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Tonghak동학 is a Korean religion founded by a Korean in the 1860's. It was a nationalistic religion of the masses, and the group of its followers rapidly expanded throughout the country despite extreme oppression by the ruling class.
In the 1880's, this religious body built up its strength by consolidating its doctrine and organization.
In the 1890's, it strongly called on the royal government for freedom of worship. Rejected, it launched in 1894 a widespread armed rebellion for social reform with the support mainly of peasants. This is known today as the Tonghak Movement.
Though this movement was frustrated by the intervention of Ch'ing China and Japan, this served as a turning point for the Korean society to begin modernizing itself from the feudalistic system.
In the course of this modernization, the Japanese influence kept growing. Tonghak played a leading role in accepting Western civilization through Japan. Thus, in the first decade of the 20th century, it rechristened itself Ch'ondogyo천도교, organized itself into a modern church system, and began freely functioning as a purely religious body.
However, as Japan went on to engulf Korea in 1910 under the name of annexation, Ch'ondogyo, which had originally been nationalistic, launched an independence movement. It led the van in the Samil independent Movement of 1919.
The purpose of this research is to uncover such ideological transition of Tonghak. Its contents are divided into two parts. The first deals with the life and thought of Ch'oe Che-u 최제우, the founder of Tonghak who systematized the Tonghak thought. His biography is given briefly in the first section in order to help understand the development of his thought. In 1860, he underwent a decisive religious experience found this new religion. The following year, after setting an outline of his religion, Ch'oe began propagating it. But he had to take refuge soon at a strange village to escape arrest. In deep meditation during this refuge, Ch'oe established more rationalized doctrines for his religion, and launched full-swing propagation activities in 1862. But he was arrested in late 1863, and died a master in 1864.
The second section relates the strange interrelations between Tonghak and Christianity. When Christianity arrived in Korea via Ch'ing China, Korea showed two contrasting phenomena: acceptance and reaction. Generally speaking, reaction was stronger than acceptance. Tonghak came into being with the opposition to Western Religion 서학(Roman Catholicism) as a prime motive. Paradoxically, however, Tonghak found some intimacy in the thought of this alien religion revolting against the traditional thought, because Tonghak itself was dedicated to poor people against the ruling in the thought of this alien class, Yangban.
Characteristics of the Tonghak thought are dealt with in the third section. It established a monotheistic and personified diety based on the popular belief of the Korean masses, in order to counter the atheistic Neo-Confucianism of the ruling class. The Tonghak divinity was strongly influenced by Christianity.
The fourth section deals with the Tonghak view of divinity. The god of Tonghak is the sole god omniscient, omnipotent, and truthful. These divine virtues of omniscience, omnipotence, and truthfulness are understood in the characteristically Korean way.
In the fifth section, the religious rituals of Tonghak and the thought flowing under them are discussed.
The second and part describes the life and thought of Ch'oe Si-hyong 최시형, the second generation high priest who put the Tonghak church on a firm foundation its first section gives his brief biography. Joining Tonghak in 1861, he won the confidence of his teacher(founder) and the respect of fellow believers through remarkable toil and endeavor. Following the martyrdom of his teacher in 1864, he went underground to carry on desperate propagation at the risk of his life. In the 1880's, he collected and published that manuscripts left by his teacher as basic scriptures and doctrines for his religion. At the same time, he steadily expanded and consolidated his church organization. In the 1890's, he launched a struggle for the freedom of worship, a struggle which ultimately developed into an armed rebellion. Defeated by the Japanese army that had been brought in by the shaky Korean royal government, he went underground again. Arrested in 1896, he died a martyr in 1898.
The second section expounds the direction in which the Tonghak thought developed under the leadership of Ch'oe Si-hyong. Tonghak first was inclined to rationalize its doctrine as a traditional thought in order to make it a popular religion of the whole race. On the other hand, it tended to accept the Western civilization. Thus its doctrine gradually evolved to be one for the world rather the single race of Korea.
