Heup Young Kim. A Theology of Dao
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Jaeho Jang
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In his book A Theology of Dao, Kim argues that East Asian theological perspectives can provide an alternative paradigm that can effectively address the protracted dualism inherent in contemporary theologies, that is, between theo-logos (theoretical and technological knowledge emphasised in classical theology) and theo-praxis (practical or reformatory activity emphasised by liberation theology). Kim names his idea ‘theo-dao’ (Dao's paradigm of theology). For him, Dao means both the cosmic being (logos) and the way of historical praxis, that is, Dao is ‘the being in becoming, or the logos in transformative praxis’ (12).
Kim develops his idea of a theology of Dao in three parts: ‘Theodao in Construction’, ‘Theodao in Bridge-building’ and ‘Theodao in Action’. In Part 1, Kim presents his basic methodological and doctrinal vision in order to construct theodao. He first relates his personal experience as a Christian in a strongly Confucian community (Chapter 1) before proceeding to argue for an interpretation of the notion of God as the Dao (Chapter 2), Jesus as the Dao (Chapter 3), then providing a new East Asian interpretation of the Trinity (Chapter 4). In Part 2, Kim starts with two Confucian–Christian comparisons between Wang Yang-ming (1472–1529, a Chinese Neo-Confucian) and Karl Barth (Chapter 5) and between Yi T'oegye (1502–1571, a Korean Confucian) and John Calvin (Chapter 6). Next, the Korean Christian thinker Ryu Yong-mo's exchange with Confucian ideas in the twentieth century (Chapter 7) and the development of a Korean Confucian–Christian perspective are explored (Chapter 8). In Part 3, Kim extends the range of his reflections on theodao to include contemporary challenges, from the planetary ecological crisis to the unprecedented developments of today's natural sciences and technologies. He suggests the necessity of a trialogue of Christian theology, East Asian religions and natural science (Chapter 9), and formulates eco-dao (eco-theology, Chapter 10), bio-dao (human embryonic stem-cell debates, Chapter 11) and techno-dao (transhumanism debates, Chapter 12).
In this book, Kim introduces the way in which early Korean Christian thinkers (of the twentieth century) had tried to understand Christian theology on the basis of their own Confucian–Daoist background. Kim examines the similarities and differences between Christian theology and East Asian philosophy (including their respective Korean renderings), and suggests the possibility of a ‘theology of Dao’. Although the influence of East Asian philosophy is now on the ebb even in East Asian countries, I think that this study offers a valuable guide for readers interested not only in comparative study between Christianity and East Asian philosophy, but also in the ecological crises brought about by rapid economic and technological development which religions must have some part in solving. Kim's book also provides valuable assistance to Westerners for expanding what can be thought about God in light of fruitful dialogue with East Asian philosophy.
