The Korean American Experience according to St. Thomas Aquinas. Dr. Andrew Kim Walsh University North Canton, OH

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1 The Korean American Experience according to St. Thomas Aquinas Dr. Andrew Kim Walsh University North Canton, OH

2 ABSTRACT This presentation draws from the theology of St. Thomas Aquinas in order to illuminate three features of the Korean American experience: stepchild syndrome, hyphenated reality, and the search for holistic fulfillment as Korean Americans. Approaching Aquinas in this fashion also draws attention to aspects of his theology that may otherwise be overlooked. Korean Americans often feel as though they can never be fully accepted into American society. Regardless of our longevity, we are perpetually foreigners. This stepchild syndrome, in turn, creates a hyphenated reality. We are neither fully Korean, nor fully American; we are Korean American. Sometimes we feel as though we are too Korean for our American selves and too American for our Korean selves. This internal conflict arising from the stepchild syndrome and hyphenated reality deepen within us the longing for holistic fulfillment the desire to become a unified whole who truly belongs to something greater beyond ourselves. According to Aquinas, it is this search for holistic fulfillment that best captures what it means to live a Christian life as wayfarers on the journey toward the beatific vision. Therefore, we struggle through this journey as Korean American Catholics striving to form a coherent identity in a world that does not have suitable categories.

where they had three children: Young Kim: An attorney currently living in Chicago, IL SunHee Gertz: A cancer

4 BACKGROUND In 1948 Changsoon (C.S.) Kim immigrated from Korea to the U.S. to join his wife Bok Dok Kim. They eventually settled in Washington D.C. where they had three children: Young Kim: An attorney currently living in Chicago, IL SunHee Gertz: A cancer survivor, author, and professor of literature at Clarke University in Worcester, MA Jhin Kim: My father, a former U.S. Army officer, corrections officer and full time grandpa currently residing in North Canton, Ohio

5 THE KOREAN AMERICAN EXPERIENCE AND CHRISTIAN FAITH Changsoon Kim was educated in Korea and America. He attended the College of Emporia, Ottawa University, Kansas Baptist Theological Seminary and the University of Southern California. Dr. Kim majored in economics for his AB and MBA and also completed graduate work in Economics. He also held a BD and ThD in theology. Dr. Kim was a member of the East and West Association and a member of the Foreign Policy Association and Institute of Pacific Relations. He was also the founder and president of The Korean American Cultural Association and editor of a monograph entitled: The Culture of Korea.

6 THE KOREAN AMERICAN EXPERIENCE AND CHRISTIAN FAITH My grandfather contributed four essays to The Culture of Korea Dan Koon, First King of Korea Korea s Cultural Contribution to Science Clouds over the Land of the Morning Calm Christianity in Korea

7 Korea s Cultural Contribution to Science What makes Korea s cultural contribution to science distinctive? Kim argues that it is the humanitarian philosophy of Shinkyoism that has always informed the advance of science and technology in Korea: If a Korean wants to help others, he usually forgets to help himself first. It is not from self to humanity. It is from humanity to self. The difference is in that he helps others because he is in need of help himself. He helps others first, because he needs to be helped, too. (192)

8 Clouds over the Land of the Morning Calm In this essay, Kim calls for Korean independence, unification, and autonomy following the end of the brutal Japanese occupation and World War II: Under the present set-up, Korea is divided into two occupational zones. Each zone flies a different flag; each flag represents a different system of government. This situation is not conducive to the establishment of internal unity among the Koreans, which is presumably the very goal the armies of occupation are attempting to achieve. Korean internal unity can never be the product of the physical division of Korea. United we stand, divided we fall applies to any nation. (25)

9 The Beliefs of Shinkyoism Monotheistic (Hananim) one supreme mind Christianity in Korea It seems that Christianity is more adaptable to the hearts of the Shinkyoist than other religions they have tried due to the deep seated instinct for monotheism and emphasis upon personal sin and punishment. (113) Shinkyoism is the earliest religion of Korea and dates back to 2457 B.C. However, Hananim as Hanulim or Hanalim which can have a polytheistic or henotheistic connotation Shinn Inn was the first king of Korea in 2333 B.C. Shinn meaning God ; Inn meaning person was so called because he was God incarnate. Shinn Inn s teachings were called Shin Do meaning God Doctrine Succeeding kings gave Shinkyoism different names Bu Yeu Dynasty Dai Chun Kyo Silla Dynasty Soong Chun Kyo Kokuryu Dynasty Kyung Chun Kyo Bal Hai Dynasty Chin Chong Kyo The Shinkyoists hold a strong view of personal sin and punishment. This is the basis of their ethics. (109)

