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Abstract Christianity is known as a symbol of modernity for Korean people at the end of the Enlightment period. Of course, it is not all Koreans accepted the modernity of Christianity equally without any different opinion. But, we can say that Koreans at the end of the Enlightment period thought that Christianity was the superior culture which surpassed oriental worth or Christianity was like an engine which led the superior culture. What the writer focuses on is how the new-style fiction says about Christianity which is the symbol of modernity with making its own category. The writer discusses this point in ‘Gyeong-se-jong’ written by Kim Pil-Su, and ‘Sung-san-myeong-gyeong’ written by Choi Byeong- Hun.
‘Kyeong-se-jong’ says about Christianity through two ways. One is an individual ethics concept and the other is a civilizational concept. In two cencepts, an ethics concept seems to be more important positively. On the other hand, a civilizational concept is quoted as complementing an ethics. In there, the ethics concept is not the Oriental, traditional ethics. It is the ethics concept as a Christian meaning which gives salience importantly to a fact whether the God’s law is observed or not. In this point, an external surface in the ethics of ‘Gyeongse-jong’ seems to be the Oriental ethics. However, its essential meaning includes the Western Christian meaning.
‘Sung-san-myeong-gyeong’ says about Christianity in a different way from ‘Gyeong-se-jong’, for example, the soul, saving soul, and the doctrine of the immortality of the soul etc. ‘Sung-san-myeong-gyeong’ emphasizes Christian superiority through the disputation of Confucianism, Buddhism, and Taoism which are traditional religions. Moreover, it says repeatedly that a human as the existence that has the soul can go to the Heaven when the soul is saved. In this point, we can say the soul is a distinctive idea which distinguishes the Christianity and the Oriental religions qualitatively. ‘Sung-san-myeong-gyeong’ has a descriptive strategy like this which makes the Christian own categories through a concept of the soul. Also, ‘Sung-san-myeong-gyeong’ says about Christianity through a civilization concept, but the idea is only used secondarily.
‘Kyeong-se-jong’ says about Christianity through two ways. One is an individual ethics concept and the other is a civilizational concept. In two cencepts, an ethics concept seems to be more important positively. On the other hand, a civilizational concept is quoted as complementing an ethics. In there, the ethics concept is not the Oriental, traditional ethics. It is the ethics concept as a Christian meaning which gives salience importantly to a fact whether the God’s law is observed or not. In this point, an external surface in the ethics of ‘Gyeongse-jong’ seems to be the Oriental ethics. However, its essential meaning includes the Western Christian meaning.
‘Sung-san-myeong-gyeong’ says about Christianity in a different way from ‘Gyeong-se-jong’, for example, the soul, saving soul, and the doctrine of the immortality of the soul etc. ‘Sung-san-myeong-gyeong’ emphasizes Christian superiority through the disputation of Confucianism, Buddhism, and Taoism which are traditional religions. Moreover, it says repeatedly that a human as the existence that has the soul can go to the Heaven when the soul is saved. In this point, we can say the soul is a distinctive idea which distinguishes the Christianity and the Oriental religions qualitatively. ‘Sung-san-myeong-gyeong’ has a descriptive strategy like this which makes the Christian own categories through a concept of the soul. Also, ‘Sung-san-myeong-gyeong’ says about Christianity through a civilization concept, but the idea is only used secondarily.
목차
1. 문제제기
2. 「성산명경」: 영혼 개념과 사적 영역에 배치된 기독교
3. 「경세종」: 윤리 개념과 사적 영역에 배치된 기독교
4. 결론과 과제
참고문헌
저자소개
[Abstract]
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