en.wikipedia.org/wiki/History_of_modernisation_theory#South_Korea

Modernisers in South Korea in the late 19th century were torn between the American and the Japanese models. Most of the Koreans involved were educated Christians who saw America as their ideal model of civilisation. However, most used Japan as a practical model - as an example of how a fellow East Asian country, which 30 years before was also backward, could succeed in modernising itself. At the same time, reformists' nationalist reaction against the domineering, colonial behaviour of the Japanese in Korea often took the form of an appeal to international (Western) standards of civilisation. The Western-oriented worldview of the early Christian nationalist reformers was complex, multilayered, and often self-contradictory - with 'oppressive' features not easily distinguishable from 'liberational' ones. Their idealised image of the West as the only true, ideal civilisation relegated much of Korea's traditional culture to a position of 'oriental'.[27]

en.wikipedia.org/wiki/Religion_in_South_Korea#Christianity

Protestant missionaries entered Korea during the 1880s and, along with Catholic priests, converted a remarkable number of Koreans this time with the tacit support of the royal government.[5] 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.[24] During the Japanese colonial occupation, Christians were in the front ranks of the struggle for independence. Factors contributing to the growth of 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.[5]

en.wikipedia.org/wiki/Christianity_in_Korea#Korean_nationalism

One of the most important factors leading to widespread acceptance of Christianity in Korea was the identification that many Christians forged with the cause of Korean nationalism during the Japanese occupation (1910–1945). During this period, Japan undertook a systematic campaign of cultural assimilation. There was an emphasis on Showa, so the Koreans would revered the Japanese emperor. In 1938, even use of the Korean language was prohibited.[38] However, the distinctly Korean nature of the church was reinforced during those years by the allegiance to the nation that was demonstrated by many Christians. While the subsequent constitution of South Korea guarantees freedom of religion as well as separation of church and state, the South Korean government has been favorable to Christianity, regarding the religion as an ideological protection against their Communist neighbor.

pikirkan jg Thailand yg tidak dijajah negara2 Barat tp tidak memiliki sentimen terhadap Kristen & bahkan gak masuk sebagai negara penganiaya Kristen sementara negara2 penganiaya Kristen macem Indonesia, Malaysia, dlsb yg sentimen terhadap Kristen namun pd akhirnya dijajah negara2 Barat walaupun mereka sendiri gak masuk Kristen, & ketika merdeka malah gak maju2 macem Korsel