Abstract
This article aims to explore the theology of minjung. It is an accumulation and articulation of theological reflections on the political experience of Christian students, laborers, the press, professors, farmers, writers, and intellectuals as well as theologians in Korea in the 1970s. Minjung theology of Korea has been known as a branch of liberation theology. However, minjung theology was born in a special situation in Korea and has distinctive features from liberation theology. Through this research, I examine the definition, background, and characteristics of minjung theology, and attempts to research reconciliation, an important topic of modern theology, from the perspective of minjung theology. Minjung is economically poor, politically weak, socially deprived, but culturally and historically rich and powerful. Also, minjung, the poor, can think. They can do theology. There is no need for them to depend upon their oppressors to tell them what the gospel is.
Highlights
Minjung theology of Korea has been known as a branch of liberation theology
Minjung theology was born in a special situation in Korea and has distinctive features from liberation theology
This paper examines the definition, background, and characteristics of minjung theology, and attempts to research reconciliation, an important topic of modern theology, from the perspective of minjung theology
Summary
Minjung theology of Korea has been known as a branch of liberation theology. minjung theology was born in a special situation in Korea and has distinctive features from liberation theology. In solidarity with the poor and oppressed majority, these theologians began to reinterpret the Christian faith in light of the minjung experience They believed that Jesus sided with the poor, weak, and oppressed people (stressed by Dietrich Bonhoeffer) and came to liberate them from the ruling elite. The idea of the Kingdom of God has become so abstract and non-political that it has been used to oppress the poor and the weak whereas the ides of the millennium, which emphasizes this world, is much more closely associated with the original idea of the Messianic Kingdom that the early Church associated with the second coming of Christ He understands the Kingdom of God as the place the believer enters when he dies, but the Millennium as the point at which history and society are renewed. In the process of transforming han to dan, the oppressed people have room for reconciliation with a world that seems to be never changed and with the oppressors in the world
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