Korean Religious Research Articles

HAN'GUK CHONGGYO KYODAN YŎN'GU 11: SURYŎN MUNHWA P'YŎN 한국 종교교단 연구 11: 수련문화 편 [STUDIES ON KOREAN RELIGIOUS ORGANIZATIONS 11: TRAINING CULTURE]. By ChoHyŏn‐bŏm 조현범, KoPyŏng‐chŏl 고병철, HŏNam‐jin 허남진, YunYong‐bok 윤용복, and YiYu‐na 이유나. Han'guk chonggyohak ch'ongsŏ 한국종교학총서, 18. Sŏngnam 성남: Han'gukhak Chungang Yŏn'guwŏn Ch'ulp'anbu 한국학중앙연구원출판부, 2020. Pp. 252. Paperback, ₩ 15,000.

Religious Studies ReviewVolume 48, Issue 3 p. 419-419 Short Reviews of Recent Publications: New and Alternative Religious Movements HAN'GUK CHONGGYO KYODAN YŎN'GU 11: SURYŎN MUNHWA P'YŎN 한국 종교교단 연구 11: 수련문화 편 [STUDIES ON KOREAN RELIGIOUS ORGANIZATIONS 11: TRAINING CULTURE]. By Cho Hyŏn-bŏm 조현범, Ko Pyŏng-chŏl 고병철, Hŏ Nam-jin 허남진, Yun Yong-bok 윤용복, and Yi Yu-na 이유나. Han'guk chonggyohak ch'ongsŏ 한국종교학총서, 18. Sŏngnam 성남: Han'gukhak Chungang Yŏn'guwŏn Ch'ulp'anbu 한국학중앙연구원출판부, 2020. Pp. 252. Paperback, ₩ 15,000. First published: 16 November 2022 https://doi.org/10.1111/rsr.16086Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinkedInRedditWechat No abstract is available for this article. Volume48, Issue3September 2022Pages 419-419 RelatedInformation

Yu Young-mo’s Korean Religious Theology of Byntang (Emptiness) and the Mysterious Darkness of God

본 논문은 유영모의 ‘없이-계신 하나님’, ‘빈탕’ 등의 개념을 통해, 한국의 토착화 신학을 동서양의 종교적 전통 속에서 고찰하며, 하나님의 신적 역동성과 관계성을 구체화하는 한국적 신학의 특징을 검토한다. 특히, ‘그늘’을 강조하는 유영모의 신학을 신적 어둠의 신비에 주목하는 중세의 아포파시스 부정신학, 과정신학 그리고 심미적 자연주의 서구신학과 비교 검토하며, 유영모의 신학사상이 강조하는 ‘하나님의 깊음’, 어둠의 신비의 함의를 분석한다. ‘그늘’에 대한 분석적 인식의 행위 이전에 현상을 주목하는 현상학적 신학으로서의 유영모의 사상은 ‘빈탕’의 개념을 통해 하나님의 신비가 ‘빛나고 넘치는 없음’이라는 것을 구체적으로 드러낸다. 무(無), 공(空), 도(道)의 동양종교적 개념을 바탕으로 그리고 기독교의 관점에서, 유영모의 신학은 ‘없이-계신 하나님’, ‘빈탕’ 그리고 ‘그늘’의 개념을 통해, 신성의 가장 깊은 차원, 즉 물질적 관계성으로 구체화되는 하나님의 신비, 생명을 배태한 하나님의 어둠의 신비를 구체화한다. 생명의 빛을 발하는 충만한 ‘그늘’에 대한 유영모 신학의 통찰은 현재 생태정치적 상황에 대안으로 제시될 수 있으며, 특히 생태해방신학으로 전개될 수 있다. 본 논문은 신비하고 그늘진 생명-잉태의 공간, 그리고 하나님의 우주적 차원의 신비에 대한 유영모의 신학이 하나님 존재의 역동성과 관계성을 구체적으로 드러내며, 실체형이상학에 토대를 두고 있는 서구신학에 교정의 역할을 할 수 있음을 논증한다.

존 로스의 중국어 성경주석 및 한글 번역본에 대한 역사적 연구

This article explores the seven Bible commentaries of the Rev. John Ross of Manchuria, published in Chinese in the early 1900s. It aims to uncover its historical background, the issues in their bibliographic information, and the Korean translations on the five New Testament commentaries. This study investigated the reports of the General Conference of the Protestant Missionaries of China held in 1890 and the China Centenary Missionary Conference in 1907, <the Conference Commentary> that Ross and the selected Protestant missionaries in China authored, the most influential Chinese Bible versions in the late nineteenth century, and the Korean translations of the commentaries that both the Dongyangsuhwon and the Korean Religious Tract Society published in the early nineteenth century. As the results of the study, this article ascertains that the Rev. Alexander Williamson’s suggestion of ‘an annotated Bible’ ended up with <the Conference Commentary>. The article also identifies that Ross’s commentaries, comprised of translation and his own writing, were published in various editions to reflect the difference in the term for ‘God,’ and while the Bible version used for the Old Testament was the Delegates’ Version, the one for the New Testament was the Easy Wenli version translated by the Rev. Griffith John in 1898. The Dongyangsuhwon located in Korea translated and published the five New Testament commentaries, and the Korean Religious Tract Society later revised and published the translated Commentary on Jude. Neither publication revealed Ross’s name, the original author of the Chinese version, in the translations. This article suggests that the study of the Rev. John Ross might be expanded through the subject-matter of Bible commentary and that <the Conference Commentary> could have contemporarily and historically influenced Christian life and theology in both China and Korea.

