대한민국 임시정부와 기독교: 상호관계의 유형과 특징

Abstract

The relationships between Provisional Government of the Republic of Korea, which was established in Shanghai, China in 1919 just after the March-First Movement in Korea, and Christianity were diverse. Three characteristics of these relations are as follows: First, Korean Christians were highly engaged in the process of the Provisional Government's establishment, management, anti-Japan protest, and the campaign for international approval. This pattern follows that of the March-First Movement as the first half of the long independent protests during the year 1919. Many of the Christian leaders in the March-First Movement successively participated in the establishment of the Provisional Government, or supported this government from the distant lands such as Korea, North America, Manchuria, and Russia. In particular, many of the early members of Cabinet of the government and the members of parliaments were Christians. One of the reasons of such a high percentage of Christians was that Christians in Korea were the people of the highest opportunity who could encounter with the 'modern' ideas of republicanism, liberal democracy, and constitutionalism. Second, this high participation rate does not suggest that Christian politicians in the Provisional Government produced a unique system of idea clearly connecting nationalism with Christianity. Between 'Christianity as universal cosmopolitanism,' which transcends the senses of national pride and superiority, and 'patriotic independent movement based on exclusive nationalism' is a clear tension. The way in which Korean Christian independent protesters in Shanghai attempted to overcome this sharp inconstancy is still a conundrum to modern researchers. Third, there was diversity among Christian leaders in what way Christianity and the Provisional Government should be related. At least three different lines of policy were found among the Christian politicians in the government: Rhee Syngman's dependence on diplomacy, Ahn Changho's ability fostering movement, and Lee Donghwi's idea of armed struggle. These differences, which were eminent even before the official beginning of the Provisional Government, produced main obstacle in the process of unification between three different provisional governments. This issue was the biggest bone of contention even after the establishment of the unified Provisional Government in Shanghai. The typical pattern of tension between Christians from the northwestern region centered Pyongyang and Central area including Seoul was also found. However, the sweeping generalization fallacy should not be committed. In conclusion, it can be argued that Korean Christians played three key roles in the establishment, management and independent protest of the Provisional Government as follows: setup of the organizations; provisions of human and financial resources; foundation of political idea and ideology; and international Christian network supported from missionaries.