{"id":6112,"date":"2026-05-19T11:48:33","date_gmt":"2026-05-19T11:48:33","guid":{"rendered":"https:\/\/iwell-guard.com\/hananim\/"},"modified":"2026-06-04T09:25:17","modified_gmt":"2026-06-04T09:25:17","slug":"hananim","status":"publish","type":"page","link":"https:\/\/iwell-guard.com\/en\/hananim\/","title":{"rendered":"Hananim"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-page\" data-elementor-id=\"6112\" class=\"elementor elementor-6112 elementor-3054 elementor-bc-flex-widget\" data-elementor-post-type=\"page\">\n\t\t\t\t<div class=\"elementor-element elementor-element-94c829f e-flex e-con-boxed e-con e-parent\" data-id=\"94c829f\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-b923208 e-flex e-con-boxed e-con e-child\" data-id=\"b923208\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-774a445 e-con-full e-flex e-con e-child\" data-id=\"774a445\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-3d35426 elementor-widget elementor-widget-heading\" data-id=\"3d35426\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h1 class=\"elementor-heading-title elementor-size-default\">Hananim, supreme god of Korean shamanism<\/h1>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-fdceee8 elementor-widget elementor-widget-text-editor\" data-id=\"fdceee8\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>Hananim (Korean \ud558\ub098\ub2d8) is the modern Korean term for the &#8220;Lord of Heaven&#8221; or &#8220;supreme god&#8221;. Unlike Hwanin, who is a mythologically anchored figure of the foundation <span class=\"iwg-fachbegriff\" data-tooltip=\"A transmitted narrative about gods, origins and the order of the world.\" tabindex=\"0\">myth<\/span>, Hananim is a relatively recent term in the history of <span class=\"iwg-fachbegriff\" data-tooltip=\"The academic discipline that studies religions comparatively and without confessional commitment.\" tabindex=\"0\">religion<\/span>, used since the 19th century above all in Christian, new-religious and folk-spiritual contexts.<\/p><p>Its rise to a central name for God is part of the religious transformation of Korea in its encounter with Western Christianity and with its own religious reform movements.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-c0a87fc e-con-full e-flex e-con e-parent\" data-id=\"c0a87fc\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-000caa7 elementor-widget elementor-widget-html\" data-id=\"000caa7\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"html.default\">\n\t\t\t\t\t<div class=\"iwg-pill-row\"><span class=\"iwg-klasse-badge\" tabindex=\"0\" data-tooltip=\"God \/ Goddess: Personified supreme power in the pantheon of a culture, with clear responsibilities: forces of nature, fate, war, fertility. Worshipped through cults, sacrifices and temple institutions.\">God<\/span><a href=\"https:\/\/iwell-guard.com\/en\/korea\/\" class=\"iwg-kultur-badge\" tabindex=\"0\" data-tooltip=\"Korean world of gods, shamans and folk spirits.\">Korea<\/a><\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-8cc34b5 e-con-full e-flex e-con e-child\" data-id=\"8cc34b5\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-2508a21 elementor-toc--minimized-on-tablet elementor-widget elementor-widget-table-of-contents\" data-id=\"2508a21\" data-element_type=\"widget\" data-e-type=\"widget\" data-settings=\"{&quot;exclude_headings_by_selector&quot;:[],&quot;no_headings_message&quot;:&quot;Es wurden keine \\u00dcberschriften auf dieser Seite gefunden.&quot;,&quot;headings_by_tags&quot;:[&quot;h2&quot;,&quot;h3&quot;],&quot;marker_view&quot;:&quot;bullets&quot;,&quot;icon&quot;:{&quot;value&quot;:&quot;fas fa-circle&quot;,&quot;library&quot;:&quot;fa-solid&quot;,&quot;rendered_tag&quot;:&quot;&lt;svg class=\\&quot;e-font-icon-svg e-fas-circle\\&quot; viewBox=\\&quot;0 0 512 512\\&quot; xmlns=\\&quot;http:\\\/\\\/www.w3.org\\\/2000\\\/svg\\&quot;&gt;&lt;path d=\\&quot;M256 8C119 8 8 119 8 256s111 248 248 248 248-111 248-248S393 8 256 8z\\&quot;&gt;&lt;\\\/path&gt;&lt;\\\/svg&gt;&quot;},&quot;minimize_box&quot;:&quot;yes&quot;,&quot;minimized_on&quot;:&quot;tablet&quot;,&quot;hierarchical_view&quot;:&quot;yes&quot;,&quot;min_height&quot;:{&quot;unit&quot;:&quot;px&quot;,&quot;size&quot;:&quot;&quot;,&quot;sizes&quot;:[]},&quot;min_height_tablet&quot;:{&quot;unit&quot;:&quot;px&quot;,&quot;size&quot;:&quot;&quot;,&quot;sizes&quot;:[]},&quot;min_height_mobile&quot;:{&quot;unit&quot;:&quot;px&quot;,&quot;size&quot;:&quot;&quot;,&quot;sizes&quot;:[]}}\" data-widget_type=\"table-of-contents.default\">\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-toc__header\">\n\t\t\t\t\t\t<h2 