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Baar, Switzerland, 1990, January 9-15, Theology of Religions Meeting

1990³â 1¿ù9-15ÀÏ ½ºÀ§½º ¹Ù¾Æ¸£ Á¾±³È¸ÀÇ

Baar Statement: Theological Perspectives on Plurality

¹Ù¾Æ¸£¼±¾ð¹® : Á¾±³´Ù¿øÁÖÀÇÀÇ ½ÅÇÐÀû °ßÇØ

 

The Dialogue sub-unit of the WCC undertook a four-year study programme on 'My Neighbour's Faith and Mine - Theological Discoveries through Interfaith Dialogue'. As the apex of this study, delegates from the Orthodox, Protestant and Roman Catholic traditions were brought together to reflect on some of these issues. A week of intense discussions centred on questions such as the significance of religious plurality, christology, and the issues in understanding the activity of the Spirit in the world. The document which follows is a statement made by the members of this consultation, which was held in Baar, near Zurich, Switzerland in January 1990. It informed the discussion of these issues at the 7th WCC assembly in Canberra in February 1991.

 

WCCÀÇ ÇÏÀ§Åä·ÐÀÌ ¡°³» ÀÌ¿ô°ú ³ªÀÇ ¹ÏÀ½-Á¾±³°£ÀÇ ´ëÈ­¸¦ ÅëÇÑ ½ÅÇÐÀûÀÎ ¹ß°ßµé¡± À̶ó´Â 4³â ¿¬±¸ ÇÁ·Î±×·¥¿¡ Âø¼öÇß´Ù. ÀÌ ¿¬±¸ÀÇ ÇÙ½ÉÀ¸·Î¼­, ¸î¸î À̽´µéÀ» ½É»ç¼÷°íÇϱâ À§ÇØ, Á¤Åë, ÇÁ·ÎÅ×½ºÅºÆ® ±×¸®°í ·Î¸¶ °¡Å縯 ÀüÅë ¿ËÈ£ÀÚµéÀÌ ÇÑ ÀÚ¸®¿¡ ¸ð¿´´Ù. Á¾±³´Ù¿øÁÖÀÇ°ú ±âµ¶·ÐÀÇ Á߿伺, ±×¸®°í ¼¼»óÀÇ ¼º·É»ç¿ªÀÇ ÀÌÇØ¿¡ ´ëÇÑ À̽´µé°ú °°Àº ÁúÀǵéÀÌ ÁýÁßÅä·ÐÀÇ ÇÑ ÁÖ¿¡ ÁßÁ¡À» ÀÌ·ç¾ú´Ù. ´ÙÀ½ÀÇ ¹®¼­´Â1990³â 1¿ù ½ºÀ§½º Ã븮È÷ ±Ùó ¹Ù¾Æ¸£¿¡¼­ ¿­¸° ÀÌ ÀÚ¹®´ÜÀÇ ¼º¸íÀÌ´Ù. ±× ¹®¼­´Â 1991³â 2¿ù ĵ¹ö¶ó¿¡¼­ ¿­¸° Á¦7Â÷ ÃÑȸ¿¡¼­ ³íÀÇµÈ ³»¿ëÀÌ´Ù.

 

I. Introduction ÀÔ¹®

 

Dialogue with people of living faiths has been part of the Work of the WCC since 1971 when the Central Committee meeting in Addis Ababa affirmed that dialogue "is to be understood as the common adventure of the churches".

 

1971³â ¾Æ¹Ù¹Ù ¾Æµð½º¿¡¼­ ¿­¸° Áß¾Ó À§¿øȸ ¸ðÀÓÀÌÈÄ WCC»ç¿ªÀÇ ÇÑ ºÎºÐÀÌ µÈ ÀÌ ½ÅÀÚµé°úÀÇ ´ëÈ­´Â ¡°´ëÈ­´Â ±³È¸µéÀÇ °øµ¿ÀÇ µµÀüÀ¸·Î¼­ ÀÌÇصǾî¾ß ÇÑ´Ù.¡± °í È®ÀÎÇÏ¿´´Ù.

 

Since the Nairobi WCC Assembly in 1975 this common adventure has been seen primarily as "dialogue in community". This has meant entering into dialogue with our neighbours of other faiths in the communities we as Christians share with them, exploring such issues as peace, justice, and humanity's relation to nature. We have found repeatedly that Christians may not behave as if we were the only people of faith as we face common problems of an interdependent world. It is evident the various religious traditions of the world have much to contribute in wisdom and inspiration towards solving these problems.

 

1975³â WCC³ªÀ̷κñ ÃÑȸ ÀÌÈÄ, ÀÌ °ø°øÀÇ µµÀüÀº ¡°°øÅëü ³»ÀÇ ´ëÈ­¡± ·Î¼­ ¿ì¼±½Ã µÇ¾î¿Ô´Ù. ÀÌ´Â ¿ì¸®°¡ ±×¸®½ºµµÀÎÀ¸·Î¼­ °øµ¿Ã¼ ¾È¿¡ ´Ù¸¥ ¹ÏÀ½À» °¡Áø ÀÌ¿ôµé°ú ÆòÈ­, Á¤ÀÇ ±×¸®°í ÀÚ¿¬°ú ¿¬°üµÈ Àηù¿Í °°Àº À̽´µéÀ» ÇÔ²² ³ª´©°í, Ž±¸ÇÏ´Â ´ëÈ­¸¦ ÀǹÌÇß´Ù. ¿ì¸®´Â ¹Ýº¹ÀûÀ¸·Î ±×¸®½ºµµÀεéÀº ¿ì¸®°¡ µ¶¸³Àû ¼¼°èÀÇ °øµ¿ÀÇ ¹®Á¦µéÀ» ´ëóÇÒ ¶§¸¸ ¹ÏÀ½ÀÇ »ç¶÷À¸·Î¼­ ÇൿÇÏÁö ¾Ê´Â´Ù´Â °ÍÀ» ¹ß°ßÇß´Ù. ¼¼»óÀÇ ´Ù¾çÇÑ Á¾±³ÀûÀÎ ÀüÅëµéÀÌ ÀÌ·¯ÇÑ ¹®Á¦µéÀÇ ÇØ°áÀ» À§ÇØ ¸¹Àº ÁöÇý¿Í ¿µ°¨À» Áشٴ °ÍÀº ¸í¹éÇÏ´Ù.

