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The purpose of this thesis is to analyze the idea of life of Hong Am Ra Cheol in terms of the idea of devotion to the welfare of mankind. Ra Cheol was the figure who led a hard life when his country was severely threatened by outer forces both spiritually and physically. Under this undesirable living conditions, he played a active role in activities for restoring his country's independence like ordinary patriots. However, through his dramatic encounter with Daejonggyo he came to realize that political activities by force were nothing but meaningless ones by secular principles. And then Ra Cheol, who had come to look different from what he used to be, devoted himself to the religious movement for Daejonggyo on the basis of the belief that only ethical orders can govern and change the world profoundly. His religious movement for Daejonggyo was meant to contribute to the universal interest of all human beings in accordance with universality beyond particular religious sects and particular nations. So far Ra Cheol has been accepted as the Father of Korea independence movement in terms of politics, and as the figure who revived the movement of Korean studies for the purpose of awaking the cultural independence of Korea in terms of Korean culture. However, from whichever viewpoint he is measured, what matters is his system of idea inherent in the movements. The essence of Ra Cheol' idea was the systematic idea of Daejonggyo, which had been shaped by the process of his encountering Daejonggyo. The idea of Daejonggyo is called「the idea of Sam-Il」, whose religious world view consists of God, human beings, and things. It is「the idea of Sam-Il」that lies in the core of the idea of Ra Cheol. This idea of Ra Cheol served as the dynamic which sublimated the Korean independence movement into the higher level not by military force but by the principle of love based on the laws of nature. Also Ra Cheol's idea formed the philosophical basis of Korean Studies, which is on the basis of Korean literature, Korean history, and Korean philosophy. The idea of Ra Cheol functioned as the motive power for the modern Korean independence movement and the self-independent cultural movement called Korean Studies. In addition, Ra Cheol was the figure who made the original meaning of「evotion to the welfare of mankind」take concrete shape most faithfully. Based on the realization of religious truth represented as the idea of Sam-Il, Hong Am Ra Cheol put into practice the practical theory of the idea of evotion to the welfare of mankind, which is made up of the worship of the Heaven, the practice of our own's natures, and doing virtues in obedience to the Heavenly God's order.

조선말 백두산 도인 백봉이 영도하던 비밀결사는 민족 고유 신교의 복원을 위해 우국지사 나인영(나철)과 정훈모를 지목하여 경전류를 비밀리에 전수했다. 1906년부터 1909년 사이에 전래된 대종교 초기 경전을 발굴한 결과, 경전류(대종교신원경, 삼일신고, 신사기, 성경팔리, 대종교신리)ㆍ교사류(단군교포명서, 단군교오대종지서, 역대제철성신록)ㆍ예식서ㆍ서한류로 분류되며, 내용은 단군으로부터 이어진 민족 역사와 문화, 신관, 의례로 일관하고 있다. 구체적으로 살펴보면, 첫째, 대종교 초기 경전의 역사의식은 단군조선으로부터 부여ㆍ고구려ㆍ발해로 연결되는 ‘북방사’의 정통을 세우고 청나라까지 4천여 년 간을 민족 역사로 보았다. 나아가 단군 개극 이래 겪은 신교의 ‘7회 비운’을 골자로 하여 고대사에서 근대사까지 역사적 사건을 종교사적 관점에서 정리하였다. 둘째, 대종교 초기 경전의 민족의식은 ‘단군’이 신교의 비조로서 그 감화가 요동ㆍ만주ㆍ몽골, 숙신, 여진, 말갈, 거란, 선비, 청 그리고 일본에까지 영향을 미쳤다고 논증한다. 백봉 교단은 동북아 단군 혈족인 ‘배달족 혈통론’을 근간으로 배달족의 단결을 호소하였다. 셋째, 대종교 초기 경전의 종교의식은 외래종교에 대한 배타성이 강하였다. 단군 시대에 기자의 팔조교 허용 이후 여러 종교가 들어옴으로 인해 분열이 가속화되는 신교의 ‘제2회 비운’을 한국종교사에서 외래 종교의 유입으로 인한 첫 폐해로 인식했고, 삼국시대에는 불교를, 조선조는 유교를 망국의 근본 원인으로 판단했다. 그렇지만 과거 인식과 달리 현세에서는 타종교에 대한 관용의 정신을 보인다. 대종교는 일본의 ‘신도’, 중국의 ‘유교’에 상응하는 중요한 연구대상이다. 대종교 초기 경전은 국학 이론과 한국사상사 정립에 있어서 가장 기초적인 자료다. 다만, 일제강점이라는 박해의 시기와 맞물려 축소, 변형, 폐기, 유실의 과정을 겪은 점이 고찰되었다. 그러므로 대종교 1차 자료 전체를 분석하기 위해서는 발굴된 경전류의 체계적인 정리가 시급히 시행되어야 할 것으로 본다.

