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Preface One summer day in 1998, sponsored by an Anglican mission society in Britain, I was about to start studying for a master's degree in missiology at the University of Birmingham, located in the West Midlands in England. I was haphazardly browsing in the Orchard Library which overlooked fine reddish roofs exquisitely revealed between the branches of the oak trees where the sunbeams were coming in. Then a common title of a series of books caught my eye. The focus of the books was on the dialogue between science and religion, a rare yet most fascinating theme that I had not found in Korea thus far. I picked out one book after another from the shelf to skim over. Even looking at the contents of the books thrilled me, leading me to cherished memories of having pursued the intellectual desire for the natural sciences that had been buried deep inside me as time passed. When young I had strongly wished to be a natural scientist but unwisely decided to go to engineering college, and then wandered a while before coming to major in theology which further estranged me from the knowledge of natural science. One year after that day in the Orchard Library I was working on my master’s thesis, “Big Bang Cosmology and Creation”. For sure, it was quite different from the typical themes of missiology. Surprisingly though, by the time I finished my study, my academic advisor offered me a suggestion that I go on studying the same theme since he would arrange a Ph. D. scholarship for me. Thus a few more years later my dissertation came into existence. Looking back on my life, before I came across the books on science and religion at the library, I had three important experiences, all of which happened around the age of twenty. The first experience was my encounter with science. It was when I was preparing for my college entrance examination. I was intellec-tually stimulated whenever I ran into books explaining such scientific theories as the ambiguous nature of light as both particles and waves or Einstein’s theory of relativity. After reading one page, I often closed the book, trying to infer what was to come next. Then I reopened the book to find out if my way of thinking was correct, and more often than not I was so exhilarated to find out that I was right that I couldn’t sleep very well. I felt as if I could contribute some day to getting known the mystery of the universe as a great scientist. Science, especially astrophysics, attracted me most. However, there was a college entrance examination to take care of. Late into the night, after getting tired from study, I often went up the flat roof of my house to lie down and watch the stars shining in the dark sky. One summer night a myriad of stars shone down their luminescence over me like a waterfall. In my mind’s eye I began tracking down the source of one starlight, thinking that all the starlights were actually coming from the tremendous nuclear explosions taking place within. The photons generated in the internal nuclear fusion had to go against gravity to reach the surface before leaving it to travel through the vast void of space called the universe at the speed of light for hundreds of light years, until they came into my retina stimulating my optic nerve in such ways that the cognitive system of my brain recognized the existence of the star. Then an awareness flashed across my mind that I as a thinking subjectivity, that star, and the photons or the light as either particles or waves, all were mysteriously connected. It was the matter of the feeling of connection between the star along with a myriad of other stars and me, not just the matter of one star that inspired a strong sensation in me. It was an experience of awe rather than ecstasy. I was afraid of confronting the stars afterwards but the impression was engraved deeply in me, as if once a child sees a tiger in the forest he will never forget about the experience. In fact I still dream of strange cosmic incidents where star…
