The Notion of Liberation in Minjung Theology 1) - focusing on first generation minjung theologians 2) -

Park. Sam Kyung 성공회대학교 신학연구소 2016 Madang: Journal of Contextual Theology Vol.26 No.-

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

탈-이야기로 읽는 이야기 민중 신학

박혜경 한신대학교 한신신학연구소 2024 신학연구 Vol.61 No.1

이 글은 민중 신학의 이야기 신학에 대해 논할 것이며, 민중 담론 속에서 이야기가 지닌 힘과 오늘의 민중 신학을 위한 이야기의 의미를 되새기고자 한다. 자크 데리다의 해체주의에서 원문자와 흔적을 통해서 탈-이야기 민중신학을 분석해 보고자 한다. 탈-이야기란 권위적 전통적 로고스 중심주의를 해체하는 민중들의 소리로서 원형적 소리를 의미한다. 이를 위해 교리신학과 성서신학의 차이를 지적한 성서학의 아버지라 불리는 가블러의 논지에서 이 글을 시작하며, 민중 신학계 내에서의 이야기 신학의 연구사를 살펴볼 것이다. 그리고 이야기를 시대 정신적 담론과 소외된 사람들의 사회전기로 해석하고자 한다. 민중은 이야기의 담지자로서 하나님의 역사(役事) 속에서 변혁을 추구하는 역사(歷史)의 현장에 존재하며 전환의 시대에 이야기의 무대를 주도한다. 민중의 이야기는 보편성과 포괄성을 지니고 있기에 장황한 설명을 늘어놓지 않아도 된다. 이야기 없이 이야기 한다. 바로 탈-이야기이다. 안병무, 서남동, 김용복의 민중신학 주제 중에 이야기에 관한 연구에 초점을 두고자 한다. 안병무는 민중을 역사의 담지자로 명명하였고 “민중은 논하지 않고 이야기한다”고 서술하였다. 서남동은 “두 이야기의 합류”로 한국 민중신학의 방법론을 제시하였다. 두 신학자의 이야기에 대한 해석을 서술하고 이야기의 원초성으로 분류되는 소리 이야기에 집중하고자 한다. This paper aims to discuss the story theology within Minjung theology, revisiting the power of stories within the discourse of Minjung and its significance for today’s Minjung theology. By employing Jacques Derrida’s deconstructionism, it demonstrates post-story Minjung theology through the concepts of arche-writing and trace. Post-story refers to the primordial voice of the Minjung, which deconstructs authoritative traditional logocentrism. The study begins with the argument of Johann Philipp Gabler, known as the father of modern biblical theology, who pointed out the distinction between dogmatic and biblical theology. It continues with an exploration of the history of story theology research within the field of Minjung theology. Furthermore, it asserts the interpretation of stories as Zeitgeist and the social biology of marginalized people. The Minjung, as bearers of stories, exists in the midst of history, pursuing transformation within the context of God’s work, and leading the platform of stories in the time of transformation. The stories of the Minjung possess universality and inclusiveness, and require no lengthy explanations. Minjung tells stories without verbosely narrating them. This perfectly captures the essence of post-story theology. The focus is relied on the research related to stories within the themes of Minjung theology by Ahn Byung-Mu, Suh Nam-Dong and Kim Yong-Bock. Ahn Byung-Mu emphasizes that “The Minjung are the bearers of history. The Minjung narrate without proving.” Suh Nam-Dong proposed the methodology of Korean Minjung theology as “the convergence of two stories.” I describe the interpretation of the stories of the Minjung theologians and focus on the voice stories, which are classified as primordial stories.

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.