 

In this ecumenical consultation we have reaffirmed the importance of Dialogue in Community as articulated in the Guidelines on Dialogues (1979). We also recall the affirmation of the Central Committee in adopting these guidelines: "To enter into dialogue requires an opening of the mind and heart to others. It is an undertaking which requires risk as well as a deep sense of vocation" (Central Committee, Kingston, Jamaica, 1979).

 

ÀÌ·¯ÇÑ ¿¡Å¥¸Þ´ÏÄà ÀÚ¹®¿¡¼­ ¿ì¸®´Â ´ëÈ­ÀÇ Áöħ¼­µé (1979) ¿¡ Ç¥¸íµÈ °Íó·³ °øµ¿Ã¼ ¾ÈÀÇ ´ëÈ­ÀÇ Á߿伺À» ÀçÈ®ÀÎÇß´Ù. ¿ì¸®´Â ¶ÇÇÑ ¡°´ëÈ­¼ÓÀ¸·Î µé¾î°¡´Â °ÍÀº »ý°¢°ú ¸¶À½À» ´Ù¸¥ »ç¶÷µé¿¡°Ô ¿­±â¸¦ ¿ä±¸ÇÑ´Ù.¡± ´Â ÀÌ Áöħ¼­¸¦ ¼ö¶ôÇÑ Áß¾ÓÀ§¿øȸÀÇ È®ÀÎÀ» »ó±âÇÑ´Ù. ±×°ÍÀº ±íÀº ¼Ò¸í »Ó ¾Æ´Ï¶ó À§Çè ¶ÇÇÑ ¿ä±¸µÇ´Â ÀÓ¹«ÀÌ´Ù(1979³â ÀÚ¸ÞÀÌÄ« Å·½ºÅæ Áß¾ÓÀ§¿øȸ).

 

We turned our attention with particular urgency to the theological questions that have emerged from the practice of dialogue. As the Guidelines suggested: "Christians engaged in faithful 'dialogue in community' with people of other faiths....cannot avoid asking themselves penetrating questions about the place of these people in the activity of God in history. They ask these questions not in theory, but in terms of what God may be doing in the lives of hundreds of millions of men and women who live in and seek community together with Christians, but along different ways" (Guidelines, p.11).

 

¿ì¸®´Â ±× ½ÇÀü´ëÈ­·ÎºÎÅÍ ¹ß»ýµÈ ½ÅÇÐÀû Áú¹®µé¿¡ ƯÁ¤ À§±â°¨À¸·Î ÁÖÀ§¸¦ µý µ¥·Î µ¹·È´Ù.

 

Dialogue with people of other living faiths leads us to ask what is the relation of the diversity of religious traditions to the mystery of the one Triune God? It is clear to us that interfaith dialogue has implications not only for our human relations in community with people of other faiths, but for our Christian theology as well.

 

´Ù¸¥ ¹ÏÀ½À» °¡Áø »ç¶÷µé°úÀÇ ´ëÈ­´Â ¡°Á¾±³ÀûÀÎ ÀüÅëÀÇ ´Ù¾ç¼º°ú ÇϳªÀÇ »ïÀ§ÀÏü Çϳª´ÔÀÇ ½Åºñ¿ÍÀÇ °ü°è´Â ¹«¾ùÀΰ¡? ¶ó´Â Áú¹®À¸·Î À̲ö´Ù. Á¾±³°£ÀÇ ´ëÈ­´Â ´Ù¸¥ ¹ÏÀ½À» °¡Áø »ç¶÷µé°úÀÇ °øµ¿Ã¼ ¼Ó Àΰ£°ü°è »Ó ¾Æ´Ï¶ó, ¿ì¸®ÀÇ ½ÅÇÐ ¶ÇÇÑ ¾Ï½ÃÇÏ´Â °ÍÀÌ ºÐ¸íÇÏ´Ù.

 

From the beginning Christians have encountered people of other faiths, and from time to time theologians have grappled with the significance of religious plurality. The modern ecumenical movement from its earliest beginnings (Edinburgh 1910) has made many attempts to understand the relation of the Christian message to the world of many faiths.

 

óÀ½ºÎÅÍ ±×¸®½ºµµÀεéÀº ´Ù¸¥ ¹ÏÀ½À» °¡Áø À̵é°ú ´ë¸éÇØ¿Ô°í, ¶§¶§·Î ½ÅÇÐÀÚµéÀº Á¾±³´Ù¿øÁÖÀÇÀÇ Áߴ뼺¿¡ °í½ÉÇß´Ù. 1910³â ¿¡µò¹ö±×¸¦ ù ½ÃÀÛÀ¸·Î Çö´ë ¿¡Å¥¸Þ´ÏÄà ¿îµ¿Àº ±×¸®½ºµµÀÎÀÇ ¸Þ¼¼Áö¿Í ¼¼»óÀÇ ¸¹Àº ¹ÏÀ½°úÀÇ °ü°è¸¦ ÀÌÇØÇϱâ À§ÇÑ ¸¹Àº ½ÃµµµéÀ» ÇØ¿Ô´Ù.

 

Today our greater awareness and appreciation of religious plurality leads us to move in this "common adventure" toward a more adequate theology of religions. There is a widely felt need for such a theology, for without it Christians remain ill-equipped to understand the profound religious experiences which they witness in the lives of people of other faiths or to articulate their own experience in a way that will be understood by people of other faiths.

 

¿À´Ã³¯ Á¾±³´Ù¿øÁÖÀÇÀÇ Å« °ü½É°ú Æò°¡°¡ ´õ¿í ÀûÀýÇÑ Á¾±³½ÅÇÐÀ» ÇâÇÏ¿© ÀÌ·¯ÇÑ ¡°°ø°øÀÇ µµÀü¡±À¸·Î ¿ì¸®¸¦ ¿òÁ÷ÀÌ°Ô ÇÑ´Ù. ±×¸®½ºµµÀε鿡°Ô ´Ù¸¥ ¹ÏÀ½À» °¡Áø »ç¶÷µéÀÇ »î ¼ÓÀ» Áõ¾ðÇϰųª ȤÀº ±× »ç¶÷µéÀÇ ÀÌÇØÀÇ Æø ¾È¿¡¼­ ±×µé ÀڽŸ¸ÀÇ °æÇèÀ» Ç¥¸íÇÏ´Â ±íÀº Á¾±³Àû °æÇèÀÇ ÃæºÐ¼º°ú ±×·¯ÇÑ ½ÅÇÐÀ» À§ÇÑ Æø³ÐÀº ÇÊ¿ä¿å±¸°¡ ÀÖ´Ù.

