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Major factors in the shift of paradigm beyond modem times include ‘nature,’ ‘culture,’ ‘class,’ and ‘gender.’ Among them, feminist theology convert paradigm with a new methodology that regards gender as a key determinant. Thus feminist theology uses women’s experience that has been excluded and distorted as a new norm for doing theology anew. It would reveal how much traditional theology has blocked and distorted women’s experience, and show the new truth that can be found by the new perspective of women’s experience. So feminist theology has a new methodology that criticizes and anatomizes traditional theology, and reconstructs theology with the experience of women. Feminist theology originated from the United States in the 1960s and was introduced to the Korean church in the 1980s. So feminist theology has been developed for more than 20 years in the Korean Church.
Korean Christian women first contacted feminist theology through the education program by the Association of Korean Church Women in 1977. In 1980, they established the Korean Association of Women Theologians (KAWT) whose members taught theology in colleges. Through the KAWT Korean feminist theology spreaded rapidly, and many organizations with feminist perspectives appeared, including the Korean Association of Feminist Theologians (KAFT, 1985), the Association of Christian Min-lung Women (1986), the Women Peace Study Center (1989), and the Education Center of Asian Feminist Theology (1989).
In the beginning Korean women Christians just accepted western feminist theology without any critical view point. Because they already had experienced sexism and the oppression of women in the Korean Church, they were critical to the ideology of patriarchy in their daily lives. But they had no methodology and theological language to express their experiences. When they heard about feminist theology, they readily accepted it; it was like finding a second Gospel for women. But Korean feminist theologians gradually recognized that Korean women’s experiences are different from western ones. Western feminist theologians concentrated their theology on the criticism of the patriarchal system. But Korean women had experienced not only patriarchal sexism but also the evil of imperialism, classism, and the division of the nation. The experiences of Korean women could never be separated from their history and socio-political contexts.
In the 1980s the Korean society underwent a rapid and radical change. As the consciousness of the masses arose and c1assism was criticized, feminist movement went along with it. It converted its elitism to a mass movement; it was a participation in women's liberation movement. Many church women, who participated in the democratization movement in the 1970s, accumulated their power for women’s movement. Most of them accepted feminist theology passionately. They had two directionsagainst patriarchal ideology and for Min-Jung. Korean feminist theology has been polarized by these two directions since the 1980s.
Korean feminist theology is based: 1) on the biblical tradition of equality and liberation. Genesis 1:26-27 and Galatians 3:28 are basic texts. The event of Exodus and the Declaration of the Kingdom of God by Jesus Christ are the biblical ground of equality and liberation. 2) on the feminine principle of God in the Bible. God is expressed not only by masculine symbols but also by feminine symbols in the bible. Therefore, women also have divine images and are the agents of God. 3) on the positive images of women in the bible. The tradition of the church says that women are inferior, evil, and secondary. But the Bible shows very positive, powerful, and wise images of women.
Korean feminist theology has contributed to the recovery of Korean Christian women’s self-identity. And it pushed the Korean Church to accept the importance of women and Min-Jung. The greatest impact was on the change of paradigm in the church’s perspective. Feminist theology developed many methodologies to interpret the Bible from women’s perspectives. The conflict between the two directions was due to the circumstances of the Korean society in the 1980s. By overcoming the conflict between overcoming patriarchal ideology and classism, Korean feminist theology will step forward towards developing feminist theology upon the biblical basis according to diverse women's experiences in the historical context.
Korean Christian women first contacted feminist theology through the education program by the Association of Korean Church Women in 1977. In 1980, they established the Korean Association of Women Theologians (KAWT) whose members taught theology in colleges. Through the KAWT Korean feminist theology spreaded rapidly, and many organizations with feminist perspectives appeared, including the Korean Association of Feminist Theologians (KAFT, 1985), the Association of Christian Min-lung Women (1986), the Women Peace Study Center (1989), and the Education Center of Asian Feminist Theology (1989).
In the beginning Korean women Christians just accepted western feminist theology without any critical view point. Because they already had experienced sexism and the oppression of women in the Korean Church, they were critical to the ideology of patriarchy in their daily lives. But they had no methodology and theological language to express their experiences. When they heard about feminist theology, they readily accepted it; it was like finding a second Gospel for women. But Korean feminist theologians gradually recognized that Korean women’s experiences are different from western ones. Western feminist theologians concentrated their theology on the criticism of the patriarchal system. But Korean women had experienced not only patriarchal sexism but also the evil of imperialism, classism, and the division of the nation. The experiences of Korean women could never be separated from their history and socio-political contexts.
In the 1980s the Korean society underwent a rapid and radical change. As the consciousness of the masses arose and c1assism was criticized, feminist movement went along with it. It converted its elitism to a mass movement; it was a participation in women's liberation movement. Many church women, who participated in the democratization movement in the 1970s, accumulated their power for women’s movement. Most of them accepted feminist theology passionately. They had two directionsagainst patriarchal ideology and for Min-Jung. Korean feminist theology has been polarized by these two directions since the 1980s.
Korean feminist theology is based: 1) on the biblical tradition of equality and liberation. Genesis 1:26-27 and Galatians 3:28 are basic texts. The event of Exodus and the Declaration of the Kingdom of God by Jesus Christ are the biblical ground of equality and liberation. 2) on the feminine principle of God in the Bible. God is expressed not only by masculine symbols but also by feminine symbols in the bible. Therefore, women also have divine images and are the agents of God. 3) on the positive images of women in the bible. The tradition of the church says that women are inferior, evil, and secondary. But the Bible shows very positive, powerful, and wise images of women.
Korean feminist theology has contributed to the recovery of Korean Christian women’s self-identity. And it pushed the Korean Church to accept the importance of women and Min-Jung. The greatest impact was on the change of paradigm in the church’s perspective. Feminist theology developed many methodologies to interpret the Bible from women’s perspectives. The conflict between the two directions was due to the circumstances of the Korean society in the 1980s. By overcoming the conflict between overcoming patriarchal ideology and classism, Korean feminist theology will step forward towards developing feminist theology upon the biblical basis according to diverse women's experiences in the historical context.
목차
1. 머리말
2. 1980년대 한국기독여성들의 여성신학 수용과 전개 그리고 그 특성
3. 한국여성신학의 신학적 기반과 특성
4. 여성신학의 영향
5. 맺는 말
Abstract
“1980년대 한국기독여성의 여성신학 수용과 전개 그리고 그 영향”에 대한 논찬
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