class=\"elementor-toc__header-title\">\n\t\t\t\tTable of Contents\t\t\t<\/h2>\n\t\t\t\t\t\t\t\t\t\t<div class=\"elementor-toc__toggle-button elementor-toc__toggle-button--expand\" role=\"button\" tabindex=\"0\" aria-controls=\"elementor-toc__2508a21\" aria-expanded=\"true\" aria-label=\"Open table of contents\"><svg aria-hidden=\"true\" class=\"e-font-icon-svg e-fas-chevron-down\" viewBox=\"0 0 448 512\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\"><path d=\"M207.029 381.476L12.686 187.132c-9.373-9.373-9.373-24.569 0-33.941l22.667-22.667c9.357-9.357 24.522-9.375 33.901-.04L224 284.505l154.745-154.021c9.379-9.335 24.544-9.317 33.901.04l22.667 22.667c9.373 9.373 9.373 24.569 0 33.941L240.971 381.476c-9.373 9.372-24.569 9.372-33.942 0z\"><\/path><\/svg><\/div>\n\t\t\t\t<div class=\"elementor-toc__toggle-button elementor-toc__toggle-button--collapse\" role=\"button\" tabindex=\"0\" aria-controls=\"elementor-toc__2508a21\" aria-expanded=\"true\" aria-label=\"Close table of contents\"><svg aria-hidden=\"true\" class=\"e-font-icon-svg e-fas-chevron-up\" viewBox=\"0 0 448 512\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\"><path d=\"M240.971 130.524l194.343 194.343c9.373 9.373 9.373 24.569 0 33.941l-22.667 22.667c-9.357 9.357-24.522 9.375-33.901.04L224 227.495 69.255 381.516c-9.379 9.335-24.544 9.317-33.901-.04l-22.667-22.667c-9.373-9.373-9.373-24.569 0-33.941L207.03 130.525c9.372-9.373 24.568-9.373 33.941-.001z\"><\/path><\/svg><\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<div id=\"elementor-toc__2508a21\" class=\"elementor-toc__body\">\n\t\t\t<div class=\"elementor-toc__spinner-container\">\n\t\t\t\t<svg class=\"elementor-toc__spinner eicon-animation-spin e-font-icon-svg e-eicon-loading\" aria-hidden=\"true\" viewBox=\"0 0 1000 1000\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\"><path d=\"M500 975V858C696 858 858 696 858 500S696 142 500 142 142 304 142 500H25C25 237 238 25 500 25S975 237 975 500 763 975 500 975Z\"><\/path><\/svg>\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-b31242e e-con-full e-flex e-con e-child\" data-id=\"b31242e\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-3873cfc iwg-hero-image elementor-widget elementor-widget-image\" data-id=\"3873cfc\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"image.default\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<img fetchpriority=\"high\" decoding=\"async\" width=\"683\" height=\"1024\" src=\"https:\/\/iwell-guard.com\/wp-content\/uploads\/2026\/05\/goetter_korea_hananim-683x1024.webp\" class=\"attachment-large size-large wp-image-6113\" alt=\"Hananim - gods from the Korean tradition, historical-illustrative\" srcset=\"https:\/\/iwell-guard.com\/wp-content\/uploads\/2026\/05\/goetter_korea_hananim-683x1024.webp 683w, https:\/\/iwell-guard.com\/wp-content\/uploads\/2026\/05\/goetter_korea_hananim-200x300.webp 200w, https:\/\/iwell-guard.com\/wp-content\/uploads\/2026\/05\/goetter_korea_hananim-768x1152.webp 768w, https:\/\/iwell-guard.com\/wp-content\/uploads\/2026\/05\/goetter_korea_hananim.webp 1024w\" sizes=\"(max-width: 683px) 100vw, 683px\" \/>\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-b057e62 e-con-boxed e-flex e-con e-parent\" data-id=\"b057e62\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-dc0b35b e-con-full e-flex e-con e-child\" data-id=\"dc0b35b\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-f71efa8 elementor-widget elementor-widget-heading\" data-id=\"f71efa8\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Etymology and Word History<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-b763f60 elementor-widget elementor-widget-text-editor\" data-id=\"b763f60\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>The term Hananim is composed of the Korean &#8220;haneul&#8221; (heaven) and the honorific suffix &#8220;-nim&#8221;, which literally means &#8220;the honorable heaven&#8221; or &#8220;Lord of Heaven&#8221;. In its older form it was Hanunim or Hanonim and goes back to the folk practice of addressing heaven as a personal power.<\/p><p>In &#8220;Korean Spirituality&#8221; (2008), Don Baker showed that the word form is attested in folk practice since the 17th and 18th centuries, though without this having been formulated as a coherent doctrine of God.<\/p><p>In &#8220;Korea: A Religious History&#8221; (1989), James Grayson pointed out that the term in its modern form, Hananim, only found its firm place in the 19th century among the early Korean converts to Catholicism and above all among the Protestant missionaries of the late 19th century.