 

II. A Theological Understanding of Religious Plurality (Á¾±³´Ù¿øÁÖÀÇÀÇ ½ÅÇÐÀûÀÎ ÀÌÇØ)

 

Our theological understanding of religious plurality begins with our faith in the one God who created all things, the living God, present and active in all creation from the beginning. The Bible testifies to God as God of all nations and peoples, whose love and compassion includes all humankind. We see in the Covenant with Noah a covenant with all creation. We see His wisdom and justice extending to the ends of the earth as He guides the nations through their traditions of wisdom and understanding. God's glory penetrates the whole of creation.

 

Á¾±³´Ù¿øÁÖÀÇ¿¡ ´ëÇÑ ¿ì¸®ÀÇ ½ÅÇÐÀû ÀÌÇØ´Â ¸ðµç °ÍÀ» âÁ¶ÇϽðí, »ì¾Æ°è½Ã°í, ½ÃÃʺÎÅÍ ¸ðµç âÁ¶ ¾È¿¡ ÇöÁ¸ÇÏ°í È°µ¿ÇϽô ¿ÀÁ÷ ÇÑ Çϳª´ÔÀ» ¹Ï´Â ¹ÏÀ½À¸·ÎºÎÅÍ ½ÃÀÛÇÑ´Ù. ¼º°æÀº Çϳª´ÔÀ» ±× ºÐÀÇ »ç¶û°ú ¿¬¹ÎÀÌ ¸ðµç Àηù¸¦ Æ÷ÇÔÇÏ´Â ¸ðµç ³ª¶ó¿Í ¹ÎÁ·ÀÇ Çϳª´ÔÀ¸·Î Áõ¾ðÇÏ´Ù. ¿ì¸®´Â ³ë¾Æ¿ÍÀÇ ¾ð¾à ¼Ó¿¡¼­ ¸ðµç âÁ¶¹°°úÀÇ ¾ð¾àÀ» º»´Ù. ¿ì¸®´Â °¢ ³ª¶óÀüÅëÀÇ ÁöÇý¿Í ÀÌÇظ¦ ÅëÇÏ¿© ±× ³ª¶óµéÀ» ¾È³»ÇÏ½Ç ¶§, ¼¼»óÀÇ ¸¶Áö¸·À¸·Î È®ÀåµÇ´Â ±×ÀÇ ÁöÇý¿Í Á¤ÀǸ¦ º»´Ù. Çϳª´ÔÀÇ ¿µ±¤Àº ¸ðµç âÁ¶¹°µé¿¡°Ô ħÅõµÈ´Ù.

 

People have at all times and in all places responded to the presence and activity of God among them, and have given their witness to their encounters with the Living God. In this testimony they speak both of seeking and of having found salvation, or wholeness, or enlightenment, or divine guidance, or rest, or liberation.

 

»ç¶÷µéÀº ¸ðµç ½Ã°£°ú Àå¼Ò ¾È¿¡¼­ ±×µé ¼ÓÀÇ Çϳª´ÔÀÇ ÇöÁ¸°ú È°µ¿¿¡ ÀÀ´äÇÏ°í, ±×µéÀÌ ¸¸³ª´Â À̵鿡°Ô »ì¾Æ°è½Å Çϳª´ÔÀ» Áõ¾ðÇØ¿Ô´Ù. ÀÌ Áõ¾ð ¼Ó¿¡¼­ ±×µéÀº ±¸¿øÀ» ±¸ÇÏ°í ã¾Ò°Å³ª, ȤÀº ¿ÂÀü, ±ú¿ìħ, °Å·èÇÑ Àεµ, ÈÞ½Ä È¤Àº ÀÚÀ¯¸¦ ¸»ÇÑ´Ù.

 

We therefore take this witness with the utmost seriousness and acknowledge that among all the nations and peoples there has always been the saving presence of God. Though as Christians our testimony is always to the salvation we have experienced through Christ, we at the same time "cannot set limits to the saving power of God" (CWME, San Antonio 1989).

 

±×·¯¹Ç·Î ¿ì¸®´Â ¾ðÁ¦³ª ÇöÁ¸ÇϽŠ±¸¿øÀÇ Çϳª´ÔÀ» ¸ðµç ³ª¶óµé°ú »ç¶÷µé ¼Ó¿¡¼­ Àý´ëÀû Áø½ÇÇÔ°ú ÀνÄÀ¸·Î ÀÌ Áõ¾ðÀ» ÃëÇÑ´Ù. ºñ·Ï ±×¸®½ºµµÀÎÀ¸·Î¼­ ¿ì¸®ÀÇ Áõ¾ðÀÌ Ç×»ó ±×¸®½ºµµ¸¦ ÅëÇÏ¿© °æÇèµÈ ±¸¿øÀ̶ó ÇÒÁö¶óµµ, ¿ì¸®´Â µ¿½Ã¿¡ ¡°Çϳª´ÔÀÇ ±¸¿øÀÇ ÈûÀ» Á¦ÇÑÇÒ ¼ö ¾ø´Ù.¡± (CWME, »÷ ¾ÈÅä´Ï¿À 1989).

 

We see the plurality of religious traditions as both the result of the manifold ways in which God has related to peoples and nations as well as a manifestation of the richness and diversity of humankind. We affirm that God has been present in their seeking and finding, that where there is truth and wisdom in their teachings, and love and holiness in their living, this like any wisdom, insight, knowledge, understanding, love and holiness that is found among us is the gift of the Holy Spirit. We also affirm that God is with them as they struggle, along with us, for justice and liberation.

