Towards an Ethics of Sangsaeng (living together) - focusing on Politics of Reunification and Sangsaeng Paradigm

박삼경 한국민중신학회 2017 Madang: Journal of Contextual Theology Vol.0 No.28

A 21st-century Korean reunification has to be achieved by overcoming the division between the North and South. Regarding the term, reunification, a basic question needs to be raised: what conflicting forces are mainly responsible for the division of Korea? Without the consent of the Korean people, powerful governments divided one Korea into North Korea and South Korea. The division is not an accidental happening. In this study, in order to examine the division of a Korean peninsula, I first analyze the historical background of Korea division and then I examine politics of reunification in the South Korea. In doing so, I suggest a new motif of sangsaeng (living together) in order to achieve reunification, which is valid as a framework for a critical analysis of the principal elements of one community. Sangsaeng paradigm guides us to build a new community in which people are able to live together in inclusiveness, harmony and reconciliation.

민중신학과 라틴 아메리카신학의 해방의 의미

박삼경 한국기독교사회윤리학회 2012 기독교사회윤리 Vol.24 No.-

A theology reflects a particular situation. Emerging from a particular social reality, theology exposes the truth of a situation and then brings this concrete reality to bear on the Bible and all religious thought. Minjung theology emerged from the oppressed political and economic situation of the Korean people between 1970 and 1980, a different situation from which traditional Western faith-based theologies emerged. What defines minjung theology is the “minjung experience.” Minjung theology contends that the experience of han among the minjung has to be given epistemological privilege, and that the minjung are active agents engaged in achieving their own liberation. The experience of han is central to the ideology or worldview of the minjung. Han also serves as the key to understanding why minjung cannot be separated from a praxis for liberation. Minjung theology and Latin American theology are based on the self-awakening of the poor in Korea and Latin America as well as their struggles for survival. Both have their own voices and are based on specific and particular experiences. Both theologies refused to uncritically accept European-based theology. They emerge from political,economical, and religious-cultural situations different from those which constitute the basis for European and American theologies. Even though the content and method of minjung and Latin American Theologies are distinct, they share the goal of liberation and empowerment of those who have suffered for centuries in poverty and political oppression as a result of long periods of colonialism the minjung of Korea and the pueblo of Latin America. In this paper, I will explore the notion of liberation in Latin American theology, focusing specifically on the work of Gustavo Gutiérrez, the first theologian to elaborate a Latin America liberation theology. I will then examine the meaning of liberation in minjung theology, a 20th-century Korean liberation theology that emerged from the context of oppression and injustice during the Park regime in South Korea. The understanding of liberation in both these theologies is central to ethical-theological meanings and both link liberation to the Kingdom of God. In discussing the Kingdom of God, I will focus on the work of minjung theologians Ahn Byung Mu and Suh Nam Dong. These men all are first generation minjung theologians, the teachers from whom I personally heard the centrality of Kingdom of God through their vision of liberation for all Korean people. In conclusion, I seek to make clear how working for the implementation of the Kingdom of God is central to any elaboration of Korean Christian ethics the work of liberation in Korea. In doing so, I propose a liberation ethics of Kingdom of God. 민중신학과 라틴 아메리카신학은 각 자의 독특한 시대 경험을 지닌 내용과 방법론들을 갖고 있지만 두 신학들은 정치적인 억압과 가난으로부터 고통 받는 사람들 위한 해방을 목표로 한다. 본 논문은 라틴 아메리카신학의 해방의 의미를 구스타보 구띠에레즈의 작품을 중심으로 살펴본다. 그는 정치 경제적인 측면에서의 사회해방, 비인간화로부터의 인간해방 그리고 죄로부터의 종교해방을 말한다. 그의 해방 이해를 살펴보면서 그가 사회분석의 한 도구로써 맑시즘의 수용에 관해 맑스주의자의 이데올로기의 요소들을 다 받아들이는 것은 아님을 알 수 있다. 그리고 민중신학의 해방의 의미를 성찰한다. 정치 사회적인 측면에서의 해방의 의미와 종교 문화적인 측면에서의 해방의 의미를 알아본다. 민중신학의 해방의 개념은 해방신학이 주로 다루는 정치 사회적인 측면보다는 종교 문화적인 측면이 더 강조됨을 알 수 있다. 두 신학들의 해방의 의미는 신학-윤리적인 내용들이 담겨 있다. 두 신학들은 사회의 근본적인 변혁을 강조하면서 인간의 존엄성을 중심으로 한 정의와 평등의 대안 공동체를 가져오기를 원한다. 이런 면에서 하나님 나라와 해방과의 관계를 알아본다. 하나님 나라에 관해서는 민중신학자 안병무와 서남동의 작품을 통해 살핀다. 하나님 나라는 이 땅에서의 진정한 해방 없이는 존재할 수가 없다. 이를 위해 교회가 자발적으로 가난한 사람들과 연대함은 물론 가난을 대항하기 위해서 교회 스스로가 가난해질 때에 비로써 하나님 나라를 역사한가운데에서 하나님의 선물로 받을 수 있다. 이 글을 마무리하면서 해방신학과 민중신학이 뜻하는 해방의 총체적 의미를 기반으로 하는 하나님 나라의 해방윤리를 필자는 제안한다.

