A Social Trinitarian Feminist Approach to Theology of the Cross in the Korean-North American Context by Hye Kyung Heo A Thesis submitted to the Faculty of Knox College And the Theology Department of the Toronto School of Theology In Partial fulfillment of the Requirements for the degree of Doctor of Theology Awarded by Knox College and the University of Toronto © Copyright by Hye Kyung Heo 2014 A Social Trinitarian Feminist Approach to Theology of the Cross in the Korean-North American Context Hye Kyung Heo Doctor of Theology Knox College and the University of Toronto 2014 Abstract The stimulus for this work is my unique experience as a Korean-North American immigrant woman pastor. In this thesis, I bring together both first and second generation Korean-North American women in conversation with theologians of the cross and feminist theologians to render a merging of horizons for the sake of a theology of the cross and a praxis which is liberating and life-giving. To do a theology which properly responds to their Sitz im Leben, I analyze the cultural and religious contexts of first and second generation Korean-North American women in the first chapter. Since the goal of my project concerns a new human community based on the values of equality, mutuality and reciprocity, I critique various approaches that feminist theologians take toward exclusive, patriarchal language and their attempts to retrieve a theology of the cross that serves as a life-giving liberating symbol of love for humanity. In so doing, I revisit Anselm’s Cur Deus Homo and argue that his theology of atonement does not lead to what feminist theologians term “divinely sanctioned child abuse”; however, its effect is limited and inadequate in relation to the challenges faced by Korean-North American women in today’s multicultural world. Anselm’s static and hierarchical view of the created order and its primary concern with personal regeneration, focusing on the incarnation and the cross of Jesus Christ, renders his theology a- historical and a-ethical. To propose a theology of the cross, which will promote the dignity and value of first and second generation Korean-North American women and their call to live in mutual and reciprocal ii relationship in the multi-cultural context, I explore Moltmann’s social Trinitarian understanding of the cross in chapter three. Moltmann employs the Cappadocian concept of perichoresis to explain how the suffering of Christ on the cross is the Trinitarian event, and how the divine persons are all subject in relation to each other. The concept of perichoresis signifies the mutual interpenetration and indwelling of the Father, Son, and Holy Spirit which arise from the three persons’ act of self-donation. By virtue of this doctrine of perichoresis, Moltmann offers a solution to the misconception of the cross as a symbol of the cruel victimization of the weak. I also explore the triune God as an “open Trinity,” yearning for fellowship with God’s creation, and how human beings as imago Dei are called to mirror the Trinitarian fellowship through emulating the perichoretic love of the Trinity in their relationships with others. Finally, in chapter four I offer the contribution of a social Trinitarian theology of the cross toward a feminist Christian praxis for both first and second generation Korean-North American women. On the basis of imitatio crucis and imitatio relationis, which becomes possible with the aid of the Holy Spirit, I propose as a prophetic call that they participate in building a society where they are free to realize their potential and to serve one another by using their gifts in freedom and trust. By this social Trinitarian understanding of the cross, both first and second generation Korean-North American women are called to an ecclesial reform in the leadership and structure of the church, as well as a new approach to mission and inter-religious dialogue. iii Acknowledgement This dissertation is the outcome of my desire and effort to crystalize all my learnings throughout my long academic theological journey. My academic theological journey has been stimulated by Korean-American women and their children who struggle to thrive as immigrants and citizens of this multicultural, multi-racial land. As their pastor I have always felt obliged to theologically wake them to recognize the interconnectedness and interdependence of their existence regardless of gender, ethnicity and race. Consequently, I have written this dissertation to propose the social Trinitarian theology of the cross as the most suitable symbol of Christianity to promote the dignity and value of Korean-North American women, as well as its praxis as their call to live in mutual, reciprocal relationship in this multi-cultural land. At this moment, as I am concluding this project, I cannot help but thank my God for the cross of Jesus Christ, the culmination of the self-giving love for the other, which reveals the essence of Trinitarian fellowship in mutuality, reciprocity, equality and generosity. I also thank Dr. Charles Fensham who, as a supervisor for my dissertation, has supported and encouraged me marvellously in the accomplishment of this project. I feel blessed and privileged by his scholarship that continuously inspires me to dig deeper and argue with depth and clarity. I was also privileged to have other outstanding scholars as my dissertation committee members. Special thanks are due to Dr. O’Gara who passed away while I was writing this thesis. Her advice to study Anselm and Luther in connection with Moltmann was certainly a great contribution to this project. I also benefited from Dr. Nik Ansel’s outstanding scholarship, which helped me deepen my understanding of Moltmann’s theology of the cross. I must also thank Dr. Dorcas Gordon, the principle of Knox College, who willingly joined my committee in place of Dr. O’Gara. Dr. Gordon has been my model, as one who truly lives a perichoretic lifestyle and iv shows how women can participate in building a society where they are free to realize their potential and to serve one another by using their gifts in freedom and trust. This dissertation is dedicated to my parents. My mother, eldress Cha Nam Han (Park) is now in heaven. She is my heroin and mentor who lives forever in my heart and inspires me to live as a true Christian, just as she once lived. My mother was very happy to see me ordained, and wanted to see me complete my dissertation and receive a doctoral degree as well. Although she is not physically able to see the completion of this project, I am sure she is now rejoicing as I write these final words of acknowledgment. My father, elder Man Kuk Han, also in heaven, was an egalitarian as a father of seven daughters. He always encouraged me, his youngest daughter, to study hard and become an influential pastor. I am also thankful to my parents-in-law, Seung Wook Heo and Jung Jae Lee, who have been praying for me in Korea. There are no words that can completely express my thanks to my husband, Rev. Dr. Chun Hoi Heo. He was the one to encourage me to take up the academic theological pursuit and has been my private tutor on theology. To my two sons, Joshua Cha-young Heo and Isaac Ju-young Heo: you have both grown to be handsome, strong, young men and Christian leaders while mother was studying. I thank my eldest son Joshua for spending time to read his mother’s thesis and correct mistakes, and Isaac for being his mother’s “friend” and making her laugh with his brilliant jokes and sense of humor. I thank my dear siblings, all six sisters and one brother, who have been waiting so patiently and prayerfully for their youngest sister to reach the end of this academic journey. I must also thank my congregation members, both Korean ministry and English ministry of the Evangelical Church of the Word, for their prayers. I owe all my dedication and service to them. Finally, I would like to shout with all my heart and all my strength, Soli Deo Gloria! v Table of Contents Abstract ........................................................................................................................................... ii Acknowledgement ......................................................................................................................... iv Table of Contents .......................................................................................................................... vii Introduction ..................................................................................................................................... 1 Purpose (Thesis Statement) ......................................................................................................... 1 Methodology and Procedures ...................................................................................................... 5 Chapter 1 Theology Always Lives in Context .............................................................................. 10 1 Gadamer’s Concept of “Fusion of Horizons” ........................................................................ 12 1.1 Examples of the religious fusion of traditional religions, Buddhism, Confucianism, and Shamanism ............................................................................................................................ 16 1.2 Traditional religions served as “prejudice” or fore-structure of understanding Christianity ............................................................................................................................ 20 1.3 Christianity