Religion in South Korea
Religion in South Korea is diverse. Most
According to a 2021 Gallup Korea poll, 50% identify with no religion, 17% with Buddhism, 16% with Protestantism, 6% with Catholicism, and 1% with other religions.[4] In 2010, a Pew Research Center poll found that around 46% of people had no religion. This indicates a possible large increase in irreligion in the span of a decade.
Buddhism was influential in ancient times and Christianity had influenced large segments of the population in the 18th and 19th century, yet they grew rapidly in membership only by the mid-20th century, as part of the profound transformations that South Korean society went through in the past century.[5] But they have shown some decline from the year 2000 onwards. Native shamanic religions (i.e. Sindo) remain popular and could represent a large part of the unaffiliated. Indeed, according to a 2012 survey, only 15% of the population declared themselves to be not religious in the sense of "atheism".[6] According to the 2015 census, the proportion of the unaffiliated is higher among the youth, about 64.9% among the 20-years old.[7]
Korea entered the 20th century with an already ingrained Christian presence and a vast majority of the population practicing native religion,
With the
According to some observers, the sharp decline of some religions (Catholicism and Buddhism) recorded between the censuses of 2005 and 2015 is due to the change in survey methodology between the two censuses. While the 2005 census was an analysis of the entire population ("whole survey") through traditional data sheets compiled by every family, the 2015 census was largely conducted through the internet and was limited to a sample of about 20% of the South Korean population. It has been argued that the 2015 census penalised the rural population, which is more Buddhist and Catholic and less familiar with the internet, while advantaging the Protestant population, which is more urban and has easier access to the internet. Both the Buddhist and the Catholic communities criticised the 2015 census' results.[7]
Demographics
religion | 1950–1962[19] | 1985 | 1995[20] | 2005[21] | 2015[22] | |||||
---|---|---|---|---|---|---|---|---|---|---|
number of people | % | number of people | % | number of people | % | number of people | % | number of people | % | |
Christianity (overall) | - | 5-8% | - | 20.7% | 11,390,000 | 26.0% | 13,461,000 | 29.2% | 13,566,000 | 27.6% |
(Protestantism) | - | 2.8% | - | 16.1% | 8,505,000 | 19.4% | 8,446,000 | 18.3% | 9,676,000 | 19.7% |
(Roman Catholicism) | - | 2.2% | - | 4.6% | 2,885,000 | 6.6% | 5,015,000 | 10.9% | 3,890,000 | 7.9% |
Buddhism | - | 2.6% | - | 19.9% | 10,154,000 | 23.2% | 10,588,000 | 22.8% | 7,619,000 | 15.5% |
other | - | 92.4% | - | 2.1% | - | 1.2% | - | 1% | - | - |
non-religious | - | - | - | 57.3% | - | 49.6% | - | 47,2% | - | 56.9% |
|
|
Religious affiliation by year (1950–2015)
Year | Buddhism | Catholicism | Protestantism | Other religions | No affiliation | |||||
---|---|---|---|---|---|---|---|---|---|---|
Percent | People | Percent | People | Percent | People | Percent | People | Percent | People | |
1950 [24] | — | — | 1% | — | 3% | — | — | — | — | — |
1960 [24] | 3% | — | 2% | — | 5% | — | — | — | — | — |
1970 [24] | 15% | — | 3% | — | 7% | — | — | — | — | — |
1985 [25] | 19.2% | 8,059,624 | 4.6% | 1,865,397 | 16% | 6,489,282 | 2.1% | 788,993 | 57.4% | 23,216,356 |
1995 [26] | 23.2% | 10,321,012 | 6.6% | 2,950,730 | 19.7% | 8,760,336 | 1.2% | 565,746 | 49.3% | 21,953,315 |
2005 [27] | 22.8% | 10,726,463 | 10.9% | 5,146,147 | 18.3% | 8,616,438 | 1% | 481,718 | 46.9% | 21,865,160 |
2015 [1] | 15.5% | 7,619,332 | 7.9% | 3,890,311 | 19.7% | 9,675,761 | 0.8% | 368,270 | 56.1% | 27,498,715 |
"—" denotes that no data is available. Other religions include Won Buddhism, Confucianism, Cheondoism, Daesun Jinrihoe, Daejongism, and Jeungsanism. |
