김종서 교수

“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 differentia

Abstract The Republic of (South) Korea is a multi‐religious society. Naturally, large‐ or small‐scale conflicts arise between religious groups. Moreover, inter‐religious troubles related to the educational system, such as educational ideologies, textbook content and forced chapel attendance, have often caused social conflicts. Most of the problems derive from mutual ignorance about the religion of other groups. Thus, religious education is important, for it offers a chance to learn about other r

The most outstanding characteristics of the religious situation in contemporary Korea can be said to be the following: First, the religious population is large and is currently increasing rapidly. Second, in a situation of a multi-religious coexistence no particular religion takes precedence over another, but Western religions are challenging and gradually overwhelming Eastern religions. In this paper I argue that these two features are closely related to each other. That is, compared with other

The identity of modern Korean Religion has been often said to be characterized by the multi-layered religious pluralism. This thesis, however, emphasizes the balanced competitive situation of the eastern religions and the western religions much more than that. Above all, the identity of the modern Korean Religion after 1945 is noted to be changed through the mega trends of the religious organizations, secularization including commoditization and liberation of religions, the introduction of the C

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In this article, the author presents a comprehensive survey of inter-religious issues in contemporary Korea, including an analysis of current conflicting phases between religions and the logic of religious coexistence that has overcome inter-religious conflicts. The current issues surrounding Korean religions actually have deep roots in the Korean historical context. Teachings of coexistence and cooperation between religions are first found in the history of Korea itself rather than elsewhere. T

Christianity has long been a mainstream religion in Korea and many scholars have attempted to understand Korean church history in their own respective ways. The author reviews the perspectives of existing church histories in Korea and suggests a new comparative perspective for a more creative and reliable approach to Korean church history. This approach may be summarized as follows: First, if Korean church history is to be truly "Korean," scholars should consider it from the wholly diachronic fr

According to the traditional typology of religions, there is quite a sharp difference between sect and cult (new religion): Though both of sect and cult are not well supported by societies, the one intends to follow the idea of predominant church while the other tends to create or introduce new ideas alien to the society. But such a difference between sect and cult is gradually getting weaker and weaker today. In fact, many religious orders which passed for "cults" have been often turned out to

United States of America is a country that originated from Puritans’ immigration and settlement on a new land, as it is often imagined with the term ‘White Anglo-Saxon Protestants’ (WASP). In his book, Democracy in America, did Alexis de Tocqueville foresee America’s fate from the first Puritans' landing on the seashores of America? Based on its origins, it might be quite natural that most of Americans should live their lives as christians today. However, there is another strong current in the A