Principles and problems of indigenization: The terms for God in Korean as an illustration

Abstract

The indigenization of the church is a matter of life and death for the church. Until now, however, the problem of indigenization has been united largely to the churches in the mission fields-the so-called younger churches. Therefore an effort is made in this study to enlarge and deepen the scope of understanding of the problem of indigenization. After discussing the various definitions of indigenization that have evolved, the writer proposes a further definition, namely: By indigenization is meant to fully and appropriately express Christianity to the people through, and to relate it to, their own cultural, religious, and social heritage, for the growing maturity of the church of Christ in relation to its life, mission, and unity. This definition is followed by a critique of the whole concept of indigenization, its problems and limitations. The writer then urges that the cultural, religious, and social heritage of the people to whom the gospel of the Christian faith is being proclaimed shall be baptized by the transforming power of the gospel. This presupposes that God is the Creator, and that Christ is the Lord of the world. It is maintained that the movement toward indigenization is related to the universality of the church. There is then careful consideration of the intimate connection between language and indigenization, for indigenization is directly related to the problem of the witnessing of the Christian faith through living native language that is understandable and meaningful to the people. Because the terms for God are "part of a living language the study is then illustrated by a discussion of the various terms for God in Korean. The problem of selecting an indigenous term to render the Christian concept of God has always been a central problem in the mission fields for the proclaimer of the gospel in general and the translator of the Bible in particular. In Korea, numerous terms are used for God in other religions, such as, "Sam Sin, "Chun Chu," "Han Ool Nim." "Sam Sin" means "Three Gods of Tankoon Kyo" "(Tankoon Cult); "Chun Chu" used by Korean Roman Catholics and also by "Chundo Kyo" (Heavenly Truth Cult) is the Korean pronunciation of the Chinese term "Tien-Chu"; and "Han Ool Nim" is a pure Korean term for God used by the adherents of "Chundo Kyo," meaning personified "Great I" or "Whole Universe" or "Heaven." None of the terms mentioned above is satisfactory for use by Christians in rendering the Christian concept of God. Some of them are not even indigenous terms. That is why the purely indigenous term "Ha Na Nim" comes to the front. This term has been chosen by the Protestants in Korea as the term best suited to be the Christian word for God. "Ha Na Nim'' goes far back into Korean history, long before any of the foreign religions came into the country. "Ha Na Nim," literally meaning "The One Only Great One," is the supreme God that reigns over all things in heaven and on earth, the ruler of the universe, giving rain and grain to harvest. It is quite obviously a monotheistic concept, and has been embraced by both Korean Confucianists and Buddhists. Korean faith in "Ha Na Nim" has been an integral part of Korean thought and mental and spiritual life from primitive times. The name "Ha Na Nim" is distinctive and very widely used. It is a very holy word, containing also a concept of critical monotheism and of a personal God of divine immanence. Since been used by Koreans in general and Korean Protestants in particular, it has a unitive function which contributes to the feeling of the Protestants in Korea to be united in him. This term is very understandable, suitable, and clear to Koreans, the choice of which may account in part for some measure of success of modern Protestant missions in Korea. "Ha Na Nim" is, therefore, believed by the Protestants in Korea to be the best indigenous term for the Christian concept of God.