ქრისტიანობის გზა კორეის ნახევარკუნძულზე

dc.contributor.authorგუგუნავა/ Gugunava, სოფიო/ Sopio
dc.date.accessioned2023-03-02T06:44:07Z
dc.date.available2023-03-02T06:44:07Z
dc.date.issued2022
dc.description.abstractThe Korean Republic is quite unique in terms of religion. Despite the high level of ethnic homogeneity, there is not a single dominant religion. Although most Koreans do not profess any religious affiliation, many still engage religious worship. It is Noteworthy that the emergence of Christianity on the Korean Peninsula was initially regarded negatively, although it gained considerable popularity which is still relevant today. Koreans were first introduced to Catholicism in the early seventeenth century through books on “Western learning” that had been translated by Catholic missionaries in China and their Chinese collaborators. Koreans could easily read the classical Chinese these books were written in, and while interested in the technology, science, and maths they contained, they rejected their religious message. This began to 105 change in the late eighteenth century with one Korean scholar, Peter Yi Sŭnghun (1756–1801), traveling to Beijing as part of a tribute mission where he received baptism. In the 19th century Koreans abroad, especially those who were in Manchuria came into contact with Protestantism through Scottish missionaries, such as John Ross (1842–1910), and smuggled Korean translations of the Gospels and then the entire New Testament into Korea before the first resident missionary Methodist Horace Allen (1858–1932), arrived in 1884. Catholics and Protestants face common problems. Korea’s liberal democracy and economic development have led people to become more independent and therefore less willing to fully commit to a religious organization. Moreover, the hypercompetitive nature of Korean society means that people have comparatively little time and are less willing to spend it on religion. Moreover, other worldviews are rising that can compete with religion. Younger non-Protestant Koreans frequently describe Protestant churches as selfish, materialist, and authoritarian, and many feel that Cathedral Church of Virgin Mary of the Immaculate Conception (Myeongdong Cathedral) is a threat to traditional Eastern religion beliefs. Christianity in Korean Peninsula has overcome a history of persecution, colonial oppression, but Christian vitality in Korea, its ability to change with the times while still remaining itself, means that while transformation is inevitable, Christianity, in both its Catholic and Protestant forms, will likely remain for years to come as a significant part of the Republic of Korea.en_US
dc.identifier.citationკულტურის ისტორიისა და თეორიის საკითხები, XXXVI, თბილისი, 2022, გვ.: 100-105/ ISSUES OF HISTORY AND THEORY OF CULTURE, XXXVI, Tbilisi, 2022, pp.: 100-105en_US
dc.identifier.issn1512-0694
dc.identifier.urihttps://dspace.tsu.ge/handle/123456789/2173
dc.language.isogeen_US
dc.publisherივანე ჯავახიშვილის სახელობის თბილისის სახელმწიფო უნივერსიტეტის გამომცემლობაen_US
dc.subjectკორეაen_US
dc.subjectკორეის ნახევარ კუნძულიen_US
dc.subjectკორეის რესპუბლიკაen_US
dc.subjectრელიგიაen_US
dc.subjectქრისტიანობაen_US
dc.subjectკათოლიციზმიen_US
dc.subjectპროტესტანტიზმიen_US
dc.subjectმისიონერებიen_US
dc.subjectსოციალური ტრანსფორმაციაen_US
dc.subjectქრისტიანული სწავლებებიen_US
dc.titleქრისტიანობის გზა კორეის ნახევარკუნძულზეen_US
dc.title.alternativeThe Road of Korean Christianity on Korean Peninsulaen_US
dc.typeArticleen_US
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