Sarah Mitchell
Catholicism has had a long and tumultuous history in Korea, with the religion being introduced as early as the 17th century by lay Koreans who had travelled to China and Japan. The Joseon Dynasty, which ruled Korea for over 500 years, was a strictly Confucianist society that viewed Catholicism as a threat, leading to the persecution and execution of thousands of Korean Catholics. The Catholic Persecution of 1801, also known as the Sinyu Persecution, was a particularly notable event during which Queen Jeongsun ordered the suppression of Catholicism, resulting in the martyrdom of more than 300 believers. The persecution of Catholics continued until 1886, when a treaty with France brought an end to the violence. Today, there are still reports of human rights violations against Christians in North Korea, including public executions and imprisonment in prison camps.
| Characteristics | Values |
|---|---|
| Date of Catholic Persecution | 1801 |
| Name of the event | Sinyu Persecution (신유박해) |
| Ordered by | Queen Jeongsun during King Sunjo of Joseon's reign |
| Reason | Belief that Catholicism conflicted with the tenets of Confucianism |
| Number of Catholics martyred | 10,000 |
| Number of Catholics in Korea at the time | 20,000 |
| Number of martyrs beatified in 1925 | 79 |
| Number of martyrs beatified on 6 October 1968 | 24 |
| Date of canonization of 103 martyrs | 6 May 1984 |
| Date of beatification of 124 martyrs who died between 1791 and 1888 | 7 February 2014 |
| Date when remains of the first Catholic martyrs were recovered | 2014 |
| Number of Catholics in South Korea as of 2019 | 5.6 million |
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What You'll Learn
Catholic Persecution of 1801
The Catholic Persecution of 1801, also known as the Sinyu Persecution, was a mass persecution of Korean Catholics during the reign of King Sunjo of Joseon. The persecution was ordered by Queen Jeongsun, the most senior member of the royal family, who served as regent for her step-great-grandson, King Sunjo, who was only ten years old when he ascended the throne.
Catholicism had come to Korea through books written by Jesuit missionaries in China. While most Korean scholars rejected the ideas expressed in these texts, a group called the Namin, or Southerners, viewed Catholic ideas about moral development as a field of study. The Namin scholars in Gwangju were open to new schools of thought and believed that Catholicism could supplement the loopholes in the Neo-Confucianist policies that ruled the country.
The persecution of 1801 was closely related to factionalism and court politics. Queen Jeongsun allied with the Noron faction, which viewed the spread of Catholicism as a threat. The oppression of Roman Catholicism was, therefore, a cover for the political persecution of factions within the government that were opposing the Queen and were less hostile to Catholicism. Notable events during this persecution included the exile and execution of Hwang Sayŏng, a Catholic and nephew-in-law of a renowned scholar, who attempted to send a letter to Catholic priests in Beijing, pleading for intervention. By the end of the persecution, several hundred Catholics had been executed, with estimates ranging from over 300 to 500.
The Catholic Persecution of 1801 was one of several persecutions of Catholics in Korea during the 19th century. The others occurred in 1839, 1846, and 1866, with the last major persecution in 1886. These persecutions resulted in the deaths of thousands of Korean Christians, with estimates ranging from 8,000 to 10,000. In 1984, Pope John Paul II canonized 103 martyrs who died during these persecutions, and the Catholic Church in Korea has continued to seek recognition for other martyrs.
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Korean Martyrs
The Korean Martyrs were the victims of religious persecution against Catholics during the 19th century in Korea. The persecutions were ordered by Queen Jeongsun during King Sunjo of Joseon's reign as they believed that Catholicism conflicted with the tenets of Confucianism. The new learning was seen to be subversive of the establishment and this gave rise to systematic suppression and persecution. Official documents detail the trials and sentences of the martyrs.
There were four major persecutions, with the last one being in 1866, and between 8,000 and 10,000 Korean Christians were killed during this period. The vast majority of the martyrs were laypeople. The martyrs included eleven priests and ninety-two lay people who were later canonized as saints.
Among the martyrs was Andrew Kim Taegon, the first Korean Catholic priest, who was executed by the sword in 1846 at the age of 26. He is now recognized as the patron saint of Korean clergy. Another martyr was Paul Chong Hasang, a layman who helped unite Christians under persecution. He penned a letter in prison defending the Catholic faith to the Korean government and was martyred in 1839.
The Catholic Church in Korea also recognizes the martyrs who died in other persecutions, including those killed by North Korean communists during the Korean War. The persecution of Christians in North Korea is an ongoing human rights violation, with reports of people being sent to prison camps, tortured, and executed because of their faith.
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Japanese colonial rule
Catholicism was introduced to Korea in the 18th century, and the religion soon faced persecution. During the Japanese colonial rule of Korea (1910-1945), there was a continuation of the persecution of Catholics, as well as the emergence of new forms of religious oppression.
During the Japanese colonial era, Japan imposed its culture and ideology on Korea, attempting to ban the use of Korean names and the Korean language. This period saw the demolition of hundreds of historic buildings and the confiscation of tens of thousands of cultural artifacts. Japan also initiated the Manchurian Conquest in 1931 and imposed Shinto shrine worship in Korea, which served as an ideological basis for Japanese imperialism. Most Korean churches complied with this imposition, with some justifying shrine visits as state ceremonies rather than religious acts. However, there was resistance from those who viewed Shintoism as idolatry.
The Japanese colonial government also enforced racial theories, such as Nissen dōsoron, to justify its rule and promote the assimilation of Koreans into Japanese culture. This included sending anthropologists to Korea to document traditional villages as evidence of Korea's supposed backwardness and need for modernization. The Japanese government established the Korean History Compilation Committee in 1925, which incorporated mythology and supported controversial theories, such as the existence of a Japanese colony on the Korean Peninsula.
