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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2019.9
- 수록면
- 101 - 124 (24page)
- DOI
- 10.17301/tf.2019.09.97.101
이용수
초록· 키워드
오류제보하기
Professor Chan Kook Gim is a first generation Old Testament scholar in Korea. He had done his best to accumulate his knowledge of the Old Testament and Israelite history in his early days before becoming a professor at Yonsei university. In his teaching career he had been remembered by many students as a very kind and passionate professor.
However he could not concentrated on research and teaching because the democracy and various human rights were threatened by military dictatorship in Korean society in 1970-80. As a scholar who has the spirit of Hebrew prophets he embarked on a campaign of resistance against the military dictatorship. He was eventually arrested and fired from his job under the pressure of government authorities. As a dismissed professor he had to act outside of the campus for 10 years. Even though he could not write professional books and articles mainly he write his ideas in essays form. This is surely his academic limit. Yet during this period he could establish so-called ‘field theology of life’.
His ‘field theology of life’ was established by comparison of 3·1 independence movement under Japanese imperialism with the exodus movement. In terms of struggle for freedom the two movements are overlapped on the dimension of horizontal fusion. Furthermore, he tried to connect the New Exodus motif with liberating the north Korean people from oppression and achieving unification of divided Korea. For this purpose he insisted to hold a memorial worship of 3·1 independence movement just as ancient Israelite people observed the Passover.
In addition, in accordance with the teachings of the prophets, he tried to protect the human rights and rights of the weak and the alienated. He criticised social injustice and politico-economical exploitation and suppression committed by those who have power and the haves. And he organized the Bible Supply Association for Prisoners to let prisoners have the Bible in their own possession and read the Bible. He pursued these things in the field of his actual life.
This year marks the 10th anniversary of his death. His theological legacy still has many implications for the troubled Korean society. Therefore, research on his career and theological legacy needs to continue in many ways. Most of all, the ‘field theology of life’ that he showed through life needs to be studied in more depth.
However he could not concentrated on research and teaching because the democracy and various human rights were threatened by military dictatorship in Korean society in 1970-80. As a scholar who has the spirit of Hebrew prophets he embarked on a campaign of resistance against the military dictatorship. He was eventually arrested and fired from his job under the pressure of government authorities. As a dismissed professor he had to act outside of the campus for 10 years. Even though he could not write professional books and articles mainly he write his ideas in essays form. This is surely his academic limit. Yet during this period he could establish so-called ‘field theology of life’.
His ‘field theology of life’ was established by comparison of 3·1 independence movement under Japanese imperialism with the exodus movement. In terms of struggle for freedom the two movements are overlapped on the dimension of horizontal fusion. Furthermore, he tried to connect the New Exodus motif with liberating the north Korean people from oppression and achieving unification of divided Korea. For this purpose he insisted to hold a memorial worship of 3·1 independence movement just as ancient Israelite people observed the Passover.
In addition, in accordance with the teachings of the prophets, he tried to protect the human rights and rights of the weak and the alienated. He criticised social injustice and politico-economical exploitation and suppression committed by those who have power and the haves. And he organized the Bible Supply Association for Prisoners to let prisoners have the Bible in their own possession and read the Bible. He pursued these things in the field of his actual life.
This year marks the 10th anniversary of his death. His theological legacy still has many implications for the troubled Korean society. Therefore, research on his career and theological legacy needs to continue in many ways. Most of all, the ‘field theology of life’ that he showed through life needs to be studied in more depth.
목차
I. 시작하는 말
II. 1970-80년대 군사정권 시절에 형성된 예언자적 저항의식
III. ‘삶의 현장신학’의 구성과 성서적 배경
IV. 끝맺는 말
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