Travel Study Workshop For A Korea Peace Treaty
16‐24 May, 2016
Jeju & Seoul, Korea
RECONCILIATION AND REUNIFICATION COMMITTEE THE NATIONAL COUNCIL OF CHURCHES IN KOREA
Armistice to Peace Treaty Campaign, 2016 International Workshop
16‐24 May, 2016
Jeju & Seoul, Korea
TABLE OF CONTENTS
Participants ....................................................................................................................... 4
Schedule ............................................................................................................................ 5
Opening Session ................................................................................................................ 7
Dedication Worship .......................................................................................................... 8
Presentations
US Occupation’s Perpetuation of Colonial Structures,
Orientalism, and Its implications”, Rev. Kurt Esslinger........................................ 15
Peace Treaty, and Lifting All Sanctions,Victimization of
the Korean, Reparations, Mutual Assured Destruction, Dr. Jong Sun Noh ......... 17
South Korean Women's Peacebuilding Process
: Our Efforts and Challenge, Ms. AhnKim JeongAe ........................................... 25
Interfaith Panel – Religious Imperatives for Peacemaking
Buddhist: Mr. Tatsuya Yoshida ....................................................................... 27
Catholic: Fr. Patrick Cunningham ................................................................... 30
Protestant: Rev. Sandra Scholz ....................................................................... 33
“Reunification and Democracy”, Mr. David Kwang‐sun SUH ............................ 39
Towards Sustainable Peace in the Korean Peninsula: A Korea Peace Treaty ............. 50
* About Jeju .................................................................................................................... 56
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Armistice to Peace Treaty Campaign, 2016 International Workshop Participants
Name Belong to Address
1 Baek Yong Seok UCCanada Saskatoon, Canada
2 Chapman, Sarah UCCanada Toronto, Canada
3 Dedji, Syntiche Methodist, UK London, UK
4 Whyte, Nicola COScotland Edinburgh, Scotland
5 Yoshida, Tatsuya Niwano Peace Foundation Tokyo, Japan
6 Kees, Daniel UMC, USA Mississippi, USA
7 Lee, Unzu PCUSA California, USA
8 Morse, Tom GM(UCC,DOC) Indiana, USA
9 Scholz, Sandra EKHN Rodgau, Germany
10 Chung, Fanny Hong Kong Seoul, ROK
11 Thiedemann, Volker EKD Seoul, ROK
12 Nagao, Yuki UCCJ Seoul, ROK 13 Choi, Ae Ji EYCK Seoul, ROK
14 Cunningham, Patrick
Roman Catholic, Columban order
Seoul, ROK
15 Park Dae Sung Won Buddhist Seoul, ROK
16 Shih Ya-fang Taiwan Kaohsiung City, Taiwan
17 Lazaro Rey NCC-Philippines Cagayan De Oro City, Philippines
18 Ferguson, Martha UCCanada Canada
19 Lee Young Eun KMC Seoul, ROK
20 Christie, Catherine NCCK/UCC Seoul, ROK
21 Esslinger, Kurt NCCK/PCUSA Seoul, ROK 22 Shin Yeon Shik PROK Seoul, ROK 23 Shin Seung Min NCCK Seoul, ROK 24 Roh Hye Min NCCK Seoul, ROK
25 Kang Suk Hoon Press Seoul, ROK
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Armistice to Peace Treaty Campaign, 2016
Schedule
Date Time Content
Monday May 16
All day Arrivals at Jeju airport (many coming through Incheon airport, bus to Gimpo)
07:30pm Devotion & Workshop Orientation
Tuesday May 17
09:00am Depart for Gangjeong Village
10:30am Gangjeong Visit (guided by an international activist of Gangjeong and meeting with Bishop Kang(Peter) U-Il
(강우일) of Roman Catholic Jeju Diocese)
12:00pm Lunch at Gangjeong 01:30pm Depart for 4.3 Peace Park 02:00pm Arrive 4.3 Peace Park 06:00pm Dinner 08:00pm Return to Daemyong Resort
Wednesday May 18
09:00am Manjanggul and Hamdeok Beach 11:00am Bukchonri 01:00pm Lunch
Flight to Seoul/Gimpo Transport to Centennial building and settling into accommodation Dinner at Centennial building, evening free
Thursday May 19
07:30am Breakfast in Christian building Room 701
09:00am Dedication Worship – organized by Reconciliation & Reunification Committee NCKK
10:30am Rev. Kurt Esslinger – “US Occupation’s Perpetuation of Colonial Structures, Orientalism, and Its implications”
11:10am Discussion
11:45am Dr. Suh Bo Hyuk – “Geopolitical Context of Northeast Asia and Implications for Peace”
12:20pm Discussion 12:50pm Lunch
02:00pm Dr.Noh Jong Sun- “Peace Treaty, and Lifting All Sanctions, Victimization of the Korean, Reparations, Mutual Assured Destruction”
02:40pm Discussion 03:20pm Break
03:40pm Ms. AhnKim JungAe – “South Korean Women's Peacebuilding Process”
04:20pm Discussion 05:10pm Break
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06:00pm Dinner
Friday May 20
09:00am Leave for DMZ Border Peace School (Director : Dr.Jung Ji-Seok) 11:30am~ 13:00pm
Arrival, Lunch and Introduction of BPS
13:00pm~ 15:00pm
Presentation on the life of DMZ villages and their life, discussion (Facilitator:Dr. Jung)
15:00pm~ 18:00pm
Hiking of Mt.Soi; Visit to the Labor Party Bldg.
18:00pm Back to Centennial Bldg., Seoul, dinner on the way
Saturday May 21
08:30am Devotion offered by Buddhist Participants
09:00am
Interfaith Panel I – Religious Imperatives for Peacemaking Buddhist: Mr. Tatsuya Yoshida, Niwano Peace Foundation Catholic: Fr. Patrick Cunningham, Columban Order Moderator : Rev. Volker Thiedemann
10:00am Break
10:30am Interfaith Panel II – Religious Imperatives for Peacemaking Protestant: Rev. Sandra Scholz, EKHN
12:00pm Lunch 01:00pm Dr.(David) Suh Kwang-sun – “Reunification and Democracy” 01:50pm Discussion
02:30pm NCCK Panel – Peace Treaty Campaign 2016 (facilitated by Shin & Catherine)
03:30pm Strategies for implementation in each country (group discussion and plenary)
05:00pm Story Telling: Victims of the National Security Law 05:30pm Dinner
Sunday May 22
Morning worship – division of international guest into 3 groups, PROK, PCK, Methodist. These groups will have lunch and arrive at Seoul Anglican Cathedral in time for Asia Sunday Worship
03:30pm Asia Sunday Worship 06:00pm Dinner
Monday May 23
09:00am Depart for Yongin Folk Village 10:30am Arrive Yongin Folk Village 12:00pm Lunch in Folk Village 02:30pm Return to Seoul 04:00pm Evaluation and Wrap-up 05:00pm Dinner 07:00pm Monday Prayer for Peaceful Reunification
Tuesday May 24
Travel to airport for departures
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Armistice to Peace Treaty Campaign ‐ Opening Session May 16, 2016
Welcome Invocation: Oh so seo Reading: Jeremiah 31:27‐34 (the new covenant)
27 “I, the Lord, say that the time is coming when I will fill the land of Israel and Judah with people and animals. 28 And just as I took care to uproot, to pull down, to overthrow, to destroy, and to demolish them, so I will take care to plant them and to build them up. 29 When that time comes, people will no longer say, ‘The parents ate the sour grapes, But the children got the sour taste.’ 30 Instead, those who eat sour grapes will have their own teeth set on edge; and everyone will die because of their own sin.” 31 The Lord says, “The time is coming when I will make a new covenant with the people of Israel and with the people of Judah. 32 It will not be like the old covenant that I made with their ancestors when I took them by the hand and led them out of Egypt. Although I was like a husband to them, they did not keep that covenant. 33 The new covenant that I will make with the people of Israel will be this: I will put my law within them and write it on their hearts. I will be their God, and they will be my people. 34 None of them will have to teach a neighbor to know the Lord, because all will know me, from the least to the greatest. I will forgive their sins and I will no longer remember their wrongs. I, the Lord, have spoken.”
Prayer: Creator God, we pray for your peace on earth. For peace that is life‐giving; for peace that is love‐bearing; for peace that is true freedom; for peace that is purposeful; for peace that is prevailing. We pray for children in time of war; they are defenceless. We pray for the old; they are unable to escape danger quickly. We pray for those with physical disabilities; they are at the mercy of others. We pray for women; they are vulnerable to abuse. We pray for the innocent; they suffer from the unjust desires of others. We pray for those whose lives have been changed by war: the blinded; the burned; those who have lost limbs; those who have lost their reason; those who have lost their peace of mind; those who have lost their health and strength forever. O God, above all we pray for those in anguish, those whose lives will never be the same again; those who have lost their loved ones; those who have lost their lives. Deepen in us our desire for peace, restore our resolve for peace, increase our intent to work for peace. Will for us your peace, perfect and prevailing, for your Son our Saviour Christ’s sake. Amen
Introductions Introduction of the program Teaching of song: 1. As We Walk the Road to the Jubilee
2. Land of the Quiet Morn 3. We Long for Unification
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The NATIONAL COUNCIL OF CHURCHES IN KOREA
Armistice to Peace Treaty Campaign, 2016 International Workshop
16‐24 May, 2016
Jeju & Seoul, Korea
Dedication Worship
November 19, 2016 Christian Building, Seoul
9:00 A.M.
Welcome and Introduction
Invitation to Worship Worship Leader: Rev. Kim Kyrie (Ecumenical Relations Director, Korean Anglican Church Korea;
Program Committee Moderator, CCA)
Sound of Gong (징)
Invocatory Song
“Come Now, O God of Peace“
1. Come now, O God of Peace, make us one body,
Come now, Lord Jesus, reconcile your people. 2. Life 3. Justice
1. 오소서, 오소서, 평화의 임금
우리가 한 몸, 이루게 하소서
2. 생명의 3. 정의의
Opening Prayer
Sharing Greetings of Peace
Words of Peace
Responsive Reading Leader 1 ‐ Rev. Ra Heakjib
(Vice Chair of the Reconciliation and Reunification Committee, NCCK) Leader 2 ‐ Syntiche Dedji (UMC)
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Leader 1: Following after the Holy Spirit leads to life and peace, but following after the old
nature leads to death (Romans 8:6) / 육체적인 것에 마음을 쓰면 죽음이 오고
영적인 것에 마음을 쓰면 생명과 평화가 옵니다. (로마서 8:6)
All: Here is your part: Tell the truth. Be fair. Live at peace with everyone (Zechariah
8:16) / 너희는 이렇게 살아라. 이웃에게 거짓말을 하지 말고, 성문 앞
재판정에서 바른 재판을 하여 평화를 이룩하여라. (스가랴 8:16)
Leader 2: Pray for the peace of Jerusalem. May all who love this city prosper. O Jerusalem, may there be peace within your walls and prosperity in your palaces (Psalm
122:6‐7) / 예루살렘을 위하여 평화의 소리 외쳐라. "네 집안에 평화!" "네
성안에 평화!" "궁궐 안에 평화!" (시편 122:6‐7)
All: Turn away from evil and do good. Try to live in peace even if you must run after
it to catch and hold it! (I Peter 3:11) / 그는 악을 멀리하고 착한 일을 하며
평화를 힘써 찾아야 한다. (베드로전서 3:11)
Leader 1: Happy are those who strive for peace—they shall be called the children of God.
(Matthew 5:9) / 평화를 위하여 일하는 사람은 행복하다. 그들은 하느님의
아들이 될 것이다. (마태복음 5:9)
All: Try always to be led along together by the Holy Spirit and so be at peace with
one another. (Ephesians 4:3) / 성령께서 평화의 줄로 여러분을 묶어 하나가
되게 하여주신 것을 그대로 보존하도록 노력하십시오. (에베소서 4:3)
Leader 2: Everyone will live quietly in his own home in peace and prosperity, for there will
be nothing to fear. The Lord himself has promised this. (Micah 4:4) / 사람마다
제가 가꾼 포도나무 그늘, 무화과나무 아래 편히 앉아 쉬리라. ‐만군의
야훼께서 친히 하신 말씀이다. (미가 4:4)
All: But the good person—what a different story! For the good person—the blameless, the upright, the one of peace—he has a wonderful future ahead of
him. For him there is a happy ending. (Psalm 37:37) / 덕스러운 사람을 보아라,
정직한 사람을 눈여겨보아라. 평화를 도모하는 사람에게 후손이 따르리라. (시편
37:37)
Scripture Reading Reader: Rev. Unzu Lee, PCUSA
The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly. (John 10:10)
Special Music Korean Traditional Rev. Kim Chi Mok
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Sermon Rev. Lee Hong Jeong (General Secretary, PCK)
“Enhancing People’s Security for Fullness of Life for All”
Hymn
‘Marching Toward Jubilee’ 1. Like a stream, Justice overflows. Peace prevails, like a grassy plain. Like the sun,
Love shines all around, when we’re embraced by God’s gift of life 2. Endless tears are the seeds we’ve sown, suffering’s been with us all along.
But look now! right before our eyes! A brand new heaven is opening wide. Chorus: As we walk the road to the Jubilee,
we trust in the promise of our God Although seven times seven we stumble and fall, we trust the word of our God.