<\/p><p>The Scottish missionaries John Ross and John MacIntyre, who produced the first Korean Bible translation in Mukden in 1882, chose Hananim as the translation of the Hebrew-Greek name for God. This choice had a lasting influence on the later Protestant <span class=\"iwg-fachbegriff\" data-tooltip=\"The passing on of knowledge and narratives across generations.\" tabindex=\"0\">tradition<\/span> of Korea.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-982ee3c e-con-full e-flex e-con e-child\" data-id=\"982ee3c\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-b40a6e0 elementor-widget elementor-widget-heading\" data-id=\"b40a6e0\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Hananim in the Folk-Religious Tradition<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-26981b1 elementor-widget elementor-widget-text-editor\" data-id=\"26981b1\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>Before the Christian missionaries adopted the term, Hananim or Hanunim was a form of address to heaven in numerous Korean folk rites.<\/p><p>Farmers <span class=\"iwg-fachbegriff\" data-tooltip=\"The petitioning or invoking address to a deity or power.\" tabindex=\"0\">invoked<\/span> him before sowing, shamans mentioned him in lament prayers, and parents addressed him at birth and death. This worship was not organized in a closed <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the gods of a religion or culture.\" tabindex=\"0\">pantheon<\/span>, but appeared alongside Buddhist, Confucian and shamanic religiosity as an additional layer.<\/p><p>In his works on Korean <span class=\"iwg-fachbegriff\" data-tooltip=\"Religious system in which specialists communicate with the spirit world.\" tabindex=\"0\">shamanism<\/span>, Boudewijn Walraven pointed out that the shamans (&#8220;mudang&#8221;) frequently invoked the Lord of Heaven as a distant power that rarely intervened, while they performed the concrete healing work through local <span class=\"iwg-fachbegriff\" data-tooltip=\"A bodiless being to which agency in the world is attributed.\" tabindex=\"0\">spirits<\/span> and mountain deities.<\/p><p>Hananim stood at the upper edge of the religious hierarchy without having a direct <span class=\"iwg-fachbegriff\" data-tooltip=\"An ordered sequence of symbolic actions with religious or cultural meaning.\" tabindex=\"0\">ritual<\/span> significance in everyday life. According to <span class=\"iwg-fachbegriff\" data-tooltip=\"Romanian scholar of religion (1907-1986); shaped the phenomenological method in religious studies.\" tabindex=\"0\">Mircea Eliade<\/span>, this &#8220;Deus otiosus&#8221; structure is typical of North Asian forms of sky belief.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-bfceb0c e-con-full e-flex e-con e-child\" data-id=\"bfceb0c\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-9f63af3 elementor-widget elementor-widget-heading\" data-id=\"9f63af3\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Christian Appropriation in the 19th Century<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-76c8d34 elementor-widget elementor-widget-text-editor\" data-id=\"76c8d34\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>The choice of Hananim as the translation of the biblical name for God was a deliberate decision of the Protestant mission. The alternatives included Sanonim (Mountain Lord), Shinjeo (divine power) and Sangje (supreme ruler, a Confucian term).<\/p><p>John Ross and his circle decided against Sangje because it was too strongly tied to the Confucian court <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of religious acts of veneration for a deity or sacred figure.\" tabindex=\"0\">cult<\/span>, and against Shinjeo because it could be understood polytheistically or pantheistically. Hananim had the advantage of already being established in <span class=\"iwg-fachbegriff\" data-tooltip=\"Religious ideas and customs that are widespread in everyday life.\" tabindex=\"0\">folk belief<\/span> as a personal, unique power.<\/p><p>A second wave of Protestant missionaries, above all Methodists and Presbyterians from the USA, adopted the choice in the 1880s and 1890s. Horace Underwood and Henry Appenzeller, who arrived in Seoul in 1885, used Hananim in their Bible translation and in liturgical practice.<\/p><p>By 1900 the term was thus firmly anchored in the Korean Bible, a finding that has no comparable indigenous prehistory in any other East Asian tradition (China, Japan).