정교 분리와 종교의 정치 참여: 일반론과 한국의 경우

Abstract

This paper deals with the principle of state-religion separation and its actual application in the real political world. First, it investigates the general issues concerning the principle and then goes on into studying how the principle actually realized, or not realized for that matter, in the Republic of Korea. The essence of the principle of state-religion separation probably lies in acknowledging each party's original area of functioning, thus not interfering into each other's independent realm. We may also add to this the prevention of religious activities by non-state actors in public arena, The principle does not by itself denies the interaction between the state and religion which is both unlikely to happen and ethically or socially undesirable. Thus, the political participation by the part of religion, be it institution or individual person, is not antithetical to the principle of the separation of the sate and religion. As a matter of fact, the principle itself may well be political and ideological and is far from well observed in the real world. In Korea, religious institutions have developed due to the active support of succeeding governments, which is most visible in the growth of protestant churches. At the same time, Korean governments also oppressed or controlled various religious institutions, not the least Buddhist temples, for their political purposes. Korean governments have generally proclaimed neutral policies among different religious institutions and practices but often sided with one particular religion, as was most evident in the case of Syngman Rhee's affinity with protestantism. The governments utilized religious institutions politically while the latter did the same vis-a-vis the state for their own interests. Thus, the relationship between the state and religion in Korea has shown various facets of cooperation and confrontation in their history. Korea's religious institutions and actors have participated in sociopolitical matters in various manners, ranging from holding prayers for the incumbent president to protesting against authoritarian regimes. Their political participation revolved around various motives, most notably anti- Communism, their own self-interests, and the democratization of polity. These motives, especially the former two, often intermingled themselves with each other, making them difficult to discern. Political participation by the part of religion must be focused on the realization of a better world in this earth whether by promoting peace, enhancing human rights or bettering the quality of life. This is one of the original functions of any religion and not some kind of political or ethical diversion, The principle of state-religion separation is not antithetical to political participation of religion; they can stand together. The question is what kind of political participation that would be and by what manner; it is not either to participate or not.