Abstract:When the modern household registration system was introduced to Korea by the Japanese in 1909, Korean Buddhist monks were smoothly incorporated into it. At the time, most monks might not have realized the tremendous change the modern household registration was bringing about: the beginning of secularization. In the early colonial period Korean monks were allowed to claim their disciples as adopted sons in household registers because the Japanese colonial government acknowledged this pseudo-family relationship in Korean monastic communities as conventional Korean Buddhist practice. When the household registration law was revised in 1915, however, the colonial government decided that monks would no longer be permitted to do this, with the revised law stating that only married men were able to adopt male heirs from patrilineal kin. As a result, Korean monks had to follow the colonial government’s instructions that focused on the creation of the ideal modern family for its colonial subjects. In short, the conflict between the Japanese colonial government’s civil law and Korean monks’ traditional understanding of the relationships between novice clerics and teachers catalyzed the transformation of Korean monks’ concept of the monastic family. As specific examples, this paper will examine the original and revised household registers of the monk Yu Poam of Kwijusa and the monk Yi Taeryŏn of Kŏnbongsa.
{"title":"The Making of Modern Monastic Families in Colonial Korea: An Examination of Master-Disciple Relations in Monks’ Household Registers","authors":"Jeongeun Park","doi":"10.1353/JKR.2019.0002","DOIUrl":"https://doi.org/10.1353/JKR.2019.0002","url":null,"abstract":"Abstract:When the modern household registration system was introduced to Korea by the Japanese in 1909, Korean Buddhist monks were smoothly incorporated into it. At the time, most monks might not have realized the tremendous change the modern household registration was bringing about: the beginning of secularization. In the early colonial period Korean monks were allowed to claim their disciples as adopted sons in household registers because the Japanese colonial government acknowledged this pseudo-family relationship in Korean monastic communities as conventional Korean Buddhist practice. When the household registration law was revised in 1915, however, the colonial government decided that monks would no longer be permitted to do this, with the revised law stating that only married men were able to adopt male heirs from patrilineal kin. As a result, Korean monks had to follow the colonial government’s instructions that focused on the creation of the ideal modern family for its colonial subjects. In short, the conflict between the Japanese colonial government’s civil law and Korean monks’ traditional understanding of the relationships between novice clerics and teachers catalyzed the transformation of Korean monks’ concept of the monastic family. As specific examples, this paper will examine the original and revised household registers of the monk Yu Poam of Kwijusa and the monk Yi Taeryŏn of Kŏnbongsa.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"10 1","pages":"45 - 82"},"PeriodicalIF":0.4,"publicationDate":"2019-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JKR.2019.0002","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44156132","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Must Read Texts for Buddhists (Pulcha p’illam 佛子必覽) is a compendium of Korean Buddhist ceremonial texts that was compiled and published in 1931 by Ch’oe Ch’wihŏ 崔就墟 (1865–d. after 1940) and An Sŏgyŏn 安錫淵 (1880–1965). It was the first attempt to systematize and modernize the Buddhist rituals performed by Koreans since the publication of Kŭngsŏn’s 亙璇 (1767–1862) Models for Making Ceremonial Actions (Chakpŏp kwigam 作法龜鑑) in 1826. Although its importance is usually overshadowed in historical memory by its successor text, An Chinho’s Buddhist Rituals (Sŏngmun ŭibŏm 釋門儀範), which was first published in 1935, Must Read Texts for Buddhists established a pattern that made Buddhist rituals accessible to lay Buddhists by presenting the liturgical material in the original Sino-Korean graphs and transcription in the Korean vernacular script. It was a practical and essential manual for both lay and monastic Buddhists in its articulation of appropriate ritual for the gamut of Buddhist practice associated with all the major and minor figures venerated in most monasteries, temples, and shrines. More important, the compilation reveals the central role of dhāraṇī and mantra in the everyday practice of Korean Buddhism, the pervasiveness of the Avataṃsaka-sūtra and the Hwaŏm cult, and the rise in importance of the Amitābha cult—all positions inherited from the late Chosŏn period. Thus, Must Read Texts for Buddhists provides a compelling snapshot of Buddhist ritual and devotional practice as imagined by leading propagators and scholars of Buddhism in colonial-period Korea.
