개교 기념 강연
아이오나 트리니티 대학의 개교 기념 강연은 2025년 3월 8일(토) 노스 파라마타 캠퍼스에서 설립자이자 초대 학장인 이상택 박사 목사에 의해 진행되었습니다.
개교 기념 강연의 제목은 “삶의 신학: 익숙해서 내재된, 이해와 성찰을 추구하는, 그리고
구체적인 삶의 자리에서 일어나는 신학” 입니다.
영어 제목은 “A Theology of Living: Journey through Embedded, Deliberative and Embodied Theology” 입니다.
알림: 이 페이지에 게재된 강연문은 실제 강연에서 발표된 원본 버전입니다. 이 강연을 토대로 대폭 수정·보완된 학술 논문이 Religions (MDPI)학술 학회지에 출판되었습니다. 출판된 논문은 아래와 같이 인용할 수 있습니다:
Lee, Sang Taek. 2025. “Toward a Theology of Living: Embedded, Deliberative and Embodied Theology.” Religions 16 (8), 985. https://doi.org/10.3390/rel16080985
아래로 계속 내려가면 강연문을 읽을 수 있습니다.
삶의 신학: 익숙해서 내재된,
이해와 성찰을 추구하는, 그리고
구체적인 삶의 자리에서
일어나는 신학
목차
1-1. Embedded Theology: The Foundation of Faith Formation
1-2. Personal Experience: From Personal Piety to Communal Faith
2. Deliberative Theology: The Reflection in Living Theology (숙고하는 신학)
2-1. Deliberative Theology and Hermeneutics
2-2. The Key Roles of Hermes and their Relation to Hermeneutics
2-3. The Nature of God and its Biblical Roots
3. Embodied Theology: Theology of Living (삶의 신학)
3-3. Embodied God and God’s Community
3-4. Theology and Contextuality
3-5. The Interconnectedness of Embodied Theology with Life
3-6. The Embodied Discipline of Prayer: God Hears Our Prayers, Even in Silence
Embedded, Deliberative and Embodied Theology:
Terms (단어 설명)
These three terms – embedded theology, deliberative theology and embodied theology – are used in theological discourse to describe different ways in which individuals and communities engage with and practice theology.
1. Embedded Theology
(내재된 신학)
Embedded theology refers to the implicit, often unexamined beliefs and theological assumptions that individuals and communities hold, shaped by their upbringing, traditions, culture and experiences. It is the theology that is absorbed through participation in religious practices, sermons, prayers, hymns and community life without formal theological reflection.
Howard Stone and James Duke in How to Think Theologically define embedded theology as the set of beliefs and assumptions that individuals naturally adopt from the faith communities in which they are raised. This theology is often unexamined and taken for granted, providing the initial framework for how individuals understand God, their faith and their relationship with the world. It is shaped by the traditions, practices and teachings of a given community and becomes the foundation for later theological reflection (2023, pp. 3-7).
1-1. Embedded Theology:
The Foundation of Faith Formation
An example of embedded theology can be found in 2 Timothy 1:5: “I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also.” (2 Timothy 1:5)
In this verse, Paul acknowledges Timothy’s embedded theology – the faith that was first instilled in him by his grandmother Lois and mother Eunice. Timothy’s spiritual foundation was shaped within a faith-filled family and community before he engaged in deeper theological reflection and ministry.
1-2. Personal Experience:
From Personal Piety to Communal Faith
Growing up in the Methodist tradition, I deeply valued personal piety and spiritual discipline. Prayer, Scripture reading and living a holy life were central to my understanding of faith. This embedded theology shaped my view of faith as a personal and inward practice.
At first, I understood faith in terms of personal righteousness. However, through observing social change (dictatorship and industrialisation) and reflecting on the suffering around me, I started to recognise that faith is not just about individual piety but also about social and communal responsibility. Faith should be expressed in actions of justice, caring for the oppressed and working towards social change.
Stone and Duke’s concept of embedded theology illustrates how our early spiritual experiences lay the foundation for later theological exploration and growth. As we grow in faith and awareness, we begin to critically reflect on those beliefs and expand them to encompass a deeper, more comprehensive view of God’s calling in the world (2023, p. 4).
