Works of Love Conference 2024

Works of Love Conference 2024 Copyright © Robert Oh, July 2024 First published 2024 by Amazon ISBN 9798333483515 Edited and typeset by Robert Oh The right of Robert Oh to be identified as the author of this work has been asserted in accordance with the Copyright, Designs and Patents Act, 1988. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording or otherwise), without the prior written permission of the publisher. This publication is designed to provide accurate and authoritative information. It is sold under the express understanding that any decisions or actions you take as a result of reading this book must be based on your judgement and will be at your sole risk. The author will not be held responsible for the consequences of any actions and/or decisions taken as a result of any information given or recommendations made. Contact Email: oikosbishop@mac.com Dr. Bob Oh YouTube: https://tinyurl.com/5knavyrw 2 TABLE OF CONTENTS INTRODUCTION ........................................................................................... 5 KEYNOTE ADDRESS: ROBERT OH ................................................................. 7 CONGRATULATORY SPEECH 1: PROF. HWANG, JUNGHWAN .................... 17 CONGRATULATORY SPEECH 2: AMBASSADOR SVEN OLLING.................... 22 CONGRATULATORY VIDEO: ANNA SODERQUIST ....................................... 27 LECTURE I: PROF. CHOI, JEONG IN............................................................. 29 LECTURE II: LEE, CHANGWOO ................................................................... 49 LECTURE III: YOON, DUK YUNG ................................................................. 61 DISCUSSION ............................................................................................... 74 APPENDIX A: PRE-EVENT NEWSPAPER ARTICLES ...................................... 75 1. KUKMIN DAILY....................................................................................... 75 2. DAILY GOOD NEWS ................................................................................ 79 3. THEOS N LOGOS NEWS ........................................................................... 83 4. PCK WORLD NEWS ................................................................................ 85 5. I GOOD NEWS ....................................................................................... 88 6. KEHC NEWS .......................................................................................... 94 7. CBS NO CUT NEWS (YOUTUBE) .............................................................. 98 8. KO SIN NEWS ....................................................................................... 99 9. CTS NEWS (YOUTUBE) ........................................................................ 105 10. PRESBYTERIAN UNIVERSITY AND THEOLOGICAL SEMINARY ........................ 106 APPENDIX B: POST-EVENT NEWSPAPER ARTICLES .................................. 108 1. BAPTIST NEWSPAPER ............................................................................ 108 2. KO SIN NEWS ...................................................................................... 111 3. CTS NEWS (YOUTUBE) ......................................................................... 114 APPENDIX C: SWOT ANALYSIS ON MEDIA COVERAGE ............................ 115 APPENDIX D: FLYERS................................................................................ 120 APPENDIX E: PHOTO COLLECTION........................................................... 122 KARIS ACADEMY PAMPHLET ................................................................... 133 4 INTRODUCTION The first Søren Kierkegaard Conference was nothing short of a miraculous event for all of us involved. It brought together scholars, translators, and enthusiasts in a harmonious assembly to celebrate and delve into the profound teachings of Kierkegaard. This conference represented not only the culmination of countless hours of dedicated work but also the embodiment of our collective passion for Kierkegaard's philosophy. Three translators, with their labor of love, spent innumerable hours meticulously translating Kierkegaard's works, ensuring that his ideas were accessible and accurately conveyed to a Korean audience. Their dedication and scholarly rigor provided the foundation upon which this conference was built. Although the conference was conducted in Korean, our desire to share these insights with the broader international community motivated us to translate the proceedings into English. We believe that Kierkegaardians around the world can benefit from our research and gain new perspectives from the Korean context. This collection includes keynote addresses, lectures, and discussions that encapsulate the essence of the conference. Additionally, it features congratulatory speeches from esteemed scholars and dignitaries, including Professor Hwang Junghwan and Ambassador Sven Olling, whose presence and words lent great prestige to our event. We have also included pre-event and post-event newspaper articles, which reflect the significant interest and impact of the conference within the academic and religious communities. 5 Moreover, flyers and a photo collection are provided to give a comprehensive view of the event's atmosphere and its memorable moments. It is our sincere hope that this translated compilation will serve as a valuable resource for scholars and enthusiasts of Kierkegaard worldwide. May it inspire further research, dialogue, and collaboration among international Kierkegaardians, fostering a deeper understanding of his philosophy in diverse cultural contexts. We express our deepest gratitude to all who contributed to making this conference a reality and to those who will continue to engage with Kierkegaard's work through this publication. Sincerely His, Robert Oh Director, Korea Kierkegaard Research Center 6 KEYNOTE ADDRESS: ROBERT OH Dear colleagues and friends, Today, I stand before you as a poet and the director of the Søren Kierkegaard Research Center, to celebrate the publication of Søren Kierkegaard's profound work, 'Works of Love'. This book, a masterpiece in Kierkegaard's exploration of love, offers deep insights that resonate deeply with the poetic soul and call us to understand love not merely as a concept but as an existential reality to be lived. Kierkegaard once said, “No poet, if he understands himself, would think of singing its praises. What the poet sings about must have the sadness, which is the riddle of his own life, that it must blossom—and, alas, must perish.” These words capture the essence of the poet's journey. A poet does not merely celebrate the joys of life; rather, he embraces the full spectrum of human experience, acknowledging that within every blossom lies the inevitable perishing. This awareness brings depth to the poet's words, infusing them with authenticity and a profound understanding of life's transient beauty. 7 As poets, we are called to dwell in solitude, a space where we can reflect on the mysteries of love and existence. Kierkegaard eloquently states, “The poet does indeed love solitude, loves it—in order to discover in solitude the missing happiness of erotic love and friendship, just as one who in wonder wants to observe the stars seeks a dark place.” In solitude, we find the clarity to explore the nuances of love, to understand its various forms, and to express its profound truths through our art. Kierkegaard's 'Works of Love' distinguishes between different types of love: the love of the lovable and the unlovely, preferential love and love as the royal law, mutual egotism and self-giving love. Through these distinctions, he challenges us to deeply comprehend the essence of true love. He urges us to move beyond the superficial pursuit of the perfect person to become the perfect person who loves limitlessly. “When one has once fully entered the realm of love, the world — no matter how imperfect — becomes rich and beautiful; it consists solely of opportunities for love.” This statement by Kierkegaard encapsulates the transformative power of love. It invites us to view the world not through the lens of its imperfections but through the abundant opportunities it offers for expressing love. As poets, we have the unique ability to see and articulate these opportunities, transforming them into verses that inspire and uplift. The Bible tells us in 1 Corinthians 13:7, “Love bears all things, believes all things, hopes all things, endures all things.” This reflects the essence of Kierkegaard’s vision of love. In 'Works of Love', Kierkegaard emphasizes the importance of loving one's enemies, stating, “Men think that it is impossible for a human being to love his enemies, for enemies are hardly able to endure the sight of one another. Well, then, shut your eyes—and your enemy looks just like your neighbor.” This radical call to love transcends ordinary human limitations and aligns with the teachings of Christ, who commanded us to love our neighbors as ourselves (Matthew 5:44). 