Biblio Format	Annotation
Abraham, K. C. "Asian Theology Looking to 21st Century." Voices (1997): 81-98.	Asian theologies are contextual theologies; they are also people's theologies. Being truly rooted in the Asian realties they are given different names such as: Theology of Struggle, Minjung Theology, Dalit Theology, and there are women's (Feminist) theologies, They reflect on the deeper yearnings of their religions and cultures, critically rejecting some and reaffirming others. In the past, the Asian churches, by an large, a product of western missions, were content with repeating, without reflection, the confessions of faith evolved by the Western churches. Creative theologies in Asia began to emerge in the 19th century when the churches started relating their faith to the questions and concerns peculiar to Asia. This theological encounter continues as the Church faces new problems and challenges. We have embarked on a new journey, breaking the tutelage of our erstwhile Western masters. A new stage in this journey has begun as we are on the threshold of 21st century. How do we articulate our agenda for the future?
Adams, Daniel J. "The Sources of Minjung Theology." Taiwan Journal of Theology 9 (1987): 179-198.	The period from the mid-1970's until the present has seen the rise of numerous contextual theologies. There is perhaps no area of the world, where contextual theology has flourished like that of Asia, f or it was here that the concept of contextual theology was originally developed. One of the most unique of these theologies is also one of the least known-the minjung theology of Korea. To date there are only a few works on minjung theorlogy in languages other than Korea. Within Korea however, there is an ever-growing number of works dealing with minjung theology in the vernacular. Because minjung theology is a significant theological movement within Korea, it is imperative that Christians in other Asian contexts have at least a basic understanding of what minjung theology is.
Bretzke, James T. "Cracking the Code: Minjung Theology as an Expression of the Holy Spirit in Korea." Pacifica 10 (1997): 319-330.	Minjung theology's development in Korea, as an indigenous theology of liberation, is a genuine response to the Holy Spirit in Asia's fastest growing Christian population, though not without its problematic elements and critics. This article reflects on the inculturation of minjung theology in terms of a five-stage framework suggested by the Pentecost account in Acts 2:1-42.
Brown, Robert McAfee. "What Can North Americans Learn from Minjung Theology?" In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 35-47. Mystic, CN: Twenty-Third Publications, 1988.	There are both negative and positive things for North Americans to learn from an exposure to minjung theology. Negatively, the most important thing is probably to acknowledge that it is not "our" theology; that we are unlikely, for cultural, racial, and class reasons, to be able to understand it fully; that we are not competent to interpret it to others; and that as a result we had better leave its exposition and appropriation to those who have created it. Positively, we can recognize that it is a theology indigenous to the core; that it must remain that way; and that what it can best do for us is to stimulate us to find some new ways of doing our own indigenous theology. How, then, can we learn from the minjung theological experience in ways that will first inform, then challenge, and finally transform the North American theological experience? In dealing with this complex matter, I first engage in the risky venture of trying to highlight four emphases in minjung theology that seem to offer pointers for our own theological re-thinking; secondly, I try to look at our North American theological scene in the light of those emphases; and finally, I offer some brief, concluding reflections on the future of indigenous theologies.
Cobb, John B. "Minjung Theology and Process Theology." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 51-56. Mystic, CN: Twenty-Third Publications, 1988.	As minjung theology moves into this later phase, it is my hope that there can be a growing alliance between minjung theology and process theology. Few, if any, process theologians in the United States have paid a price in unemployment or imprisonment for identification with the minjung. In that sense we have not earned the confidence of minjung theologians. But in our very different context, focused on very different issues, we have come to see the world in such a way that we hope to support and encourage those who actively identify with the oppressed and pay the price. As we seek to affect the course of events in our churches and in our government, we need help and guidance from Christians in Korea (and elsewhere) who understand, as we do not, the effect of U.S. policies on the minjung of the world. No more than the minjung theologians are able to determine the policies of Korea are we able to determine those of the United States. But we would like, at least, to be directing our efforts in the right direction. For that we need their moral support as well as their wisdom.
