동학농민혁명과 복음서에 나타난 "빚탕감"에 대한 연구
A Comparative Study on Debt-Reduction in 1894 Donghak Peasant Revolution and the Gospels
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The theme of “debt-reduction”(or “debt-remission”), a pervasive perspectiveamong texts, such as Luke's and Matthew's Gospels, Deuteronomy, Josephus,and Philo, more than anything else is a humanitarian awakening towardsthe poor and the outcasts of the community through the practices of humanisticmorals, brotherhood, and family-like sharing, though the contexts and degreesof their expressions look more or less different and heterogeneous. In particular, Jesus' promulgation of “the Year of the Lord” in Luke 4:19,by which he would make the theme of debt-reduction a key concept for theKingdom of God, is like a consummation or at least a revival of the ancientJubilee code or the Sabbath code, so as to provide a “safety valve” for thedown-trodden debtors and the bottom classes of society that had beenseriously suppressed and fatally deprived. For example, the so-called “Lord'sPrayer” is an adumbration of these groups outcries and troubles, to adegree that they had to fervently pray for their daily bread. The sameurgency is strongly felt in Matthew's parable of the Angry King(Matt 18). However, the Matthean servant's stubbornness as to the king's order fordebt-reduction is diagonally converted “wise”(or “good”) by the Lukan steward(Lk16). The steward's surprising practice of debt-reduction is concocted byJesus the parable speaker. Likewise, the issue of Reformation bills by the Donghak Peasant Revolution was a struggle to recapture ofthe survival rights of the peasants, who had been critically vulnerable topublic suppression and plunder, especially by resolving long-lasting debtsand pillaging. Today’s Korean society today is confronted with a serious debt problemof individuals and families, as well as the self-employed, to such a degreethat the entire society is threatened with collapse in the near future. Thispaper suggests that debt-reduction be practiced under its modern contextfor a fundamental recovery of our community, and not just for an temporaryapplication of the social welfare system. Overcoming the present-day greedof financial institutions and the perennial failure of the governmental policies,this proposal tries to solve serious debt problems, being based on the conceptsof “one family” and “humanitarian respect and brotherhood” among individualsand families. It is thus called “Guarantee of Basic Income,” which isessentially and ultimately executed as a form of redistribution. In otherwords, a true debt-reduction of the serious indebted class will be followedby the guarantee of basic income, various programs for their credit recovery,curtailment of labor hours, post-merchandization of labor, communalizationof financial institution and lands. As for Jesus' followers, any religiousjustification of debt-reduction and redistribution will be the word of Luke14:12-14, arguing that the supreme and ultimate benefactor is looking at usand that He will repay us.
Abstract
The theme of “debt-reduction”(or “debt-remission”), a pervasive perspectiveamong texts, such as Luke's and Matthew's Gospels, Deuteronomy, Josephus,and Philo, more than anything else is a humanitarian awakening towardsthe poor and the outcasts of the community through the practices of humanisticmorals, brotherhood, and family-like sharing, though the contexts and degreesof their expressions look more or less different and heterogeneous. In particular, Jesus' promulgation of “the Year of the Lord” in Luke 4:19,by which he would make the theme of debt-reduction a key concept for theKingdom of God, is like a consummation or at least a revival of the ancientJubilee code or the Sabbath code, so as to provide a “safety valve” for thedown-trodden debtors and the bottom classes of society that had beenseriously suppressed and fatally deprived. For example, the so-called “Lord'sPrayer” is an adumbration of these groups outcries and troubles, to adegree that they had to fervently pray for their daily bread. The sameurgency is strongly felt in Matthew's parable of the Angry King(Matt 18). However, the Matthean servant's stubbornness as to the king's order fordebt-reduction is diagonally converted “wise”(or “good”) by the Lukan steward(Lk16). The steward's surprising practice of debt-reduction is concocted byJesus the parable speaker. Likewise, the issue of Reformation bills by the Donghak Peasant Revolution was a struggle to recapture ofthe survival rights of the peasants, who had been critically vulnerable topublic suppression and plunder, especially by resolving long-lasting debtsand pillaging. Today’s Korean society today is confronted with a serious debt problemof individuals and families, as well as the self-employed, to such a degreethat the entire society is threatened with collapse in the near future. Thispaper suggests that debt-reduction be practiced under its modern contextfor a fundamental recovery of our community, and not just for an temporaryapplication of the social welfare system. Overcoming the present-day greedof financial institutions and the perennial failure of the governmental policies,this proposal tries to solve serious debt problems, being based on the conceptsof “one family” and “humanitarian respect and brotherhood” among individualsand families. It is thus called “Guarantee of Basic Income,” which isessentially and ultimately executed as a form of redistribution. In otherwords, a true debt-reduction of the serious indebted class will be followedby the guarantee of basic income, various programs for their credit recovery,curtailment of labor hours, post-merchandization of labor, communalizationof financial institution and lands. As for Jesus' followers, any religiousjustification of debt-reduction and redistribution will be the word of Luke14:12-14, arguing that the supreme and ultimate benefactor is looking at usand that He will repay us.
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