Graphs are unavailable due to technical issues. There is more info on Phabricator and on MediaWiki.org. |
Religious affiliation by age (2015)
Age [1] | Buddhism | Catholicism | Protestantism | Other religions | No affiliation |
---|---|---|---|---|---|
20-29 | 10% | 7% | 19% | 1% | 64% |
30-39 | 12% | 8% | 19% | 1% | 62% |
40-49 | 16% | 7% | 20% | 1% | 57% |
50-59 | 22% | 9% | 19% | 1% | 49% |
60-69 | 26% | 10% | 21% | 1% | 42% |
70-79 | 27% | 10% | 21% | 1% | 41% |
80-85 | 24% | 10% | 22% | 2% | 42% |
above 85 | 21% | 11% | 23% | 2% | 43% |
Other religions include Won Buddhism, Confucianism, Cheondoism, Daesun Jinrihoe, Daejongism, and Jeungsanism. |
Religious affiliation by gender (2015)
Gender [1] | Buddhism | Catholicism | Protestantism | Other religions | No affiliation |
---|---|---|---|---|---|
Male | 14% | 7% | 18% | 1% | 61% |
Female | 17% | 9% | 22% | 1% | 52% |
Other religions include Won Buddhism, Confucianism, Cheondoism, Daesun Jinrihoe, Daejongism, and Jeungsanism. |
History
Before 1945
Before the introduction of Buddhism, all Koreans believed in their indigenous religion socially guided by mu (shamans). Buddhism was introduced from the Chinese Former Qin state in 372 to the northern Korean state of Goguryeo and developed into distinctive Korean forms. At that time, the peninsula was divided into three kingdoms: the aforementioned Goguryeo in the north, Baekje in the southwest, and Silla in the southeast. Buddhism reached Silla only in the 5th century, but it was made the state religion only in that kingdom in the year 552.[28] Buddhism became much more popular in Silla and even in Baekje (both areas now part of modern South Korea), while in Goguryeo the Korean indigenous religion remained dominant. In the following unified state of Goryeo (918–1392) Buddhism flourished, and even became a political force.[29]
The Joseon kingdom (1392–1910), adopted an especially strict version of Neo-Confucianism (i.e. Korean Confucianism) and suppressed and marginalised Korean Buddhism[30][31] and Korean shamanism.[9] Buddhist monasteries were destroyed, and their number dropped from several hundreds to a mere thirty-six; Buddhism was eradicated from the life of towns as monks and nuns were prohibited from entering them and were marginalised to the mountains.[31] These restrictions lasted until the 19th century.[32]
In the late 19th century, the Joseon state was politically and culturally collapsing.[33] The intelligentsia was looking for solutions to invigorate and transform the nation.[33] It was in this critical period that they came into contact with Western Christian missionaries who offered a solution to the plight of Koreans.[33] Christian communities had already existed in Joseon since the 17th century; however, it was only by the 1880s that the government allowed a large number of Western missionaries to enter the country.[34] Christian missionaries set up schools, hospitals and publishing agencies.[35] The royal family supported Christianity.[36]
As the Japanese tried to impose State Shinto during the absorption of Korea into the Japanese Empire (1910–1945), the already formed link of Christianity with Korean nationalism was strengthened,[11] co-opting within it native Korean Sindo, and Christians refused to take part in Shinto rituals.[11] At the same time, numerous religious movements that since the 19th century had been trying to reform the Korean indigenous religion, notably Cheondoism, flourished.[37]
1945–2015
With the division of Korea into two states in 1945, the communist north and the anti-communist south, the majority of the Korean Christian population that had been until then in the northern half of the peninsula,[12] fled to South Korea.[13] Christians who resettled in the south were more than one million. Cheondoists, who were concentrated in the north like Christians, remained there after the partition,[37] and South Korea now has no more than few thousands Cheondoists.
