• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.133-157
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• 2022

Applying the long and distinguished heritage of rhetorical theory to any sacred text, such The Canonical Scripture of Daesoon Jinrihoe, could fill many volumes of many books. This study, then, will provide some suggestive prolegomena for directions rhetorical criticism of the Scripture can take, now and in future research. This study will, further, make necessarily broad strokes in order to familiarize audiences and scholars of new Korean religions, and Eastern thought generally, with Western, both ancient and more modern, modes of rhetorical thought. As rhetorical criticism is increasingly embraced by Western religious scholarship, and as comparative religious studies remain an important dimension of textual scholarship, this article will contribute to both areas by presenting perhaps the first rhetorical-critical approach to the sacred scriptures of Daesoon Jinrihoe. When the new English translation of the Scriptures becomes available in the West, general and scholarly readers will be interested to find parallels and departures with religious and critical traditions with which they are already familiar (in this case, early American Protestant Calvinism). This study will make contributions, then, to the areas of rhetorical-religious criticism, comparative East-West presentations of nature within scriptural contexts, and establishment of grounds for further comparative investigations of Western traditions and Daesoon Jinrihoe.

• The Southeast Asian review
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• v.21 no.2
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• pp.155-182
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• 2011

The purpose of this paper is to examine the process of Islamization in Java, focusing on religious discourse among Muslim intellectuals. How Islamic tradition and knowledge have been perceived and utilized and how they have interacted with those of non-Islamic origin will be discussed. For this, three Islam-related books written in different phases of Islamization are to be analyzed: Babad Tanah Jawi compiled by Mataram court in the 17th century, Serat Cabolek written by a court poet in the late 18th or early 19th century, and Fikih Anti-korupsi published by reformist and scriptural organization of Muhammadiyah in 2006. Babad portrays conversion to Islam as a process which does not demand a dramatic outward change in religious practice. Scriptural tradition of Islam and the dichotomy between what is Islamic and what is not were not mentioned in order to explain conversion. Spiritual and mystical enlightenment was emphasized heavily, and for this, the importance of non-Islamic traditions was fully acknowledged. Serat tells us that this period was characterized by the surge of scriptural and shariah-minded Islam, maintenance of non-Islamic traditions, clashes between scriptural Islam and old religious traditions, and Javanese efforts to harmonize these. In Fikih, non-Islamic tradition is replaced by scriptural Islam and disappears totally. Interpretations based on the Scriptures, however, do not monopolize it and are used together with mode of analysis from the West. It is too much to call this 'intellectual syncretism', in that Islamic Scriptures and Western knowledge do not mix but stand side by side. Three books under examination reveal that the process of Islamization in Java has not been uniform. It has been conditioned and shaped by local socio-cultural and historical circumstances, where active engagement and intellectual exercise of Javanese Muslims have played key roles. Even Islamization in the last few decades is not an exception. The surge of scripturalism and fundamentalism does not simply bring about a move to Arabization. Interacting with local intellectual and socio-cultural milieu, this has produced a sort of intellectual hybridity, which is unique to Muslim society of Java.

• Journal of the Korean Institute of Rural Architecture
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• v.4 no.3
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• pp.23-37
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• 2002

Buddhist Architecture should be set for worship and an ascetic life, which is its main function as it is a religious facility and its space and form can be considered as means to achieve efficiently a religious function. Every religion concludes its religious function through its ideas and form of faith based on scriptures and religious precepts. The thing should be paid attention to from this point of view is how Buddhist doctrines are reflected on the architecture and the background recognition about the fundamental doctrines and religious system should be preceded to clarify it. Existing researches have studied the characteristics of Buddhist temples on the point of functional view and architectural spacial view through phenomenal ways. Though fruitful results bore about the Korean space through that way, more internal viewpoint is required to clarify the fundamental regularities and spatial concepts indwelling in temple architecture. Considering what structural elements were required to compose one space in traditional Korean architecture is the fundamental subject and important. This thesis searches architectural characteristics through inquiring about the main building and annexes and understanding symbolic characteristics about the arrangement of the Buddhist statue and solemn things in the Buddhist temples of tangible cultural assets or above located in Seoul area.

