Cheondoism
| Cheondoism | |
 Flag representing Cheondoism | |
| Korean name | |
|---|---|
| Hangul | 천도교 |
| Hanja | 天道敎 |
| Revised Romanization | Cheondogyo |
| McCune–Reischauer | Ch'ŏndogyo |
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Cheondoism (spelled Chondoism in North Korea;[1] Cheondoism (天道敎) is a Korean indigenous religion that emerged as a continuation and development of Donghak, which was founded by Choe Je-u(Su-un) in 1860 during the late Joseon Dynasty as an antithesis to Christianity. Cheondoism upholds the principles of spreading virtue throughout the world (布德天下), saving all living beings from suffering (廣濟蒼生), protecting the nation and ensuring the well-being of the people (輔國安民), and realizing heaven on earth (地上天國).
On December 1, 1905, Son Byong-hi, the third leader of Cheondoism, restructured Donghak into an institutionalized religion under the name "Cheondoism." This transformation was intended to formalize Donghak, which had previously remained a philosophical movement, and to bring it under legal recognition. Additionally, this reformation aimed to protect the faith from the suppression of Korean nationalism by the Japanese colonial authorities, who sought to eradicate native ideological movements.
Name
[edit]Cheondogyo translated literally means "religion of the Celestial Way", where cheon means "sky", do means "way" (written with the same character as Chinese Tao), and gyo means "religion", "teaching", "-ism".
Doctrine
[edit]As a religion that inherited the traditions of Donghak, Cheondoism maintains a fundamental framework largely consistent with its predecessor. During the era of Donghak, Choi Je-u himself stated, "Donghak is the unity of Confucianism, Buddhism, and Daoism. However, while their principles are the same, their realization differs." [2][3]
Understanding this statement requires an examination of the key aspects each of these religions emphasizes: nature (性), mind (心), and body (身).
Daoism primarily focuses on mystical experiences in which an individual unites with the omnipotent energy of heaven, making the mind (心) central to its practice[4]. Buddhism, which perceives the world as transient and empty, directs its attention not to the physical body—seen as a mere shell—but to the fundamental essence of existence, aligning with nature (性)[5].
In contrast, Confucianism prioritizes the realization of compassion, justice, manners, and wisdom, without making claims about the afterlife, as Confucius himself remained silent on the matter. Consequently, Confucianism regards the governance of a stable and virtuous society as the highest moral pursuit, emphasizing direct action in the material world, which places importance on the body (身)[6].
Similarly, Donghak values religious experiences in which an individual becomes one with Hanul, the vital energy of the universe (心). It also encourages deep contemplation of one's origin in Hanul and seeks ultimate return to it (性). At the same time, practical application in the real world necessitates attention to the body (身) as well. Thus, in terms of its guiding principles, Donghak aligns with the spiritual paths of Daoism, Buddhism, and Confucianism.
However, unlike these three traditions, each of which emphasizes one of the three aspects—nature, mind, or body—Donghak seeks to integrate all three completely, aiming to cultivate a "whole person" (全人) for the advancement of society and the nation. In this regard, its approach to direct realization sets it apart from the three established religions.
While this constitutes the core doctrine of Donghak, in the 46th year of Podŏk (1905), Son Byeong-hui transformed Donghak from a philosophical movement into an institutionalized religion under the name Cheondoism. This transition brought about the development of a modern religious doctrine and organizational system. Inspired by Western religious structures, Cheondoism established places of worship (교당) and modernized its administrative framework.
In the later sections of Les Paroles Doctrinales du Maître Ui-am, Son Byeong-hui focused less on doctrine itself and more on the role of Cheondoism as an institutional religion. For instance, in the chapter "천도태원경(Cheondo Taeweongyeong)", he narrates and compares the history of human religions, presenting Cheondoism as the culmination of religious evolution, moving beyond animism and monotheism toward a belief system in which humans and the divine are unified.
The chapter titled "대종정의(Daejongjeongui)" further elaborates on Cheondoism’s role in society, emphasizing that religion is not merely for prayer and gathering but should guide the development of human ethics (心學). It calls upon Cheondoist scholars to educate one another, ensuring collective progress toward both material and moral civilization.
Whereas Choi Je-u and Choi Si-hyeong primarily focused on explaining doctrine, Son Byeong-hui deeply explored the structure of Cheondoism as a modern religion. His efforts sought to establish Cheondoism not merely as a philosophical movement but as an organized faith that could stand alongside the world’s great religious traditions, instilling a sense of religious identity and pride among its followers.
Anniversary
[edit]Cheonil (天日) – April 5: Commemorates Choi Je-u’s enlightenment in 1860.
Ji-il (地日) – August 14: Commemorates Choi Si-hyeong’s succession as the leader of Donghak in 1863.
Inil (人日) – December 24: Commemorates Son Byeong-hui’s succession as the leader of Cheondoism in 1897.
Doil (道日) – January 18: Commemorates Park In-ho’s succession as the leader of Cheondoism in 1908.