8 “To grumble about the world and its unhappiness is always easier than to beat one's breast and groan over oneself.” This reflection reminds us that true transformation begins within. As poets, we are tasked with the responsibility of introspection, examining our own hearts and minds to uncover the truths that lie within. Only through this selfreflection can we authentically convey the essence of love in our work. Jesus said in Matthew 7:3-5, “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye?” “To have distinctiveness is to believe in the distinctiveness of everyone else, because distinctiveness is not mine but is God’s gift by which he gives being to me, and he indeed gives to all, gives being to all.” This insight from Kierkegaard calls us to recognize and celebrate the unique individuality of every person. As poets, we have the gift of seeing and articulating this distinctiveness, highlighting the divine spark within each individual. As Ephesians 2:10 states, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” Kierkegaard roots his understanding of love in the divine, stating, “As the calm lake stems from the deep spring that no eye saw, so too a person's love has a still deeper ground, in God's love. If there were no gushing spring at the bottom, if God were not love, then neither would there be the little lake nor either a person's love.” This metaphor beautifully illustrates the profound and mysterious origin of love, reminding us that our ability to love is deeply rooted in the eternal love of God. As 1 John 4:7-8 tells us, “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love.” The practical implications of Kierkegaard's philosophy are evident in his call for the practice of faith through acts of love. “Christianity essentially abolishes all distinctions between the many different kinds of love.” This holistic vision challenges us to transcend superficial 9 differences and adopt a comprehensive approach to love that reflects Christ's infinite love. In today's world, Kierkegaard's message is more relevant than ever. As we face various challenges, his call for unconditional, selfless love serves as a guiding light. “The measure of a person’s disposition is this: how far is he from what he understands to what he does, how great is the distance between his understanding and his actions.” This challenges us to close the gap between our beliefs and actions and live authentically in love. As James 1:22 says, “But be doers of the word, and not hearers only, deceiving yourselves.” As we celebrate the publication of 'Works of Love', let us commit to embodying the principles so eloquently articulated by Kierkegaard. Let us strive to be the perfect person who loves without limits, see every imperfection as an opportunity for love, and engage in ongoing selfreflection that brings about personal and communal transformation. In the words of John 15:12, “This is my commandment, that you love one another as I have loved you.” In conclusion, Kierkegaard's exploration of love is not just a philosophical treatise but a practical guide for living our faith in transformative ways. His insights challenge us to rethink love, embrace its divine source, and commit to the selfless, unconditional love that Christ commands. As poets, we are uniquely positioned to articulate these truths, using our words to inspire, challenge, and uplift. May we inscribe these teachings in our hearts and find the strength and inspiration to bring the light of God's love to every corner of our world. Thank you. Let us continue to seek and embody the deep and boundless love that Kierkegaard calls us to live. Works of Love My Son, 10 Come sit down. Let me tell you about the essence of love. Think it’s impossible to love your enemy? Close your eyes, And your enemy will look like your neighbor. The Lord doesn’t ask you to love perfectly, Just to try to love everyone As best as you can. When you enter the realm of love, Even a flawed world becomes a treasure, Everything becomes Opportunities to love. Recognizing that you are special Starts with acknowledging the uniqueness in everyone. It’s the gift God has given us all, To accept and love the gift of ‘self.’ Don’t grumble about your life, the world, or your misfortunes, That’s too easy. In the deep sighs of looking at yourself, Strive to love yourself. When a person wants to end his life, It’s because he hasn’t learned to truly love himself. Love believes all things, Even in misunderstanding, corruption, and even hatred, Because love fundamentally assumes its own essence. Son, As I’ve lived longer, I’ve learned that a person’s character Is defined by the distance between his understanding and his actions. The beginning of your salvation starts When you thoroughly despair over yourself, Discovering the dirty sin within you. That’s the beginning of your salvation, 11 The start of repentance. If God weren’t love, There wouldn’t be even the small lake or any love in this world. “As the calm lake stems from the deep spring,” All love has its deep roots in God’s love. Our Lord has removed all distinctions in true love. True love frees us and makes us dependent in a moment. So, when you love, you embrace both freedom and dependence together. Son, When you grow up, become a poet too. A poet can understand everything, Amidst the riddles of life, For he himself is a riddle. A self-aware poet wouldn’t think of praising life. A poet sings of the riddle of his life’s sadness, Which must blossom and, alas, perish. Loving solitude, To discover in solitude the missing happiness of love and friendship, Like one who loves stars seeks the night. In solitude, we explore the nuances of love, Understand various forms of love, And live through our poems expressing those deep truths. Son, The best defense against all the world’s hypocrisy is love; Not just a defense but a profound abyss, For in eternity, love and hypocrisy cannot coexist. For what the world calls love Is essentially another form of self-love. True love is selfless, divine love, Love purifies, While mistrust defiles everything. 12 Without the eternal, one relies on habits, wisdom, experience, and customs to live. But through the Lord’s love, we can achieve the impossible. The possibility of good is shaped with the help of the eternal, No matter how foolish, backward, or impractical it may seem, Loving your neighbor is still the highest thing a man can do. And thus, true love that we live Becomes our journey. Son, As I have loved your mother, As I have Loved you, Live out this love every day. Love is not just a concept or feeling, It’s an act, a duty, a truth of life. So, engrave this lesson in your heart, And take the light of the Lord’s love To every corner of the world, Following the footsteps of Jesus, Living in love. My Son, Now you understand The essence of love is… It’s act of loving itself. 사랑의 실천 아들아, 이리 와서 앉아봐. 아빠가 사랑의 본질에 대해 얘기 해 줄게. 원수를 사랑하는 것이 불가능하다고? 눈을 감아봐, 원수가 이웃처럼 보일 거야. 주님은 너에게 완벽한 사랑을 하라고 하지 않으셔 그냥 모든 사람을 사랑하려고 13 노력하는 사람이 되라 고 하시지. 네가 사랑에 들어가면, 결함 있는 세상도 보물이 되고, 만물이 사랑할 기회로 빚어 진다는 것을. 네가 특별하다는 건 모든 사람의 특별함을 인정해 줄때 부터 시작된다 주님께서 우리 모두 에게 주신 선물, ‘나 라는 존재’의 선물을 인정 하고 사랑 하도록… 너의 삶과 세상 그리고 너의 불행에 대해 불평하지 말아라 그건 너무 쉽잖아 네가 너의 자신을 바라보는 깊은 탄식 속에도 자신을 사랑 하려고 애써 보아라 우울한 사람이 삶을 마치고 싶어하는 건, 그가 자신을 진지하게 사랑하는 법을 배우지 못했기 때문이야. 사랑은 모든 것을 믿어, 오해 속에서도, 타락 속에서도, 심지어는 증오 속에서도 사랑은 자신의 본질적인 존재함을 전제하기에 아들아, 아빠가 오래 살아보니 사람의 됨됨이는 그의 이해와 행동 사이의 거리로 결정 되더라 너의 구원의 시작은 너에 대해 철저하게 절망할때 부터 시작된단다 더러운 죄를 너의 속에서 발견 하는것 그 것이 너의 구원의 시작이야 회개의 시작이기에 만약 하나님이 사랑이 아니셨다면, 작은 호수도 그리고 이세상의 모든 사랑도 없었을 거야. “고요한 호수가 깊은 샘에서 비롯된 것처럼,” 14 모든 사랑이 하나님의 사랑에 깊이 뿌리를 두고 있어 우리 주님은 사랑의 구별을 없애 버리셨지 진정한 사랑은 우리를 자유롭게 하고 순간 의존하게 하지 그래서 사랑하면 자유와 의존을 함께 수용하는 거야. 아들아, 너도 커서 시인이 되여라 시인은 모든 것을 이해할 수 있어, 삶의 수수께끼 속에서, 그 자신이 수수께끼 이기에 자신을 아는 시인은 삶을 찬양할 생각을 하지 않을 거야 시인이 노래하는 건 그의 삶의 슬픔의 수수께끼 꽃피지만 결국에는 시드는것 고독을 사랑해야 만 하는것 고독 속에서 사랑과 우정의 결핍된 행복을 발견하기 위해 별을 사랑하는 자가 밤을 찾아 나서는 것 같이 고독 속에서 우리는 사랑의 뉘앙스를 탐구하고, 다양한 형태의 사랑을 이해하며, 시를 통해 그 깊은 진리를 명료하게 살아 가겠지 아들아, 세상의 모든 위선에 대한 최고의 방어는 사랑이다 그것은 방어일 뿐만 아니라, 아주 깊은 심연이야 영원 속에서 영원하게, 사랑과 위선은 공존할 수 없어. 왜냐하면 세상이 말하는 사랑은 본질적으로 자기애의 다른 형태일뿐 진정한 사랑은 이기심 없는, 신성한 사랑이니까 사랑은 정화하고, 불신은 모든것을 더럽히는 거야. 15 영원함이 없으면, 사람은 습관, 지혜, 경험, 관습 으로 삶을 버티지 하지만 주님의 사랑으로 우리는 불가능을 이룰 수 있어. 선한 사랑의 가능성은 영원의 도움으로 형성되는 거야, 아무리 어리석고, 뒤떨어지고, 비실용적으로 보일지라도, 이웃을 사랑하는 건 여전히 인간이 할 수 있는 최고의 일이야 그리하여 우리가 살아넨 진정한 사랑만이 우리의 여정으로 남는단다 아들아, 내가 너의 어머니를 사랑했던 것처럼, 내가 너를 사랑했던 것처럼, 이 사랑을 매일 살아 내어라 사랑은 단순한 개념이나 감정이 아니고, 그건 행위고, 의무며, 삶의 진리 이기에 그래서 이 교훈을 마음에 새기고, 주님의 사랑의 빚을 세상의 모든 구석에 가져가도록, 예수님께서 세상에 보여주신 것처럼, 우리도 그 발자취를 따르자, 사랑으로 사람속으로 아들아, 이제 알겠지 사랑의 본질은… 사랑의 실천이라는 것을 16 CONGRATULATORY SPEECH 1: PROF. HWANG, JUNGHWAN Hello, I am Hwang Jonghwan. Nice to meet you all. As we know, translation is not an easy task, and I would like to express my sincere gratitude to all the teachers who worked hard on translating. I've spent my life studying and writing books and papers on Kierkegaard, but translating is not something just anyone can do. I'm truly grateful. In 'Works of Love,' chapter 9, it talks about love for those who have passed away. These individuals do not ask us to remember them, nor do they respond when we show our love, yet we must continue to love them. As you know, the late Mr. Lim Choon-gap translated several works of Kierkegaard into Korean. And the late Mr. Pyo Jae-myung, who mentioned that he couldn't express enough gratitude for Mr. Lim's hard work in translating and later transferring the publication rights, deserves our thanks as well. As we know, 'Works of Love' is a book Kierkegaard wrote under his own name. Those of you who study this field understand why Kierkegaard wrote some books under pseudonyms and others under his own name. According to scholars, books that require 17 dialogue, thought, debate, and philosophical contemplation were written under pseudonyms because Kierkegaard did not position himself as a one-sided teacher in those instances. We know he used names like Climacus and Anti-Climacus, among others. However, 'Works of Love' was written under his own name. This book is not about Kierkegaard teaching us about love; rather, it reflects his personal experiences of God’s love and guidance. In English versions of his works, we often see the term "governance." Kierkegaard