Hananim

[한베러브]

하나님의 이름을 개신교가 훔쳐 쓴 것에 관한 글이 올라오면

반드시 개신자들이 목사들이 하는 교활한 거짓말을 댓글에

앵무새처럼 반복해 써 놓고 가는 걸 봅니다.

우리 선조들이 하나님 hananim 이란 말을 써왔다는

명명백백한 증거들을 제시하는 데도 불구하고

'하나님'이란 말이 유일신이란 뜻으로 개신교에서만 쓰는 말이라는

그 추잡한 거짓말을 또 되풀이 하는 걸보면

'하나님'이란 용어가 가지는 위력을 포기할 수 없는 절박한

종교사업상의 이유는 이해가 가지만,

개신교인들의 평균적 인성수준을 보는것 같아 안타깝기도 합니다.

하나님, 하느님은 모두 우리 선조들이 수천년 동안 마음속에 지녀온

최고신의 이름입니다. 순 우리말이지요.

그 중에서도 일상생활에서 '하나님'이란 발음이 더 일반적 이었다는 것은

아래 아를 써서 '하 ㄴ. 님 '이라 표기한 고문에서 확인할 수 있을 뿐 아니라

선교사들이 남긴 기록에서 모두 한국인들이 수천년 전부터 믿고 있는 최고신의

이름을 하나같이 'Hananim' 으로 표기하고 있다는 사실에서 확일 할 수 있습니다.

우리나라에 수입된 지 백년 남짓 밖에 되지 않은 개신교가 하나님과 같은,

형성되는데 수천년이 걸리는 순 우리말 표현을 가질 수 있다는 것 부터가

말이 안되는 것 이지만, 하도 거짓말을 되풀이 하니 그 원전을 찾아 기록해

두어야 겠다 마음먹고 밤새 인터넷을 뒤져 원전을 찾아 여기 올리니,

다시는 '하나님'의 용어가 개신교가 만들어 쓴 말이란 역겨운 거짓말이 

되풀이 되지 않았으면 하는 한편으로,

하나님의 이름을 회수코자 노력하시는 분들께서 증거자료로 널리 활용하셨으면 합니다.

 <선교사 헐버트가 쓴 책 Passing of Korea 의 표지>

선교사 헐버트는 그가 쓴 "Passing of Korea"  404, 405쪽에서 Hananim이란

한국인 고유의 최고 신 관념을 자세히 설명하고 있는바, 이는 자연신과도 다르고 중국의

천제(Shanti)와도 다른 세계 어디에도 없는 한국인들만의 유일신 관념이라 감탄하고

있으며, 본래 하늘님 이 어원이라고는 하지만 물리적인 하늘과는 다른 유일신 개념이라고

상세히 해설하고 있읍니다.

*영어에 익숙하신 분들은 아래 원전을 참조하세요.

< 선교사 기포드가 쓴  'Every-day Life in Korea' 1898년의 표지>

기포드는   그의 저서 "Every-Day Life in Korea" 89쪽에서 한국인들은 부처보다 위의

최고신으로 Hananim을 믿고 있다고 기술하고 있읍니다.

*영어에 익숙하신 분들은 아래 원전을 참조하세요.

 <언더우드 부인의 회고록 'Unserwood of Korea' 1918년의 표지>

언더우드 부인이 그녀의 남편의 한국에서의 선교활동을 회고한 저서

'Underwood of Korea'는 그 페이지 123-126 에서 한국인 최고유일신

Hananim 이 어떤 경위로 개신교 포교에 채용된 1891년에서 1893년 사이의

과정을 상세히 기술하고 있읍니다. 선교사 언더우드는 본래 여호와를

한국인 고유신 이름인 Hananim이라 부르는 것을 반대하여 찬송가와

암송문을 '여호와', '아버지' 라는 용어만 써서 작성하였으나 선교를 위해

한국인들이 이미 쓰고 있는 '하나님'이란 용어를 쓰는 것이 유리하다는

다수의 의견에 밀려, 공식채택이 무산되게 되면서 크게 낙담하였으나,

이후 고구려 때 부터 한국인이 유일신 개념으로 Hananim을 믿었다는 사실을

발견하고 이를 위안삼아 Hananim이란 용어를 받아들이게 되었다고 

회고하고 있읍니다.