 

Çϳª´ÔÀº ÀηùÀÇ ºÎ¿Í ´Ù¾ç¼ºÀÇ Â¡ÈÄ »Ó ¾Æ´Ï¶ó, »ç¶÷°ú ³ª¶óµé°ú °ü·ÃµÈ ¿©·¯°¡Áö ¹æ¹ýµéÀÇ °á°ú·Î¼­ ¿ì¸®´Â Á¾±³Àû ÀüÅëÀÇ º¹¼ö¼ºÀ» º»´Ù. ¿ì¸®´Â ±×µéÀÌ ±¸ÇÏ°í ãÀ» ¶§, Çϳª´ÔÀº °¡¸£Ä§ ¼Ó¿¡ Áø½Ç°ú ÁöÇý°¡ ÀÖ´Â °÷°ú »î ¼Ó¿¡ »ç¶û°ú °Å·èÀÌ ÀÖ´Â °÷¿¡ °è½Ã°í, ¿ì¸® °¡¿îµ¥ ¹ß°ßµÇ´Â ¾î¶°ÇÑ ÁöÇý, ÅëÂû·Â, Áö½Ä, ÀÌÇØ, »ç¶û°ú °Å·èÀº ¼º·ÉÀÇ ¿­¸Å¶ó´Â °ÍÀ» ÇöÁ¸ÇϽô Çϳª´ÔÀ» È®ÀÎÇÑ´Ù.

 

This conviction that God as creator of all is present and active in the plurality of religions makes it inconceivable to us that God's saving activity could be confined to any one continent, cultural type, or groups of peoples. A refusal to take seriously the many and diverse religious testimonies to be found among the nations and peoples of the whole world amounts to disowning the biblical testimony to God as creator of all things and father of humankind. "The Spirit of God is at work in ways that pass human understanding and in places that to us are least expected. In entering into dialogue with others, therefore, Christians seek to discern the unsearchable riches of Christ and the way God deals with humanity" (CWME Statement, Mission and Evangelism).

 

Çϳª´ÔÀº ¸ðµÎÀÇ Ã¢Á¶Àڷμ­ Á¾±³ ´Ù¿øÁÖÀÇ ¾È¿¡¼­ Á¸Àç, È°µ¿ÇÑ´Ù´Â È®½ÅÀÌ ±×ÀÇ ±¸¿ø »ç¿ªÀÌ ¾î¶°ÇÑ ÇÑ ´ë·ú, ¹®È­ÇüÅÂ, Áý´ÜÀ¸·Î ÇÑÁ¤µÉ ¼ö ÀÖ´Ù´Â °ÍÀ» ¿ì¸®´Â »ó»óÇÒ ¼ö ¾ø´Ù. Àü ¼¼°èÀÇ ¸ðµç ³ª¶ó¿Í »ç¶÷µé ¼Ó¿¡¼­ ¹ß°ßµÇ´Â ¸¹°í ´Ù¾çÇÑ Á¾±³ÀûÀÎ Áõ°ÅµéÀ» ÁøÁöÇÏ°Ô ¹Þ¾ÆµéÀÌ´Â °ÍÀÇ °ÅºÎ´Â ¸ðµç âÁ¶ÀÚ¿Í ÀηùÀÇ ¾Æ¹öÁö·Î¼­ ¼º°æÀÌ Áõ°ÅÇÏ´Â Çϳª´Ô°úÀÇ ´ÜÀýÀ» ÀǹÌÇÑ´Ù. ¡°Çϳª´ÔÀÇ ¿µ¡±Àº Àΰ£ÀÇ ÀÌÇظ¦ ³Ñ¾î¼­´Â ¹æ¹ý°ú ¿ì¸®°¡ °ÅÀÇ ±â´ëÇϱ⠾î·Á¿î Àå¼Ò¿¡¼­ »ç¿ªÇϽŴÙ. ±×·¯¹Ç·Î ´Ù¸¥ ¹ÏÀ½À» °¡Áø »ç¶÷µé°úÀÇ ´ëÈ­ ¼Ó¿¡¼­, ±×¸®½ºµµÀεéÀº Çì¾Æ¸± ¼ö ¾øÀÌ Ç³ºÎÇÑ ±×¸®½ºµµ¿Í Àηù¿Í ÀÏÇϽô Çϳª´ÔÀÇ ¹æ¹ýÀ» ºÐº°Çϱ⸦ Ãß±¸ÇÑ´Ù. (CWME ¼º¸í, ¼±±³¿Í Àüµµ).

 

It is our Christian faith in God which challenges us to take seriously the whole realm of religious plurality. We see this not so much as an obstacle to be overcome, but rather as an opportunity for deepening our encounter with God and with our neighbours as we await the fulfilment when "God will be all in all" (1 Cor. 15-18). Seeking to develop new and greater understandings of "the wisdom, love and power which God has given to men (and women) of other faiths" (New Delhi Report, 1961), we must affirm our "openness to the possibility that the God we know in Jesus Christ may encounter us also in the lives of our neighbours of other faiths" (CWME Report, San Antonio 1989, para. 29). The one God and father of our Lord Jesus Christ has not left Himself without witness, anywhere (Acts 14.17).

 

Á¾±³´Ù¿øÁÖÀÇÀÇ Àü ¿µ¿ªÀ» ÁøÁöÇÏ°Ô ¹Þ¾Æµå¸®µµ·Ï µµÀü¹Þ´Â °ÍÀº ±×¸®½ºµµÀÎÀ¸·Î¼­ÀÇ ¿ì¸®ÀÇ ¹ÏÀ½ÀÌ´Ù. ¿ì¸®´Â ÀÌ°ÍÀ» ±Øº¹ÇØ¾ß ÇÒ Àå¾Ö¹°·Î¼­ º¸Áö ¾Ê°í, ¿ÀÈ÷·Á Çϳª´ÔÀÌ ¸ðµç °÷¿¡ °è½Ã°í ±× ¼ºÃ븦 ±â´Ù¸± ¶§, ÀÌ¿ô°ú Çϳª´Ô°ú ¿ì¸®ÀÇ ±íÀº ¸¸³²À» À§ÇÑ ±âȸ¶ó°í º»´Ù. Çϳª´ÔÀÌ ´Ù¸¥ ¹ÏÀ½À» °¡Áø À̵鿡°Ô ÁֽŠÁöÇý, »ç¶û°ú ÈûÀÇ »õ·Ó°í ´õ ±íÀº ÀÌÇØÀÇ ¹ßÀüÀ» Ãß±¸ (´ºµ¨¸®º¸°í 1961), ¿ì¸®°¡ ¾Æ´Â ±×¸®½ºµµ ¾ÈÀÇ Çϳª´ÔÀº ´Ù¸¥ ¹ÏÀ½À» °¡Áø ¿ì¸®ÀÇ ÀÌ¿ôÀÇ »î ¼Ó¿¡¼­ ¶ÇÇÑ ¿ì¸®¿Í ¸¸³ªÁֽŴٴ °¡´É¼º (CWME º¸°í, »÷ ¾ÈÅä´Ï¿À 1989, ´Ü¶ô29). ÇѺÐÀÌ½Ã°í ¿¹¼ö ±×¸®½ºµµÀÇ ¾Æ¹öÁöÀ̽ŠÇϳª´ÔÀº ¾î´À °÷¿¡¼­µµ ÁõÀÎ ¾øÀÌ ±× ½º½º·Î ³²°ÜÁöÁö ¾Ê¾Ò´Ù (Çà 14,17).

