조선초기 사대부층의 Chinyongrye親迎禮 시행을 독려하던 국가의 노력은 뚜렷한 성과를 보지 못하였다. 그러나 혼례방식을 바꾸려는 국가의 노력은 新俗禮·半親迎·假館親迎 등의 등장을 가져왔다. 新俗禮는 男歸女家婚에서 신혼부부가 혼례 삼일째에야 相見禮를 치르던 것을 親迎禮에서처럼 혼례 당일 상견례를 치르는 것으로 바꾼 것이다. 중종대에 徐敬德이 창시하였다. 이후 명종대에는 여기서 한 걸음 더 나아가 성혼 다음날 시부모를 뵙고 인사드리는 절차까지 겸하여 행하는 半親迎이 등장하였고, 인조대에는 Hoseo-Sarim湖西士林을 중심으로 시행된 假館親迎禮가 등장하였다. 이렇게 중기 이후에 Chinyeong-hon親迎婚과 유사한 혼례절차를 마련하고자 시도하였지만, 新俗禮를 제외한 나머지 두 가지 혼례방식은 시행상의 문제 때문에 널리 유포되지 못하였다. 조선후기에는 서울에서 半親迎이, 지방에서는 假館親迎이라는 방식으로 변형된 親迎婚이 간혹 행해졌다고 할 수 있다. 그러나 끝내 신랑집에서 신혼생활을 시작한다는 소위 Jin-Chinyeong眞親迎’으로서의 親迎婚은 거의 시행되지 않았다고 보인다. 오랜 男歸女家婚의 영향으로 신랑집 거주를 전제로 하는 眞親迎의 시행이 조선사회에서 원천적으로 거부되었기 때문에 假館親迎禮가 親迎婚의 대안으로 언급되었던 것이다. 이후 眞親迎은 물론이거니와 假館親迎조차 여러 가지 현실적인 문제 때문에 그 실행이 난관에 부딪치게 되자, Sokrye俗禮의 일부절차를 빌려서라도 親迎禮를 정착시키고자하는 마지막 시도가 말기에 등장하게 되었다. 그러나 親迎禮 시행을 위한 여러 가지 시도나 노력들은 별다른 반향을 불러일으키지 못하였다. 조선사회는 건국 이후 왕실부터 일반인의 혼례에 이르기까지 일관되게 親迎禮를 시행하려고 노력하였다. 그러나 왕실을 제외한 일반인의 혼례에서는 조선후기까지 半親迎이나 假館親迎 등 변형된 형태의 親迎禮조차 끝내 정착시키지 못하였다. 전통적인 男歸女家婚을 약간 변형한 新俗禮를 받아들이는 것으로 타협할 수밖에 없었던 것이다. 비록 혼례 후 친정에 머무는 기간이 점차 축소되는 경향은 엿보이지만, 전통적인 男歸女家婚의 끈질긴 잔존을 확인할 수 있다.

The efforts of the state to encourage the practice known as Ch´inyŏngnye(親迎禮) among the sadaebu class did not bring about the aspired results. However, the efforts to change the marriage customs resulted in the emergence of the practices of Sinsongnye(新俗禮), Banch´inyŏng(半親迎) and Kagwanch´inyŏng(假館親迎). The advent of Sinsongnye resulted in the sanggyŏnnye(相見禮) that had traditionally been conducted on the third day after marriage under the practice of Namgwinyŏgahon(男歸女家婚, groom resided at the bride’s house after marriage) being conducted on the same day as the marriage ceremony as was the case with the Ch´inyŏngnye. The Sinsongnye was developed by SŏKyŏngdŏk(徐敬德)during the reign of King Chungjong. Meanwhile, the practice of Banch´inyŏng, or greeting the parents-in-law on the day after the marriage ceremony, was created during the reign of King Myŏngjong. For its part, Kagwanch´inyŏng was implemented by Hoseo-Sarim湖西士林 during the reign of King Injo. Although attempts were made to establish a marriage custom similar to the Ch´inyŏnghon(親迎婚) from the mid-Chosŏn period onwards, the Sinsongnye proved to be the only one of the three customs introduced above that was widely disseminated because of implementation problems. While Banch´inyŏng was implemented in Seoul, the practice of Ch´inyŏnghon, which emanated from Kagwanch´inyŏng, was implemented in local areas. However, Ch´inyŏnghon, which was also known as Chinch´inyŏng(眞親迎), or starting newly-married life at the groom’s house, was rarely implemented. The Kagwanch´inyŏngnye(假館親迎禮) was suggested as an alternative to Ch´inyŏnghon. This was because the implementation of Chinch´inyŏng, which presumed residence at the groom’s house, was fundamentally refused by Chosŏnsociety amid the lingering influence of Namgwinyŏgahon. The implementation of Kagwanch´inyŏng as well as Chinch´inyŏng was thereafter challenged by the advent of various concrete real-world problems. In fact, the last attempt to entrench the practice of Ch´inyŏngnye by borrowing some procedures from Songnye(俗禮) emerged during the final period of Chosŏn. Nevertheless, the various trials and efforts to implement the Ch´inyŏngnye did not have the desired results. From the inception of the dynasty onwards, Chosŏnsociety sought to consistently implement the Ch´inyŏngnye as part of royal and commonmarriage customs. However, even variants of Ch´inyŏngnye such as the Banch´inyŏng and Kagwanch´inyŏng failed to take root as a marriage custom for common people, being limited to the royal family up until late Chosŏn. Eventually, the Sinsongnye, which featured slight variations of the traditional Namgwinyŏgahon, was accepted. Although this variant exhibited a tendency to gradually reduce the period in which the married couple stayed at the bride’s house, we can nevertheless see the consistent influence of the traditional Namgwinyŏgahon.

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Sinsongnye(新俗禮), Banch´inyŏng(半親迎), Kagwanch´inyŏng(假館親迎), Namgwinyŏgahon(男歸女家婚), Ch´inyŏnghon(親迎婚), Chinch´inyŏng(眞親迎)