한국교회 개혁을 위한 기독교인의 윤리의식 - 마르틴 루터의 종교 개혁 3대 논문을 중심으로

박삼경 서울신학대학교 기독교신학연구소 2018 神學과 宣敎 Vol.54 No.-

This paper aims to formulate a Korean Christian ethical understanding in the Church to analyze three works of Martin Luther which was written in 1520 those were “To the Christian Nobility of the German Nation”, The Babylonian Captivity of the Church“ and The Freedom of a Christian” and to examine it from the perspective of the theology of the Reformation. These three treatises of 1520 was the heart of Luther’s protest against the church. Luther focused on freedom in them. In the first treatise, he explained a freedom from the power of the papacy that firmly convinced of the priesthood of believers. In second, he posited a freedom from the wrong doctrines and teachings those are not in the Bible. He acknowledged two sacraments among seven sacraments. He rejected five sacraments that are not in the Bible. He was a man seeking God in the Bible. In three, he wanted to say the freedom of Christians, which is truly in the Gospel. In this paper, we need to focus on some ethical features of Luther’s works. This is the equality of all believers before God. It leads us to an humble mind toward others. we also need to respect the Bible. We live in the spirit of the Bible and have to do in the way of the Bible. Lastly, we live in the Gospel that frees us from the sin and that willing to free for others. In this article, the writer suggests an ethics of virtue to transform Korean church and to let church be church. 본 논문은 한국교회의 쇠퇴가 한국교회의 윤리적 실패 때문이라는 전제로부터 시작한다. 한국교회의 진정한 부흥을 위하여 종교개혁의 기수인 마르틴 루터의 3대 논문(독일 크리스천 귀족에게 보내는글, 교회의 바벨론 포로, 그리고 그리스도인의 자유)을 통해 21세기의한국 기독교인들이 재고해야 할 기독교 윤리의식을 성찰해 본다. 루터의 3대 논문은 기독교인의 자유와 책임을 다룬다고 볼 수 있다. “독일 크리스천 귀족들에게 보내는 글”에서는 교황의 권력에서부터의자유를 다루었고, “교회의 바벨론 포로”에서는 왜곡된 교리로부터의자유를 말하고 있으며, “그리스도인의 자유”에서는 복음의 참된 자유가 무엇인가를 말하고 있다. 필자는 루터의 세 편의 글에서 한국 기독교인들이 가져야 할윤리의식으로 만인평등의식과 하나님 말씀 경외의식 그리고 복음의삶으로써 이루어지는 자유와 그에 따른 책임의식을 발췌하여 다루고자 한다. 특별히 필자는 한국 대형교회의 세습 문제, 한국 기독교인들의믿음과 행함의 불일치, 그리고 자기 교회의 성공만을 생각하는 자기교회 중심적인 신앙을 비판한다. 복음의 삶이란 한마디로 그리스도인의자유와 책임의식을 갖고 사는 것이다. 기독교인들의 자유와 책임을함양하기 위해 그리고 이를 기반으로 한국교회와 사회의 개혁을 위해필자는 ‘덕의 윤리’를 제안한다. 오늘의 한국교회의 위기는 신앙인들의신앙인답지 못함에 기인하기 때문이다. 한국교회의 진정한 교회됨을 위해서는 교회개혁이 필요하다. 무엇보다 한국 기독교인들의 윤리의식이 보다 더 하나님 앞에서 솔직하게 서로를 인정하고 서로를 평등하게 생각하며, 성서가 말하는복음의 정신에 입각한 삶을 사는 데까지 이르러야 한다. 그러한 노력을통해 복음의 합당한 삶이 이 땅에서 구현될 때 비로소 루터가 경험했던교회개혁이 이 땅에서도 경험될 수 있을 것이다. 한국 기독교인들의윤리의식이 보다 더 성숙해져서 초기 기독교인들이 한국사회를 이끌어갔던 그 원동력의 힘이 회복되기를 바란다.

