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Silence, Collusion and Sin: Domestic Violence among Christians
성공회대학교 신학연구소 성공회대학교 신학연구소 2011 Madang: Journal of Contextual Theology Vol.15 No.-
I could start this essay with the apposite quip: ‘evil happens when good people stay silent,’ for everyday violence by a husband against his wife is an evil, and a sin, about which too many church leaders, seminary teachers, and members across the world are silent. While this essay will consider theological, biblical and cultural perspectives on domestic violence in Christian contexts, let me first comment on the texts above. One conclusion from my recent ten-nation, twenty-site exploration of the issue1 is that this verse from Ephesians is shockingly expectable when discussing relations between husbands and wives. Indeed, the first six words of verse 22 are too often used as short-hand validation for an abusing husband’s attack on his wife in contexts where Christianity has long influenced history, law and thus the implicit view of the person. Where other scripture-based ways of being a person - Confucian, Muslim, Hindu - underlie and inform Christian faith, less or indeed no effort may be necessary to validate violence.
Reconstruction of Korean-Christian Experience in Post-Colonial Era
성공회대학교 신학연구소 성공회대학교 신학연구소 2009 Madang: Journal of Contextual Theology Vol.11 No.-
Theological research has a tendency focus on western Christianity in attempting to understand Korean Christians. Because this traditional method has concentrated on abstract ‘Christianity,’ Korean particularity becomes the secondary element given the postulation of western theological implications. This presupposes a monolithic interpretation of Christianity and alienates Koreanness from Christianity. In this thesis, I would argue that “Orientalism” is the basis of the distortion, and illustrate the method to get away from it. I will discuss on Edward Said’s Orientalism and the problem of understanding Korean-Christian ‘self.’ In the second part of this thesis, I will introduce Lee Jung Young’s theological methodology of ‘marginality.’ Lee earned the fame for his bold interpretation of Christian theology through I Ching or the Book of Change. Constructing his theology, he uses the idea of ‘change’ in I Ching, and suggests Asian way of doing theology from “creative core,” the place of in-between and in-both. I will Illustrate this idea as a possible way of overcoming Orientalism.
Creating a Culture of Reconciliation and Life through Hanpuri and Hanmaji
성공회대학교 신학연구소 성공회대학교 신학연구소 2009 Madang: Journal of Contextual Theology Vol.11 No.-
During the earliest period of its history in Korea, when the Gospel of Christ was being propagated, the Korean church was the quintessence of salvation bringing liberation to the baekjeong1, slaves, peasants, and powerless women who had been living a repressed and Han-full life under the patriarchal tradition of Confucian feudalism and caste structures. However, as the church gradually became institutionalised and authoritarian it began to take on the characteristics of a patriarchal hierarchy and the Gospel, which had liberated the poor, became distorted into a Gospel for the powerful. During the Japanese colonial period the autocratic leaders of the church acquiesced to the unjust power of the colonial overlords and merely sought to further their positions, and preserve their livelihood. Many continued to distort the Truth of Christ by blindly adhering to the logic of ideology that sought to legitimate the division of the Korean people in order to preserve their dictatorial power over the people.
성공회대학교 신학연구소 성공회대학교 신학연구소 2009 Madang: Journal of Contextual Theology Vol.11 No.-
Ecological crisis was a great koan (an evocative question) for contemporary Christian theology. A scholar worried, “If current trends continue, we will not.”1 Thomas Berry raised a serious question, “Is the human viable species on an endangered planet?” Furthermore, Lynn White criticized that, emphasizing divine transcendence and endorsing human “domination” over nature, Christianity has offered the “historical root” of the ecological crisis. Despite his defective knowledge of Christian theology, White made an important observation: “What people do about their ecology depends on what they think about themselves in relation to things around them. Human ecology is deeply conditioned by beliefs about our nature and destiny—that is, by religion.”2 Liberation (social justice), dialogue (world religions), and ecology (life) are regarded as the three most significant themes for Christian theology in the twentieth century. In fact, this statement of a scientist evoked scholars and theologians to reexamine Christian traditions and seek alternative resources in other religions. 3 Various liberation, political, feminist/womanist, black, third-world, minjung theologies argued that liberation and orthopraxis are primary but neglected motives for Christian theology owing to the White, male, middle-class privatization of Christianity on the pretext of orthodoxy. Having realized values of world religions, Western theologians began to appreciate the wisdom of ‘other’ religions by means of interreligious dialogue, theology of religions, comparative theology, or religious pluralism. Nonetheless, late twentieth century contextual and constructive theologies lingered on in the division of these two major camps, the theology of religions (inculturationist) and liberation theology (liberationist), failing to surmount the inherited Greek dualism between logos (theory) and praxis (practice).4