구약 민중신학의 재발견: 김찬국 신학을 중심으로

박신배(Park Shin-Bae) 한신대학교 신학사상연구소 2011 신학사상 Vol.0 No.154

이 논문에서는 김찬국의 민중신학을 연구하였다. 기존에는 안병무, 서남동만이 민중신학자(문익환 포함)로서 자리매김이 되어 있었는데, 또 한 명의 실천적 민중신학자인 김찬국이 포함되어야 한다는 것이 본 논문의 요지다. 그래서 3대 민중신학자로서 안병무, 서남동, 김찬국이 삼각형 구조를 이루어야 한다고 본다. 사변적 신학이 아닌 운동으로서 살아 있는 신학을 추구한 학자, 행동하는 예언자, 민중을 대변한 진정한 예언자가 바로 김찬국이라는 면이다. 사변적인 신학을 위한 신학은 죽은 신학적 요소가 많다고 볼 때 김찬국의 신학은 영혼을 살리고 삶의 현장에서 절규하는 민중의 한을 대변하고 풀어준산 신학이었다. 김찬국은 군사정권 시대에 짓밟히는 민중의 인권을 대변하는 시대의 예언자였다. 그는 눈물의 예언자 예레미야처럼 시대의 아픔을 괴로워하며 고난의 현장에서 같이 눈물 흘리는, 운동으로서의 신학을 전개하였다. 제2이사야를 가장 좋아한 김찬국은, 구약 시대 중 어두운 시대 중 하나였던 바빌론 포로시대를 연구함으로써 한국인의 고난을 보여주고자 하였다. 나라의 주권이 없이 포로의 상황, 가장 비극적 상황이 바로 제2이사야 시대이다. 이 시대는 한국의 박정희 정권 시대, 그 후의 군사정권 시대에 비견할 수 있다. 김찬국은 창조적 신학자로서, 외치는 예언자로서, 고난 받는 선지자로서, 고난의 삶을 산 시대의 증인이었다. 김찬국은 많은 제자들에게 진정한 예언자는 누구인지를 삶으로 보여주며 어떻게 살아야 하는지 가르쳐 주었다. 그는 민중신학의 정신적 지주로서 역할을 보이며, 이를 삶으로 보여준 학자였다. 이 때문에 그를 민중신학적 이념제공자, 민중신학의 근거를 구약학적으로 제공한 학자라고 평가할 수 있다. 이 논문에서는 김찬국의 독특한 민중신학적 방법론을 탐구하였고, 김찬국의 민중신학에서 새롭게 민중신학을 재발견할 수 있다는 입장을 견지하였다. This thesis deals with the Old Testament Scholar, Kim Chan-Kook who is a Minjung Theologian. Although he died in the year 2009, he and his ideas are still alive among many people. As a genuine prophet, he propagated how to live for the oppressed people. Up to the present, there were a few research paper’s on the O.T. Minjung theology. This article is presenting three big scholars of the Minjung Theology. The First scholar is Suh Nang-Dong, a systematic Theologian. The Second scholar is An Byung-Moo, and the third scholar is Kim Chan-Kook, an Old Testament theologian. The first two scholars were renowned by many people, but the third was little known. My argument is concerning Minjung Theology, for the practical theology. Kim Chan-Kook’s doctrines are always in keeping with his deeds. Just Kim Chan-Kook is not a speculative theologian, but emphasizes the Doing theology. His purpose of doing theology is like a movement, a living theology. He is a genuine prophet among the poor people as well as a spokesman for the Minjung theology. Otherwise, Kim, Chan-Kook tried to show an integral theology which is a prophetic theology, a living theology. Academic theology is transformed into the participation in the historical event. Prophet theology is a flower of OT theology. He lived as an acting and a genuine prophet. In the same time, he is a Minjung Theologian. Today, Minjung theology is disappearing, and Kim Chan-Kook’s Theology is covered with Historical documents. While Minjung theology is disappearing in the memory of people, Kim Chan-Kook’s OT Minjung Theology and his propagation are getting popular among the people. His OT Minjung Theology and Korean theology are filled with the dynamic power of God which will bring about the revival of Christian community. It is my desire and hope that Korean Culture Theology is revived again.

