Spirit, Qi, and the Multitude
A Comparative Theology for the Democracy of Creation
Publication Year: 2013
Published by: Fordham University Press
Title Page, Copyright
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...3 Creativ ity and a Democracy of Fellow Creatures: Th e Challenge ...
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Th is book ha s been long in coming. Th e job of Christian theologians is an arduous and oft en dispiriting one today, unless they are blissfully unaware of either the checkered history of the theological tradition to which they are committed or the confusing and even perilous cultural and religious landscapes, full of discordant voices and diverging paths, which they ...
PrologueA MEETING OF TWO STORIES
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One evening in the spring of 1897 in Korea, in a tiny village of peasants southeast of what is now Seoul, the capital city, a small group of people gathered in a house—a thatched hut—to perform the customary Confucian ritual of honoring the ancestors. When the food and drink off erings were set up on a table to face the wall, where the spirits of the ...
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Like many of the other tributaries to the ecumenical theology1 of world Christianity since the beginning of political decolonization in the 1950s, Asian theology has been grappling with the task of critically examining the history of Christian mission in Asia in order to decolonize the theology of the younger churches in the Asian continent from the implicit ...
1 Th e Psychophysical Energyof the Way in Daoist Th ought
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What is psychophysical energy (氣 gi/qi)? Etymologically rooted in the words “steam,” “breath,” and “wind,” and variously translated as “material force,” “vital energy,” or “psychophysical stuff ,”1 gi/qi is an idea for world-explanation ubiquitously found in East Asian cultures and religions and philosophically developed in the two great traditions of Daoism and ...
2 Th e Psychophysical Energyof the Great Ultimate
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For the classical Confucians, the Way (道 dao) was always the “way of,” such as the way of the human world or the way of Heaven, in contrast to the Daoist conception of the Way as the origin and supreme principle of all that is.1 Th e classical Confucian tradition arose in what is now North China in response to the breakdown of the sociopolitical and moral order ...
3 Creativity and a Democracyof Fellow Creatures
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In his magnum opus, Process and Reality, Alfred North Whitehead names three major images of God as having come, in various combinations, to dominate the development of theistic philosophy: God as an imperial ruler, associated with the Roman Empire and its divine Caesars, and also with Islam; God as a personifi cation of moral energy—“the ruthless moralist”—...
4 Th e Great Ultimateas Primordial Manyone
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Th ro ughout his long life, Yi Hwang (李滉 1501–1570 c.e.) of the Korean Joseon Dynasty—who is better known by his honorifi c name Toegye (退溪 )—thought of himself as a faithful follower of Zhu Xi, whom he regarded as his intellectual and spiritual master and whose true intention he believed he followed. But even as one of the greatest and ...
5 From the Divine Idea to theConcrete Unity of the Spirit
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Hegel’s philosophical reading of the Christian narrative, or “salvation his-tory,” as articulated in the Lectures on the Philosophy of Religion, advances the thesis that the trinitarian logic of the divine Idea, which grounds the history of God and brings it to its consummation in the community of the Spirit, permeates nature as the ontological condition of possibility for ...
6 Pattern and PsychophysicalEnergy Are Equally Actual
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I m Seong-ju (任聖周 1711–1788 c.e.), the eighteenth-century Korean thinker known by his honorifi c name Nongmun (鹿門 ) and widely regarded as one of the six “greats” of Korean Neo-Confucianism, is famous for his thesis, “Pattern and psychophysical energy are equally act ual [理氣同實 ligi dongsil].” Nongmun developed this symmetrical ...
7 Th e Chaosmos andthe Great Ultimate
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In the preceding chapter, I off ered an outline of what may be called a Neo-Confucian panentheism of transcendent body in which the empa-thetic interrelatedness of the primordial and chaotic many within the Non-Ultimate is off ered as an explanation for the creative restlessness of the Great Ultimate as the heart-mind of the Way. At the same time, I left ...
8 Th e Democracy ofNuminous Spirits
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In the late spring of 1860, aft er a year of spiritual wrestling involving an intense practice of prayer, Su-un, the founder of Donghak, heard the voice of Lord Heaven (originally the Korean 하늘님 [haneullim],1 or the classical Chinese 天主 [cheonju]). According to the conversation recorded in the earliest Donghak scripture, Dong-gyeong daejeon (東經...
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... Th e journey I have taken in this book has all along been in search of what Whitehead calls “a democracy of fellow creatures” in response to Su-un’s critique of the “spirit-less” theology of missionary Christianity. It is an attempt to decolonize Christian theology from its colonization by the logic of empire, namely, the logic of the One, so that its suppressed capac-...
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An earlier version of this section was published in Th eoSpirit, the biennial newsletter of Drew University Th eological School, as “Consecrate the Off erings to Yourselves,” 1. Choe Si-hyeong (Haewol), Haewol sinsa beopseol [Th e sermons of Haewol the divine teacher], in Cheondogyo gyeongjeon [Cheondogyo scriptures], ed. Chondogyo jung-ang chongbu (Seoul: Cheondogyo jung-ang chongbu chulpanbu, 1988), 19:2. For citations ...
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Adler, Joseph A. “Varieties of Spiritual Experience: Shen in Neo-Confucian Discourse. ” In Confucian Spirituality, edited by Tu Wei-ming and M. E. Tucker, 120–48. Vol. 2. New York: Afk hami, Mahnaz. “Gender Apartheid and the Discourse of Relativity of Rights in Muslim Societies. ” In Religious Fundamentalisms and the Human Rights of Women, edited by Ahn Byung-mu. Minjung sinhak yiyagi [Story of minjung theology]. Rev. ed. Seoul: Hanguk ...
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Page Count: 376
Publication Year: 2013
Series Title: Comparative Theology: Thinking Across Traditions (FUP)