The Notion of Liberation in Minjung Theology- focusing on first generation minjung theologians-

박삼경 한국민중신학회 2016 Madang: Journal of Contextual Theology Vol.0 No.26

What defines minjung theology is the “minjung experience.” Minjung theology contends that the experience of han among the minjung has to be given epistemological privilege, and that the minjung are active agents engaged in achieving their own liberation. The experience of han is central to the ideology or worldview of the minjung. Han also serves as the key to understanding why minjung cannot be separated from a praxis for liberation. Minjung theology is based on the self-awakening of the poor in Korea as well as their struggles for survival. Minjung theology has its own voices and is based on specific and particular experiences. It refuses to uncritically accept European-based theology. In this paper, I will explore the notion of liberation in minjung theology, a 20th-century Korean liberation theology that emerged from the context of oppression and injustice during the Park regime in South Korea. The understanding of liberation in minjung theology is central to ethical-theological meanings and it links liberation to the Kingdom of God. In discussing the Kingdom of God, I will focus on the work of a minjung theologian, Kim Yong-Bock, compared with Ahn Byung Mu and Suh Nam Dong. These men all are first generation minjung theologians, the teachers from whom I personally heard the centrality of Kingdom of God through their vision of liberation for all Korean people. In conclusion, I seek to make clear how working for the implementation of the Kingdom of God is central to any elaboration of Korean Christian ethics the work of liberation in Korea.

Korean Reunification and Tongil Theology - The Meaning of Community between Leonardo Boff and Tongil Theologians for the Reunification of Korea

박삼경 한국민중신학회 2014 Madang: Journal of Contextual Theology Vol.0 No.22

This paper deals with the notion of community in Tongil theology forKorean reunification. In the 1980s, Tongil theology emerged in Korea as aresult of the increasingly developing conversations aimed at reunification. The principal theologians representing this movement are Park Soon-Kyung, Moon Ik-Hwan, and Noh Jong-Sun, among others. Its main focus isto provide religious understanding and motivation that will enable thecreation of a unified nation of people. Tongil theology is about reunification. From the Christian point of view this means communion/community. Iwork with the notion of community in Leonardo Boff and in Tongiltheologians, Park Soon-Kyung, Moon Ik-Hwan, and Noh Jong-Sun. Reunification, therefore, is not to be left only in the hands of politician but ithas to involve the Korean churches and the focus must be the creation ofone national community. It is not limited to political reunification, but seeksthe construction of a new society in which all people will live together in apeaceful and just society. In doing this I am claiming that the work ofreunification is not a matter of going back to what Korea was before it wasdivided, but that reunification is about a going forward to create a newcreation of a unified nation of people. The rich understandings that emergefrom the dialogue between Leonardo Boff and the three Korean Tongiltheologians I work with in this study will contribute, I believe, to adefinition of social justice that is not limited to political reunification, butaims to protect the dignity of every person and to contribute to the fullparticipation of all Koreans in one society. In thinking of the notion of community, I am reminded of a poem byMoon Ik-Hwan, “Two Skies, One Sky,”in which a father suffers because ofthe division of Korea. As he stands in the Demilitarized Zone on a cold,rainy night, he looks up to the sky as the morning light begins to shine. Withthe left eye he could see North Korea, and with the right eye he could seeSouth Korea. He cries as he realizes that these are not different skies but onesame sky, one same heaven.