• The Southeast Asian review
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• v.22 no.2
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• pp.95-131
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• 2012

This study compares the two biggest Islamic organizations in Indonesia, Nahdlatul Ulama(NU) and Muhammadiyah. As previous studies focus on their theological and ideological aspects, this study tries to analyze not only their religious orientation but also position of religious leaders, organizational structure, leadership system, routine activities and susceptibility to new religious change. The second part of this paper deals with religious and socio-political backgrounds under which the two organizations were established and with differences in the ways of interpreting Islamic teachings. This will provide the basis for understanding the dynamics of their later development. The third part explores religious authority supported by both. For this, perspectives on established religious schools, rational interpretation of the Scriptures, mystical practices and hereditary succession of religious leadership are to be analyzed. In addition, the ways different attitudes towards religious authority have impacted on organizational structure are to be examined. The topic of the fourth part is leadership composition, and blood and teacher-student relationships among chairpersons are to be analyzed. The last part deals with how different orientations of the two have impacted on their activities and especially on the ways of accommodating new religious ideas. For this, the ways 'liberal Islamic thought' has been introduced, accommodated and negotiated in each organization are to be compared with. With these discussions, it is expected that religious orientations, organizational structure, leadership system and organizational flexibility of the two can be understood. This analysis can help to have a glimpse on Islamic development in Indonesia and of socio-cultural and political influences the two have exerted on Indonesian society.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.1-26
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• 2020

In Taiwanese Daoism, the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe (九天應元雷聲普化天尊) is the highest deity in the Thunder Ministry. In the the Korean new religion, Daesoon Jinrihoe (大巡真理會), he is the Supreme God. However, since the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe has the same name in these two traditions, it naturally leads people to wonder whether or not they can be considered the same deity. Or failing that, it could still be asked, to what extent are these two deities related? Or it could further be asked what meaning does the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe have in these two religions? Anyhow, all such questions depend on first establishing a greater degree of basic clarity. Religious scripture can serve as a cornerstone in gaining such basic clarity. Scripture almost invariably contains information regarding the divine nature, divine authority, and sacrosanctity of deities reflective of what is understood by the devotees of those religions. Clues on the precise nature of these key attributes of deity-depiction can be drawn out of scriptural accounts, and as such, the research presented in this paper will begin by comparing two relevant scriptures. The representative scriptures highlighted in this paper will be The Canonical Scripture (典經) of Daesoon Jinrihoe and The Scripture of the Jade Pivot (玉樞寶經) of Zhengyi (Orthodox Unity, 正一) Daoism. These scriptures will serve as the basis for exploration and analysis of the divine attributes of the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe in terms of his divine nature, divine authority, and sacrosanctity. By comparing these two scriptural accounts of his divine attributes, the similarities and differences that arise can be properly explored. This paper endeavors to clarify the ultimate purpose of 'the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe.' In this paper, the first step will be an exploration of scriptural analysis. The contents of this paper is roughly divided into four sections. The first section is an exploration of the general contents of the two scriptures, including their origin, contents, and value. The second section focuses on the three main divine attributes of the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe: his divine nature, divine authority, and sacrosanctity. The third section will compare the depictions of the deity in the two scriptural accounts in terms of those three attributes. Lastly, the deity's evolutionary history in both religions is shown and compared and final remarks are made on the contemporary value of the Celestial Worthy of the Ninth Heaven, Responder, Thunderbolt-bearer, and Transformer of the Universe.

• Journal of Korean Library and Information Science Society
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• v.54 no.4
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• pp.105-122
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• 2023

This study aims to explore preferred title and authorized access points for religious works with sample bibliographic data and authority data. To this end, this study (1) reviewed RDA and recently revised KCR as cataloging rules, (2) investigated the preferred titles and authorized access points of religious works in major national libraries as a case study, and finally (3) suggested a method for constructing preferred titles and authorized access points for religious works in Korean libraries using sample data. The data needed for the study were collected through literature research and case studies, and additional email inquiry with the catalog librarians was conducted. As a result of the study, preferred titles and authorized access points for religious works were proposed in the form of KORMARC bibliographic and authority data.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.75-105
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• 2020