Cox, Harvey. "The Religion of Ordinary People: Toward a North American Minjung Theology." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 109-114. Mystic, CN: Twenty-Third Publications, 1988.	When one looks at minjung and the various liberation theologies from the angle of Western academic theology, one sees that they raise enormously critical issues for the next decades of Christian theology. The fact is that the demographic center of Christianity is rapidly shifting to the black, brown, yellow, poor southern hemisphere. This means that our millennium-long habit of thinking of Christianity as being somehow centered in Europe, with branch offices around the world, is dying. It will not be that way anymore and, frankly put, many of the churches in the Third World think of this movement away from European thought patterns as a great liberation. They rejoice that they no longer need to think like little Europeans in order to become Christian theologians. So the "De-Europeanizing" of Christianity is one of the things at stake in the emergence of minjung theology. What does the gospel look like when it's been unwrapped from its northern, European shell and allowed to take root and flower in a quite other culture? Concludes: We surely have minjung faith in the USA, but we do not yet have a real minjung "theology." We lack it in part because of the religious and political isolation within which most of our theologians work. If we can begin to break down that isolation, to learn from the trust in Jesus of the black churches, the Dostoyevskian passion of the Russian believers, and other expressions of minjung faith, then something quite significant could begin to happen.
Dickson, Kwesi A. "And What of Culture? An African Reflection on Minjung Theology." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 171-181. Mystic, CN: Twenty-Third Publications, 1988.	I must confess at this juncture that I am operating under a severe disability: my knowledge of the Korean situation is very limited-it does not go much beyond what is revealed in these essays, hence my reluctance to make a detailed assessment of these essays in terms of the extent to which they do justice to the Korean situation. I am also unable to fully explore how far comparisons may be made between the analyses done in these essays and the culturebased approach adopted by a number of African theologians. Nevertheless, I discern in these essays a number of ideas which I would like to comment on given my own background. They include the differences in colonial history of Korea and Africa; the minjung treatment of culture; emphasis or favoritism of the poor and the powerful; and the cultural paticularity of biblical exegesis.
Dong, Suh Nam. In Minjung Theology: People as the Subjects of History, ed. Christian Conference of Asia, 155-184. Singapore: Christian Conference of Asia, 1981.
Han, Kee Chae. "Narrative Ethics in A Minjung Context: In the Beginning There Was a Story." Asia Journal of Theology 11:2 (1997): 221-247.	Explores how minjung narratives shape moral character. Narrative theology shows us the ability to do theology is in everyone and brings theology back into the hands of the people. Focus on how to use story rather than on how to interpret it.
Hong-jung, Lee. "The Minjung Behind the Folktale: An Example of Narrative Hermeneutics." Asia Journal of Theology 8:1 (1994): 89-95.	Uses a well-known Korean folk tale ("The Rat's Bridegroom") to recover the reality of the Korean minjung (common person; hopes and assumptions about realities) and highlight hermeneutical issues.
Hyun, Younghak. "Minjung Theology and the Religion of Han." East Asia Journal of Theology 3:2 (1985): 354-359	Minjung theology is not of, by or for the minjung people. It does not intend to "conscientize" or agitate them. It tries to learn who and what they are both in history and in the current reality through what they see, what they feel, what they perceive, what they think, what they do and how they five, as expressed in their culture as well as in their "social biography." It tries to learn from them. It tries to trace the Gospel message back beyond "the Christian era" when the church became a community of ruling elites to the earliest church when "the sinners," those who were treated as sinners such as prostitutes, collectors and lepers, and lowliest ones in the society were the followers of Jesus. Out of these theologians' involvement in the struggle to be faithful to the gospel and to the minjung people and out of their engagement in the above-mentioned activities, there began to emerge a new kind of theological thinking. People began to call it a minjung theology. It is from such a minjung theological perspective that the religion of han, Korean Shamanism, is being given a new look.