 

Any affirmation of the positive qualities of wisdom, love, compassion, and spiritual insight in the world's religious traditions must also speak with honesty and with sadness of the human wickedness and folly that is also present in all religious communities. We must recognize the ways in which religion has functioned too often to support systems of oppression and exclusion. Any adequate theology of religions must deal with human wickedness and sin, with disobedience to spiritual insight and failure to live in accordance with the highest ideals. Therefore we are continually challenged by the Spirit to discern the wisdom and purposes of God.

 

¼¼°èÁ¾±³ÀüÅë ¼Ó ÁöÇý, »ç¶û, µ¿Á¤ ±×¸®°í ¿µÀû ÅëÂû·ÂÀÇ ±àÁ¤Àû ÀÚÁúµéÀÇ ¾î¶°ÇÑ È®ÀεµÁ¤Á÷°ú ½½ÇÄ, ±×¸®°í Àΰ£ÀÇ ¿¬¾àÇÔ°ú ¸ðµç Á¾±³Àû °øµ¿Ã¼ ¼Ó¿¡¼­ ³ªÅ¸³­ ¾î¸®¼®À½À» ¸»ÇÏ°í ÀÖ´Ù. ¿ì¸®´Â Á¾±³°¡ ³Ê¹« ÀÚÁÖ ¹Ý´ë¿Í ¹èÁ¦¸¦ ÁöÁöÇϵµ·Ï ÀÛ¿ëÇØ¿Ô´Ù´Â °ÍÀ» ÀνÄÇØ¾ß ÇÑ´Ù. ¾î¶² ÀûÇÕÇÑ Á¾±³½ÅÇеµ Àΰ£ÀÇ ¿¬¾àÇÔ°ú ÁË, ¿µÀû ÅëÂûÀÇ ºÒ¼øÁ¾, °¡Àå ³ôÀº ÀÌ»ó°ú ÀÏÄ¡ÇÏ´Â »îÀÇ ½ÇÆÐ¿Í ´ëóÇØ¾ß ÇÑ´Ù. ±×·¯¹Ç·Î ¿ì¸®´Â Áö¼ÓÀûÀ¸·Î Çϳª´ÔÀÇ ÁöÇý¿Í ¸ñÀûÀ» ºÐº°ÇÏ´Â ¼º·É¿¡ ÀÇÇØ °è¼Ó µµÀü¹Þ¾Æ¾ß ÇÑ´Ù.

 

III. Christology And Religious Plurality ±âµ¶·Ð°ú Á¾±³´Ù¿øÁÖÀÇ

 

Because we have seen and experienced goodness, truth and holiness among followers of other paths and ways than that of Jesus Christ, we are forced to confront with total seriousness the question raised in the Guidelines on Dialogue (1979) concerning the universal creative and redemptive activity of God towards all humankind and the particular redemptive activity of God in the history of Israel and in the person and work of Jesus Christ (para. 23). We find ourselves recognizing a need to move beyond a theology which confines salvation to the explicit personal commitment to Jesus Christ.

 

¿Ö³ÄÇÏ¸é ¿ì¸®´Â ¿¹¼ö´Ôº¸´Ùµµ ´Ù¸¥ ±æ°ú ¹æ¹ýÀ» µû¸£´Â ÀÚµé ¼Ó¿¡¼­ ¼±, Áø½Ç ±×¸®°í °Å·èÇÔÀ» º¸°í °æÇèÇØ ¿Ô°í, ¶ÇÇÑ ¿ì¸®´Â Àý´ëÀû ÁøÁöÇÔÀ¸·Î ¸ðµç Àηù¿Í À̽º¶ó¿¤ ¿ª»ç ¼Ó ¹é¼ºµé°ú Çϳª´ÔÀÇ Æ¯º°±¸¿ø»ç¿ª°ú ¿¹¼ö ±×¸®½ºµµÀÇ »ç¿ªÀ» ÇâÇÑ Çϳª´ÔÀÇ Àü¼¼°èÀûÀΠâÁ¶Àû ±¸¿ø»ç¿ª¿¡ °üÇÏ¿© 1979³â ´ëÈ­ÀÇ Áöħ¼­¿¡¼­ ºÎ»óÇÑ ±× Áú¹®°ú ¸Â¼­µµ·Ï °­¿ä¹Þ±â ¶§¹®ÀÌ´Ù.

 

We affirm that in Jesus Christ, the incarnate Word, the entire human family has been united to God in an irrevocable bond and covenant. The saving presence of God's activity in all creation and human history comes to its focal point in the event of Christ.

 

¿ì¸®´Â ¸»¾¸ÀÌ À°½ÅÀÌ µÇ½Å ¿¹¼ö ±×¸®½ºµµ ¾È¿¡¼­ Àü Àηù°¡ º¯°æºÒ°¡´ÉÇÑ À¯´ë¿Í ¾ð¾à ¾È¿¡¼­ Çϳª´Ô°ú ¿¬ÇÕÇØ¿Ô´Ù´Â °ÍÀ» È®ÀÎÇÑ´Ù. ¸ðµç âÁ¶¿Í Àΰ£¿ª»ç ¼Ó¿¡¼­ Çϳª´ÔÀÇ ±¸¿ø»ç¿ªÀº ±×¸®½ºµµÀÇ »ç°Ç ¾È¿¡¼­ ÃÊÁ¡À» ¸ÂÃá´Ù.

 

In Jesus's words and action, in His proclamation, in His ministry of healing and service, God was establishing His reign on earth, a sovereign rule whose presence and power cannot be limited to any one community or culture. The attitudes of Jesus as He reached out to those beyond the house of Israel testify to this universal reign. He spoke with the woman of Samaria, affirming all who would worship God in Spirit and truth (Jn. 4.7-24). He marvelled at the faith of a centurion, acknowledging that He had not found such faith in all Israel (Matt. 8.5-11). For the sake of a Syro-Phoenician woman, and in response to her faith, He performed a miracle of healing (Matt. 15.21-28).