<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-0d0280a e-con-full e-flex e-con e-child\" data-id=\"0d0280a\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-95d7af3 elementor-widget elementor-widget-heading\" data-id=\"95d7af3\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Hananim and the Catholic Tradition<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-9f96e12 elementor-widget elementor-widget-text-editor\" data-id=\"9f96e12\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>The older Catholic tradition of Korea, which had been imported from China in the late 18th century, initially used the Chinese-influenced term Cheonju (&#8220;Lord of Heaven&#8221;), which had been introduced by Matteo Ricci.<\/p><p>This term persists to this day in the Korean Catholic <span class=\"iwg-fachbegriff\" data-tooltip=\"The fixed order of worship of a religious community.\" tabindex=\"0\">liturgy<\/span>. There is thus a denominational separation of the designation for God within Korean Christianity: Protestants call him Hananim, Catholics Cheonju. Both terms are firmly anchored in everyday language use.<\/p><p>This split in the designation for God is remarkable in the history of religion and has led to ecumenical discussions in recent decades.<\/p><p>Don Baker pointed out that the choice of different names for God is more than a mere question of translation; it marks different <span class=\"iwg-fachbegriff\" data-tooltip=\"The academic study of God and the doctrines of a religion.\" tabindex=\"0\">theological<\/span> connections: Cheonju connects with the hierarchical-Confucian tradition, Hananim with folk-religious sky <span class=\"iwg-fachbegriff\" data-tooltip=\"The lived religious attitude and practice of a person.\" tabindex=\"0\">piety<\/span>.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-511364e e-con-full e-flex e-con e-child\" data-id=\"511364e\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-8483d68 elementor-widget elementor-widget-heading\" data-id=\"8483d68\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">New Religious Movements<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-bb2d9e2 elementor-widget elementor-widget-text-editor\" data-id=\"bb2d9e2\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>Hananim also plays a central role in the Korean new religious movements of the late Joseon period and the colonial era.<\/p><p>The Donghak movement, founded in 1860 by Choe Je-u, worshipped Hannolnim, a variant of Hananim, as personified heaven present in every human being (in the famous phrase &#8220;innaecheon&#8221;, &#8220;man is heaven&#8221;). This movement led to the great Donghak uprising in 1894 and was later institutionalized as Cheondogyo.<\/p><p>Daejonggyo, too, which systematically formulated the Dangun-Hwanin tradition in 1909, uses Hananim as the designation for the supreme god of the <span class=\"iwg-fachbegriff\" data-tooltip=\"Belonging to the divine and thereby withdrawn from everyday use.\" tabindex=\"0\">holy<\/span> trinity. The later Sun Myung Moon movement (Unification Church) adopted the term from the Korean Christian tradition.<\/p><p>This diversity shows how open Hananim is as a religious linguistic form and how various currents have made it usable for different theological programs.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-8badfd1 e-con-full e-flex e-con e-child\" data-id=\"8badfd1\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-165c229 elementor-widget elementor-widget-heading\" data-id=\"165c229\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Hananim and Cheonju Compared<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-616653e elementor-widget elementor-widget-text-editor\" data-id=\"616653e\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>The choice between Hananim and Cheonju can be described not only in denominational but also in linguistic-historical terms. Hananim is a purely Korean term, Cheonju a Sino-Korean formation. These linguistic differences are reflected in the perception of believers.<\/p><p>While Hananim is experienced as familiar, popular and personal, Cheonju is regarded as more formal, dignified and literary. The two terms thus have different connotations, without there being a theologically clear hierarchy between them.<\/p><p>In her works on Korean religious language, Antonetta Bruno has proposed understanding the distinction as a deliberately preserved multilingualism within Korean religiosity. She shows how a language can hold two different words for the same basic theological category without this leading to confusion.