10 The Ethics of Shinkyoism The Eight Transgressions (Pal-Kwan or Pal Joi) 1. To commit murder 2. To steal 3. To commit adultery 4. To tell lies 5. To drink alcohol 6. To sustain haughtiness 7. To maintain extravagance 8. To lust The Nine Covenants (Koo Seu) 1. To punish those who deny filial obedience 2. To punish those who deny friendship 3. To punish those who deny faith in God and humanity 4. To punish those who deny loyalty 5. To punish those who deny humbleness The Five Commandments (O Kei) 1. Loyalty to the King 2. Filial obedience to the Father 3. Faith in Fellow men 4. Never retreat from battle 5. Certain animals may not be killed 6. Diligence in morality 7. Discipline over fault 8. Sympathy toward unfortunates 9. Equality, particularly socio-economic

11 The Worship Practices of Shinkyoism Shin Inn started the practice of mass worship twice a year. In March and October of each year, people performed a mass ceremony to their god. This practice has never ceased to exist in Korea. (112)

12 Shinkyoism and Christianity Christianity is a religion for all races, and is adaptable to every race. (111) Two explanations for the rapid growth of Christianity in Korea 1. The Shinkyoist finds one true God in Christianity. 2. Compatibility between Shinkyoism and Christianity with respect to the doctrines of sin and punishment It seems that Christianity is more adaptable to the hearts of the Shinkyoist than other religions they have tried due to the deep seated instinct for monotheism and emphasis upon personal sin and punishment. (113)

13 I believe that my grandfather was both a Christian and a Shinkyoist I cannot find my grandfather ever commenting directly on the Catholic Church In the book my grandfather edited there is, in addition to his own essay on Christianity in Korea, a separate essay on Catholicism in Korea authored by James M. Gillis Since his first encounter with Christianity seems to have been with Baptist missionaries, and since he was educated in Baptist theological seminaries, he may have inherited something of the Baptist prejudice against the Catholic Church. Indeed, my grandfather s description of Japanese Shintoism with its superstitious and licentious rites sounds somewhat like certain Baptist accounts of Catholicism. Also, Fr. Simon Kim notes that the inactivity of the [Catholic] church s hierarchy in protesting Japanese occupation of Korea in the early 1900 s will forever label Catholics as being calloused in their response and would take half a century to overcome. Memory and Honor, 32 However, this is speculation on my part. So far as I have found, my grandfather simply had nothing direct to say about the Catholic Church.

14 Edward Rowe - Raised Catholic but converted to Evangelical Christianity - Holds a Doctorate from Dallas Theological Seminary T.U.L.I.P. T. Total depravity U. Unconditional election L. Limited Atonement I. Irresistible grace P. Perseverance of the saints

later have an only child who, as an adult, became a Roman Catholic.

16 Indeed, someday I should like to inquire further as to how the children of Baptist ministers and theologians should find and marry each other as Evangelicals and later have an only child who, as an adult, became a Roman Catholic. -Andrew Kim An Introduction to Catholic Ethics since Vatican II Cambridge University Press, March 2015

17 Step-child syndrome: The experience of not fully belonging

18 Step-child syndrome: The experience of not fully belonging Koreans and Korean Americans Often, the separation of Koreans and Korean Americans has a negative connotation. Part of this can be attributed to the fact Koreans overly protect their Koreanness out of survival instincts due to historical domination and oppression. An example of this mind-set is evident in the Korean labeling of racially mixed children of the Korean War as tuigui, a derogatory term derived from inanimate objects. -Simon Kim, Memory and Honor, 9

19 Hyphenated-Reality: This also has to do with the not fully belonging, but also with not being able to fully embrace the multi-faceted nature of one s identity. Cho deals with the dual aspect of her identity by turning her Koreanness into an object of ridicule for the sake of gaining the approval of the dominant culture.

Step-child syndrome + Hyphenated-reality = deep desire for holistic fulfillment and a sense of belonging One reason why I became Catholic was because I was drawn to the theology St. Thomas Aquinas.

20 Step-child syndrome + Hyphenated-reality = deep desire for holistic fulfillment and a sense of belonging One reason why I became Catholic was because I was drawn to the theology St. Thomas Aquinas. Features of Aquinas s Theology that resonate with the Korean American Catholic experience - Double belonging Both a citizen of the city of the this world and the City of God - Composite identity Body and soul -Striving for holistic fulfillment The Unity of the virtues For one thing can be made several things in different ways: First, from two complete things which remain retain their distinct perfections even in their composite union; Second, one thing is made up of several things, complete, but changed, as a mixture is made up of its elements. -St. Thomas Aquinas ST III a q. 2 a. 1

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