 

¿¹¼ö´ÔÀÇ ¸»¾¸°ú Çൿ, ±×ÀÇ ¼±Æ÷, ±×ÀÇ Ä¡À¯¿Í ¼¶±è»ç¿ª ¾È¿¡¼­ Çϳª´ÔÀº ±×ÀÇ ÅëÄ¡¾È¿¡¼­ ±×ÀÇ ÁÖ±ÇÀº ÇÑ °øµ¿Ã¼¿Í ¹®È­·Î Á¦ÇÑµÉ ¼ö ¾ø´Ù°í ¼³¸³ÇÏ¿´´Ù. À̽º¶ó¿¤ ¿Õ±¹À» ¶Ù¾î ³ÑÀº ¿¹¼ö´ÔÀÇ Åµµ°¡ Àü ¿ìÁÖÀû ¿µ¿ªÀ» Áõ°ÅÇÑ´Ù. ±×´Â »ç¸¶¸®¾Æ ¿©ÀÎ ¹× ½Å·É°ú ÁøÁ¤À¸·Î Çϳª´Ô ¾Õ¿¡ ¿¹¹èÇÏ´Â ¸ðµÎ¿Í ´ëÈ­ÇÏ¿´´Ù (Jn. 4:7-24). ¿¹¼ö´ÔÀº ±×°¡ ¸ðµç À̽º¶ó¿¤ Áö¿ª¿¡¼­ Àü¿¡ º» Àû ¾ø´Â ¹éºÎÀåÀÇ ¹ÏÀ½¿¡ °æźÇÏ¿´´Ù(¸¶ 8:5-11). ½Ã¸®¾Æ-Æä´ÏÅ°¾Æ ¿©ÀÎÀÇ ±¸¿øÀ» À§ÇØ, ±×³àÀÇ ¹ÏÀ½¿¡ ´ëÇÑ ÀÀ´äÀ¸·Î, ¿¹¼ö´ÔÀº Ä¡À¯ÀÇ ±âÀûÀ» ÇàÇϼ̴٠(¸¶ 15:21-28).

 

But while it appears that the saving power of the reign of God made present in Jesus during His earthly ministry was in some sense limited (cf. Matt. 10.23), through the event of His death and resurrection, the paschal mystery itself, these limits were transcended. The cross and the resurrection disclose for us the universal dimension of the saving mystery of God.

 

ÇÏÁö¸¸ Çϳª´ÔÀÇ ÅëÄ¡¿Í ±¸¿øÀÇ ÈûÀÌ ±×ÀÇ Ãʱâ»ç¿ª µ¿¾È ¾î¶² Àǹ̿¡¼­´Â Á¦ÇÑµÈ ¹Ý¸é (¸¶ 10:23), ±×ÀÇ Á×À½°ú ºÎÈ°»ç°ÇÀ» ÅëÇÏ¿© À¯¿ùÀý ½Åºñ ±× ÀÚü·Î ÀÌ·¯ÇÑ Á¦ÇѵéÀÌ ÃÊ¿ùµÇ¾ú´Ù. ½ÊÀÚ°¡¿Í ºÎÈ°Àº ¿ì¸®·Î ÇÏ¿©±Ý Àü¿ìÁÖÀû Â÷¿øÀÇ Çϳª´ÔÀÇ ±¸¿ø»ç¿ªÀ» ¹àÈù´Ù.

 

This saving mystery is mediated and expressed in many and various ways as God's plan unfolds toward its fulfillment. It may be available to those outside the fold of Christ (Jn. 10.16) in ways we cannot understand, as they live faithful and truthful lives in their concrete circumstances and in the framework of the religious traditions which guide and inspire them. The Christ event is for us the clearest expression of the salvific will of God in all human history. (I Tim. 2.4)

 

ÀÌ ±¸¿øÀÇ ½Åºñ´Â Çϳª´ÔÀÇ °èȹÀÌ ±× ¿¹¾ðÀÇ ¼ºÃ븦 ÇâÇÏ¿© ÆîÃÄÁü¿¡ µû¶ó ´Ù¾çÇÑ ¹æ¹ýÀ¸·Î ³ªÅ¸³­´Ù. ±×°ÍÀº ¾Æ¸¶µµ¿¹¼ö´Ô ¹Û¿¡ ÀÖ´Â À̵éÀº ½Å½ÇÇÏ°í ±¸Ã¼ÀûÀΠȯ°æ, ±×¸®°í ±×µé¿¡°Ô ¿µ°¨À» ÁÖ°í ÀεµÇÏ´Â Á¾±³Àû ÀüÅëÀÇ Æ² ¾È¿¡¼­ »ì¾Æ°¡¹Ç·Î ¿ì¸®°¡ ÀÌÇØÇÒ ¼ö ¾ø´Â ¹æ¹ýÀ¸·Î °¡´ÉÇÒ °ÍÀÌ´Ù. ±×¸®½ºµµÀÇ »ç°ÇÀº ¿ì¸®¿¡°Ô ¸ðµç Àΰ£¿ª»ç ¾È¿¡¼­ÀÇ Çϳª´ÔÀÇ ±¸¿øÀÇ ¶æÀÇ °¡Àå ¸íÈ®ÇÑ Ç¥ÇöÀÌ´Ù.

 

IV. The Holy Spirit And Religious Plurality ¼º·É°ú Á¾±³´Ù¿øÁÖÀÇ

 

We have been especially concerned in this Consultation with the person and work of the Holy Spirit, who moved and still moves over the face of the earth to create, nurture, challenge, renew and sustain. We have learned again to see the activity of the Spirit as beyond our definitions, descriptions and limitations, as "the wind blows where it wills" (Jn. 3.8). We have marvelled at the "economy" of the Spirit in all the world, and are full of hope and expectancy. We see the freedom of the Spirit moving in ways which we cannot predict, we see the nurturing power of the Spirit bringing order out of chaos and renewing the face of the earth, and the 'energies' of the Spirit working within and inspiring human beings in their universal longing for and seeking after truth, peace and justice.