기독교 민중해방운동과 영성

강원돈(Won Don Kang) 혜암신학연구소 2021 신학과교회 Vol.15 No.-

이 글에서 필자는 한국에서 전개된 기독교 민중해방운동에서 형성된 영성을 분석했다. 기독교가 지배적인 종교로 자리를 잡지 못한 한국에서 기독교 민중해방운동은 민중이 주체가 되어 전개하는 해방운동에 기독교인들이 참여하는 방식으로 나타났고, 그러한 기독교인들이 민중해방운동에 참여한 경험에서 비롯된 신학이 민중신학이다. 1970년대에 하나님의 선교의 틀에서 민주화-인권운동과 민중운동에 개입한 현영학, 안병무, 서남동, 김용복 등 민중신학자들은 역사 안에서 펼쳐지는 메시아 통치에 민중이 주체로서 참여한다는 점을 부각했고, 민중의 역사 주체성을 사건의 신학, 증언의 신학, 성령론적-공시적 해석, 민중의 사회전기 등으로 설명하고자 했다. 민중신학은 메시아 통치의 역사성을 중시했다. 그것은 출애굽 사건, 원시 이스라엘, 예언자 운동, 묵시운동, 예수 운동 등을 통하여 또렷하게 드러났고, 그 운동의 기억을 전승하면서 오늘의 민중의 고난과 죽임당함과 저항에 온 몸으로 연대하는 기독교인들의 운동을 통하여 계속 실증되고 있다. 메시아 통치의 역사적 기억을 전승하면서 민중과 더불어 투쟁하는 기독교인들의 영성은 메시아적 영성으로 규정할 수 있다. 그것은 예언자적 영성이고, 묵시적 영성이고, 정치적 영성이고, 참여적 영성이다. 1980년대의 한국 민중해방운동에 대응하면서 민중신학은 소장 신학자들을 중심으로 급진화하였고, 민중해방운동의 필요 불가결한 일부를 이루는 기독교인 운동을 뒷받침하는 이론과 신학적 담론을 제공하였다. 소장파 신학자들의 민중신학은 역사적 현실관계에 대한 사회과학적 분석과 신학적 성찰을 해방실천의 맥락에서 통합하고자 했고, 실천과 유물론에 굳게 선 신학을 모색하고자 했다. 유물론적 신학은 메시아 통치의 역사성과 물질성을 중시하기에 메시아 통치를 관념론과 형이상학의 언어로 서술하는 것을 단호하게 거부한다. 그것은 유물론의 합리적 핵심을 지키고자 한다. 따라서 유물론적 신학은 역사적 현실관계들을 과학적으로 분석하고, 현실관계들을 은폐하고 왜곡하는 갖가지 이데올로기를 가차 없이 비판하고, 민중해방운동의 전망과 전략을 명확하게 인식하고자 한다. 유물론적 신학은 유물론적 영성을 제시한다. 그것은 하나님의 정치에 충실한 메시아적 영성이지만, 하나님과 인간과 자연이 형성하는 관계들의 망상구조를 체화한 신독의 영성, 사회적 영성, 생태학적 영성을 통합하는 형식과 내용을 갖는다. In this article, I analyze the spirituality which has been formed in Christian movement for minjung liberation in Korea. In Korea, in which Christianity has not established itself as the dominant religion, the Christian movement for minjung liberation appeared as a mode of Christians’ participation in the liberation movement of minjung as subjects. Minjung theology was born from the experience of Christians who participated in the minjung liberation movement. In the 1970s Minjung theologians, such as Hyun Young-hak, Ahn Byeong-mu, Suh Nam-dong, and Kim Yong-bok, intervened in the democratization-human rights movement and the minjung movement in the framework of God’s mission(mission Dei). They focused that minjung participated as the subject in the messianic rule ‘in history’. They attempted to explain the minjung as subject of history through theology of events, theology of testimony, spiritual-synchronic interpretation, and social biography of minjung. Minjung theology emphasized the historicity of the messianic rule. It was evident through the Exodus event, the primitive Israel, the prophetic movement, the apocalyptic movement, and the Jesus movement. It continues to be demonstrated through the movement of Christians who transfer the memory of the messianic rule in history, and at the same time struggle in solidarity with the minjung who suffer, are brought unceasingly to death and resist. The spirituality of the Christians can be defined as messianic because they are oriented to the messianic rule in history and struggle with minjung. It is prophetic spirituality, apocalyptic spirituality, political spirituality, and participatory spirituality. In response to the minjung liberation movement in the 1980s, Minjung theology of younger generation has radicalized. It provided theories and theological discourse to support the Christian movement, which was an integral part of the minjung liberation movement. Such a Minjung theology attempted to integrate social scientific analysis and theological reflection in the context of liberation practice. It sought to seek a theology firmly founded on liberation practice and materialism. This theology has been called materialistic theology. It accentuates the historicity and materiality of the messianic rule, therefore it adamantly rejects to describe it in the language of idealism and metaphysics. It endeavors to keep the rational core of materialism. Therefore, materialistic theology scientifically analyzes historical relations of reality. It relentlessly criticizes various ideologies that conceal and distort real relations. It seeks to clearly recognize the prospects and strategies of minjung liberation movement. Materialistic theology presents materialistic spirituality. It is a sort of messianic spirituality that is faithful to God’s government in history. It has a form and content that unites personal spirituality before God(coram Deo), social spirituality, and ecological spirituality. It is because the materialistic spirituality is open to the network of relationships which God, human beings, and nature form.

