19세기 근세일본 기독교 배격서의 문화사적 의의 :『불법호국론(佛法護國論)』(1856)의 ‘호법’과 ‘호국’을 중심으로

Abstract

Through the translation into Korean and analysis of an anti-Christian work 『Buddhist Theory of Defense of Country』(1856) by the chief monk Getshow (1817-1858) of Myoen-ji Temple, this thesis aimed to examine the cultural -historical meanings of the modern Japanese anti-work focusing on the chaotic aspect of Japanese society shown in the end of Bakuhu, and the meanings of ‘Defense of Buddhism’ and ‘Defense of Country’ mentioned by Getshow. Especially, the 『Buddhist Theory of Defense of Country』 is known as the basic data for the national defense movement of Jinjongpa as it was widely read from the end of Bakuhu to the Meiji Restoration period. The ‘defense of Buddhism’ means the protection of Buddhism. Especially, the defense of Buddhism shown in the 『Buddhist Theory of Defense of Country』 is to protect Japan, so that it is emphasized that the defense of Buddhism and the defense of country are regarded as the same. Also, in case of ‘defense of country’ mentioned by the 『Buddhist Theory of Defense of Country』, it means not only defending Japan from invasion by Western powers, but also protecting the divine land which is the country of Japanese emperor. This might be originated from Buddhism’s consciousness of crisis in order to overcome the anti- Buddhism rising in the situation when the Shinto was rising as a national religion focusing on the Japanese emperor of the time. Concretely, Getshow is suggesting to stand against a false religion Christianity with the lessons of Buddhism by winning the popularity based on the words created by a teacher of Buddhist priest, ‘Lennyo’ of Jeongtojinjong as the practical rules of defense of Buddhism. Meanwhile, in the characteristics of the view of defense of Buddhism shown in the 『Buddhist Theory of Defense of Country』, it emphasizes the loyalty for the divine country Japan and the Japanese emperor, and also emphasizes the loyalty for General Bakuhu at the same level. The practical rules of ‘Defense of Country’ argue to fight against the Western barbarians without feeling afraid of death. The accordance of defense of Buddhism and defense of country, and encouragement of active practice could be an example that shows how the Japanese Buddhism has protected the significance of its existence into a whirlpool of the time when facing the foundation of a country after the Meiji Restoration. Even though Getshow’s theory of defense of Buddhism and country was not actually realized as the Meiji new government accepted Christianity, the monks of Jinjongpa actively continued the anti-Christian activities by performing their roles in the surveillance of missionaries and inspection of internal affairs. In the aspect of providing such detailed information about the influences of the acceptance of Western culture in the transitional period to modern era on the changes in Japanese culture including religion, the anti-Christian work has huge cultural-historical meanings.