I like the story of Jonathan Livingstone Seagull, a well-known book written by Richard Bach. It is about a seagull family in which the mother seagull teaches her son, Jonathan Livingston Seagull, that the reason we fly is to eat, and to take that to heart. (Bach 2003, p. 5).
This is the way of the seagull, and it is embedded in their lives. But Jonathan reflects on the way of the seagull, and comes to believe that he eats so that he can fly.
This is what Jonathan said: “… but now, we have a reason to live – to learn, to discover, to be free! Give me one chance, let me show you what I’ve found …” (p. 25). Jonathan overcomes his boundary and like an eagle he flies thousands of miles seeking new horizons. “The gull sees farthest who flies higher” (p. 56).
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2. Deliberative Theology:
The Reflection in Living Theology
(숙고하는 신학)
Deliberative theology is the critical and reflective dimension of the theology of living, involving the questioning, analysis and refinement of one’s theological beliefs through scriptural study, theological discourse and rational inquiry. It enables individuals to examine and deepen their embedded theology, fostering both spiritual and intellectual growth that leads to a more mature faith. Additionally, it equips believers to respond to theological challenges and engage in meaningful dialogue with diverse perspectives.
For example, from a Jewish culture perspective in biblical times, women were considered inferior, especially intellectually. In every discussion, women must remain silent. But the author of John’s gospel reflects on this perspective. In John 4, Jesus talks with a Samarian woman. Socially, this particular Samarian woman was a sinner. So, at the time, this woman was considered inferior. But here we see Jesus and this sinner discussing complex topics like worship and messianism, usually reserved for scholars and clerics. The author John reinterprets the role and status of women in the Johannine context. And so when we read John today, in the Korean context, we observe the value of women in our society, as it offers insights into women’s rights within the context of patriarchal cultures.
Daniel Migliore in Faith Seeking Understanding builds upon the definitions of theology given by the church fathers to develop his own theological perspective (2023, pp. 1-6).
One classical definition of theology is Credo ut intellegam (I believe in order to understand). This Latin phrase was coined by St Augustine (354-430) and encapsulates St Anselm of Canterbury’s (1033-1109) concept of Fides quaerens intellectum (faith seeking understanding). This idea is one of the earliest definitions of theology, assuming that we are believers who seek to understand our beliefs more deeply. According to St Augustine, knowledge of God not only presupposes faith, but faith also restlessly seeks a deeper understanding (Migliore 2023, p. 2).
While Augustine’s Credo ut intellegam emphasises that belief precedes understanding, Anselm’s Fides quaerens intellectum focuses on the ongoing process of seeking understanding through the foundation of faith. Both ideas are foundational in medieval Christian thought, serving as bridges between faith and reason.
Karl Barth contends that “theology has the task of examining the faith and practice of the community, testing and rethinking it in the light of its enduring foundation, object, and content … What distinguishes theology from blind assent is just its character as faith seeking understanding” (requote from Migliore 2023, p. 2; see Karl Barth’s Evangelical Theology. Holt Reinhart and Winston, New York, 1963, p. 36).
In Karl Barth’s sentence, “testing and rethinking it” can be understood as “reflecting upon and reconsidering it.”
Paul’s missionary journey began at the Antioch church. However, his second missionary journey marked the beginning of an evangelistic journey to Europe. In his report on the second missionary journey, he describes the evangelistic work in Berea as follows:
“Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true. As a result, many of them believed, as did also a number of prominent Greek women and many Greek men.” Acts 17:11-12 (NIV)
The Bereans meditated on, studied and reflected on the Scriptures – a process that can be translated as “faith seeking understanding.” As a result, believers began to gather, forming a church. This indicates a new direction in Paul’s missionary work. While the early church had often emphasised Spirit-filled experiences such as speaking in tongues and mystical encounters, Paul’s mission in Berea highlights a shift toward establishing churches through the study of Scripture. This approach played a crucial role in the solid foundation and growth of the early Christian communities.
2-1. Deliberative Theology and Hermeneutics
As stated above, deliberative theology is a reflective process in which faith is deeply considered and re-examined from the perspectives of Scripture, tradition, reason and experience. While embedded theology refers to faith that is naturally accepted within the church community, deliberative theology is the intentional and critical process of deepening and developing one’s faith through thoughtful reflection.
