유교적 그리스도교의 ‘친민(親民)’의 영성

Abstract

This paper is an attempt to study the spiritual impact on Chosun society in the process of studying the indigenization process of Christianity through the concept of "qinmin(親民)" which was caused by the influence of Yangmingism(陽明學) on Chosun Confucianism. The Process of the indigenization of Christianity in Chosun could be categorized in three stages. In the First stage, Shixue(實學) scholars were introduced to Western-Learning through the synthetical writings of missionaries of the Jesuit on Confucianism and Christianity. In the Second stage, the self-reflective theistic interpretation of Confucianism appeared progressively in Shixue(實學) scholars. And in the Third stage, accommodation of Christianity by Chosun Confucians became visible by confessing their faith in Christianity. In the above three stages, Yangmingism played an important role in providing a guiding principle in the development of practical life form. It is a well known fact that Yangming scholars were involved in writing and translating the works of Jesuit missionaries at the end of the Ming Dynasty. Chosun Practical Confucian scholars had access to these translated scriptures and opportunity to re-interpret it. Among the Three Heads(三綱領) of The Great Learning(大學), "qinmin" may have referred to reveal the characteristics of Yangmingism. Practical Confucian scholar Gwon-cheolsin(權哲身 1736-1801), who was familiar with Western-Learning, maintained his interpretation as "xinmin(新民)". But Dasan(茶山 1762-1836) accepted both "qinmin" and "xinmin" in the concept of "lingming(靈明, Spirituality)" as religious human nature. This could be understood as a comprehensive stance of the Chengzhuism(程朱學) and Yangmingism(陽明學). Moreover, for the Confucian Christians, "chinmin" concept appears to be more spiritual. In conclusion, the concept of "lingming" and "chinmin" of Yangmingism developed in the form of social spirituality through the Confucian Christians.