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-7f80e53 e-con-full e-flex e-con e-child\" data-id=\"7f80e53\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-7a56984 elementor-widget elementor-widget-heading\" data-id=\"7a56984\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Use Today<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-ed8050a elementor-widget elementor-widget-text-editor\" data-id=\"ed8050a\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>Today Hananim is the standard term for the Christian God in the Korean Protestant tradition. With over ten million Protestants in South Korea and a strong presence of Korean churches abroad, the term has a very wide circulation.<\/p><p>At the same time, it is used in literary and non-religious contexts as a general designation for God, for example in poems, in everyday exclamations and in philosophical language.<\/p><p>The preservation of the term in the modern Korean vocabulary is a remarkable example of the historical-religious effectiveness of an originally folk-religious form of address that, through missionary adoption, became the main theological category.<\/p><p>James Grayson assessed this process as &#8220;relatively unique in the worldwide history of Christian mission&#8221;, because in most other languages the Bible translators had either to coin a new term or to redefine an existing term substantially.<\/p><p>In the Korean case the existing term largely retained its meaning and was only theologically sharpened by Christian use.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-93d633f e-con-full e-flex e-con e-child\" data-id=\"93d633f\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-4e4d127 elementor-widget elementor-widget-heading\" data-id=\"4e4d127\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">State of Research<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-c170e14 elementor-widget elementor-widget-text-editor\" data-id=\"c170e14\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>Hananim research is carried above all by James Grayson, Don Baker, Boudewijn Walraven and Antonetta Bruno. Over the past three decades they have worked out the historical depth and the religious-historical significance of the term.<\/p><p>A systematic word history with all relevant evidence from folk-religious, Christian and new-religious texts has, however, not yet been fully presented. In several essays on Korean religious history, Maurizio Riotto has discussed the connection to the North Asian Tengri tradition, with the cautious finding that a direct line cannot be established.<\/p><p>In the broader religious-studies framework, Hananim is an example of the theoretical discussion about the &#8220;question of an original god&#8221;, which Mircea Eliade and Wilhelm Schmidt placed at the center in the first half of the 20th century.<\/p><p>The thesis of an original high god who is subsequently overlaid by other deities has met with criticism in modern religious research, but remains relevant as a framework for discussing the Korean findings.<\/p><p>Hananim shows how a folk-religious high-god concept can be present over centuries without being embedded in a coherent <span class=\"iwg-fachbegriff\" data-tooltip=\"The scholarly doctrine of God and of the faith of a religion.\" tabindex=\"0\">theology<\/span>, and how it can be reactivated through external theological programs.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-75e7f10 e-con-full e-flex e-con e-child\" data-id=\"75e7f10\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-ac99849 elementor-widget elementor-widget-heading\" data-id=\"ac99849\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Donghak, Choe Je-u and Hannolnim Theology<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-852ff55 elementor-widget elementor-widget-text-editor\" data-id=\"852ff55\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>The most important independent Korean <span class=\"iwg-fachbegriff\" data-tooltip=\"The scholarly doctrine of God and of the faith of a religion.\" tabindex=\"0\">theology<\/span> of the 19th century ties in with Hananim. Choe Je-u (1824 to 1864), the founder of the Donghak movement (&#8220;Eastern Learning&#8221;), reported a mystical encounter in the year 1860, in which the Lord of Heaven Hannolnim imparted to him the teaching of the inner heaven.