A key element in this process is hermeneutics (biblical interpretation). Hermeneutics serves as a vital bridge connecting deliberative theology with living theology. Rather than accepting Scripture literally, deliberative theology emphasises studying its meaning in depth and contemplating how it can be applied to modern life.
The term hermeneutics (/hɜːrməˈnjuːtɪks/), which refers to biblical interpretation, originates from the Greek word ἑρμηνεύω (hermēneuō), meaning “to explain” or “to translate.” In English, this concept is translated as “interpretation.”
The term hermeneutics itself is derived from ancient Greek mythology, specifically from the god Hermes. Hermes was the messenger of the gods, responsible for communication between the gods and humans. His role was not merely to deliver messages, but to interpret and mediate the will of the gods in a way that humans could understand. In ancient times, the commands of the gods were often ambiguous and difficult to convey accurately, so interpretation and mediation were necessary to ensure divine will was communicated clearly.
An example appears in The Odyssey (Book 5). Zeus commands that Odysseus be set free and Hermes is sent to deliver this message to Calypso. Hermes is not merely a messenger; he is a diplomatic interpreter (hermeneutic person) who effectively conveys Zeus’ will. By understanding the role of Hermes, one can more easily grasp the importance of biblical hermeneutics, which seeks to interpret and clarify the meaning of Scripture for believers.
2-2. The Key Roles of Hermes
and their Relation to Hermeneutics
- Mediator Between God and Humans
- Hermes was the messenger of the gods, delivering the will of the gods to humans.
- This is similar to the process of biblical hermeneutics, where the Word of God (the Bible) is interpreted to help humans understand it.
- Message Delivery and Meaning Transformation
- Hermes did not merely convey the commands of the gods but adjusted the meaning so that humans could understand it.
- In hermeneutics, this is analogous to not simply delivering the original meaning of the text but interpreting it in a way that is relevant to the historical and cultural context.
- The God of Language and Interpretation
- Hermes was regarded as the god of language, rhetoric and interpretation, especially known for uncovering hidden meanings.
- Theological hermeneutics also goes beyond the literal meaning of the Scripture, working to uncover its deeper meaning and theological messages.
- Guide and Pathfinder
- Hermes was the protector of travellers and merchants, playing a key role in opening new paths.
Similarly, hermeneutics serves as a guide in the journey of faith and theology, helping believers correctly understand and apply the Scripture.
2-3. The Nature of God
and its Biblical Roots
In Charles Halton’s A Human-Shaped God: Theology of an Embodied God, he uses the term “a theology of Hermeneutic activity.” He explains that hermeneutic activity is the process of interpreting Scripture in a way that reveals and makes active the living God (2021, p. 193). Therefore, theology is “an embodied practice that, we hope, will lead us closer to the people around us and to God” (2021, p. 38).
Through the process of hermeneutics, the living God, the triune God and the resurrected Jesus Christ are revealed, enabling them to be active in our trinitarian reality. The interpreter experiences the living God through this interpretation while simultaneously engaging in the work of obeying his commands. Through hermeneutics, Jesus wants us to be free from words and letters of past contexts and let his work and presence be revealed in the world and to obey his will in the world to follow his calling.
In the stories of the Bible, we encounter the triune God. God revealed himself in the burning bush at Mount Sinai (Exodus 3), declaring his identity. He is the God who stands in solidarity with those who suffer from injustice and grants them freedom. Some scholars even describe God as more “verb-like” than “noun-like,” interpreting God’s name YHWH in Exodus 3:14 not just as “I am who I am,” but as “I am who I am becoming.” This suggests that God is not only about being, but about action and presence in history. In either case, YHWH is a “verbal form,” according to the annotated commentary in The New Oxford Annotated Bible: New Revised Standard Version. It “does not indicate God’s eternal being but God’s action and presence in historical affairs” (Metzger and Murphy 1991, p. 72).
His son, Jesus Christ, came into the world in the humblest of places – a manger (Luke 2). Through his own poverty, he made us rich and through the cross and resurrection, he fully revealed God’s grace and love.
