Purpose: This study aims to not only understand the meaning and essence of patients’experiences visiting the Raphael Nanum Homeless Clinic but also explore what kind of healthcare programs they would like to have in the future by appraising patients’experiences in depth. Methods: This study employed a qualitative content analysis method. The data were collected from June 11, 2023, to June 25, 2023. A total of 17 patients who could provide detailed experiences of their visit to the Raphael Nanum homeless clinic participated in this study. We conducted a focus group interview with 6 patients and in-depth one-on-one interviews with the remaining 11 patients. Results: The qualitative content analysis result revealed five themes: “visiting a free clinic for various paths,” “positive experiences at the free clinic,” “negative experiences at the free clinic,” “dissatisfaction with the clinic site,” and “anticipation for the future of the free clinic.” Conclusion: To ensure the right to health and survival of marginalized populations in the future, it is necessary to establish comprehensive healthcare support measures, which include enhancing the facilities of the free clinic and expanding the range of available medical specialties.

“모든 부는 불의한 부, 즉 불공평한 부라고 일컬어진다. 왜냐하면 그것 은 모든 이에게 공평하게 분배되지 않고, 한 사람에게는 부족하게, 다른 사 람에게는 필요 이상으로 풍부하게 분배되기 때문이다.” 토마스 아퀴나스의 신학대전에 나오는 이 인용문은 부의 불공평한 분배가 불의하다는 관념 을 뚜렷하게 표현하고 있다. 이것은“정의는 동등을 함축한다”는 명제로 요 약될 수 있는 토마스 정의론의 핵심적인 관념에 속한다. 이러한 특징을 가진 토마스의 정의론에 비추어 보면, 자본주의 사회에서 허용되어 온 심각한 수준의 경제적 불평등은 부정의를 내포하는 것으로 보 인다. 본고는 현대자본주의의 경제 질서가 양산해 온 불평등 문제를 재평 가할 수 있는 하나의 윤리적 준거점으로서 토마스 아퀴나스의 정의론을 고 찰하는 데 목적이 있다. 이러한 문제의식에 기초해서 본고는 토마스 아퀴나스의 신학대전에 나타난 정의론을 사적 소유권의 한계와 빈민의 권리에 초점을 맞추어 철저 한 원전 분석 방법을 사용하여 연구한다. 이 분석을 통해 다음과 같은 것 을 밝힌다. 토마스는 외적 사물의 관리와 분배에 있어서 효율성, 질서, 평 화를 이유로 사적 소유가 허용됨을 인정한다. 하지만 그는 외적 사물의 사용에 있어서는 공적 소유를 주장하며, 사적 소유권에 우선하는 자연법의 규정에 근거하여 사적 소유권의 한계를 분명히 한다. 즉 사적 소유권은 생 존에 필요한 것이 결핍된 빈민의 자기보존이라는 자연권에 종속되어야 한 다는 것이다. 이처럼 자연법에 토대를 둔 소유권 이해에 따라 토마스는 빈 민의 권리를 우선적으로 고려하여 부의 불평등 문제에 접근한다. 본고의 연구결과는 토마스의 정의론에 따른 소유권 이해가 무한한 재산 의 축적을 정의로운 것으로 본 현대 자본주의 정치경제학의 전제를 윤리적 으로 재평가할 수 있는 하나의 관점을 제공해 줄 수 있음을 보여준다.

De Subventione pauperum, which Vives had published in 1526, was attacked bitterly after his death. In the end of the Middle Age several cities began to enact the poor law. His writing seems to be reasonable, when we take the situation of the age in account. He concealed his writing plan even to his friends, and they did not know that he wrote this work. He seemed to be afraid of the shock which this work would bring about. But he felt a new program for the poor relief very urgent. He published this work with such a complicated mind. Not only the poor relief mandates of Nürnberg, Strasbourg and Ypres, but also the program of Vives supplemented and reformed the poor relief of the Middle Age: they all aimed at the total forbidding of the beggary and the secularization of the poor relief institutions. The organizing systems and the practical methods of the poor relief corresponded to the size of cities. But while the law of three cities were interested in the open relief in common, Vives was interested in the closed relief. He proposed to drive out the healthy but idle from the relief institution, to accomodate only the sick, the old, the orphans, the blind, the lame and the mentally sick, to subdivide the relief institution according to the purpose, to offer the blind and lame the labor opportunity, to offer the healthy poor the technical education, to offer the children of the poor the school education and to collect the charity funds from the rich for the finance. His program was very revolutionary in that time. In the great economical change of the ending Middle Age the increase of the poor shook the social order. The city as the center of the political and economical life must accommodate itself to the new situation with new methods. Therefore the mandate limiting the beggary has developed into the law which would stop the increase of the poor and offer the healthy poor the opportunity to work. For men could not solve the problem of poverty any more by donating a little alms. For the poverty was no longer a private problem but became that of all the society. As Vives says, the poor relief should be carried out by the secular power on the basis of the neighbor love. Therefore the effort which tried to conform to the changing economical situation, was expressed in the process which developped from the mandate limiting beggary into the poor relief law. Though the program of Vives was not directly motivated by the reformation, we cannot deny that it was influenced indirectly by the reformation, because the poor relief law of Nürnberg lent a impetus to a new direction for the poor relief. This new direction can be clearly found in the total forbidding of the beggar inclusive of the mendicant friars and the secularization of the poor relief institution. The men of the Middle Age understood the poverty as the divine order for the salvation of the human beings. Therefore they believed that if they would try to overcome the poverty, they would disobey the will of God. Therefore the poor despaired of their poverty and gave up the will to overcome it. Besides Vives refused the mediaeval belief that the bodily labor was cursed on account of the Fall. He made effort to give the poor the opportunity to overcome the poverty. Vives showed himself a precursor, so far as he made effort to solve the problem of the poverty. Though he dedicated his writing to Bruges city, it must delay the reform of the poor law until 1562. This fact shows how revolutionary his program was.