korean catechism, Jugyoyoji, selectively inclusive to the Confucian tradition, but exclusive Buddhist, Taoist and Shamanist. This attitude to the Korean traditional religions was a kind of official one until it was slightly changed by the later editorial works influenced by the supervision of the highest leaders of the Korean Catholic Church in the 1930s.
After that, I trace the productive reactions of the modern Korean Catholic Church to the Council's new and tolerant vision of the world religions. In this process we can confirm that the Council's open-minded understanding of other religions has played critical role as a sure frame of reference for the Korean Catholic Church when it renewed its vision of, and its relationships with, other religious traditions. It is in this very period that the Korean Catholic Church started to integrate its Korean socio-historical, cultural and religious identities into its living Christian faith in its concrete life situations.
Nevertheless, it has been criticised that the Vatican Council Ⅱ's leaders still had the other religious traditions objectified. Furthermore, they did not succeed in providing a concrete vision, to say in terms of our theme, for the Asian Christians outside the Western Christianized culture to live subjectively and creatively their pre-formed traditional religious heritage in fidelity to their Christian identity in their plural religious circumstances. This study discusses in its fourth chapter about some limits of the Second Vatican Council revealed in its understanding of other religious traditions that have been experienced especially in the Christian communities in the Third World like Korea.
목차
1. 시작하면서
2. 한국 교회의 전통 종교 이해의 변천
3. 제2차 바타칸 공의회의 종교 비전: 삼위일체의 상호 전달과 인간의 응답 구조에 근거한 대화와 선포 사명의 상호 동력화
4. 제2차 바티칸 공의회의 선교 이해에 나타난 전통 종교관에 대한 비판
5. 맺음말
ABSTRACT
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