The Holy Spirit manifested Christ’s promised presence at Pentecost (Acts 2). Even today, the Spirit calls us to be true disciples and guides us beyond time and space to seek justice, freedom and peace. The Spirit leads us beyond personal piety, calling Christ’s disciples to participate in the church’s testimony, worship and mission, shaping the church into a community of action. The triune God has revealed his identity through three significant events in the Bible. Even now, as one God in three persons, he continually fosters harmony and creates a community of his own. On Earth, he builds a trinitarian community where no one is excluded. In the mystery of God, we encounter him, and within that mystery, we experience truth, freedom and the new life of peace that he grants.
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3. Embodied Theology:
Theology of Living
(삶의 신학)
Embodied theology emphasises that theology is not merely an intellectual concept but is lived out through physical, communal and social practices. It focuses on how theological truths are expressed in human actions, rituals and relationships. Some theological examples include:
- The doctrine of the Incarnation (God becoming flesh in Jesus Christ) is a prime example of embodied theology, where divine truth is lived out in human form.
- Acts of social justice, such as advocating for the poor, reflect Jesus’ teachings on love and justice and are considered embodied theology.
- The way a church worships, serves the community and practices hospitality reflects its theological convictions in embodied form.
3-1. Theological Perspective
Embodied theology is essential because Christian faith is not just about intellectual belief but about living in a way that reflects God’s kingdom. It aligns with biblical themes of discipleship, incarnation, and mission.
Karen Armstrong referred to God’s nature by quoting Whitehead as follows: “’I affirm that God does suffer as he participates in the ongoing life of the society of being. His sharing in the world’s suffering is the supreme instance of knowing, accepting and transforming in love the suffering which arises in the world. I am affirming the divine sensitivity. Without it, I can make no sense of the being of God.’ (p. 440)”. This statement emphasises that God actively participates in the suffering of the world and through this participation, God transforms that suffering with love. Specifically, it conveys the following ideas:
- God’s participation in suffering
The statement asserts that God is not indifferent or detached from the suffering of the world. Rather, God actively shares in the suffering that exists in the world, experiencing it firsthand and being fully involved in it. - Transforming suffering with love
It goes beyond simply acknowledging the suffering; it describes how God knows, accepts and transforms that suffering through love. God’s participation in suffering is not passive; it has the power to change and heal the suffering of the world. - Divine sensitivity
The statement underscores that God’s nature includes a deep sensitivity to suffering, which is an essential part of God’s being. God does not merely exist in the world but is deeply attuned to the pain and struggles of creation, engaging with them out of love.
In essence, the passage highlights that God’s essence is defined by a profound sensitivity and love for the suffering of the world. God is not indifferent to pain but is actively involved in transforming and redeeming suffering through divine love. Theology must transition from being focused on existence to being focused on living.
Karen Armstrong quotes James H. Cone, who questioned whether the white church and theology, which had dehumanised Black people by enslaving them in the name of God, could still engage in theological discourse in the 20th century after experiencing the “death of God.” He posed an intellectually profound question (1993, p. 436).
This question is similar to asking whether today’s America, under Trump, has the right to speak about social justice and faith while being grounded in so-called fundamentalist beliefs and built upon the foundations of imperialism and exceptionalism.
God responds sensitively to suffering and this sensitivity is central to his existence. God does not merely exist in the world indifferently; rather, he intervenes in the world with love and compassion. This understanding of God’s compassionate engagement with the world provides a foundation for exploring how later theological traditions, particularly the prophetic writings, reinterpret and expand upon earlier theological perspectives.
3-2. How Do the Prophetic Writings Modify
the D Document (Deuteronomy) Source
for Embodied Theology for Living?
Second Isaiah (Isaiah 40-55) and the D Source (Deuteronomic Tradition)
The question of how the prophetic writings modify the D source (the Deuteronomic source) involves understanding how the prophets accepted and then transformed the theological perspectives of the D source into more dynamic calls for ethical, social and spiritual change.