Daejonggyo, which was the secret religious circle led by Baekbong, secretly passed on a collection of Daejonggyo’s scriptures to a patriot Ra Inyoung(Ra Cheol) and Cheong Hunmo for the restoration of Shingyo, the original name of Daejonggyo, around the year 1909. A series of Scriptures in the early days of Daejonggyo, which were passed on from the year 1906 to the year 1909, consist of a Holy Scriptures(Daejonggyo-Shinwongyeong, Samilshingo, Shinsagi, Seonggyeongpalri), Daejonggyo historical books(Dangungyo-Pomyongseo, Dangungyo-Odaejongjipomyongseo, Yeokdaejecheolseongshinrok), a Religious ceremonies Books, Letters. It is noticeable that all of these go through with Dangun oriented-ideas which form the core of the philosophy and the historical view of native Korea. and includes Dangun and associated with national history and culture, view of God, Religious ceremonies. First of all, the careful consideration of the view of history in Daejonggyo’s Scriptures shows us that 4,000 years from the Dangun Joseon, Goguryeo, Balhae, Qing Dynasty to the history of northern race is looked up as the history of the Korea nation. Historical events from ancient history until modern history are organized by the main point of the seven misfortunes of Shingyo which had been gone through since Dangun’s foundation of the country depending on the view of religious history Second, the close examination of the national consciousness in Daejonggo’s Scriptures makes it for us to find that Dangun is Shingyo’s the founder of a religion and Dangun’s divine inspiration to a Tungustic people in Manchuria and Japan affect’m. Third, on the one hand, through the contemplation of the Scriptures of Daejonggyo in the early days, we find that Daejonggyo has a strong tendency to exclude nonnative religions such as Confucianism and Buddism. On the other hand, Daejonggyo tends to treat foreign religions in terms of religious pluralism. Daejonggyo is the important object of study which should be conducted at the same level as Japan's Shinto and China’s Confucian. The study of the Scriptures in the early days of Daejonggyo may make us to be offered the solutions to the establishment of the theories of Korean Studies and the history of Korean thought. In conclusion, the study of the Scriptures in the early days of Daejonggyo has made me recognize that a collection of Scriptures of Daejonggyo had been shortened, expired, and lost during the period of persecution by the Japanese Imperialism. Therefore, to analyse a series of all Scriptures of Daejonggyo, we should arrange them in a systematic way.