Ishida, Manabu. "Doing Theology in Japan: The Alternative Way of Reading the Scriptures As the Book of Sacred Drama in Dialogue with Minjung Theology." Missiology 22 (1994): 55-63.	Even though Korean Minjung theology is rooted in the cultural and historical context of Korea, it has direct theological relevance to Japan because it identifies the Korean "minjung" with the biblical Israelites and by doing so, the Japanese with the biblical Egyptians. This alternative way of reading the Scriptures as the book of sacred drama is the necessary ground for Japanese Christians to have honest dialogue with Minjung theology. It leads us to seek new ways not to remain as the "oppressive Egyptians." Minjung theology as one of the liberation theologies requests both the oppressed and the oppressor to participate in the sacred drama.
Kane, Margaret. "Minjung Theology." Theology 90 (1987): 351-356.	This article describes Korean minjung theology, the new force it has given to my conviction that the future of Christianity depends on working theologically with 'ordinary people', and some clues as to its relevance in Britain, which may help us to create our own indigenous theology. 'Minjung' means 'the common people'. In particular it means those who are oppressed politically or economically, who are alienated sociologically or kept uneducated in cultural or intellectual matters. In other words 'the underdogs'. (This is not the same as the Marxist 'proletariat'. Minjung is a form of liberation theology but, as Koreans are from their experience particularly aware of communist oppression, minjung theology differs significantly from Latin American theology.) The 'underdogs' have a changing membership, so minjung must be understood dynamically in historical, sociological terms.
Kim, Chang-Nack. "Justification by Faith--A Minjung Perspective." Chicago Theological Seminary Register 85 (1995): 14-23.	The doctrine of justification cannot serve as the criterion that differentiates Christianity from Judaism or Protestantism from Roman Catholicism. Today almost all theologians, Catholic or Protestant, accept the doctrine of justification as an article of faith. However, the emphasis in interpretation and the depth of understanding vary depending on denominations and individual theologians. The task of today's lecture is to examine whether the diverse interpretations of justification are consistent with Paul's original idea of justification.
Kim, Chang-Nack. "Korean Minjung Theology: An Overview." Chicago Theological Seminary Register 85 (1995): 1-13.	A new name means a new being. just as in Rev. 2:17 "to him who conquers will be given a name," a new name called 'minjung' has been given to the oppressed Korean people who have been fighting for their liberation. With this designation they have been able to realize themselves clearly as the subject of their historical destiny. Thus we came to say that minjung is the subject of history. The so-called "minjung theology" was brought about as a response to the minjung movement or the struggle for minjung's liberation in the 1970s by a few conscientious theologians of Korea. The Sitz-im-Leben of minjung theology is the struggle for minjung's liberation. Minjung theology is not a classroom theology whereby one is leisurely sitting in an ivory tower of the university and engaging in theological speculation or conceptual activity. Minjung theology can have its vitality and power only when it is rooted in the struggle for minjung's liberation. Thus one cannot understand minjung theology independently of the wider minjung movement in Korea.
Kim, Myung Hyuk. "The Concept of God in Minjung Theology and Its Socio-Economic and Historical Characteristics." Evangelical Review of Theology 14:2 (April 1990): 126-149.	In this paper I have tried to describe the degeneration of the concept of god which has taken place in the history of modern thought, modern political theology and Minjung theology, as well as the characteristics of the socio-economization of theology which have resulted from it. Also, I have tried to point out that one of the tasks of evangelical theology is to recover the biblical concept of God in the church around the world.
Kim, Seyoon. "Is 'Minjung Theology' a Christian Theology?" Calvin Theological Journal 22 (1987): 251-274.
Kim, Yong Bock. In Catalysing Hope for Justice: Essays in Honour of C. I. Itty to Commemorate His Sixtieth Birthday, ed. Wolfgang R. Schmidt, 146-153. Geneva: World Council of Churches, 1987.