민중신학의 영성에 관한 연구

류장현(Jang-Hyun Ryoo) 연세대학교 신과대학(연합신학대학원) 2012 신학논단 Vol.70 No.-

The purpose of this paper is to investigate Minjung Theology’s Spirituality for the correct spiritual movement in the Korean Church. The Spirituality of Minjung Theology is the historical product and theological consequence. There is formed on the base of God’s Experience who meets in the spiritual life of the devotion to the liberation of Minjung. The Spirituality of Minjung Theology is based on the cross of Jesus Christ and overflows from the wells of Holy Spirit as spirit of life. Eventually, it is the power of liberation to realize the Kingdom of God through the reform to the unjust social and the fallen churches. The Spirituality of Minjung Theology will certainly overcome the spiritual crisis, which is corrupting the Korean Churches and Christians by forcing the individualistic, historical and internal spirituality. Also, it will contribute greatly to the formation of the holistic spirituality through the rediscovery of the social dimension in the spirituality. However, the Korean Churches have generally preconceptions that Minjung Theology can’t belong to the spirituality or that the Spirituality of Minjung Theology is a social spirituality. Therefore, under the premise that Minjung Theology thoroughly is based on the holistic spirituality of liberation, I will describe the ground, characteristic and analysis method of the Spirituality of Minjung Theology in this paper. The purpose of this paper is to investigate Minjung Theology’s Spirituality for the correct spiritual movement in the Korean Church. The Spirituality of Minjung Theology is the historical product and theological consequence. There is formed on the base of God’s Experience who meets in the spiritual life of the devotion to the liberation of Minjung. The Spirituality of Minjung Theology is based on the cross of Jesus Christ and overflows from the wells of Holy Spirit as spirit of life. Eventually, it is the power of liberation to realize the Kingdom of God through the reform to the unjust social and the fallen churches. The Spirituality of Minjung Theology will certainly overcome the spiritual crisis, which is corrupting the Korean Churches and Christians by forcing the individualistic, historical and internal spirituality. Also, it will contribute greatly to the formation of the holistic spirituality through the rediscovery of the social dimension in the spirituality. However, the Korean Churches have generally preconceptions that Minjung Theology can’t belong to the spirituality or that the Spirituality of Minjung Theology is a social spirituality. Therefore, under the premise that Minjung Theology thoroughly is based on the holistic spirituality of liberation, I will describe the ground, characteristic and analysis method of the Spirituality of Minjung Theology in this paper.

안병무의 민중신학(民衆神學) 고찰

안수강 ( Ahn Su Kang ) 한국복음주의역사신학회 2011 역사신학 논총 Vol.22 No.-

Minjung theology emerged in the 1970s from the experience of Korean Christians in the struggle for the restoration of the rights of the minjung. It is firmly rooted in Korea`s socio-economic and political situation, and growing out of the struggles of Christians who treasure not only the universal message of emancipation of the Bible but also their own life. It espoused the repressed and exploited life of the people at the hand of the Yushin regime, and made an effort to listen to the lamentation of the oppressed people as if to the lamentation of God. It is therefore the contextual theology of Korea`s socio-economic and political situation during the 1970s. The purpose of this study is to investigate Byung-Mu Ahn`s minjung theology and to provide the basic outline of the main ideas. It begins with Byung-Mu Ahn who is considered the pioneer of minjung theology. He understood `minjung`(oχλο□,) in the communist sense of the poor and regarded them as the people who are scorned by the powerful dictatorship. He systematized this viewpoint in an academic sense. He therefore placed emphasis on the rights of `minjung`(oχλο□) and propagated emancipation and salvation of the people on the basis of his theological belief. In June 1975, when the president of Jeong-Hee Park`s regime(the Yushin dictatorship) became more tyrannical, he got booted from Hansin University for his socio-political tendencies. In March 1976, he was arrested for his participation in the political statement, `the March First Declaration`. He was put in jail for one year during which time he decided to devote the rest of his life to helping the poor. In addition, he provided the theological views and opinions for the progressive theology and for the democratization movement. Although he died without attaining the object of his theology, his progressive thoughts and spirit of freedom-loving are still alive among many non-Christians as well as many Christians. But in the negative, Byung-Mu Ahn`s minjung theology have many theological arguments which are difficult to be accepted in the aspects of conservative theology because he developed his argument logically without the true Christian gospel such as the atonement, the resurrection, the second advent, the last judgment, the eternal kingdom of God and so on. The true Christian gospel is the basis upon which all Christianity stands. As a result of his negative aspects in theology, many conservative church leaders strictly prohibited his ideas to be spread. And many theologians whose theological standard is so conservative could not tolerate his thoughts. The main messages Byung-Mu Ahn left behind us on the basis of his minjung theology could be summarized as follows: ① new ideas for ochlos(oχλο□) ② emphasis on theology of praxis ③ theology on the basis of life of ochlos(oχλο□) ④ encouragement of democratization movement ⑤ the purpose of the restoration of human rights ⑥ fight for socio-economic and political justice ⑦ attempt to improve indigenity of Korean theology ⑧ sensitive arguments between progressives and conservatives And Jesus was going about in all Galilee, teaching in their synagogues, and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people. And the news about Him went out into all Syria; and they brought to Him all who were ill, taken with various diseases and pains, demoniacs, epileptics; and Jerusalem and Judea and from beyond the Jordan.(Matthew 4:23-24)