찬송
‘희년을 향한 우리의 행진’
1. 정의가 강물처럼 평화가 들불처럼
사랑이 햇빛처럼 하나님 주신 생명 보듬어
2. 눈물로 씨를 뿌리며 지나온 수난의 세월 보아라
우리 눈앞에 새 하늘이 활짝 열린다
후렴: 희년을 향해 함께 가는 길 주의 약속 굳게 믿으며
일곱 번씩 일곱 번 넘어져도 약속을 굳게 믿으며
2016 NORTH‐SOUTH EASTER PRAYER
The NCCK of the South and the KCF of the North worked together to prepare this Joint Easter Community Prayer.
(Reader – Sandra Scholz – pastor of Rodgau Church, EKHN) Oh God, thank you for letting us know, as we hear the trickling waters beneath the melting ice, that spring is not far away. Thank you for showing us through the life, death and resurrection of Jesus Christ that a new road lies beyond the one that ends. (Reader – Fr. Lim Jong Hun, Korean Orthodox Church) Our people had shared joy, anger, sorrow, and pleasure, but for the last 70 years we have
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lived separated as North and South embracing our wounds and pains. We have not ended division and conflict only to find out ourselves that such 70 years were not enough. How can it be that 70 years were not enough to end division and conflict? And in fact a higher wall is rising in front of us. Amidst the vicious cycle of division, distrust, dispute and arms race, our land and sea has become a military experimentation field of weapons, not knowing when war will break out. The bridge that once yearned for peace and unification has crumbled and the bird that once flew over that bridge, wet with rain, is no longer able to fly. (Reader: Daniel Kees – delegate from UMC, United States) God, have we stimulated misunderstanding and enmity even while speaking of reconciliation? Have we aggravated conflict and confrontation even while speaking of ending the division? Have we incited misunderstanding and distrust even while speaking of faith? Have we been blind to our own self‐interest even while speaking of co‐existence? Have we chosen the road that threatens our life even while speaking of our people’s survival and security? (Reader – Choi Aeji, EYCK) God of grace, please let us see ourselves rightly, we who have gone against the path of life and taken part in destruction instead of peace. Have mercy on us and forgive us when we repent our foolishness and change our paths with tears in our eyes. When we fail to realize our wrongs and continue to drive community to the cliff, please stop our steps and with your whip of love lash our obstinacy and ignorance. (Reader – Yuki Nagao, UCCJ pastor and student of Studies in Ecumenism and Social Transformation, Hanshin University, Seoul) God, we yearn that compatriots of the North and South unlock the latch of separation and mightly soar on two wings. For this hope to be fulfilled, the churches in the North and South will build a bridge of forgiveness and reconciliation where there is hate and division, let rivers of dialogue flow where there is distrust and confrontation, plant trees and create forests where there is violence and destruction. (Reader – Rev. Noh Doekho, KMC) God of resurrection, let the churches of the North and South hunger and thirst for righteousness, Lead us to cultivate such desires and will into courage and wisdom and become communions of faith that make peace. In this cold and bleak season, let our people and our neighboring countries meet the tidings of spring and lights of life that break free from the icy ground. All: In Jesus Christ’s name we pray. Amen.
Prayer for the Needs of the World: Rev. Baek YongSeok and Rev. Sarah Chapman, UCCanada
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Lord’s Prayer/주기도문 (in the first language of each one)
Hymn
“Unto Hearts in Deep Night Pining” (582 어둔 밤 마음에 잠겨)
1. Unto hearts in deep night pining, and a world captive under darkness' hand,
In the East the day‐star, shining, brought a new dawning to this land. And this Land of the Quiet Morn, lives now in light made new, While life's light life’s a tower, in this land firmly founded, strong and true.
2. Rooted deep in rich plantations, and with boughs reaching bravely to the skies, By its leaves it heals the nations, by its fruit ev'ry need sup‐plies While the Land of the Quiet Morn, calls workers to be‐come, God's good seed, heaven planted, that life's work on the earth may yet be done.
3. Crystal springs, with freshets flowing, pour out streams to refresh a thirsty land, Verdant meadows, richly growing, rise before us on ev'ry hand. O, dear Land of the Quiet Morn, new heaven and new earth, Bright torch, unquenched for‐ever, be a light for all peoples, flaming forth!
Words of Welcome: Rev. Jeon Yong Ho, Vice Chair of the Reconciliation and Reunification
Committee
Action of Offering / Dedication
At this time, each participant writes a wish or prayer for peace on the map of the Korean Peninsula located at the worship center, then form a circle.
Benediction (said by all, standing in circle, with hand raised in blessing) The LORD bless you and keep you; the LORD make his face to shine upon you, and be gracious to you; the LORD lift up his countenance upon you, and give you peace. (Numbers
6:24‐26) / 야훼께서 너희에게 복을 내리시며 너희를 지켜주시고, 야훼께서 웃으시며
너희를 귀엽게 보아주시고, 야훼께서 너희를 고이 보시어 평화를 주시기를 빈다. (민수기
6:24-26)
Our Hope for Reunification
우리의 소원은 통일
꿈에도 소원은 통일
이 정성 다해서 통일
통일을 이루자
이 겨레 살리는 통일
이 나라 살리는 통일
통일이여 어서 오라
통일이여 오라
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We long for unification: this is our dream and our mission With our whole being, we'll labor Till unification comes
Oh come, restore our people Restore our country as one Reunification welcome, Unification come.
English by Bishop Marigza (UCCP, at time of 100th General Assembly, 2015)
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“The US Occupation’s Perpetuation of Colonial Structures, Orientalism, and Its Implications”
Kurt Esslinger, PCUSA
1) Introduction a) Kurt’s role with NCCK Reconciliation b) Advocacy done in the past: statements, letters, and prayers
2) What Kind of Peace Treaty? a) North Korean and China proposals for peace treaty negotiations b) US refusal: “No negotiations until after NK denuclearization” c) Based on inaccurate understanding of current system
3) Martin Luther King Jr. and Violent Responses a) “Riot is the language of the unheard” speech b) Directed conversation away from violent responses c) Directed conversation toward transformation of oppressive systems d) Systemic Exploitation/Resistance Cycle
4) Journey Toward Understanding Actual System a) Learning about the Tozanso Process
i) Cold War dissipating, WCC facilitates relationships with NK‐SK Christians ii) Relationships ‐> advocacy ‐> creation of KCF in NK iii) Meetings tricky during military dictatorship
b) Democratization of 80’s in SK i) Decades of dictatorship ii) Mass protests to end dictatorship iii) Response with lethal military force – Gwangju iv) First civilian president elected 1992 v) Bruce Cumings – Origins of the Korean War
c) Under Japanese Colonization i) Forced capitalism ii) Korean collaborators iii) Most hated peoples: Japanese and Koreans helping them
d) US Military Government 1945 i) US works exclusively with Koreans who helped Japan
(1) Especially National Police (2) Constabulary/Military (3) Gov’t Administration and Businesses
ii) Koreans respond with riots and protest: especially Autumn 1946 iii) Racist Assumptions – Orientalism
(1) Orientalism definition – Edward Said (a) Chateaubriand in 1810 (b) Arthur James Balfor 1910
(2) Never evidence of Soviet/NK intervention (3) Soviet policy “hands off” because of racism (4) Orientalism assumes Soviets must be directing protests
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(a) Koreans “couldn’t possibly” organize their own gov’t (b) Torture “is natural means of policing for orientals”
(5) US responds with lethal military force (6) Jeju Massacre 1948(47)
iv) Korean War – Same War (1) Japan trained Koreans in charge of SK (2) War began in 1932
v) Legacy of Colonial Missionaries (1) Single story told in churches – “missionaries supported independence” (2) Rev. Arthur Judson Brown – Mastery of the Far East
(a) Romans 13 (b) Independence from Japan so US could take over
(3) President Park nominates Prime Minister – fails (4) Missionary support for USMG? (5) Can they trust Christians?
vi) Same system today (1) Current President, Park, Geun Hye – father Park, Jung Hee – Japan military (2) National Police, National Intelligence, Military
vii) US continued hostile response (1) Military spending by country (2) Largest collection of US military in the world (3) Joint SK‐US Military Exercises (4) Flying B52 nuclear capable bomber (5) Bush Doctrine of pre‐emptive attack (6) President Trump (7) Singular Assured Destruction
viii) US willingness to restrict personal liberty – Patriot Act (1) Benefits outweigh cost? (2) Threatened by most powerful military force in world
5) Direct attention to transforming current oppressive system a) Signature Campaign b) Letter Writing Campaign c) Dismantling idolatry of enemy images d) Cultivating further humanizing relationships
Further Reading:
‐ Cumings, Bruce. Korea’s Place in the Sun. ‐ Brown, Rev. Arthur Judson. Mastery of the Far East. ‐ Said, Edward. Orientalism. ‐ Kim, Hun Joon. Massacres at Mt. Halla: Sixty Years of Truth Seeking in Korea. ‐ King Jr., Marth Luther. “The Other America.” Speech given at Grosse Pointe High
School. March 14, 1968. http://www.gphistorical.org/mlk/mlkspeech/
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Peace Treaty, and Lifting All Sanctions, Victimization of the Korean, Reparations, Mutual Assured Destruction.
Dr. Jong Sun Noh, Chairperson, Reconciliation and Reunification Committee, NCCK
([email protected], [email protected],Blog.naver.com/nohjong3) Critical situations and Obstacles: UN Security Council applies Resolution 2270, trying to kill North Korean Economy and the Regime. 1. Situation for Reunification in Korea is no longer hopeful. There has been relatively small
scale combats and naval clashes with casualties. No one can be sure of not having larger scale of conventional wars and or nuclear wars in and around Korean Peninsula, nowadays. Korea is the victim. Victim should be blessed by God of Love, Mercy and Justice.
2. Completely, verifiably, irreversibly dismantling nuclear weapons and programs of the USA,
Russia, China and Japan, Israel, India, Pakistan has not been possible. Rather they have increased their nuclear weapon capabilities and the programs. Now we are living in a situation of balance of nuclear terror, and of Mutual Assured Destruction(MAD). We need Balance of Peace, and Mutual Assured Peace(MAP).
3. Neo‐liberal economic Christianity has been dominating with many different shapes, and
faiths, inside and out. 4. Neo‐liberal theology control the proper, and legitimate theology for the emancipation and
liberation of the poverty stricken people in the word. 5. We did not play effectively as a catalyst/ facilitator on the conflicts and confrontations by
enemy making against some countries. We should repent our sins of division, and sins of hesitating to be “prophetic” enough and simply like to play “opportunistic” enough for fund raising and surviving financially of the church organizations.
6. We did not recognize the theology of people in North Korea. Rev. Kang Ryang Wook in
1940‐50s had a legitimate land reform theology, theology of jubilee of Leviticus chapter 25, Gospel of Luke chapter 4, and Lord’s Prayer(Matthews 6:9‐13), biblically and theologically, for the tenants, servants, colonized slaves, Women and young and neo‐colonized people and their emancipation and liberation. The global ecumenical community did not properly recognize his theology and to work together with him until today. His theology has not been properly recognized, and rather ignored in many occasions, and cases of events.
7. Super powers of USSR, and USA did divide Korea into two in 1945. Their mistakes should
be debunked fully. The dividing Korea was the cause of the fundamental human right violation and Michael Kirby did not paying proper attention on these two countries in his report under UN. They are not immune to the charges, in front of God of Life and
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Justice, and God of Abraham, Moses Maria Magdalene, and Martin Luther King,Jr. and Nelson Mandela.
8. Arms sales people are making wars, and conditions of wars, for marketing strategy and
selling weapons of Mass Destruction, and most advanced ones, like THAAD for good 2‐10 billion dollars, F‐35 for a billion dollars, Spike Missiles, Iron Dome etc. for hundred billion dollars to the tax payers of South Korea. They do not care for human lives, human security, ecological security and they commit sins of greed, killings against the weak, and the alienated and the oppressed and all living things. They make Korea the victim. South Korea among OECD countries, is ranking 1 for suicide level. It can only be explained with in‐depth psychological therapeutic investigations with historical understanding on the process of oppression against the poor, the weak, and the newly colonized countries by the empires and by the theology of the empires in the post‐neo‐liberal market economy.
9. South Korea is dependent on US War time power with strategic control. South Korea is
not independent on the strategic war time power. . 10. U.S. State Department apology accepted three times on July 11, 2013, by the delegates
of NCCK on the wrong doings of < 1> Dividing Korea into two on Aug. 1945, and US Forces occupied Korea, but they did not return back to US, even after three months, legally promised, while the occupying forces of USSR moved back and return back to USSR right after three months, as promised. Reparation of 10 trillion dollars to Koreans both North and South should be collected from the USA and Russia(USSR) for the sufferings caused by the dividing Korea into two in 1945.
<2> Dean Acheson, then the Secretary of State, made an official statement, that is, “Economic Sanctions against North Korea beginning January of 1950”. And in case of war in Korea and in North East Asia, “Defensive periphery includes Japan”, only. It would exclude South Korea. Robert King, Special Envoy under President B.H. Obama said that “It was a mistake”.
Former President G.W. Bush said “Pre‐emptive attack with nuclear weapons on North Korea. It was the first time in the history of the world that nuclear weapon have country declared that she would attack others with nuclear bombs. 1. 1592 Japan and China tried to divide Korea into two, for their own greed and for their
own peace 1894 Japan and China tried again to divide Korea into two, and it was proposed by then the prime minister, Kimberly of the United Kingdom. USA and UK supported Japan to conquering of Korea.