The so-called "
The number of Buddhist temples rose from 2,306 in 1962 to 11,561 in 1997, Protestant churches rose from 6,785 in 1962 to 58,046 in 1997, the Catholic Church had 313 churches in 1965 and 1,366 in 2005, Won Buddhism had 131 temples in 1969 and 418 in 1997.[42] Similarly, Daesun Jinrihoe's temples have grown from 700 in 1983 to 1,600 in 1994.[43] Statistics from censuses show that the proportion of the South Korean population self-identifying as Buddhist has grown from 2.6% in 1962 to 22.8% in 2005,[5] while the proportion of Christians has grown from 5% in 1962 to 29.2% in 2005.[5] However, both religions have shown a decline between the years 2005 and 2015, with Buddhism sharply declining in influence to 15.5% of the population, and a less significant decline of Christianity to 27.6%.[44]
According to Pew Research Center (2010), about 46% of the population had no religious affiliation, 23% are Buddhist and 29% are Christians.[45] According to 2015 national census, 56.1% are irreligious, Protestantism represents (19.7%) of the total population, Korean Buddhism (15.5%), and Catholicism (7.9%). A small percentage of South Koreans (0.8% in total) are members of other religions, including Won Buddhism, Confucianism, Cheondoism, Daesun Jinrihoe, Islam, Daejongism, Jeungsanism and Eastern Orthodox Christianity.[1]
2015–present
In response to the rapidly changing demographics of religion in South Korea, 여론 속의 여론 (Yeolon Sog-ui Yeolon) a Korean research journal, performed a survey on the present religious demographic in South Korea. According to the survey, new results deviate from the traditional sentiments of South Korean culture. While much of the population is irreligious, Protestants make up the largest religious group.[47] The latter half of the population that are religious, are split in the following way: 18% believe in Protestantism, 16% believe in Buddhism, 13% believe in Catholicism, and 1% being other religions or cults. Essentially, the studies findings show that 50% of South Korean are now non-religious, 32% follow some section of Christianity, 16% are Buddhist, and 2% believe in some other form of religion. The deviation from the traditionally religious South Korea culture and demographics, is the rise of atheists.
Previous to this sudden change, A Cohort Analysis of Religious Population Change in Korea[48] launched by the Korean Citation Index analyzed Korean religious demographics from 1999 to 2015. The data from the study focused on understanding religious conversion, switching, or abandonment within the demographic. Today, the study has given insight on the potential effects of the deviation in South Korea's religious demographic.
The study performed by the research journal, 여론 속의 여론 (Yeolon Sog-ui Yeolon), discovered the change in the South Korea religious demographics stemmed from the youth. The younger demographic of South Korea tend to have a higher percentage of atheists, while the older demographics have remained relatively religious. The study states that 33% of Koreans who are around the age of 20 believe in religion, while above 61% of those aged 60 or older continue to believe in religion. The study also reveals that the demographic of believers and non believers are also affected by many more variables. For example, the specific religion and the age at which the religion was introduced to the individual can have effects on the probability of an individual to stay religious throughout their lives. Overall, there seems to be a large deviation between those who were introduced to religion before elementary and those who were introduced after their 50s. Of 101 individuals interviewed, 29 were introduced to religion before elementary school, 18 during elementary, 9 in their 40s, and 7 in their 50s. While Catholicism and Protestantism maintained a similar standard deviation, believers of Buddhism seemed to start during and near their 30s. With the younger generation of South Korea remaining increasingly non-religious, and South Korea traditionally being a religious nation, the developments of South Korea's religious demographics will have many implications on the nation's culture, politics, and way of life.
