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One could define the 1970s as “an era of death” in the modern history of Korea. It began with the self-immolation by fire of the 22 year-old worker Chun Tae Il in front of the Dogwha market (Oct. 13, 1970), and came to an end with the assassination of President Park Chung Hee (Oct. 26, 1979) who ruled with a rod of iron. In the 1970s dictator Park Chung Hee’s political desire for a life-long power was actualized by the passing of so-called Yushin constitution. The growth of national economy based on exports and a high-growth policy continued. The 1970s can be described as the era of anti-communism, secret police, martial laws, the control of speech, the polarization of the rich and the poor, human rights abuses, and the struggle of students, workers and activists for democracy and human rights.
It was in such a socio-political situation that the active social engagement of progressive Christians began. The progressive groups of Christians mean a network of ecumenical movements, which were organized especially by the NCCK and supported by WCC. The ecumenical solidarity for human rights and democracy was developed around the urban-rural mission (URM) and the Korea Student Christian Federation. In the 1970s there were a lot of theological debates and challenges in worldwide ecumenical conferences, which provided the theological foundations for the Korean Christian activities. Theology of revolution, theology of secularization, theology of liberation, die Bekennende Kirche, the theology of Dietrich Bonhoeffer and the theology of hope by Juergen Moltmann were introduced to Korea. Progressive Christians were influenced especially by the Bangkok Conference of CWME 1972 and its ‘Salvation Today.’ But the theology of missio Dei and Minjung theology constituted the main theological foundations for the social engagement of progressive Christians.
The ‘rnissio Dei’ theology was introduced into Korea through ecumenical movements and dialogues. But Minjng theology was a kind of Korean theology of liberation in which the missio Dei met the suffering Korean people. The foundations for the social commitments of the progressive Christians could not only be attributed to theology, but also to the ‘status confessionis.’ ‘The Korean Christian Declaration of 1973’ and ‘The Thological Statement of Korean Christians of 1974’ were clear evidence.
It was in such a socio-political situation that the active social engagement of progressive Christians began. The progressive groups of Christians mean a network of ecumenical movements, which were organized especially by the NCCK and supported by WCC. The ecumenical solidarity for human rights and democracy was developed around the urban-rural mission (URM) and the Korea Student Christian Federation. In the 1970s there were a lot of theological debates and challenges in worldwide ecumenical conferences, which provided the theological foundations for the Korean Christian activities. Theology of revolution, theology of secularization, theology of liberation, die Bekennende Kirche, the theology of Dietrich Bonhoeffer and the theology of hope by Juergen Moltmann were introduced to Korea. Progressive Christians were influenced especially by the Bangkok Conference of CWME 1972 and its ‘Salvation Today.’ But the theology of missio Dei and Minjung theology constituted the main theological foundations for the social engagement of progressive Christians.
The ‘rnissio Dei’ theology was introduced into Korea through ecumenical movements and dialogues. But Minjng theology was a kind of Korean theology of liberation in which the missio Dei met the suffering Korean people. The foundations for the social commitments of the progressive Christians could not only be attributed to theology, but also to the ‘status confessionis.’ ‘The Korean Christian Declaration of 1973’ and ‘The Thological Statement of Korean Christians of 1974’ were clear evidence.
목차
1. 들어가는 말
2. 개신교 진보진영의 사회참여와 신학적 기반
3. ‘하느님의 선교’(Missio Dei) 신학
4. 민중신학
5. 민중신학의 몇 가지 주제들
6. 민중신학에 대한 평가와 전망
7. 죄책과 신앙고백으로서의 참여 : 〈한국그리스도인 선언〉 (1973년)과 〈한국그리스도인의 신학적 성명〉 (1974)을 중심으로
8. 마치면서
Abstract
“1970년대 진보교회 사회참여의 신학적 기반”에 대한 논찬
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