The purpose of this article is to examine thoroughly how Daejonggyo thought of its nation. The framework of perception called the religious nationalism is used to carry out the purpose. In general, the religious nationalism is defined as a methodology to extract national factors from a religion. However, in this article, the religious nationalism is defined as the religious cognition of factors consisting of a nation and the social practice of such cognition. In this article, factors consisting of a nation is limited to its religion, race, and history. To begin with, let's think of the view of religion of Daejonggyo in terms of a nation. Daejonggyo which had appeared in modern times on the basis of Old Shingyo(古神敎) had regarded Daejonggyo itself and the nation as one unit sharing ups and downs in the process of the long history of the Korean people(韓民族). Secondly, Daejonggyo has the birth myth of mankind beyond that of a nation which enables us to overcome the conflicts between nations caused by differences among races. The theory of all human beings being based on one root mentioned in the scripture of Daejonggyo can be used to cope with the conflicts between foreigners and Koreans brought about by racial problems in Korean society. Finally, the view of history of Daejonggyo is based on the view of history of Shingyo(神敎), which is the attitude of thinking of Korean history in terms of Shingyo beyond the view of Confucianism and Buddhism. The basis that we should view the history of the Korean people in terms of Shinyo is based on the historical experience that the rise and fall of the Korean people had had the close relation to those of Shingyo, the Koran native religion. On the basis of this consciousness, Daejonggyo had developed the movement to put the consciousness into practice. The religious movement led by Ra Cheol is considered to be the movement concentrated on the realization of the spirit that is a major factor consisting of a nation like a living organism. Meanwhile, apart from the religious movement by Ra Cheol, the movements to carry out the national consciousness were developed in the other fields. On the one hand, it was the knowledge movement called Korean studies in the fields such as the Korean language and Korean history influenced by Daejonggyo's view of language and history. On the other hand, it was an anti Japanese struggle by force for the independence for Korea led by Daejonggyo in Manchuria.

민족종교 가운데서도 홍암 나철(1863.12.2~1916.8.15)은 일제 강점 하에서 국가와 민족을 위해 항일운동, 국학운동, 단군신앙운동 부분에서 활약한 역할이 매우 컸다. 그럼에도 불구하고 나철에 대한 역사학계의 성과는 매우 빈약한 형편이다. 특히 나철의 朝天과 유서의 의미에 대한 집중적인 선행 연구는 거의 전무하다. 그리하여 이 논문은 나철의 朝天과 遺書의 의미를 중심으로 조명하였고 그 구성과 요지는 다음과 같다. 첫째, 나철의 朝天이다. 나철의 대종교는 일제 강점 하에서 종교로 인정받지 못하고 민족 독립운동 단체로 지정되어 탄압을 받게 되자 중국 화룡현으로 본사를 옮겨 그 곳에서 교단 조직 및 포교 사업과 구국운동 조직을 재정비하였다. 그러나 그 곳에서까지 탄압을 받게 되어 다시 서울 남도 교구로 돌아와 포교활동을 재개했지만, 1915년 총독부령 제83호 ‘포교규칙’ 발표로 인해 어려움은 더욱 커졌다. 설상가상으로 당시 조선총독부령에는 신도(神道), 불교, 기독교만을 공인 종교로 인정하고 나머지 종교 단체에 대해서는 공인 종교가 아닌 유사 종교단체로 지정해 경무국의 관리까지 받게 되었다. 나철은 이런 현실을 타개하기 위해 동년 12월 21일에 대종교를 한국의 신도(神道)로 신고하여 공인 종교로서의 인가를 받고자 하였지만 그 마저도 실패했다. 그로 인해 나철은 총독부 조치에 憤慨하면서 또 다시 서울에 있는 남도본사를 떠나 1916년 음력 8월 4일 황해도 구월산 三聖祠로 향하였다. 그 곳에 도착한 후 侍者들과 함께 폐허가 된 건물을 수리하고 음력 8월 15일 새벽 1시 敎人 31인과 함께 䄠儀式을 올리고 修道室에 들어가 “ 自今日上午三時爲始 三日間絶食修道 切勿開此門 ”(“금일 상오 3시부터 3일간 절식 수도를 시작하니 이 문을 열지 말라”)는 글을 써서 문 중앙에 붙이고 수행을 하다가 遺書를 남긴 후 閉氣法으로 대종교와 국가를 위해 자진 殉敎․殉國하였다는 사실에 주목하고 조천의 배경과 의미에 대해 조명하였다. 둘째, 나철이 남긴 유서다. 그의 유서를 바탕으로 한 장례의식과 조천의 역사적 의미를 조명하였다. 그가 남긴 遺書 중 「遺誡葬事七條」 「殉命三條」, 「重光歌」 및 「與日本總理大隈書」, 「與朝鮮總督寺內書」 등을 통해 조천의 의미와 대종교인들이 나아갈 지표를 분명히 해 주고 대종교를 위하고 구국운동의 활성화를 위해 스스로 殉敎하고 殉國하였다는 사실에 주목하여 집중적으로 살펴보았다. 그리고 나철의 ‘朝天’과 遺書는 한국근대사에서도 중요한 역사가 되므로 그 역사성을 바탕으로 고찰하는데 비중을 두었다. 셋째, 나철의 장례예식이다. 그의 장례는 유서 「遺誡葬事七條」와 함께 대종교 의례에 의해 진행되었다. 종교에서 의례는 특정한 시공간에 구별된 몸짓을 통해서 종교적 이념과 사상을 표출할 뿐 아니라 새로운 사유를 창출하고 확산시키는 기능을 한다. 이러한 기능을 효과적으로 수행하기 위해서 의례가 연출하는 방식은 주의를 환기시키고 집중시키는 역할을 하므로 매우 중요하다. 그 중에서도 상장의례는 종교인으로서 충실하게 살아 온 삶을 마무리 짓게 하는 의식과 더불어 가장 안락한 곳으로 인도해 주는 중요한 의식이다. 그리고 그 종교가 추구하는 表象이 된다. 나철의 유서에 의해 집행된 장례의식을 바탕으로 그 의미를 조명하였다.