often expressed that he felt God’s guidance in ways he couldn't fully comprehend, which filled him with gratitude. Although he is known for his melancholic and depressive tendencies in his youth, in his later years, he experienced indescribable joy. His journals describe moments where he was surrounded by angels in his dreams and was asked to make one wish. Unlike Solomon, who asked for wisdom, Kierkegaard asked to die with a smile on his face. The angels laughed, and he woke up believing his wish would be granted. This story reflects his ultimate desire to depart this life with joy and laughter. In September 1847, and five months later, in February 1848, Marx and Engels published the Communist Manifesto. While people have various opinions about Marx, I believe both Marx and Kierkegaard shared a deep commitment to loving one's neighbor. However, Marx focused on economic issues and conflicts, whereas Kierkegaard approached neighborly love through practical application. As we know, by the late 1980s, the kind of neighborly love envisioned by Marx had already reached its limits. I also want to try saying something in English since the Danish Embassy is here, and I've always wanted to speak English well. Kierkegaard wrote 'Works of Love' under his own name, while other books were written pseudonymously, requiring philosophical thinking. Kierkegaard experienced God’s love, grace, and guidance. I just wanted to try saying this. Thank you. 18 Prof. Hwang Jonghwan’s book on Søren Kierkegaard. What is the way to live a morally happy life while discovering the 'self'? Professor Hwang Jong-Hwan of the Philosophy Counseling Department at Hannam University is seeking answers through the existentialist philosopher Søren Kierkegaard (1813-1855). In his book ‘Kierkegaard’s Moral Development in Finding the ‘Self,’ Professor Hwang argues that happiness can be achieved when one expresses their true self to others and their surroundings. Korean society enjoys steady economic wealth and remarkable growth alongside economic development, democratization, and the influence of the Korean Wave (Hallyu). While many believe that economic development leads to a happy life, the reality is different. With household debt per capita around 27 million KRW, a high daily suicide rate of 36 people, and approximately 1.5 million women working in the entertainment industry, moral issues remain unresolved. The pursuit of happiness without moral development leads to a sense of emptiness in everyday life. The author asserts, “External development in reality must be accompanied by moral development for a happy life. Today's welfare states commonly faced a new awakening of the 'self' as a problem at the threshold of becoming advanced countries.” 19 Professor Hwang states, “Living a life of discovering oneself is expressed through moral charm. We live by expressing ourselves as a spiritual activity. One cannot live happily with just sensory pleasures like eating and drinking. If happiness has not been achieved, it is due to a lack of understanding of human nature.” The existentialist philosopher Kierkegaard says that a person becomes happiest when they find themselves. Professor Hwang presents Kierkegaard's perspective on how to become happy in his book. Prior to this book, Professor Hwang authored ‘Kierkegaard and Moral Education’ in 2016. Professor Hwang expresses, “Through this book, I want to find true happiness together with the readers.” Meanwhile, Professor Hwang graduated from the Department of Philosophy at Korea University, obtained a Ph.D. in Philosophy from the University of Munich in Germany, and served as a visiting professor of philosophy at Columbia University in the United States. He has conducted in-depth research on existentialist moral education. Robert Oh’s Response: Thank you, Professor Hwang Jong-Hwan, for your insightful and heartfelt speech. As the director of the newly formed Korea Kierkegaard Research Center, I am immensely grateful that a distinguished scholar and statesman of your stature has endorsed our work and our first Kierkegaard conference. Your recognition provides us with much-needed validation and encouragement from the senior Korean Kierkegaard scholars. We honor you and all that you have done in translating and promoting Søren Kierkegaard's philosophy, and in educating young people about his profound ideas. Your reminder to young scholars about the invaluable contributions of Mr. Lim Choon-gap, who translated several works of Kierkegaard into Korean, and the late Mr. Pyo Jae-myung, resonates deeply with us. 20 Your presence and speech have become a vital connecting point for the next generation of Korean Kierkegaardians, building upon the foundational work they have laid. The old adage, "Standing on the shoulders of giants," was vividly demonstrated through your gentle and kind words of encouragement at our conference. Furthermore, as you challenge us by stating, "The existentialist philosopher Kierkegaard says that a person becomes happiest when they find themselves," we are inspired to follow the path you have already discovered and illuminated for us. Your guidance directs us not only in academic pursuits but also in striving to become our 'real' and 'authentic' selves, as Kierkegaard so profoundly challenges us to be even today. Thank you once again for your invaluable support and wisdom. We look forward to continuing this journey with the guidance of your pioneering work. 21 CONGRATULATORY SPEECH 2: AMBASSADOR SVEN OLLING Ladies and gentlemen, my name is Sven Olling. I am the ambassador of the Kingdom of Denmark to the Republic of Korea. We're here today to celebrate and thank the Søren Kierkegaard Research Center for the translation and publication of his work, "Kærlighedens Gerninger" in Danish, or in English, "Works of Love." We just heard a few things about how to understand this piece of work. Let me add a few more points to that. First of all, let me tell you, because we get that question all the time: How do you pronounce the name of this gentleman? Well, his name in my language, in Danish, is Søren Kierkegaard. It is fine if you use the English transcription where the double A's become an A, so you say Kierkegaard; that's easier to recognize. Another fun fact is that "Kierkegaard" actually means "cemetery" in Danish, so he's also Mr. Cemetery. 22 In this time when this immense work, "Kærlighedens Gerninger" or "Works of Love," was published in 1847, it was a very special time in Denmark. I think to understand his writings, you have to understand the historical context of this year, 1847. It was a time of rampant nationalism. Things were going great in Denmark; things were moving forward. Particularly in these years, we had another invasion from Germany, but we were able to beat them back, and people were celebrating this. Another important aspect of this time in 1847 is that it was on the verge of the breakthrough of establishing democracy in Denmark. There were attempts at establishing republics, throwing out the monarchy, having democracy all over Europe, and very often it led to bloody revolutions. In Copenhagen, in Denmark, the people went in a revolutionary mode to the palace, to the king, and said, "We demand democracy," and the king just said, "Okay." My personal experience with the great works of Søren Kierkegaard has three waves. It was mandatory as a student in high school to study the texts of Kierkegaard in Danish class, in religion class, and in philosophy. And to be honest with you, I was very bored when we did that. Then a few years later, when I was at university in Copenhagen, the same university that Mr. Kierkegaard frequented, I had other thoughts. We formed a small group of interested students that wanted to dive into Mr. Kierkegaard's texts. It had nothing to do with our studies, but we wanted to learn. So we spent some evenings reading the books of Mr. Kierkegaard, particularly works like "Either/Or." We started diving into discussions as young, pretending intellectuals, discussing existentialism, discussing the aesthetics, the aestheticists, and the ethical approach to life, which is relevant to young people. Now, perhaps, it’s the third wave because I have not been looking much into Mr. Kierkegaard over the last few years, but actually, 23 because of the invitation to this center, I’m thinking, “Yeah, maybe I should dive back into that.” As an ambassador, I want to thank you for making this possible. You're helping me in cultural diplomacy. I'm thrilled to see that so many people will come out in a country so far away and so much later than Mr. Kierkegaard to discuss his ideas, even on this scale. But I put to you that the thoughts, the ideas, the philosophy of Mr. Kierkegaard is more relevant than ever today. We fight also in diplomacy against imperialism, climate change, alienation of young people, meaninglessness, mental health issues—all due to selfishness, unethical approaches to life, and rampant consumerism. Climate change, alienation, and meaninglessness, mental health issues—all issues approached by Mr. Kierkegaard. And perhaps a more ethical approach to life, more love for your fellow humans, emphasizing personal choice and responsibility, and limiting rampant materialism are where we will find answers to these enormous challenges facing mankind. But then, why in Korea, so much later and so far away from the hometown of Mr. Kierkegaard? Why is Mr. Kierkegaard received with such great enthusiasm and interest in Korea? I'll give you three reasons. Number one: In Korea, you find a vibrant, thinking Christian community that can build directly on the