함석헌의 ‘새 종교’론의 의미와 남겨진 과제 (A Study on the Meaning of Ham Seok-heon’s ‘Sae Religion’ and Its Remnant Task)

서지정보

· 발행기관 : 한신대학교 종교와문화연구소
· 수록지 정보 : 종교문화연구 / 24호 / 213 ~ 242페이지
· 저자명 : 이호재

초록

이 글은 함석헌(1901~1989)의 ‘새 종교’론이 가진 종교적인 의미를 유형별로 분석하여, 이 언설이 한국사회에 여전히 유효한 기제임에도 불구하고 주류운동으로 전개되지 못한 원인을 규명하며, 이를 근거로 ‘새 종교’론이 현대에 남긴 과제를 규명하는 데 있다. ‘새 종교’론이 가진 의미를 첫째 종교개혁으로서 ‘새 종교’, 둘째 인격혁명으로서의 ‘새 종교’, 셋째 공동체운동으로서의 ‘새 종교’라는 세 가지 범주로 분류하여 ‘새 종교’ 담론의 유형화를 시도하였다. 이를 근거로 함석헌의 언설이 유효한 사회적 과제임에도 불구하고 주류 실천운동으로 전개되지 못한 원인을 분석하였다. 이를 통해 함석헌의 ‘새 종교’론은 ‘새 말씀’을 받아 실천할 수 있는 새 인격의 탄생이 ‘새 종교’가 주장하는 요체라는 점을 강조한다. 새 인격은 직업종교인이 아닌 생활종교인으로 탈종교화한 태도를 가져야 하며, 궁극적으로 이들이 연대한 인격 공동체가 주체가 된 한국이 인류문명의 전환기에 제2의 종교개혁을 바탕으로 인류구원의 행보를 하는 것이 함석헌의 ‘새 종교’ 담론이 남긴 과제임을 규명해 보았다.

영어초록

The purpose of this paper is to investigate the reason for the failure of the late Ham Seok-heon(1901~1989)’s remark to be developed into a mainstream movement notwithstanding that it is still an effective mechanism in Korean society, on the basis of which, to inquire into the task left by ‘Sae Religion’ in modern times through the typical analysis of the religious meaning of ‘Sae Religion’ advocated by Ham Seok-heon.
This paper attempted at a topology of discourses on ‘Sae Religion’ by classifying the meaning of ‘Sae Religion’ into three sorts of categories: ‘Sae Religion’ as a religious reform, as character revolution, and as community movement. On the basis of this, this paper analyzed the reason for the failure to be developed into a mainstream practice movement notwithstanding that Ham Seok-heon’s statement is an effective social task; the analysis results are summarized as below: First, failure to form a theological environment where the discourses on ‘Sae Religion’ could be feasible due to exclusiveness of the Korean Christian world and structural problems; second, the discourses on ‘Sae Religion’ had a similar, overlapping religious image with Christianity-affiliated new denominations when ‘Sae Religion’ meshed with the period for revival of Christianity-affiliated new denominations, and especially, third, the absence of the organization, which could promote the discourses on ‘Sae Religion’ continuously, could be pointed out.
Meanwhile, this paper puts emphasis on the fact that Ham Seok-heon’s statement is still an effective mechanism in Korean society, and that the main point of Ham Seok-heon’s ‘Sae Religion’ lies in the birth of a new character, which can practice new words of ‘Sae Religion.’ A new character is required to have a post-religion attitude as a man of religion who practices new words of ‘Sae Religion’ in daily life other than an occupational man of religion, and ultimately, this study tried to get down to bedrock that action of Korea, whose main entity consists of character community where such men of religion in daily life band together, for rescuing mankind on the basis of the second Reformation at the turning point of human civilization is the inherited task from Ham Seok-heon’s discourses on ‘Sae Religion.’

참고자료

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