Minjung Perspective in the Theology of Suh Nam-dong Revisited

Pak Ung Kyu 아세아연합신학대학교 신학연구소 2016 ACTS 신학저널 Vol.29 No.-

민중신학은 1970년대 중반에 군사독재 정권의 정치적 탄압과 근대화 과정에서 빚어진 농민과 도시 노동자들에 대한 경제적 수탈을 배경으로 일어났다. 이러한 상황에서 대부분의 한국교회들은 가난한자들과 압제받는 자들에 대해 관심을 갖지 못한 것도 부인할 수 없는 사실이었다. 그러나 1975년을 기점으로 소수의 진보적 신학자들에 의해 가난한 자들과 압제받는 자들을 민중의 주체로 삼아 민중신학을 전개하였다. 그 중의 대표적인 인물이 서남동 교수이다. 본고에서 서남동의 신학적 특성을 살피면서 민중 관점 혹은 개념에 대해 그의 신학적 관심과 구조, 그리고 방법론적 틀을 고려하면서 복음주의적관점에서 고찰하고자 한다. 민중신학에 대한 서남동의 저술들을 고찰한 결과, 그는 민중의 상황과 성경적 관점을 거의 동등하게 간주하고 있으며, 성경 자체도 그에게는 부차적인 참고서, 즉 정치적 교과서이지 믿음과 삶의 절대적규범으로서 받아들이고 있지 않다. 성경은 우리의 구원을 위한 하나님의 구속역사이자 계시이다. 민중신학에 있어서 가장 심각한 문제 중의하나가 성경에서 비롯된 신학이 아니라, 다양한 사회적 전거들을 근거로 시작된다는 점이다. 서남동을 비롯한 민중신학자들에게는 성경은 민중의 책이요, 민중을 위한 책일 뿐만 아니라, 민중을 위한 사회적전기로 간주된다. 서남동은 성경에 기록된 출애굽, 예수 그리스도의 십자가와 부활등과 같은 주요한 사건들을 고난 받는 민중의 정치적 해방에 초점을 둔 사회경제적 관점에서 배타적으로 재해석되어야 한다고 주장한다. 예수 그리스도의 부활을 민중이 역사의 주체로서 가지는 자의식과 동일시한다. 이런 면에서 그의 민중관점이나 주요한 신학적 논제들이 과연 기독교 신학이라고 간주될 수 있는지 심각한 질문이 제기될수밖에 없다. Minjung theology arose in the middle of the 1970s against background of the political oppression of the dictatorial military regime and the economic deprivation of urban workers and rural peasants in South Korea. In this situation, most of Korean churches were not concerned with the poor and the oppressed. Beginning in 1975, however, some progressive theologians unified their references to the poor and oppressed as Minjung and began to develop Minjung theology. One of them is Suh Nam-dong. In this article, his way of theologizing is analyzed within Suh Nam-dong`s own theological interest and structures and methodological frameworks, and criticized in terms of evangelical perspective. As a result of analyzing his writings on Minjung theology, one cannot but notice that in Suh the context of Minjung is on par with the text of the Bible or even the Bible takes a secondary position as a “reference book.” It is clearly denied that the Bible is the absolute standard for faith and practice. He does not accept the Bible as the absolute standard, instead regards it as a political textbook. The Bible is the revelation of God`s redemptive history for our salvation. One of serious problems in Minjung theology, is that all the theologies start not from the Bible, but from the various social references. To Minjung theologians, including Suh, the Bible is the book of Minjung, only for Minjung, and take it as a social biography for Minjung. According to Suh, the major events of the Bible like Exodus, cross, resurrection and others are to be re-interpreted exclusively in terms of socio-economic perspective, centering on the political liberation of the oppressed Minjung. They are said to have been concrete historical reference points and nothing else. Jesus` resurrection, for example, loses its uniqueness in that Jesus` resurrection is identified with the self-conscious awareness of Minjung as the subject of history. In this sense, we have to ask this question, “Is Minjung theology really a Christian theology?”

