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First Christianity in Korea

17 Jan 2024

from Unfabling the East Chapter 4

korea-christianity

from Wikipedia

In 1603, Yi Su-gwang, a Korean politician, returned from Beijing carrying several theological books written by Matteo Ricci, an Italian Jesuit missionary to China.[4] He began disseminating the information in the books, introducing Christianity to Korea.

from ChatGPT (Jan 2024)

When and how was Christianity first introduced to Korea? Christianity was first introduced to Korea in the late 18th century. The initial contact with Christianity came through Western missionaries. The first known encounter was in 1784 when Yi Seung-hun, a Korean diplomat, returned from Beijing with religious books, including Catholic texts.

from Perplexity (Jan 2024)

When and how was Christianity first introduced to Korea? Christianity was first introduced to Korea in the 17th and 18th centuries. The initial variety of Christianity in the peninsula, Nestorianism, spread to Korea in the Middle Ages by way of China via Middle Eastern adherents. In the 1700s, a group of young local scholars who had studied Jesuit missionary Matteo Ricci’s work introduced Catholicism to Korea. The first Western missionaries to enter Korea officially were Horace Grant Underwood and Henry Gerhard Appenzeller, both from the United States. The spread of Christianity in Korea was also influenced by the decline of Confucianism and the impact of Christian ideas on the Korean elite5.

from you.com (Jan 2024)

When and how was Christianity first introduced to Korea? The first introduction of Christianity to Korea can be traced back to the early 17th century. In 1603, Yi Gwang-jeong, a Korean diplomat, returned from Beijing carrying several theological books written by Matteo Ricci, an Italian Jesuit missionary to China. Yi Gwang-jeong began disseminating the information in these books, thus introducing Christianity to Korea

from Claude (Jan 2024)

Christianity was first introduced to Korea in the late 18th century. Some key events and figures:

In 1784, a Korean diplomat named Suh Jun-gan came across Catholic writings in Beijing and took them back to Korea. He began propagating Catholic teachings, making him the first Korean Catholic. In 1794, the first Catholic priest arrived - a Chinese priest named Zhou Wen-mo who ministered to Catholics in Korea in secret. Catholicism was seen as dangerous and was persecuted by Korean authorities. In 1836, the first Western Catholic priest, Fr. Maubant from France, arrived in Korea to further facilitate the spread of Catholicism. By the 1860s, there were about 23,000 Korean Catholics. However, persecution intensified, culminating in the deadly 1866 Byeong-in Persecution, where thousands of Korean Catholics were killed. In 1884, the first Protestant missionary, Horace Underwood from the U.S., arrived in Korea under the banner of the Presbyterian Church. Other denominations soon followed.

So in summary, Catholicism arrived first in the late 1800s, but it initially spread slowly and clandestinely due to persecution. Protestantism arrived slightly later in the 1880s, but began more public evangelization efforts. Together, they laid the groundwork for Christianity to gradually take root and grow in Korea over the next century.

from Perplexity Deep Research (Feb 2025)

The Introduction and Early Development of Christianity in Korea

The introduction of Christianity to Korea represents a complex interplay of foreign military incursions, scholarly exchanges, and indigenous agency. While initial contacts occurred during the late 16th century through interactions with Japanese Christian soldiers and a Jesuit priest during the Imjin War (1592–1598), the foundational spread of Christianity among Koreans began in earnest in the late 18th century through diplomatic missions to China. This self-driven adoption by Korean scholars, particularly through the efforts of Yi Seung-hun in 1784, marked the beginning of an organic, grassroots movement that later expanded under severe persecution. The Protestant tradition emerged nearly a century later through Koreans exposed to missionaries in Manchuria, culminating in the establishment of the first Protestant church in 1884. These early developments laid the groundwork for Christianity’s remarkable growth in Korea, transitioning from a persecuted minority faith to a major religious force.