Around 20th century, fate of small nations depend on colonial powers especially in Asia and Africa. At that time, Korean Empire was colonized by Japan. Hongam Nacheol is among fighters for national independence. Hongam Nacheol(1863.12.2~1916.8.15) actively participated in anti-Japanese movement, the study of Korean culture and heritage and Dangun faith movement for Korea and people during era under the colonial administration of imperial Japan. Nevertheless, the study of Nacheol is unsatisfactory especially study of martyrdom and last will and testament are nonexistent though they are very important in terms of history. This thesis studies Hongam Nacheol centering on his martyrdom and last will and testament. The summary for composition of this thesis is as follows. ⅰ) Study of background of his martyrdom. Religious association which Nacheol led was classified as independence movement organization not recognized as religious organization and suppressed by Japanese imperialists. In order to cope with suppression of Japanese imperialists, Nacheol moved his religious association to Hwaryong province in China and was active in propagating. When Japanese imperialists suppressed his religious association in Hwaryong province, he returned to Seoul and got involved in missionary work in Namdo parish. On October 1, 1915, governor general of Korea announced order of governor general of Korea “propagation rule” (no 83) to strengthen control of religions in Korea. To make things worse, governor general of Korea recognized only Kokka shinto(Japanese religion), buddhism and Christian faith as official religious organization and designated the other faiths as quasi religious organization which made them controled by national police agency. To overcome such difficulty, Nacheol reported Daejonggyo as Korean religious organization on December 21, 1915 so that Daejonggyo can be recognized as official religious organization. However, as the attempt failed, he was infuriated with action taken by governor general of Korea and left Seoul for temple Samseongsa in mountain Guwolsan in Hwanghaedo on August 4, 1916(lunar calendar). After reaching temple Samseongsa, he repaired an old building with his disciples and held a zen ceremony with thirty one followers on August 15, at 1 am and entered ascetic practice room to conduct religious austerities after saying “I will conduct religious austerities for three days starting at 3 am today and do not open door” and he was martyred for his religion and country after leaving last will and testament while he conduct religious austerities. This thesis studies historical significance of the fact. ⅱ) Study of last will and testament. This thesis studied historical significance of funeral ceremony and martyrdom based on his last will and testament. This thesis studied historical significance of funeral ceremony and martyrdom centering on 「Yugyejangsa 7 jo(: seven wills), 「Sunmyeongsamjo: three reasons for religious martyrdom)」, 「Isega(song for departing this world)」, 「Junggwangga(repeated light song)」 and 「Yeoilbonchongridaeoiseo: article to Japanese prime minister)」 and 「Yeojoseonchongdoksanaeseo(article to governor general of Korea)」 paying attention to the fact that he was martyred for his religion and country. The author of this thesis made the point based on historical significance of his martyrdom and last will and testament. In other words, Daejonggyo restoration is a kind of ways to save the country and he was martyred for saving Daejonggyo and Korea after leaving his last will and testament and holding the last zen ceremony at temple Samseongsa in mountain Guwolsan (temple worshiping three gods - hanim, hanung, dangun). This thesis studied its significance. ⅲ) Study of his funeral ceremony. His funeral ceremony was conducted in accordance with ceremony of Daejonggyo along with last will and testament 「Yugyejangsa 7 jo」. Ceremony in religion plays a role tha...