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.

한나 아렌트의 `행위자`와 민중신학의 `민중`

이인미(Inmee Lee) 한국사회이론학회 2017 사회이론 Vol.- No.51

이 논문은 두 가지 작업을 추진한다. 첫째, 민중신학이 추구한 민중 개념이 다만 빈자(貧者)가 아니라, 현존체제에 저항하는 ‘행위자’라는 점을 밝힌다. 여기서 행위자란 한나 아렌트의 행위 이론이 가리키는 정치적 주체를 뜻하되 특별히 ‘패리아(Pariah)’의 의미를 지목하며, 행위자로서 민중이 현존체제에 저항하는 까닭은 민중이 체제로부터 배제되는 경험을 갖고 있기 때문임을 규명한다. 둘째, 아렌트의 주체 즉 행위자 개념을 따라 ‘민중이 어떤 행위자(주체)인가?’라는 질문을 구성하고 그 응답내용을 분석하여 분류하면, 초창기부터 현재까지의 전체 민중신학계를 세 유형(해방 집중형, 구원 집중형, 변혁 집중형)으로 구분할 수 있음을 보인다. 그 과정에서 민중신학에 대한 기존하는 선입견을 재고하고 새로운 이해를 공고히 한다. 위의 두 가지 작업을 추진하며 도달하고자 하는 이 논문의 목적과 의의는 두 가지로 요약된다. 첫째, 민중신학이 처음부터 다만 빈자가 아니라 주체를 추구해온 신학이라는 사실을 입증한다. 이는 출범 이후 40여 년 남짓 각종 섣부른 오해들을 감수하며 체계화를 더디 진행해온 민중신학 내부의 반성을 겸한다. 실천을 이론보다 더 중시해왔기 때문이라는 해명을 반성적으로 성찰하면서 민중신학에 대한 변증을 시도하는 가운데 민중신학 내외부 모두에서 재평가가 촉진될 수 있다. 둘째, 민중신학과 민중주의적 정치 이론가 아렌트의 정치 이론이 구축한 주체의 의미가 ‘행위자’이며, 두 이론의 주체 추구가 서양 근대의 ‘주체’의 의미를 계승, 확장하는 것임과 동시에 전복하고 해체하는 철학적 정치적 그리고 신학적 작업이었음을 규명한다. 이는 민중신학의 유산을 철학적으로 정당하게 평가하는 일이며, 아렌트의 정치 이론과 협력 가능한 실천적 정치 신학 이론의 체계로서 민중신학의 재발견이라 할 수 있을 것이다. In this paper, the author attempts to examine and reinterpret what does ‘Subject’ mean in Minjung theology. In 1970’s Minjung theology was launched, which proclaimed “Minjung is the historical subject!” with another critical studies in those days. Minjung theology expressed ‘the people and the subject’ as ‘Minjung.’ In Minjung theology, Minjung means Subject. The term Minjung does not mean the people or the poor automatically. We need pay attention to that Minjung theology does not have ptokos (Greek: the poor) theory, but ochlos (Greek: the excluded) theory. In Minjung theology, ochloi (Plural form of ochlos) are always identified as Minjung and as actors with Jesus Christ. The author, as a little Minjung theologian, asserts that the term Minjung is identical to actor who offers resistance against the established system, and, that’s why Minjung is suitable for the term “Actor” by Hannah Arendt, a political thinker. This paper has two processes. First, as H. R. Niebuhr, the author classifies Minjung theology into three types: Liberation-Centered type, Salvation-Centered type, and Revolution-Centered type. Second, Minjung theologians and Arendt have rejected the Narcissist-Subject, which is the meaning of the Occidental world. While Minjung theologians see the tradition of the Occidental modern academic study excludes the Oriental Christian life and action, Arendt considers academic tradition despises political action and speech. Finally, Minjung theology and Arendt’s political theory were able to unfold meaning of ‘Subject’ which is not yet unknown modern Western world, and to deny the tradition of the Occidental study. In these two theories, “Actor” appears as ‘Subject’ in the public realm wherein spectators attend together, be not narcissistic self. So we could say that Arendt’s action theory and Minjung theology both persue the alternative meaning of the Subject autonomously.