Jeong: A Practical Theology of Postcolonial Interfaith Relations

Sue Kim Park

doi:10.3390/rel11100515

Abstract

This article examines Korean American Christians’ involvement in interfaith relations from a practical theology perspective. The author begins the research with the broad question, “What is going on with Korean American Christians in interfaith engagement?” and interrogates more specifically the methods through which they participate in it. Gathering results from ethnographic research, the author claims that Korean American Christians build interfaith relationships through jeong, a collective sentiment many Koreans share. Jeong is an emotional bond that develops and matures over time in interpersonal relationships. As for interfaith engagements, Korean American Christians cultivate organic, messy, affectionate, and sticky relationships, letting jeong seep into their lives across religious, faith, and non-faith lines. The praxis of jeong is analyzed in three categories: (1) love and affection, (2) liberating and healing power, and (3) stickiness and vulnerability.

Highlights

Interfaith dialogue, as practice and the subject of scholarly inquiry, has been growing steadily worldwide
The existing interfaith methods and gatherings do not fit into the ways that Korean American Christian (KAC) practice their faith
As a practical theologian living in a postcolonial space, I will provide a holistic analysis of the KAC context and the issues that may hinder or discourage KACs from being open to interfaith engagements

Summary

Introduction

Interfaith dialogue, as practice and the subject of scholarly inquiry, has been growing steadily worldwide. I ask, “What is going on with interfaith engagement in my KAC faith community?”. I have identified three related factors that can be attributed to KACs’ lack of participation and interest in interfaith engagement. The existing interfaith methods and gatherings do not fit into the ways that KACs practice their faith. The third factor has much to do with the exclusivity of the interfaith methods and gatherings. KACs do not readily have access to interfaith gatherings unless they actively seek out these opportunities. As a practical theologian living in a postcolonial space, I will provide a holistic analysis of the KAC context and the issues that may hinder or discourage KACs from being open to interfaith engagements. I propose to analyze KACs’ implicit engagement in interfaith relations as a praxis of jeong.

Context

Praxis of Jeong

Connected by Love and Affection

Connected by the Liberating and Healing Power of Jeong

Connected by Stickiness and Vulnerability

Conclusions