나철은 을사늑약을 전후하여 구국활동에도 변화가 있었다. 을사늑약 이전의 대응은 일본국을 대상으로 “민간외교론”과 “동양평화론” 그리고 비폭력 외교론 이었다. 그 이유는 만국 공법과 국제 조약에 의거하여 일본의 침략으로부터 국권 수호와 동양평화는 물론 더 나아가 만민평등과 세계평화를 추구하였다. 이것은 오늘날의 외교적 관점에서 보면 매우 순진한 생각이라고 할 수 있지만 약소국의 입장과 대의명분을 중시하는 유교적 입장에서는 당연하였다. 다시 말해 약한 나라가 강한 나라에 병탄을 당하는 이유가 침략을 위한 강대국의 외교적 술수라 할지라도 약한 나라가 먼저 실례를 저질렀기 때문이라고 보는 사고 또한 외교적 순진함 보다는 약소국이라는 입장과 유교적 질서를 중요시하는 입장에서는 당연하였다. 그러나 을사늑약이후의 대응은 그 동안 전개해 오던 외교론과 더불어 의혈투쟁을 함께 병행하기 위해 ‘자신회’를 조직하고 큰 자금을 모금하여 ‘오적암살단’을 만들어 실행하였지만 불행히도 그마저 실패하고 말았다. 하지만 구국활동 만큼은 중단하지 않고 지속적이고 조직적으로 전개하기 위해 단군을 숭배하는 대종교를 중광하였다. 이처럼 나철이 단군을 숭배하는 대종교를 중광한 것은 우리에게 단군은 나라와 민족이 외부로부터 침략의 위험을 받았을 때마다 구원의 중심에 있었기 때문이다. 그리하여 1909년 대종교를 중광하고 1916년 구월산에서 자진 순명 조천할 때까지 8년 동안의 고행 속에서도 포교활동과 수행을 계속하였다. 그리고 그의 조천도 독립을 염원하는 구국활동의 한 부분이며 조천을 통해 새로운 대종교의 출발과 새로운 구국활동이 시작되기를 바랐던 것이다. 이렇게 일본의 국권피탈과 탄압에 따라 달리하였던 나철의 구국활동의 대응은 일제 강점 하에서 유서를 남기고 순명하였다. 그로 인해 그의 사후 독립운동은 특히 만주를 중심으로 국외 무장독립투쟁에 큰 영향을 주었다. 이런 나철의 유지를 이어받은 제3대 도사교 김교헌은 총본사를 동만주 화룡현으로 옮긴 뒤 ‘홍범 및 규제’를 공포하는 한편, 1911년 만주에서 서일이 설립 한 무장 항일독립운동단체인 ‘중광단’을 다시 만주 일대의 대종교 신도와 국내에서 북상한 의병과 공교 회원 및 다른 종교 신도들과 합작하여 1919년 음력 4월 중 왕청현 대감자에서 ‘대한정의단’으로 확대 개편하였다. ‘대한정의단’의 개편은 그동안 ‘중광단’이라는 대종교적인 성격의 단체를 넘어 전체 한민족이 참여하는 독립운동 조직으로 변하였다. 하지만 지도부와 그 정신은 대종교 이념을 계승하였다. 그리고 이를 바탕으로 1919년 12월 무장독립투쟁을 위해 별도의 ‘대한군정서’를 조직하였다가 임시정부의 지시로 ‘북로군정서’로 개편되어 ‘국무원 제205호’를 통해 승인을 받아 명실 공히 대한민국 임시정부의 공식 군사기관이 되었다. 대한민국 임시정부의 공식 군사기관 이었던 ‘북로군정서’지도부 핵심 인물들도 대부분 대종교인이었다. 서일을 총재로 하여 총사령관에 김좌진, 참모장에 이장헌, 사단장에 김규식, 여단장에 최해, 연대장에 정훈, 연성대장에 이범석, 길림분서고문 윤복영, 군기감독 양현 등이었다. 근거지를 왕청현의 서대파 십리평 일대의 약 30리에 걸친 지대에 두고 8동의 병영을 지어 사관양성소를 설립하고 홍범도의 대한독립군과 연합하여 1920년 10월 청산 ...

