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[연구논문]제2종교개혁을 지향하는 민중신학-서구 기독교의 억압, 착취, 폭력, 지구화를 넘어서는 민중신학
임태수(Yim Tae-Soo) 한국신학연구소 2004 신학사상 Vol.0 No.127
침략, 착취, 억압, 지배의 서구 기독교의 모습은 사랑, 평화, 섬김을 위해 오신 예수의 모습과는 정반대의 모습이다. 예수 자신은 남을 섬기는 종이 되셨다. 바로 이러한 서구 기독교의 현상 속에 세계 기독교의 위기의 근본적인 원인이 있다. 이제, 서구 기독교 국가들에 의해 왜곡된 기독교를 바로 잡을 때가 되었다. 지금 위기에 처한 기독교는 개혁을 필요로 하고 있으며 제2의 종교개혁(Second Reformation)이 절실히 요청되고 있다. 세계 모든 기독교인들이 이 개혁에 동참해야 할 것이다. 특히 비서구 세계에 살고 있는 기독교인들과 신학자들이 제2종교개혁을 앞장서서 수행할 책임이 있다. 특히, 아시아에서 신학을 하고 있는 민중신학자와 달릿신학자들이 이러한 임무를 수행하는 일에 앞장서야 할 것이다. 1. Christianity is a religion of peace. Nevertheless, the Western Christian countries have degraded it as a religion of war, religion of plunder, and religion of suppression and exploitation through crusades, colonialism and globalization 2. Christian religion is a religion for Minjung, Nevertheless, the Western Christian countries have made Christianity as a religion of the ruler, the elite, and the upper-class/caste. 3. Christianity is a religion for those who serve each other Nevertheless, the Western Christian countries have made Christianity a religion for the one being served, a religion for the one who is the master and the ruler 4. Christianity is a religion of love. Nevertheless, the Western Christian countries have made it as a religion of hatred. It is the very opposite of the image of Jesus which portrays love, peace and service, Jesus becoming a servant himself. And here stands the fnndamental canse of the crisis of Christianity in the world today. Now, it is time to correct the perverted Christianity distorted by the Western Christian countries. We need reformation in Christianity, and we need the Second Reformation urgently. The non-western Churches and theologies have this mission of achieving the Second Reformation. Especially, mission loaded un theology is important. Non-Western theologies such as Minjung theology and Dalit theology should spearhead this mission.
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임태수(Yim Tae-Soo) 한신대학교 신학사상연구소 2007 신학사상 Vol.0 No.138
창세기 2-3장에 나오는 “선악을 알게 하는 나무”는 하나님 없이, 하나님을 떠나서, 하나님을 의지하지 않고 인간 자신의 판단과 지혜로 사는 길을 상징한다. 이와는 반대로 생명나무는 하나님의 말씀, 계명, 율법에 순종하며, 말씀이 육신이 되신 예수 그리스도를 믿고 그의 계명을 지키며 사는 길을 상징한다. 이렇게 본다면 선악과는 아담과 하와만 따먹은 것이 아니라, 아담과 하와 이후 오늘에 이르기까지 하나님 없이, 하나님을 떠나서, 하나님을 의지하지 않고 자기 자신의 판단과 지혜로 사는 길을 선택해서 살아온 모든 사람들이 먹고 있다고 말할 수 있을 것이다. 이와는 반대로 하나님의 말씀, 계명, 율법에 순종하며 말씀이 육신이 되신 예수 그리스도를 믿고 그의 계명을 지키며 사는 길을 선택해서 사는 사람들은 생명과를 먹는 사람들이라고 말할 수 있을 것이다. 아담과 하와 이후 모든 인류는 이 두 가지 길 가운데 하나를 선택해서 살고 있다. 생명나무의 열매를 선택한 사람은 영원한 생명을 얻게 되고, 선악을 아는 나무의 열매를 선택한 사람은 영원한 죽음에 이르게 된다는 것이 창세기 2-3장에 나오는 선악을 아는 나무와 생명나무에 관한 이야기가 우리들에게 말해주는 진리다. 창세기 2-3장에 나오는 선악을 알게 하는 나무와 생명나무에 관한 간단한 이야기는 바로 이러한 만고불변의 위대한 진리를 우리들에게 말해주고 있다. The tree of life in Genesis chapter 2-3 symbolizes the way of life obeying God"s word, commandments, law, and the word that became flesh, who is Jesus Christ. On the other hand, the tree of the knowledge of good and evil symbolizes the way of life without God, away from God, or depending on ones own wisdom rather than putting trust in God. In this sense, it is not only Adam and Eve who have eaten the fruit of the tree of the knowledge of good and evil, but also those who lead their lives without God, apart from God, or depending on their own wisdom rather than putting trust in God have also eaten the fruit of the tree of the knowledge of good and evil. On the contrary, those who live a life in obedience of God"s word, commandments and law, and the Word that became flesh, who is Jesus Christ, are eating the fruit of the tree of life. Every human being after Adam and Eve is living in either way. These two different ways of life is described in Genesis Chapter 2-3: those who choose the tree of life are given eternal life, but those who choose the tree of knowledge of good and evil are given eternal death.
