By Sunggu Yang
In this e-book Sunggu Yang proposes 5 socio-ecclesial codes as certain religion basics of Korean American Christianity. Drawing from rigorous study and years of ecclesial event, Yang names the codes as follows: the desolate tract Pilgrimage code, the Diasporic undertaking Code, the Confucian Egalitarian code, the Buddhist Shamanistic code, and the Pentecostal Liberation code. those 5 codes, he asserts, aid Korean american citizens maintain their lives, tradition, religion, and evangelical venture as extraterrestrial beings or “pilgrims” within the American “wilderness.” Yang outlines how his 5 proposed codes function liberative and prophetic mechanisms of religion wherein Korean americans can give a contribution to racial concord and cultural variety in North the US. during this feel, Korean American Christianity—its theology and spirituality—works not just on behalf of Korean americans, but additionally for the sake of all americans. Yang exhibits how the Korean American pulpit is the locus the place those 5 codes seem such a lot vividly.
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Additional info for Evangelical Pilgrims from the East: Faith Fundamentals of Korean American Protestant Diasporas
Even though preaching uses this same Pilgrimage code, its particular manifestation depends on the individual preacher’s theological preference and narrative style. Lee, From a Liminal Place, 63–87. , 64. 24 S. YANG I present three major narrative styles of the Pilgrimage code that manifest in the faith and faith practices of people’s lives. The Allegorical-Typological Narrative Style The allegorical-typological narrative style is evident in Rev. Bahn’s song above. In this style, a one-to-one allegorical or typological match is pursued.
Second, Shamanism provides the spiritual/Spiritual24 aspect of one’s faith life, especially, the spiritual/Spiritual healing that is much needed for Asian American women’s psychological suffering from the racist environment. Third, Buddhist religious practices, like early morning prayers and almsgiving, have become incorporated into the Asian American Christian praxis, as a source of Christian faith. Choi acknowledges, though, that the negative impact of Asian religions on the Asian American women has been bigger than has the positive.
Singing the Lord’s Song, 34. 21 For instance, Grace Kim argues for a more democratic, gender-egalitarian practice in the church’s decision-making. Grace Kim, “장로교회여성의역할” (The Ecclesial Role of the Presbyterian Women) in Korean American Ministry, ed. ], 1993), 222–228. 10 S. 22 She describes the two-sided effect of Asian religions (especially Buddhism, Shamanism, and Confucianism) on Asian American Christian women. 23 Choi realizes that these negative impacts of folk religions still dominate the religious psychology of Asian American Christian men and women alike.