You are writing a post on the same questions. The assignment is to respond to two other peer’s posts. See the example at the end of the document.
Respond to the following two peer posts:
Re: Korean Theology: Minjung, Feminist, and Pentecostal?
1. PB’s Post
What are the unifying topics in the articles? What are some methodological differences? What insights have you gained from Korean theologians that could be useful in your ministry?
Though difficult to define, even by people who practice it, MinJung theology is the theology of the people/ or of the masses, which points towards social justice. Minjung calls people to not just theologize but to join social justice movements. This is significant in Christian ministry today from my context because we have a lot of people in the church that want to talk about the things wrong with its core structures, but very few people want to do anything about it. Minjung is a call to action, and action is the core of the disciple (along with joy, hope, faith, and love).
A methodological difference is one that I believe is along the same fault lines of socially activated Christians today. People joining a movement without knowledge of its theological underpinnings. If we lose sight of the God who calls us to movement then we lose sight of the meaning of the movement, and that movement can erupt into hate-filled actions, a slippery slope.
Regarding pentecostalism difference in methodology is that Pentecostals (at least according to Anderson) believe that they have wide-ranging freedoms as granted by the Holy Spirit’s guidance in and through life. Where Min Jung and Pentecostalism align is its indefiniteness. Pentecostalism does not have a single definition or way of being just as Min Jung doesn’t. In addition, Pentecostals don’t necessarily identify their theology as solely academic but experiential and lived. Pentecostalism is one of the world’s most widespread denominations because of its ability to adapt itself to any culture it is in. Pentecostalism is “vibrant, enthusiastic, and inherently spiritual to the core” as versus other denominations.
As a non-denominational baptize-costal, I and many other young people identify with a Spirit-led approach to service. When we put too much structure on any spiritual event it becomes encumbered by man-made rules and becomes a heavy burden; which to me goes against what God calls us to.
2. JL’s Post
Korean Christianity is a relatively new phenomenon, it has only been around for about two hundred years (Kim, 173). Minjung theology seeks to empower the people to identify and actively dismantle the power structures that have been established that actively oppress the life-giving spirit (Kim, 172). Similarly, Korean Pentecostalism seeks contextual transformation through Holy Spirit and to help followers to experience divine healing of their souls, social status, and their health (Anderson, 101). Included in this context Korean Feminist Theologies seek to reunify the Northern and Southern Fragments of the Korean nation and to liberate the poor and subjugated from the powers of exploitation and oppression (Choo, 235). The articles also explore how to connect Christianity with the experiences of the Korean people regarding the traditional Asian religions. They all recognize the need for a Christianity that is contextualized to fit the distinctive ways that the Korean people experience life, which is grounded in a spirituality that is heavily influenced by the Asian religions. Yet they also seek to distinguish and dismantle the aspects of these traditional Asian religions that oppress and subjugate the people to the imperial and corrupt powers.
Kim used a survey and discovered that Minjung Churches engaging in missions preferred to use contextual theology and social programs to work with the poor (178-179). Pentecostals also prefer to use contextual theology but their methodologies center around evangelization. Pentecostals invite people into churches to experience the saving Spirit and Grace of God through prayer, preaching, and worship to heal the Han that has accumulated in their lives (Anderson, 96). Korean feminist theologians however are beginning to recognize the need to develop language that can better meet the needs of Korean women and that is not as harsh to the ears of Korean culture (Choo, 243). Korean feminists also seek to develop a spirituality that is “integral, outgoing, community-oriented, active, holistic and all-embracing” to counter traditional forms of Christian spirituality (Choo, 239).
One of the most influential insights comes from Anderson’s article on David Yongii Cho’s contextual theology in which he describes Cho’s belief that the fourth dimension, the spirit world as I understand it. This fourth dimension is the medium through which the power of the Holy spirit travels within our lives that empowers believers to receive their requests from God (95). I think the idea is awesome and as noted in the same article can be useful in empowering western believers who already turn to eastern mysticism when Christianity does not provide the answers and healing, they are seeking. Cho’s theology inspires me to believe that as Western Christians we have distanced ourselves from this spirit world and have handicapped our ability to receive supernatural intervention in our lives. For more information on Major Religious Groups check on this: https://en.wikipedia.org/wiki/Major_religious_groups
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