율리아누스 황제의 종교 정책 연구

국문 초록 (Abstract)

본고는 콘스탄티누스 이후 그리스도인 황제들이 변화시키려고 했던 로마제국의 공적 영역을 율리아누스가 어떻게 개혁하려고 했는지를 규명하고자 한다. 이를 위해 먼저 율리아누스 집권 이전의 로마제국의 국가와 종교의 상황을 서술하고(II), 그 다음에 이러한 맥락에 비추어 율리아누스의 종교 정책의 내용을 분석하고(III), 마지막으로는 그의 종교정책의 성격을 제시하고자 한다(IV). 결론적으로 본고는 율리아누스의 종교 정책을 전기와 후기로 나누어 고찰할 수 있지만, 기본적인 정책 기조는 동일했다는 것을 보여주었다. 정책의 전환은 페르시아 정벌과 다신교의 부흥이 기대보다 저조하다는 인식에 따라 이루어졌으며, 후기에는 다신교의 재조직과 함께 교육법, 그리스도인의 공직·군대 배제, 교회 재산 몰수, 교회 지도자 추방에서 나타나듯 보다 강력한 조치가 취해졌다. 하지만 본질적으로 다신교를 부흥시키고 신들에 대한 제의의 회복을 통해 국가의 번영과 안정을 도모하고 이를 위해서는 그리스도교를 실제적으로 약화 내지 제거해야 한다는 인식은 전기나 후기나 동일했다. 율리아누스는 “거룩한 행위”에 대한 강렬한 체험을 지니고 있었고, 스스로 제사를 드리며 신들의 뜻을 분별할 정도로 강한 신심을 지니고 있었다. 그의 정책은 이러한 “거룩한 행위”와 직접적으로 연관되지는 않는 듯하다. 다신교의 재조직은 기존의 다신교를 강화하는 틀 안에서 이루어졌다. 다만 가난한 자의 자애에 대한 요청은 분명히 그리스도교에서 영향을 받았다고 볼 수 있다. 그는 페르시아 정벌을 준비하면서는 신들의 호의를 얻기 위해 더욱 강력한 정책을 추구했고, 그의 신심과 열정으로 볼 때, 상황의 변화에 따라 정책의 강도가 조정될 수 있겠지만, 근본 목표는 동일했다. 율리아누스의 갑작스런 죽음으로 로마 제국에서 그리스도교화의 흐름은 막을 수 없는 추세가 되었다. 그는 후기 로마제국의 그리스도교와 다신교의 공존과 대립과 갈등의 역사에서 큰 분수령이 되었다. 하지만 그의 등장과 성장은 후기 로마제국의 그리스도교와 다신교의 관계가 얼마나 복잡하고 다면적인지, 그리스-로마 세계의 그리스도교화가 얼마나 길고 어려운 과정이었는지를 잘 보여준다.

다국어 초록 (Multilingual Abstract)

This study is designed to investigate how the emperor Julian (332-363) sought to reform the public space of the Roman empire which had been shaped by Christian emperors since Constantine. For this purpose, it first describes the situations of the state and religion in the empire before the reign of Julian(II), then analyzes the specifics of Julian’s religious policy(III), and then finally demonstrates its nature(IV).
In conclusion, this study asserts that while it is possible to divide Julian’s religious policy into two periods, its basic tenets were the same in both periods. Changes in his policy resulted from his decision for the Persian campaign and his acknowledgment that the revival of polytheism was not so easy and speedy as he expected. In the later period, he took more stringent measures as shown in reorganization of polytheism, educational law, exclusion of Christians from public and military offices, confiscation of church property and expulsion of church leaders. His intention, however, was the same that he should endeavor to promote the prosperity and security of the Roman empire through the reinvigoration of polytheism and restoration of cults toward the gods and that in order to achieve this, he should substantially weaken, or even eliminate Christianity.
Julian had very strong experience of initiation into the theurgy, possessing strong personal piety so as to sacrifice by himself and to discern the divine will. His religious policy was not directly connected with the theurgy. He reorganized polytheism within the framework of strengthening the existent polytheism. It is certain that his emphasis on philanthropy toward the poor came from Christianity. He took more violent actions in order to secure the favor of the gods since his preparation of the Persian campaign, and considering his personal piety and enthusiasm, his fundamental goal was identical, although the intensity of his policy might be distinct.
By Julian’s sudden death, Christianization of the Roman empire became an irresistible drift. Julian formed a watershed in the history of coexistence and conflicts between Christianity and polytheism in the later Roman empire. His emergence and influence well demonstrate how complex and multilateral the relation between Christianity and polytheism had been and how enduring and difficult process Christianization of the Greco-Roman world had undergone.

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