{"title":"Must Read Texts for Buddhists and the Modernization of Korean Buddhist Ritual","authors":"R. Mcbride","doi":"10.1353/JKR.2019.0003","DOIUrl":"https://doi.org/10.1353/JKR.2019.0003","url":null,"abstract":"Abstract:Must Read Texts for Buddhists (Pulcha p’illam 佛子必覽) is a compendium of Korean Buddhist ceremonial texts that was compiled and published in 1931 by Ch’oe Ch’wihŏ 崔就墟 (1865–d. after 1940) and An Sŏgyŏn 安錫淵 (1880–1965). It was the first attempt to systematize and modernize the Buddhist rituals performed by Koreans since the publication of Kŭngsŏn’s 亙璇 (1767–1862) Models for Making Ceremonial Actions (Chakpŏp kwigam 作法龜鑑) in 1826. Although its importance is usually overshadowed in historical memory by its successor text, An Chinho’s Buddhist Rituals (Sŏngmun ŭibŏm 釋門儀範), which was first published in 1935, Must Read Texts for Buddhists established a pattern that made Buddhist rituals accessible to lay Buddhists by presenting the liturgical material in the original Sino-Korean graphs and transcription in the Korean vernacular script. It was a practical and essential manual for both lay and monastic Buddhists in its articulation of appropriate ritual for the gamut of Buddhist practice associated with all the major and minor figures venerated in most monasteries, temples, and shrines. More important, the compilation reveals the central role of dhāraṇī and mantra in the everyday practice of Korean Buddhism, the pervasiveness of the Avataṃsaka-sūtra and the Hwaŏm cult, and the rise in importance of the Amitābha cult—all positions inherited from the late Chosŏn period. Thus, Must Read Texts for Buddhists provides a compelling snapshot of Buddhist ritual and devotional practice as imagined by leading propagators and scholars of Buddhism in colonial-period Korea.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"10 1","pages":"122 - 83"},"PeriodicalIF":0.4,"publicationDate":"2019-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JKR.2019.0003","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44217347","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Imperial Japanese scholars investigated Buddhist art in Korea prior to their country’s annexation of Korea, and shortly after that annexation they commenced their restoration work on those investigated cultural artifacts. This paper aims to review the changes in the context of restored Korean Buddhist art through an examination of period photographs. Japanese publishers made frequent use of photographs of Korean cultural properties taken before and after their restoration. Through these modern Japanese publishing and education efforts, Koreans came to perceive their Buddhist cultural properties as objects belonging to the past to be preserved and protected. Korea’s Buddhist cultural properties, which had once been pivots of ardent prayers, changed into objects of aesthetic and intellectual appreciation. As a result, Koreans of the period came to consider the objects of Korea’s Buddhist material heritage as the subjects of “sightseeing” or questions of “educational refinement” rather than of religious faith.
{"title":"The Remains from Ancient Times: Newly Formed Connections with Buddhist Culture Designated as “Art” or “Cultural Assets”","authors":"Kang Hee-jung","doi":"10.1353/JKR.2019.0001","DOIUrl":"https://doi.org/10.1353/JKR.2019.0001","url":null,"abstract":"Abstract:Imperial Japanese scholars investigated Buddhist art in Korea prior to their country’s annexation of Korea, and shortly after that annexation they commenced their restoration work on those investigated cultural artifacts. This paper aims to review the changes in the context of restored Korean Buddhist art through an examination of period photographs. Japanese publishers made frequent use of photographs of Korean cultural properties taken before and after their restoration. Through these modern Japanese publishing and education efforts, Koreans came to perceive their Buddhist cultural properties as objects belonging to the past to be preserved and protected. Korea’s Buddhist cultural properties, which had once been pivots of ardent prayers, changed into objects of aesthetic and intellectual appreciation. As a result, Koreans of the period came to consider the objects of Korea’s Buddhist material heritage as the subjects of “sightseeing” or questions of “educational refinement” rather than of religious faith.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"10 1","pages":"11 - 43"},"PeriodicalIF":0.4,"publicationDate":"2019-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JKR.2019.0001","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42816443","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:During the 1980s, the issue of the peaceful reunification of the Korean Peninsula became of interest to Christian communities in South Korea. In seeking to understand this phenomenon, conventional narratives have focused on the agency of South Korean Christian activists who had, by the late 1970s, identified reunification as a fundamental goal that needed to be achieved in order to address the political, social, and economic maladies that plagued South Korean society. By contrast, this article accounts for the roles played by non-South Korean actors, in particular the Church Commission on International Relations (CCIA) and the North Korean Christian community. The activities of North Korean Christians in the international arena during the 1970s and early 1980s spurred the CCIA to consider the role it should play in fostering reunification and to act as a bridge linking Korean Christian leaders on both sides of the 38th parallel.