During this period, there was criticism of the Catholic community for its perceived silence and compliance in the face of Japanese colonial rule. Some Catholic leaders were accused of adopting Japanese names and even encouraging believers to visit Japanese shrines. The Catholic Bishops' Conference of Korea has acknowledged that foreign missionaries and the Catholic community prioritized religious freedom and evangelism over political independence, viewing independence movements as potential hindrances to their activities.
Religious Persecution
While there is no specific mention of executions of Catholics solely due to their faith during the Japanese colonial era, religious persecution did occur. There was persecution of Protestants by the Japanese government, and the imposition of Shinto worship conflicted with Christian beliefs. The earlier persecutions of Catholics by the Joseon Dynasty, which ended around 1895, resulted in the martyrdom of thousands of Catholics, including some during the Japanese colonial period.
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Catholic influence in politics
Catholicism was introduced to Korea in the 18th century through books written by Jesuit missionaries in China. During the Joseon Dynasty, some Korean scholars became intrigued by Catholic ideas about moral development and hoped to use them to supplement the loopholes in the Neo-Confucianist policies that ruled the country. However, Catholicism was also denounced as heterodoxy, and the court took an anti-Catholic stance, burning Catholic books and promoting Neo-Confucianism. This dynamic often led to violence against Catholics, with four major persecutions occurring, the last of which was in 1866. More than 10,000 Korean Catholics were martyred during these persecutions, with the last major persecution resulting in 20,000 Catholics in Korea.
In the 20th century, the number of Christians in Korea grew, and during the Japanese occupation period, they played a significant role in the struggle for independence. After World War II, the number of Christians in North Korea was estimated to be around 200,000, including 57,000 Catholics. However, under the rule of Kim Il-Sung, religious activities were considered political crimes, and all churches were closed from 1949 to the mid-1950s. The persecution of Christians in North Korea continues to this day, with reports of public executions, torture, and imprisonment.
In South Korea, the Catholic Church has had a complex relationship with politics. During the military regimes, the Church generally remained silent and inactive. However, in the 1970s and 1980s, the Church became more politically active in opposing the growing authoritarianism of the South Korean regimes. The Church's political influence was exerted through symbolic actions and moral persuasion, rather than direct partisan political involvement. Today, the Church in South Korea allows priests to participate in demonstrations, but some clergy prefer to step back and let the democratic institutions handle political conflicts.
The influence of Catholicism in South Korean politics is also evident in the country's social movements. With nearly 30% of South Koreans identifying as Christians, churches have marched at the forefront of various social and political movements. For example, during demonstrations in support of the impeached President Yoon Suk-yeol, religious rhetoric was used, and anti-communist sentiments were expressed. On the other hand, some Christian groups in South Korea, such as the National Council of Churches, have distanced themselves from extremist factions and reaffirmed their commitment to democratic values.
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Catholic literature
Yes, there is a dark history of persecution and execution of Catholics in Korea during the Joseon Dynasty in the 19th century. This period is often referred to as the "Korean Catholic Persecution." The Joseon kingdom, influenced by Confucianism, viewed Catholicism as a threat and sought to eradicate it.
The introduction of Catholicism to Korea is often attributed to Korean diplomats and scholars in the late 1700s who encountered Christian missionaries in China and brought back religious texts and ideas. Initially, the Catholic faith spread secretly among the Korean nobility and intellectual classes. By the early 1800s, there was a growing community of clandestine Catholic believers. However, this underground nature made them susceptible to suspicion and persecution.
The Joseon government, firmly rooted in Confucian and shamanistic beliefs, saw Catholicism as a foreign and disruptive influence. In 1801, King Sunjo, influenced by conservative factions, issued an edict prohibiting the practice of Catholicism and ordering the punishment of those who refused to abjure their faith. This marked the beginning of a century of intense persecution.
Numerous Catholics, both foreigners and Koreans, were subjected to torture and execution during this time. One of the most notorious incidents was the "Shinju Persecution" of 1866, where French Catholic priests and Korean Catholics were killed in what is now known as Daegu. This event was sparked by the discovery of a Catholic community in the area, leading to a brutal crackdown.
The Korean Martyrs, as they are known, include both foreigners and Koreans who were killed for their faith. They are venerated in the Catholic Church, and their stories have become a significant part of Catholic literature and devotional practices. Their sacrifices also symbolize the resilience and perseverance of the Catholic faith in Korea, which despite these persecutions, continued to grow and flourish.
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Frequently asked questions
Yes. There were four major persecutions, with the last one being in 1866. More than 10,000 martyrs died in these persecutions, which extended over more than a hundred years.
Catholicism was brought to Korea in the 17th century by lay Koreans who had encountered the faith in their travels to China and Japan. It became well-established on the Korean peninsula by the 18th century. As the faith began to spread, Catholics faced persecution under the Joseon dynasty, which ruled for over 500 years. The Joseon dynasty was a strictly Confucianist society with an emphasis on loyalty to the king, holding ancestral rites, and adhering to the social class system. The government began to suppress Catholicism in the belief that it conflicted with the tenets of Confucianism.
The Catholic Church in Korea developed further through the efforts of Father Zhou Wenmo, who came from China. In 1886, the persecution of Catholics ended with the signing of a treaty with France. In 1984, 103 Catholics were canonized en masse, including the first Korean Catholic priest, Andrew Kim Taegon, who was executed by sword in 1846.
