조선이 19세기 말 20세기 초 제국주의 세력으로부터 국가적 정체성을 유지하려고 할 때 다수의 서구인들이 조선을 방문했다. 이들 중의 일부는 모국으로 돌아간 이후 자신들의 경험을 다양한 형태의 글로 재현했다. 특히 미국에서 파송된 선교사들의 경우 편지, 잡지기사, 팸플릿 안내문, 연설문, 일기, 여행기, 및 기독교 소설과 같은 ‘잡다한’ 글들을 기록했다. 미국 선교사들이 남긴 다양한 출판물 중에서 본 논문은 엘라수 캔터 와그너(Ellasue Canter Wagner)의 김수방과 조선에 관한 이야기들 (KIM Su-Bang and Other Stories of Korea)과 애니 배어드(Annie Baird)의 '동트는 조선' (Daybreak in Korea)을 산문이론으로 접근한다. 일부 학자들은 김수방과 조선에 관한 이야기들이나 '동트는 조선'과 같이 기독교로 개종한 조선인들의 삶을 기록한 서사를 ‘선교소설’로 구분한다. 기존의 주장과는 달리, 본 논문은 배어드와 와그너의 글을 ‘여행서사’로 분류한다. 배어드와 와그너의 작품에 등장하는 조선인들의 삶과 당시 두 선교사 작가들이 글을 쓸 때 처해있던 상황을 볼 때 이들의 글을 여행서사로 보는 것이 더 정확하다는 것이 본 논문의 쟁점이다.

Since 1884, many western Protestant missionaries came to Korea. The missionaries initially treated of the spiritual perspective of Koreans as superstitious and ignorance-oriented. Especially in the field of medicine, the Western perspective seemed to be far advanced than the Korean traditional perspective. According to the Korean traditional view, sicknesses was in many cases caused by intrusions of spiritual beings. Therefore, to cure the sick, one had to cast out those spiritual beings out of the bodies through placations or by force. With such perceptions, Korean people were not able to overcome the hard situations caused by the contagious diseases such as pestilence, small pox, and typoid fever. Western missionaries could take advantage on those matters in order to help Koreans and thereby achieving the trust of Korean government. Even though Western science and medicine proved their effectiveness through such medical works, excessive reliance can cause one to fall into the idolatry of worshipping medicine instead of God. Throughout the development in the area of science and technology, Westerners have tended to look everything through the scientific perspectives. Through such trends Western societies were believed to run the course of secularization throughout the 19th and 20th centuries. God and His supernatural world have been marginalized especially in public areas. According to Professor Paul G. Hiebert, even missionaries with severe Western cultural backgrounds have difficulties in understanding the spirit world of the native people. Early missionaries to Korea were not exceptions. They also had difficulties when they first met the Koreans and tried to understand their spiritual view points. In contrast to the Westerners who generally do not recognize the spiritual beings around them, the Koreans recognized the spiritual beings such as ghosts, ancestors in almost every aspect of their lives. Koreans were famous in maintaining the practices related to such spiritual beings throughout their ancient history. When the missionaries first observed practices related to the spiritual beings, they judged Koreans to be ingnorant or superstitious. However, the missionaries continuously tried to understand the people and their worldviews. When they were unable to understand the Korean worldview on the spiritual beings, they resorted not to the Western naturalistic perspective but to the Bible. Through comparison between the Korean traditional perspectives and the Biblical perspectives, they discovered that the Biblical perspectives were more similar to the Korean traditional perspectives. And with careful observation and examination of the Korean ministers’ deliverance works, they changed their thought about the spirit world. The demons and spiritual beings which were regarded to harass Korean people were not supterstitions or fatacies. They were real beings confirmed by the Bible. The native Korean ministers contributed a lot in the paradigm shift from Western perspective to the Korean perspective on the reality of spiritual beings. The Korean ministers viewed the Bible differently. They believed Bible stories where the possessed were released by Jesus and his disciples. The faith of Korean ministers proved to be simple and firm enough to follow the practices of Jesus and his disciples in casting out demons. When the missionaries heard about the stories of deliverances by the Korean ministers and believers, they did not stop but rather carefully examined such behaviors in light of the Bible. The final criteria of missionaries were not the western but the Biblical perspective. With such criteria, they accepted and recognized the deliverance ministries of the Korean believers. Some missionaries, when asked if they could cast out demons out of troubled, succeeded in the deliverance ministries. In my estimation, the Nevius mission plan contributed greatly in making harmony and cooperation between the missionaries and the Korean ministers. God brought Koreans who were troubled with spiritual bondage into the Kingdom of God through such faithful servants of God. The reasons the early protestant missionaries to Korea brought such great success in evangelizing Korea were foremost their deep reliance to the Bible as the Word of God and secondly their deep understanding of Koreans and their ways of thinking.

The objective of this study is to clarify the early state of modern architecture, specifically mission architecture, with the introduction of the Christianity, and for the goal it deals with the architectural activities of pioneer missionaries. Especially it is a piece in a series of those researches after on Graham Lee, and it is focused on the other representative missionary, R. M. Wilson, A. M. Sharrocks, and C. A. Clark. Although coming in the capacity of a medical doctor or an educator, they should play all kinds of roles, such as carpenters, educators, and officers. For this mission, even they didn't have a professional knowledge for construction, they should carried on to establish mission compounds, only with their experience and informations. In this process they needed to be assisted by Korean carpenters, surely. The architectures born by them-selves are designed with a unique eclectic style compounded with those of Korean traditional and occidental. That is to say, the pioneer missionaries made a profound influence to create a new tradition of modern architecture in Korea, which is called as Korean-occidental eclectic style in the period of transition. Moreover, some pioneer missionary, such as Sharrocks, took a part in education of architectural skills. The educated carpenters seemed to be called from outside, and the unique styles could get spread away. On this point this paper has the meaning to clarify historically the continuous development of the Korean architecture through the survey on their activities, on the contrary of the existed recognition that Korean modern architecture has been evaluated to be imported from outside; therefore having a crevice with the its own architectural tradition.

본 연구의 목적은 초기 내한 선교사들이 한국 무속신앙을 어떻게 이해 했는지를 보다 종합적으로 살펴보는 것이다. 지금까지 몇몇 연구자들이 선교사들의 한국 무속 이해를 간략하게 언급하였고, 선교사들의 한국 종교 이해를 다룬 연구도 있었다. 그러나 무속신앙에 초점을 맞추어 보다 체계적으로 분석한 것은 존재하지 않는다. 그런 의미에서 본 연구는 초기 선교사들이 무속신앙을 어떻게 이해했는지를 살펴볼 수 있는 하나의 창을 제공한다. 본 연구는 선교사들이 인식한 한국 종교 체계 속에서 무속신앙의 위치를 다룬다. 한국인들이 무속신앙을 어떻게 느꼈다고 선교사들이 인식했는지도 다룬다. 한국인들의 무속신앙 인식에 따른 다양한 행동들도 분석한다. 한국인들의 무속신앙 속에서 선교사들이 기복주의를 발견했음도 살펴본다. 악귀와 관련된 다양한 무속신앙의 치유방법들이 선교사들에게 목격되었음도 살펴본다. 그리고 선교사들이 무속신앙을 비판적으로 인식하며 대결의 대상으로 삼았음도 확인한다. 본 연구의 방법론은 문헌연구이다. 선교사들은 한국 선교 경험을 토대로 책을 저술하였고, 편지, 잡지, 일기를 통해 그들의 무속신앙에 대한 견해를 드러냈다. 이러한 자료들을 분석하여 선교사들의 이해를 분석하여 정리하게 될 것이다.