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Contents Preface / iii Chapter I. Introduction 1.1. Motive of Research 1 1.2. Purpose and Aims of Research 3 1.3. Methodology 5 1.3.1. Comparative Research 5 1.3.2. Reasons for Selecting the Two Theologians 6 1.3.3. Primary Source and Romanisation of Korean Works 7 1.3.4. Presuppositions 8 1.4. Scope and Limitations 11 1.5. Structure of Thesis 12 Chapter II. Science and Religion in the Context of Korea 2.1. Introduction 13 2.2. Typology of the Relationship between Science and Religion 14 2.3. Science and Religion in Korea 16 2.3.1. Science in Korea 16 2.3.2. Religion in Korea 19 2.4. Fieldwork on Science and Religion in Korea 20 2.4.1. Aims of Survey 20 2.4.2. Method of Survey 21 2.4.3. Summary of Results 26 2.4.4. Conclusions 32 2.5. Relationship between Science and Religion in Korea 33 2.5.1. Conflict 33 2.5.2. Independence 37 2.5.3. Dialogue 39 2.5.4. Integration 46 2.6. Conclusion 52 Chapter III. John Polkinghorne’s Revised Natural Theology 3.1. Introduction 55 3.2. Becoming a Scientist-Theologian 56 3.3. Motivation: Presenting a Revised Form of Natural Theology 60 3.4. Bottom-up thinking 68 3.5. Critical Realism 72 3.5.1. Models in Epistemology 72 3.5.2. Critical Realism in Science 74 3.5.3. Critical Realism in Science and Theology 79 3.5.4. Science and Theology 87 3.5.5. Review 92 3.6. Anthropic Principle 93 3.6.1. Big Bang Cosmology 93 3.6.2. Fine Tuning of the Universe 96 3.6.3. Two Versions of Anthropic Principle 97 3.6.4. Theological Discussions 99 3.6.5. Review 103 3.7. Divine Activity 104 3.7.1. Quest on Divine Activity 104 3.7.2. Proposals of Divine Agency 106 3.7.3. Unpredictability in the Physical World 108 3.7.4. Top-Down Causality through Active Information 112 3.7.5. Review 114 3.8. Conclusion 115 Chapter IV. Lee Jung-Bae’s Korean Life Theology 4.1. Introduction 119 4.2. Becoming a Life Theologian 120 4.3. Motivations 123 4.4. Methodology 126 4.4.1. Korean Indigenous Theology 126 4.4.2. Definition of Indigenisation of Theology 127 4.4.3. Problems in Indigenisation of Theology 129 4.4.4. Models of Indigenisation of Theology 134 4.4.5. Searching for Korean Religio-Cultural Subjectivity 140 4.5. Jigiron and Theological Implication 148 4.5.1. Jigiron and Korean Understanding of God 148 4.5.2. Jigiron and View of Nature 151 4.5.3. Jigiron and Panentheism 152 4.5.4. Jigiron and Humanity (Shinto-Bulee) 157 4.5.5. Jigiron and Pneumatology 161 4.5.6. Review 169 4.6. New Age Spirituality and Paradigm Shift of Theology 171 4.6.1. Paradigm Shift in Science and Theology 171 4.6.2. Living Universe and Theological Implication 176 4.6.3. Review 180 4.7. Conclusion 181 Chapter V. Comparison of Contexts and Methodologies 5.1. Introduction 185 5.2. Context and Perspective 186 5.3. Motivation and Discourse 196 5.4. Comparison of Methodologies 201 5.4.1. Criticism of Bottom-up thinking 202 5.4.2. Criticism of Cultural-Contextual Theology 205 5.4.3. Critical Realism and Contextual Perspective 207 5.4.4. Epistemological and Cultural-Contextual Theology 213 5.5. Reality of Ch'i and Critical Realism 215 5.5.1. Significance of Research 215 5.5.2. Theological Discussions on Ch'i 216 5.5.3. Popularity of Ch'i worldview in East Asian Culture 219 5.5.4. Difficulty in Definition of Ch'i 222 5.5.5. Modern Science and Ch'i 224 5.5.6. Critical Realism and Theological Adequacy of Jigi 227 5.6. Conclusion 231 Chapter VI. Dialogue on God, Humanity and the Cosmos 6.1. Introduction 233 6.2. Big Bang, Ch’i Cosmology and Belief in Creation 234 6.2.1. Big Bang Cosmology and Belief in Creation 234 6.2.2. Creation and Ch'i Cosmology 239 6.2.3. Comparison and Suggestion 243 6.3. God and World Relationship 247 6.3.1. Transcendence of God 248 6.3.2. Immanence of God 252 6.3.3. Comparison and Suggestion 255 6.4. Humanity 258 6.4.1. Dual-aspect Monism 258 6.4.2. Humanity in Ch'i Philosophy 262 6.4.3. Comparison and Suggestion 266 6.5. Ecological Issues 270 6.5.1. Interconnectness of The Universe 270 6.5.2. Interdependence of Life 276 6.5.3. Gen…
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