{"title":"Accounting for North Korea: Korean Reunification, the CCIA, and the Korean Christians Federation","authors":"Paulette Cha","doi":"10.1353/JKR.2019.0004","DOIUrl":"https://doi.org/10.1353/JKR.2019.0004","url":null,"abstract":"Abstract:During the 1980s, the issue of the peaceful reunification of the Korean Peninsula became of interest to Christian communities in South Korea. In seeking to understand this phenomenon, conventional narratives have focused on the agency of South Korean Christian activists who had, by the late 1970s, identified reunification as a fundamental goal that needed to be achieved in order to address the political, social, and economic maladies that plagued South Korean society. By contrast, this article accounts for the roles played by non-South Korean actors, in particular the Church Commission on International Relations (CCIA) and the North Korean Christian community. The activities of North Korean Christians in the international arena during the 1970s and early 1980s spurred the CCIA to consider the role it should play in fostering reunification and to act as a bridge linking Korean Christian leaders on both sides of the 38th parallel.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"10 1","pages":"123 - 152"},"PeriodicalIF":0.4,"publicationDate":"2019-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JKR.2019.0004","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43749703","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Catholics and Anti-Catholicism in Chosŏn Korea by Don Baker with Franklin Rausch (review)","authors":"D. Torrey","doi":"10.1353/jkr.2018.0016","DOIUrl":"https://doi.org/10.1353/jkr.2018.0016","url":null,"abstract":"","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"9 1","pages":"173 - 177"},"PeriodicalIF":0.4,"publicationDate":"2018-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2018.0016","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42449961","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This paper traces the dynamics of the ''movement of the heart'' (感動) to articulate the communal spirituality experienced in the Neo-Confucian commitment to virtues. To accomplish this, the spiritual dynamics found in Samganghaengsilto are explored, focusing on the development and application of the chapter on virtuous women (''Yŏllyŏp'yŏn'' 烈女篇) and comparing it to two other genres that target audiences from different social locations: classical Confucian literature and p'ansori. I argue that a healthy form of Confucian spirituality of the movement of the heart is found in the way the subaltern consciousness articulates it in p'ansori by creating mutual empathy that moves the hearts of the community and transforms the community by resisting injustice.
