양란기 관성제군 신앙의 차용(借用)과 유교 이념과의 충돌
The Adoption of Guan Sheng Dijun Belief and Conflict with Confucian Ideology during the period of the Imjin - Byeongja War
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임진왜란중에 명군에 의해 도입된 관성제군신앙은 도⋅불 잡유의 성격을 지닌 중국 민간도교의 하나이다. 조선은 유교이념에 입각해서 건국했고, 특히 조선중기에는 급진적 유교 원리주의가 지배한 시대로서 도교가 발붙일 여지가 없었으나, 임진왜란의 혼란속에 관왕묘가 건립되었고, 왜군을 물리치기 위해 유교이념과 충돌하는 관성제군숭배를 수용할 수 밖에 없었다. 이는 일본의 침입을 물리치기위한 정치적인 결단이자 유교이데올로기를 넘어서는 종교적 차용이었다. 관성제군신앙이 조선에 들어와서 충의라는 유교의 윤리와 결합하면서 유교화되었다고 보는 견해도 있지만, 관왕묘에서 간행된 관성제군 관련 서적의 성격이나 관우를 신앙했던 계층을 고려해볼 때 관성제군신앙을 유교라는 범주에 포함시키기는 어렵다. 한편 관왕묘가 세워지고 조선의 국왕이 참배하면서, 유교 일색이던 조선의 종교지형은 서서히 변하는 전기를 맞게 되었다. 관왕묘가 세워진 이후 도교 관련저술이 나오기 시작했고, 관성제군신앙이 퍼져나가면서 19세기말에는 관성제군신앙 관련서적이 연이어 간행되었다. 양란을 거치면서 기존의 유교⋅중화체제가 급변하는 상황 속에서 차용된 관제신앙은 점차 조선사회에 파고 들었고, 조선전기와는 다른 새로운 종교지형이 형성되었다. 결론적으로 관성제군신앙은 임진왜란의 혼란속에서 명군에 의해 도입된 민간도교로서, 유교 일색이던 조선사회에 새로운 종교지형을 여는 계기가 되었다고 할 수 있다.
Abstract
During the Imjin War, the Ming army established the Guanwangmyo (關王廟), a shrine dedicated to Guan Sheng Dijun (關聖帝君), the deified form of Guan Yu (關羽), as part of Chinese folk Taoism. Originally, Joseon was founded on Confucian principles, and during its mid-dynastic period, it was dominated by a radical form of Confucian fundamentalism, leaving no room for Taoism, which was deemed heretical. However, amidst the chaos of the Imjin War, the Guanwangmyo was constructed, and to repel Japanese forces, Joseon had no choice but to adopt the worship of Guan Sheng Dijun, despite its conflict with Confucian ideology. In other words, it was a political decision aimed at repelling the Japanese invasion and a religious adoption (借用) that went beyond Confucian ideology. However, with the construction of the Guanwangmyo and the Joseon king's act of paying homage at the shrine, the Guanwangmyo became a wedge that disrupted Confucian ideology, marking the beginning of a gradual transformation in the religious landscape of Joseon, which had been dominated solely by Confucianism. Following the establishment of the Guanwangmyo, a surge of Taoist-related writings emerged, and as the belief in Guan Sheng Dijun gradually spread, numerous publications on the subject were released by the late 19th century. Furthermore, the belief in Guan Sheng Dijun became a catalyst for the emergence of new religions such as Donghak and Jeungsangyo during the late Joseon period. Moreover, with the rise of Catholicism, which gained popularity amid the cracks in the Confucian-centered Sinocentric system, a new religious landscape was formed—one that was unimaginable during the earlier Confucian-dominated era of early Joseon. Some argue that the belief in Guan Sheng Dijun, upon entering Joseon, merged with the Confucian ethic of loyalty and righteousness (忠義) and became Confucianized. However, when examining the nature of Guan Sheng Dijun worship in the Ming and Qing dynasties, the character of the publications authored at the Guanwangmyo in Joseon, and the social groups that venerated Guan Yu, it becomes clear that Guan Yu as a fictional protagonist and Guan Sheng Dijun as an object of worship should be distinguished from each other. In conclusion, the belief in Guan Sheng Dijun, adopted during the Imjin War, emerged as a form of folk Taoism in late Joseon, serving as a decisive turning point that introduced a new religious landscape to a society previously dominated by Confucianism.