2. 1910 Japan conquered Korea by force, and said it was agreed by the King of Korea. It
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was a lie. 3. 1945, Bratton Wood conference organized for containment policy to eliminate
“communism, and communist states” and proposed IMF, World Bank, and IBRD. 4. Criminal Division: August 1945, USA and USSR occupied Korea as the “Occupying forces to
disarm Japanese forces” and promised to leave in three months. USSR kept the promised. USA remained until today with the war‐time power. USA broke the promise. Two Korea solution will never be accepted by Koreans.(Peggy Billings, Promise and Paradox in Human Rights, New York, Friendship Press, 1979).And South Korean government support the US Forces with some 0.8 to one billion US dollars per year for US Forces Presence. It has been the tax payers burden.
5. January 12, 1950, Dean Aechison began applying Economic Sanctions against North Korea.
He said ,”Periphery of defense include Japan.” He declared “Aechison Line”. 6. 1950, USA had the plans to bomb North Korea and China with nuclear bombs, on the 26
targets. These attempts were continued in 1950, 1953, 1968, 2002, and on. 7. 1981, Vienna Ecumenical Conference of North Koreans and South Koreans and the
Internationals for peace and reunification. The first time of this kind. Both North and South Christians were present for dialogue. But South Korean delegates have been alienated and treated as evil people by the majority Christians, and they had to live underground, and even some leaders were prosecuted in the court. They became the victims for peace and genuine reunification of Korea.
8. 1984, Dozanso ecumenical conference by Churches Commission on International Affairs,
WCC, where North Korea was not represented. Was it a counter response to the Vienna Ecumenical Conference?
9. 1988. National Council of Churches in Korea declared, “1988, Korean Churches’ Statement
on Peace and Reunification of Korea. 10. 1991, Basic Agreement, Non‐Aggression Pact, Nuclear Free Korea Statement, between
DPR Korea and ROK. This Agreement was the positive reflection of the Korean Churches Declaration on Peace and Reunification of Korea by NCCK in 1988. It was a victory.
11. June 17, 1994, Clinton of USA, the former President, had a plan to attack on Youngbyun
nuclear facilities. Geveva Agreed Framework between USA and North Korea was to Completely, Verifiably, Irreversibly Dismantle, or CVID North Korea and in return, USA promised to build Light Water Reactor Power Plant to N. Korea, but in 2006, it(KEDO, Korea Energy Development Organization) was closed. The promise broken. There had been no Light Water Reactor for peaceful use. Now, North Korea is building one by her own power.
12. June 15, 2000, Kim, Dae Jung, then the President of S.Korea and Chairman, Kim, Jung Ill,
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agreed on the Peace Statement. And some 2 million people visited Keumkangsan(Diamond) Mt for tourism and some 10,000 people visited Pyongyang for business, and sharing works. This had been the most exciting period for peaceful cooperation on every aspect of life.
13. 2008‐2016, hostility increased more and more, naval clashes with the casualties, and
more escalations of arms races, with conventional and nuclear weapons of mass destruction. Balance of Terror established between the US and DPR Korea. New McCarthyism(Michael Joseph McCarthy) Fear exists and prevailing in S. Korea and the churches are part of the agent for propagating the psychological fear by the wrong interpretations of the Old, and New Testament. There are Joshua Syndrome legitimatized by the extreme right wing Ecumenical protestants.
14. 2013 The 10th General Assembly, WCC held at Busan, S. Korea. The Statement on Peace
and Reunification of Korea, adopted. North Korean delegates were not present at the General Assembly. North Korea’s Christian Federation and NCCK have one of the strongest ties and solidarity with prayers for one Korea continuously for decades.
Solutions may be : Maintaining Hope, Love, Faith and sharing, respecting others with different world views, different economy, different values with the spirit of tolerance. Economic Sanctions should be lifted. Economic cooperation like Gaesung Industrial Park should be expanded all over. Arms reduction is basic necessity for humanizing the poor. Extreme hunger and poverty is one of the fundamental symptoms of the Economic Sanctions by the USA since January of 1950. UN, USA, EU and Japan should lift the economic sanctions against North Korea, without any conditions. Military, nuclear, economic cooperations and convergence should be realized in Korea by the North and South, with the spirit of June 15, 2000 agreement, and Oct. 4 2007 agreement. Churches should work for the specific target to make it happen. Christians should protest against “The USA's decision to support Japan in 1905, through the Taft‐Kastura Secret Agreement, for her conquering, enslaving and exploiting the people made Korea eventually divided into two until today. The second Taft‐Katsura agreement, the USA‐Japan military coalition under Prime Minister of Japan Abe’s “Re‐interpretation Revision of the Article 9, Peace Constitution into War Constitution”. This US‐Japan Alliances and Coalition is the cause for another hot war in Korea. US Ministry of Defense support Abe’s Constitutional revision by “new” interpretation should be cancelled. Korean will never accept it. The USA should end the war against North Korea.
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USA and North Korea can be good friends. US economy can be better off by the North Korea's economic development under the North‐South economic community. This is the beginning of the genuine peace in Korea, and the world. Appendix 1: Text of a Joint Statement Issued by Six Nations Sept.19, 2005. Cheating on LWR. The six parties unanimously reaffirmed that the goal of the six‐party talks is the verifiable denuclearization of the Korean Peninsula in a peaceful manner. The Democratic People's Republic of Korea (North Korea) committed to abandoning all nuclear weapons and existing nuclear programs and returning at an early date to the treaty on the nonproliferation of nuclear weapons (NPT) and to IAEA (International Atomic Energy Agency) safeguards. The United States affirmed that it has no nuclear weapons on the Korean Peninsula and has no intention to attack or invade the DPRK with nuclear or conventional weapons.….The DPRK stated that she has the right to peaceful uses of nuclear energy. The other parties expressed their respect and agreed to discuss at an appropriate time the subject of the provision of a light‐water reactor to the DPRK.(Author’s note: the five parties had never done this, and North Korea may think that they lied to her.)
Appendix 2: Noam Chomsky on North Korea and Israel "As far as Western concern about nuclear weapons goes, obviously it's highly selective‐‐like, nobody cares that the United States has nuclear weapons, nobody cares that Israel has nuclear weapons, they just don't want them in the hands of people we don't control, like North Korea. And I think that's really the main issue behind the controversy these days." Peter R. Mitchell and John Schoell, Understanding Power, The Indispensable Chomsky, New York, The New Press, 2002, pp.302‐303. www.understandingpower.com
Appendix 3: Noh Jong Sun’s paper at the ecumenical Conversation, the 10th general assembly, WCC, Busan. What are the obstacles and challenges for peace making and reunification of Korea? Now China, ruled by the communist party, is in the G‐2, which is the new phase of the Bretton Woods II, a new international financial framework. Korea has two economies for peace and war. One developed in South Korea under the framework of US economy in a sort of Bretton Woods Institute I of a controversial so‐called ‘free market capitalist economy’ on the bases of casino strategy. And the other economy is the socialist economy of North Korea, which became the target by the capitalist to be collapsed. The casino capitalist economy of jungle games would, many times, be the critical violation of human right, and sometimes criminal problems of war, in a kind frame of Bretton Woods Institute. Historical
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and major Obstacles.: There has been, since 1905 to 2014, major obstacles, and war crimes, colonial and new colonial crimes of wars in Korea. Group X, the 0.1 % people of the top: power of Satan with financial military imperial domination against the weak and the oppressed in the two third of the world. War and Peace Richard Falk, Professor Emeritus, Princeton University hits the core issues of Human Rights, in his book, Enhancing Global Human Rights ( New York, McGraw Hill, 1979, p.217). For him, a War Crime is the worst human rights violation. Alan Greenspan admitted the fact that he had supported the president George W. Bush because he invaded into Iraq for oil. This is a human rights violation. The ecumenical bodies should commit themselves to work; Toward the global peace and policies without the institution of wars and violence of massacring and annihilating the innocent people and without victimizing the weak people. The idol of profit maximization based financial materialism should be abolished in the world, and particularly in Northeast Asia. The churches should re‐affirm that super powers’ war mongering hegemonic activities, like every other dimension of human life, stand under the judgment of God. The churches recognize their need to be liberated from their complicity in unjust nuclear war economic systems and recognize the principal role played by people’s movements in the struggle for justice and peace of non‐violence and disarmament and arms reduction. The churches should exercise stewardship over their human capital, income and possessions, e.g. lands, buildings and investments, for the peace treaty for reunification of the two Koreas. The ecumenical bodies should develop alternative methods for peace‐making without victimizing the people in Korea by nuclear wars. The churches and church related organizations should develop ‘nuclear war literacy campaigns’ to educate their members with regard to non‐nuclear weapon ways of conflict resolution. Against nuclearization of international relations; For a culture of non‐nuclear weapons, the ecumenical bodies should commit themselves to work: Through the overcoming of the institution of nuclear war as a means to resolve conflicts, Through the rejection and overcoming the spirit, logic and practice of deterrence with nuclear weapons of mass destruction whose use would infringe the principle of non‐combatant immunity, Through the dismantling of nuclear military industrial complexes and through the stopping of the trade and transfer of nuclear arms, Through the withdrawal of nuclear military bases and nuclear troops from foreign countries, and the world, Through resisting nuclear security doctrines, high‐intensity conflict strategies and ‘total war’ concepts, Through radical reduction and eventual abolition of all nuclear weapons among the whole world. Most of the Two‐Thirds World countries and the people of no nuclear weapons are no longer colonies, but we are still dominated by one or more nuclear imperial power – the United States, the United Kingdom, France, Russia, China, Japan, Israel, India, Pakistan, and Western Europe. Their web of nuclear control includes an unfair international financial system, multinational companies that monopolize global economy. The economic sanctions policies are dictated by lending banks and governments together with the International Monetary Fund and the World Bank, and their powers lead us to subordination to the economic and military imperial powers. In Korea, some of the imperial powers violate national sovereignty, people’s human rights, and human security by occupying the land and establishing military bases with nuclear weapons that endanger
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our people’s lives and the integrity of creation for the proxy nuclear wars. Peace Treaty Nuclear Imperial powers use the tactic of divide and rule among the people in Korea, North and South, with no peace treaty after the armistice in 1953. Invisible and visible nuclear warthreats, and exercises have been going on until today, and will go on in the future. Immediate peace treaty is urgent between North Korea, South Korea, China, and the USA. The UN is responsible for not making a peace agreement until today. In Northeast Asia this has leaded to the establishment of what is today called the ‘nuclear weapon security state’. The effect of nuclear imperial powers upon the Korean peninsula and the Third World cause our children, women, mothers and the people to die of malnutrition, hunger and disease. The economic sanctions by the nuclear super powers against the weak make the people suffer from hunger and malnutrition. These economic sanctions should be lifted immediately. The cultural war and total war strategies try to discredit all those who work for change by calling them “communists, reds, rogue nation”. In highly repressive and polarized situations, this includes the misuse of Christianity as a legitimation for their oppressions. We must be converted again and again from the idol of war mongering security strategies to the worship of the true God of peace. We cannot serve two masters.(Mt.6:24).To misuse Christianity to defend the hegemonic empires is heretical, theologically. The ecumenical fellow Christians should build a network of exchange and cooperation for peace making by peace treaty in Korea. “Blessed are the peace makers, for they will be called the children of God”.
REFERENCE
Noh, Jong Sun, The Third War: Christian Social Ethics, Seoul, Yonsei University Press, Noh, Jong Sun, Story God of the Oppressed: Joshua Syndrome and Preventive Economy, Seoul, Hanul Academy Publishing House, 2003 This books includes ‘A Story of Life and Ecocide in Korea’, Operation Plan 5027, 5026, 5029, 5030, 1003. And the picture of Rev. Kang Youngsup, of Korea Christian Federation, House Church in North Korea, Chilgol Church, Bongsu Church. Noh, Jong Sun, Paradigm Shift for Peace in North East Asia, Seoul, Dongyun, 2007. Sustainable Peace and Strategy for Reunification: Reunification Theological Perspective, Seoul, Haul,2016. Appendix 4: Peace Treaty(Sample) by Noh, Jong Sun Article 1. No.1. Armistice Agreement of July 27, 1953 will be replaced by the Peace treaty as of Midnight, December 31, 2014( or a different time, as ratified later). No. 2. Democratic People’s Republic of Korea, China, The USA and The Republic of Korea will ratify Peace Treaty and stop the Armistice Agreement of 1953. Article 2. The Four countries will stop all hostile military activities in the Korean Peninsula, t4he near seas and air as of this time designated.
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Article 3. All economic sanctions will be stopped in the Korean Peninsula. The separated families will freely travel, and meat the people and gather together, and freely lodge in any part of the Korean Peninsula. Four countries will positively support the commercial, cultural, and religious exchanges and cooperations. Article 4. The responsible four countries will strengthen, and enforce peace system, and positively support the sustainable economic, cultural, religious and other diverse activities. Article 5. Peace Agreement will be ratified and approved by the parliaments of the responsible parties, according to the necessity and the proper procedures. Article 6. The Peace Treaty will be effective as of 24 hours, of December 31, 2017.(The time can be changed.) Article 7. Amendment is possible after the treaty ratified. It can be revised and added, when there is a necessity.