{"title":"Confucian Spirituality of the Movement of the Heart","authors":"Heebon Park","doi":"10.1353/JKR.2018.0014","DOIUrl":"https://doi.org/10.1353/JKR.2018.0014","url":null,"abstract":"Abstract:This paper traces the dynamics of the ''movement of the heart'' (感動) to articulate the communal spirituality experienced in the Neo-Confucian commitment to virtues. To accomplish this, the spiritual dynamics found in Samganghaengsilto are explored, focusing on the development and application of the chapter on virtuous women (''Yŏllyŏp'yŏn'' 烈女篇) and comparing it to two other genres that target audiences from different social locations: classical Confucian literature and p'ansori. I argue that a healthy form of Confucian spirituality of the movement of the heart is found in the way the subaltern consciousness articulates it in p'ansori by creating mutual empathy that moves the hearts of the community and transforms the community by resisting injustice.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"9 1","pages":"111 - 138"},"PeriodicalIF":0.4,"publicationDate":"2018-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JKR.2018.0014","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45471524","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The discussion on whether Confucianism is a religion may be an intriguing and important intellectual and academic issue. However, before we may engage in the whole spectrum of Confucian religiosity, including the ritual dimension of Confucianism, it would be fruitful to engage in the exploration of the ''spiritual'' aspect of Confucianism. The term ''spirituality'' is also so broad, ambiguous, and complex that we may not be able to define it in a simple and specific language. Furthermore, the way we understand ''spirituality'' may differ depending on the cultural context and religious traditions. In this article, I try to explore and appreciate the Confucian character of ''spirituality'' to understand the uniqueness of the Confucian and Neo-Confucian tradition, especially the Korean Neo-Confucian tradition represented by Yi Yulgok. My discussion of the Confucian form of spirituality includes: 1. the concepts of ''sacred'' and ''secular,'' arguing that Confucianism can best be represented by expressing ''sacred'' in ''secularity.'' 2. The arguement that Confucian ''spirituality'' is deeply embedded in the moral practice and intellectual investigation involved in the process of ''self-cultivation'' to realize the Confucian ideal of the ''superior man or person'' with spontaneity of moral charisma. 3. The notion that Confucian spirituality is found in the experience of the unity and continuity of the human to the cosmos and nature, representing the ''anthropo-cosmic'' or ''cosmo-anthropic'' idea of being human.
{"title":"Spirituality, Spontaneity, and Moral Charisma in Korean Confucianism","authors":"Young-chan Ro","doi":"10.1353/JKR.2018.0012","DOIUrl":"https://doi.org/10.1353/JKR.2018.0012","url":null,"abstract":"Abstract:The discussion on whether Confucianism is a religion may be an intriguing and important intellectual and academic issue. However, before we may engage in the whole spectrum of Confucian religiosity, including the ritual dimension of Confucianism, it would be fruitful to engage in the exploration of the ''spiritual'' aspect of Confucianism. The term ''spirituality'' is also so broad, ambiguous, and complex that we may not be able to define it in a simple and specific language. Furthermore, the way we understand ''spirituality'' may differ depending on the cultural context and religious traditions. In this article, I try to explore and appreciate the Confucian character of ''spirituality'' to understand the uniqueness of the Confucian and Neo-Confucian tradition, especially the Korean Neo-Confucian tradition represented by Yi Yulgok. My discussion of the Confucian form of spirituality includes: 1. the concepts of ''sacred'' and ''secular,'' arguing that Confucianism can best be represented by expressing ''sacred'' in ''secularity.'' 2. The arguement that Confucian ''spirituality'' is deeply embedded in the moral practice and intellectual investigation involved in the process of ''self-cultivation'' to realize the Confucian ideal of the ''superior man or person'' with spontaneity of moral charisma. 3. The notion that Confucian spirituality is found in the experience of the unity and continuity of the human to the cosmos and nature, representing the ''anthropo-cosmic'' or ''cosmo-anthropic'' idea of being human.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"9 1","pages":"55 - 82"},"PeriodicalIF":0.4,"publicationDate":"2018-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JKR.2018.0012","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44195981","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The Christian notion of spirituality, especially the concept of human soul or anima, was a difficult concept for Confucians. Individuality and immortality, which described the essential feature of the Christian concept of the human soul, cannot stand together in the Neo-Confucian framework. If something is individual, it is bound to disappear; if something is immortal, it is never singular. In this article, I shall first discuss various translations of the term ''human soul'' by four Christian missionaries: Juan Cobo, Matteo Ricci, Giulio Aleni, and Francesco Sambiasi. The history of the translation of this term reveals the struggles of missionaries as they endeavored to implant Christian worldviews in East Asia. I then examine Confucian responses to such endeavors. Confucians who were open to new ideas and beliefs also went through painful ordeals as they embraced the Catholic faith. In this regard, the two brothers of eighteenth-century Chosŏn Korea—Chŏng Yakchong and Chŏng Yakyong—represent two possibilities in Christian-Confucian dialogue. While the former was a devoted Catholic with a Confucian background, the latter remained a Confucian, albeit one who weaved Catholic ideas into his theoretical outlook. In the end, their creative integration of ideas enriched and deepend our insights into Confucian spirituality.