What’s the Right Thing to Do for Korean Reunification?

박삼경 한국민중신학회 2015 Madang: Journal of Contextual Theology Vol.0 No.23

This paper deals with the notion of justice in my faith journey for Korean reunification. This paper is a study of biographical and ideological disclosure. After an analysis of my personal journey in the Korean student democratic movement, minjung theology is analyzed in order to construct a new society in which all people will live together in peace and justice. For the understanding of justice, I work with the notion of oppression in Iris Marion Young (2 January 1949 - 1 August 2006), a professor of Political Science at the University of Chicago. In doing this I am claiming that Korean reunification is about a going forward to create a new creation of a unified nation of people and to seek the construction of a new society in which all people will live together in a peaceful and just society. The rich understandings that emerge from the relationship between faith and ideology I work with in this paper will contribute, I believe, to a definition of justice that is not limited to a political thing, but aims to protect the dignity of every person and to contribute to the full participation of all Koreans in one society.

The Role of Ideology in Asian Liberation Ethics

박삼경 한국민중신학회 2013 Madang: Journal of Contextual Theology Vol.0 No.20

This paper deals with the role of ideology in Asian liberation ethics. To accomplish this task, the notion of liberation and ideology is discussed in relation to the Asian context and Asian theology. Regarding the notion of liberation in this study, the term is examined by focusing on the materials of the Ecumenical Association of Third World Theologians (EATWOT) and on the materials of the postcolonialism. I focus particularly on the meaning of ideology in the work of Aloysius Pieris, a Jesuit priest in Sri Lanka who describes himself as a Christian-Buddhist and who is committed to the poor. Pieris describes ideology as a worldview not false consciousness, which is a framework used to understand and relate to the world. For him, the worldview is programmatic to change the present disorder in the world. There is good ideology for him. He uses ideology in a positive sense to mean a contribution of the liberation of people. In order to discuss the notion of ideology in the Asian context and the meaning of liberation in Asian theology, especially I prefer to focus on the socio-historical approach and the religious-historical approach. In the end, I suggest that a definition of ideology aims to build an ethics of Asian liberation that is about the liberation of people from oppression.