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South Korean Women's Peacebuilding Process : Our Efforts and Challenges
AhnKim, JeongAe(Women Making Peace)
1. His/hers/torical Background : Colonialism, Militarism and Patriarchy
1910‐1945, Japanese colonial rule(35 yrs)
1945, 38th parallel, division of Korean Peninsula by 2 powers(USA and USSR) : incomplete independence
1948, emergence of 2 Koreas(North and South) supported by 2 powers
1950, outbreak of Korean War(civil and international) 2. Effects of the Korean War
3 million(85% civilian) death
500,000 widows
10 million separated family
Strengthen the division of Korean Peninsula
Diaspora
Justification of USAFIK in SK
1953 Armistice Agreement between North Korea, China and UN Commander(SK excluded)
Birth of DMZ(Demilitarized Zone) controlled by UN Commander(actually USA) 3. Legacies of the Korean War
1961‐1992, military coup and 3 generals as presidents
- Park Chunghee : graduated from Japanese Military Academy, anti‐communist, anti‐democracy
- Chun Doowhan : massacre of Kwangju 1980
- Roh Taewoo
Spread of militarism all over society(education, culture, even in fashion) 4. Problems in Peacebuilding Process
'Women security' in Korea : violence against women(women rights)
Feminization of poverty : military spending in 2014‐ 36.7 billion dollars(ranked 10th), 2.6% share of GDP(by SIPRI)
Lowest spending on welfare and social security
"Welfare, not Warfare" 5. Women's Efforts for Peace and Reunification
'Reunification by Peace'
1970‐1980s : 'Life and Revival' movement by Women Theologians of Nat'l Council of Churches in Korea
1991‐1992 : N/S Korean Women's Crossing DMZ
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1997 : Establishment of Women Making Peace("for Korean Reunification, Asia and Worldwide peace")
2008‐2012 : Northeast Asian Women's Peace Conference : Women's Initiative for Creating Korean Peace Regime(Women 6 Party Talks)
6. Political Environment 2015‐2016
2015 : 70th anniversary of division of Korea(1945)
Park administration : military alliance with USA, no wartime operational control
Policy toward North Korea : Anti‐NK, no inter‐relationship between 2 Koreas(even humanitarian help), closing of Gaesung Industrial Complex
70 yrs of USAFIK military presence ; unequal SOFA ; asymmetrical military balance ; imposing the purchase of US made‐weapons ; corruption of arms dealing(including present generals) : violence against women(crimes) by USAFIK
7. Kijichon (US military bases village) Women's Suit against SK gov't
2014. 6. 25 : 122 plaintiffs('comfort women for USAFIK) demanded claim damages
Kijichon women's sexual trade with USAFIK soldiers was created, controlled, and guided by SK governments from 1948 to 2004
1971, 'Plan for the purification of Kijichon' USA helped the plan by supplying drugs and doctors and screening
8. Lessons and Plans : 2015 Women Cross DMZ and N/S Korean Women's Meeting at Kaesung
Necessity of Regular Crossings : 2016 Women Peace Walk(5/24 Int'l Women's Day for Peace and Disarmament), 5/24 Peace Symposium at Ewha Women's University, 5/28 Peace March, southern line of DMZ
Sustainable Strategy : ex) Kimchi Festival, Establishment of Peace and Eco Village at DMZ
Post‐Reunification Policy : Women's economic, political and social independence and autonomy
Women at the nogotiation table(UNSCR 1325)
Peace Treaty 9. Conclusion :
"If there ever comes a time when the women of the world come together purely and simply for the benefit of mankind, it will be a force such as the world has never known."(Matthew Arnold)
"Gender equality is more than a goal in itself. It is a precondition for meeting the challenge of reducing poverty, promoting sustainable development and building good governance."(Kofi Annan)
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"Religious Imperatives for Peacemaking" ‐ The case of the Niwano Peace Foundation ‐
Tatsuya Yoshida
Program Officer, Niwano Peace Foundation On behalf of the Niwano Peace Foundation, I would like to express my sincere appreciation for being given the opportunity to speak at this inter‐faith sharing. Today, I would like to tell you about the Niwano Peace Foundation, a religious based grant organization. There are three things I’d like to cover. Firstly, I will talk about the relationship between Niwano Peace Foundation and Rissho Kosei‐kai. Then I will explain about the Founder Nikkyo Niwano’s perspectives based on Buddhism, especially the Lotus Sutra. Finally, I will describe our major activity, called Niwano Peace Prize. This presentation will take about 20 minutes. We will have a Q&A at the end of the presentation. The Foundation was established in December 1978 to commemorate the 40th anniversary of the Buddhist organization known as Rissho Kosei‐kai and headed by the late Rev. Nikkyo Niwano. The central teachings of Rissho Kosei‐kai are based on the Lotus Sutra. Niwano established the Niwano Peace Foundation as a neutral and wide‐ranging organization dedicated to enhancing culture and creating a peaceful world. He firmly believed that people of religion the world over, as well as others whose activities are rooted in the spirit of religion, should cooperate in a way transcending sectarian differences to promote peace activities from a broad view of social and public well‐being. First, let me introduce, Founder Niwano's ideas of peace and interreligious dialogue and cooperation. Niwano stated in his Heiwa e no Michi (A Buddhist Approach to Peace) that teachings of peace in the Lotus Sutra are countless, since the whole of the Lotus Sutra presents an ideal of peace. In this sense, peace can be interpreted as the Buddhist ideal state of nirvana. For many Japanese Buddhists, including Niwano, harmony is one of the highest values, and they interpret the Buddhist ideal state, nirvana, as dynamism of creation and harmony. They understand it as mental peace and quiet but also as a dynamic interplay of creation and harmony. This dynamism can be compared with the dynamic interplay of instruments in orchestral music. In his speech during the First Assembly of the World Conference on Religion and Peace, held at Kyoto in 1970, Niwano stated that the time has arrived when religions, instead of being antagonistic toward each other, should cooperate in order to contribute to the cause of
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humanity and world peace, because, in the final analysis, all religions are bound together by the common aspiration for human happiness and salvation. In the beginning of the Lotus Sutra, we find its basic idea of religions and peace through interreligious effort. This doctrine is called the "Teaching of Opening Up the Three Vehicles and Revealing One Vehicle." It can be most easily introduced using the parables in the Lotus Sutra, such as the "Parable of Burning House" in chapter three. A rich man's house, which is very old and has only one narrow gate, catches on fire while his children are playing inside. Though the rich man calls them to go outside, urging them to leave the burning house, they are too absorbed in their play to heed their father's warning. So the father tells them that if they come out quickly, they will find sheep carts, deer carts, and ox carts, knowing these are playthings the children really want. Because of the promise of these playthings, the children rush outside. Having escaped from the fire, they ask their father for the promised carts. Instead, the father decides to give each of the children a much larger and fancier cart. The children, having received something they never could have expected, are overjoyed. This parable provides an image of four separate vehicles, among which the last one is the most valuable. In other words, it seems to suggest that the diverse ways (the lesser carts) can be replaced by the One Way (the special cart). However, if we follow the teaching of the Lotus Sutra, the One Buddha Way is not an alternative to other ways. The overall teaching of the Lotus Sutra makes it plain that there are many paths within the Great Path, which integrates them, so we can say that they are together because they are within the One Way. In the context of interreligious cooperation and dialogue, the "four separate vehicles" symbolize different religions. According to John Hick's typology for understanding other religions, especially his explanation of pluralism, the three lesser vehicles signify my faith and other faiths. The One Way or One Vehicle signifies not my own religion, but the ultimate reality, which cannot be grasped relatively but emerges unexpectedly. This is one meaning of the parable of the burning house. In short, Niwano believed that all religious practice purifies the mind, and a purified mind leads to actions for peace. Actions for peace, then, further purify the mind, creating an upward spiral of cause and effect that brings about nirvana, not only in individuals but also in societies, and ultimately for the entire universe. Now, let me say a few words about our foundation's activities, especially our Niwano Peace Prize. In order to implement Founder Niwano's ideas and wishes, the Foundation has three major activities; 1) the annual award of the Niwano Peace Prize, 2) making grants for action projects, and 3) symposium. However, in accord with today's theme, let me speak about the Niwano Peace Prize.
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The Niwano Peace Prize was initiated in 1983 to honor and encourage individuals and organizations, which have contributed significantly to interreligious cooperation, thereby furthering the cause of world peace, and to make their achievements known as widely as possible. The Foundation hopes that in this way ideals and activities of interreligious cooperation for the sake of peace and justice will spread in ever‐widening circles, and that a growing number of people will devote themselves to the cause of lasting peace. Since awarding the first Niwano Peace Prize to Archbishop Helder P. Camara of Brazil in 1983, the award has been made annually to members of Catholic, Protestant, Buddhist, Muslim, and Hindu faiths, and to religious people fostering interreligious work for justice, for human dignity, and for the environment. The prize has served to strengthen interreligious cooperation throughout the world. By this May, thirty three individuals and organizations had received the Niwano Peace Prize. Nominations for the Prize have been made by religious leaders and scholars around the world who were asked to nominate candidates. Their nominations are sent to the Foundation for further screening and selection. So that the religions of the world are represented equitably, a six‐hundred people in 125 countries have been asked to submit nominations. A committee of representatives of Buddhism, Christianity, Islam, and other religions have screened the nominations. In 2003, however, it was decided that an independent international selection committee would be established in order to make the NPP more open to the world religious community. While the NPF office will still do the administrative work, the committee of selected religious leaders would have final decision‐making authority for the awarding of the NPP. Through this change, the NPP could be the kind prize that the founder, the late Rev. Nikkyo Niwano, expected when he imagined the establishment of the NPF. In 2000, when we started to prepare for the 20th anniversary of the Peace Prize, it became clear that the work of most of the Peace Prize recipients, especially after 9th recipient Dr. A.T. Ariyaratne to 33rd recipient ‘Centre for Peace Building and Reconciliation’ (CPBR), has been strongly related to issues of conflict resolution and reconciliation. It also became evident that, many reports of the results of our financial grants, especially reports of activities grants, while coming from many different places and perspectives, expressed a common and strong but unwritten wish, a desire, that is, to extend their work for the sake of a larger communal justice and harmony. In closing, I would like to express my sincere appreciation for NCCK’s support to hold this inter‐religious dialogues, and thank you for your attention. May 21, 2016
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"Religious Imperatives for Peacemaking"
Patrick Cunningham, Columban Order
Dear Friends, I would like to thank you for this opportunity to share some thoughts and
reflections on ‘religious imperatives for peacemaking’. I first of all would like to convey
greetings of peace to you all.
Recently I had the opportunity to attend a conference on Nonviolence and Just Peace:
Contributing to the Catholic Understanding of and Commitment to nonviolence. It was
hosted by Pax Christi International and the Pontifical Council on Justice and Peace and held
in Rome from April 11‐13. It was a dream of the organizers that the Catholic church under
the leadership of Pope Francis would lead the church to confess its violence and secondly
that Jesus really meant it when he said ‘love your enemies’. I guess the whole purpose of
the conference was that it would be part of a process which would lead to a major Catholic
church document (encyclical) on nonviolence and just peace re‐centering the Catholic
church in the nonviolence of Jesus. If faith and violence are incompatible them faith and
nonviolence are compatible.
Participants gathered from Africa, the America’s, Asia, Europe, the Middle East, and Oceania
and included lay people, theologians, and members of religious congregations, priests, and
bishops. It was a landmark event, the first of its kind within the Catholic tradition in seeking
to explore fresh new perspectives on nonviolence from within the lived experience of the 85
participants and the communities from which they hailed from. A message from Pope
Francis delivered by Cardinal Peter Turkson during the opening ceremony set out the task
for the gathering, namely: “your thoughts on revitalizing the tools of nonviolence, and of
active nonviolence in particular will be a needed and positive contribution”.
The need to abandon the tired old chestnut of ‘Just War’ theory to envision a fresh, new and
creative ‘Just Peace’ paradigm was undeniable as it was profound. Time and again the
overwhelming message from participants living in situations of conflict was that their
communities are weary of violence and reiterated time and again was the fact that violence
never works and is never the answer‐it never leads to peace but only to further violence,
bloodshed and chaos. The strongly worded statement: ‘An appeal to the Catholic Church to
recommit to the centrality of gospel nonviolence’ (see text http://www.paxchristi.net/)
states unambiguously that “We believe that there is no ‘just war’.” For over 1700 years, ‘just
war theory’ and ‘holy war theory’ has been used to endorse rather than prevent or limit war
and has led to Christians waging war, leading crusades, burning women at the stake,
persecuting Jews and Muslims, keeping slaves and blessing conquests as noble acts as well
as praying for successful bombing missions. “Suggesting that a ‘just war’ is possible also
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undermines the moral imperative to develop tools and capacities for nonviolent
transformation of conflict”.
A new framework consistent with gospel nonviolence has been unfolding for some time and
is evident in the statements within our churches but that the Catholic Church needs to
develop further a paradigm shift to a ‘just peace’ is abundantly clear. While there was
almost complete unanimity in calling for the Catholic Church to officially renounce ‘just war’
theory, perhaps the most passionate call came from Nobel Peace Prize winner Mairead
Maguire who stated that the ‘misguided age of blessing wars, militarism and killing must be
abolished’ and she called on Christians never to take up arms thus enabling the church to
return to the nonviolence of Jesus’ life and teachings.
“A Just Peace approach offers a vision and an ethic to build peace as well as to prevent,
defuse, and to heal the damage of violent conflict.”