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임태수(Te Soo Yim) 한국기독교학회 2001 한국기독교신학논총 Vol.22 No.-
117 years have passed since the Protestantism first set foot on Korea in 1884. A number of changes have taken place in the academic world of Old Testament studies in Korea these days. First of all, the number of Old Testament scholars with doctor`s degree is growing rapidly. It reaches about one hundred. The quantity of treatise, articles and writings is increasing in proportion to the number of Old Testament scholars. Secondly, the major fields of their study are getting diverse and subdivided. Scholars in the fields of the between the Testaments, archaeology and linguistic specialists in Sumerian, ancient Persian, Elamite in ancient Near East are coming out. Some scholars reach an international level in the field of special languages. I will retrospect and prospect trends and activities in the academic world of Korean Old Testament studies of last 100 years in 7 theses. Thesis 1 : Old Testament studies on international level Korean theology has mainly depended on Western theology. In a sense, it was inevitable and natural for Korean theology because of the evangelization by Western missionaries. But we have been dependent on Western theology for a too long time and in a too great measure. Korean theology must free itself from toadyism and colonialism of Western theology as soon as may be. The level of theology professors in Korea is reaching the international one. When considering the scholastic attainments, they are not behind other theology professors in the world. But I dare say that their scientific achievements after becoming professor are not at the highest level in the world. I assume the main reasons for their lack of scholastic achievements to be: (1) lack of research time due to excessive lectures and assignments, (2) lack of concentration on specific research field and (3) insufficiency of assistant system. I ponder on the desirable direction for Korean theology to overcome these weaknesses and reach international level in the following theses. Thesis 2 : Activation of theology schools and theology movements A characteristic of Korean theology is that there is no distinct theology schools and theology movements. There is an urgent request for the organization and activation of creative theology schools and theology movements. The main reasons for the lack of organization and activation of creative theology schools and theology movements are firstly, stinginess to recognize others, secondly, absence of sound criticism, and lastly, lack of theology journals to publish writings. I expect these problems to be corrected and theology movement to be more active. Thesis 3 : Establishment of Korean Oriental theology As stated above, Korean theology has been dependent one-sidely on Western theology for the past century. Korean theology has to range over Korean and Oriental religions and thoughts and apply them to Korean theology to develop it to reach international level. Orient is abundant with good traditions and thoughts which Occident does not have. When combining those traditions and ideas with Christianity, we can create new theologies that West Europe cannot make. For example, when combining the Confucian Hyo with Christianity, we can develop family ethics that Occident does not develop enough. When combining Buddhist Zen with Christianity, we can recover dwindling Christian meditation tradition. Thesis 4 : Theological exchange with Asian and African theologies I am convinced that now Korean theology has to divert its interest from Western theology to Asian African theologies. We can learn from them and help them as well by communicating with Dalit theology, Tribals theology, Burkakumin theology and Africa black theology. We may also help theological students in Asia and Africa by opening the way of learning so that they can become leaders of churches and theological schools in the future. Thesis 5 : Narrowing the distance between theology and sermon pulpit There has been always criticism on the distanc
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