Protestant attacks on traditional religions
Since the 1980s and the 1990s there have been acts of hostility committed by Protestants against Buddhists and followers of traditional religions in South Korea. This include the arson of temples, the beheading of statues of Buddha and bodhisattvas, and red Christian crosses painted on either statues or other Buddhist and other religions' properties.[49] Some of these acts have even been promoted by churches' pastors.[49]
Dominant religions
Buddhism
Arrival and spread since 4th century
Buddhism (불교/佛敎 Bulgyo) entered Korea from China during the
Denominations
Korean Zen or Seon Buddhism
There are a number of different schools in Korean Buddhism (대한불교/大韓佛敎 Daehanbulgyo), including the
Jingak and Cheontae Buddhism
Jingak Order, is a modern esoteric form of Vajrayana Buddhism, which also permits its priests to marry. Cheontae is a modern revival of the Tiantai lineage in Korea, focusing on the Lotus Sutra. Cheontae orders requires their monastics to be celibate.[51]
Won Buddhism
Won Buddhism (원불교/圓佛敎 Wonbulgyo) is a modern reformed Buddhism that seeks to make enlightenment possible for everyone and applicable to regular life. The scriptures and practices are simplified so that anyone, regardless of their wealth, occupation, or other external living conditions, can understand them.[52]
Growth: Number of temples by denomination
School | Temples |
Jogye Order (조계종/曹溪宗) | 735 (81%) |
Cheontae Order (천태종/天台宗) | 144 (16%) |
Taego Order (태고종/太古宗) | 102 (11%) |
Beobhwa Order (법화종/法華宗) | 22 (2%) |
Seonhag-won (선학원/禪學院) | 16 (2%) |
Wonhyo Order (원효종/元曉宗) | 5 (1%) |
Other | 27 (3%) |
Buddhism's syncretic influence on Korea culture
According to a 2005 government survey, a quarter of South Koreans are practicing Buddhist.[55] However, the actual number of Buddhists in South Korea is ambiguous as there is no exact or exclusive criterion by which Buddhists can be identified, unlike the Christian population. With Buddhism's incorporation into traditional Korean culture, it is now considered a philosophy and cultural background rather than a formal religion. As a result, many people outside of the practicing population are deeply influenced by these traditions. Thus, when counting secular believers or those influenced by the faith while not following other religions, the number of Buddhists in South Korea is considered to be much larger.[56] Similarly, in officially atheist North Korea, while Buddhists officially account for 4.5% of the population, a much larger number (over 70%) of the population are influenced by Buddhist philosophies and customs.[57][58]
Christianity
Arrival in late 18th century
Foreign Roman Catholic
Denominations
Christianity (그리스도교/----敎 Geurisdogyo or 기독교/基督敎 Gidoggyo, both meaning religion of Christ) in South Korea is dominated by four denominations:
Protestantism
Protestant missionaries entered Korea during the 1880s and, along with Catholic priests, converted a remarkable number of Koreans, this time with the support of the royal government which winked at Westernising forces in a period of deep internal crisis (due to the waning of centuries-long patronage from a then-weakened China).[36] The lack of a national religious system compared to those of China and that of Japan (Korean Sindo never developed to a high status of institutional and civic religion) gave a free hand to Christian churches.[8] Methodist and Presbyterian missionaries were especially successful. They established schools, universities, hospitals, and orphanages and played a significant role in the modernisation of the country.[35]
Anglican Church of Korea also is one of Protestant denominations. Unlike other protestant denominations in Korea, it is influenced by Commonwealth realms such as Church of England, Scottish Episcopal Church, Anglican Church of Canada, Anglican Church of Australia, Anglican Church in Aotearoa, New Zealand and Polynesia rather than North American missionaries. They concentrate on harmonisation of Traditional Korean Architecture and European Architecture such as Ganghwa Anglican Cathedral and usually invest on School and supporting minorities such as labourers and LGBT in Korea.
Catholicism
The penetration of Western ideas and Christianity in Korea became known as Seohak ("Western Scholar"). A study of 1801 found that more than half of the families that had converted to Catholicism were linked to the Seohak school.[62] Largely because converts refused to perform Confucian ancestral rituals, the Joseon government prohibited Christian proselytising. Some Catholics were executed during the early 19th century, but the restrictive law was not strictly enforced. A large number of Christians lived in the northern part of the peninsula (it was part of the so-called "Manchurian revival")[36] where Confucian influence was not as strong as in the south.[12] Before 1948 Pyongyang was an important Christian centre: one-sixth of its population of about 300,000 people were converts. Following the establishment of the communist regime in the north, an estimated more than one million Korean Christians resettled to South Korea to escape persecution by North Korea's anti-Christian policies.[13] Catholicism in Korea grew significantly during the 1970s to 1980s.[63]
