독일개신교협의회 사회봉사국의 설립과 디아코니아 개념의 정립
The Establishment of the Concept of Diakonia in the Process of Foundation of the Social Welfare Organization of the Protestant Church in Germany
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이 글에서 나는 독일개신교협의회 사회봉사국이 어떤 과정과 절차를 거쳐 설립되었는가를 분석하고, 이 기구의 과제와 임무를 살피고,(II장) 사회국가 독일에서 이 기구의 지도 아래서 이루어진 독일 디아코니아 활동의 성장을 분석하고,(III장) 이 기구의 설립 과정에서 디아코니아 개념이 어떻게 확립되었는가를 들여다보았다.(IV장)우선, 독일개신교협의회 사회봉사국은 선교 디아코니아를 대표한 내방선교와 교회 디아코니아를 구현한 개신교 구호국이 1957년과 1975년 두 차례에 걸친 합병을 통해 독일 디아코니아 활동을 아우르고 지도하는 최고기구로서 설립되었다. 그 다음, 1960년대 초에 이루어진 사회입법은 보충성의 원칙에 따라 교회 복지 기관과 공적 복지 기관의 관계를 규율하였으며, 국가의 복지 보장 의무에 따라 막대한 재정 지원을 받은 교회 디아코니아 기관은 크게 성장하였다. 끝으로, 독일개신교협의회 사회봉사국이 설립되기까지 디아코니아 개념의 정립을 둘러싼 논쟁은 교회와 봉사의 연관성을 강조하는 개신교 구호국 지도자 한스 크리스토프 폰 하제의 견해와 선교와 봉사를 직결시키는 내방선교 지도자 하인리히-헤르만 울리히의 견해로 갈라져 있었지만, 이 두 견해들의 밑바닥에는 디아코니아의 주체를 회중으로, “형제들의 공동체”로 보는 관점이 깔려 있었다. 사회국가의 형성과 발전 과정에서 파울 필립비의 교회적 디아코니아 개념과 하인츠-디트리히 벤들란트의 사회적 디아코니아 개념은 서로 차이가 있었지만, 독일개신교협의회 사회봉사국이 교회적 정체성을 갖추면서 교회와 세계의 사이에서 활발하게 활동할 수 있는 신학적 안목을 제시하였다.
Abstract
In the article I have analyzed first how the Social Welfare Organization of the Protestant Church in Germany (DWE) came into being. Second, I have surveyed how the social welfare activities have been developed under guide of the organization. Third, I have investigated how the concept of Diakonia was articulated in the process of foundation of the organization. 1. The DWE came into being through two rounds of the merger of the Inner Mission (IM) and the Aid Organization of the Protestant Church in Germany (HWE) in 1957 and 1975. As a result, the DWE has integrated the mission diakonia and the church diakonia in itself and played a role as supreme body which encompasses and guides all the social welfare centers and organizations in the protestant church in Germany (EKD). The DWE which has a legal form of registered association is subordinated to the EKD according to the canon law, but it maintains a status of an independent welfare federation beside the church in reality. The EKD can exert much more influence on the DWE than ever before, and the social welfare centers and organization under the DWE are regulated in the frame of state-church relationship according to the article 4 and the article 140 of the German State Constitution. 2. After the completion of the social legislation in the early 1960s, the relation of church and public welfare system has been regulated in terms of the subsidiary principle. The church welfare agencies and organizations have received significant financial supports from the state and have been dramatically developed. The church welfare system has begun to be incorporated deeply into the state welfare system and exposed to the risk of losing their identity and characteristics. In such a situation the debates over the identity of the church welfare activity have been promoted. 3. In the process of foundation of DWE the practical debate on the concept of diakonia was led by Hans Christoph von Hase as representative of the HWE and Heinrich-Hermann Ulrich as leader of the IM. The former interpreted diakonia as expression of the essence and life of the church, while the latter related diakonia very closely to the mission as Christian expression of love in the world. In spite of such interpretative differences they had a common ground that the subject of diakonia should be the community of sisters and brothers in Christ. With such a conviction in mind the leaders of IM and HWE could bring the DWE into birth through dialogues and negotiations for almost 20 years. In the development phase of the social state in Germany Heinz-Dietrich Wendland presented the paradigm of social diakonia from the perspective of the Kingship of Christ over the world. In the meanwhile, Paul Phillipi suggested the concept of church diakonia on ground of Luther’s theory of the Two Kingdoms. These two viewpoints of diakonia were differrent from each other, but they prevented the protestant welfare service system from being incorporated into the social state system and losing their identity. Moreover, they helped the DEW theologically to maintain the ecclesiastical identity and acting in the fields between the church and the world.
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