religious approach of the existentialist Mr. Kierkegaard. Secondly, and I think this is often overlooked: If you're Confucian, if you're Buddhist, many of the philosophical, non-religious approaches of Mr. Kierkegaard resonate. Internal reflection, criticism towards materialism—these are things we find in many religions, including Confucianism and Buddhism. That is why the work of Mr. Kierkegaard is also very valuable in interfaith work. 24 The third reason why I think Kierkegaard is extra relevant in Korea today has to do with the challenges that young people are facing here. Anxiety, competition, work pressure, career pressure—all leading to mental health issues, anxiety, and despair. But it is so important to address these one by one: Mental health, career pressure, family pressure—these are things that young Koreans are dealing with. These are themes that Søren Kierkegaard dealt with in 1847. He can offer a guiding light. So I put to you that perhaps, when it comes to the great challenges of society, our personal lives, and the challenges facing young people today, perhaps we need more Søren Kierkegaard. So thank you to the Kierkegaard Research Center for putting focus on this, for keeping Mr. Kierkegaard alive. More Kierkegaard is needed in the world. Robert Oh’s Response: First and foremost, I would like to extend my deepest gratitude to Ambassador Sven Olling for his presence and his well-thought-out congratulatory speech. Your words have elevated our conference to new heights, and it felt almost like an official endorsement from Denmark, recognizing our work as both approved and acknowledged on an international level. This recognition is incredibly meaningful to us and validates our efforts in promoting the teachings of Søren Kierkegaard. Secondly, your presence and endorsement provide us with a glimpse of hope in transforming our conference into a more international event. Often, what we do locally here in Korea is perceived as secondary in terms of global standards. However, our presentations and papers are on par with any international Kierkegaard scholarly work. Your endorsement adds significant value to our conference and marks a crucial step toward possible collaboration with the broader international Kierkegaard community. 25 Thirdly, by publishing the materials from this Korean conference into an English version, we can help other Kierkegaardians around the world see the efforts and achievements of our nation in advancing Kierkegaard's teachings within our cultural context. This not only enhances global scholarly discourse but also fosters a deeper understanding of how Kierkegaard’s philosophies can be applied across different cultures. Once again, thank you, Ambassador Sven Olling, for your inspiring speech and for supporting our endeavor. Your words will resonate with us as we continue to push forward in our mission to further Kierkegaard's legacy. 26 CONGRATULATORY VIDEO: ANNA SODERQUIST A special congratulatory speech video was presented by Anna L. Soderquist, the curator of the Hong Kierkegaard Library at St. Olaf College in Minnesota. This moment marked a significant highlight for all attendees, celebrating the continued collaboration and shared goals between our institutions. Anna Soderquist warmly congratulated the conference attendees and organizers, acknowledging the vital work being done by Korean scholars in the field of Kierkegaard studies. She extended a heartfelt invitation to all Korean Kierkegaard scholars to visit St. Olaf College, emphasizing the opportunities for academic exchange and collaboration. The Hong Kierkegaard Library has committed to officially accepting all publications of Soren Kierkegaard's work produced by Karis Academy. This commitment reinforces the strong partnership between the two institutions and highlights the library's support for the dissemination of Kierkegaard's philosophy and theology. 27 The announcement and congratulatory message were met with great enthusiasm and appreciation from all attendees. This partnership is expected to enhance the global reach and impact of our work, providing Korean scholars with broader access to resources and collaborative opportunities at St. Olaf College. We are thrilled about this partnership and the promising future it holds for Kierkegaard studies. The support from the Hong Kierkegaard Library and Anna Soderquist's encouraging words have invigorated our commitment to advancing the understanding and appreciation of Kierkegaard's work worldwide. 28 LECTURE I: PROF. CHOI, JEONG IN The Works of Love Should I start with my introduction? It’s been 29 years since I left Korea, so I’m unfamiliar with Korean society now. Of course, I’ve visited in between, but I don’t really know what Korean society is like. I was born in 1960, the Year of the Rat. I lived in Yuseong, Daejeon for 35 years, and I’ve been living in the southern US, specifically in New Orleans and Baton Rouge, Louisiana, for about 29 years now. I don’t know other places. I don’t know America. I don’t know Korea well either. I don’t even know where Gangnam or Gangbuk is in Seoul. I know almost nothing. I entered high school in Daejeon, and in my first year, I heard the gospel and believed in Jesus at Daejeon Daehung Baptist Church, where I was baptized and dedicated myself. In 1979, I entered the Korea Baptist Theological University in Daejeon and graduated in 1983. After serving in the military, I began studying Old Testament Studies at the graduate level. I got married in 1987, started my M.Div studies at night in 1989, and studied for six years. In 1995, I went to study in the US, where I pursued a doctoral course in Church History at 29 the New Orleans Baptist Theological Seminary. As I was about to finish, I started serving at the Baton Rouge Korean Central Church in 2000, where I’ve been ministering for 23 years. Some people ask me how I could minister for so long in one church in the American immigrant church setting, and I think simply: Sundays come, worship needs to be held, and sermons need to be prepared. That’s how 23 years have passed. When I was in the military, I heard about Kierkegaard. I don’t know if he’s here today, but I asked my dear brother Jinseong Kim to send me "Training in Christianity". So, I started reading Kierkegaard in the military. As a professor teaching Church History, I also began teaching Kierkegaard. I concluded, “This person is a genius. We really need to study him.” Usually, a 3-credit Church History course involves 45 hours of lectures. Out of that, I spend one hour teaching only Kierkegaard. I got to know Pastor Changwoo Lee through Facebook two years ago. Pastor Taesik Kim, who was an associate pastor at our church, had been working as a professor at the Korea Baptist Theological University. I saw a post from Professor Kim about a young pastor who translated and published some books. Those books were Kierkegaard’s sermons, and Professor Kim posted about it with photos. As soon as I saw it, I quickly made Pastor Changwoo Lee my friend and had a video call with him via Facebook. In that call, I said two things: “This is such a good thing, but you can’t do it all alone. Even if you do it until you die, you can’t do it all. So, let’s form a group and do it together. I’ll join that group.” That’s how I got involved, and a year ago, the “Korea Kierkegaard Research Institute” was established. I found out that around that time, Missionary Sukhwa Oh in Cambodia also contacted Pastor Changwoo Lee and visited Sejong. Missionary Oh had been studying Kierkegaard almost by himself since college. He’s someone who listens to God’s voice well. He heard God telling him, 30 “Meet Pastor Changwoo Lee,” and so he did. He took a flight to Korea after hearing God’s voice and met Pastor Changwoo Lee. When I watched Pastor Changwoo Lee’s YouTube broadcast, he said that it was a time when he suddenly received a lot of attention and contacts from various places around the world. That was about two years ago, and a year ago, the institute was established. Another thing I told Pastor Changwoo Lee was, “You’ve done a lot of studying, but you haven’t done a Ph.D. yet. Let’s start a Ph.D. study.” So, he began a Ph.D. program at the Midwestern Baptist Theological Seminary, based on the credits he received from seminars at the Korea Baptist Theological University. He’s now writing his dissertation and is expected to earn his Ph.D. by the year after next. What is a Ph.D.? It’s a qualification that allows you to teach others what you’ve studied and get paid for it legally. For example, if someone is good at treating people and gets paid for it but doesn’t have a medical license, what do we call that person? Yes, we call him a “quack.” That’s right. A teaching qualification is a Ph.D. So, I encouraged Pastor Changwoo Lee in that way. So, our group rented an office in Sejong and established a research institute there. On Sundays, we also hold church services in that office. For the past two years, I’ve met Pastor Changwoo Lee often via Zoom and YouTube, and Missionary Seokhwan Oh was frequently mentioned and appeared. I invited Missionary Seokhwan Oh to our church in the US for a revival meeting this past May. Thank you again, Missionary Oh. At the end of last year, Pastor Changwoo Lee said, “Pastor Choi, we need to translate ‘Works of Love.’ If we translate this, you’ll come to Korea.” So, Pastor Jeongin Choi, Deokyoung Yoon, and Changwoo Lee translated it together. As Pastor Lee said, I came to Korea and stood before you all. Thanks to your invitation, I also got to see my mother. I announced this to our church members in the US, and one of our 31 deacons decided to take a long summer vacation and came here to see what her pastor was doing in Korea. Deacon Eunhee Lee from our church is also here. Today, I want to help those who might say, “I came here, but I don’t know anything about Kierkegaard. I came because Pastor Jeongin Choi told me to come. Someone invited me, so I came, but I don’t know why we need to study Kierkegaard.” For those people, I prepared my lecture to match their basic understanding. First, let me introduce Jaroslav Pelikan, whom I admire. He was a great church historian who passed away relatively recently, in 2006. Let’s take a look at something he said. Tradition is the living faith of the dead, Traditionalism is the dead faith of the living. When a word has “-ism” added to it, it often takes on a negative connotation. That’s why the term "traditionalism" is used in a somewhat negative sense. It refers to people who are alive but whose faith does not change at all, whose thinking does not grow. It’s the idea that "our way is the best, and if it changes, it will die." This resistance to change is called traditionalism. It's also described as “the dead faith of living people.” Although this sentence emphasizes the latter part, I believe what the author wants to highlight in a positive sense is the former part. So, what is tradition in a positive sense? It’s learning from the living faith of those who have already passed away, as Professor Hwang mentioned earlier. When studying Kierkegaard in Korea, one cannot avoid Im Chung-gab and Pyo Jae-myung. As one continues to go higher and higher, eventually one meets Kierkegaard. As the Danish Ambassador mentioned earlier, even though someone lived in a distant country and in a different era, we can still have 32 fellowship with them. This is called the communion of the Holy Spirit, the communication of the Holy Spirit, or the koinonia of the Holy Spirit. Do you have a special way to meet and have fellowship with those who have already passed away? Do you meet them occasionally? For me, 99.99% of the way I meet those who have passed away before me is through the books they left behind. So, learning about Kierkegaard means experiencing koinonia with Kierkegaard through the communion of the Holy Spirit. Almost all the content about meeting Kierkegaard is through the books he left behind. This is what I believe. Then, you might ask, "Why, why do we need to focus on Kierkegaard? He wrote ‘Works of Love’ in 1847. Did we not know about love for almost 1817 years after Jesus established the church around the year 30?" Although we may not be able to provide a 100% satisfactory answer to this question, I would answer it like this: First, when Jesus and the Holy Spirit established the church, it was a church of believers. There was a clear distinction between believers and non-believers. However, as Christianity was recognized by the Roman Empire and gradually became a state church, the distinction between believers and non-believers faded. When all citizens become church members without distinguishing between believers and nonbelievers, what happens? If the world and the church are not distinguished, it is not the world that perishes but the church. If the world and the church are not distinguished, what happens? The world doesn’t perish. Why? Because the world was already perished. If the world and the church are not distinguished, it is the church that perishes. As the church passed through the Roman Empire and the Middle Ages, and even after Martin Luther’s Protestant Reformation at the end of the Middle Ages, the main church was still a state church. The state church was firmly established in 19th-century Denmark. So what did Kierkegaard think? 33 "How did God call me to my life? All the people in Denmark are not Christians as described in the New Testament. In my view, they are not Christians at all. They are merely under the illusion that they are Christians. My calling is to awaken those who are under the illusion that they are Christians. One cannot become a Christian by a decision of the state, parents, or any cultural trend. Each individual must meet God personally, encounter Christ under the guidance of the Holy Spirit, and become a Christian. This is the task to which I must dedicate my life." Kierkegaard realized this calling when he was about 23 years old. This is how I understand Kierkegaard’s realization of his calling. Compared to contemporary Western philosophy, it goes like this: if Socrates lived around 400 BC, from Socrates to Hegel, about 2300 years, Western philosophy focused on ideas. What are ideas? If the visible world is "here," then the world beyond what we see is the world of ideas. Western philosophy, from Socrates to Hegel, was much more focused on the world of ideas. Hegel represents the climax of this. Hegel is remembered for his dialectic method. He understood the history of the universe as a continuous dialectical development towards the fulfillment of the absolute spirit. There is some truth to this because God governs history. But what is the problem? In Hegel's system, there is no individual. I believe in individuals like this: Think about being in a spiritual state after death or living in the new heaven and new earth after experiencing the final resurrection. In that case, “This woman was my wife, Kim Misook, when I lived in the world.” Heaven has meaning only if you recognize her. If you don’t know who she is, what meaning does heaven have? So, what is the most important difference when transitioning from Hegel to Kierkegaard? The most important point of Kierkegaard is the 34 preciousness of an individual before God. This is what Kierkegaard made most clear in history, according to my understanding. So, Kierkegaard considered his calling to reintroduce the Christianity of the New Testament to Danish Christianity. Kierkegaard wrote an enormous amount, especially diaries. He started writing diaries when he entered college, and these were edited posthumously into 13 volumes. The diaries alone amount to 7,000 pages. Therefore, Kierkegaard scholars often cite his diaries, as Professor Hwang did earlier. This is because the diaries contain his honest thoughts. In his pseudonymous works, he hid his true thoughts within a philosophical framework, targeting contemporary intellectuals. His works published under his own name are called “discourses.” Therefore, it seems best to find the answers to the philosophical pseudonymous works in his diaries. The diaries consist of about 13 volumes. The pseudonymous works, as I understand them, were written under various pseudonyms. Kierkegaard used these pseudonyms to present Christian answers to contemporary philosophical issues, showing different perspectives from his own views. By using pseudonyms, he provided appropriate responses to contemporary issues without making them directly his own assertions. So, what is the mission of the Korean Kierkegaard Research Institute? What do Pastor Changwoo Lee, Director Seokhwan Oh, and I understand as our mission? Since Kierkegaard, countless academic disciplines have been newly born under his influence, including psychoanalysis, literary criticism, theology, and philosophy. For example, Kierkegaard emphasized "before God" or "coram Deo" as a single individual, while Nietzsche omitted "before God" and retained only "the individual." As I understand it, Nietzsche stands in complete opposition to Kierkegaard. 35 At the Korean Kierkegaard Research Institute, we believe that Kierkegaard's true goal was to reflect on “what it means for a person to be a Christian,” “what it means to be a Christian according to the New Testament,” and “how a Christian believes according to the New Testament.” However, we believe that many who study Kierkegaard overlook this aspect. Therefore, we, at "HanKiYeon" (the Korean Kierkegaard Research Institute), focus on this aspect. We believe that this is truly what Kierkegaard wanted to convey. His pseudonymous works total 14 volumes. His works under his own name are typically called “discourses,” which can be understood as “written sermons.” Now, let's briefly read his timeline together. Kierkegaard lived to be 43 years old. He was born on May 5, 1813, in Copenhagen, as the youngest of seven siblings. Let's briefly look at his family story. His father, after his first wife died, had an affair with the household maid, who became pregnant, and then he married her and had the first of seven children. Today, such an event might be celebrated, but it wasn't like that back then. Especially for Kierkegaard's father, it was extremely difficult, and he believed that all his children would die by the age of 33. In fact, Kierkegaard was the youngest of seven, and except for himself and one brother, all five siblings died under various circumstances before reaching 33. The significant point is that Kierkegaard firmly believed he would also die at 33. He entered a school of civic virtues at the age of 12, which was a rigorous institution focused on Greco-Roman and Christian classics. One of the most challenging aspects of studying Kierkegaard is understanding European Greek-Roman mythology, European philosophy, and classics as a rich background. Without a solid understanding of the foundations of European spiritual civilization, it is difficult to interpret and understand Kierkegaard. He had already learned all this content in its original languages during his middle and high school years, and his writings are richly filled with these 36 references. It becomes difficult to read Kierkegaard without a deep knowledge of these classics, which he had mastered during his