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The Religious Synthesis of Choe Je-U as a Nineteenth Centurp Theological paradigm for Korean Minjung Theology. by Sang Sin Ahn A Thesis Submitted in Partial Fulfillment of the Requirement for the Degree of Doctor of Theology Rmmanuel College, Toronto School of Theology, Toronto. March, 1997. National Library Biblioth&que nationale I*I ofCanada du Canada Acquisitions and Acquisitions et Bibliographic Senrikes services bibliographiques 395 Wellington Street 395. rue Wellington OttawaON K1AON4 OttawaON KIA ON4 Canada Canada The author has granted a non- L'auteur a accorde me licence non exclusive licence allowing the exclusive permettant a la National Library of Canada to Bibliotheque nationale du Canada de reproduce, loan, distribute or sell reproduire, prZter, distribuer ou copies of this thesis in microform, vendre des copies de cette these sous paper or electronic formats. la forme de microfiche/film, de reproduction sur papier ou sur format Bectronique. The author retains ownership of the L'auteur conserve la propriete du copyright in this thesis. Neither the droit d'auteur qui protege cette these. thesis nor substantial extracts &om it Ni la these ni des extraits substantiek may be printed or otherwise de celle-ci ne doivent Stre imprimes reproduced without the author's ou autrement reproduits sans son permission. autorisation. CONTENTS Preface INTRODUCTION 1 1. The Issues and the Problems 1 2. Methodology 8 I. TEEN: THE NINETEENTH CENTURY BPIRITUAL WORLD OF CHOE JE-U WmJN) 12 1. The Methodological Past of Suun: Religious Context 12 1) Confucianism 12 The Ideas of Tae Guk (Supreme Ultimate; Ttai Chi, in Chinese) and Li-Ki (Chli) 14 T1ai Chi in I Ching 15 Chou Tun-i (Chou Lien-hsi, 1017-1073) and T'ai Chi T1u 18 Chu Hsi 23 Some Buddhist Influence on Chu ~si and Li-Ch i Philosophy 28 2) Li-Ki Debates in Korea a. Chung Do-Jon (1342-1398) b. Kwon Kun (1352-1409) c. Seo Kyong-Dok (Hwadam, 148991546) d. Yi Hwang (T1oegye, 1501-1570) e. Yi I (Yulgok, 153691584) 3) Taoism a. Taoism as a Philosophy - Tao - Te - Wu Wei (Non-Action) b. Taoism as a Religion 4) Religious Taoism and Shamanism in Korea: Distant Relatives 5) Korean Shamanism a. Shin s1on b. Sam shin c. Pung lyu do dm Han Philosophy 2. The Methodological Present of Suun: Social Context 69 1) The Setting 69 2) Confucianism and Suun's Fate 71 a. Confucian Influence on the Korean Society 71 b. Suun the Founder of Donghak 72 3. The Past and the Present in the Philosophy of Donghak 77 1) Hanulnim 77 2) Chiki 81 3) Shi Ch'onju 4) The Eclectic Principle of Suun as Exhibited in the Confucian Influence on Him 88 5) Pneumatological Reinterpretation as the Revitalization of the Old 90 6) Syncretism: Suunts Way 94 7) Dialectics East and West 96 4. Donghak the Yeast of the Gab-0 Revolt 100 1) Struggle for Relevant Ontology 100 2) Coincidence of Ontology and Ideology 101 3) Political Philosophy of Donghak 102 4) The Eventful Year of 1894 105 5) Donghak Thought and the Gab-0 Revolt: A Retrospect 107 6) Political Significance of the Gab-o Revolt 110 NOW: TEE TWENTIETH CKN!l!VRY SPIRITUAL HEIR OF DONG- 1. The Methodological Past of Minjung Theology: **- Religious Context 116 1) Korean Shamanism: The Melting Pot in the Korean Mind 115 2) The Gut-Ritual in Korean Shamanism 117 3) Syncretism and the Multi-religious Encounter 12 1 2. The Methodological Present of Minjung Theology: Social Context 128 1) My Story 128 2) The Story of Chun Tae-il 13 0 3) The Military Government Policies 132 3. The Past and the Present in Minjung Theological Perspectives 137 1) Minjung Perspective 137 2) Theologies of Ahn Byung Mu and Suh Nam Dong 140 a. Ahn Byung Mu: Jesus Interpreted as an Event 141 b. Suh Nam Dong: Vonfluence of the Two Storiesw 152 3) Hyunjang and Praxis 154 4) Donghak as a Theological Paradigm of Minjung Theology 156 111 rn ECUMENICAL IMPLICATIONS 161 1. Nornativity and Experience 1) Latin American Theologies 2) Feminist/Womanist Theologies 3 ) African Theologies 4) Asian ~heologies 2. A Dialogue: Suun and Paul Knitter 1) "~eligiousOtherw 2 ) @'Suffering Othert1 3) Critics of Knitter 4) Suun and Knitter: a Comparison 3. Other Similar Attempts: "Ghandian Liberation Theologyn by Ignatius Jesudasan and Antony Khozuvanal 192 1) A Gandhian Liberation Theology by Jesudasan a. Satyagraha b. The Philosophy of Different Paths and the Problem Untouchability 2) The Significance of Gandhi for Kozhuvanal a. ~od-Realization b. The Eclectic Aspect of Gandhi: "Discovered, Borrowed and Transformedtf c. Politics and Religion 3) Suun and Gandhi : A Comparison 4. Donghak-Minjung Theology and the nl~ikoumenewof the World Council of Churches CONCLUSION: FROM THE PAST TO TBB PRESENT Glossary Bibliography Preface Two books are attributed to Choe Je-U: Dongkylong