통일 윤리를 향하여

박삼경 서울신학대학교 기독교신학연구소 2011 神學과 宣敎 Vol.38 No.-

This dissertation is a study of biographical and ideological disclosure. After an analysis of the author’s personal journey in the Korean student democratic movement, minjung theology, sangsaeng theology and tongil theology―all of them indigenous Korean theologies—are analyzed in order to construct an ethics of Korean reunification. The meaning of liberation that emerges from minjung theology centers on an understanding of Korean liberation that includes full participation of all people in deciding the political and economic structures of a reunified Korean nation, and the creation of a society based on justice. I work with minjung theologians, Sun Nam Dong, Ahn Byung Mu, and Kim Yong-Bock. Sangsaen theology’s central concept, haewon-sangsaeng, makes clear that reunification means reconciliation and that to accomplish this Koreans must focus on resolution of accumulated resentment – han. I analyze the work of sangsaeng theologians, Park Jong Chun and Hong Jeong Soo. Toingil theology is about reunification. From the Christian point of view this means communion/community. I work with tongil theologians, Park Soon-Kyung, Moon Ik-Hwan, and Noh Jong-Sun. Reunification, therefore, is not to be left only in the hands of politician but it has to involve the Korean churches and the focus must be the creation of one national community. The discussion of these three Korean theologies is done using the work of Gustavo Gutiérrez, Ada María Isasi-Díaz, and Leonardo Boff. The last chapter presents a short history of the reunification movement and the role of the Christian churches in it. It argues for a true open dialogue with North Korea that might well consider understandings emerging from their reality—such as juche—to be included in an ethics of reunification. The study asserts that reconciliation comes through the resolution of resentment or han. In the case of the divided Korea, communion consists in unity that respects diversity and results in minjok –one people. The understandings that emerge from the dialogue among the three Korean theologies and with the other liberation theologians considered enrich the theo-ethical basis for empowering the full participation of all Koreans in one society. In the end, an ethics of Korean reunification is not limited to political reunification, but seeks the construction of a new society in which all people will live together in a peaceful and just society. In the last chapter I examine one of the last documents and indicate how the three elements of the proposed ethics of reunification can further enhance the role of the churches in the reunification movement. 본 논문은 자서전적이고 이념적인 이야기로부터 시작한다. 한국의 통일윤리를 세우기 위해 학생 민주화운동에서 경험한 저자의 개인적이고 신앙적인 전이와 함께 한국 신학들인 민중신학과 상생신학, 그리고 통일신학을 분석한다. 민중신학에 나타난 해방의 의미란 정의에 기초한 사회를 건설하는 것이다. 정의로운 평화로 통일된 국가를 이루기 위해 어떤 결정함에 있어서 모든 사람들이 참여할 수 있는 정치적이고 사회적인 구조를 창출하는 것이다. 민중신학자로서 서남동과 안병무, 그리고 김용복 등을 연구한다. 상생신학의 핵심개념인 해원-상생에 의하면 통일은 화해를 뜻하며 이는 분단으로 축척된 민족의 한을 푸는 것을 의미한다. 상생신학자로서 박종천과 홍정수를 연구한다. 통일신학에서 보면 통일이란 기독교적인 관점에서 다양성 가운데 일치를 추구하는 한 공동체를 이루는 것임을 알아본다. 통일신학자로서 박순경과 문익환, 그리고 노정선 등을 연구한다. 본 논문은 신학-윤리적인 성찰들 가운데, 한국의 민중신학에서의 해방과 상생신학의 해원-상생, 그리고 통일신학의 공동체라는 개념을 남미의 신학-윤리학자들인 구스타보 구티에레쯔(Gustavo Gutierrez), 아다 마리아 이사스 디아즈(Ada Maria Isasi-Diaz), 그리고 레오나르도 보프(Leonardo Boff) 등의 이론들로 새롭게 조명하면서 21세기의 정의로운 평화의 조국통일을 이루기 위한 본질적인 통일윤리의 가치들로 해방과 화해, 그리고 새로운 일치를 위한 공동체(communion/community)등을 제안한다. 이러한 신학-윤리적인 성찰들은 한 민족의 새로운 통일공동체를 형성하는 데 있어서 모든 한국 사람들이 주도적으로 참여하는 데 있어 그 동인이 될 것을 보여준다. 본 논문 마지막 장에서 한국 통일운동의 역사를 짧게 살펴보고 한국 교회의 역할을 제시한다. 통일 운동사에서 남북한의 온전한 통일윤리를 향하여 북한의 주체사상을 어떻게 이해하는 것이 필요함을 알아본다. 끝으로 새로운 통일 윤리는 정의로운 평화가 되어야 한다. 통일윤리는 단지 정치적으로 남한과 북한을 하나의 나라로 통합하려는 것에 제한되지 않으며 보다 더 인간적인 정의롭고 평화로운 나라로 함께 서로가 상생할 수 있는 새로운 사회를 건설하는 것을 추구한다. 즉 분단과 분열은 곧 죄임을 기독교윤리의 관점에서 설명하고, 그 분단이라는 죄에서의 해방과 서로간의 치유와 화해를 통한 진정한 일치와 상생의 한 공동체를 이루는 것이 조국 통일운동에 있어서 교회의 역할이 되어야 한다는 것을 역사적인 기록물을 통해 살펴본다.

통일윤리-상생 공동체

박삼경 기독교대한성결교회 활천사 2010 활천 Vol.681 No.-

Towards an Ethics of Korean Reunification

박삼경 한국민중신학회 2009 Madang: Journal of Contextual Theology Vol.0 No.12