The most immediate task however is to initiate a global conversation on nonviolence within
the Catholic church, between the churches with people of other faiths and religions, and
with the larger world, whereby the statement would not be the exclusive ownership of
those who endorsed it at the conference but would be endorsed by Catholics and faith
communities the world over. A process of dialogue and exchange of theological reflections
and views which the conference facilitated and initiated was indispensible in helping to
foster and develop Catholic social teaching on nonviolence going forward.
Confession:
1. For any spreading or promotion of nonviolence in the Church we first need to take
responsibility for the ways we have perpetrated violence with the acknowledgement
that gospel nonviolence call’s each of us to confession and reconciliation. The
statement clearly acknowledges this sin.
Decolonizing the mind:
1. We’ve believed the myth for so long that war, aggression and violence is the only way
to solve our problems. The military/industrial complex which has used the church as
part of its propagation and spin and the theory of ‘just war’ to justify and validate their
actions. If Pope Francis calls for an end to this ‘just war’ theory in an encyclical and
therefore withdraws consent from military systems globally this would represent a
dramatic paradigm shift from propping up systems of war and oppression for 1700
years.
2. Are we ready to unlearn all of our indoctrination around war?
3. Are we ready to decolonize our minds and shift our hearts back to a position of love?
4. Calling on ourselves and our churches to undergo this transformation of mind so that
we can continue along the path of nonviolence and just peace. The Church sadly has
maintained the myth of redemptive violence which we need to unlearn and refute.
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5. Innumerable nonviolent alternatives to grapple with situations of violence and injustice
nonviolently. The conference statement lifts up/proposes a tradition that is already
emerging called ‘just peace’ which promotes nonviolent strategies incl. nonviolent
resistance, restorative justice, trauma healing, unarmed civilian protection and other
peace building strategies. This was possibly the first Vatican conference ever to include
such words/strategies. The nonviolent strategy which has two hands‐‘I will not
cooperate with your injustice but I’m open to you as a human being’.
It strikes me that if the same resources, made freely available for war were redirected for
peace and the common good, the world would be in a much better place. With our churches
uniquely positioned through its global networks let’s hope and pray that we will be inspired
by the Spirit to redouble our efforts to work for peace and lift up the prophetic voice of our
churches to ‘challenge unjust world powers and to support and defend those nonviolent
activists whose work for peace and justice puts their lives at risk.’
Thank you.
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Peace be with you – Religious Imperatives for Peace Making out of the perspective of a Protestant German pastor
Sandra Scholz, EKHN
1. Peace in the liturgy Peace be with you – is the central word of greeting within our liturgy of Holy Communion. “Peace be with you” “And also with you” – the worshippers are invited to greet each other, shaking hands, telling each other a word of peace. While this form of reminding each other of God’s Peace dwelling in our midst and sharing it with each other is usually used in every Catholic Eucharist service, in the services of the United Churches I have served as a pastor, people were often not used to participate in this sign of peace. Unfortunately this sometimes lead to the very opposite, anxiety rather than peace ‐ due to the lack of practice and personal insecurity. Still, when I was on duty doing a holy communion service I kept to this part of the liturgy, which in our liturgical agenda is not a must, but a possibility. It became a form of my personal mission in the parish and without me realizing it at first, it even became a kind of personal marker with all different kinds of reactions from people. Some came to the Holy Supper especially because of this part, others stayed away, accusing me that in my services one always had to touch each other. I don’t know, if this personal mission will at the end be for good or not, but I still hold on to it, because I feel, that in this moment, when we exchange the word of peace among us, we can experience a glimpse of God´s shalom amongst us, a glimpse of the union we are meant for and we will reach one day. Especially when I am a worshipper in a strange area among people I do not know, the exchange of the word of peace is a strong sign of our belonging together as a peaceful Christian community. And, when I celebrate Holy Communion myself with people who know each other more closely, for example during a pilgrimage or a hiking tour, exactly in this moment of exchanging the word of peace people often react quite emotionally; it is as if in the presence of peace they need not hold back any more what is in their hearts and on their minds – and strengthening one another they really open up for the body of Christ. The longing for peace is one of the most central human desires and at the same time we all experience, how difficult it is, how unable we as persons are to create it for us and others. We often rather experience the lack of peace and the presence of doubt and struggle and war within and around us. The Bible says this is because right from the beginning of humankind, we were created with the choice for both, to bring peace or to bring evil to each other. We were created with the longing for peace and harmony among us, but also with the desire to overtrump each other. The EKD peace memorandum of 2007, which I will quote here says to this the following: “The reasons for the manifold threats to peace are rooted not only in political structures
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and socio‐economic development, but also in the very fabric of human nature itself. To be human means to have both a longing for peace and a tendency to competition that can make us willing to commit violence. Humans are capable of both good and evil; they are not predisposed solely to cooperation but are also inclined to look to their own interests without considering those of others. For the Christian faith, this destructive tendency is an expression of sin – that is to say, of a broken relationship with God. The biblical story of human origins includes the “Fall” (Gen 3) and the first fratricide (Gen 4). From the very beginning of human history, the challenge to humanity is to master sin, which is the root of violence (Gen 4:6‐7).”1 So between these two poles, the deep longing for peace and the desire for multiplying one’s own power and influence, even approving the damage to others due to it, we live as humans. All religions however lead their believers on the path to overcome one’s personal thirst for power and to turn to God and to each other with a sign of peace. For me this is what the peace greeting in our liturgy symbolizes. In form of a ritual it shows that we as humans are in need of peace and forgiveness. And we can experience in this moment that we will receive what we need. Since God is peace and in him and her we find our source for peace in our lives, we are enabled to turn away from a self centered life to God and each other. 2. Peace in the bible I want to draw your attention now for a moment to the source of our faith, to the Bible, to see, what actually is written about God’s shalom on earth. One of the most impressive Visions of peace is written down in the book of the prophet Jesaja, (Isaiah) chapter 11, verses 1‐10, which is seen as one of the oldest parts of the book.2 The verses describe the eschatological future of the people of Israel under the rule of a new messianic king, coming out of the root of Isai, (Jesse) the father of David like a new and fresh shoot. This new ruler will be filled with the spirit of the Lord, which is the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord. The messianic king will judge with righteousness and be on the side of the helpless.3 The guilty and the wicked ones he will overthrow. Through this God´s peace will flourish and we will recognize it, when seeing the creation in total harmony: when the leopard is lying down with the young goat, the lions eat straw like the ox and the nursing child is playing over the hole of the cobra. The fulfillment of God´s peace on earth is therefore the reestablishment of the Garden of Eden, before the fall of men had brought an enmity between the descendants of woman and snake. Peace in the eye of the prophet means overcoming the gap between man and God, man and man. Michael (Micah) 4 and Jeaja (Isaiah) 2 share a similar vision and expand it from the people of Israel to all humankind, since Israel will be a sign for the peoples and finally all will come to
1 EKD, Aus Gottes Frieden leben – für gerechten Frieden sorgen, Hannover 2007, Art. 38. 2 Dr. Bernd Biberger, Der prophetische Traum vom Frieden in: Religionsunterricht heute – Und Friede den Menschen, 04/2010; Mainz, 2010, S. 5‐7.
3 S.o.
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mountain of Zion and find peace. All humankind will then submit themselves under the law of God. Then there will no longer be war and conflict and weapons will be reformed into tools.4 So in the Old Testament the spread of God´s peace depends on the submission of people under God´s law and the signs of this peace on earth will be justice and harmony among God´s whole creation. Also in the New Testament the peace of God is a central issue. And also here Peace is much more than the absence of war. When Jesus was born, the angels proclaimed “Peace on Earth”, which shall be given to all those who want to live out of God´s grace. In the Sermon on the Mount Jesus names those the children of God, who actively work for peace.5 Also here peace is something holistic that affects the whole human person. A strong sign for this I find in the healing stories. In healing Jesus always connected with the overcoming of sins and the power of faith. And at the end of every healing story, Jesus sends the person off in peace. So the person is healthy in body and mind and that means being in peace. As the king of peace riding on a colt Jesus entered the city of Jerusalem and to his disciples he promised that his peace will be given to them and that his peace will be different from the peace the world can give. Also in the New Testament therefore Shalom, peace in an holistic sense, is bound to the presence of Christ and his peace is the sum of all that God`s salvation and reconciliation caused for humankind.6 In the presence of this Peace of God believers feel like they are already standing at the doorstep of a new life‐reality, foreshadowed, but not yet fulfilled. In history this created for many believers a strong freedom, to value their conscience higher than their personal interest. So did for example Maximilian Kolbe, Dietrich Bonhoeffer, but many people more until the present day around the whole world. The peace of Christ is not of this world, says the Bible, but it has to do with this world, since if it fulfills the hearts of people it drives them to speak up for it. In both biblical testaments peace and justice are closely linked, while only in the New Testament I find the strong focus that our work for peace is even enabled by the justification of God. Only because we are justified, we are no longer trapped in the circulations of power and violence and can freely set out to do the first step for peace. 3. Religious impacts for peace And this actually is what believers for generations did all over the planet, not only the big people like Martin Luther King or Desmond Tutu, but also a significant amount of people all over the world. Especially now, in the time of a new terrorism, we often hear about the
4 S.o. 5 Alfred Mertens, Friedensvisionen im Neuen Testament in: Religionsunterricht heute – Und Friede den Menschen, 04/2010; Main, 2010, S. 8‐12.
6 S.o.
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impact of religion for conflicts. But e.g. through the research of Markus A. Weingardt7 we learned that religions often have quite a strong impact for creating peace in their regions. One reason is their “inner spirit” as I tried to explain in part 1 and 2, since all religions have verses in their scriptures demanding peace and rejecting violence. This is a respectable and reasonable motivation to engage in peace processes. Additional reasons Markus Weingardt explains in his 40 examinations of different conflicts and religious peace makers. Although the examples he investigated were quite different in terms of religions and conflicts, he found common characteristics among the religious peace workers, which permitted their success: All of them had a great and detailed knowledge of the conflict and its parties, because mainly they had been already present in the region a long time before. All of them had a great credibility and a good reputation, since they were known for the congruence of their words and deeds and their unselfish engagement above party lines. Furthermore they all had a personal empathy for the conflict and its parties, some because it was their very home area, some because of their general spiritual credibility, like for example regarding John Paul II.`s involvement in South America 1978, preventing the threatening war between Argentina and Chile. The research of M. Weingardt showed that religious actors in peace conflicts often showed a leap of faith among the parties, especially in regard to their moral and ethical conflict competence, which made it easier for the conflict parties to trust in them. In addition religious peace workers not only stress the hard facts, but often have the competence to see and name what is underneath the actual conflict. Religious peace workers are often hold to be neutral and just and therefore religious leaders have a special kind of responsibility to engage themselves in peace dialogues and to foster the skills of working on peace and dialogue within their bodies. 4. Peace Work in the EKHN In my church, the Evangelical church in Hesse and Nassau, located around the Rhine Main Area, the engagement in working for peace always played a prominent role.8 Our first church president Martin Niemöller ‐ during the Nazi time a member of the Confessing church – was convinced that God´s peace on earth also needed to show itself in the structure of a church, so the lay element was strengthened and a communal church leadership was installed, instead of the former hierarchical bishop structure. Furthermore the EKHN in the following years never hesitated to engage herself in political issues with the desire for multiplying justice and peace, e.g. the campaign against fruits from South Africa in the time of apartheid or the campaign against the atomic industry, and presently the EKHN
7 Religion als Friedensressource – Potenziale und Hindernisse in: Wissenschaft und Frieden 2008‐3: Religion als Konfliktfaktor, Heidelberg 2008.
8 After World War II, in 1947, the EKHN was founded as a union+ of three churches with different Protestant denominational backgrounds. Thus the EKHN is an united church that includes Lutheran, Reformed and United congregations.
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is belonging to an alliance of civil and church groups demanding a change in the policy of German arms trading. Also from the beginning the EKHN partnership with the PROK (Presbyterian Church in the Republic of Korea) related to the desire of peace, since the establishment of the partnership was a reaction to the Gwangju Uprising; our partnership is with the Presbytery of Gwangju. Faith and social responsibility is for our church inseparable. Therefore we have for example special oriented institutes acting as think tanks on themes like ecumene and social responsibility. Furthermore we are taking part in the WCC`s Pilgrimage of Justice and Peace, emphasizing`:
1. peace education, 2. arms trade, 3. climate justice, 4. economy of life, 5. welcome refugees, 6. intercultural dialogue etc.
Parishes and institutions in our area are invited to participate with their programmes and projects in the pilgrimage and in that way to strengthen social and political responsibility in our communities. The EKHN started a fund to financially support such programmes moving in the direction of increasing peace and justice. Most challenging during the last months were probably the issues of flight, refugees and asylum. Many people of our church communities became members of local initiatives supporting refugees in their areas. Some parishes started cases of church asylum in their community buildings.9Within the parishes and within society as such I see still a very great readiness to support and help. Many people accuse it of being a scandal, what happens in camps like Idomeni (refugee camp) and on the Mediterranian Sea. At the same time, during the last months new parties on the right wing like the so called “Alternative for Germany” have gained more and more followers. Not only the obvious extremists, but “normal citizens” started walking on the streets demonstrating against foreigners. Although the first working migrants came to my country already in the 50ies, Germany only quite recently started to consider itself as an immigrating (destination) country, implementing new laws concerning living or working permits. On the other hand coming out of the terror of World War II the German State enshrined the asylum law in our
9 The EKHN provides also here a fund for supporting projects concerning work with refugee projects In our deanery e.g. we have the project “cooking with refugees”, where a nutrition scientist explains local vegetables and food ingredients and teaches basic cooking methods” or a newspaper project, done by refugees, done for refugees and also for the local people.
