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Kim Chung Choon’s theology has been considered an example of as ‘piety through suffering’ like the exodus from slavery in Egypt or the resurrection after the suffering and death on the cross. His physical suffering led him to recognize what is good for piety; moreover, his recognition of God in the midst of his physical illness would help build his theological orientation. However, before he was a theologian, he was a faithful Christian who suffered from tuberculosis. His strong will to live and his trust to in God provided him with the motifs and bases for his later theological reflection. The Hebrew verb batah implies both the will to live and to have trust in God. Hence, I would like to name his theology ‘batah theology,’ rather than a ‘theology of piety through suffering.’
As plants need light to photosynthesize, Kim Chung Choon also needs his light to photosynthesize theologically. It is from God that he finds a strong will to live and to have trust in Yhwh. Consequently he could overcome physical despair and have spiritual hope. That is what he refers to as ‘the sickness unto life’ as he paraphrases Kierkegaard’s book titled The Sickness Unto Death. Kim Chung Choon’s theology could be summarized in the three Hebrew words that follow. First of all, batah (???) represents his theological starting point. Second, hesed (???) implies his theological practice in his study and his education. Finally, hasid (????) maintains his complementary theology and piety. In this regard, his theology and piety achieve a good balance.
As plants need light to photosynthesize, Kim Chung Choon also needs his light to photosynthesize theologically. It is from God that he finds a strong will to live and to have trust in Yhwh. Consequently he could overcome physical despair and have spiritual hope. That is what he refers to as ‘the sickness unto life’ as he paraphrases Kierkegaard’s book titled The Sickness Unto Death. Kim Chung Choon’s theology could be summarized in the three Hebrew words that follow. First of all, batah (???) represents his theological starting point. Second, hesed (???) implies his theological practice in his study and his education. Finally, hasid (????) maintains his complementary theology and piety. In this regard, his theology and piety achieve a good balance.
목차
Ⅰ. 한국의 에스겔 김정준
Ⅱ. 바타흐(???): ‘삶에 이르는 병’
Ⅲ. 헤세드(???): 야웨와 결합하는 사슬
Ⅳ. 하시드(????): 신앙과 신학의 실천과 태도
Ⅴ. 늦이삭 그러나 청춘 김정준
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