The prophetic writings, while building on the theological ideas in the D source, introduce several modifications and expansions:
The D Document, also known as the Deuteronomic Source (D source), is one of the four main sources proposed in the Documentary Hypothesis, which suggests that the Pentateuch (the first five books of the Bible) was composed from multiple sources. The D source is primarily associated with the book of Deuteronomy and reflects a theological perspective that emphasises covenantal faithfulness, centralisation of worship and obedience to God’s law. Scholars believe the D source originated during the time of King Josiah (7th century BCE), particularly during the religious reforms of Josiah (2 Kings 22–23).
The Deuteronomic source (D source) emphasises Israel’s unique relationship with God, but Isaiah expands this vision to include all nations in God’s plan. Through passages like Isaiah 42:6, 49:6, 2:2-3, and 56:7, the prophet highlights Israel’s role as a spiritual beacon for the world, reflecting God’s inclusive salvation. The D source emphasises Israel’s unique position as God’s chosen people, but the prophets expand this concept to include all nations.
While the D document (source) is often seen as focusing on blessings and curses, with an emphasis on the importance of Israel’s obedience for their future prosperity, the prophets bring hope for restoration. They do not just announce judgment but also promise God’s mercy and restoration after judgment. Prophets like Jeremiah and Ezekiel speak of a new covenant and a future time when Israel will be restored and the hearts of the people will be renewed.
The book of Ruth is important because it connects the book of Judges and the historical books of Samuel with the genealogy of David. Here, David’s ancestors of his mother’s side are Moabite. In the D Document, the Moabites and Amorites are considered as enemies and never to be accepted. Deuteronomy 23:3 says, “No Ammonite or Moabite may enter the assembly of the Lord.” However, the Book of Ruth was authored by someone who was influenced by the second Isaiah the Prophet and thus interprets history to accept the Moabites as part of the history of Israel. Ruth, the ancestor of David mentioned in the Book of Ruth, was a Moabite (Ruth 4:17). So, Isaiah’s prophetic tradition overcome Judaism. In Isaiah 16:4-5 it says, “Let the outcasts of Moab sojourn among you; be a shelter to them from the destroyer”.
3-3. Embodied God and God’s Community
Firstly, the prophets expressed God in terms of human personalities – a warrior, a woman in labour, husband and wife, etc. These express the embodied character of God. So God does not reside in the beyond world, rather, he is here amongst us. In Isaiah 56:3-5, the Jewish people accept the people who were outcast in Deuteronomy 23:1-3 and Leviticus 21:20-23:
Let no foreigner who is bound to the Lord say, “The Lord will surely exclude me from his people.” And let no eunuch complain, “I am only a dry tree.” For this is what the Lord says: “To the eunuchs who keep my Sabbaths, who choose what pleases me and hold fast to my covenant – to them I will give within my temple and its walls a memorial and a name better than sons and daughters; I will give them an everlasting name that will endure forever (Isaish 56:3-5).
This prophecy was fulfilled in Acts 8:26-40, when Philip baptised a eunuch from Ethiopia. Although commonly seen as an example of colonial evangelism, when we see what actually happens is that the eunuch is not healed but enters the community, unlike in the gospels where the healed enter the kingdom. Rather, here, it is the community that is healed who then accepts the eunuch who remains unhealed. While the eunuch benefits, it is also Philip who is healed who benefits more. God does not seek to change his identity or change the colour of his skin or his gender. He accepts his identity as is.
In Revelation 7, we see people from different tribes, different nations, different genders, from all walks of life participating in front of the throne of God. God does not change the black people’s skin to white. Or vice-versa. He accepts them as they are and embodies their suffering, pain, hurt, trauma. He appears as a God who heals this and the universal healing begins at the end of the chapter.
This God, going further, is the incarnated Jesus Christ. In the Gospels, especially Matthew 25, Jesus is shown as the incarnation of the embodied God. If we were to ask Jesus today, “Lord, where did we see you dying and on the cross?”, Jesus would reply: “… on the US/Mexican border with an immigrant refused asylum, or in the detention centre with a brown child separated from his or her parents, or in a juvenile court with the black child trapped in the poverty-to-prison pipeline. As you did to one of the least of these, you did it to me” (Halton 2021, p. 204).