Kim, Yong Bock. "Minjung Social Biography and Theology." Asia Journal of Theology 1 (1987): 523-530.	The story of the people has been a very important notion for some theologians in Korea. Folk tales have been used to reveal the historical reality of history, and theological reflections on these tales have shown their meaning for today. Just as the story has significance for its present teller, so are the theological reflections on it relevant for today. In a similar way, social biographies of the minjung are being widely used to reveal the present social reality, for example, the story of workers, of poor women farmers, or of the urban poor. Theological reflections on these stories have been useful for the Christian witness in Korea. In recent years, life stories of the poor have been written by the poor themselves, published and given wide circulation. Poetry and novels deal with the people's experiences--their historical realities in the Korean society. Any theological reflection in Korea is necessarily and inevitably set in the context of the Korean people, and therefore, the stories of the people become very important for Korean theologians. What is the social biography of the people? It is the story of the life of the people in their community. It is not merely a personal biography, although no personal biography can be without community dimensions.
Kim, Yong-bock. In God, Christ & God's People in Asia as Seen by the Participants of the Consultation on the Theme 'Through a New Vision of God Towards the New Humanity in Christ' Kyoto, 1994. ed. Dhyanchand Carr, 11-46. Hong Kong: Christian Conference of Asia Theological Concerns, 1995.
Kim, Yong-Bock. "Minjung and Power: A Biblical and Theological Perspective on Doularchy (Servanthood)." In Revolution of Spirit: Ecumenical Theology in Global Context: Essays in Honor of Richard Shaull, ed. Nantawan Boonprasat-Lewis, 215-30. Grand Rapids, MI: W.B. Eerdmans, 1998.	God's sovereignty is for the sovereignty of the minjung, debunking the arche of the diabolos. Power does not have any independent ontological status; it is non-being. Only the minjung can erect the authority to rule; the minjung are sovereign; and the arche is doulos. Doulos makes arche (servant makes master.) The doulos are in common bond to establish exousia. The political economy of the minjung is mutual servanthood and a mutual bond that makes them sovereign and turns arche into doulos: doularchy, which guarantees the minjung's participation as sovereign-in-bond (covenant). This is radically different from social contract theories. Doularchy in twenty-first-century politics should mean that the minjung become a comprehensive sovereign in the bond of servanthood, liberated and not enslaved, erect and not bowed down. This means direct participation in authority and politics by the mutually serving community for the enhancement of all life; it means the covenant solidarity of all minjung and all living things throughout the earth.
Koyama, Kosuke. "'Building the House by Righteousness'" The Ecumenical Horizons of Minjung Theology." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 137-152. Mystic, CN: Twenty-Third Publications, 1988.	Minjung theology may be spoken of in a number of ways: a theology in the Korean interrogation room; a Korean prison theology; a theology of costly discipleship; a theology of dialogue with destitutes and prostitutes; a theology between the underdog and the topdog; a theology intersecting Korean culture and social concerns; a theology of proclamation-preaching; a theology of social justice in the perspective of the Lord's Supper; a theology of politics of God; and so on. The Christian commitment and passion that cuts through all these theological reflections and actions is the conviction that "to know God" (theological beholding) means concretely to stop building the house through unrighteousness (ethical walking). This is the theme of minjung theology. The theme suggests expanding ecumenical horizons and corresponding theological challenges, "for this was not done in a corner" (Acts 26:26). There are three relevant questions related to minjung theology which must be asked and are explored in this article: What is the ecumenical meaning of the concepts presented by minjung theology in the areas-of 1) eschatology, 2) conflict and 3) culture?
Kuster, Volker. "Minjung Theology and Minjung Art." Mission Studies 11:1 (1994): 108-29.	Discusses the historical context of Korea, the development and main ideas of Minjung theology as a context for discussing minjung art. Three categories may be discussed: 1) cultural-religious motifs, 2) scenes from the everyday life and its characters; and 3) motifs deriving from political resistance and propaganda art.
Lee, Jung Y., ed. An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology. Mystic, CN: Twenty-Third Publications, 1988.
