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강돈구(Donku Kang) 한국종교학회 2011 宗敎硏究 Vol.62 No.-
This paper provides the religious education of Daesoonjinrihoe, the most representative of the new religions in Korea. There is no written material on the establishment of the Daesoonjinrihoe antecedent before 1969, so this research uses materials belonging to Mugeuk-do (無極道) and Taegeuk-do (太極道) by describing the history of Daesoonjinrihoe antecedent. This approach is basically similar to the one explained in the Catholic Materials in understanding the beginning of Protestantism. Cho Jeongsan (鼎山, 1895-1958), established Mugeuk-do (無極道) with Kang Jeungsan as its forefather (甑山, 1871-1909) at the place of Jeongeup (井邑, this is the birthplace of Kang Jeungsan), Jeollabuk-do (全羅北道, southwest province of Korea). During the late period of the Japanese Empire, Mugeuk-do (無極道) had suspended its activities for a while. In 1948, it continued activities in Busan and Mugeuk-do changed its name to Taegeuk-do (太極道). After Cho Jeongsan died, Park Wudang (牛堂, 1917-1996) led the Taegeuk-do for over a decade. Then he came out of it and established his own religious order, Daesoonjinrihoe. The Daesoonjinrihoe devotees worship 15 deities at a sacred place, Yeongdae (靈臺), including Kang Jeungsan (甑山, 1871-1909), the Nine Celestial Bodies Emperor (九天上帝) and Cho Jeongsan (鼎山, 1895-1958), the Great Jade Emperor (玉皇上帝) and its members elaborate regular devotional events for celebrating them. The main purposes of Daesoonjinrihoe are realizing earthly immortality (地上神仙 實現) and creating an earthly paradise (地上天國 建設) and the ultimate purpose of its members is Do Tong (道通). To achieve these, Daesoonjinrihoe has trained its members in many ways with Dojang (道場, it means temple complex) and Bangmyeon (方面, it means provincial branch) as its center. Like the other new religions, Daesoonjinrihoe was often misunderstood because of its method of gathering members. by way of brainwashing or oppressive tactics. However, after the initiation rites, Daesoonjinrihoe attracts voluntary participation by members by providing proper education to them. In addition, the membership education combines religious doctrines with chant mantras centered prayer and participation in religious rites thus; it seems that religious experience is emphasized. There needs to be more physical effort to chant mantras centered prayer and participation in religious rites, Daesoonjinrihoe might be considered an adult-centered religion.
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강돈구(Donku Kang) 한국종교학회 2012 宗敎硏究 Vol.69 No.-
The purpose of the article is to investigate the problems of confucian ancestral rites by focusing on Gije, Charyema and Sije. Unlike China and Japan, Korean Confucian ancestral rites are divided into 6 categories: Gije and Charue are performed by household; Sije by clan; Jongmyo Jerye by royal family; Moonmyo by Sunkyunkwan; Sukjon by Hyanggyo. As Chu Hsi’s Family Rituals had been introduced, Korean ancestral rites started to adapt to Confucian perspectives that were rooted in Korean culture around the middle period of joseon Dynasty. Confucian ancestral rites were closely connected with patriarchial clan rules(PCRs) that were invented to maintain the family system in ancient feudal societies. PCRs emphasized the rights of the eldest son who played a key role in the ancestral rites. However, PCRs do not function properly in modern societies. Confucian shrines are the most essential places to keep the ancestral rites because the ancestral tablets are preserved in the shrines. Unfortunately, the number of confucian shrines has sharply decreased. How can Confucian ancestral rites be sustained if Confucian shrines continually disappear? According to the amendment to Inheritance Law, all children can equally inherit property from their parents. According to PCRs, however, the first son inherited property more than other children because he was responsible for performing the ancestral rites. If the amendment to Inheritance Law does not give any privileges to the first so, who is going to take the responsibility for the ancestral rites? In contrast to the Confucian ancestral rites in ancient times, they serve as a tool to weaken the relationship between families and relatives in the modern times. The scholars of folklore and home economics, however, insist the Confucian ancestral rites be of considerable significance in our communities. Thus, they propose the proper procedures for ancestral rites. If Confucian ancestral rites are needed in the present circumstances, these questions have to be answered: Who performs the rituals observed? Confucianism is regarded as one of six major religious groups in Korea. If Confucian scholars leave current ancestral rites as they are, they give up their rights and obligations as Confucians.