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constitution.10 So foreigners in need of protection are entitled to the right of asylum and may sue the state for it in the court.”11 On the whole Peace services and Oecumenical peace prayers have a tremendous response at this time, deaneries have developed trainings for volunteers are working with refugees, and we notice local communities appreciate the competence and credibility of churches as partners in the actual social challenges. "Who wants to get peace, has to prepare for peace" is one of the key sentences in the peace memorandum of the EKD in 2007. We as individual believers and as church bodies will try to work on this peace in the faith, that finally we are meant to be part of a greater peace than the one we can work for: the Peace of God given to us from his grace.
10 Article 16a of the Basic Law for the Fderal Republic of Germany, Print Version 2012 11 S.o.
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Reunification and Democracy
David Kwang‐sun SUH Professor emeritus of Theology Ewha Womans University, Seoul
1. Social and Political Biography of Korean Minjung and Christianity
- Japanese colonial oppression and Independence Movements March 1, 1919 and Christian resistance movement against Shinto Shrine
- Korean “han” of national division: Christian Churches in the North and in the South
- Korean War (1950‐1953): No victory and no defeat:, from the 38th Parallel to Armistice
- My father on the Daedong River in Pyungyang
2. “Reunification and Democracy” or “Democracy and Reunification”?
- Reunification by military conquest, Syngman Rhee and Kim Il Sung (Vietnam)
- Economic conquest/a peaceful means (German Model)
- Peaceful coexistence—Confederation—or One country two systems (China/ Hong Kong)
- A sudden collapse of North Korea: further division of North Korean territory (by China, Russia and USA/ but not by South Korea and no reunification by Koreans
3. Democracy first and Reunification later?
- In 1970s Christian ecumenical thrust for democratic struggle against Park Jung Hee Military dictatorship
- In the 1980 Jun Doo Whan coup/ 1980 May 18, Kwang Ju Democratic Revolution/ and Reunification movement (Reunification and Democracy) “Without democratic freedom, reunification discourse and effort will not be possible; without reunification there will be no possibility for the realization of strong democracy on the peninsula.”
4. Ecumenical Christian movement for Reunification
- 1984 Dozanso Process
- 1986‐2009 WCC Glion Meeting to Hong Kong meeting in 2009(25th Anniversary of Dozanso Process
- North Korean Christian Federation and NCC Contacts until 2016
- Declaration of Reunification of Korea, 1988 Christian Peace Movement: Repentance; 5 principles of Reunification; Proposals to both North and South Korean governments; Christian Movement: Jubilee Proclamation
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5. Current Situation:
- Nuclear Issue and no dialogue between North and South
- NCCK campaign for Peace Treaty
Resource Materials:
‐ 1988 NCCK Declaration on Reunification
DECLARATION OF THE CHURCHES OF KOREA ON NATIONAL REUNIFICATION AND PEACE
We first offer praise and thanks for the grace and love of God, who has sent the Gospel of Christ to the Korean peninsula, making known to us the death of Christ on the Cross and his resurrection, and enabling us, through our faith in Christ, to be accepted as God's children and granted salvation. We also give thanks for the presence of the Holy Spirit in the history of the Korean peninsula and in the lives of all of our brothers and sisters in faith, filling us with the mission commitment that will unify the whole church in our efforts for the liberation and salvation of our nation. We trust in one God, the Creator of the heavens and the earth (Genesis 1:1), and we believe that all people are invited to become the children of God (Romans 8:14‐17, Galatians 3:26, 4:7). Jesus Christ came to this land as the "Servant of Peace" (Ephesians 2:13‐19), proclaiming God's kingdom of peace, reconciliation and liberation to a world torn by division, conflict and oppression (Luke 4:18, John 14:27). To reconcile humanity to God, to overcome divisions and conflicts, and to liberate all people and make us one, Jesus Christ suffered, died upon the Cross, was buried and rose again in the Resurrection (Acts 10:36‐40). Jesus blessed the peace makers, declaring their acceptance as children of God (Matthew 5:9). We believe that the Holy Spirit will reveal to us the eschatological future of history, will unite us, and will make us partners in God's mission (John 14:18‐21. 16:13‐14, 17:11). We the churches of Korea believe that all Christians have now been called to work as apostles of peace (Colossians 3:15) ; that we are commanded by God to overcome today's reality of confrontation between our divided people ‐ who share the same blood but who are separated into south and north; and that our mission task is to work for the realization of unification and peace (Matthew 5:23‐24). Based on this confession of our faith, the National Council of Churches in Korea hereby declares before the churches of Korea and the world ecumenical community, our position and national unification and peace. At the same time our appeal is directed in a spirit of prayer to all our Korean compatriots and to the leaders of government in both south and north.
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The Mission Tradition of the Korean Churches for Justice and Peace It has been more than a century since Protestants first preached the Gospel in this land, and during this period the churches have committed many errors before the Korean people. And yet, through the proclamation of God's Kingdom, Korean Christians have made great efforts to realize the true hopes of our people for liberation and independence. Our forebears in the faith, strengthened by the Holy Spirit and guided by the Scriptures (Luke 4:18‐19), preached the Gospel to the poor, planted the hope of liberty and independence among our oppressed people, and pursued the mission of national liberation and independence as they shared the suffering of the whole Korean people under the slavery of the Japanese imperial rule. Korean Christians, however, could not find the true meaning of peace in the complacency and security of a life bowed down in obedient slavery. Peace had to be the fruit of justice (Isaiah 32:17), and a peace without national independence or human liberty was only a false peace (Jeremiah 6:13‐14). The peace movement of the Korean churches during the Japanese imperialist rule over our land was necessarily a movement for national independence which shared the pain of our enslaved people‐a national liberation movement which proclaimed the Kingdom of God and strived to realize this faith within history. The Christians of Korea stood in the forefront of the March First Independence Movement of 1919, resisted the policy of national annihilation by the Japanese imperialists, and shed martyrs' blood for their defiance of the enforcement of shinto worship, a deification of Japanese nationalism. After the division of Korea in 1945, the Christians of south Korea cared for the refugees, orphans and victims of war who were suffering under the reality of national separation. The churches received into their midst the members of churches and of separated families who had fled from the north, offering them love and support. As the division became a fixed reality, dictatorial military regimes emerged to repress human rights in the name of security and to oppress laborers and farmers under the logic of economic growth; but the churches of Korea mounted resistance to such oppression, through a faith which sought justice and peace. The human rights and democratization movement of the Korean churches in the 1970's and 1980's is direct heir to this mission movement tradition for justice and peace. The Reality of people in the Divided Korea The division of the Korean peninsula is the sinful fruit of the present world political structure and existing ideological systems. The Korean people have suffered as a sacrificial lamb caught in the midst of the military and ideological confrontations and conflicts of the world's superpowers. In 1945, at the end of the Second World War, the Korean people were liberated from their slavery under the Japanese imperial colonial rule, but were again shackled by the new fetters of the division into north and south. The line of division which was established in the name of disarming the aggressive Japanese imperialist forces became frized by the Cold War
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structure of the Soviet Union and the United States. The northern and southern parts of Korea separately established different governments, and over the last forty years their military, political and ideological antagonism and conflict has become ever more severe. The Korean Conflict which began on June 25, 1950, brought about the tragedy of internecine war and intensified the international conflict. The quantity of bombs dropped on Korea during this conflict exceeded the amount dropped on the whole of Europe during World War II; the entire peninsula was reduced to ashes. This war resulted in 220,000 south Korean, over 600,000 north Korean, 1,000,000 Chinese, 140,000 American, and over 16,000 United Nations military casualties, and if the number who died from disease during the war is included, a total of 2,500,000 soldiers' lives were sacrificed. If the 500,000 south Korean and 3,000,000 north Korean civilian casualties are added to this total, the blood of six million persons was spilled upon the earth of this land (statistics from the Encyclopedia Britannica, 1970 edition). In addition, three million refugees and ten million separated family members were produced by this conflict. In the time both preceding and following the Korean Conflict, Christians of north Korea who confronted the north Korean communist regime endured suffering and death, while hundreds of thousands of Christians from the north left their home communities and churches and underwent the hardships of refugee life as they fled to the south. During the Korean War a considerable number of south Korean Christians were kidnapped or subjected to cruel, tragic executions. Communist sympathizers became victims of ideological warfare and were ostracized from society as "traitors". The Korean peninsula, reduced to ashes by the war, continued to be entangled in the international political conflict of the east‐west Cold War structure, mutual vilification, distrust and hostility between the north and the south. Peace on the peninsula was destroyed, and the general belief grew that national reconciliation would be impossible. With the hardening of the "armistice line"‐ originally intended as a temporary measure following the signing of the Armistice in 1953 ‐ into a "dividing line", the wall between north and south loomed ever higher, and in this context of separation and confrontation the two systems in the north and south became ever more hostile and aggressive toward one another. The mutual military rivalry has been accelerated to a state of armed readiness that counts 840,000 troops in the north and 600,000 in the south, for a total of some 1,500,000 troops on the peninsula; and the nuclear weapons now deployed here or targeted upon the peninsula constitute a destructive force more than sufficient to obliterate the whole Korean people. The prolongation of the division has led to violations of human rights under both systems, in the name of security and ideology; thus we have seen repression of the freedoms of speech, press, assembly and association. And the complete suspension by both sides of postal service, travel, visitation and communication has turned the two halves of Korea into the two most distant and different countries on earth. The education and propaganda activities of north and south share the goal of mutual vilification, each perceiving the other as the most hated enemy to be weakened and eliminated through the competition of the two
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systems. As a result the people of both north and south are not only ignorant of the life and culture of their fellow Koreans, but have been trained to believe they must not know about one another. Both systems are teaching their people to see their blood brothers and sisters as their most feared enemy. Dialogue between north and south was begun in 1972, and the July 4th Joint Communique of that year raised hopes for an opening that would lead to further dialogue, cooperation and exchanges. The Red Cross talks between north and south were reopened in 1985, and although some separated families were able to visit their home communities, their numbers were extremely limited, and dialogue and negotiations remain fruitless. Up to the early 1980's, south Korean Christians were unable even to verify the existence of a church or Christian believers in the north; and their long‐standing, deep‐seated mistrust and enmity toward the communist regime ‐ intensified and hardened as the division itself became hardened ‐ kept Christians blindly attached to an anti‐communist ideology. A Confession of the Sins of Division and Hatred As we Christians of Korea proclaim this declaration for peace and reunification, we confess before God and our people that we have sinned: we have long harbored a deep hatred and hostility toward the other side within the structure of division. 1. The division of the Korean people is the result of the structural evil reflected in the world's
superpowers in their east‐west Cold War system, and this reality has also been the root cause of the structural evil present within the societies of both North and South Korea. Due to the division we have been guilty of the sin of violating God's commandment, "You shall love your neighbor as yourself". (Matthew 22:37‐40) Because of the division of our homeland, we have hated, deceived and murdered our compatriots of the same blood, and have justified that sin by the political and ideological rationalization of our deeds. Division has led to war, yet we Christians have committed the sin of supporting rearmament with the newest and most powerful weapons, plus reinforcement of troops and expenditures, in the name of preventing another war. (Psalm 33:16‐20; 44:6‐7) In this process the Korean peninsula has become dependent upon outside powers, not only militarily but politically, economically and in other ways as well: it has been incorporated into the east‐west Cold War structure and subjugated under that structure. We Christians confess that we have sinned during the course of this subjugation by abandoning our national pride and by betraying our people through the forfeit of our spirit of national independence. (Romans 9:3)
2. We confess that throughout the history of our national division the churches of Korea
have not only remained silent and continuously ignored the ongoing stream of movement for autonomous reunification of our people, but have further sinned by trying to justify the division. The Christians of both north and south have made absolute idols of the ideologies enforced by their respective systems. This is a betrayal of the ultimate sovereignty of God (Exodus 20:3‐5), and is a sin, for the church must follow the will of God rather than the
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will of any political regime. (Acts 4:19) We confess that the Christians of the south especially have sinned by turning the anti‐communist ideology into a virtual religious idol, and have thus not been content to treat just the communist regime in the north as the enemy, but have further damned our northern compatriots and others whose ideologies differ from our own (John 13:14‐15; 4:20‐21). This is not only a violation of the commandments, but is also a sin of indifference toward our neighbors who have suffered and continue to suffer under the national division; it is, moreover, a sin of failure to ameliorate their suffering through the love of Christ. (John 13:17)
The Basic Principles of the Churches of Korea for National Reunification So that God's Kingdom of justice and peace may come, we Christians must practice the Gospel of peace and reconciliation (Ephesians 2:14‐17) by sharing in the life of suffering of our own people. It is only through such sharing that national reconciliation and reunification can be accomplished; thus we recognize that our concern and efforts for unification are an issue of faith. By overcoming the division which threatens the life of the Korean people and endangers world peace, reunification becomes the path leading us from conflict and confrontation to reconciliation and coexistence, and finally to one peaceful national community. Through a series of consultations beginning in 1984, the National Council of Churches in Korea has established the following basic principles of the churches toward national reunification. The National Council of Churches in Korea believes that the three broad principles articulated in the first north‐south negotiated Joint Communique of July 4, 1972, namely 1) independence, 2) peace, and 3) great national unity transcending the differences in ideas, ideologies and systems should provide the guiding spirit for our nation's reconciliation and reunification. In addition to these, we Christians believe that the following two principles also should be honored in all dialogue, negotiation and action for reunification. 1. Reunification must bring about not only the common good and benefit of the people and
the nation, but must provide the maximum protection of human freedom and dignity. Since both nation and people exist to guarantee human freedom and welfare, while ideologies and systems also exist for the sake of the people, primary consideration must always be given to humanitarian concerns and measures, which must never be withheld for any reason.