Early Contacts: The Imjin War and Jesuit Presence

The Role of Gregorio de Céspedes in Japanese-Occupied Korea

Christianity’s first documented presence on the Korean Peninsula occurred during the Japanese invasions of Korea (1592–1598), known as the Imjin War. Spanish Jesuit priest Gregorio de Céspedes arrived in 1593 at the request of Konishi Yukinaga, a Japanese Christian daimyo leading one of the invasion forces[1][5][11]. Stationed at a Japanese fortress in present-day Ulsan, Céspedes ministered exclusively to Japanese Christian soldiers and commanders, including Konishi, who governed approximately 2,000 Christian troops[11]. Despite his proximity to Koreans, Céspedes’ mission did not extend to evangelizing the local population due to strict prohibitions by Japanese warlord Toyotomi Hideyoshi and the Jesuits’ focus on maintaining favor with Japanese authorities[5][11]. This limited interaction ensured that Christianity remained confined to the Japanese military encampments, leaving no lasting imprint on Korean society at the time[1][5].

Post-War Intellectual Curiosity

Following the war, Korean intellectuals gained indirect exposure to Christian thought through diplomatic missions to Ming China. In 1603, diplomat Yi Gwang-jeong encountered the works of Matteo Ricci, the Italian Jesuit renowned for blending Christian theology with Confucian philosophy[1][7]. Yi translated Ricci’s texts, including The True Meaning of the Lord of Heaven, into Korean and circulated them among scholars of the Sirhak (Practical Learning) movement[1][7]. These texts sparked philosophical debates but did not immediately result in conversions, as Confucian elites viewed Christian teachings—particularly the rejection of ancestral rites—as incompatible with Korean social norms[7].

The Birth of Indigenous Catholicism (1784–1801)

Yi Seung-hun and the First Baptisms

The decisive turning point came in 1784 when Yi Seung-hun, a member of the ruling yangban class, traveled to Beijing as part of a tributary mission. While there, he sought instruction from French missionaries and received baptism under the name Peter[3][6][7]. Returning to Seoul with crucifixes, liturgical books, and a determination to propagate the faith, Yi converted his father and established the first Catholic prayer house in his home[3][6]. This marked the beginning of an indigenous lay movement, as Korean converts—acting without clergy—studied Chinese Christian texts, conducted baptisms, and organized clandestine communities[2][7]. By 1790, the faithful numbered approximately 4,000, primarily drawn from scholarly circles[2][3].

Arrival of the First Priest and Royal Persecution

The Korean Church’s lay-led structure persisted until 1794, when Chinese priest Chou Wen-mo (Jacobus Zhou) entered the country clandestinely[2][6]. Chou found a thriving community but faced immediate hostility from the Joseon court, which viewed Christianity as a subversive “evil teaching” undermining Confucian orthodoxy[2][7]. The Shinyu Persecution of 1801, ordered by Queen Dowager Jeongsun, targeted Catholics as political threats, executing Chou and over 300 believers, including members of the royal family[2][8]. Despite this suppression, the Church survived underground, with believers adopting Hangul—the Korean script—to translate catechisms and circulate texts among the literate and illiterate alike[7].

Protestant Beginnings and Missionary Engagement (Late 19th Century)

Seo Sang-ryun and the Manchuria Connection

Protestantism entered Korea through a different trajectory. In the 1870s, merchant Seo Sang-ryun encountered Scottish Presbyterian missionaries John Ross and John Macintyre in Manchuria during a trading expedition. Nursed back to health by the missionaries, Seo converted and returned to his hometown of Sorae (now in North Korea) in 1884, founding the first Protestant church with his brother, Seo Sang-u[6][7]. This initiative preceded the arrival of foreign missionaries, mirroring the self-propelled nature of Korea’s Catholic origins. Ross collaborated with Seo to translate the Gospel of Luke into Hangul, facilitating mass literacy and doctrinal dissemination[6][7].

Treaty Reforms and Missionary Expansion

The 1886 Treaty of Friendship between Korea and France included provisions allowing Christian missionaries to operate openly, ending centuries of persecution[2][7]. American and European missionaries—such as Horace Allen and Horace Underwood—established schools (e.g., Ehwa Women’s University) and hospitals (Severance Hospital), integrating medical and educational work with evangelism[7][9]. By 1900, Protestants numbered 20,000, leveraging Hangul Bible translations to appeal to all social classes[7].

