대전지역 개신교의 형성과 그 성격(1945-1960)
The Formation and Characteristics of the Protestant churches in Daejeon (1945-1960)
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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.
Abstract
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.
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