본 연구는 발리바르의 반폭력 개념에 나타난 기독교정치학적 함의를 다룬다. 후기 - 마르크스사상가로서 에티엔 발리바르는 탈근대사회에서 혁명적 폭력 이론이 가지는 문제점을 극복하기 위해 “반폭력” 개념을 주창했으며, 그 실천과제로 “시빌리테의 정치”를 제시하였다. 이런 발리바르의 반폭력 개념은 비폭력과 대항폭력의 변증법적 대립 속에서 새로운 탈근대 정치를 모색하는 기독교 정치학에 새로운 가능성을 제시해 준다. 비폭력과 대항폭력의 중간 개념으로서 반폭력과 시민인륜을 앞세운 적극적 정치참여로서 시빌리테의 정치는 기독교가 평화주의를 추구하면서도 현실 사회 문제에 능동적으로 참여할 수 있게 해주는 이론적 가치가 있다. 특별히 극단화된 폭력에 맞서기 위한 기독교 정치학적 전략으로서 주목할 요소가 있다. 그의 정치학은 존 하워드 요더와 같은 기존의 평화주의자의 입장을 넘어서서 탈근대적 기독교 정치학의 가능성을 암시해 준다. 아나뱁티스트 현실주의를 강조한 “기독교 정치학”에서 존 레데콥은 교회와 국가와의 관계에 대한 유연한 사고 속에서 제자도의 신념을 가지고 시민불복종과 같은 적극적인 정치 참여를 강조함으로써 기독교적 반폭력 개념의 이론적 사례를 제시해 준다. 반폭력 개념은 비폭력 무저항주의의 한계를 넘어서 기독교의 사회참여를 긍정할 대안 논리로 작동할 수 있으며, 포스트모던사회에서 교회와 국가와의 관계를 재조명해준다. 새로운 시대적 변화에 맞선 시민윤리를 기독교 윤리학에 접목시킬 수 있어 공적신학의 개념을 강화시켜 주는 정치학적 함의가 있다. 다만 반폭력이 마르크스 사회정치학적 개념이기 때문에 기독교 사상에 직접적으로 수용하는 데 있어서는 한계가 있다. 그럼에도 불구하고 그 개념에 포함된 정치학적 전략은 기독교 정치학에서도 연구할 가치가 있다.

The constitution of the Republic of Korea clearly states the separation of church and state. While pure religious action should be separated from politics, Koreans with religion have some duties and rights based on the fact that religious people also are members of the Korean nation and society. This article aims to describe an aspect of the relationship between politics and religions with a special attention to Christianity. First of all, Christianity of Catholic and Protestant played a great role in the building of the Republic of Korea. After the World War Ⅱ, other religions in Korea did not support liberal democracy. Also they had a very ambiguous attitude toward democracy. Some of them accepted even communism. In the ideological chaos, Christianity clearly counted as one of the important anticommunistic groups. At this point, Christianity should be considered as one of great contributors to the nation buildings of the South Korea. This close relationship of Christianity and anticommunism has been maintained from the World War Ⅱ to the present day. However, several presidents of Korea became dictators in the name of anticommunism so that many liberal Christians have protested against authoritarian government as well as anticommunism which became a hated word in Korean liberal society. Many struggles between governments and liberal Christians had been appeared in other areas such as industrial problems, rural society, as well as environment. Recently, many Buddhists has been strongly involved in such agendas of liberal Christianity. During transition from industrialization to democratization in South Korea, this nation has tried to find out a national identity and the Korean government have supported traditional religions such as Buddhism under the title of support of traditional and national culture. This support from government has been appeared in the area of culture, tourism and education. At this point, traditional and national religions of the South Korea have received a lot of financial aid from government.

It was in the year of 2010 that the news, which the thirteenth General Assembly of the World Council of Churches would be held in Pusan in 2013, was reported. Since then, the Korean Protestant church community has been extremely divided. While many Christians welcomed the news in jubilation, some opposed it in anger. Those church leaders and theologians in opposition have said that the WCC denies the orthodox doctrine of proselytism and promotes a religious pluralism through its program of dialogue among various religions The WCC’s theological orientation, they argue, “anti-Biblical, anti-Christian and anti-church.” The WCC’s theology and ecumenical movement ia “a Satanic challenge to the church. Therefore, they oppose the scheduled General Assembly of the WCC. However, their seemingly theological argument and accusation is, it seems, is political rather than theological. An anti-WCC movement in Korea, which began immediately after the Liberation, more specifically after the north-south division, was also begun not by theologians but by some politicians and ultra-conservative church leaders during the Korean War in Pusan. This article aims to explore this historical context in which the anti-WCC movement was begun. Who did initiate it, when and why? This article thus discusses such concepts as the Cold War, the emergence of a new world order, the division of Korea, the Korean War, McCarthy’s anti-communist hysteria, ‘red complex and so forth. All of these elements brought about a new doctrine that communism is anti-Christianity and Christianity is anti-communism. In this peculiar historical context, a strong militant anti-communist element is so strong in the Korean church community that some church leaders have stood militantly against the WCC.