Theology of the Open Table

Lee

• Publisher: Resource Publications
• Year: 2016
• eBook ISBN: 9781532608315
• Topic: Theology & Religion
• Subtopic: Religion

Theology of the Open Table begins with research on the traditional eucharistic understanding in the Presbyterian Church of Korea (PCK) through cultural and social analyses. In developing his argument, Eojin Lee has especially researched the biblical, theological, and early church sources in relation to his subject, the Eucharist and the open table. This book seeks to provide sound theological justification for the open table with an introduction of practices of the open table in the Uniting Church in Australia (UCA).

Part I

Reflection on Traditional Eucharistic Practice in the Presbyterian Church

of Korea (PCK)

Chapter 1

Korean Culture and Its Influence on Worship and the Eucharist of the Presbyterian Church of Korea (PCK)

Every culture has a religious basis. Religion creates culture, and at the same time culture forms the religion. Before the introduction of Christianity, there were three representative religions which prevailed on the Korean peninsula: Shamanism, Buddhism and Confucianism. These religions have created the uniqueness of Korean culture in its long history.1 When Protestant missionaries introduced Christian belief in Korea the unique Korean culture influenced the formation and development of worship and the eucharist of Korean church. In this chapter, I will examine the main ideas and features of the three religions. Then I will explore how the Korean culture influenced worship and the eucharist of the PCK.

1 Cultural Background of the PCK

Mu-gyo (Shamanism in Korea)

Mu-gyo is the oldest and the indigenous religion of Korea. Mu-gyo is also called Mu or Mu-sok. The shaman of Mu-gyo is called Mu-dang. Dan-gun, who is believed to be the founder of Korea’s first kingdom Gojoseon (2333–108 BCE), was a political leader and Mu-dang. After the era of Gojoseon, Three Kingdoms (Goguryeo, Baekje and Silla) ruled Korean peninsula. Cha-cha-oong, the name of the second king of Silla (57 BCE–935 CE), also meant Mu-dang. Likewise, Mu-gyo was closely connected with the royal authority and ruled people in the early stages of Korean history. After the fifth century BCE, Buddhism and Confucianism were introduced in Korea, and took over the throne of national religion from Mu-gyo. However, Mu-gyo has not disappeared and has kept influencing a way of life of Koreans.2

In Mu-gyo faith, there exist countless gods in Cheonsang-ge (category of sky), Jiha-ge (category of underground) and Ingan-ge (category of human).3 Mu-gyo believes that the gods control life and death, the blessings and curses of human beings. However, there are some gods who are more closely connected with the life of human beings. In particular, for a community’s wealth and peace, rituals are offered to forty-three kinds of Dong-shin (gods of sky, land, the sun, the moon, stars, mountains and the like). For a family business and health, Ga-shin (god of house), Jo-sang-shin (ancestor god) and Sam-shin (three gods governing childbirth) are worshipped.4 In addition, there is no concept of an absolutely good or evil god in Mu-gyo. Mu-gyo believes that even the Sonnim-shin (the god of disease who suddenly appears in the life of a human, throws the whole of life into disorder and sometimes takes away life from children) will give people fortune instead of illness when the god is well treated. Conversely, if any god is ignored or treated poorly, the god will punish people with misfortune or illness.5

Gut or Pu-dak-geo-ri, the ritual of Mu-gyo, is led by a Mu-dang. In Gut, only Mu-dang owns the power and right to contact with gods. Clients and other people indirectly communicate with gods through Mu-dang. Thus, Mu-dang has absolute power and influence in Gut.6 Generally Gut can be divided into two categories: communal Gut and personal Gut. Communal Gut includes various forms of Gut mainly praying for a good harvest and peace of a community. Personal Gut has three categories: 1. Gibok-je: Gut for success of the family business, and the health and fortune of family members. 2. Saryeong-je: Gut for consoling the soul of the dead and sending the soul to Jeo-seung (traditionally Koreans believe that when people die souls have to go to Jeo-seung, which can be translated as “beyond world”). 3. Gubyeong-je: Gut for healing a patient.7 The contents and orders of Gut vary between regions but generally Gut comprises twelve Geo-ri (elements). The main themes of the twelve Geo-ri are the preparation of Gut, inviting gods, making wishes to gods, receiving Gong-su (answers from gods), and farewell to the gods.8 Likewise, the main purpose of Gut is physical health and economic prosperity.

An understanding of life and death in Mu-gyo is, also, a crucial element which led Koreans to pursue earthly happiness. Mu-gyo believes that people live in E-seung (this world) while alive and after death souls go to Jeo-seung (beyond world).9 Especially, the concept of Jeo-seung in Mu-gyo is quite different from other religions. In Mu-gyo, Jeo-seung is a vacant place whereas most religions view that after death good souls go to heaven where the souls enjoy a new world. In Jeo-seung there is no hope or expectation of new life. There is no salvation or rest of soul. Mu-gyo believes that souls having unresolved earthly problems do not want to go to Jeo-seung as there is no savior or consoler of soul in Jeo-seung. Thus the souls stay in E-seung until all problems are resolved. The souls wander about aimlessly in E-seung because they do not own a body to settle earthly matters. These wandering souls in E-seung are named Won-gui or Won-ryeong. Won-gui is generally considered a harmful ghost. Koreans often connect unfortunate accidents, diseases or death with the work of Won-gui. The only method to escape from the affliction of Won-gui is to console Won-gui and send it to Jeo-seung through Gut. Jeo-seung is the place where all people must go after death but nobody wants to go.

This negative perspective on the afterlife is well presented in Sangdu-sori (a farewell song which is sung during the funeral march for a soul leaving for Jeo-seung). Sangdu-sori does not pay attention to the illustration of life in Jeo-seung. The sorrow of parting dominates the song. In the song, the bereaved family cries and pleads with the dead to not leave them. On the other hand, the song describes the mind of the dead person who does not want to depart from the loved ones but has to go:

Now if you go, when will you come back?

Please tell me when you will come back. . . .

Poor and pitiful

The dead is pitiful. . . ....

Table of contents

• Title Page
• Acknowledgments
• Abbreviations
• Introduction
• Part One: Reflection on Traditional Eucharistic Practice in the Presbyterian Church
• Part Two: The Theology of the Eucharistic Open Table
• Part Three: A Model of Application of the Open Table Theology in the Uniting Church in Australia (UCA)
• Conclusion
• Bibliography