{"title":"Individuality and Immortality in Confucian Spirituality","authors":"So-Yi Chung","doi":"10.1353/JKR.2018.0013","DOIUrl":"https://doi.org/10.1353/JKR.2018.0013","url":null,"abstract":"Abstract:The Christian notion of spirituality, especially the concept of human soul or anima, was a difficult concept for Confucians. Individuality and immortality, which described the essential feature of the Christian concept of the human soul, cannot stand together in the Neo-Confucian framework. If something is individual, it is bound to disappear; if something is immortal, it is never singular. In this article, I shall first discuss various translations of the term ''human soul'' by four Christian missionaries: Juan Cobo, Matteo Ricci, Giulio Aleni, and Francesco Sambiasi. The history of the translation of this term reveals the struggles of missionaries as they endeavored to implant Christian worldviews in East Asia. I then examine Confucian responses to such endeavors. Confucians who were open to new ideas and beliefs also went through painful ordeals as they embraced the Catholic faith. In this regard, the two brothers of eighteenth-century Chosŏn Korea—Chŏng Yakchong and Chŏng Yakyong—represent two possibilities in Christian-Confucian dialogue. While the former was a devoted Catholic with a Confucian background, the latter remained a Confucian, albeit one who weaved Catholic ideas into his theoretical outlook. In the end, their creative integration of ideas enriched and deepend our insights into Confucian spirituality.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"9 1","pages":"109 - 83"},"PeriodicalIF":0.4,"publicationDate":"2018-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JKR.2018.0013","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46635560","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Confucian spirituality consists in the positive development of human desire for meaningfulness, that can be distinguished as desiring desire (能欲) or original desire, which we may call benxin 本心, the original generosity to go outside of oneself towards others; the desirable desire (可欲), which we may call chuxin 初心, the initial direction of desire to the good in many others; and the desired desire (所欲) that men should constantly guard against becoming selfish in the seeking and enjoyment of any specific object. Various artforms may be termed ''inducers of desire''; these induce the positive development of desire for meaningfulness. Arts, with authenticity and sincerity, serve to elicit from us unselfish desire in directing it to order and beauty, fining it, even to the point of seeking poetic wisdom. Then, unselfish desire should come back to itself and form a life of virtue, defined as excellence in the realization of one's natural abilities, and the harmonization of relationships. In the end, we will turn towards Confucius' religiosity, in dealing with his intimate relationship with Heaven as the ultimate reality, to which he prays in gratitude for even a humble meal, trusting his mission given by Heaven, and facing the challenges of life, even dangerous and life-threatening, with the support of Heaven.
{"title":"Confucian Spirituality: Desire, Self-cultivation, and Religiosity","authors":"V. Shen","doi":"10.1353/JKR.2018.0011","DOIUrl":"https://doi.org/10.1353/JKR.2018.0011","url":null,"abstract":"Abstract:Confucian spirituality consists in the positive development of human desire for meaningfulness, that can be distinguished as desiring desire (能欲) or original desire, which we may call benxin 本心, the original generosity to go outside of oneself towards others; the desirable desire (可欲), which we may call chuxin 初心, the initial direction of desire to the good in many others; and the desired desire (所欲) that men should constantly guard against becoming selfish in the seeking and enjoyment of any specific object. Various artforms may be termed ''inducers of desire''; these induce the positive development of desire for meaningfulness. Arts, with authenticity and sincerity, serve to elicit from us unselfish desire in directing it to order and beauty, fining it, even to the point of seeking poetic wisdom. Then, unselfish desire should come back to itself and form a life of virtue, defined as excellence in the realization of one's natural abilities, and the harmonization of relationships. In the end, we will turn towards Confucius' religiosity, in dealing with his intimate relationship with Heaven as the ultimate reality, to which he prays in gratitude for even a humble meal, trusting his mission given by Heaven, and facing the challenges of life, even dangerous and life-threatening, with the support of Heaven.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"9 1","pages":"33 - 54"},"PeriodicalIF":0.4,"publicationDate":"2018-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/JKR.2018.0011","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46069381","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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