朝鮮 後期 社會‧宗敎 狀況과 初期 信者들의 宗敎認識 = (A) Study on the Social-Religious circumstance and the Early Believer's View of the Religion in the Later Chosun dynasty

다국어 초록 (Multilingual Abstract)

The purpose of this thesis is to analyze the early believer's recognition of Roman Catholic Church at its reception period in Korea. It is in order to show the various modes of faith of the believers in the early days of the Roman Catholic Church that I examined it in the context of social and thought-historical situation and its relationship with traditional religions.
Firstly, I examined the social circumstance in the late years of the Chosun dynasty in which the Roman Catholic Church was initially accepted. The feudal society system of the Chosun dynasty was to be disintegrated at that time. After both wars of ImJin(壬辰) and ByeongJa(丙子), the Chosun dynasty was thrown into a great social-economical disturbance and political disorder because of a serious power struggle. In addition to that, the status system of the early days of the Chosun dynasty in which the number of upper class has been larger than that of low class also fell into utter confusion. Frequent natural calamities and infectious diseases caused the upper class's dissatisfacion, and the confusion of SamJeong(三政) did an enormous damage to the common people. Being initially accepted in this situation, the Roman Catholic Church was in constant friction with the Confucian ideas and culture at its reception period. While the government of Chosun dynasty tried to expand the power of king through traditional thought of loyalty and filial piety, the faithful practice of Roman Catholic Church caused the shock and anti-systematical reaction because it emphasized everyman's equality and more highly reverenced God(天主) than the king. And the government of Chosun dynasty persecuted the Roman Catholic believers in order to expand the power of king and prevent the common peopl's agitation. But in spite of the persecution, the number of believers increased and the Church leaders came from the middle or low class instead of the upper class. This phenomenon led to serious consequences as follows : 1) The people's recogniton of Roman Catholic Church was not greatly different from that of Confucianism. 2) At the same time the claim of people for the change of social system increased. 3) The role and function of traditional religions were reduced.
Secondly, I examined the circumstance of religion at that time to show the faith modes of early believers in the Roman Catholic Church.
Confucianism was the dominating religion, system and morality of Chosun dynasty. But since the middle years of Chosun dynasty, the Confucianism continued to lose its dominating role in that socitey because it couldn't fittingly respond to the social circumstance at that time, and it became another speculative science. The Confucianism had a pantheistic viewpoint of God and attached much importance to the concept of Man putting emphasis on Etiquette(禮) and Dividing(分) in the authoritic-feudalistic morality. And it took an interest in the present mental training and the practice of Virtue(德) rather than in the world after death.
Shamanism was rejected as a power of deluding the world and deceiving the people(惑世誣民), and as a lascivious sacrifice(淫祀) in the Chosun dynasty. But the shamanic ceremony was celebrated privately. Especially, since the middle years of the Chosun dynasty the division of the leading class and the social disturbance made prevalent fortune-telling for the peace of mind or winning fame(安心立命), and shamanic ceremony for removing calamity, calling for fortune(除災招福) and curing disease(救病). The Shamanism, the generally accepted idea of believing the highest god who doesn't really act a certain role and many gods who had wrongly a great influence upon human life, sought to enter upon the real phase of non-disease and long life(無病長壽) and splendor(富貴榮華). And as it had a belief that would be concerned about future life by believing not in the present but in the supernatural power(呪力) of Moo(巫), it tried to imagine the other world as the reflective thing of this world.
Buddhism was growing weak in the Chosun dynasty because of the respecting Confucianism and excluding the Buddhism(崇儒斥佛) Policy of its government. But common people continued to believe in Buddhism. SeokGaSeJon(釋迦世尊) was the object of absolute faith and MiRukBul(彌勒佛) was recognized as the redemptor who could get rid of worldly agony. In the end, the Buddhism, explaining man, future world, life and death through the fundamental dogma of Karma(因緣) and Samsara(輪廻), had a great influence upon those people in the late years of Chosun dynasty in spite of its excluding Buddhism policy.
Even though it had not the religious association and system, Taoism had been already mixed with the Buddhism in the Koryo dynasty and in spite of its exclusion of Chosun dynasty taoistic ceremony continued to be celebrated. Especially in the late years of Chosun dynasty the practical Taoism spreaded out and the theory of geomancy and the thought of DoCham(圖讖) were very popular. Such tendency gave the people a yearning for the utopia which had a strong power, and it showed an attitude which sought for body's refuging and sheltering(避難保身).
The Roman Catholic Church was initially accepted in the above social-religious circumstance, and not a few people became faithful. Now I would like to show that what the faithful at that time thought about the traditional religions and the Roman Catholic Church itself.
The response of the early believers to the Confucianism was changed before and after the JinSan accident(1791). Before the JinSan accident, the faithful tried to harmonize the Roman Catholic Church and the Confucianism in the standpoint of the theory that the Roman Catholic Church fill up the Confucianism. But after the JinSan accident the faithful got out of the view that the Roman Catholic Church filled up the Confucianism. This point was proved through the martyrs who preferred God to the king and

목차 (Table of Contents)

• 목차 = 0
• 제1장 서론 = 1
• 1. 문제의 제기와 연구의 목적 = 1
• 2. 연구의 범위와 한계 = 3
• 제2장 조선 후기의 사회 상황 = 5
• 제1절 정치적 갈등 = 5
• 1. 세도 정치와 당쟁 = 7
• 2. 천주교 박해의 원인 = 9
• 제2절 사회의 해체와 긴장 = 14
• 1. 사회 신분제의 변화 = 14
• 2. 자연 재해의 성행 = 18
• 3. 三政의 문란 = 20
• 제3장 조선 후기의 종교 상황 = 25
• 제1절 유교 = 27
• 1. 歷史的 展開 = 27
• 2. 神觀 = 30
• 3. 人間觀 = 31
• 4. 社會·倫理觀 = 34
• 5. 死生觀 = 36
• 제2절 巫敎 = 38
• 1. 歷史的 展開 = 38
• 2. 神觀 = 43
• 3. 靈魂觀 = 45
• 4. 宇宙觀 = 47
• 5. 來世觀 = 48
• 제3절 佛敎 = 50
• 1. 歷史的 展開 = 50
• 2. 神觀 = 57
• 3. 人間觀 = 60
• 4. 死生觀 = 62
• 5. 來世觀 = 63
• 제4절 도교 = 66
• 1. 역사적 전개 = 66
• 2. 圖讖 = 71
• 3. 風水地理 = 74
• 4. 도교의 기본 교리 = 77
• 제4장 천주교 신자들의 인식 = 80
• 제1절 초기 신자들의 他宗敎에 대한 이해 = 81
• 1. 儒敎 = 81
• 2. 巫敎 = 91
• 3. 佛敎 = 96
• 4. 道敎 = 104
• 제2절 천주교에 대한 이해 = 113
• 1. 하느님〔天主〕에 대한 이해 = 115
• 2. 평등의 종교로서의 이해 = 120
• 제5장 결론 = 125
• 참고문헌 = 128
• ABSTRACT = 135