Miguez Bonino, Jose. "A Latin American Looks at Minjung Theology." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 157-168. Mystic, CN: Twenty-Third Publications, 1988.	A couple of books and a few papers read, along with a visit to Korea of five days, may be more than enough to awaken a deep interest in and sympathy for minjung theology, but is hardly sufficient to justify writing a paper about it. . . . We should resist the temptation to arrive at premature syntheses or resolutions of our pluralities of experience, interpretation, and reflection. Nevertheless, we need to explore such pluralities in order to learn from them, to test our interpretations, to deepen and enrich our reflection. It is in this spirit that I venture to reflect on what I have seen in minjung theology, in my admittedly limited and insufficient encounters. The structure of this paper is built around what I perceive as three main foci in minjung theology: 1) minjung (the people), 2) han and 3) messianism. I am trying in this way to avoid forcing the concerns of minjung theology into my own framework. I hope this can help in the kind of "active reception" which I think is necessary for fruitful dialogue.
Miller, Paul M. "Pastoral Care of 'Demonized' Persons." Journal of Theology for Southern Africa 12 (September 1975): 51-69.	Fourteen point discussion on caring for the demonized in the African context, involving meeting the whole needs of the person by listening, understanding cultural elements of the story, using the Bible (especially the epistles) and church history as a starting point in finding ways to minister, warning people about occultic involvement, etc.
Moon, Cyris H. "Minjung Theology." Ching Feng 26:1 (April 1983): 48-51.	Although the roots of Minjung Theology go back much further, it is true to say that since 1970 theologians in Korea have been confronted with a different theological agenda. Industries and university campuses,. ordinary people, intellectuals, laborers, and even many literary critics have proclaimed the message of liberation in the Bible in ways that are relevant to the current economic-socio-political context of Korea. In this situation we have been challenged to provide a biblical perspective for understanding the reality of the people, especially of the minjung, who are politically oppressed, impoverished, and subjected to insult and contempt. This challenge has been an expression of the minjung springing from their life situation in Korea. Thus we begin to formulate a theology which can be addressed as "the gospel" to the minjung.
Moon, Cyris Hee Suk. In Minjung Theology: People as the Subjects of History, ed. Christian Conference of Asia, 119-135. Singapore: Christian Conference of Asia, 1981.
Moon, Cyris Hee-Suk. "Culture in the Bible and the Culture of the Minjung." Ecumenical Review 39 (1987): 180-186.	Explores the reality of two levels of culture: the culture of the dominating class and the culture of the masses. Concludes: The problem has been that with Christianity in general there is a tendency to identify the gospel with the dominating culture. The great task for us today is to liberate the gospel from the dominating culture in order to serve the minjung of the world.
Mu, Ahn Byung. In Minjung Theology: People as the Subjects of History, ed. Christian Conference of Asia, 136-151. Singapore: Christian Conference of Asia, 1981.
Myong-Kwan, Chi. "Theological Development in Korea." International Review of Mission 74:293 (January 1985): 73-79.	Describes minjung theology: Listening to the cries of Abel has been the starting point for minjung theology in Korea; the theologians who have enunciated this theology, based upon a view of the people (minjung) as the subjects of history, have appropriately described it as "theology from the scene," the scene of the people's workplaces, whether on the factory floor or out in the fields. They point to the necessity of reading and understanding the Bible and of reconstructing systematic theology, Christian ethics and church history from the point of view of the minjung.
Na, Yong Wha. "A Theological Assessment of Korean Minjung Theology." Concordia Journal 14 (1988): 138-149.	"Minjung" denotes "the people" literally, and "the underdogs" figuratively. Minjung is understood as those victims of social injustice. This, term has been used in the political sense since 1970 by Korean historians, but its politico-theological sense was introduced to minjung theologians by Japanese theologians specializing in sociological hermeneutics. Minjung theology is a theological product issuing from the background of the Korean political situation of the 1970s. This study attempts to show how seriously minjung theology deviates,, from the true teachings of the Scriptures. At the same time, it contrasts the teachings of minjung theology with the Scriptural meanings of the Gospel, with the goal that we should be sure of the fact that the kingdom of God can be planted only by the powerful hand of the Triune God who primarily works through the preaching of the Gospel. This study also attempts to verify whether minjung theology is really even Korean theology or not. Minjung theologians insist on using the Korean term "minjung" in order to identify minjung theology as a Korean theology. Additionally, in that minjung theology disregards the vertical dimension of the Gospel, and even emphasizes the horizontal dimension, this study also attempts to prove that minjung theology is defective in giving as the theological motivation for its goal the establishment of a new society of brotherly love.
