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The Exodus event
The following section gives an overview of ways in which Minjung Theology interpreted narratives and events from the Bible and applied it to the Korean context. Minjung theology says salvation was revealed in the book of Exodus in the Old Testament of the Bible.
However, salvation is not limited to the book of Exodus, but is seen throughout the whole Bible. Exodus records actual events wherein the history of Israel was mentioned as a key to illuminate the whole Bible. Also, this event was Israel’s political liberation from exploitation, forced labour, miserable suppression, and a starting point for a process of building a new society.
Abraham, Israel‘s progenitor, first went to Egypt with his wife Sarah and then returned to Canaan. His grandson, Jacob (Israel), later went to Egypt and the Children of Israel settled there. The Exodus of the Children of Israel from slavery in Egypt was 430 years after Abraham‘s visit to Egypt. Before the Exodus of Israel, the people were oppressed and in forced labour. At that time, Israel was committed to the construction site of the two cities of Pithom and Ramses in a downstream area of Nile. They suffered by forced labour and were afflicted with economic exploitation. Egyptian‘s suppressive policy forced them to work endlessly and it held the Israelites captive in slavery. The administrative system of the absolute monarch of Egypt was frantic to find workers for construction in the country. In principle, Pharaoh had an obligation to the workers, but the low social class, poor, war captives, criminals, and immigrants were mobilized into forced labour. The work involved farming, brick manufacturing, transporting stones necessary for pyramids construction, quarry work, and mining work among others. Then, they were liberated from Egypt by Yahweh. According to Ahn Byung Moo, Yahweh of the Old Testament is a God of liberation. He liberated them through the Exodus when Minjung was suffering economically and socially.
From this, they were called ‘habiru,’ or people who experienced the Exodus. According to the records of ancient Egypt, ‘habiru’ referred to the slaves, the war captives, builders, and quarry workers who were captives in Asia. Then from Ramses II (B.C 1270-1224), it referred to the lower social class including Israelites or the people who were involved in the huge projects of construction. The haribu were not a unified group and their lifestyle was not fixed. They were merely marginalized people receiving orders. Therefore, the Exodus was the liberation of the social and economic underprivileged people.
Jesus’ Crucifixion
Minjung Theologians did not understand Jesus’ death on the cross and resurrection within the scope of Western theology. Jesus’ crucifixion was a historic event of death under Roman law. So the cross was ‘the rack of crucifix’ and His death was not ‘the event of the cross’. Western theology is mistaken to make the cross of Jesus a non-political doctrine and one which affects all generations and is symbolic and transcendent in history.94 Minjung theology says that Jesus kept His self-identity with the people. He died with ordinary people as He had once lived together with people. Jesus was with them, the marginalised peoples of pain who were suffering by exploitation. Their pain and hunger were also the pain and hunger of Jesus. He was with the oppressed people and He fought the ruling class to gain people‘s humanisation. It was Jesus who orchestrated the Minjung movement. Minjung theology says that His movement was to fight the people in power to release the people from the struggle of rebellion and in order to overthrow the Roman government for humanity. However, Jesus was still accused, sentenced, and executed by the Roman law. The self-identity of Jesus was kept until His death. Minjung theology says that His death did not hold any meaningful symbols. His death was not a symbol of reconciliationor not a symbol for others. Jesus‘ death on the cross was not a death on behalf of others, but it was His own death. At that time, people also died.
In this, the crucifixion shows that God has been suffering with the people. God is not only a listener, but is an interpreter of human sufferings. The event of crucifixion meant to share the human sufferings. Therefore, Jesus‘ death on the cross was not seen as on behalf of others, but as the death of God who has seen the suffering of the people. The people’s sufferings are the pain of God; and Jesus‘ death was also the death of God.96 Therefore, we cannot separate God and the death of Jesus on the cross.97 Liberation begins with escape, which also was by the means of the cross which led to death. Minjung theology says that Jesus’ death on the cross is for the liberation of the people from their political, economical and religious oppression. When the people of the time looked at the perspective of the death of Jesus on the cross when he was weakened and defeated they eventually decided to resign and fled the place. However, in His death, they had also seen their death. When they witnessed their death with Jesus, they had a new unity of relationship with Jesus. Therefore, the people were able to recognise that the death of Jesus was ‘for us, for our sins, on our behalf through His own action’.
Chapter 1. Introduction
1.1. Research Background
1.2. Research Problem
1.3. Research Questions
1.4. Research Objectives
1.5. Relevance of the study
1.6. Research Methodology
1.7. Definition of terms
1.8. Limitation of the study
1.9. Research motivation and the position of the researcher
1.10. The organisation of the study
Part One. Minjung Theology, Australian Mission in Korea
Chapter 2. Minjung Theology in South Korea
2.1. Introduction
2.2. Formation Background of Minjung Theology
2.3. Contents of Minjung Theology
2.4. Use of the Bible by Minjung Theology
2.5. The Goal of Minjung Liberation
2.6. Conclusion
Chapter 3. Australia Mission Development in Korea
3.1. Introduction
3.2. The Beginning Protestant Development in Korea
3.3. Australian Missions to Korea
3.4. Beginning Mission to the Kyeongsang Province
3.5. Mission Advance in the South Kyeongsang Province
3.6. Conclusion
Chapter 4. James Noble Mackenzie and Mission Background to Korea
4.1. Introduction
4.2. Divine Called Missionary
4.3. J. N. Mackenzie and New Hebrides
4.4. His works in Nogugu
4.5. Impact and valuation
4.6. Conclusion
Part Two. James Noble Mackenzie’s Ministry in South Korea
Chapter 5. Itinerate Evangelism for Rural Communities
5.1. Introduction
5.2. For Rural Communities
5.3. Education of People
5.4. Savage Ulleungdo
5.5. For the church forward
5.6. Conclusion
Chapter 6. For Children and Women
6.1. Introduction
6.2. Australian missionary for Children and Women
6.3. For underprivileged children
6.4. For Women Education
6.5. Conclusion
Chapter 7. To be a Friend of Lepers
7.1. Introduction
7.2. Mission for Lepers
7.3. A friend of Lepers
7.4. Spiritual Treatment
7.5. Conclusion
Chapter 8. Ministry through His Family
8.1. Introduction
8.2. Through His Wife
8.3. Teaching Compassion to Children
8.4. Through His Daughters
8.5. Conclusion
Chapter 9. Relationship with the Japanese Imperialists
9.1. Introduction
9.2. Missionaries and the Japanese Imperialists
9.3. Japanese imperialists, Christian Education Policy
9.4. Forced to the Shinto-worship
9.5. Conclusion
Chapter 10. Conclusion and Recommendations
10.1. Research Conclusion
10.2. Research Contribution
10.3. Recommendations for further research
BIBLIOGRAPHY