Daej 'on, literally, "Great Scriptures on Eastern Learning,t1 and Yongdan, Yusa, ftWritingsat Yongdamtf (the name of the pond Choe inherited from his father. ) The former is written in Chinese characters and is a series of discourses, while the latter is written in Korean, and is a collection of didactic songs and poems. The references of Dongkylong Daej'on are used from the book edited by Nam Man-sung (Seoul: Eulyu Munhwasa, 1973) and follow its pagination. The references of Yongdam Yusa are used from the version compiled by Choi Dong-hee, contained in Hanlgukui Minsok Jongkyo Sasang, edited by Lee Byung-do (Seoul: Samsung Chulpansa , 1990) , pp. 532- 606. Dongkylong Daejlon is also available in Korean under the title, Hanlgul[Korean] Dongkylong Daejlon, translated, edited, and commentary by Donghak Yontguwon (Daejun: Danghak Yonfguwon, 1991). This thesis is written in dialogue with myself, as one of those commonly classified as a "1.5 generationtf ore an-~anadian. I was born and raised in Korea, and so Korean culture became the very fabric of my being. However, I came to Canada in my late teens, when I was young enough to adapt quite thoroughly to the new context- Moreover, it is in Canada that I received all my higher education: two years in high school and three degrees in the U. of T. I have described myself as being culturally shaped in the East and intellectually shaped in the West. This thesis is written in search of myself. Like many other immigrants to this continent, I see myself caught somewhere in- between two worlds. This in-betweenness creates within me a certain conflict, which in turn becomes a irresistable force for the question of identity. On the one hand, there is within me the desire to continue to evolve and to be more and more global in outlook. On the other hand, however, there is within me also an urge to reclaim that which brought me into being. This search for identity begs for constant dialogue with and within myself. This thesis is one such dialogue within. I want to mention a word of appreciation to some special members of my community. First of all, my thanks go to my supervisors: Professors ~uliaChing and Harold Wells. Without Prof. Chingls guidance and expertise in East Asian religions and philosophies, my thesis could not have been attempted this way. Prof. Wells has been particularly helpful. As a former missionary in Africa, he is open to new voices in theology without compromising his confidence in his own Western, Christian tradition. On the one hand, he has always kept me in check with his critical comments, and, on the other, encouraged me to be truthful to myself. I have been fortunate to have them as my co- supervisors; indeed, this thesis is a product of East-West collaboration. I also thank principal Hutchinson of Emmanuel College and the faculty members for supporting me financially through teaching assistantships, without which I would not have survived the programme. The Norman A. McLeod Scholarship's endowment in 1994 also helped me greatly. I thank the members of the committee. There are many who have encouraged and supported me in various ways. Dr. David Chung has been like my private tutor. He has always been available to explore East Asian worldviews to clear the cloud of confusion in my thinking. As an expert and distinguished theologian, he has been the indispensable Korean theological consultant without whom this thesis would have been inviable. I am greatly indebted to Professor Peter Slater, my ThwMm supervisor, who has often forced me to sharpen my thought through stimulating discussions. Dr. Sang Chul Lee has been helpful for my spiritual journey. I thank them all. I must mention about my teachers at the Toronto School of Theology: Professor Ovey Mohammed for his encouragement to do theology from my "station of life," Professor Carl Starkloff for his interest in the issue of inculturation, Professor Lee Cormie for his untiring concern for those who are in the margins of the society. After all, when I consider their teachings, I know I can claim very little originality in this thesis. I thank them all. I have been fortunate also to have some of the greatest friends one can have. Jong Ho-yeong at Blanton-Peale Institute in New York has been like my "other selfw; he is one who possesses the quality I desire. He has guided me without being physically present around me. Lee Jang-woo recognized my academic aptitude and encouraged me to develop it. Shin Eun-Hee has been my dialogue partner in the past few years. I am thankful for their friendship. A very special word of thanks is due to the members of my extended family and friends. There have been the unconditional love and prayers of parents, both mine and my wife's.
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