Ogle, George. "A Missionary's Reflection on Minjung Theology." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 59-72. Mystic, CN: Twenty-Third Publications, 1988.	I wish to begin this paper by expressing deep gratitude to those who, through their own sufferings, have formulated the theology called minjung theology. It has a New Testament ring to it that has persuaded me of its authenticity. And, those who espouse it present such a genuine witness that I am convinced of their apostolate. This article is, therefore, not a critique of minjung theology. Rather, it is an essay based on my experiences as a foreign missionary involved in Urban Industrial Mission (UIM). Those experiences provided me with a unique exposure to the han of Korea's industrial workers. This article is an essay of appreciation to those who have been able to articulate the hardships, and the significance of those hardships, borne by the workers of Korea. South Korea has undergone considerable industrial development in the last two decades. Much of the credit for that development should go to Korea's workers but it is credit they never receive. Most of the sacrifice and suffering that has made progress possible has been that of the ordinary factory worker. This essay is primarily a reflection upon the han she and he endures.
Park, A. Sung. "Minjung Theology: A Korean Contextual Theology." The Indian Journal of Theology 33:4 (Oct.-Dec. 1984): 1-11.	This paper is written to introduce Minjung theology and to discuss its salient points. Since Minjung theology is a theology in the making, this paper attempts to show the growing edges of this theology called Minjung.
Roberts, J. Deotis. "Black Theology and Minjung Theology: Exploring Common Themes." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 99-105. Mystic, CN: Twenty-Third Publications, 1988.	This discussion is an exercise in cross-cultural theological conversation. In this paper I explore some common themes in two theological traditions which may be designated generally as "liberation theologies." . . . This brief excursion into comparative theology has been a challenge. It is highly suggestive of the rich possibilities toward human understanding which could result from vigorous activity on this theological frontier. In a comparison of black and minjung theologies, we note important differences. But our concern has been to highlight the similarities. We have drawn upon the affinity of worldviews among AfroAmericans and Asians. There is also a cluster of similar factors in both backgrounds which result in a holistic ethico-religious outlook. When we translate this into biblical terms, it leads to a view which blends social justice concerns with the healing dimensions of the gospel. In both instances the exodus theme points to the message of the prophets of the Hebrew Scriptures who denounced oppression and advocated justice as well as mercy. Again, both black and minjung theologies seek to find the historical Jesus and the secular meaning of the gospel for human liberation. This in no way dilutes the meaning and power associated with the cross-resurrection event. The Christ of faith is Lord, but he is also Liberator. In these and other ways black and minjung theologies may open new doors to cross-cultural understanding and the ecumenical dialogue and mission of the church of Jesus Christ.
Russell, Letty M. "Minjung Theology in Women's Perspective." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 75-95. Mystic, CN: Twenty-Third Publications, 1988.	In this response I try to stand in solidarity with the minjung theologians as I listen and learn from their work. I also seek to reflect critically on minjung theology from a feminist perspective by sharing points of convergence and difference that I consider important in the development of both rninjung and feminist theologies. Lastly, I attempt to highlight the ongoing concerns and work of Asian and Korean women theologians.
Song, Choan-Seng. "Building a Theological Culture of People." In An Emerging Theology in World Perspective: Commentary on Korean Minjung Theology, ed. Jung Y. Lee, 119-134. Mystic, CN: Twenty-Third Publications, 1988.	Reflects on minjung theology, dealing with the ways it cuts against the status quo and how it has been attacked, the nature of the shamanism (which is the religion of the minjung), the reality that theology is not just abstract ideas but the life of the minjung, and the essence of han.