한국 기독교와 타종교 전통 간의 만남을 위한 4가지 모델 연구

초록·키워드 목차 오류제보하기 등록된 정보가 없습니다. I. IntroductionII. Christianity and Korean Religious Cultures in Four ModelsIII. The Confluence Model as the Correlational and SoteriocentricIV. ConclusionBibliography한글 초록

조선성교서회 초기 간행물에 대한 재 고찰: 1890~1900년을 중심으로

조선성교서회 초기 간행물에 대한 재 고찰: 1890~1900년을 중심으로

Expectations for the Future of Korean Society and Religious Studies: Review of Korean Society and Religious Studies edited by the Center for Religious Studies, Seoul National University

Expectations for the Future of Korean Society and Religious Studies: Review of Korean Society and Religious Studies edited by the Center for Religious Studies, Seoul National University

Contemporary Korean Religious Change in the East-West Religious Context

The most prominent characteristics of the religious situation in contemporary Korea can be said to be the following: first, the religious population is large and is increasing rapidly at present. Second, in a situation of multi-religious coexistence, no particular religion takes precedence over another; Western religions, however, are challenging and gradually overwhelming Eastern religions. In this paper, I argue that these two features are closely related to each other. When compared with other countries, religions are growing more rapidly in Korea and with an unusual level of enthusiasm, a situation which has emerged as a result of the unprecedented inter-religious clash that has developed between Eastern and Western religions.

The Innovative Heritage of the Urban Industrial Mission in the Korean Religious Market: A Case Study of YDP-UIM

The Innovative Heritage of the Urban Industrial Mission in the Korean Religious Market: A Case Study of YDP-UIM

韓国の宗教事情と日本人の宗教性(日本人の宗教性を問う : 欧・米・韓・日の宗教事情を通して,パネル,研究報告,第七十一回学術大会)

韓国の宗教事情と日本人の宗教性(日本人の宗教性を問う : 欧・米・韓・日の宗教事情を通して,パネル,研究報告,第七十一回学術大会)

Korean Religious Topography and Law during the Japanese Colonial Period

Korean Religious Topography and Law during the Japanese Colonial Period

The 1,400th Anniversary of Wŏnhyo's Birth: A Special Issue

The 1,400th Anniversary of Wŏnhyo's Birth:A Special Issue Robert E. Buswell Jr. and Eun-su Cho The year 2017 marks the 1,400th anniversary of the birth of Wŏnhyo 元曉 ("Break of Dawn"; 617–686), a towering figure in the Korean religious and intellectual firmament. Wŏnhyo was an important vaunt courier in the development of Korean Buddhism and it is no exaggeration to say that it was he who created the Silla tradition of the religion. Indeed, few others have exerted the depth and breadth of influence over the subsequent development of Korean Buddhism as did Wŏnhyo. His oeuvre is among the largest in the entire Korean intellectual tradition, comprising some one hundred works, of which over twenty are extant. His influence extended beyond the Korean Peninsula to both China and Japan, and his writings continue to inspire the current generation of intellectuals in Korea, Asia, and the West. Wŏnhyo has received a great deal of scholarly attention, with scores of books and thousands of articles written about him in both Asian and European languages. This extensive attention to Wŏnhyo and his works stems from the wide range of Wŏnhyo's own scholarly interests. Wŏnhyo wrote on essentially everything on Buddhism then available to him in the Silla kingdom and mastered the vocabulary, doctrines, and major arguments of most of the influential strands of the contemporary Sinitic Buddhist tradition. His frequent use of terminology drawn from Abhidharma texts, Madhyamaka, Chinese Dilun and Yogācāra materials, Huayan, and Indian Vinaya and Chinese preceptive materials challenges the resources of any modern scholar and demands that we no longer approach him just from within the narrow confines of religious developments on the Korean Peninsula. Instead, his scholarship requires we view his work from broad regional and disciplinary perspectives, contextualizing the various filiations of his thought within developments going on around him across the East Asian region. Indeed, the vast store of ideas found in his extant works is best understood within the confluences of the disparate streams of Buddhist thought in seventh-century East Asia, a situation of which he was fully aware and made distinguished efforts to explicate. [End Page 5] This special issue of the Journal of Korean Religions offers six papers by scholars in both Korea and the West who have devoted much of their careers to the study of Wŏnhyo and his writings. To open the issue, Jong Wook Kim offers an intriguing comparison between the views on human nature found in Wŏnhyo's thought and in Western philosophy. In the course of his analysis, Professor Kim examines the intellectual significance of Wŏnhyo's theory of Buddha nature and its relationship with such concepts as the mind of living beings, the one mind, the ālayavijñāna (storehouse consciousness), and original enlightenment. Eun-su Cho draws on her research on Wŏnhyo's The Mahayana Repentance of the Six Senses (Taesŭng yukchŏng ch'amhoe) to discuss the notion of transgression and repentance—two notions that have a long history in Western religious traditions—within the context of a Buddhist metaphysics of emptiness. In particular, the article shows how Wŏnhyo changed the Buddhist notion of transgression from violating moral precepts to a more fundamental error in viewing the world as a separately existing thing, thereby adding a metaphysical and epistemological dimension to Buddhist ethics. Wŏnhyo's treatment demonstrates that even though the concepts of right and wrong may ultimately be empty, we must still repent over our wrongdoings. Repentance is defined as to become mindful of our six senses by realizing the insubstantiality of the world that these six senses present to us. Seunghak Koh's paper examines the intersection in Wŏnhyo's life of philosophical belief and personal practice. Wŏnhyo, who is well known for his unhindered acts (muae haeng), laid firm doctrinal foundations for the notion of a "supra-supramundane," wherein practitioners transfer their merits to the mundane realm without being entrenched in the pursuit of the "supramundane." In Wŏnhyo's commentary on the Awakening of Faith, he admonishes practitioners to eliminate their fundamental ignorance, which discriminates the...