In the context of human suffering, we see the image of God appear when we attend to suffering people and care and love them with Jesus’ love and self-emptiness on the cross. This attitude shows the living and practical theology in our life through being free to practice in truth. “People whose lives mirror something of the beauty of Christ draw others to them and so ‘become a place in the world where the act of God can come alive’” (Howard 2024, p. 209).
Secondly, chapter 16 in the Gospel of Mark ends at verse 8, with the rest of the chapter left inside brackets. Theologians believe that the section in brackets was a later addition. So it ends with the narrative of the empty tomb. The two women, in the early morning, sought out the tomb of Jesus to anoint his body, but instead are greeted by an angel, saying to them that Jesus has already left for Galilee, that he has gone ahead of you and that he will see you there. The two women did not see the body of Jesus. They saw the empty tomb. They heard the angel’s message, that they would see Jesus at Galilee. Marxsen noted that Galilee was a place where Jesus worked, but for Mark, the place holds present significance and it is not merely relegated to the past. Rather, its task is to bring the material and tradition, which have the past as their content, into the present (1969, p. 65). Marxsen further stated that Jesus has already gone to Galilee, where he is hidden; it is there that he will be revealed at the Parousia. Galilee is, therefore, Jesus’ home in a far deeper sense than merely the historical (1969, p. 94).
Scholars see in Mark that the people of Galilee are special and hold a special place within the beginning of Jesus’ ministry, serving as the backdrop for his first proclamations, healings and the calling of his disciples. The term ocholos, in the context of Mark, specifically referred to the people who gathered around Jesus at Galilee. The Minjung theologians called the oppressed and marginalised in society as the ocholos. Within them is where Jesus was. The risen Jesus was with them. The living Christ is present with those who are oppressed and marginalised. Minjung theologians argue that the minjung refers to the oppressed and often invisible migrant workers in Korea and, more broadly, to socio-economically oppressed people in any country (Lee 1996, pp. 35-39).
Likewise, the minjung in Sydney are migrants. Rather than being held in a tomb, the risen and living Jesus is present among us. In Luke, Jesus journeys with his disciples to Jerusalem. Jesus always teaches and heals while he is on the road. In the Gospel of Luke, Jesus appears as the Pilgrim Messiah, who teaches and heals while always on the road, as he journeys together with his disciples towards Jerusalem. He dies in Jerusalem, is raised, appears in Emmaus (Luke 24:13-36), and again teaches his disciples while walking. The living Christ does not reside, stay or is bound within a single place or idea.
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3-4. Theology and Contextuality
A theology of living is not merely a theoretical concept but a theology that is practiced within specific historical, cultural and social contexts. If theology does not consider the realities of a particular time and place, it remains an abstract idea disconnected from real life. Therefore, a theology of living explores how faith can be applied and lived out in concrete situations.
We live in a rapidly changing 21st-century society. Globalisation, the digital revolution, climate change and social inequality pose new challenges that demand fresh theological interpretations. A theology of living does not ignore these realities but seeks to understand how faith remains relevant and transformative in the modern world.
A theology of living is not merely theoretical; it is actively lived and practiced within real-life contexts. By engaging in dialogue with various academic disciplines, it seeks to interpret faith more broadly and deeply, ensuring that faith continues to enrich human life and provide meaning amid the complexities of modern society. Embodied theology understands the gospel in new circumstances and shares in the worldwide community of Christian churches. This approach is consistent with practical theology, including Latin American liberation theology, Minjung theology, theology in Asian contexts and feminist and migrant theologies, recognising that the confession of Jesus takes place within many different types of historical and cultural settings, raised from different circumstances. The gospel must be interpreted in ways that resonate with these contexts, allowing its message to remain relevant and transformative.
A theology of living is not a theoretical theology but a theology that is lived and practiced within real-life contexts. It engages in dialogue with various academic disciplines to interpret faith more broadly and deeply, ensuring that faith continues to enrich human life and provide meaning, even amidst the changes of modern society.
3-5. The Interconnectedness of
Embodied Theology with Life
Embodied theology is interconnected with various aspects of life, such as nature, music, art, meditation, mystery and literature, enriching both intellectual understanding and spiritual insight.
