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초록· 키워드
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The administrators of the Choseon dynasty who followed Jujaism tried to implement Chinyongrye(親迎禮) in accordance with Juja-Garye(朱子家禮) from the moment of the foundation of country. But this attempt which tried to change the form of traditional marriage ceremony could not work due to strong resistance. Also, even for the king's marriage ceremony, it started to be discussed its implementation at last in the Joonjong dynasty.
In the early Choseon period, the King's wedding was performed in accordance with procedure of MyeongSa-Bong Yeong(命使奉迎) which made the queen be guided to the palace by the king's messenger for the ceremony. This followed a tradition of Shinla and Koryo dynasty.
The issue whether accepts or rejects Chinyongrye created a heated controversy in the Joongjong dynasty, in fact this came from a difference of position between Confucian scholars who insisted on a restoration of antique ceremony and the cabinet members who emphasized keeping Kukjo-Oryeeui(國朝五禮儀). However, the biggest obstacle which blocked the implementation of Chinyongrye was the fact that the dignified King had to visit private house in order to receive the queen. It was Gaguan-Chinyeong(假館親迎) that they found out a meeting point between the pros and cons of the performance of King's Chinyongrye at this very moment.
This Gaguan-Chinyeong was called Chinyong, however it was different from the meaning of the original Chinyong. Gaguan-Chinyeong was originally a form of Chinyongrye referred to the Juja-Garye by Juja. According to this, when it is difficult to perform a procedure of Chinyongrye because of a distance between bride's house and groom's, they lent a house(Gaguan), and from there groom receive bride in personal(Chinyong).
Different from China which took a procedure of MyeongSa-BongYeong for the king's marriage since the Chunchu(春秋) Period, the king Joongjong of Choseon dynasty actively accepted Chinyeongrye. It was because they intended to take the leadership in the political situation as they voluntarily accepted the policy of the Confucian scholars who absolutely believed in Jujaism. Although it took the form of the transformed ceremony, the adoption of Chinyeongrye can be considered as foundation of Chonha-dongryeron(天下同禮論).
In the early Choseon period, the King's wedding was performed in accordance with procedure of MyeongSa-Bong Yeong(命使奉迎) which made the queen be guided to the palace by the king's messenger for the ceremony. This followed a tradition of Shinla and Koryo dynasty.
The issue whether accepts or rejects Chinyongrye created a heated controversy in the Joongjong dynasty, in fact this came from a difference of position between Confucian scholars who insisted on a restoration of antique ceremony and the cabinet members who emphasized keeping Kukjo-Oryeeui(國朝五禮儀). However, the biggest obstacle which blocked the implementation of Chinyongrye was the fact that the dignified King had to visit private house in order to receive the queen. It was Gaguan-Chinyeong(假館親迎) that they found out a meeting point between the pros and cons of the performance of King's Chinyongrye at this very moment.
This Gaguan-Chinyeong was called Chinyong, however it was different from the meaning of the original Chinyong. Gaguan-Chinyeong was originally a form of Chinyongrye referred to the Juja-Garye by Juja. According to this, when it is difficult to perform a procedure of Chinyongrye because of a distance between bride's house and groom's, they lent a house(Gaguan), and from there groom receive bride in personal(Chinyong).
Different from China which took a procedure of MyeongSa-BongYeong for the king's marriage since the Chunchu(春秋) Period, the king Joongjong of Choseon dynasty actively accepted Chinyeongrye. It was because they intended to take the leadership in the political situation as they voluntarily accepted the policy of the Confucian scholars who absolutely believed in Jujaism. Although it took the form of the transformed ceremony, the adoption of Chinyeongrye can be considered as foundation of Chonha-dongryeron(天下同禮論).
목차
Ⅰ. 머리말
Ⅱ. ‘假館親迎’의 유래와 유형
Ⅲ. 여말선초 ‘命使奉迎禮’의 시행
Ⅳ. 중종대 ‘假館親迎禮’의 시행 및 그 의의
Ⅴ. 맺음말
〈ABSTRACT〉
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