secondary education. He entered university at the age of 17, studying theology and philosophy. A hundred or two hundred years ago, it was common for people to enter university at 13, 14, or 15 years old. We might think, "This person must be a genius." However, as I understand it, this was not the case. Nowadays, we study for 12 years before entering university, but back then, it was a nine-year education system. The transition from a nine-year to a twelve-year system is relatively recent. A very significant event in Kierkegaard's life was meeting and parting with Regine Olsen, a young woman about nine years his junior. His father passed away when Kierkegaard was 25, and his father lived a long life, reaching 82. By this time, it had been about 7-8 years since Kierkegaard entered university at 17. He hadn't studied diligently until then, enjoying leisure and entertainment. During this period, he sought to find the most important truth in his life. In his diary, he wrote, "The most important thing is to find the truth for myself, the truth for which I can live and die." He went through this realization when his father passed away. When his father was dying, he told Kierkegaard to “finish your studies.” From then on, he studied diligently. As a teacher myself, I want to emphasize something for those studying in school. Once you start a degree program, make sure to finish it. Graduating is crucial. If you don’t graduate, your life doesn’t move forward from there. This is very important. As a professor, I want to stress this to all of you studying: “If you start a degree program, make sure to finish it. Your life will start to unfold from there. Then you will see what God has in store for you.” So Kierkegaard started studying very hard from that point. At 27, he received his bachelor’s degree and got engaged to Regine. Here, let’s 37 look at the famous portraits of Kierkegaard and Regine. Regine’s portrait might have been colored later. Anyway, it's the most beautiful portrait. She later became someone else's wife, but the reason we have her portrait here is that her relationship and especially their breakup had a decisive impact on Kierkegaard's life. At 28, Kierkegaard broke off the engagement with Regine. They met when he was about 24 and broke up at 28. Many people have various opinions about this breakup, but if I had to choose the most decisive reason, it would be this: “I am going to die at 33. If I marry her, we will only have 4-5 years together, and that’s not fair. I am not that bad of a person.” I think this is one of the significant reasons for the breakup. Kierkegaard engaged in deep philosophical thinking related to this breakup. Instead of his life collapsing, he built on this experience and defended his thesis titled "On the Concept of Irony" on October 16, receiving a master’s degree, equivalent to today’s doctorate. Earlier this year, Pastor Changwoo Lee called me and said, “Pastor, people in Korea don’t understand the concept of irony.” I said, “Why not?” He kept saying, “Korean people don’t understand irony.” We talked about this for about two weeks. Later, I realized that Pastor Lee was referring to the book "On the Concept of Irony," while I was thinking about the definition of the word irony. Pastor Lee often talks as if he is in the clouds, sometimes not coming down to earth. "On the Concept of Irony" is the title of Kierkegaard’s thesis for his degree. Although the degree was technically a master’s, it was at the level of today’s doctorate. Hence, some refer to it as a master’s degree, and others as a doctorate. After that, he wrote "Either/Or," "Fear and Trembling," "Philosophical Fragments," and so on. Books like "Philosophical Fragments" were once translated as "Philosophical Crumbs," which is derived from the story of the rich man and Lazarus, where Lazarus eats the crumbs falling from the rich man’s table. This reflects the relationship between theology and philosophy, thus the new title. 38 "Concept of Anxiety," "Concluding Unscientific Postscript," and others are all pseudonymous works. Look at his age of 33. He wrote these works thinking he would die, but at 34, he realized he wasn’t dying. There are records of letters exchanged with his brother about this realization. As the ambassador mentioned, 1847, when he turned 34, is important. Kierkegaard thought, “I won’t die at 33” and wrote "Works of Love," his first work in this new phase. "Christian Discourses" and "Works of Love" are works under his real name. Even when writing pseudonymous works, he also published corresponding real-name discourses. It’s important that Pastor Changwoo Lee translated or retranslated and published these works under the Charis Academy. Titles like "The Care of the Pagan," "The Joy of Suffering," "Christian Attacks," and "Communion Comfort" were grouped into one volume titled "Christian Discourses." These aren’t four chapters of one book but four separate books compiled into one. Although they were previously translated, Pastor Changwoo Lee retranslated them under Charis Academy, and some of you have already purchased or read these books. However, with Kierkegaard, you shouldn’t read more than three pages at a time. It’s hard to understand otherwise. Read slowly, thinking aloud. "The Sickness Unto Death" is a pseudonymous work, and "Communion Discourses on Fridays" is a real-name work. At 38, he wrote "For Self-Examination" and "Judge for Yourself," both real-name works translated by Pastor Changwoo Lee and published by Charis Academy. Kierkegaard almost stopped writing at ages 39, 40, and 41. At almost 42, what did he pour his soul into? He criticized the church for becoming a respectable institution in Danish society, instead of being the persecuted minority community described in the New Testament. He believed this was clearly wrong. To reintroduce New Testament Christianity to Danish society, he attacked the contemporary Danish church. Attacking the church might be 39 misunderstood as heresy or wrongdoing, but that wasn’t the case. Kierkegaard did so to present the Christianity described in the New Testament. He even wrote, “I am not a Christian,” meaning he didn’t see himself as a Christian according to the New Testament. If that were true, there would be no Christians in Denmark at that time. His work was to deconstruct and rebuild. He single-handedly wrote, edited, and published the journal "The Moment," issuing up to the 10th issue before collapsing and passing away in a hospital on November 11, 1855. According to Kierkegaard, the book "Works of Love" is ultimately intended for Christians to reflect. What does this deliberation mean? In one word, Kierkegaard said, "Reflection means being a gadfly." Think carefully about this. It's not just about playing the role of a gadfly. It's not about saying, "I'll be the gadfly, and you just get stung." It means, "I'll become a gadfly first, sting you, and then you also become a gadfly to sting others." This is how I understand it. Has anyone here ever been stung by a gadfly? How does it feel? It’s more than just a prickling sensation. In my neighborhood in the US, which is famous for fishing, I once went fishing as a student. The gadfly doesn't just land on you first and sting; it stings as it flies toward you. It stung my lower lip, and it felt like my lip swelled up, much like in the movie "Roots" with Kunta Kinte. It was surprising and unavoidable. You cannot escape the sting. What does it mean to become a gadfly? Socrates introduced himself as a gadfly during his defense, which led to his death sentence. He likened Athens to a well-bred horse, a warhorse used by soldiers, which would become too fat to use if left alone. Socrates claimed to be the gadfly that stings this warhorse, Athens, to keep it awake. He engaged in philosophical dialogue to provoke self-reflection. 40 After hearing the oracle proclaim him the wisest man, Socrates sought to verify this by engaging in dialogue with those considered the wisest in Athens. How did he do this? Socrates would approach these socalled experts, ironically acknowledging them as experts in their field, and begin a conversation. The experts, feeling flattered, would converse with him, but Socrates, through irony, dialectics, and maieutics, would lead them to realize that they did not truly know what they claimed to know. Priests claiming to know true piety, politicians claiming to understand justice, and artists professing knowledge of true beauty would all eventually acknowledge their ignorance after engaging with Socrates. When they realized this, they would make excuses about suddenly having urgent matters to attend to and flee the conversation. This state is called "aporia" in Greek, a situation where a ship is stranded on a sandbank, unable to move forward or backward. Socrates believed that leading others into this state of aporia was his role as a gadfly. This summarizes Socrates' entire philosophical work. Kierkegaard described his role similarly in his diary "Nota Bene." Let’s read this together as if we were Kierkegaard. "Deliberation must awaken, provoke, and sharpen thoughts rather than move, comfort, or persuade people. Deliberation must be a gadfly. Its tone is quite different from that of edifying discourses. While edifying discourses offer an atmosphere of strength and rest, deliberation has a good sense of urgency and intensity. Irony is needed here, and comedic elements are more important. Therefore, deliberation must pull them down to the basement, calling them out and using the dialectic of truth to overturn their comfortable thinking." What does this mean? I received a section