독일민주공화국(동독) 개신교회의 “Kirche im Sozialismus”전략 연구- 동독 사회주의 체제와의 비판적 협력관계 구축 -
Kirche im Sozialismus ― Protestantism in East Germany
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초록
동독 개신교회 지도자들은 사회주의 체제 안에서 이와 대립하지 않으면서도, 지지하지도 않는 중도적 입장을 표명하면서, 사회주의 사회의 건설을 위하여 사회주의 통일당과의 비판적인 협력체제 구축을 시도했다. 이와 관련하여 회자된“사회주의 체제 안에존재하는 교회”라는 테제는 동독 개신교회에게 있어서 게토화된 실존 혹은 디아스포라적인 종교적 정서 및 전체주의적인 국가관에 대한 거부를 의미했다. (동독 사회주의체제에 대한 저항 혹은 복종이라는 극단적 선택을 거부했음을 의미한다.) 비로소 개신교회 지도자들은 국가권력에 대한 교회의 예언자적 역할을 자각하면서, 맑시즘이 지향하는 휴머니즘과 공산주의적 독재체제를 구별하기 시작했다. 독일민주공화국 출범 초기 동독 공산주의자들은 소비에트 연방의 종교정책을 답습,교회의 예배의식의 공간만을 제한적으로 허용했기 때문에, 만일 교회가 사회적 사안에대한 입장을 표명한다면, 이는 불법적인 정치적 활동으로 이해되었다. 뿐만 아니라 동독정부는 맑스-레닌주의를 중요한 국가이념으로서 채택하면서, 전체 동독 시민들에게 이를수용하도록 강압적인 조치를 취했기 때문에, 이와 같은 상황 속에서 개신교회는 더 이상전통적인 국가교회의 권위와 사회적 영향력을 행사할 수 없었다. 그럼에도 불구하고 동독개신교회는 무신론이 지배하는 동독 사회주의 체제 내에서 전통적인 기독교 신앙을 포기하지 않으면서도, 인간적인 사회주의 사회 건설을 위하여 능동적으로 기여하는 창조적인소수파로서 존재하고자 노력했다.
Abstract
Kirche im Sozialismus ― Protestantism in East Germany Yong-Seuck Cho (Ewha Womans University / Church History)East German church leaders sought to adopt a position of critical solidarity within their particular socialist society, not beside it, not against it, but certainly not endorsing it. The short slogan -Kirche im Sozialismus-(church in socialism) became the benchmark of this movement, seeking to stress its political contribution through service to the welfare of the whole community. This stance involved a deliberate refusal to adopt a ghetto-like existence or the mentality of a diaspora. It also meant refusing the idea that the state would impose its totalitarian goals on the whole of society. The church leaders were now prepared to distinguish between dictatorships of the right and left, were ready to affirm the allegedly humanistic goals of Marxism, and even saw the prophetic role of the church as recalling the regime to its own best intentions. For their part the Communist authorities saw this meeting as a new sign of the readiness of the Evangelical churches for cooperation in the formation of the socialist society. From the beginning of the Soviet occupation, a Russian model was adopted and it was continued by the German Communists. As in Soviet treatment of Russian Orthodoxy, the church was to be reluctantly tolerated so long as it confined itself to the sanctuary. Any attempt by the church to address broader social questions was declared to be an illegitimate interference in political affairs. The regime was determined to assert the supremacy of Marxism-Leninism for the land of workers and peasants, which should become the irreversible pattern for the whole German people. Therefore the church was forced to retreat from its former positions of privilege and status. The churches could no longer rely on their traditional sources of authority, backed by the power of the established government. Nor could they expect to play their well-known role as the guardians of the nation’s conscience in matters of public morality. Nevertheless they were determined to seek to remain a relevant and creative minority and rejected the temptation of becoming a pietistic sect. Instead they wanted to be actively engaged as Christians in East Germany as an atheistic state without surrendering the traditions of their faith.
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