History
[edit]
Cheondoism originated from the Donghak ("Eastern Learning"), a religious movement that arose in 19th-century Korea as a reaction to Western encroachment, particularly the spread of Catholicism. The Donghak movement began with Ch'oe Che-u in 1860,[7] who formulated the Donghak ideology in 1860 as an alternative to Catholicism ("Western Learning"), which was gaining momentum within the lower classes in Korea due to its ability to provide a sense of structure and stability beyond the family unit.[7] Due to its basis in established religions—Confucianism, Buddhism, and Taoism—and its commitment to representing Eastern ideals, the movement rapidly gained broad acceptance among the peasantry.[8] The movement "offered the most oppressed and downtrodden of Korean society a sense of their intrinsic worth."[9] Because the movement taught that the divine could be lived out on earth (a teaching with "immense socio-economic implications"), it was viewed unfavorably by local landlords and foreign powers who sought to outlaw the movement and oversaw Ch'oe's trial and execution in 1864.[9]
Cheondosim became an officially-recognized religion under its third leader, Son Byong-hi.[10]
Cheondoism as a religion evolved in the early 1900s from the Donghak peasant liberation movements in the southern provinces of Korea, particularly the unsuccessful, yet consequential, rebellion of 1894. Followers of Donghak were severely persecuted until the establishment of the Protectorate Treaty of 1905, which guaranteed freedom of religion. Therefore, on 1 December 1905, Son Byong-hi decided to modernize the religion and usher in an era of openness and transparency in order to legitimize it in the eyes of the Japanese, who had strong influence over Korea at the time. As a result, he officially changed the name of Donghak to Cheondoism ("religion of the Celestial Way"). Following this, a constitution and a Central General Bureau were laid out for the religion, centralizing it and making it more accessible to the public.[10]
Recent history
[edit]As of 2005, Cheondoism reportedly had about 45,000 followers and 280 churches in South Korea.[11] According to the 2015 national census, Cheondoism had about 65,000 followers in South Korea.[12]
In North Korea, the state recognizes and favors Chondoism as a distinctly Korean revolutionary religion.[9] Chondoists are nominally represented in North Korean politics by the minor Chondoist Chongu Party.
North Korean leader Kim Il Sung's memoirs recount at length an effort to persuade his communist comrades to accept a Chondoist recruit.[13] While Kim's memoirs lightly criticize the Korean faith (given his own Marxist–Leninist perspective), they also stress how Chondoism draws close to the Korean form of communism.[14] Among other aspects, Kim's memoirs highlight Chondoism's concern for the intrinsic worth of all people, especially the poor and lowly.[15] According to Kim, Chondoism is a "progressive religion" characterized by the novelty of its principles, its spirit of resistance, the simplicity of its rites and practices, and its inherently popular nature.[16]
See also
[edit]- Chondoist Chongu Party
- Donghak
- Donghak Peasant Revolution
- Korean shamanism (Sinism)
- New religious movement
- Taoism in Korea
- Yongdamjeong
References
[edit]- ^ "Anniversary of Chondoism Observed, KCNA". Archived from the original on 12 October 2014. Retrieved 23 June 2012.
- ^ "(천도와 유불선) Haewol sinsa beobseol - Sacred Texts of Cheondoism". Chondogyo.
- ^ "(삼화일목) Ui-am seongsa beobseol - Sacred Texts of Cheondoism".
- ^ 천도교경전(Sacred Textes of Cheondoism) (2022). 천도태원경. Central Church of Chondogyo. p. 554.
- ^ 천도교경전(Sacred Textes of Cheondoism) (2022). 천도태원경. Central Church of Chondogyo. p. 554.
- ^ 천도교경전(Sacred Textes of Cheondoism) (2022). 천도태원경. Central Church of Chondogyo. p. 553.
- ^ a b Young, Carl F. pp.6–7
- ^ Young, Carl F. pp.10–12
- ^ a b c Boer, Roland (2019). Red theology : on the Christian Communist tradition. Boston: Haymarket Books. p. 216. ISBN 978-90-04-38132-2. OCLC 1078879745.
- ^ a b Young, Carl F. pp.113–121
- ^ "Consulate General of the Republic of Korea in Toronto". Archived from the original on 7 September 2012. Retrieved 23 June 2012.
- ^ "2018년 한국의 종교 현황" (in Korean). Archived from the original on 27 October 2022. Retrieved 22 July 2020.
- ^ Boer, Roland (2019). Red theology : on the Christian Communist tradition. Boston: Haymarket Books. pp. 218–220. ISBN 978-90-04-38132-2. OCLC 1078879745.
- ^ Boer, Roland (2019). Red theology : on the Christian Communist tradition. Boston: Haymarket Books. p. 219. ISBN 978-90-04-38132-2. OCLC 1078879745.
- ^ Boer, Roland (2019). Red theology : on the Christian Communist tradition. Boston: Haymarket Books. p. 220. ISBN 978-90-04-38132-2. OCLC 1078879745.
- ^ Boer, Roland (2019). Red theology : on the Christian Communist tradition. Boston: Haymarket Books. p. 221. ISBN 978-90-04-38132-2. OCLC 1078879745.
This article incorporates text from Korea Web Weekly. Used with permission. Korea Web Weekly is not an independent source of information but is instead associated with various North Korea government sources.
Sources
[edit]- Lee Chi-ran. Chief Director, Haedong Younghan Academy. The Emergence of National Religions in Korea.
- Young, Carl F. Associate Professor, Western University. Eastern Learning and the Heavenly Way: The Tonghak and Chondogyo Movements and the Twilight of Korean Independence.[permanent dead link]
External links
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