of this book from Pastor Changwoo Lee to translate. I had the English translations, the Danish original, annotations, and the Korean translation spread out in front of me. When I started translating, I found it difficult to proceed. Why? 41 Because as I began to understand and translate, I felt disheartened. Why? If Kierkegaard is right, it exposes me as a fraud. “I believed in Jesus at 16, was ordained at 30, and have been preaching as a senior pastor since 39. Does this mean all my sermons over the past 23 years were false? I haven't practiced true love?” This realization disheartened me, making it hard to continue translating. Just as the leaders of Socrates' time were stung, I too felt genuinely stung by Kierkegaard. Feeling overwhelmed, I couldn’t continue translating and just sighed deeply, putting it aside. I suspect Pastor Deokyoung Yoon might have had a similar experience. In conclusion, I realized that Kierkegaard aimed to elicit the same reaction from his readers as he did from me. His goal was to provoke such reflection that would dismantle and rebuild their understanding, urging them to practice the love that the Lord desires. So, what is the core message Kierkegaard wants to convey through this book? The love that God desires is the kind of love that treats every person as a neighbor. To understand this love best, we need to understand the parable of the Good Samaritan told by Jesus. The Pharisee asked Jesus, "Who is my neighbor?" He wanted to know who his neighbor was so that he could decide whom to love and whom not to love. “Should I love my neighbor and not love those who are not my neighbors?” In response, Jesus told the story of the Good Samaritan, teaching us, "Do not worry about whether this person is your neighbor. Be a neighbor to the person who needs you." I understand this to mean that we should love the neighbor God brings to us. Therefore, loving your neighbor is a commandment. It is a commandment to "love your neighbor as yourself." We often think of love as a feeling, preference, or mood, and wonder how we can be commanded to love. This is the very point Kierkegaard addresses. The core part of this book is found in section 2-2, on page 129 of our text. 42 This is what God commands us to do. Let’s read it together aloud. Ready, start! "That the neighbor exists, and that every person is a neighbor is what Christian love is. If loving were not a duty, then the concept of the neighbor would not exist. But only when you love the neighbor does favoritism’s selfishness get eradicated, and the equality that eternity desires is upheld." This refers to the equality that the eternal God desires. I’ll say one more thing before I conclude. When traveling from the US to Korea, it’s a 15-hour flight. There are many movies available to watch during the flight, and I decided to watch "Les Misérables." Just looking at the title might make you not want to watch it, right? But sometimes, when you feel spiritually inclined, you have the moment when you want to watch such a film. Earlier this year, I listened to the 25-hour audiobook of "Les Misérables," and I watched the movie on the plane, crying so much that the blanket provided by the airline was soaked. I thought to myself, “We don't need to struggle to translate difficult books like Kierkegaard’s; just watching this movie is enough.” Kierkegaard approaches it rationally, while Victor Hugo approaches it emotionally. The movie, made into an opera with songs, deeply moves the viewers. What do you think when you hear, “Love your neighbor equally?” Some might think, “Fine, I won’t love anyone. How can I love everyone equally?” But consider this: When Jesus ministered in Galilee, was Matthew the only tax collector? No. Yet Jesus focused on Matthew. Was Mary Magdalene the only woman involved in prostitution? No. Yet Jesus focused on her. Bishop Myriel in "Les Misérables" focused on Jean Valjean despite there being many other vagrants. That focus brought about change. After experiencing that love, Jean Valjean went to another city, set up a factory, and benefited many people. He then focused on the single mother Fantine, and after her death, he focused on her daughter 43 Cosette, and later on Cosette’s suitor Marius. This is the true love for the neighbor that the Lord desires, as I believe. This concludes my talk. Thank you. 44 사랑의 본질 (THE ESSENCE OF LOVE) 2024. 7. 13 전통은 죽은 자들의 산 믿음이며, 전통주의는 산 자들의 죽은 믿음이다. TRADITION IS THE LIVING FAITH OF THE DEAD; TRADITIONALISM IS THE DEAD FAITH OF THE LIVING. 야로슬라프 펠리칸(1923-2006) 쇠렌 키르케고르 ????? 국가 교회 VS. 신자들의 교회 19세기 덴마크: 루터교 국가교회 키르케고르의 소명: 덴마크에 신약성경의 기독교를 다시 소개 헤겔까지의 철학 생몰: ?????????? 45 쇠렌 키르케고르 ????? 국가 교회 VS. 신자들의 교회 19세기 덴마크: 루터교 국가교회 키르케고르의 소명: 덴마크에 신약성경의 기독교를 다시 소개 헤겔까지의 철학 생몰: 1813. 5. 5~1855. 11. 11 (42세) 저술의 세 종류 (1) 일기와 노트: 13 권, 7,000 페이지 (2) 가명 저작, 철학: 14권 (《두려움과 떨림》, 《죽음에 이르는 병》 등) (3) 실명 저작, 강화: 11권 (《사랑의 실천》, 《기독교 강화》 등) 주요 연표 (1813-55, 43세) 00세, 13년 5월 5일 코펜하겐 탄생, 7남매의 막내 12세, 21년 시민미덕학교 입학 17세, 30년 코펜하겐대학 입학, 신학과 철학 24세, 37년 레기네 올센과의 첫 만남 25세, 38년 8월 9일 부친 미카엘 사망(82세) 27세, 40년 신학 학사 9월 레기네와 약혼 46 주요 연표 (1813-55, 43세) 28세, 41년 10월 파혼 10월 16일 《아이러니의 개념》 석사 (박사) 학위 30세, 43년 《이것이냐 저것이냐》 《두려움과 떨림》 《철학의 부스러기》 31세, 44년 《불안의 개념》 33세, 46년 《결론의 비학문적 후서》 주요 연표 (1813-55, 43세) 34세, 47년 《사랑의 실천》 35세, 48년 《기독교 강화》 (1) “이방인의 염려” (2) “고난의 기쁨” (3) “기독교의 공격” (4) “성찬의 위로” 36세, 49년 《죽음에 이르는 병》 《금요일 성찬에서의 세 개의 강화》 47 주요 연표 (1813-55, 43세) 38세, 51년 《금요일 성찬식 때의 두 개의 강화》 《자기 시험을 위하여》 《스스로 판단하라》 39세, 52년 40세, 53년 41세, 54년 42세, 55년 《순간 1-10호》 10월 2일 입원, 11월 11일 사망 사랑의 실천 à 기독교의 성찰 “성찰이란 쇠파리가 되는 것이다.” 소크라테스 (C. 470-399) 아이러니 --> 논증법, 산파술 --> 아포리아 “성찰은 감동적이거나 위로를 주며, 납득시키기보다 사람들을 일깨우고, 도발하고, 생각을 날카롭게 해야 한다…성찰은 ‘쇠파리’이어야만 한다. 그 어조는 덕을 세우는 강화와는 상당히 다르다. 덕을 세우는 강화는 그 분위기가 쉼과 안식을 제공하는 것인 반면, 성찰은 좋은 의미에서, 조급하면서도 맹렬한 기분을 갖게 한다. 여기에서는 아이러니가 필요하다. 게다가 코믹한 것은 더 중요한 요소다…따라서 ‘성찰’은 무엇보다 그들을 지하실에서 끌어올려, 그들을 부르고, 진리의 변증법을 사용하여 그들의 편안한 사고방식을 뒤집어야 한다.” (NB2:176, PAP. VIII1 A293) 사랑의 본질 이웃 사랑 이웃은 누군가? (선한 사마리아인의 비유) 명령받은 의무로서의 이웃 사랑 “이웃이 존재한다는 것, 모든 사람이 이웃임을 발견하고 알아차리는 것, 그것이 바로 기독교의 사랑이다. 사랑하는 것이 의무가 아니라면 ‘이웃’이라는 개념도 존재하지 않을 것이다. 하지만 이웃을 사랑할 때만, 오직 그때만 편애의 이기심은 뿌리뽑히고, 영원이 원하는 평등이 지켜진다.” (사랑의 실천, 2-2장, 129면) 48 LECTURE II: LEE, CHANGWOO Love as the Practice of Equality 1. How is Christian equality different from the equality of democracy and communism? We often refer to the equality mentioned in democracy as "equality of opportunity," while the equality in communism is referred to as "equality of results." In democracy, it is sufficient if the starting point is the same. The results can vary depending on individual effort and circumstances. This democratic equality is also called "equal opportunity." Many people think of "education" as a way to achieve this democratic equality. No matter how poor one's parents are or how remote the rural area they live in, everyone should compete equally through education. However, it is questionable whether education provides such equal opportunities because children born into wealthy families in the city attend academies and receive more benefits than poor children due to higher investments in education. 49 What kind of equality does communism talk about? As mentioned earlier, communism is about "equality of results." No matter how one starts, it doesn't matter. However, the results must be the same. Unlike the problems in democracy, the concept of equality in communism has serious issues. No matter how much effort one makes or how much work one does, since the results are equally distributed, there is no incentive to strive. Thus, communism inevitably leads to the emergence of "free-riders," which in turn decreases productivity and causes the whole society to regress. For example, consider a 100-meter race. Democracy insists that the starting line should be the same, while communism insists that the finish line should be the same. It seems that both types of equality have issues. As shown in the picture above, there are significant differences and discrimination in reality. We cannot overcome this issue. Perhaps the equality that communism talks about seems like "Equality." The equality that democracy talks about, more precisely, seems to be "Equity." Thus, to enable everyone to watch a baseball game, democratic equality seems to better realize this. 50 But what is the reality? It is true that democracy is also not realizing this kind of equality. The best way would be to remove the wall. However, in reality, removing the wall is the most impossible task. But the equality that Kierkegaard's ‘Works of Love I’ aims to talk about is not this type of equality. Christian equality, or the equality of God's kingdom, takes its fundamental principle from Genesis 1:27, which talks about the "image of God." Although the world may be more interested in Genesis 1:28, which talks about conquering and ruling the earth, and thus the history of missions in Christianity may have tragically become a history of conquest wars, the essence of Christianity lies not in "conquest" but in the fact that humans are made in the image of God. Kierkegaard refers to humans who are made in the image of God as "royal kin." No other creature in the world resembles God, but humans do. Therefore, humans alone are the royal kin. Then, whose laws should these royal kin follow? It is right to follow the laws of the king. This "king's law," this highest law, is "love for one's neighbor." We can see this in James 2:8. "If you really keep the royal law found in Scripture, ‘Love your neighbor as yourself,’ you are doing right." The important point is that when reading Kierkegaard's works, Bible study is essential. Then, where does this king's law come from? ειp μεr ντοι νοr μον τελεῖτε βασιλικο| ν κατα| τη| ν γραφηr ν, αp γαπηr σεις το| ν πλησιrον σου ωÖς σεαυτοr ν, καλῶς ποιεῖτε· As we can see from the Greek text above, the Greek term "βασιλικο| ν νοr μον (basilikon nomon)" means "royal law." Therefore, the law that those made in the image of God must follow is the royal law, which is "love for one's neighbor." In a 51 word, Kierkegaard saw that equality is realized by the royal kin keeping the royal law. 2. How does Christianity realize equality? As already mentioned, Christianity realizes equality through the practice of the king's law, which is love for one's neighbor. This equality is fundamentally different from the ideological equality of democracy and communism. Now, let's explore how it differs. 