*영어에 익숙하신 분들은 아래 원전을 참조하세요.

개신교의 '하나님' 이름에 관한 주장이 가증스러운 것은 그들이 하나님이라는 

우리민족고유의 절대신 관념을 도용한 과정을 숨기거나

보통명사이니 자신들도 쓸 권리가 있다고 주장하는 정도가 아니라,

그것이 마치 개신교가 창작한 개신교만의 만의 용어인 것 처럼 한술 더 떠

사람들을 속이려는데 있지요.  일본인들이 김치를 '기무치'라는 이름으로

국제기구에 등록하려 해서 그 교활함에 크게 분노한 기억이 있는데,

개신교의 '하나님'주장은 그 정도가 아니라 아예 '김치'로 내 놓고 등록해 놓고

본래 김치란 말이 일본인이 만든 일본말이라 주장하는 것과 같은

인간말종들에서나 볼 수 있는 범죄수준의 뻔뻔함을 보이는 것는 것이지요.

아래 '하나님'용어 관련글에 댓글 다신 개신자 분들, 이제 알만큼 알았을테니,

남의 나라 종족신을 하나님의 이름으로 부르는 것을 지금부터 라도 그만 두던지,

그래도 하나님이라 부르려거든 우리 민족 고유신 하나님의 이름을 더럽히는 언행을 삼가든지,

아니면, 위 사실에 근거있는 반박을 하든지  셋중에 하나를 택일해

하는 것이 사람이라면 할 수 있는 선택이 아닌가 합니다.

자신의 아버지가 조용하다고 해서 자신의 아버지를 두고

달콤한 꾐이나 어설픈 협박에 넘어가 아버지가 아닌 이를

아버지라 부르는 것 보다 더 큰 불효가 없겠지요.

우리민족의 가슴속의 하나님은자신을 경배할 것을 요구하는 그런 존재가 아닙니다.

자신이 만들었다는 인간 각자에게 자신을 경배하고 재물을 바치는 조건으로

새생명과 천국을 주겠다는 거래를 제시하는 그런 교활한 존재는 더욱 아닙니다.

자신을 경배하지 않으면 지옥불에 쳐 하겠다 협박하는 그런 존재는 더더욱 아닙니다.

자신을 찾아 올 때 빈손으로 오지 말라는 말도 없고,

자신이 어떻게 이 세상을 만들었는지 떠들지도 않고,

우리에게 뿌리, 생명과 함께 거짓을 가릴 수 있는 이성을 주신 그런 존재이지요. 

이번 기회에 교활한 거래의 가짜 하나님을 믿어 남는 것은

결국 그 교활함을 닮아가 인격파탄자의 나락으로 떨어지는 길 밖에 없다는

사실을 많은 분들이 알았으면 합니다. 

다음은 위에 언급된 저서들의 해당부분 영문 원전입니다.

The Passing of Korea by Homer B. Hulbert 1906

P. 404-405

Strange to say, the

purest religious notion which the Korean to-day possesses is the

belief in Hananim, a being entirely unconnected with either of

the imported cults and as far removed from the crude nature-

worship. This word Hananim is compounded of the words

" heaven " (sky) and " master," and is the pure Korean counter-

part of the Chinese word " Lord of Heaven." The Koreans all

consider this being to be the Supreme Ruler of the universe. He

is entirely separated from and outside the circle of the various

spirits and demons that infest all nature. Considered from this

standpoint, the Koreans are strictly monotheists, and the attri-

butes and powers ascribed to this being are in such consonance

with those of Jehovah that the foreign missionaries (Protestant)

have almost universally accepted the term for use in teaching

Christianity. The Roman Catholics have adopted the term

Chun-ju, a pure Chinese word of the same significance, but

open to the same objection, namely, that it was used long before

RELIGION AND SUPERSTITION 405

Christianity came, and may therefore be called the name of a

heathen god. But while in China it has been found that idols

exist bearing the name Chun-ju, the Koreans have never

attempted to make any physical representation of Hananim.