The Historical Changes and Characteristics of Korean Religious Films

The Historical Changes and Characteristics of Korean Religious Films

Maria Harris’s Educational Theory Applied to the Korean Religious Context

Maria Harris’s Educational Theory Applied to the Korean Religious Context

Numbers and Categorization of Korean Religious Minorities: A Comparison of Demographic Census and International Religious Databases

Numbers and Categorization of Korean Religious Minorities: A Comparison of Demographic Census and International Religious Databases

Feminist Activism as Interfaith Dialogue: A Lesson from Gangjeong Village of Jeju Island, Korea

How do the religious engage with one another in Gangjeong village, Jeju when faced with the perceived threat to peace and human security presented by the construction of a naval base in the village? How do their religious teachings and spiritual practices motivate them to actively participate in peace activism? Exploring women’s roles in peace activism at Gangjeong, this essay suggests the dialogue of peacemaking activism informed by feminist activism as a desirable model for interfaith dialogue in Korea. Feminist activism is understood as a way of constructing shared power relations in every part of human society. Considering Korea’s particular geopolitics (i.e. ideological division and excessive militarization of Asia Pacific), this essay argues that first, the Korean religious should pay attention to the role of patriarchal masculinity in militarism and interfaith dialogue; second that a Korean model of dialogue in peace activism should incorporate gender perspectives by seriously considering women’s day-to-day activities as forms of spiritual practice; and third, that those who participate in the dialogue of peace activism should seek out practical ways of creating shared power relations among all living beings and liberate themselves from the fear fed by militarism.

Analyzing the Social Services and Religio-cultural Activities of Korean and American Religious Organizations in the Cambodian Religio-cultural Context: Centering around Analyzing the Questionnaires

Analyzing the Social Services and Religio-cultural Activities of Korean and American Religious Organizations in the Cambodian Religio-cultural Context: Centering around Analyzing the Questionnaires

The Differences about Korean Folk Faith between Korean Religious Groups

The Differences about Korean Folk Faith between Korean Religious Groups

Changes in Korean Religious Denominations after Liberation and the Response to New Religions －With Special Reference to Schisms in Korean New Religions⋅Relationship between Political Authority and the Changgyo Phenomenon－

Changes in Korean Religious Denominations after Liberation and the Response to New Religions －With Special Reference to Schisms in Korean New Religions⋅Relationship between Political Authority and the Changgyo Phenomenon－

Challenges for Researches on Korean Religious Organizations

Challenges for Researches on Korean Religious Organizations

The Concept of “Korean Religion” and Religious Studies in Korea

“Korean Religion” is often thought to be a simple sum of various religion like Shamanism, Confucianism, Buddhism, Daoism, Christianity and “new religions” in Korea. However, it might be more accurate to say that it is what the unique Korean religious mind has manifested and transformed in the framework of particular religious traditions during a particular time. In a time of modernization, the concept of Korean religion above all has become largely reduced and purified through social differentiation. It has also become popularized and has taken on distinctively global traits beyond its Asian provincialism. “Korean Religious Studies” in its process of becoming concretized since the 20th century has regarded the aspects of Korean Religion such as basic religiosity, universality formed through comparison, and indigenous peculiarity as its core research themes. In the future, we can expect that Korean Religious Studies will actively share a horizon of comparison with studies that are based on religious experiences of East Asian countries including China and Japan. Moreover, it will participate in the restructuring of world religious studies, while at the same time pursuing a more profound identity of Korean Religion.