Barbara Howard in The Sparkle from the Coal and Rowan Williams in Theology of Imagination, discuss the unique human ability to recognise analogical relationships across different areas of experience. This ability is significant not only in the field of cognitive science but also in Christian theology (2024, p. 13). It allows humans to perceive deeper connections between seemingly unrelated aspects of life, such as nature, music, art, silence, meditation and prayer – enriching both intellectual understanding and spiritual insight. To illustrate this, I will provide an example that demonstrates how this unique human ability enables us to connect different areas of experience in meaningful ways.
Firstly, the grace of God is indeed a mystery in which men and women are invited to participate, rather than an intellectual puzzle to be solved. Fr. Ronald Raab expressed this beautifully in the phrase, “Broken but not divided.” He emphasised that those we label as sinners should not be defined by those labels, as they do not penetrate the human heart. Instead, our actions – rooted in God’s compassion – should help lift the burdens of those around us (https://ronaldraab.com/).
Isaiah experienced the mystery of God in a profound way. In Isaiah 6, he had a vision of the Lord seated on a high and exalted throne, with seraphim surrounding him, proclaiming, “Holy, holy, holy is the Lord Almighty; the whole earth is full of His glory.” Overwhelmed by the holiness of God, Isaiah recognised his own unworthiness, crying out, “Woe to me! I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips.” Yet, instead of rejecting Isaiah, God purified him. A seraph touched his lips with a burning coal from the altar, declaring, “Your guilt is taken away and your sin atoned for.”
This transformative encounter did not lead Isaiah to withdraw from society, but rather to step into his divine calling. When God asked, “Whom shall I send? And who will go for us?” Isaiah responded with courage and commitment, saying, “Here am I. Send me!” He was not called to escape from the brokenness of his people but to serve them, speaking truth and working toward justice and peace. In the same way, we too are invited to participate in God’s grace – not as passive observers but as active agents of his love, justice and compassion in the world.
Secondly, a powerful demonstration of this ability is shown by the South Korean Nobel Prize laureate Han Kang in her work We Do Not Part. Here, she explores the idea that “the dead can save the living”. From this image, we can draw an analogy to how the crucified Jesus Christ on the cross exposes the violence and injustice in modern society. The death of Christ on the cross is not just a historical event but continues to have meaning today, revealing the imperfection and suffering in human society.
Thirdly, in Patrick White’s The Tree of Man, the protagonist’s name is Stan Parker. He is depicted as a man who lives a challenging life in the Australian bush, embodying themes of struggle, endurance and the human experience. In the final chapter, Stan is waiting to die in a hospital, weakened by illness. A young preacher comes to him, urging him to quickly believe in Jesus and go to heaven. He tells Stan to confess Jesus as the Christ, but Stan, frustrated, points to the ground and spits on it. Stan, who lived his entire life in the bush, experienced the hardships of being a pioneer. His dedication and legacy will continue to impact the land and educate future generations of Australians. While going to heaven after death is important, his spirit and the life he lived will persist in the midst of his earthly struggles. In the last chapter, Stan remembers his life’s trials and joys in the bush, realising God was always with him. When the evangelist urges him to confess faith in Jesus, he reflects by pointing to the ground with his stick, saying, “That is God – meaning God’s presence was here, and not beyond” (2009, p. 476).
3-6. The Embodied Discipline of Prayer:
God Hears Our Prayers, Even in Silence
An embodied prayer means not only understanding prayer intellectually but also making it a natural and essential part of daily life. Prayer is also a practice of feeling, experiencing and applying it in the realities of life.
Prayer is an embodied practice that helps Christians build up the church, society, global communities and themselves. Through prayer, the Spirit unites Christians with the living Christ, bringing healing to their body, mind and soul, as well as to a vulnerable and broken world.
Whether we pray by kneeling, breathing deeply, maintaining silence, or praying out loud (the Korean church style is to shout out three times “주여” or “The Lord”) – alone or with others – in church, at home, on a mountain, in a park, or even in a car, the Spirit guides us to encounter the living God. Prayer transforms our desires into God’s promises and hope.
The discipline of embodied prayer strengthens us both spiritually and socially, leading us to a deeper connection with God and the world around us.
Starting this college was an exciting journey, but it was far from easy. Thankfully, I had a team of dedicated board members and trustees who stood by me and I am deeply grateful for them. God brought the right people together to establish this college and made them my partners in this mission.