ÀÌ ÀÚ¹®¿¡¼­ ¿ì¸®´Â Ưº°È÷ ¿ª»çÇÏ¼Ì°í ¶Ç ¿©ÀüÈ÷ ¼¼»óÀ» ÇâÇØ Ã¢Á¶ÇÏ°í ¾çÀ°ÇÏ°í µµÀüÇÏ°í »õ·Ó°Ô ÇÏ°í À¯ÁöÇϽô ¼º·É°ú ±×ÀÇ »ç¿ª¿¡ ´ëÇØ ³íÀÇÇÏ¿´´Ù. ¿ì¸®´Â ´Ù½Ã±Ý ±× ¶æ´ë·Î ºÎ´Â ¹Ù¶÷°ú °°ÀÌ (·½ 3:8) ¿ì¸®ÀÇ Á¤ÀÇ, ¼³¸í ±×¸®°í ÇѰ踦 ³Ñ¾î¼± ¼º·ÉÀÇ »ç¿ªÀ» º¸¾Ò´Ù. ¿ì¸®´Â ¸ðµç ¼¼»ó ¼Ó¿¡¼­ Èñ¸Á°ú ±â´ë·Î °¡µæÂù ¼º·ÉÀÇ °æÁ¦¼º¿¡ °æźÇÏ¿´´Ù. ¿ì¸®°¡ ¿¹ÃøÇÒ ¼ö ¾ø´Â ¹æ¹ýÀ¸·Î ¿òÁ÷À̽ô ¼º·ÉÀÇ ÀÚÀ¯¸¦ º»´Ù. ¿ì¸®´Â È¥µ·¿¡¼­ Áú¼­¸¦ ¸¸µé¾î ³»´Â ¼º·ÉÀÇ ¾çÀ°ÀÇ ÈûÀ» º»´Ù. ¶ÇÇÑ ¿ì¸®´Â ¼¼»óÀ» »õ·Ó°Ô ÇÏ°í º¸ÆíÀûÀÎ °¥¸Á°ú Áø½Ç, ÆòÈ­ ±×¸®°í Á¤ÀǸ¦ ã´Â °÷¿¡¼­ Àΰ£¿¡°Ô ¿µ°¨À» ÁÖ½Ã°í ±× ¾È¿¡¼­ ¿ª»çÇϽô ¼º·ÉÀÇ ¿¡³ÊÁö¸¦ º»´Ù.

 

Everything which belongs to 'love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control' is properly to be recognized and acknowledged as the fruit of the activity of the Holy Spirit. (Gal. 5.22-23, cf. Rom. 14.17).

 

»ç¶û, Áñ°Å¿ò, ÆòÈ­, Àγ», ģö, ¼±, ¹ÏÀ½, °ü´ë, ÀÚ±âÀýÁ¦¿¡ ¼ÓÇÏ´Â ¸ðµç °ÍÀº ¼º·ÉÀÇ ¿ª»çÀÇ ¿­¸Å·Î Àνĵǰí ÀÌÇصǾî¾ß ÇÑ´Ù(°¥ 5.22-23, cf. ·Ò 14:17).

 

We are clear, therefore, that a positive answer must be given to the question raised in the Guidelines on Dialogue (1979) "is it right and helpful to understand the work of God outside the Church in terms of the Holy Spirit" (para. 23). We affirm unequivocally that God the Holy Spirit has been at work in the life and traditions of peoples of living faiths.

 

±×·¯¹Ç·Î ¿ì¸®´Â 1979³â ´ëÈ­ÀÇ Áöħ¼­¿¡¼­ ³ª¿Â Áú¹®¿¡ ´ëÇØ ¼º·ÉÀÇ Ãø¸é¿¡¼­ ±³È¸ ¹Û Çϳª´ÔÀÇ »ç¿ª¿¡ ´ëÇÑ ÀÌÇØ´Â ¿Ç°í µµ¿òÀÌ µÈ´Ù (´Ü¶ô 23) ´Â ÇÑ ±àÁ¤ÀûÀÎ ´äÀÌ ÁÖ¿öÁ®¾ß ÇÑ´Ù. ¿ì¸®´Â ¼º·ÉÀ̽ŠÇϳª´ÔÀº ½ÅÀÚµéÀÇ »î°ú ÀüÅë¼Ó¿¡¼­ ÀÏÇϼ̴ٴ °ÍÀ» ¸í¹éÈ÷ È®ÀÎÇÑ´Ù.

 

Further we affirm that it is within the realm of the Spirit that we may be able to interpret the truth and goodness of other religions and distinguish the "things that differ", so that our "love may abound more and more, with knowledge and all discernment" (Phil. 1.9-10).

 

´õ¿íÀÌ ¿ì¸®´Â ´Ù¸¥ Á¾±³ÀÇ Áø½Ç°ú ¼±, ±×¸®°í ´Ù¸¥ °ÍµéÀ» ±¸ºÐÇÏ¿© (ºô 1:9-10), »ç¶ûÀÌ ´õ¿í Áö½Ä°ú ¸ðµç ºÐº°°ú ÇÔ²² dzºÎÇÒ °ÍÀ̶ó°í Çؼ®ÇÏ´Â °ÍÀÌ ¼º·ÉÀÇ ¿µ¿ª ¾È¿¡¼­¸¸ °¡´ÉÇÏ´Ù´Â °ÍÀ» È®ÀÎÇÑ´Ù.

 

We also affirm that the Holy Spirit, the Interpreter of Christ and of our own Scriptures (Jn. 14.26) will lead us to understand afresh the deposit of the faith already given to us, and into fresh and unexpected discovery of new wisdom and insight, as we learn more from our neighbours of other faiths.

 

¿ì¸®´Â ¶ÇÇÑ ±×¸®½ºµµ¿Í ¿ì¸®ÀÇ ¸»¾¸À̽Š¼º·É (·½ 14:26)ÀÌ, ¿ì¸®°¡ ´Ù¸¥ ¹ÏÀ½À» °¡Áø ¿ì¸®ÀÇ ÀÌ¿ôÀ¸·ÎºÎÅÍ ´õ ¹è¿ö°¨¿¡ µû¶ó, ¿¹»ó¹ÛÀÇ »õ·Î¿î ÁöÇý¿Í ÅëÂûÀÇ ¹ß°ßÇÏ°í ¿ì¸®¿¡°Ô ÀÌ¹Ì ÁÖ¾îÁø ¹ÏÀ½ÀÇ »õ·Î¿î ÀúÀåÀ» ÀÌÇØÇϵµ·Ï ¿ì¸®¸¦ À̲ô½Ç °ÍÀ» È®ÀÎÇÑ´Ù.