Suh, David Kwang-sun. "A Theology by Minjung." In Theology by the People: Reflections on Doing Theology in Community, ed. Samuel Amirtham and John S. Pobee, 65-77. Geneva: World Council of Churches, 1986.	Describes minjung theology as a story-telling theology of the masses. "The stories told by the people in their suffering and praxis to change the world, that is, the socio-biography of the people, and the stories told by Jesus about the kingdom, that is, the theological biography of Jesus--these are the bases and foundations of theology by the people. The theology of story-telling or the theology of rumour-mongering is the privileged way of doing theology by the people."
Suh, David Kwang-Sun. In Asian Christian Spirituality: Reclaiming Traditions, ed. Virginia Fabella, Peter K. H. Lee, and David Kwang-Sun Suh, 31-36. Maryknoll, NY: Orbis Books, 1992.
Suh, David Kwang-Sun. "Minjung Theology: The Politics and Spirituality of Korean Christianity." In Perspectives on Christianity in Korea and Japan: The Gospel and Culture in East Asia, ed. Mark R. Mullins and Richard Fox Young, Lewiston, NY: Edwin Mellen Press, 1995.	Introduces Minjung theology, including: its development in the 1970s, the way it looked at church history and mission history, its role as a political theology, its role as a cultural theology, its development in the 1980s, and a projection on the future of minjung theology. Concludes: "Minjung theology is still very much alive as we look at our theological world of today both here and abroad. For it is our common task to liberate theology and to make it return again and again to its proper task of liberating human beings from all forms of exploitation, oppression, and alienation."
Suh, David Kwang-Sun "Theology of Story Telling: A Theology by Minjung." Ministerial Formation 31 (1985): 10-22.	The minjung theology of Korea has taken its name as theologians and young workers, students priests and pastors met together and told each other stories over food and drinks. Friends gathered together secretly in eating places, not to discuss some great theologian's recent systematic theology, but to exchange rumors. Minjung theology has been formed to tell the stories of the minjung, the people, the suffering teenage female factory workers, the students who were court-martialed, the university professors and newspaper reporters who were kidnapped and abused in the torture chambers of the Korean CIA. Minjung theology has been formed in the stories told and the rumors spread among the fighting and suffering people of Korea in the 1970s. These stories were forbidden to be printed in the newspapers. Anybody who talked in public about student demonstrations and professors' arrests and young workers' strikes would be sent to jail on the charges of spreading "false The true stories of the people were censored, while false stories of development and national security dominated the front pages of the Korean news media.
Sundermeier, Theo. "Minjung Theology of Korea." Scriptura 22 (1987): 48-59.
Tang, Edmund. "Shamanism and Minjung Theology in South Korea." In Popular Religion, Liberation and Contextual Theology: Papers from a Congress (January 3-7, 1990, Nijmegen, the Netherlands) Dedicated to Arnulf Camps OFM, ed. Jacques Van Nieuwenhove and Berma Klein Goldewijk, 165-74. Kampen, Netherlands: J. H. Kok, 1991.	Popular religions or popular religiosity is becoming more and more a central challenge to the emerging contextual theologies of the world, particularly in the so-called Third World. As we survey the emerging theologies of Asia, we can find an abundance of examples. In the Philippines, theologians have attempted to construct a Christology in terms of the Black Messiah of the popular Easter rites. Indian theologians have devoted an important amount of research to the popular devotions and processions which have attracted not only Christians but Hindus to their devotional practices. But it is in the "minjung theology" of South Korea and the "homeland theology" of Taiwan that we find the clearest examples of this shift in theological research. It could be very interesting to make a comparative study of the latter theologies, since both share similar societal structures, histories of colonization as well as a Presbyterian background. Unfortunately, the present stage of research does not permit such a study beyond general observations. In the following we shall limit ourselves only to the minjung theology which has made a very clear option to build its foundation on the shamanist undercurrent of Korean history.
Younghak, Hyun. "The Cripple's Dance and Minjung Theology." Ching Feng 28:1 (March 1985): 30-35.	Beggars are looked down on in Korean culture, and crippled beggars engage in dance to entertain and have people contribute to their needs. As a child the author used to ridicule the cripple's dance, but now see them as valid expressions of the minjung enacting their own tragedies of deformity and celebration intermingled, which compels us to recognize and respect their humanity.