Before and after the Eulsaneukyak (The Protectorate Treaty between Korea and Japan Concluded in 1905), Na, Cheol had the changes in his country-saving activities. And he had the big influences on the anti-Japanese movement, too, by the Daejonggyo believers in Manchuria. One of the changes was the addition of the blood-for-justice struggles of the patriotic enlightenment activities and the non-governmental diplomacy activities. And, yet, the others were the self-determinations of Junggwang and Na, Cheol of the Daejonggyo. As Junggwang of Daejonggyo had wanted to unite the power of the ethnic group, with Dangun in the center, the goal of the propagation activity of Daejonggyo initially was clear and distinct. And, as the influence, although Na, Cheol and the Daejonggyo believers had received the continued oppression by the Japanese Empire from the beginning until the Imogyobyeon in 1942, they did not stop the restoration of the national sovereignty and the independence movement. To speak again, regarding Na, Cheol and the Daejonggyo, their role of being active was very big in the parts such as the independence movement, the movement of the study of the culture and the heritage of the country, the Dangun faith movement, etc. for the nation and the ethnic group even under the occupation by the Japanese Empire, which was based on the thorough religious consciousness of the ethnic group. And, with the activities getting interlocked with the oppression of the Japanese Empire, the responses, also, differed in terms of the levels. In summary, regarding the responses before the Eulsaneukyak (Protectorate Treaty between Korea and Japan concluded in 1905) were “the non-governmental diplomacy theory”, “the Oriental peace theory”, and “the non-violence diplomacy theory” with the country of Japan as the subject. Because it is not only safeguarding national sovereignty from the Japan’s invasion and peace in East Asia but further considering equality for all and seeking world peace accordance with public law of all nations and international treaties However, this may be very naive idea in the today's diplomatic standpoint, it was only fair in the point of Confucian that focused on just and great cause. In other words, the reason why the weak country was suffered by the strong country for the annexation, partly because of a diplomatic manoeuvring of the world's most powerful countries for invasion, but on the other hand, because small and weak country made a mistake first, which is Confucian order rather than diplomatic simple-heartedness The response after the Eulsaneukyak (Protectorate Treaty between Korea and Japan concluded in 1905) was something that went side by side with the blood-for-justice struggle in addition to the diplomacy theory that had been unfolded until then. For the blood-for-justice struggle, a self-renewal society was organized, a big fund was fund-raised, and, although the Ojeok assassination team was made and put into practice, unfortunately, it failed. But, the Daejonggyo that worships Dangun without suspending the country-saving activities had been restored. The reason is that, for us, Dangun had been in the center of the redemption every time the country and the ethnic group had the danger of the invasion from the outside. So, in 1909, the Daejonggyo had been restored. And, in 1916, the propagating activities and the performances had been continued while having the penance for 8 years until His Martyrdom on Mt. Guweol. And it was a part of the country-saving activities that wished for the independence of his Jocheon-do. And he had hoped that a new departure of the Daejonggyo and the new country-saving activities will begin through Jocheon. The response of country-saving activities by Na, Cheol was different depends on the having national sovereignty taken away and oppression of Japan, he killed himself, leaving behind a note that dying for the Korean Empire's independence and Daejonggyo. Independ...