He has never been worshipped by the use of any idolatrous rites,

and the concept of him in the Korean mind is, so far as it goes,

in no way derogatory to the revealed character of God himself.

It is a moot point whether the Koreans consider the physical

heavens to be the person of this god. Some of the more igno-

rant on-es will deny that he is invisible, and point to the heavens

in proof of their statement ; but they attribute to him a fatherly

care of mankind in sending sunlight and shower, and a retribu-

tive power in striking the wicked with lightning or other

disaster. The Temple of Heaven to which the Emperor repairs

to pray in times of famine, pestilence or other great calamity

is a purely Chinese innovation, and can be said to have on-ly

such connection with the Korean Hananim as grows out of a

common but independent concept of Divinity in the two coun-

tries. As a rule, the people do not worship Hananim. He is

appealed to by the Emperor on-ly, as we have just said, and this

in itself would seem to indicate that the Koreans received the

idea of this being from China. nulle would be rash to dogmatise

here, but it is our conviction that it was indigenous to Korea

as well as to China.

Every-day life in Korea by Daniel Gifford 1898

P.88-89

Each religion furnishes its share to the

mythology of the country. At the head of their

system of belief is Hananim, whom the Chinese

ANCESTRAL WORSHIP IN KOREA 89

recognize as Shangti. Many would introduce as

next inferior to him Buddha (indeed, some go to

the temples upon the death of a relative to pray

the Buddha to send his spirit to the good abode).

Then come the ten judges of hades, whose pictures

may be seen in Buddhist temples.

Underwood of Korea by Lillias H. Underwood 1918

Back Home in Korea 123 

nual meeting: it was to be a surprise, a gift which 

would please them all. But, while he was at work, 

showing what was being done, and asking criticisms on 

the changes he was making from those who were able 

to judge, both Korean scholars and the older of the 

missionaries (where all were new), opposition and criti- 

cism were aroused. 

The way in which translations were being changed, 

and the fact that the name Hananim, a native word for 

God, which most of the missionaries preferred, did not 

appear, caused much displeasure. In all these hymns 

as he prepared them, the on-ly words used for God were 

''Jehovah" and "Father." He had studiously omitted 

both the name "Hananim" and the term "Shin," about 

both of which there was a question, because he believed 

a union hymn-book should be such as would suit all. 

Using on-ly "Father" or "Jehovah," to which no on-e could 

object, he would give them a hymn-book that would 

please all. 

But now, after the work had been done and the proof 

sheets were in Korea, at the annual meeting in October, 

the mission rejected the book. In vain, he tried to show 

the just intent, the purity of motive, his innocent thought 

that no on-e would care to claim authorship of such 

things as these, simple halting translations, his wish to 

make the book acceptable to all parties on the term ques- 

tion. It was all to no purpose. All but Dr. Avison and 

Mr. Moore were displeased at his publishing the book 

before it had been passed upon by the mission. A reso- 

lution was therefore passed that the book was not to be 

adopted or used by the mission, another hymn-book com- 

mittee was appointed, and a new hymn-book was to be 

1£4 ' Underwood of Korea 

prepared as speedily as possible. The friends with whom 

we were staying remarked later, on the contrast between 

his joyful aspect as he went to the meeting and his 

crushed appearance on his return. 

Hurt, sorry and disappointed as he was, Dr. Under- 

wood's faith and hope were so great that he never was 

long discouraged ; no trouble could long darken that sunny 

happy nature. Although the mission as such, rejected 

the hymn-book, he believed the w^ork ought not to be en- 

tirely wasted, and had an edition published, which was 

used for some years by the Southern Presbyterian Mis- 

sion, and some of the Methodists, by Mr. Moore and 

Dr. Avison, in their native churches, and all through 

Dr. Underwood's large bishopric, both in the country 

and the city, until a union hymn-book came into use 

among the native churches, when he stopped publishing 

his own. 

