Abstract
How can Christians understand God’s love and power in light of the enormity of comfort women’s suffering? What do the experiences, testimonies, and existence of comfort women tell us about the power of God?
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Notes
Hyun Kyung Chung, The Struggle to Be the Sun Again (Maryknoll, NY: Orbis Books, 1990), 39.
See William Wrede, The Messianic Secret, trans. J. C. G. Greig (Cambridge; London: James Clarke & Co. Ltd., 1971).
Friedrich Nietzsche, The Antichrist (North Stratford, New Hampshire: Ayer Company Publishers, Inc. 1997), 59.
See Gustav Aulen, Christus Victor: An Historical Study of the Three Types of the Idea of Atonement. (New York: Macmillan, 1977).
Joanne Carlson Brown and Rebecca Parker, “For God So Loved the World?” in Violence Against Women and Children: A Christian Theological Sourcebook, ed. Carol J. Adams and Marie Fortune (New York: Continuum, 1995), 38.
Kathy Black, Healing Homiletics: Preaching and Disability (Nashville, TN: Abingdon, 1996), 22–23.
Marie Fortune, “The Transformation of Suffering,” in Christianity, Patriarchy, and Abuse, ed. Joanne Carlson Brown and Carol R. Bohn (New York: The Pilgrim Press, 1989), 146.
Delores Williams, “Black Women’s Surrogacy Experience and the Christian Notion of Redemption,” in After Patriarchy: Feminist Transformations of the World Religions, ed. Paula M. Cooley, William R. Eakin, and Jay McDaniel (Maryknoll, NY: Orbis Books, 1991), 5.
Sangmie Choi Schellstede, ed., Comfort Women Speak: Testimony by Sex Slaves of the Japanese Military (New York: Holmes and Meier, 2000), 4.
Jo Anne Marie Terrell, Power In the Blood? (Eugene, OR: Wipf & Stock Publishers, 2005, Previously published by Orbis Books, 1998), 124.
See Jon Sobrino, Jesus the Liberator (Maryknoll, NY: Orbis, 2001), 245–255. The crucified people are “the actual presence of the crucified Christ in history,” and thus “in this crucified people Christ acquires a body in history and the crucified people embody Christ in history as crucified.”
J. Denny Weaver, The Nonviolent Atonement (Cambridge, UK: Wm. B. Eerdmans Publishing Co., 2001), 226.
Mark Heim, Saved From Sacrifice (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2006). See the introduction titled “A Stumble to Start With,” 1–19. He takes this phrase from Paul in 1 Corinthians, chapter 1.
René Girard, I See Satan Fall Like Lightning, trans.James G. Williams (Maryknoll, NY: Orbis, 2001), 142.
René Girard, Violence and the Sacred, trans. Patrick Gregory (Baltimore: Johns Hopkins University Press, 1977), 19.
See Wonhee Ann Joh, Heart of the Cross: A Postcolonial Christology (Louisville, KY: Westminster John Knox Press, 2006).
Andrew Sung Park, Racial Conflict and Healing: An Asian-American Theological Perspective (Maryknoll, NY: Orbis Books, 1996), 110–111.
Joh, Heart of the Cross, 99. Also see Kwok Pui-lan’s article “Engendering Christ” in Postcolonial Imagination & Feminist Theology (Louisville, KY: Westminster John Knox Press, 2005), 168–185.
Alfred North Whitehead, Process and Reality, ed. David Ray Griffin and Donald W. Sherburne (New York; London: The Free Press, 1978), 343.
John Cobb and David Ray Griffin, Process Theology (Philadelphia: Westminster Press, 1976), 44. They criticize Aquinas’s notion of God’s love, because Aquinas’s God has only creative love, not responsive love.
Charles Hartshorne, Creativity in American Philosophy (New York: State University of New York Press, 1984), 42.
Moltmann, The Trinity and the Kingdom (San Francisco: Harper & Row, Publishers, 1981), 31.
Nancy Bedford, “God’s Power is God’s Goodness: Some Notes on the Sovereignty of God in Jürgen Moltmann’s Theology,” in The Sovereignty of God Debate, ed. D. Stephen Long and George Kalantzis (Eugene, OR: Cascade Books, 2009), 99.
Jurgen Moltmann, The Way of Jesus Christ (San Francisco: HarperSanFrancisco, 1990), xiv.
Kim-chong Chong, Early Confucian Ethics (Chicago: Open Court, 2007), 55–57.
Keck, Leander E., convener and senior New Testament editor, New Interpreter’s Bible Volume XI (Nashville, TN: Abingdon, 2000), 501. Commentaries generally agree that Paul is using a hymn that was probably one of the earlier forms of church’s liturgy.
Sarah Coakley, Powers and Submissions: Spirituality, Philosophy, and Gender (Oxford: Blackwell Publishers, 2002), 3. The first chapter of this book is titled “Kenosis and Subversion: On the Repression of ‘Vulnerability’ in Christian Feminist Writing” and is a feminist research on kenosis.
See Rosemary Radford Ruether, Sexism and God-Talk: Toward a Feminist Theology (Boston: Beacon Press, 1983), 137. Ruether writes, “Jesus as the Christ, the representative of liberated humanity and the liberating Word of God, manifests the kenosis of patriarchy, the announcement of the new humanity through a lifestyle that discards hierarchical caste privilege and speaks on behalf of the lowly.”
See Daphne Hampson, Theology and Feminism (Oxford; Cambridge: Blackwell, 1990).
Jung Young Lee, The Trinity in Asian Perspective (Nashville, TN: Abingdon Press, 1996), 73.
Jon Sobrino, Jesus in Latin America (Maryknoll, NY: Orbis Books, 1987), 146.
John Howard Yoder, The Politics of Jesus (Grand Rapids, MI: William B. Eerdmans Publishing Company, Reprint, 2002), 96.
Andrew Sung Park, Triune Atonement: Christ’s Healing of Sinners, Victims, and the Whole Creation (Louisville, KY: Westminster John Knox Press, 2009), 41.
C. S. Song. Jesus, the Crucified People (Minneapolis: Fortress Press, 1996), 216.
Bonnie B. C. Oh, “The Japanese Imperial System and the Korean ‘Comfort Women’ of World War II,” in Legacies of the Comfort Women of World War II, eds. Margaret Stetz and Bonnie B. C. Oh. (Armonk, NY; London: M. E. Sharpe, 2001), 4.
Karl Rahner, “Observations on the Problem of ‘Anonymous Christian,’” in Theological Interpretations, vol. 14 (New York: Seabury, 1976), 280–294.
Young-Hak Hyun, “A Theological Look at the Mask Dance in Korea,” in Minjung Theology: People As the Subject of History, ed. The Commission on Theological Concerns of the Christian Conference of Asia (Maryknoll, NY: Orbis, 1981), 47.
See Maria Rosa Henson, Comfort Women: A Filipina’s Story ofProstitution and Slavery under the Japanese Military (Lanham, CO; Boulder; New York; Oxford: Rowman & Littlefield Publishers Inc.,1999).
and Jan Ruff-O’Herne, 50 Years of Silence (Sydney, Australia: Tom Thompson, 1994). Both these authors witness that they were encouraged to share their stories after hearing the testimonies of Korean comfort women survivors.
Chizuko Ueno, Nationalism and Gender (Melbourne: Trans Pacific Press, 2004), 71.
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© 2013 Hwa-Young Chong
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Chong, HY. (2013). God’s Power in Broken Bodies. In: In Search of God’s Power in Broken Bodies. New Approaches to Religion and Power. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137331458_4
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DOI: https://doi.org/10.1057/9781137331458_4
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