 

V. Interreligious Dialogue: A Theological Perspective Á¾±³°£ÀÇ ´ëÈ­: ½ÅÇÐÀûÀÎ °üÁ¡

 

Our recognition of the mystery of salvation in men and women of other religious traditions shapes the concrete attitudes with which we Christians must approach them in interreligious dialogue.

 

´Ù¸¥ Á¾±³Àû ÀüÅëÀÇ ³²³à ¾ÈÀÇ ±¸¿øÀÇ ½Åºñ¿¡ ´ëÇÑ ¿ì¸®ÀÇ ÀνÄÀº ±×¸®½ºµµÀεéÀÌ Á¾±³°£ÀÇ ´ëÈ­ ¼Ó¿¡¼­ ±×µé¿¡°Ô °¡±îÀÌ ´Ù°¡°£´Ù´Â ±¸Ã¼ÀûÀΠŵµ¸¦ Çü¼ºÇÑ´Ù.

 

We need to respect their religious convictions, different as these may be from our own, and to admire the things which God has accomplished and continues to accomplish in them through the Spirit. Interreligious dialogue is therefore a "two-way street". Christians must enter into it in a spirit of openness, prepared to receive from others, while on their part, they give witness of their own faith. Authentic dialogue opens both partners to a deeper conversion to the God who speaks to each through the other. Through the witness of others, we Christians can truly discover facets of the divine mystery which we have not yet seen or responded to. The practice of dialogue will then result in the deepening of our own life of faith. We believe that walking together with people of other living faiths will bring us to a fuller understanding and experience of truth.

 

¿ì¸®´Â ¾Æ¸¶ ¿ì¸®¿Í ´Ù¸¦ ±×µéÀÇ Á¾±³Àû È®½Å°ú Çϳª´ÔÀÌ ¼º·ÉÀ» ÅëÇÏ¿© ±×µé ¾È¿¡¼­ ¼ºÃëÇÏ½Ã°í ¶Ç °è¼Ó ¼ºÃëÇØ °¡½Ç °ÍµéÀ» Á¸ÁßÇÒ ÇÊ¿ä°¡ ÀÖ´Ù. ±×·¯¹Ç·Î Á¾±³°£ÀÇ ´ëÈ­´Â ¡°µÎ ¹æ¸éÀÇ ±æÀÌ´Ù.¡± ±×¸®½ºµµÀεéÀº ´Ù¸¥ À̵éÀÌ ±×µé¸¸ÀÇ ¹ÏÀ½À» Áõ°ÅÇÏ´Â ¹Ý¸é¿¡, ¼º·ÉÀÇ ¿­¸° ¸¶À½À¸·Î ±×µéÀ» ¹Þ¾ÆµéÀÌ°í ±× ´ëÈ­¿¡ Âü¿©ÇØ¾ß ÇÑ´Ù. ±ÇÀ§ÀÖ´Â ´ëÈ­´Â ¾çÀÚ ¸ðµÎ¿Í ´ëÈ­ÇϽô Çϳª´ÔÀ» ÇâÇÏ¿© ´õ¿í ½É¿ÀÇÑ ´ëÈ­¸¦ ¿­¾î°£´Ù. ´Ù¸¥À̵éÀÇ Áõ¾ðÀ» ÅëÇÏ¿© ±×¸®½ºµµÀεéÀº ¾ÆÁ÷ º»Àû¾ø°í ÀÀ´äµÈ ÀûÀÌ ¾ø´Â °Å·èÀÇ ½Åºñ·Î¿î Ãø¸éÀ» Áø½ÉÀ¸·Î ¹ß°ßÇÒ ¼ö ÀÖ´Ù. ±×·± ´ÙÀ½, ±× ´ëÈ­ÀÇ ½ÇõÀº ¿ì¸® ½º½º·ÎÀÇ ¹ÏÀ½ÀÇ ±íÀ̸¦ ³ºÀ» °ÍÀÌ´Ù. ¿ì¸®´Â ´Ù¸¥ ¹ÏÀ½ÀÇ »ç¶÷µé°ú ÇÔ²² °È´Â °ÍÀÌ ´õ ±íÀº Áø½ÇÀÇ ÀÌÇØ¿Í °æÇèÀ» °¡Áö°í ¿Ã °ÍÀ» ¹Ï´Â´Ù.

 

We feel called to allow the practice of interreligious dialogue to transform the way in which we do theology. We need to move toward a dialogical theology in which the praxis of dialogue together with that of human liberation, will constitute a true locus theologicus, i.e. both a source of and basis for theological work. The challenge of religious plurality and the praxis of dialogue are part of the context in which we must search for fresh understandings, new questions, and better expressions of our Christian faith and commitment.

 

¿ì¸®´Â Á¾±³ °£ÀÇ ´ëÈ­ÀÇ ½ÇõÀ» ¿ì¸®°¡ ½ÅÇÐÀ» ÇÏ´Â ¹æ¹ýÀ¸·Î ¹Ù²Ù´Â °ÍÀ» ¼Ò¸íÀ¸·Î ¿©±ä´Ù. ¿ì¸®´Â Àΰ£ÀÇ ÀÚÀ¯¿Í ÇÔ²² ´ëÈ­ÀÇ È°¿ë ¼Ó¿¡¼­ ´ëÈ­ÀÇ ½ÅÇÐÀ» ÇâÇÏ¿© ¿òÁ÷ÀÏ ÇÊ¿ä°¡ ÀÖ´Ù. Áï, ½ÅÇÐÀû »ç¿ªÀ» À§ÇÑ ¿øõ°ú ±âÃÊÀÎ ÁøÁ¤ÇÑ ½ÅÇÐÀÇ Áß½ÉÀ» ¼¼¿ï °ÍÀÌ´Ù. Á¾±³´Ù¿øÁÖÀÇ¿Í ´ëÈ­ È°¿ëÀÇ µµÀüÀº ¿ì¸®°¡ ¹Ýµå½Ã »õ·Î¿î ÀÌÇØ¿Í, Áú¹®, ±×¸®°í ´õ ³ªÀº ±×¸®½ºµµÀÎÀÇ ¹ÏÀ½°ú Çå½ÅÀÇ Ç¥Çö ¾È¿¡¼­ ±× ¸Æ¶ôÀÇ ÇÑ ºÎºÐÀÌ´Ù.


¹ø¿ª: ÃÖ´õÇÔ

 

   
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