2. In every step of the discussion process to plan for reunification, the full democratic
participation of all the people must be guaranteed. Most importantly, participation must be guaranteed for the minjung (common people), who not only have suffered the most under the division, but who ‐ despite the fact that they constitute the majority of the population‐‐have consistently been alienated and excluded from the decision‐making processes in society.
The Proposals of the Churches of Korea to the Governments of South and North Based upon
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the above principles, the National Council of Churches in Korea urges the responsible authorities in the governments of both north and south to exert their utmost efforts for dialogue so that the following may be accomplished as soon as possible. 1. For the healing of the wounds caused by division a. First of all, the separated families, who ‐ as the victims of the division ‐ have endured all
sorts of suffering during the past 40 some years, must be reunited and allowed to live together, and must be guaranteed the right to move freely to whatever place they choose to live.
b. Even before reunification is achieved, all persons living in separation from family members in north or south must be freely permitted to visit their relatives and home areas for definite periods, on an annual basis(perhaps at Chusok* or some other holiday season).
c. The unjust social discrimination which still prevails against some persons because of their momentary errors or the past records of their families or relatives, problems which inevitably arose during the solidifying of the national division, must be ended at once.
2. For the promotion of the people's genuine participation to overcome the division a. Neither government, north or south, may exercise a monopoly over information about
the other side, nor monopolize the discussion on reunification. Freedom of speech must be guaranteed so that the people of both north and south may participate fully and freely in the process of discussing and establishing policies for reunification, and there must be systemic and realistic guarantees of the activities of civilian organizations engaged in research and discussion of the reunification issue.
b. Both North and South Korea must grant maximum freedom for people who oppose either system or ideology to criticize freely according to their conscience and faith, and both must abide by the International Declaration of Human Rights and the United Nations' Human Rights Covenant.
3. For a great national unity of the Korean People transcending the differences in ideas,
ideologies and systems. If Korea is to realize national autonomy, the people of both north and south will have to transcend their differences in concepts, ideologies and systems, and both populations must be able to clearly confirm for themselves that they are one people sharing a common fate. For such a mutual confirmation, north and south must be able to put firm trust in one another. It follows that those things which enable mutual trust must become the most basic starting point for all efforts directed toward reunification. To foster such trust, all factors giving rise to mistrust and hostility must be eliminated, while mutual exchanges should be expanded to broaden our base of mutual understanding and rapidly restore our sense of common ethnic identity. Because all such measures aimed at fostering trust are the most essential part of the process of overcoming division, even in the case that discussions between the official representatives of the two governments do not show progress, or agreement are not forthcoming, there must nevertheless be
* Korean Thanksgiving day
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nongovernmental channels through which the citizens themselves may seek progress. a. North and South Korea must put an end to all mutual hostility and aggressive
inclinations, and must eliminate the exclusivism which leads to the slandering and vilification of one another. In addition, each must modify its extreme, emotional censure of the other's differing ideology and system and offer in its place mutually constructive criticism.
b. For the promotion of mutual understanding, north and south need unprejudiced, objective information about each other's situation; therefore exchanges, visits and communications must be opened.
c. In order to restore the sense of common ethnic identity, north‐south exchanges and cooperative research must be promoted in such academic areas as language, history, geography, biology and natural resources; while exchanges must also be carried out in the areas of culture, the arts, religion and sports.
d. Since economic exchanges between north and south will not only benefit the people but will also provide opportunities for mutual understanding, they should be opened to the greatest possible extent.
4. For reduction of tensions and promotion of peace between North and South Korea a. In order to prevent war and reduce tensions on the Korean peninsula, a peace treaty
must immediately be concluded to terminate the existing state of war. To this end, it is urgent that negotiations be opened by the governments of North and South Korea, the United States, China which participated in the Korean Conflict, to replace the Armistice Agreement with a peace treaty which also includes a non‐aggression pact.
b. At such time that a peace treaty is concluded, a verifiable state of mutual trust is restored between north and south Korea, and the peace and security of the entire Korean nation is guaranteed by the international community, then the United States troops should be withdrawn and the United Nations Command in Korea should be dissolved.
c. The excessive military competition between North and South Korea is the greatest obstacle to peaceful reunification and is moreover counter‐productive to economic progress. Therefore, following negotiations between north and south, mutual military strength must be reduced and military expenditures must be cut, with a switchover to industrial production for peace.
d. Nuclear weapons must never be used under any circumstances. North and South Korea together must block from the start any possibility of the use of nuclear arms on the Korean peninsula. This means that all nuclear weapons deployed on the peninsula or aimed in its direction must be removed.
5. For the realization of national independence a. The must be no foreign interference or dependency upon neighboring superpowers in
negotiations, conferences, or international agreements between north and south; the Korean people's self‐governing and subjecthood must be protected.
b. Both North and South Korea must either revise or abrogate all diplomatic agreements and treaties which undermine rather than support the life and interests of the Korean people. North and south Korea must also reach mutual agreement in regard to all international alliances and associations, examining them to make certain that the
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common good of all Koreans is their primary objective. The Task of the Churches of Korea for peace and Reunification We believe that Jesus Christ is the "Lord of Peace" (Colossians 1:20), and that God's mission of salvation and liberation for humankind is being realized also within societies that have ideas and systems different from our own. Even though the confession of faith and the appearance of the churches of Christians living in other social systems may be unlike ours, we believe that since they are bonded to the one God and the one Christ, thereby they are members with us in the same Body(Corinthians 12:12‐26). Within the last few years, in an amazing development, the world ecumenical community has greatly strengthened this conviction of ours, by making contacts with our sisters and brothers in faith in North Korea, and bringing us news of them. Again we give thanks for God's liberating action in the history of the Korean peninsula, and pray for God's grace and blessing upon our sisters and brothers in the north who are steadfastly keeping the faith even under difficult circumstances. Based upon this confession, the National Council of Churches in Korea, in order to fulfill its mission for peace and reconciliation, to share in the suffering division has caused, and to respond to the historical demand to overcome the division, now in a spirit of repentance and prayer announces plans to initiate a movement for a Jubilee Year for Peace and Reunification, as follows. 1. The National Council of Churches in Korea proclaims the year 1995 to be the "Year of
Jubilee for Peace and Reunification".
"The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord". (Luke 4:18‐19)
The "Jubilee year" is the fiftieth year following the completion of a cycle of seven sabbatical years totaling 49 years (Leviticus 25:8‐10). The year of jubilee is a "year of liberation". The proclamation of the year of jubilee is an act of God's people which reveals their complete trust in God's sovereignty over history and their faithfulness in keeping God's covenant. The jubilee year is the overcoming of all the social and economic conflicts caused by the repressive and absolutist political powers, internal and external: the enslaved are liberated, the indebted have their debts forgiven, sold land is returned to its original tillers, and seized houses are returned to their original inhabitants (Leviticus 25:11‐55); the united covenant community of peace is restored through the establishment of Shalom based on God's justice. The Korean churches proclaim 1995, the
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fiftieth year after Liberation, as a Jubilee Year, to express our belief in the historical presence of God, who has ruled over those fifty years of history ‐ indeed, over all of human history; to proclaim the restoration of the covenant community of peace; and to declare our resolution to achieve this restoration in the history of the Korean peninsula today, As we march forward with high aspirations toward the Year of Jubilee, we should experience a revitalized faith in the sovereignty of God, who works within our people's history, and renewed commitment to the calling of God's mission.
2. As a part of the "Great March toward the Jubilee Year" the Korean churches will carry out a vigorous church renewal movement aimed toward peace and reunification. a. In order to fulfill their mission responsibility for peace and reunification, the Korean
churches must overcome their self‐centeredness and their preoccupation with ecclesiastical power, while greatly strengthening mission cooperation for church unity.
b. The churches of Korea, proclaiming the Year of Jubilee, must reform their internal structures which have restricted broad participation. Accordingly there must be a resolute opening and expediting of full participation in lay mission activity which will include women and youth.
c. In order to bring about economic and social justice in our society, the churches of Korea must continue to perform a prophetic role.
3. As a part of the proclamation of the Jubilee Year, the churches of Korea, as a community
of faith resolved to achieve peace and reconciliation, will carry out a broad program of education for peace and reunification. a. The churches of Korea will widely disseminate Biblical and theological peace studies and
peace education materials, and will promote research and exchange of information among the various theological and Christian educational institutions.
b. To increase concern among the churches for the national reunification issue, the Korean churches will promote unification education which will foster recognition of the historical, social and theological validity of national reunification through an understanding of the structure and history of the division, as well as through a deeper theological understanding of the problem.
c. Through theological reflection and commitment to the Christian faith, the Korean churches will seek a broader scientific understanding of the communist ideology and will promote research and education on ideology as needed for substantial dialogue.
4. Through the proclamation of a Jubilee Year festival and liturgy for peace and reunification,
the Korean churches will seek to bring about a renewal of faith and genuine reconciliation and unity. a. The churches of Korea will establish a "Sunday of Prayer for Peace and Reunification" to
mark the Year of Jubilee, and will develop a form of worship for this purpose, which will include prayers for reunification, confession of the sin of division, recognition of calling and commitment for unification, prayers of intercession for the victims of division and the divided people, a confession of faith for national reconciliation, proclamation of the Word(proclaiming the Jubilee Year), hymns and poetry, and a sacrament for peace and reconciliation.
b. Until the time when communication between the churches of north and south becomes
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possible, we will seek the cooperation of the would churches to enable the joint proclamation in both north and south of the Jubilee Year for Peace and Reunification, and will promote the common observance of the "Sunday of Prayer for peace and Reunification" and the joint preparation and use of "prayers for peace and reunification".
c. with the cooperation of the world churches, the churches of Korea will search for ways to confirm the status of separated family members, explore the possibility of exchanging letters, and develop a movement to search out relatives, church members and friends separated between north and south.
5. The churches of Korea will work continuously to develop a solidarity movement for peace
and reunification. a. The proclamation of the Jubilee Year for peace and Reunification, as an act of confession
of faith, will be developed into a continuously expanding "solidarity movement for peace and reunification". This must be a comprehensive movement embracing all the churches at local, denominational and ecumenical levels. The National Council of Churches in Korea especially will make efforts to include not only its member churches, but also non‐member denominations and the Roman Catholic Church in this movement for confessional action and practice for peace and reunification.
b. As the mission calling to peace and reunification is the universal task of all Christians on the Korean peninsula, the churches of South Korea will pray for the faith and life of the Christian community in the North and will work for North‐South exchanges between our churches.
c. Because peace and reunification on the Korean peninsula is a key to peace not only in Northeast Asia but throughout the world, the churches of Korea will consult closely and develop solidarity movements with Christian communities in the four powerful countries related to the region ‐ the United States, the Soviet Union, China and Japan,
as well as with churches throughout the world. d. The Korean churches will expand and deepen dialogue with other religious groups and
movements, and through joint research and cooperative activities, will work to promote ever stronger solidarity for the realization of peace and the reunification of this nation.
February 29, 1988
The National Council of Churches in Korea
Such activity is already in progress, and the National Council of Churches in Korea endorses the proposals and positions which have been expressed in such published consultation reports as: "Findings and Recommendations" of the 1984 Consultation in Tozanso, Japan; Message of the Fourth Korean‐North American Church Consultation, 1986; the policy statement and declaration of the National Council of Churches of Christ in the U.S.A., "Peace and the Reunification of Korea", 1986; and the joint statement of the Sixth Korean‐German Church Consultation, 1987.
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Towards Sustainable Peace in the Korean Peninsula : A Korea Peace Treaty
For some time there have been talks about a Korea peace treaty among activists of the reunification movement organizations and scholars. The discussions include the necessity of the peace treaty itself, its contracting parties, substance, and its effects. Let us look at the key aspects of the peace treaty in the context of a permanent peace system in the Korean peninsula. 1. Peace System and Peace Treaty The peace system is a holistic concept of tangible/intangible factors and structures. It enables those involved in war to end the war and develop a peaceful relation among them. The tangible factors include armistice treaty, peace treaty and disarmament while the intangible factors include the transition of military culture to a peace culture, settling enmities and strengthening friendship. The peace treaty largely consists of two pillars. The first one is restoration of peace that includes preventing another war and creating a peaceful relationship. The second one is peace‐keeping to preserve such a peaceful state. When these two come true, the peace system can maintain a steady condition. Restoration of peace includes the armistice and peace treaty while peace‐keeping includes a security treaty and nonaggression treaty. A nonaggression treaty contains territory nonaggression, arbitration, renunciation of war, non‐intervention and peaceful coexistence. While the peace treaty is signed during war, the nonaggression treaty is signed during peace. When nonaggression clauses are included in a peace treaty, then such a peace treaty would also be a nonaggression treaty as well. The Korean War has not officially ended, but instead has only been temporarily suspended. Therefore restoration of peace let alone peace‐keeping has not yet taken place either in the real world or under international law. The Armistice Agreement (1953.7.27) states in the preamble its purpose: “with the objective of establishing an armistice which will insure a complete cessation of hostilities and of all acts of armed force in Korea until a final peaceful settlement is achieved,” and it also mentions the following important content in article 4, clause 60:
“In order to insure the peaceful settlement of the Korean question, the military Commanders of both sides hereby recommend to the governments of the countries concerned on both sides that, within three (3) months after the Armistice Agreement is signed and becomes effective, a political conference of a higher level of both sides be held by representatives appointed respectively to settle through negotiation the questions of the withdrawal of all foreign forces from Korea, the peaceful settlement of the Korean question, etc.”