Persecution and Resilience (1801–1910)

Cyclical Suppression Under Joseon Rule

The Catholic Church endured repeated crackdowns, notably the Gihae Persecution (1839) and Byeongin Persecution (1866), which claimed over 8,000 lives, including French bishops like Laurent-Marie-Joseph Imbert[8][9]. Martyrs such as Paul Yun Ji-chung, who refused Confucian burial rites for his mother, became symbols of resistance[8]. Remarkably, persecutions often increased conversions, as accounts of martyrdom circulated through clandestine networks[9].

Protestant Growth Amidst Imperialism

Protestants benefited from association with modernization efforts during the Korean Empire (1897–1910). Mission schools taught Western sciences and democratic ideals, attracting reform-minded patriots. By 1910, Protestants numbered 200,000, playing pivotal roles in the March 1st Movement (1919) against Japanese colonial rule[7][9].

Theological and Cultural Synthesis

Confucian-Christian Syncretism

Early Korean Christians reinterpreted doctrine through a Confucian lens, framing God as Cheonju (Lord of Heaven)—a term borrowed from Confucian cosmology—and equating filial piety with devotion to Christ[7]. This synthesis helped bridge cultural gaps, though it also caused tensions with foreign missionaries over ancestral rites[7].

Hangul as a Vehicle for Faith

Both Catholic and Protestant communities championed Hangul, which Confucian elites had dismissed as vulgar. The 1887 Korean-language Bible and Catholic catechisms democratized religious access, enabling farmers and women to engage directly with scripture[7][9]. This linguistic shift empowered lay leadership and fostered a distinctively Korean Christian identity.

Conclusion

Christianity’s introduction to Korea unfolded through two distinct phases: an incidental 16th-century contact with no lasting impact, followed by a deliberate 18th-century embrace by scholars seeking alternatives to Neo-Confucianism. The lack of early missionary involvement allowed Koreans to indigenize the faith, resulting in a resilient, lay-driven movement that survived brutal persecutions. By aligning Christian teachings with Hangul literacy and social reform, both Catholic and Protestant communities laid the groundwork for Korea’s status as a global Christian center. Future studies might explore how this early autonomy influenced 20th-century Korean theology, particularly its emphasis on social justice and democratization.

Citations:

from Grok 3 (Feb 2025)

Key Points

  • Christianity was first introduced to Korea in the early 17th century through scholars bringing Christian literature from China.
  • The first Korean convert, Yi Seung-hun, was baptized in 1784 in Beijing and established the first Christian community in Korea.

Introduction and Conversion

Christianity first came to Korea in the early 17th century when Korean scholars, traveling to China, brought back Christian books and ideas. However, it wasn’t until 1784 that the religion took root with the conversion of Yi Seung-hun, a Korean diplomat baptized in Beijing. Upon returning, he founded the first Christian community, marking the beginning of Christianity’s growth in Korea. This grassroots movement, driven by local scholars, was unique as it spread without initial foreign missionary involvement.

Early Spread and Challenges

The early Christian community faced significant challenges, including persecution due to conflicts with Confucian traditions, particularly around ancestor worship. Despite this, the faith grew through indigenous efforts, with Yi Seung-hun and others establishing prayer houses and lay-priests, laying the foundation for what would become a major religion in South Korea today.

Surprising Detail: Self-Evangelization

It’s surprising that Korea is the only country known to have evangelized itself initially, with no foreign missionaries involved until later, highlighting the power of local initiative in religious spread.

Comprehensive Historical Survey of Christianity’s Introduction to Korea

This survey provides a detailed examination of the introduction and early development of Christianity in Korea, focusing on the timeline, key figures, and socio-cultural context. It aims to offer a thorough understanding for researchers and historians, building on the key points and expanding with additional historical nuances.