The "term question" has been treated at some length 

in another book,* but it must be recalled here, for it 

presented an exceedingly difficult problem at that time. 

Throughout China, Japan and Korea it has been a vexed 

question among missionaries what word they should 

teach the native Christians to use for our word God. 

The people of all those countries have some name for 

their chief deity. But many missionaries hold that the 

use of this word is likely to lead to error, since the 

people had been accustomed not on-ly to worship that 

particular god, but at the same time many other gods. 

The use of the name of any on-e of their gods implies 

the possibility of other deities, but a generic term may 

be so used as to exclude all others. (Our word '*God" 

* "Fifteen Years Among the Top-Knots." 

Back Home in Korea 125 

is really not so much a natne as a term.) The apostles 

found the Greeks worshiping Zeus as their chief god ; if 

Paul had advised them, "Call Jehovah Zeus if you like, 

but really Jehovah is the on-ly God ; He is different from 

what you think of Zeus, but still you may call him Zeus," 

he would have done what our missionaries did in the 

case of the term "Hananim," the usual translation of 

which is "The Honorable Heavens," Our people said: 

"The Koreans understand the word 'Hananim' ; they 

worship him already; we have on-ly to teach them that 

he is the on-e and on-ly God, to tell them what his at- 

tributes are, and it will all be easy." The Koreans also 

liked the idea ; they knew about their old god, Hananim ; 

it was easy for them to understand that he must receive 

supreme worship, and that all other gods must be ignored. 

This was the easy solution of the problem, and appar- 

ently it has worked well, but in my judgment it is not 

strictly in accord with script-xural precept or example. 

"The gods of the heathen are idols, but Jehovah made 

the heavens." When the first apostles preached Chris- 

tianity among the Greeks, they took the common generic 

term for any god whatever. They virtually said, "There 

is but on-e god, and He is Jehovah, who made all things : 

the on-ly on-e of all the gods is God." This course has 

been followed by many missionaries in China. 

In the Chinese, Japanese and Korean languages there 

are no capital letters, no articles by which on-e can say 

"the" God; there must be a specific term which will 

designate accurately in the absence of these. A name 

other than His own seems almost an insult to Jehovah. 

All Roman Catholics and a large minority of Protestants 

in China, all missionaries in Japan and all Anglicans and 

126 Underwood of Korea 

Romanists in Korea have rejected as a term for God 

the local name for the chief god of these countries, as 

"Hananim" is that for Korea, and selected a generic 

term for any god and applied it as the term for Jehovah, 

the on-e and on-ly true God. Among the heathen of early 

Bible times there were "lords many and gods many," 

but the Bible missionaries adopted their word "theos," 

referring to any god, and taught them to use it for 

designating the on-e true god. Such was Dr. Under- 

wood's view at this time. For a while, he had some 

Bibles, hymn-books and tracts published with the term 

''Hananim" left out and another substituted, but it became 

increasingly hard to have this done; indeed it began to 

seem impossible to persist in his view if he were to remain 

in the mission. Afterward, light came, and he saw that 

he had been laboring under an error. In delving into 

books on Chinese and early Korean religions, he found 

that, at a time when on-ly on-e god was worshiped in 

the Kingdom of Kokurei (part of early Korea), that god 

was called Hananim; the word was a descript-xive term, 

signifying the great and on-ly nulle. This was different 

from anything he had hitherto discovered as to the 

Korean understanding of their use of the word "Hana- 

nim" ; but as it was unquestionably the original meaning 

of the word, from which they had drifted away. Dr. 

Underwood concluded it might be used with propriety 

with this meaning — that its original sense might be easily 

recalled to the minds of the Koreans. In the light of 

these discoveries he felt it was entirely consistent to use 

the word he had form.erly rejected, and he did so the 

more readily because he found there were serious dif- 

ficulties attending the use of every word yet proposed. 
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