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"This edited volume brings Ahn Byung-Mu's minjung theology into dialogue with twenty-first-century readers. Ahn Byung-Mu was one of the pioneers of Korean minjung theology. The centerpiece of his minjung theology is focused on the Greek word ochlos, understood as the divested, marginalized, powerless people. Part 1 introduces readers to his life and theological legacy. Part 2 includes four important writings of Ahn Byung-Mu: ""Jesus and Minjung in the Gospel of Mark,"" ""Minjung Theology in the Gospel of Mark,"" ""The Transmitters of Jesus Event Tradition,"" and ""Minjok, Minjung, and Church."" Part 3 contains a collection of articles from international scholars who evaluate and engage Ahn's ochlos/minjung theology in their own fields and formulate critical readings of minjung theology. Responses include postcolonial, black theology, and feminist perspectives. "
In this critical time in world history when many spirits and bodies are plagued (by AIDS, covid, monkeypox, hunger, bird-flu, mad-cow disease, and other ailments) and many communities are broken (by wars, juntas, climate crises, domestic abuse, poverty, and other shitstems), this book stirs up the ends of Liberation Theology – re(l)ease. As long as the world is plagued and broken, the re(l)ease that Liberation Theology seeks are needed. Bringing together a diverse and global array of theologians who have taken up the liberative mantel, this book will demonstrate why liberation theology today needs releasing from its illusions and assumptions, and what comes next once it does so. With contributors including Miguel A. De La Torre, Anna Kasafi Perkins and Michael Jaggesar, the book demonstrates that Liberation Theology is not passé or dead. But it needs some stirring up.
The Hong Kong protests that began in the second half of 2019 captured the world’s attention as demonstrations against an extradition bill grew into a larger civil liberties movement. While protests began as peaceful demonstrations, the disproportionate police force with which the government responded escalated the situation to an international crisis. Kwok Pui-lan and Francis Ching-wah Yip bring together an international cohort to discuss the relation between Christianity and Communism and the neoliberal economy, as well as civil disobedience, religion and social movements, and the roles of the churches in social conflict. This interdisciplinary volume showcases theological reflections by many scholars and activists in Hong Kong.
Many people may wonder about the current state of minjung theology that started in the 1970s in resistance to the military dictatorship in Korea. They ask: "Is minjung theology still alive?" or "Can the concept of minjung, a Korean term for poor and oppressed people, still offer a significant contribution to the reshaping of society closer to the Kingdom of God?" The essays in this volume attempt to answer such questions directly and indirectly. The authors are from Korea, Germany, Hong Kong, Indonesia, Taiwan, the Philippines, and the United States. They deal with minjung theology from their own contexts. The essays were written to commemorate the late minjung theologian Suh Nam-Dong (1918-1984) on the 30th anniversary of his passing. [Minjung-Theologie heute. Kontextuelle und interkulturelle Perspektiven] Viele werden sich wundern, was der aktuelle Status der Minjung-Theologie ist, die in den 1970ern im Widerstand gegen die koreanische Militärdiktatur entstand. Sie fragen: "Lebt die Minjung-Theologie noch?" oder "Kann das Konzept minjung, ein koreanischer Begriff, für die Armen und Unterdrückten, noch eine sinnvolle Perspektive bieten, wenn wir über die Veränderung unserer Gesellschaft nachdenken, um dem Reich Gottes näherzukommen?" Die Autoren kommen aus Korea, Deutschland, Hong Kong, Indonesien, Taiwan, den Philippinen und den USA. Sie setzen sich mit der Minjung-Theologie vor dem Hintergrund ihrer eigenen Kontexte auseinander, um den vor 30 Jahren verstorbenen Minjung-Theologen Suh Nam-Dong zu ehren.
This book is for both evangelicals and ecumenicals interested in a holistic approach to the Christian vision of social transformation. The author compares Richard Mouw's Reformed political theology and Nam-dong Suh's Minjung theology to suggest a vision of transformation that is theologically more cogent and politically more engaged. In general, Minjung theology understands transformation in terms of political liberation and Reformed theology in terms of spiritual redemption, and theologians of the two theologies have criticized the other's approach as theologically inadequate. However, Suh's formulation of Minjung theology and Mouw's Reformed political theology based on the neo-Calvinist worldview show significant affinities with each other in their understanding of transformation in Christ. Both Suh and Mouw show a broad understanding of liberation and redemption. They develop their theologies in an inclusive both/and way of thinking, and their holistic approach is contrasted with the exclusive either/or way of thinking in the Minjung theology of Byung-mu Ahn and the Reformed theology of David VanDrunen. The book concludes that redemption in Christ aims at an all-encompassing transformation that includes not only spiritual renewal but also liberation from social alienation, economic inequality, and political oppression.
I Found God in Me is the first womanist biblical hermeneutics reader. In it readers have access, in one volume, to articles on womanist interpretative theories and theology as well as cutting-edge womanist readings of biblical texts by womanist biblical scholars. This book is an excellent resource for women of color, pastors, and seminarians interested in relevant readings of the biblical text, as well as scholars and teachers teaching courses in womanist biblical hermeneutics, feminist interpretation, African American hermeneutics, and biblical courses that value diversity and dialogue as crucial to excellent pedagogy.
Nonwhite women primarily appear as marginalized voices, if at all, in volumes that address constructions of race/ethnicity and early Christian texts. Employing an intersectional approach, the contributors analyze historical, cultural, literary, and ideological constructions of racial/ethnic identities, which intersect with gender/sexuality class, religion, slavery, and/or power. Given their small numbers in academic biblical studies, this book represents a critical mass of nonwhite women scholars and offers a critique of dominant knowledge production. Filling a significant epistemological gap, this seminal text provides provocative, innovative, and critical insights into constructions of race/ethnicity in ancient and modern texts and contexts.
"This autobiography combines the personal story of Ahn Byung-Mu, one of the foremost Asian theologians, with the history of the Korean nation in the light of the dramatic social, political and cultural upheavals of the 1970s. It records the history of minjung (the people's) theology, one of the vigorous theologies to emerge in Asia, Ahu's involvement in it, and his interpretations of major Christian doctrines such as God, Sin, Jesus, and Holy Spirit from the minjung perspective. The volume also contains an introductory essay which situates Ahn's work in its context and discusses the place and purpose of minjung hermeneutics in a vastly different Korea"--
In this book, Jeremy Kim criticizes current Korean and Asian American homiletical strategies for their lack of a theological point of view on social suffering. He argues that preachers must develop an alternative theological-homiletical viewpoint on social suffering, one that has pastoral and prophetic approaches. These two approaches offer people a refuge and a voice, not only in the church community but also in the larger social community. Thus, the author suggests that preachers adopt the biblical lament, highlighting its dual tasks of compassion (the pastoral dimension) and resistance (the prophetic dimension). The author, who is a non-Western Asian American preacher, also incorporates East Asian philosophical and hermeneutical research on ren, a positive element of Confucianism, into his argument. He applies this core concept of Confucianism to the preacher’s homiletical strategy toward social suffering. Thus, the author proposes that Korean preachers should recover ren, which contains sincere compassion for others as well as a voice of resistance that reveals unjust social structures as the cause of social suffering and expresses both within Uri (we), the community.
Jesus in the sutras, stele, and suras -- The heavenly elder brother -- A Judean jnana-guru -- The non-existent Jesus -- A Jaffna man's Jesus -- Jesus as a Jain tirthankara -- An Upanishadic mystic -- A minjung messiah -- Jesus in a kimono -- Conclusion: Our Jesus, their Jesus