초록 열기/닫기 버튼
본 논고에서는 일본의 대표적 기독교 연구자인 마쓰무라 가이세키(松村介石)가 주장한 종교와 윤리의 문제를 비판적으로 읽어내고자 한다. 메이지기(明治期) 서구 기독교와의 접촉에 의해 당시 일본에서는 '무엇이 종교다운 것인가'라는 종교의 고유 범주를 재고하지 않으면 안 되었다. 그 상황 속에서 일본 내부에서는 서구의 종교를 동양의 불교 경전에 의거하여 '교지(敎旨)'라는 신조어로 해독해 냈다. 특히 마쓰무라는 일본의 '종교=교지'라는 논리 속에는 믿음이라는 개념이 새로운 종교를 창출하는데 필요하다고 인지하게 되었다. 그리하여 마쓰무라는 수양과 도(道) 개념을 수양과 사랑, 윤리 개념을 연결해 갔다. 그것이 바로 도회(道會)라는 종교 단체였고, 그 단체의 내적 성격으로서 기독교를 비롯한 불교・유교의 외적 차이인 종파를 넘어 '신전(神殿)'으로서 도(道)의 개념을 고안해 냈다. 이 도의 경지는 초자아적 세계이며, 그것은 '내성(內省)을 통해 '선험적 종교 개념의 해체와 재구성'이라는 왕복운동 속에서 성취된다고 주장했다. 이러한 초자아적 경지가 서구에서는 기독교로 나타난 것인데, 이 기독교는 일본의 황천상제(皇天上帝)와 동일한 것이라고 보았다. 단지 체현 방식의 형식적 차이에 불과하다고 주장했다. 그리고 이러한인식에서 보면 일본은 고대부터 현재까지 변하지 않는 '황천에 대한 믿음'과 그리고 그 실체적 황통(皇統)이 이어지고 있다고 주장했다. 이는 세계적인 종교로서 '신종교=도의(道義)=천황'을 구축해 낸 것이다. 그리고 이를 기독교의 윤리와 동일한 것이라고 보고, 천황=도의를 갖고 있는 일본이 세계적 성격을 가진 것이라는 제국의식을 표명한 것이었다.
This study aimed to discover the religious inner core of a representative Christianity researcher Matsumura Kaiseki(松村介石) in Meiji period(明治期) and identify that morality and the Japanese Emperor was used to accept the essence of the religious inner core as a fact. Matsumura newly recognized the concept of “religion” by contacting with Christianity from the west. Under the circumstances that it is necessary to rethink about the religious category of what is truly “religious,” the new term “doctrine” was coined in the western religion given the Buddhist scripture. That the part of the modern religious lifestyle, trust or belief meets the religion is interpreted as “religion=doctrine”. The doctrine was appeared as way of respect as creed in the “doctrine” and prayer for the God and that was considered the same with the religion. At the same time, Matsumura found that belief was at the center of “religion=doctrine” in Japan by resisting that Christianity introduced in Japan, mainly Protestantism was focused on formality. Such logic of Matsumura meant the transition of the focus from ceremony(儀式) to doctrine, ultimately lead to the establishment of the new Christianity of Japan. At the same time, Matsumura linked the discipline and doctrine; considered that the faith(信心) hidden in the Japanese religion was based on the unchanged essence(眞髓) from the ancient times; and argued that recognizing such fact was “achieving enlightenment = perception”. He broke the “denomination” of Buddhism, Confucianism and Christianity including Christianity and suggested the concept of enlightenment as a universal common ground with globality. He explained the forms of individual “awakening” into 7 phases and finally interpreted the path to recognize individual senses. That was explained by the stage where the globality recognized as “unconsciousness” itself in individual’s community was recognized and awakened in the real world, as well. Such awakening of sense was demonstrated as Christianity in the west. This was the same as the God(皇天上帝) in Japan, analyzed as a mere “difference of ways” on the surface. However, Japan recognized that it was not changed from the ancient time to the present and it was the “imperial line(皇統)”. It was praised that awakening such fact was the modification from the world of individual unconsciousness to the world of recognition as well as the recognition of the Emperor. It was possible to establish “new religion = Emperor” as a global religion.
