부산대학교 도서관

This thesis attempts to analyze and synthesize the goal and result of the Korean seminary system and its formation process established by Mgr. F. Demange who is the founder of St. Justin Seminary. In addition, it is intended to find out the uniqueness of St. Justin Seminary and Mgr. F. Demange's method of forming Korean priests by comprehensively comparing them with the universal church's history and regulations related to the seminary and analyzing the comparison.The main methodology of this thesis is to analyzing and compiling the primary historical sources. This study is not only aimed at analyzing historical data, but also at deriving the ultimate intentions and plans of Mgr. Demange who ran St. Justin Seminary and the outcomes of the Korean seminarians' formation. The scope of this research is set from 1911 to February, 1938 when he passed away. Most of the primary resources which were reviewed for this study were written directly Mgr. Demange. The resources for this study are saved at the Archive of Archdiocese of Daegu, Paris Foreign Missions Society, Sacred Congregation for the Propagation of the Faith, and Theological Department in Daegu Catholic University. These are the specific resources: 1. Personal Journal of Mgr. Demange, 2. Materials at the Archive of Paris Foreign Missions Society (A-MEP), 3. Annual Report of Paris Foreign Society (Compte Rendu), 4. Bulletin of the Mission in Daegu (Bulletin de la mission de Taikou), 5. The Catholic Missions (Les Missions Catholiques), 6. Announcement of Vicariate of Daegu, 7. Minutes of Ecclesiastical Chapter and Finance of Vicariate of Daegu, 8. Report of the Pontifical Mission Society of St. Peter the Apostle, 9. Archives of Sacred Congregation for the Propagation of the Faith (APF. NS: Archivio della Sacra Congregazione de Propaganda Fide, Nuova Serie, Rubrica), 10. Rules of St. Justin Seminary, 11. Minutes of the Faculty at Justin Seminary, 12. Decree of Korean Council (Registre des Counseil Seminarium St. Justini), 13. Directory of the Church in Korea (Directorium Commune Missionum Coreae), etc.The thesis consists of four chapters and the important core contents are as follows. Chapter 1 is about the policy on the formation process of priests in the universal church and on the formation of local priests by Sacred Congregation for the Propagation of the Faith. This chapter introduces the history of formation to priesthood which began from the ancient church, and explains the intellectual formation in medieval schools of Carolingian dynasty and in universities after the reform of Pope Gregory VII. Above all, it stresses the decision of the Council of Trent, a crucial turning point of priestly formation. The core of the decision at the Council of Trent is the priestly formation through a communal life in a dormitory and this formation is under the responsibility of the bishop. The models of the Council of Trent were applied in various forms in Italy and France. Meanwhile, the formation of local priests in missionary areas began in earnest when Sacred Congregation for the Propagation of the Faith (SCPF) was established in 1622. SCPF aimed at protecting the Catholic Church from the harmful effects of Protectorte of the missionary area and the infiltration of the Protestant Church. It also aimed at conducting missions under the leadership of the supreme shepherd, the Pope by eliminating political influence in the missionary field. The formation of local priests which was the most important project of SCPF was emphasized from the beginning. SCPF requested that missionaries abandon their prejudices against the natives and stressed that it was not foreign missionaries but locals who were best suited to spread the gospel in terms of language, way of thinking, and culture. The efforts of SCPF led to the establishment of the Paris Foreign Missions Society which had the fundamental spirit on forming local priest. The early members of the Paris Foreign Missions Society who began missionary work in Korea with this spirit also recognized the establishment of the seminary and formation of seminarians as the most urgent tasks and tried to put them into practice. Chapter II is about the establishment, operation, and formation goal of St. Justin Seminary run by Mgr. Demange. He ran the seminary on the basis of the core elements in the priestly formation history of universal church and of the founding spirit of Sacred Congregation for the Propagation of the Faith and Paris Foreign Missions Society. In addition, he sought to change and reform in order for seminarians to receive quality education in line with the reality of Korean society at that time.Mgr. Demange's Justin Seminary opened on October 1, 1914 with the help of several benefactors. At the time of its opening, the seminary was a 12-year course that combined the minor and major seminaries according to the traditional model of Council of Trent. Firstly, the ideal priest whom he aimed at was a 'a man of the church' in accordance with the spirit of Council of Trent. Secondly, the greater interest was on the priest as a 'missionary.'Looking at the number of seminarians at St. Justin Seminary, fifty-nine seminarians at the time of its opening became and remained at one hundred on average after ten years. Only a quarter of the seminarians were ordained as priests. Examining the history of St. Justin's seminarians who studied abroad, two distinct aspects are found. Above all, these are Korean seminarians' studying abroad and the formation of Japanese seminarians.Regarding to the faculty, the seminary started with two