생양가봉사는 양자가 양부모와 친부모의 제사를 동시에 모시는 관습이다. 이는 양자가 생가에 제사승계인이 없게 되었고 또 양부모가 사망하여 다시 입후를 할 수 없을 때 발생하였다. 이는 1554년(명종 9)의 수교에서 처음 나타난 후, 1746년에 편찬된 《속대전》에 수록되었다. 變禮인 생양가봉사는 김장생을 비롯한 예학자들도 이를 인정하였다. 가계계승을 위한 양자가 일반화됨에도 불구하고 생양가봉사는 조선말기까지 여전히 존재하였다.
근대에는 1910년대까지 그 존재가 확인되고, 양자는 양가와 생가의 재산까지 상속받았다. 1920년대 이후로는 그 존재가 보이지 않는데, 이는 單線的繼承原則에 입각한 호적제도가 정비되었기 때문이다. 이 ‘1人1家’ 계승원칙은 1909년의 민적법과 1922년의 조선호적령에서 확립되었고, 2007년까지 지속되었다.
현재에는 가계계승은 법적으로는 소멸하였지만, 현실적으로는 여전히 남아 있다. 관행상의 가계계승은 복잡한 모습을 띨 것이고, 이에 따른 분쟁도 잠복해있을 것이다. 이에 대한 해결의 단서는 역사에서 찾을 수 있을 것이다.
생양가봉사는 양자가 양부모와 친부모의 제사를 동시에 모시는 관습이다. 이는 양자가 생가에 제사승계인이 없게 되었고 또 양부모가 사망하여 다시 입후를 할 수 없을 때 발생하였다. 이는 1554년(명종 9)의 수교에서 처음 나타난 후, 1746년에 편찬된 《속대전》에 수록되었다. 變禮인 생양가봉사는 김장생을 비롯한 예학자들도 이를 인정하였다. 가계계승을 위한 양자가 일반화됨에도 불구하고 생양가봉사는 조선말기까지 여전히 존재하였다.
근대에는 1910년대까지 그 존재가 확인되고, 양자는 양가와 생가의 재산까지 상속받았다. 1920년대 이후로는 그 존재가 보이지 않는데, 이는 單線的繼承原則에 입각한 호적제도가 정비되었기 때문이다. 이 ‘1人1家’ 계승원칙은 1909년의 민적법과 1922년의 조선호적령에서 확립되었고, 2007년까지 지속되었다.
현재에는 가계계승은 법적으로는 소멸하였지만, 현실적으로는 여전히 남아 있다. 관행상의 가계계승은 복잡한 모습을 띨 것이고, 이에 따른 분쟁도 잠복해있을 것이다. 이에 대한 해결의 단서는 역사에서 찾을 수 있을 것이다.
Saengyangga-Bongsa(生養家奉祀; Jiantiao [兼祧]) is a custom that an adopted son served not only an adoptive parents but also his own parents at his home or his ancestral shrine. It occurred when an adoptive parents were dead, and his own parents had no sons ex post facto, so an adoptive parents coul...
Saengyangga-Bongsa(生養家奉祀; Jiantiao [兼祧]) is a custom that an adopted son served not only an adoptive parents but also his own parents at his home or his ancestral shrine. It occurred when an adoptive parents were dead, and his own parents had no sons ex post facto, so an adoptive parents could not adopt others for succession of family. This custom was originated a case in 1554 AD. And it was promulgated in the Soktaechun (續大典) codified in 1746 AD. It was a variety of Rite or Li(禮), but famous Li-scholars approved it as Kim Changsaeng (金長生: 1548-1631 AD.) and so on. In the Late Chosun (朝鮮) Dynasty, adoption was popularized, nevertheless this custom was survived. In the early 20th Century, this custom was found in the Report of Investigations of Law and Custom in Provinces, and sons succeeded lineages and inheritance of an adoptive parents and his own parents. But after 1920`s this custom was disappeared, because a unilateral registration of family system was fixed by the Family Registration Act and Decree in 1909, 1922. This Principle of ‘ Succession of One Man for One Family’ was maintained till 2007. Now a succession of family was abolished in jure, but it is existent de facto. And it will be very complex and dispute related properties will be concealed. We will find a key to solve these problems in our history.
Saengyangga-Bongsa(生養家奉祀; Jiantiao [兼祧]) is a custom that an adopted son served not only an adoptive parents but also his own parents at his home or his ancestral shrine. It occurred when an adoptive parents were dead, and his own parents had no sons ex post facto, so an adoptive parents could not adopt others for succession of family. This custom was originated a case in 1554 AD. And it was promulgated in the Soktaechun (續大典) codified in 1746 AD. It was a variety of Rite or Li(禮), but famous Li-scholars approved it as Kim Changsaeng (金長生: 1548-1631 AD.) and so on. In the Late Chosun (朝鮮) Dynasty, adoption was popularized, nevertheless this custom was survived. In the early 20th Century, this custom was found in the Report of Investigations of Law and Custom in Provinces, and sons succeeded lineages and inheritance of an adoptive parents and his own parents. But after 1920`s this custom was disappeared, because a unilateral registration of family system was fixed by the Family Registration Act and Decree in 1909, 1922. This Principle of ‘ Succession of One Man for One Family’ was maintained till 2007. Now a succession of family was abolished in jure, but it is existent de facto. And it will be very complex and dispute related properties will be concealed. We will find a key to solve these problems in our history.
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