Orthodoxy
Others
There are an estimated 2 million South Koreans who attend fringe churches not recognized by the Christian Council of Korea, the Communion of Churches in Korea and the Council of Denomination Heads for Korean Church Unity.[70]
Sun Myung Moon's Unification Church (통일교 Tongilgyo)[71] is a new religious movement founded in South Korea in 1954 by Sun Myung Moon, which has financed many organizations and businesses in news media, education, politics and social activism.[72] In 2003, Korean Unification Church members started a political party named "The Party for God, Peace, Unification, and Home".[73]
World Mission Society Church of God, Victory Altar, Shincheonji Church, Christian Gospel Mission (also known as JMS or Providence), Grace Road Church and Evangelical Baptist Church of Korea are other Korean new religious movements that originated within Christianity.[74][75][76] Other fringe Christian churches include the Manmin Central Church.[77]
Causes of growth of Christianity
Factors contributing to the growth of Catholicism and Protestantism included the decayed state of Korean Buddhism, the support of the intellectual elite, and the encouragement of self-support and self-government among members of the Korean church, and finally the identification of Christianity with Korean nationalism.[36] Christianity grew significantly in the 1970s and 1980s. In the 1990s and 2000s it continued to grow, but at a slower rate. Christianity is especially dominant in the west of the country including Seoul, Incheon, and the regions of Gyeonggi and Honam.[61]
Opposition to syncretic traditions
Fundamentalist Christians continue to oppose the syncretic aspects of the culture including Confucian traditions and ancestral rites practiced even by secular people and followers of other faiths.[78][79][80][81][82][56] Consequently, many Korean Christians, especially Protestants, have abandoned these native Korean traditions.[83][61] Protestants in Korea have a history of attacking Buddhism and other traditional religions of Korea with arson and vandalism of temple and statues, some of these hostile acts have been promoted by the church.[49]
After the ban on traditional civil rites was lifted by Pope Pius XII in 1939,[78] many Korean Catholics openly observe jesa (ancestral rites); the Korean tradition is very different from the institutional religious ancestral worship that is found in China and Japan and can be easily integrated as ancillary to Catholicism. Protestants, by contrast, have completely abandoned the practice.[61]
Indigenous religions
Korean shamanism
Korean shamanism, also known as "Muism" (무교 Mugyo, "mu [shaman] religion")[84] and "Sindo" (신도) or "Sinism" (신교 Singyo "Way of the Gods").[85][86] is the native religion of the Koreans.[87][note 1] Although used synonymously, the two terms are not identical:[87] Jung Young Lee describes Muism as a form of Sindo - the shamanic tradition within the religion.[88] Particularly akin to Japan's Shinto, contrariwise to it and to China's religious systems, Korean Sindo never developed into a national religious culture.[8][clarification needed]
In contemporary Korean language the shaman-priest or
Central is interaction with Haneullim or Hwanin, meaning "source of all being",[91] and of all gods of nature,[88] the utmost god or the supreme mind.[92] The mu are mythically described as descendants of the "Heavenly King", son of the "Holy Mother [of the Heavenly King]", with investiture often passed down through female princely lineage.[93] However, other myths link the heritage of the traditional faith to Dangun, male son of the Heavenly King and initiator of the Korean nation.[94]
Besides Japanese Shinto, Korean religion has also similarities with Chinese Wuism,[95] and is akin to the Siberian, Mongolian, and Manchurian religious traditions.[95] Some studies trace the Korean ancestral god Dangun to the Ural-Altaic Tengri "Heaven", the shaman and the prince.[96][97] In the dialects of some provinces of Korea the shaman is called dangul dangul-ari.[91] The mudang is similar to the Japanese miko and the Ryukyuan yuta. Muism has exerted an influence on some Korean new religions, such as Cheondoism and Jeungsanism. According to various sociological studies, Korea's type of Christianity owes much of its success to native shamanism, which provided a congenial mindset and models for the religion to take root.[98]
In the 1890s, the last decades of the Joseon kingdom, Protestant missionaries gained significant influence, and led a demonisation of native religion through the press, and even carried out campaigns of physical suppression of local cults.
Cheondoism
Cheondoism (천도교 Cheondogyo) is a fundamentally Confucian religious tradition derived from indigenous Sinism. It is the religious dimension of the
The Donghak movement became so influential among common people that in 1864 the Joseon government sentenced Choe Je-u to death.[105] The movement grew and in 1894 the members gave rise to the Donghak Peasant Revolution against the royal government. With the division of Korea in 1945, most of the Cheondoist community remained in the north, where the majority of them dwelled.[37] Only few thousands of them remain in South Korea today.
