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커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
After the liberation, 20 Protestant churches were established in Daejeon within 5 years. It was because of the Protestants who came over south and participated in local churches. After outbreak of the Korean war 41 new churches emerged. It was an extraordinary incident to happen in a contingent situation such as during war crisis. This is also as a result of the refugees making a religious decision. After 5 more years in 1960, there were 32 more new churches. The religion of the Protestants who came over to south has influenced the local aborigines and new settlers.
When I view Daejeon's Protestantism excluding the religious area, the fascination of it is that the American missionaries have intensively established educational and social organizations. At that time, the operation of such organizations met best the demand of the local community that was desperate after the national division and war. The role of the churches was shown to advantage because of their prompt and resolute investment and continuous operation in education and welfare while the government was not able to pursuit such policies.
The characteristics of the Protestantism of Daejeon during this period are as below.
First, the strongest right to speak was held by the pastorals who came from the north. They had accumulated experience and knowledge in theology and took place in leading roles in the church.
Second, as the structure of keeping the US close and going against communism was forming under the US military's presence, the Protestant churches in Daejeon were important members of the right-wing. After the war, the anticommunism of the Protestantism in Daejeon had become more elaborate. A group that has the capacity to control such ideological actions putting front the purity of religious area is at least nonexistent with in Daejeon's Protestant church.
Third, the activities of the resident missionaries provided an opportunity to strengthen the material basis of the Daejeon Protestant churches. The vast growth of Daejon churches in the 1950s was possible only because it had met the previous financial conditions. However, this also caused new problems because the local churches in Daejeon became dependant on the missionaries' financial status.
Fourth, I believe the heat of the revival services that gained upon Daejeon churches right after the Korean War had made an occasion to awaken the religious identity of the believers. It was the revival services that changed the vast number of believers who came over south in the extreme situation of war and settled in Daejeon, including those who came and newly joined the church and the small number of aborigines into new religious beings. It seems that the revival services had the power to abrade the various obscure components that the Daejeon believers possessed.
When I view Daejeon's Protestantism excluding the religious area, the fascination of it is that the American missionaries have intensively established educational and social organizations. At that time, the operation of such organizations met best the demand of the local community that was desperate after the national division and war. The role of the churches was shown to advantage because of their prompt and resolute investment and continuous operation in education and welfare while the government was not able to pursuit such policies.
The characteristics of the Protestantism of Daejeon during this period are as below.
First, the strongest right to speak was held by the pastorals who came from the north. They had accumulated experience and knowledge in theology and took place in leading roles in the church.
Second, as the structure of keeping the US close and going against communism was forming under the US military's presence, the Protestant churches in Daejeon were important members of the right-wing. After the war, the anticommunism of the Protestantism in Daejeon had become more elaborate. A group that has the capacity to control such ideological actions putting front the purity of religious area is at least nonexistent with in Daejeon's Protestant church.
Third, the activities of the resident missionaries provided an opportunity to strengthen the material basis of the Daejeon Protestant churches. The vast growth of Daejon churches in the 1950s was possible only because it had met the previous financial conditions. However, this also caused new problems because the local churches in Daejeon became dependant on the missionaries' financial status.
Fourth, I believe the heat of the revival services that gained upon Daejeon churches right after the Korean War had made an occasion to awaken the religious identity of the believers. It was the revival services that changed the vast number of believers who came over south in the extreme situation of war and settled in Daejeon, including those who came and newly joined the church and the small number of aborigines into new religious beings. It seems that the revival services had the power to abrade the various obscure components that the Daejeon believers possessed.
목차
1. 서론
2. 대전지역 개신교의 형성(1945-1960)
3. 대전지역 개신교의 성격(1945-1960)
4. 결론
〈Abstract〉
참고문헌 (85)
참고문헌 신청
1. [보고서] - / / Annual Report of the Board of Foreign Missions of the Methodist Episcopal Church, 1907 : 10 ~
2. [단행본] - 대전시지편찬위원회 / 1984 / 大田市誌 / 충청남도 대전시
3. [단행본] - 강인철 / 1996 / 한국기독교회와 국가ㆍ시민사회 / 한국기독교역사연구소
4. [학술지(정기간행물)] - 한국중소도시성장연구회 / 1964 / 한국중소도시교회 성장연구보고서 / 신학논단 8 : 209 ~
5. [단행본] - 강인철 / 2006 / 한국의 개신교와 반공주의 / 도서출판 중심
2. [단행본] - 대전시지편찬위원회 / 1984 / 大田市誌 / 충청남도 대전시
3. [단행본] - 강인철 / 1996 / 한국기독교회와 국가ㆍ시민사회 / 한국기독교역사연구소
4. [학술지(정기간행물)] - 한국중소도시성장연구회 / 1964 / 한국중소도시교회 성장연구보고서 / 신학논단 8 : 209 ~
5. [단행본] - 강인철 / 2006 / 한국의 개신교와 반공주의 / 도서출판 중심
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