Historical Context and Initial Contact

Christianity’s introduction to Korea can be traced to the late 16th and early 17th centuries, influenced by interactions with Christian communities in neighboring regions. During the Japanese invasion of Korea (1592–1598), known as the Imjin War, a Jesuit priest, Gregorious de Cespedes, arrived in 1593 to minister to Japanese soldiers (Gregorio Céspedes). However, his activities were limited to Japanese expatriates, with little direct impact on Koreans due to governmental prohibitions against proselytizing locals (New World Encyclopedia). This early contact did not result in significant conversions among Koreans, serving more as an initial exposure.

A more substantial introduction occurred in 1603 when Yi Su-gwang, a Korean politician, returned from Beijing with theological books by Matteo Ricci, an Italian Jesuit missionary (Christianity in Korea). These texts introduced Christian ideas to Korean intellectuals, particularly those of the Silhak (practical learning) school, who were drawn to Christianity’s egalitarian values (Britannica). Despite this, no recorded conversions occurred at this stage, as the ideas were primarily academic and not yet practiced.

First Conversion and Community Formation

The pivotal moment came in 1784 when Yi Seung-hun, also known as Peter Yi Seung-hun, traveled to Beijing as part of a diplomatic mission (Christianity Today). There, he was baptized by a French Jesuit priest, becoming the first documented Korean Christian convert. Upon returning to Korea, he baptized several fellow scholars, forming the first Christian community. This grassroots movement was remarkable, as it predated the arrival of foreign missionaries, making Korea unique in self-evangelizing (Sacred Windows).

In 1786, Yi established a hierarchy of lay-priests, further organizing the community, though the Vatican later ruled this violated canon law in 1789 (Wikipedia). Despite this, the indigenous lay movement was crucial, with the first Catholic prayer-house founded in Seoul, and later in Pyongyang, spreading the faith through local efforts (New World Encyclopedia).

Socio-Cultural and Political Challenges

The introduction of Christianity clashed with Korea’s dominant Confucian ideology, particularly over practices like ancestor worship, which Catholicism rejected as idolatry (Britannica). This led to early persecutions, with the government outlawing Catholicism in 1787 under King Jeongjo, viewing it as a threat to social order (Wikipedia). The first martyr, Kim Beom-u, died in 1791 after imprisonment and torture, highlighting the risks faced by early converts (Christianity Today).

Despite these challenges, the community grew, with estimates of a few thousand Catholics by the late 1790s, many of whom had never seen a priest (Facts and Details). The first Chinese priest arrived in 1795, smuggled in by the community, indicating their determination to sustain the faith (Christianity Today).

Comparative Analysis with Other Periods

Earlier contacts, such as during the Imjin War, were limited and did not lead to conversions among Koreans, contrasting with the 1784 movement’s success (Crossing Borders NK). The late 19th century saw Protestant missionaries, like Horace Allen in 1884, but this was after the Catholic foundation, emphasizing the indigenous start (The Gospel Coalition).

Table: Key Events in Early Christianity in Korea

Year Event Significance
1593 Gregorious de Cespedes arrives, ministers to Japanese soldiers Initial Christian presence, no Korean conversions
1603 Yi Su-gwang brings Christian books from China Introduces Christian ideas to intellectuals
1784 Yi Seung-hun baptized in Beijing, returns to Korea, forms community First Korean convert, establishes Christian base
1786 Yi establishes lay-priest hierarchy Organizes community, spreads faith locally
1787 Catholicism outlawed by King Jeongjo Marks beginning of persecutions
1791 Kim Beom-u becomes first martyr Highlights persecution risks
1795 First Chinese priest smuggled into Korea Supports growing community

This table summarizes the timeline, providing a clear visual for key milestones.

Conclusion

The introduction of Christianity to Korea was a gradual process, beginning with indirect exposure in the 16th century and culminating in the first conversion in 1784. Yi Seung-hun’s baptism and subsequent community formation marked a significant turning point, driven by indigenous efforts and facing early challenges from Confucian authorities. This self-evangelization underscores Korea’s unique religious history, setting the stage for its later growth into a major Christian presence, particularly in South Korea.

Key Citations

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