샤를르 달레의 『한국천주교회사』에 비친 조선 후기 불교

Abstract

This article examines how Buddhism in Joseon was depicted in Charles Dallet’s Histoire de l'Eglise de Coreé, published in France in 1874. Since Dallet never visited Joseon, he relied on letters and various records from missionaries who conducted their work di rectly in Joseon to write this book. Therefore, the Buddhism de scribed in this book reflects the general perception of Western mis sionaries who experienced Joseon society in the 19th century. In this book, Buddhism is portrayed as the “religion of the past.” That is, the Buddhism of the present had lost its respect from the state and society, appearing only as a declining force, with its religious status reduced to a relic of the past. The temples observed by the missionaries were mostly in ruins, and the monks were described as corrupt. Although they were clergy, these Westerners, influenced by Orientalist thinking, viewed all aspects of Joseon society negatively, which also shaped their perspective on Buddhism. Interestingly, today's Korean Catholics believe that Catholicism in Korea began in two Buddhist temples, Cheonjinam (天眞庵) and Jueosa (走魚寺), whose names don’t even appear in this book. This belief stems from the notion that Yi Byeok (李檗) and Gwon Cheolsin (權哲身), revered saints in Korean Catholicism, are thought to have first studied Catholicism at these two temples. As a result, conflicts exist today between Catholicism and Buddhism in Korea. The content on Buddhism in Histoire de l’Eglise de Coreé is very limited. Nevertheless, this book contains clues that allow us to infer the state of Buddhism in late Joseon. From the missionaries’This article examines how Buddhism in Joseon was depicted in Charles Dallet’s Histoire de l'Eglise de Coreé, published in France in 1874. Since Dallet never visited Joseon, he relied on letters and various records from missionaries who conducted their work di rectly in Joseon to write this book. Therefore, the Buddhism de scribed in this book reflects the general perception of Western mis sionaries who experienced Joseon society in the 19th century. In this book, Buddhism is portrayed as the “religion of the past.” That is, the Buddhism of the present had lost its respect from the state and society, appearing only as a declining force, with its religious status reduced to a relic of the past. The temples observed by the missionaries were mostly in ruins, and the monks were described as corrupt. Although they were clergy, these Westerners, influenced by Orientalist thinking, viewed all aspects of Joseon society negatively, which also shaped their perspective on Buddhism. Interestingly, today's Korean Catholics believe that Catholicism in Korea began in two Buddhist temples, Cheonjinam (天眞庵) and Jueosa (走魚寺), whose names don’t even appear in this book. This belief stems from the notion that Yi Byeok (李檗) and Gwon Cheolsin (權哲身), revered saints in Korean Catholicism, are thought to have first studied Catholicism at these two temples. As a result, conflicts exist today between Catholicism and Buddhism in Korea. The content on Buddhism in Histoire de l’Eglise de Coreé is very limited. Nevertheless, this book contains clues that allow us to infer the state of Buddhism in late Joseon. From the missionaries’ negative views of Buddhism, it can be inferred that monks were subjected to forced labor imposed by the state. Additionally, despite such circumstances, the royal court supported the reconstruction of temples. The fact that Catholic study meetings were held in tem ples suggests the role temples played in late Joseon. In late Joseon, temples were familiar and accessible spaces for local people and served as centers of religious culture in local communities, which Confucian scholars and Catholics could use without resistance.