In the third section, several characteristic thinkings of Ch'oe Si-hyong are introduced in order to help understand his religious thought. They are divided into his view of diety and that of humanity.
In the 1880's, this religious body built up its strength by consolidating its doctrine and organization.
In the 1890's, it strongly called on the royal government for freedom of worship. Rejected, it launched in 1894 a widespread armed rebellion for social reform with the support mainly of peasants. This is known today as the Tonghak Movement.
Though this movement was frustrated by the intervention of Ch'ing China and Japan, this served as a turning point for the Korean society to begin modernizing itself from the feudalistic system.
In the course of this modernization, the Japanese influence kept growing. Tonghak played a leading role in accepting Western civilization through Japan. Thus, in the first decade of the 20th century, it rechristened itself Ch'ondogyo천도교, organized itself into a modern church system, and began freely functioning as a purely religious body.
However, as Japan went on to engulf Korea in 1910 under the name of annexation, Ch'ondogyo, which had originally been nationalistic, launched an independence movement. It led the van in the Samil independent Movement of 1919.
The purpose of this research is to uncover such ideological transition of Tonghak. Its contents are divided into two parts. The first deals with the life and thought of Ch'oe Che-u 최제우, the founder of Tonghak who systematized the Tonghak thought. His biography is given briefly in the first section in order to help understand the development of his thought. In 1860, he underwent a decisive religious experience found this new religion. The following year, after setting an outline of his religion, Ch'oe began propagating it. But he had to take refuge soon at a strange village to escape arrest. In deep meditation during this refuge, Ch'oe established more rationalized doctrines for his religion, and launched full-swing propagation activities in 1862. But he was arrested in late 1863, and died a master in 1864.
The second section relates the strange interrelations between Tonghak and Christianity. When Christianity arrived in Korea via Ch'ing China, Korea showed two contrasting phenomena: acceptance and reaction. Generally speaking, reaction was stronger than acceptance. Tonghak came into being with the opposition to Western Religion 서학(Roman Catholicism) as a prime motive. Paradoxically, however, Tonghak found some intimacy in the thought of this alien religion revolting against the traditional thought, because Tonghak itself was dedicated to poor people against the ruling in the thought of this alien class, Yangban.
Characteristics of the Tonghak thought are dealt with in the third section. It established a monotheistic and personified diety based on the popular belief of the Korean masses, in order to counter the atheistic Neo-Confucianism of the ruling class. The Tonghak divinity was strongly influenced by Christianity.
The fourth section deals with the Tonghak view of divinity. The god of Tonghak is the sole god omniscient, omnipotent, and truthful. These divine virtues of omniscience, omnipotence, and truthfulness are understood in the characteristically Korean way.
In the fifth section, the religious rituals of Tonghak and the thought flowing under them are discussed.
The second and part describes the life and thought of Ch'oe Si-hyong 최시형, the second generation high priest who put the Tonghak church on a firm foundation its first section gives his brief biography. Joining Tonghak in 1861, he won the confidence of his teacher(founder) and the respect of fellow believers through remarkable toil and endeavor. Following the martyrdom of his teacher in 1864, he went underground to carry on desperate propagation at the risk of his life. In the 1880's, he collected and published that manuscripts left by his teacher as basic scriptures and doctrines for his religion. At the same time, he steadily expanded and consolidated his church organization. In the 1890's, he launched a struggle for the freedom of worship, a struggle which ultimately developed into an armed rebellion. Defeated by the Japanese army that had been brought in by the shaky Korean royal government, he went underground again. Arrested in 1896, he died a martyr in 1898.
The second section expounds the direction in which the Tonghak thought developed under the leadership of Ch'oe Si-hyong. Tonghak first was inclined to rationalize its doctrine as a traditional thought in order to make it a popular religion of the whole race. On the other hand, it tended to accept the Western civilization. Thus its doctrine gradually evolved to be one for the world rather the single race of Korea.
In the third section, several characteristic thinkings of Ch'oe Si-hyong are introduced in order to help understand his religious thought. They are divided into his view of diety and that of humanity.
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