<\/p><p>His texts, collected in the &#8220;Donggyeong daejeon&#8221; (1880) and &#8220;Yongdam yusa&#8221; (1881), formulate the basic teaching that man and heaven are not separate.<\/p><p>The central phrase &#8220;si cheonju&#8221; (&#8220;to bear the Lord of Heaven within oneself&#8221;) developed under his successor Choe Si-hyeong, and above all under Son Byong-hi, into the more radical formula &#8220;innaecheon&#8221; (&#8220;man is heaven&#8221;).<\/p><p>This theological position was connected with a socially critical practice that cost Choe Je-u his life in 1864; he was executed for <span class=\"iwg-fachbegriff\" data-tooltip=\"A belief that deviates from the recognized doctrine of the church.\" tabindex=\"0\">heresy<\/span> and rebellion. The movement led to the great Donghak peasant uprising in 1894, which initially achieved regional successes but was then put down militarily by Japanese and Confucian-Korean troops.<\/p><p>In their works on the Donghak movement, Don Baker and Susan Shin have shown that the Hananim <span class=\"iwg-fachbegriff\" data-tooltip=\"The scholarly doctrine of God and of the faith of a religion.\" tabindex=\"0\">theology<\/span> of the Donghak represents an independent Korean attempt to formulate a modern religion without subordinating itself to Western Christianity or the Confucian court cult.<\/p><p>Son Byong-hi institutionalized the movement in 1905 as Cheondogyo (&#8220;Religion of the Heavenly Way&#8221;), which played an important role in the independence movement during the colonial period, for example in the March First Movement of 1919.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-d393860 e-con-full e-flex e-con e-child\" data-id=\"d393860\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-531e742 elementor-widget elementor-widget-heading\" data-id=\"531e742\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">The Korean Term Question<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-794cfb9 elementor-widget elementor-widget-text-editor\" data-id=\"794cfb9\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>The Protestant missionaries&#8217; decision in favor of Hananim is, as the &#8220;Korean Term Question&#8221;, part of a broader East Asian discussion. In China the parallel question between Shen, Shangdi and Tianzhu led to centuries-long controversies ever since Matteo Ricci&#8217;s attempts at adaptation.<\/p><p>In Japan the missionaries in the 19th century chose <span class=\"iwg-fachbegriff\" data-tooltip=\"In Japanese Shinto, the venerated spirit beings and divine powers.\" tabindex=\"0\">Kami<\/span> as the translation word, with considerable losses of meaning. In the Korean case the question proceeded comparatively quickly and amicably, which Don Baker attributes to the structural closeness of the folk-religious Hananim to a personal high god.<\/p><p>John Ross published the &#8220;Corean Primer&#8221; in 1877 and the first Bible translations from the Greek New Testament in 1882. His circle of collaborators consisted of the early Korean converts Seo Sang-ryun and Baek Hong-jun.<\/p><p>Ross justified the choice of Hananim on the grounds that the Korean population &#8220;already knew the supreme god under this name&#8221;, a finding that later research regards as accurate but theologically overstated.<\/p><p>The American theologian James Scarth Gale expanded the literary <span class=\"iwg-fachbegriff\" data-tooltip=\"The passing on of knowledge and narratives across generations.\" tabindex=\"0\">transmission<\/span> of Hananim into the English-speaking world in his works &#8220;Korean Sketches&#8221; (1898) and &#8220;The Cloud Dream of the Nine&#8221; (1922).<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-0904447 e-con-full e-flex e-con e-child\" data-id=\"0904447\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-6ea33b8 elementor-widget elementor-widget-heading\" data-id=\"6ea33b8\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Hananim in Modern Theology and Culture<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-cf2fc1b elementor-widget elementor-widget-text-editor\" data-id=\"cf2fc1b\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>In the 20th and 21st centuries, Hananim has undergone several theological elaborations.<\/p><p>Korean Minjung <span class=\"iwg-fachbegriff\" data-tooltip=\"The scholarly doctrine of God and of the faith of a religion.\" tabindex=\"0\">theology<\/span>, a liberation theology of the 1970s and 1980s around Suh Nam-dong and <span class=\"iwg-fachbegriff\" data-tooltip=\"An ancestor venerated as a protective power in many cultures.