Ending the Korean War and settlement of peace is only possible when a peace treaty follows the armistice agreement. However, since the armistice agreement, there have been no high‐level talks to ensure the conclusion of a peace treaty, and thus the peninsula has become a
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place of conflict where hostility and confrontation persists. After the end of the Cold War, the peninsula has been referred to as the world’s flashpoint where dangers of war persist. Therefore there is a need of peace‐keeping of the cease‐fire condition; however, such conditions are self‐contradictory. The armistice system itself is unstable and threatens peace; therefore, how can such a condition be maintained peacefully? The transition of the armistice into a peace system is the right alternative from the realistic point of view as well as from the point of international law. Of course signing of a new treaty does not ensure the complete transition of an armistice system to a peace system. International politics fundamentally relies on power and interests, furthermore, those who have waged war against each other experience such forces more severely. Therefore, the international law approach such as a peace treaty involves certain political measures like normalization of diplomatic relations, military measures like denuclearization, trust building and disarmament. It also involves economic cooperation such as cultural, economic and social exchange. Then what can be the appropriate legal measure that can embody Korea’s peace system? Depending on the treaty’s scope and character, either peace‐keeping or peace restoration could be emphasized, or a political declaration or a binding international law could be put into focus. Accordingly there can be a nonaggression statement (treaty) and a peace statement (treaty). In fact, nonaggression has already been agreed upon in the Inter‐Korean Basic Agreement (1992.2.19) signed by the North and South prime ministers. Since 2005
there had been certain progress concerning North Korea’s nuclear issue, hence the Roh government and the Bush government began to explore the possibility of a declaration of the end of the war with the North and South, the US and China. As a result, in an October 4 Inter‐Korean Summit (2007) and in Kor‐US high level talks, the possibility about the declaration of the end of the war was mentioned. Still, the declaration of nonaggression and the end of open conflict is not a peace treaty itself, but rather a transitional measure to promote the process of the peace treaty. In contrast, some may say that the peace treaty is not necessary because the peace treaty can easily be nullified. Such measures as establishment of diplomatic relations, and the strengthening of friendship through political, military and economic exchange could supposedly be more useful in the settlement of a peace regime. In the past, the non‐aggression treaty between Germany and Soviet Union as well as the Israeli‐Palestine peace treaty were not fully implemented and war broke out again. In contrast, after the World War II, the Soviet Union and Japan promoted a good relationship without the peace treaty through establishing diplomatic relations. Nevertheless, most experts agree that there needs to be some form of a peace treaty when moving from an armistice system to a peace system. Especially when peace is continually threatened under the armistice system, it is impossible to recover and maintain peace without any political or military measures. In our climate, economic and cultural exchanges cannot be alternatives to a peace treaty. Therefore a peace treaty is a must in the Korean peninsula. 2. Contracting Parties of the Peace treaty The peace treaty differs from the status quo nonaggression treaty in that it changes the war
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state to a peace state and that the signing parties are head of states rather than army commanders. The contracting parties of a peace treaty and an armistice treaty are not necessarily identical with each other. The signatories of the Korean War are the Supreme Commander of the UN Command, Supreme Commander of the Korean People’s Army, and Supreme Commander of the Chinese People’s Volunteer Army. In contrast, it is plausible that heads of North/South Korea, the US and China be the signatories of the peace treaty. The fact that South Korea is participating as a signatory of the peace treaty is what makes it different from the armistice treaty. Likewise, President Roh Moo‐hyun and Chairman Kim Jung‐Il agreed upon the following in the fourth clause of the 10.4 Joint Declarations.
The South and the North both recognize the need to end the current armistice regime and build a permanent peace regime. The South and the North have also agreed to work together to pursue having the leaders of the three or four directly concerned parties convene in the Korean Peninsula and declare an end to the war.
In the agreement above, there has been debate within the media and related parties on who the “concerned 3~4 parties” are. First, regarding the “4”, most have agreed that it would be North and South Korea, the US and China. Disagreement emerged as to who the “3rd” would be, and then whether the “4th” was even necessary. We may assume that based on the fact that the parties of the 10.4 Joint Declaration were North and South Korea, these two countries would be definitely be part of the “3”. In fact, the fourth clause of the Joint Declaration is significant as both the heads of the North and South have officially confirmed that the direct parties for building peace in the peninsula would be North and South Korea. Until then, North Korea had not acknowledged South Korea as a partner in discussion of the peace issue. This was because the South was not a signatory party of the armistice treaty and also because wartime control belongs to the US, not to the South. Then who would be the 3rd country in the “3”? During that time, right after the 10.4 Joint Declaration, the Chinese ministry of foreign affairs issued a critical remark on the fourth clause of the 10.4 Declaration. The South is allied with the US; and the North must end the hostile relations with the US and acquire security assurance. In fact it remains questionable as to whether China, who not only participated in the Korean War but also signed the armistice treaty should be left out. If a declaration of the end of war requires participation by 4 countries, then there needs to be further consideration of a four‐party peace treaty. Regarding the issues of the parties of a peace system in the Korean peninsula, there are some examples to look into. First, since the Cold War period, four party talks have been discussed and suggested in Washington and Seoul. In 1976, US Secretary of State Henry Kissinger first mentioned four party talks in his speech at the UN. Twenty years from then, on April 16, 1996, President Kim Young‐sam officially proposed four party talks in Jeju during a KOR‐US Summit. After the Summit paved the way forward, the North and South, US, China opened its first talks in December, 1997 and carried out six talks up until 1999. But the four countries could not agree upon the issue of the US military in the South as well as the method for building the peace treaty; then the talks halted. There have been claims that there are six rather than four parties. In fact, between August 2003 and December 2008, there have been Six Party Talks. The Six Party Talks designated denuclearization as its main goal, but there have also been discussions on a peninsula peace system and Northeast Asia
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security issues. Even before the 10.4 Inter Korean Normalization Declaration in September 2005, the six parties, after long discussion, produced a 9.19 Common Statement and in the fourth clause, the peninsula’s peace regime is mentioned along with related parties accordingly.
The directly related parties will negotiate a permanent peace regime on the Korean Peninsula at an appropriate separate forum. The Six Parties agreed to explore ways and means for promoting security cooperation in Northeast Asia.
Here, it is appropriate that the signatories of the peace treaty be four parties: North and South Korea, the US and China. Such has been made clear under the consideration of related parties of the divided/armistice system, of the host nations of foreign troops, and of the interest of the parties directly related to the peninsula’s peace treaty. The balance of national and international cooperation in resolving the Korean issue has also been considered. Still, just in case the Korean problem becomes over‐internationalized to a point that the North‐South party principle becomes eroded in building peace, ways to decrease such difficulties have also been taken under consideration in the draft of this peace treaty proposal. 3. Main contents of the peace treaty There is no standard form for the contents of the peace treaty as it is up to the agreements
of the contracting parties. But the clause “ending hostile behavior and recovering
peace” should definitely be included in the peace treaty. The contents of the peace treaty can largely be divided into general and special clauses. The general clauses include the end of hostile behavior, withdrawal of occupation forces, the restoration of seized properties, the repatriation of captives, and the recovery of treaties. The special clauses include damage compensation, cession of territories, etc. In the case of Korea, several of the general clauses such as the end of hostile behavior, withdrawal of occupation forces and repatriation of captives have already been included in the armistice treaty. Of course, regarding the end of hostile behavior, there have not yet been cases of war so far, but there indeed were several cases of military collision at sea as well as gunfights at the DMZ area. But the issue of withdrawal of the US military forces still remains as a key issue. Especially since the war ended without victors, it is likely that there will be disagreement on whether the special clauses should be included in the peace treaty or not. The contents of the special clauses, as seen in the results of WWI and WWII, should be the responsibility of the defeated nation, but the Korean War ended without any victors. In
contrast, in the peninsula’s peace treaty, due to the uniqueness of being a divided country,
the peninsula’s denuclearization and the diplomatic normalization between the confronting
countries could all be considered. Hence the NCCK would like to propose the following peace treaty which has included the considerations above.
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A Korea Peace Treaty
The Democratic People's Republic of Korea (DPRK), the People’s Republic of China (China), the Republic of Korea (ROK) and the United States of America (USA) sign the present Peace Treaty for the purpose of building permanent and sustainable peace in the Korean (Chosun) Peninsula, with a desire to completely end the Korean War and to build an overall friendly relationship among related countries. The four parties shall respect universal human values, abide by the United Nations (UN) Charters, respect the existing agreements on the peace and reunification of the Korean (Chosun) peninsula, support the North‐South reunification and give their best efforts to contribute to world peace. Hence the contracting parties shall promise to faithfully follow the articles below. Chapter 1 Ending the War and Following Measures Article 1: The contracting parties shall pronounce a complete end to the armistice which followed the Korean War. They shall restore and maintain peace in the Korean (Chosun) peninsula. Article 2: Upon entry into force of the present Peace Treaty, all activities of the UN Command shall come to the end and all foreign troops shall be withdrawn. Withdrawal processes will depend on agreements provided by the contracting parties. Article 3: The contracting parties shall cooperate to resolve humanitarian issues that occurred during the period of Korean War and armistice. Chapter 2 Boundaries and Eco‐Peace Zone Article 4: The boundary between the DPRK and the ROK shall follow the Military Demarcation Line outlined in the 'Military Armistice Treaty' and the original jurisdiction set by the Inter‐Korea Basic Agreement 1991. Until reunification the DPRK and the ROK shall abide by the principle of non‐aggression and peaceful solution of disputes. Article 5: The previous De‐Militarized Zone shall be replaced by the Eco‐Peace Zone and in that zone all types of military activities and force deployment shall be banned. Chapter 3 Non‐aggression and Normalization of Diplomatic Relations Article 6: The contracting parties shall neither threaten the other parties with force nor use force against other parties, under any circumstances. Article 7: The DPRK and the USA as well as the DPRK and other countries around shall respectively carry out bilateral agreements for the purpose of normalizing diplomatic relations. They shall suspend mutual slander, pressure and sanctions.
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Chapter 4 Arms Control and Nuclear Free Zone Article 8: For overall political and military trust building, the DPRK and the ROK shall follow the existing agreements between them as well as relevant international agreements. For this purpose the DPRK and ROK shall operate standing high‐level talks. Article 9: The DPRK and the ROK shall operate military talks between them that will carry out arms reduction and disarmament. Article 10: The contracting parties shall ban nuclear armaments, all measures related to military‐technological development, and operation of weapons of mass destruction in the Korean (Chosun) peninsula. Chapter 5 Peace‐Building Organization Article 11: To resolve conflicts and maintain peace including the management of the Eco‐Peace Zone, the DPRK and the ROK shall organize and operate a Peace‐Building North‐South Joint Committee. Article 12: To promote implementation of article 11, the contracting parties may organize and operate a Peace‐Building Committee composed of the four contracting parties. Chapter 6 Regarding Other Treaties and Laws Article 13: Treaties that the contracting parties have with other countries shall be respected under the condition that they do not contradict the present Peace Treaty. Article 14: Domestic laws of the contracting parties that impede the goals and progress of the present Peace Treaty shall be amended or repealed. Chapter 7 Entry into Force Article 15: After representatives of the contracting parties sign the present Peace Treaty and ratify it according to domestic procedures, the present Peace Treaty shall be effective upon exchange of the original version. Article 16: The present Peace Treaty can be amended or repealed upon the agreement of the four contracting parties. “A Korea Peace Treaty” was proposed by the Reconciliation and Peace Committee of
the NCCK and approved by the Executive Committee of the NCCK on April 21, 2016.
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< About Jeju >
Gangjeong Village
4.3 Peace Park
Jeju April 3 massacre as a peep into Korean modern history from Jeju Island. The year of 1948 saw a absolute madness blowing through the whole island which was caught in a maelstrom of sudden changes. At that irrational period of modern history, 30,000 of totally 300,000 population of Jeju were massacred. Through the Dark Tour on 4.3 Massacre, we're supposed to realize the meaning and importance of peace and human rights. 4.3 Peace Park a lot of materials and remains related to the fratricidal tragedy of Korean modern history are displayed. You can look back on ideological background and political disturbance not only Korea but Jeju faced in the middle of unsettled world situation in the mid 20th century.
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Memorial Hall in Neobunsoongi : this place is where government forces stationed in Hamdeok‐ri
nearby Bukchon hauled off Bukchon villagers to the Bukchon elementary school and then executed
them in a rising ground surrounded by pine trees called Neobunsoongi. The executed residents were
temporarily buried in that area and then moved to another burial site, the dead bodies of kids and
those without family left here.
A total of 412 villagers were killed under a unjust and illegal charge and forgotten for a long time. However, this tragedy was finally brought to the public through a novel 'Aunt Suni' written by Hyun, Ki‐young. Bukchon Memorial Hall shows you the background history, real situation and testimonies collected by survivors of the slaughter, including an installation art as a momorial of the novel 'Aunt Suni'.
Bukchonri
Manjanggul Cave Hamdeok Beach