French missionaries at the time of its opening. Then Korean priests were gradually added. Initially, the Korean priests only played an assisting role in the seminary life, Latin or preparatory courses. However, after 1930s, the majority of the faculty are Korean priests and they played an important rule in the major seminary. On the other hand, the minor seminary hired laymen in charge of the secular subjects and made efforts to ensure that the secular subjects were also not neglected. In terms of the aspect of the seminarians' life, they started the school year in September, just like the European semester, and finished it in June of the following year. The basic routine and academic schedule of the seminary was carried out according to the regulations of the universal church. In particular, by keeping the seminary in the episcopal palace, Mgr. Demange took care of all the work on the seminary himself, and he paid special attention to the seminary by going there to administer the final exam every year. There were many challenges in operating and developing the seminary, but they were overcame. According to the special characteristics of Korea, there were some changes in the seminary system such as the installation of the preliminary department (1922) and the reform of the minor seminary (1931). Chapter III is about regulations based on the operation of St. Justin Seminary. Through various directives, Sacred Congregation for the Propagation of the Faith continued to strive to form local priests in Asia in the 19th century. In particular, as the 20th century started, the Pope himself promulgated new missionary guidelines to encourage the formation of local priests and the establishment of local autonomous churches. Meanwhile, a new code of canon law was promulgated in 1918 and it included the stipulation of the seminary. Mgr. Demange always spoke that he was faithfully running the seminary under the code of canon law. In 1931, the Korean Church also made regulations on seminarians in the "Joint Guidance of the Korean Church (Directorium Commune Missionum Coreae)," which was the result of the Korean Local Council. Mgr. Demange, the Apostolic Vicar also mentioned the qualifications for selecting seminarians and the contents for formation in various regulations of the diocese. The most noticeable rule among the seminary-related regulations is the rule of St. Justin Seminary. The 1917 Code of Canon Law was applied and the rule was enacted in 1921. The rule, consisting of a total of eighty articles, sought to form priests consistent with the needs of the universal church, by presenting the goal of priests in accordance with the spirit of the Council of Trent. Mgr. Demange organized the rule through three themes of Holiness, Knowledge, and Health which are church's traditional methods of forming seminarians. In addition to the seminary rule, the minutes of periodical meetings of the seminary faculty show how the seminarians were formed and taken care of, and how the evaluation of the seminarians went on. Chapter IV is about the ultimate goal of Mgr. Demange and the fruits of the seminary operation. He did not want Korean seminarians to be ordained as priests only for playing a role of assisting French missionaries. His final goal was to build a Korean self-governing church as many Korean priests were produced. This was the unique mission of Paris Foreign Missions Society to which Mgr. Demange belonged, and it was also Vatican's missionary policy during his tenure. He specifically prepared the establishment of Korean autonomous dioceses since 1919. Since producing priests from St. Justin Seminary, he had a discussion with the superior general of Paris Foreign Missions Society, and submitted his plan to Sacred Congregation for the Propagation of the Faith in 1925. He planned to eventually divide the Apostolic Vicariate of Daegu into four dioceses, taking into account its geographical and administrative position. The first step was to divide the Jeon-la Province.Mgr. Demange first decided to divide the diocese in 1929. But, it was not until May 1931 that the Apostolic Vicariate of Jeon-la Province was established due to his lying sick in bed. His initial plan was to transfer the entire province of North and South of Jeon-la to Korean priests, but it did not go smoothly. It was because Jeon-la-nam-do had many difficulties due to the insufficient number of priests and poor financial conditions compared to the vast area. Thus, Missionary Society of St. Columban entered Jeollanam-do in 1933 and the Apostolic Vicariate of Jeon-la-nam-do was established. After implementing the Apostolic Vicariate system for five years, Mgr. Demange tried to establish a Korean self-governing diocese in 1936, the 25th anniversary of the establishment of the Apostolic Vicariate of Daegu. However, it failed to proceed as scheduled due to Korean priests' fear on autonomy, indifference to the missionary work, and some young Korean priests' deviation. After a year, the Korean autonomous diocese was completed in April 1937 as the Apostolic Prefectures of Jeonju and Gwangju were established. The Apostolic Prefecture of Jeonju, the first Korean autonomous diocese, was composed of all Koreans including the Vicar Apostolic as well as all of its diocesan priests. The first reason why the Korean church was able to establish a self-governing diocese was because it secured enough number of Korean priests through the operation of St. Justin Seminary. In other words, it was because St. Justin Seminary founded and operated by Mgr. Demange has achieved its final goal.