Previous scholars have studied Daesoon Jinrihoe mainly through its scriptures and doctrines; however, in this essay I have combined data from a questionnaire with interviews I conducted to observe women's religious engagement from their own perspectives. I conducted my fieldwork from October 23 to 26 at Yeoju Headquarters in Korea and received 81 questionnaire replies. This ongoing project will shed light on the niche for women in Korean new religious movements. This essay is divided into three parts. First, I reviewed 5 articles on general attitudes towards women within Daesoon Jinrihoe to serve as a doctrinal introduction. Second, I used the Ladies Club, the Women's Assembly of the Department of Social Welfare, and female students from the Inter- national Volunteers Association to better understand women's participation and education in Daesoon Jinrihoe on an institutional level. Third, I issued a questionnaire in order to learn respondents' sex, age, educational background, and birth place and used those data points determine patterns in how the above influence religious participation and positions in Daesoon Jinrihoe. My investigation showed that both the self-expectation and division of labor among the followers at Yeoju Headquarter were affected by and corresponded to social gender roles. Moreover, the emphasis on missionary work rather than centralized hierarchy contributed to a reduction in the influence of gender-segregation and led to relative coherence in terms of gender relations within Daesoon Jinrihoe.

• (The)Study of the Eastern Classic
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• no.41
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• pp.385-406
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• 2010

Lee Byeong-hun was introduced to Hanjuhak when he was taught by Myeonwoo Gwak Jong-seok. It is assumed that Hanjuhak circles had a certain influence on formation of his ideas in that they had liberal tendency at that time. Lee Byeong-hun accepted Geummungyonghak developed by Gang Yu-wee of China and participated in Confucian Science Movement while excluding Confucianism. After he accepted western civilization and the ideas of Gang Yu-wee, no traces of Hanjuhak was found in his writing, but it is assumed that Hanjuhak might work as a nutritious element for his ideas. He thought that religious nature of Confucianism could be revived only when he left Neo-confucianism which changed Confucianism into a philosophy by insisting reason instead of God. So, he respected Confucius as a religious founder and left such concepts as reason and respect which were considered important in Neo-confucianism and valued disposition and faith in "Jungyong", a doctrine of the Mean. He considered Confucianism as religious and joined in religious practices such as praying and reciting scriptures. He insisted that filial piety indicates a filial son of the Heaven when interpreting the following passage: Shun (Chinese leader) is a filial duty, which is assumed that he was influenced by Christianity. He respected Confucius as the only religious founder and God as the God to make Confucianism a religion. It is believed that he considered only Confucius as a founder instead of traditional Confucian sages as religion such as Buddhism and Christianity has one founder. God he thought is related with the God in Christianity and furthermore accepted reincarnation of Buddhism which is contrary to Confucian ideas. According to "Gyeongseol" by Lee Byeong-hun, it was believed that he was engaged in religion based on a faith that Confucianism is a religion rather than he pursued Confucianism as a religion to find out a way of its survival.

• Journal of The Korean Digital Architecture Interior Association
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• v.6 no.1
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• pp.41-48
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• 2006

The research which it led and it tried to observe the layout of Hwa-Um buddhist architecture by Avatamska sutra. The avatamska sutra is one of the scriptures which are important from Buddhism and Hwa-Um buddhist architecture is same channel. Sip-ji-pum that it includes the contents of avatamska sutra is most important. Hwa-um buddhist architecture can divide the major space into a three precinct. First, the gate to a Buddhist temple(A step of self interest. Second, Ru and a building for Buddhist priest(A step of Altruistic act). Third, A Buddhist sancturary(A step of Religious ascetic). From the above results, we can know that site layout of Hwa-um buddhist architecture in the Hwa-um sect relations to the dogmatic background, thought.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.57-82
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• 2015

Grievance resolution, gratitude and mutual beneficence are not only an essential dogma of Daesoonjinrihoe but also a major issue which Chinese Confucian scholars have been concerned about. In this context, this study compares the perspectives of grievance resolution, gratitude, mutual beneficence based on basic scriptures of Daesoonjinrihoe and ancient Chinese Confucianism. With nurture and benevolence as core thoughts, the ways of ruling the world in righteousness and proprieties have common characteristics of Daesoonjinrihoe and Confucianism. The Heavenly Way, which is rather an abstract conception, is perceived as a Confucianism ultimate ground. Because Confucianism does what is right for nurture, embracing rationality, the religious aspects are not clearly defined, it is the difference between Daesoonjinrihoe and Chinese Confucianism. In this regard, this study compares similarities and differences between the two cultures to promote mutual understanding.