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강돈구(Donku Kang) 한국종교학회 2013 宗敎硏究 Vol.73 No.-
The purpose of this study is to overview the main rituals of Daesoonjinrihoe. To overview the main rituals, I have examined the major characteristics of the view on God in Daesoonjinrihoe. It is because the main rituals are eventually believed to be closely related with the view on God. The Gods enshrined in Yeongdae of Daesoonjinrihoe are basically consisted of 15 tablets. These tablets are Gods mentioned in Jinbeopju(incantantion on the true law). Albeit that Jinbeopju is widely used in various Jeungsan related denominations, Daesoonjinrihoe is the only religious order which enshrine all the Gods mentioned in Jinbeopju in its sanctuary. Whereas Jeungsan related denominations worship Jeungsan as Okhwang Sangje, Daesoonjinrihoe believes in Jeungsan as Gu-cheon(Ninth Heaven) Eung-won(Response to the Supreme) Nweh-seong(Lightning and Thunder) Bo-hwa(Vast Becoming) Cheon-jon(Majesty of Heaven) Kangseong Sangje(Holy Kang the Lord), while worshipping Jeongsan, the 2nd religious leader as Okhwang Sangje. Hence, to delve into the conception of God in Daesoonjinrihoe more closely, it must be discussed over the similarity and difference in understanding Gu-cheon Eung-won Nweh-seong Bo-hwa Cheon-jon Kangseong Sangje in Daesoonjinrihoe and Chinese Taoism, along with the similarity and difference in their conceptions of Okhwang Sangje. Further, it must also be discussed over the similarity and difference in their relationships with Gu-chon Eung-won Nweh-seong Bo-hwa Cheon-jon Kangseong Sangje and Okhwang Sangje in Daesoonjinrihoe and Chinese Taoism. The main rituals of Daesoonjinrihoe seems to be closely related to cosmic order. The cosmic order can be maintained when time is progressing harmoniously and space is properly arranged on the safe ground. Daesoonjinrihoe has commenced with the awareness that the existing cosmic order needs to be rectified out of is distortion. Thus, the main rituals of Daesoonjinrihoe can be understood as an attempt to rectify the cosmic order, i. e., to adjust to make time progress harmoniously and rearrange the space to set on a proper ground.
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강돈구(DonKu Kang) 한국종교학회 2010 宗敎硏究 Vol.61 No.-
This paper mainly deals with the context and meaning of the word. ‘zonggyomunhwa(zongjiaowenhua, 宗敎文化).’ This word is widely used in East Asia. particularly is academies of religious studies in Korea and China, including the general public. In addition, the context and meaning of its synonyms are also enumerated in this paper, which is currently used in Japan and Western countries. In China, this word is generally translated into ‘religion and culture,’ or ‘religious culture.’ However, the latter is a preferred translation. According to Marxist perspective, the religion is fundamentally understood as ‘the opium of the people.’ The Marxists proclaim that the religion should be abolished in the future. If the religion is needed in a modem society, it has to serve as a tool to accomplish the ultimate goal of socialism. Chinese Marxists maintain sit ambivalent attitude to the Great Wall of China. They consider it as the result of labor exploitation by the ruling class in ancient Chinese society, However, they are very proud of it as the great cultural heritage in the world. Like the Chinese opposite feelings toward the Great Walt, it is true of religions. On the one hand, the religion it the opium of the people, but on the other hand, it retains the cultural heritage that has been achieved throughout Chinese history. In this dilemma, the Chinese regard the religion as a way to exchange Chinese culture with foreign countries. Therefore, the word ‘zongjiaowenhua’ is used as ‘religious culture.’ The Korean usage of this word is more complicated. In Korea, ‘zonggyomunhwa’ Is translated into ‘religion and culture,’ or ‘religious culture’. The theologian preferred the former to the latter because they understand ‘religion’ as ‘Gospel.’ The scholars who research religions use both terms without any distinctions However, ‘zonggyomunhwa’ does not denote ‘religion and culture’ nor ‘religious culture,’ hut it means ‘religion in culture.’ Based on the usages of the word, ‘zonggyomunhwa(zongjiaowenhua. 宗敎文化)’ in Korea and Chins, it is concluded that the usages of this word in both countries base their own entities. In China, the word, ‘zongjiaowenhua (宗敎文化)’ in employed to escape from the Marxist concept of religion, so it denotes ‘religious culture.’ In Korea, the word, ‘zonggyomanhwa (宗敎文化)’ employed to escape from the fundamentalist Christian concept of religion, so it denotes ‘religion in culture.’
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