However, as the founder, the process was extremely challenging. My brother-in-law and my family made great financial sacrifices to support this vision. Despite always doing our best, the government constantly asked unexpected questions and required numerous revisions.
I decided to start this college during the COVID-19 pandemic. Churches were closed, worship services were not allowed and people could not gather anywhere. All board meetings were held over Zoom. When our financial plan was rejected, it felt like there was no hope. My wife and I prayed so much, but when facing financial struggles, I felt completely powerless. My heart was sorrowful, but God remained silent.
Since I was running ITC, I was no longer pastoring a church, which meant I had no church to go to for prayer during covid. The day I received the first rejection on the telephone was one of the hardest days of my life. That evening, I felt restless and couldn’t pray at home.
I stepped outside and the streets were eerily quiet. I thought about going to a park to pray, but it was raining. Nearby, I saw a Catholic church. There was an overhang at the entrance, providing shelter from the rain. It was dark and no one was around, making it a perfect place to pray.
As I was praying, the locked church door suddenly opened and a priest stepped out. In a firm voice, he said, “Excuse me, this is not a place to sleep. Please leave.”
Perhaps he thought I was homeless and worried that I might bring COVID into the church. He urged me to leave quickly and then added, “If you go down below the church, you might find a place to stay.”
By then, the rain had stopped, so I left the church and headed to the park.
There, I found a quiet bench and prayed for a long time, but God was silent. He didn’t say anything to me. The next evening, I returned to the same place to pray again. I loved praying, so I kept coming back to that spot. As I prayed, I felt my heart growing spiritually stronger, as if someone was strengthening me from within.
Then one day, a Bible verse I had preached many times before suddenly echoed in my heart in a way I had never felt before:
“Which of you, if your son asks for bread, will give him a stone? If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask Him!” (Matthew 7:9-11)
At that moment, I realised – God was always working. Even in silence, he was leading the way for the college to be established. Though I didn’t receive an immediate answer, God was listening to my prayers. Even in his silence, God was with me all along. Through the embodied discipline of prayer, I was strengthened both spiritually and socially. God was training me to live a life of embodied prayer, deepening my spiritual connection with him, the world, myself and the life of the college.
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Conclusion:
“Reflection-on-action and reflection-in-action” for the theology of living
Reflection-on-action and reflection-in-action are terms used in various fields such as educational learning, adult education, counselling, clinical pastoral care and theology. Reflective practice has been widely applied since it was theorised through Kolb’s cycle. Educational scholar David Kolb, born in 1939 in the United States, is well known for his Experiential Learning Theory (ELT) (Kolb, www.learningfromexperience.com).”
In the theology of living, embedded, deliberative and embodied theology continually lead us to maturity through ongoing “reflection and action”. As Stephen Pattison stated, “The content of theology can be derived from critical concepts, which can question and modify conceptualisations and practices over a wide range of human activity” (2007, p. 208).
Reflection and action practices will help theologians, pastors, lay Christians, practitioners, educators and support staff make adjustments to their work. Moreover, for those of us practicing a theology of living, it will be a necessary process of maturation.
Ending Remarks
I hope that our college is not merely a place that teaches good theology – though that is certainly important – but a learning community that cultivates critical thinking. It should be an institution that embraces diverse perspectives, learns from history, wrestles with difficult questions and engages graciously with a changing world. Theology should go beyond understanding the divine; it must explore the embodiment of God’s gracious mystery in human life, actions and social relationships. Ultimately, theology should not remain as mere theory but become a living theology – one that is visibly expressed through faith, practice and relationships.
I also hope that the ethos of embodied practice will be developed in our graduates of our counselling course. Our graduates should understand the client not merely as a problem to be solved, but as a living human document in which their life story and inner meaning are uniquely reflected. I desire counselling to be a space where the counsellor and client learn from each other within an interpersonal relationship. Counselling should go beyond techniques, by listening to and empathising with the client’s emotional and spiritual experiences, helping them achieve change and growth. The counsellor should not just be a facilitator, but a companion who walks alongside the client, sharing in their transformation and insights.
To conclude: learn, discover and be free.
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