\" tabindex=\"0\">Ahn<\/span> Byung-mu, identified Hananim with the God of the abused and oppressed and connected him with the Han experience, the collective suffering of the Korean population under colonialism, war and dictatorship.<\/p><p>This theological connection of Hananim with social suffering has shaped Korean Protestant identity to this day.<\/p><p>Standing in contrast is the <span class=\"iwg-fachbegriff\" data-tooltip=\"The scholarly doctrine of God and of the faith of a religion.\" tabindex=\"0\">theology<\/span> of the Korean Pentecostal churches, especially Cho Yonggi&#8217;s Yoido Full Gospel Church (1936 to 2021), which addressed Hananim as a <span class=\"iwg-fachbegriff\" data-tooltip=\"An invocation of well-being and protection, often in fixed verbal form.\" tabindex=\"0\">blessing<\/span> giver of material and spiritual goods.<\/p><p>Both interpretations, the social and the prosperity-theological, have anchored Hananim deeply as a Korean name for God in the modern religious consciousness. Sebastian Kim, James Grayson and Robert Buswell have documented the complexity of these Hananim appropriations in their works on modern Korean religiosity.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-2f594dd e-con-full e-flex e-con e-child\" data-id=\"2f594dd\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-f84ec19 elementor-widget elementor-widget-heading\" data-id=\"f84ec19\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Sources and Literature<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-c5fcbcf elementor-widget elementor-widget-text-editor\" data-id=\"c5fcbcf\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<div data-nosnippet=\"true\"><p>Primary sources: Choe Je-u, &#8220;Donggyeong daejeon&#8221; (posthumously 1880) and &#8220;Yongdam yusa&#8221; (posthumously 1881); John Ross, &#8220;History of Corea, <span class=\"iwg-fachbegriff\" data-tooltip=\"Epoch of Greek and Roman culture, roughly 800 BC to 600 AD.\" tabindex=\"0\">Ancient<\/span> and Modern&#8221; (Paisley 1879) and &#8220;Corean Primer&#8221; (Shanghai 1877); James Scarth Gale, &#8220;Korean Sketches&#8221; (New York 1898); Horace G. Underwood, &#8220;The Religions of Eastern Asia&#8221; (New York 1910). Secondary literature: James H. Grayson, &#8220;Korea: A Religious History&#8221; (Oxford 1989, 2002) and &#8220;Early Buddhism and Christianity in Korea&#8221; (Leiden 1985); Don Baker, &#8220;Korean Spirituality&#8221; (Honolulu 2008) and &#8220;Catholics and Anti-Catholicism in Choson Korea&#8221; (Honolulu 2017); Boudewijn Walraven, &#8220;Songs of the <span class=\"iwg-fachbegriff\" data-tooltip=\"A religious specialist credited with mediating between humans and the spirit world.\" tabindex=\"0\">Shaman<\/span>&#8221; (London 1994); Susan Shin, &#8220;Tonghak Thought: The Roots of Revolution&#8221;, in &#8220;Korea Journal&#8221; 19 (1979); Sebastian Kim, &#8220;In Search of Identity: Debates on Religious Conversion in India&#8221; with Korean comparative sections (Oxford 2003); George Paik, &#8220;The History of Protestant Missions in Korea 1832-1910&#8221; (Pyongyang 1929, repr. Seoul 1980). On the Term Question see Sung-Deuk Oak, &#8220;The Making of Korean Christianity&#8221; (Waco 2013).<\/p><\/div>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Hananim, supreme god of Korean shamanism Hananim (Korean \ud558\ub098\ub2d8) is the modern Korean term for the &#8220;Lord of Heaven&#8221; or &#8220;supreme god&#8221;. Unlike Hwanin, who is a mythologically anchored figure of the foundation myth, Hananim is a relatively recent term in the history of religion, used since the 19th century above all in Christian, new-religious [&hellip;]<\/p>\n","protected":false},"author":3,"featured_media":6113,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_yoast_wpseo_focuskw":"Hananim","_yoast_wpseo_title":"Hananim: Supreme God of Korea | iWell Guard","_yoast_wpseo_metadesc":"Hananim is the supreme sky god of Korean shamanism: creator of the universe, adopted in Christianity as a name for God.","_yoast_wpseo_meta-robots-noindex":"","_yoast_wpseo_canonical":"","_angie_page":false,"gefaehrdungsstufe":"","wesen_kultur":"","wesen_klasse":"","footnotes":""},"categories":[86,27,58,113],"class_list":["post-6112","page","type-page","status-publish","has-post-thumbnail","hentry","category-gods","category-goetter","category-korea"],"yoast_head":"<!-- This site is optimized 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