The social and historical significance of the Donghak movement and Cheondoism has been largely ignored in South Korea,[106] contrarywise to North Korea where Cheondoism is viewed positively as a folk (minjung) movement.[106]
Other sects
Apart from Cheondoism, other sects based on
There are also a number of small religious sects, which have sprung up around
According to Andrew Eungi Kim, there was a rise of new religious movements in the late 1900s which account for about 10 percent of all churches in South Korea. According to Kim, this is the outcome of foreign invasions, as well as conflicting views regarding social and political issues. Many of the new religious movements are syncretic in character.[111]
Other religions
Bahá'í Faith
Baháʼí Faith was first introduced to Korea by an American woman named Agnes Alexander.[112]
Confucianism
Only few contemporary South Koreans identify as adherents of Confucianism (유교 Yugyo). Korean intellectuals historically developed a distinct
Hinduism
Hinduism (힌두교 Hindugyo) is practiced among South Korea's small
Islam
Islam (이슬람교 Iseullamgyo) in South Korea is represented by a community of roughly 40,000
Judaism
The Jewish existence in South Korea effectively began with the dawn of the Korean War in 1950. At this time a large number of Jewish soldiers, including the chaplain Chaim Potok, came to the Korean peninsula. Today the Jewish community is very small and limited to the Seoul Capital Area. There have been very few Korean converts to Judaism (유대교 Yudaegyo).[citation needed]
Shinto
During Japan's colonisation of Korea (1910–1945), given the suggested common origins of the two peoples, Koreans were considered to be outright part of the Japanese population, to be wholly assimilated. The Japanese studied and coopted native
There is a tiny presence of Sect Shinto groups, Zenrinkyo and Daehan Cheolligyo, in South Korea today.
Sikhism
Sikhs have been in South Korea for 50 years. The first South Korean gurdwara was established in 2001.[121] There are about 550 Sikhs in South Korea, now recently the Sikhs in South were allowed to acquire South Korean citizenship.[122]
See also
- Freedom of religion in North Korea
- Freedom of religion in South Korea
- Irreligion in South Korea
- Religion in Korea
- Religion in North Korea
- Taoism in Korea
Footnotes
- Shendao.
- ^ Another term is dangol (Korean: 당골). The word mudang is mostly associated, though not exclusively, to female shamans due to their prevalence in the Korean tradition in recent centuries. This has brought to the development of other locutions for male shamans, including sana mudang (literally "male mudang") in the Seoul area or baksu mudang ("healer mudang"), shortened to baksu, in the Pyongyang area. It is reasonable to believe that the word baksu is an ancient authentic designation for male shamans.[89]
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문화관광부의 2005년 5월 자료에 따르면 우리나라에는 907개의 사찰이 있는데, 이를 종단별로 보면, 대한불교조계종 735개소(81%), 한국불교태 고종 102개소(11%), 대한불교법화종 22개소(2%), 선학원 16개소(2%), 대한불교원효종 5개소(1%), 기타 27개소(3%) 순이다.
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- James H. Grayson. Korea - A Religious History. Routledge, 2002. ISBN 070071605X
- Joon-sik Choi. Folk-Religion: The Customs in Korea. Ewha Womans University Press, 2006. ISBN 8973006282
- Jung Young Lee. Korean Shamanistic Rituals. Mouton De Gruyter, 1981. ISBN 9027933782
- Laurel Kendall. Shamans, Nostalgias, and the IMF: South Korean Popular Religion in Motion. University of Hawaii Press, 2010. ISBN 0824833988
- Lee Chi-ran. Chief Director, Haedong Younghan Academy. The Emergence of National Religions in Korea.
- Pyong Gap Min, Development of Protestantism in South Korea: Positive and Negative Elements. On: Asian American Theological Forum (AATF) 2014, VOL. 1 NO. 3, ISSN 2374-8133
- Robert E. Buswell, Timothy S. Lee. Christianity in Korea. University of Hawaii Press, 2007. ISBN 082483206X
- Sang Taek Lee. Religion and Social Formation in Korea: Minjung and Millenarianism. Walter de Gruyter & Co, 1996. ISBN 3110147971
- Sorensen, Clark W. University of Washington. The Political Message of Folklore in South Korea's Student Demonstrations of the Eighties: An Approach to the Analysis of Political Theater. Paper presented at the conference "Fifty Years of Korean Independence", sponsored by the Korean Political Science Association, Seoul, Korea, July 1995.
External links
- Media related to Religion in South Korea at Wikimedia Commons
- Quotations related to Religion in South Korea at Wikiquote