1 Peter 2:9 - "But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light." Revelation 1:4-6 - "John, To the seven churches in the province of Asia: Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood, and has made us to be a kingdom and priests to serve his God and Father—to him be glory and power for ever and ever! Amen." From the verses above, Christians are a royal priesthood and a holy nation. In the book of Revelation, it says that Christ is the ruler of the kings of the earth. He has made us a kingdom and priests for God the Father. Those who inherit a kingdom are called kings. Therefore, Kierkegaard in ‘Works of Love’ calls believers "kings." Then, how is equality realized? Christianity does not seek to equalize everyone as communism does. Nor does it seek to provide equal opportunities as democracy does. Rather, Christianity raises the noble to even higher places. It also elevates the lowly to places even higher than the noble. Thus, from the perspective of the image of God, equality is realized as everyone 52 practices the king's law, which is love for one's neighbor. All people are royal kin, and equality is realized in the sense that everyone must equally follow this law. James 2 addresses this more clearly. James 2:5-9 - "Listen, my dear brothers and sisters: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? But you have dishonored the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? Are they not the ones who are blaspheming the noble name of him to whom you belong? If you really keep the royal law found in Scripture, ‘Love your neighbor as yourself,’ you are doing right. But if you show favoritism, you sin and are convicted by the law as lawbreakers." James 2 deals with the discrimination within the church. The church treated the poor with discrimination. It warns the church leaders against this. God has chosen the poor to inherit the promised kingdom. The poor are "kings." If those who inherit the kingdom are not kings, then what are they! However, the church can be interpreted as discriminating against these kings. If everyone is a king, there may be a kingdom without subjects. To that extent, everyone is equal in God’s kingdom. Therefore, I believe the concept of the church should change. The church should not only be found in the community but also in the individual who has inherited the kingdom. God’s kingdom came to the world to realize equality in this way. 3. What kind of love realizes equality? As discussed, the love that realizes equality is love for one's neighbor. This love is the only one that can realize the core value of Christianity. Therefore, Kierkegaard said, 53 "No one is too lowly to be your neighbor, and no one is too noble to be your neighbor. Equality is realized in the 'royal law' of loving your neighbor as yourself." I remember a sermon by Pastor Lee Jae-chul. "When will a new day come?" the teacher asked. A disciple answered, "A new day comes when the dawn breaks." "No, that is not a new day." Another disciple answered, "A new day comes when the lark sings." "No, that is not a new day either." The disciples could no longer answer. Then, the teacher said, "When you open the door and go outside, and you see the countless people on the street as your neighbors, that is the new day." The most important thing in the love that practices equality, which is love for one's neighbor, is defining the concept of a neighbor. In Christianity, a neighbor is "the person you see right now." Love for one’s neighbor is a "revolution every moment, every day." In this sense, the concept of a neighbor can change from moment to moment. Then, with this concept of a neighbor, we ask again, "Can you love the person you encounter every moment, the person you can't avoid, as yourself?" Christianity believes that the kingdom of God will come through people who struggle to practice this love. Moreover, if everyone truly loves their neighbor with such a heart, this place will become the kingdom of God. 54 Lee Changwoo’s Power Point Slides: 평등의 실천으로서의 사랑 한국 키르케고르 연구소 2024. 7. 13 01 기독교의 평등은 공산주의와 민주주의의 평등과 어떻 게 다른가? 02 기독교는 어떤 방식으로 평등을 실현하는가? 03 이 평등을 실현하는 사랑은 어떤 사랑인가? 공산주의, 민주주의의 평등과 어떻게 다른가? 55 그룹토의(10분) • 공산주의: 결과의 평등 • 민주주의: 시작의 평등 • • 싱어-이익 평등 고려의 원칙, 롤스-원초적 입장, 센델-공 동체주의 등 기독교는 평등을 어떻게 실현하는가? 하나님의 형상 왕의 친족, 왕의 법 왕의 평등 • 공산주의: 결과의 평등 • 민주주의: 시작의 평등 • 기독교: 56 왕의 평등 기독교는 어떤 방식으로 평등을 실현하는가? 왕의 법 야고보서 2장 8절 왕의 나라, 제사장의 나라 [벧전2:9] 그러나 너희는 택하신 족속이요 왕 같은 제사장들이요 거룩한 나라요 그의 소유 가 된 백성이니 이는 너희를 어두운 데서 불러 내어 그의 기이한 빛에 들어가게 하신 이의 아름다운 덕을 선포하게 하려 하심이라 [계1:4-6] 요한은 아시아에 있는 일곱 교회에 편지하노니 이제도 계시고 전에도 계셨고 장 차 오실 이와 그의 보좌 앞에 있는 일곱 영과 또 충성된 증인으로 죽은 자들 가운데에서 먼 저 나시고 땅의 임금들의 머리가 되신 예수 그리스도로 말미암아 은혜와 평강이 너희에게 있기를 원하노라 우리를 사랑하사 그의 피로 우리 죄에서 우리를 해방하시고 그의 아버지 하나님을 위하여 우리를 나라와 제사장으로 삼으신 그에게 영광과 능력이 세세토록 있기를 원하노라 아멘 57 최고의 법, 왕의 법 [약2:1] 내 형제들아 영광의 주 곧 우리 주 예수 그리스도에 대한 믿음을 너희가 가졌으니 사람 을 차별하여 대하지 말라 [약2:5] 내 사랑하는 형제들아 들을지어다 하나님이 세상에서 가난한 자를 택하사 믿음에 부요 하게 하시고 또 자기를 사랑하는 자들에게 약속하신 나라를 상속으로 받게 하지 아니하셨느냐 [약2:8] 너희가 만일 성경에 기록된 대로 네 이웃 사랑하기를 네 몸과 같이 하라 하신 최고의 법(왕의 법)을 지키면 잘하는 것이거니와 εἰ μέντοι νόμον τελεῖτε βασιλικὸν κατὰ τὴν γραφήν, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, καλῶς ποιεῖτε· 이교도의 꿈은? 이교도들이 꿈꾸던 저 신성한 액체: 호머의 《일리아스》 5권 340절에서 디오메 데스가 아프로 디테 여신(키프리스라고 불림)의 창을 쫓는 장면에서 언급되는 신의 피(ΙΧΩΡ, 그리스어 이케 르)를 암시하는 말이다. 디오메데스가 아프로디테(키프리스라고 불림) 여신의 창을 쫓아가는 장면이 나오는 호머의 《일리아스》 340 절: “그리하여 불멸의 신에게서 피가 흘러내렸으니, 이 것은 신혈로, 지복한 신들의 몸 안을 흐르는 것이다. 신들은 곡류도, 향기 좋은 인간의 술도 마 시지 않는다. 그러기에 신혈은 인간의 피와 다르며 그들이 불사신이라고 불리는 이유이다.” 다 음을 참고하라. 호메로스,《 일리아스/오디세이아》, 이상훈 역 (서울: 동서문화사, 2012), 제5 권. 크리스티안 8세와의 만남 NB9:42, PAP. X1 A 42 N.D., 1849 내가 세 번째로 그를 방문했을 때, 그는 소르겐프리에 있었다.나는 그에게 <사랑의 실천> 을 한 권을 가져다 드렸다. 입센(IBSEN) 목사는 나를 이해할 수 없다는 생각이 머릿속에 박혀서 다시는 그 생각을 떨쳐버릴 수 없을 것이라고 말했다. 나는 그걸 염두에 두고 있었 다. 나는 들어가서 그에게 책을 건넸다. 그는 잠시 책을 보더니 첫 부분(사랑하라. 네 이웃 을 사랑하라. 네 이웃을 사랑하라)이 어떻게 구성되어 있는지 알아차렸고, 곧바로 이해하 게 되었다. 그는 정말 지적인 사람이었다. 그런 다음 나는 그에게서 책을 돌려받았고 한 구 절을 읽어도 되겠는지 요청했다. 나는 1부의 150쪽 중간을 선택했다. 그는 일반적으로 쉽 게 감동을 받았기 때문에 그 구절은 그를 감동시켰다. 58 사랑은 양심의 문제다! 하나님의 형상을 닮은 왕의 친족 비천한 자를 조금 더 끌어 올리고 고귀한 자를 약간 낮춰 평등에 이르는 것이 아님 비천한 자를 더 높이 올려 왕의 친족임을 인식시키고, 고 귀한 자는 그것보다 더 높이 올려 왕의 친족이 됨으로써 평등이 실현된다. 평등을 실현하는 사랑은 어떤 사랑인가? 59 최고의 법, 왕의 법 [약2:8] 너희가 만일 성경에 기록된 대로 네 이웃 사랑하기를 네 몸과 같이 하라 하신 최고 의 법(왕의 법)을 지키면 잘하는 것이거니와 εἰ μέντοι νόμον τελεῖτε βασιλικὸν κατὰ τὴν γραφήν, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν, καλῶς ποιεῖτε· “네 이웃이 되지 못할 만큼 비천한 자도 없고, 네 이웃이 되지 못할 만큼 고귀한 자도 없는 것처럼, 네 이웃을 네 몸처럼 사랑하라는 ‘왕의 법’에서 평등은 실현된다.” 60 LECTURE III: YOON, DUK YUNG Introduction by the Moderator: Love is an ethical topic, and the theme related to this debt is indeed significant. Today, we will listen to a lecture on 'An Infinite Debt of Love.' The theme of "owing a debt of love" is crucial. Many philosophers have addressed the sense of obligation related to debt. Kierkegaard's ethics of love, which emphasizes "owing a debt of love," provides a rich dialogue with other philosophers. Understanding how Kierkegaard's ethics of love differ from other philosophical perspectives on obligation will be a vital topic of today's lecture. Now, please welcome Dr. Yoon, Duk Yung, who will speak on 'An Infinite Debt of Love and the Practice of Love.' Let's give him a warm round of applause. Topic: 'An Infinite Debt' and the Works of Love Speaker: Yoon, Duk Yung, Ph.D. Thank you for such a warm welcome. I must admit, I am not used to such enthusiastic receptions. My primary goal today is to spend 30-40 minutes on this platform and then return safely. I 61 am Yoon, Duk Yung, a co-translator of Kierkegaard's The Practice of Love. For the past 14 years, I have been serving a rural church in Paju. Originally, this book was translated in 1979 by the late Mr. Im, Chun Gap as Works of Love, and we have retranslated it and titled it <사랑의 역사>. The title Works of Love derives from the theology of Martin Luther, a key figure in the Reformation. Luther emphasized faith alone, excluding legalism and meritocracy, highlighting grace alone, faith alone, and Christ alone. Luther argued that the gospel should be entirely free from legalism and meritocracy, as they compromise the perfect saving work of Jesus Christ. In emphasizing this, Luther criticized the Epistle of James, which advocates that faith without works is dead, calling it an "epistle of straw." However, Kierkegaard, a Lutheran himself, emphasized the practice of faith as described in the Epistle of James, underscoring that works complete faith. Kierkegaard criticized Luther's approach, saying the followers of Luther chose an easy way to exclude meritocracy—by eliminating actions altogether. By not acting, there is no ground for merit to arise. This is Kierkegaard's parody of contemporary Lutheranism. Not acting, as Kierkegaard points out, is the worst choice. He insists that love is not just words or emotions: it is practice. Love is a matter of conscience, a duty. This echoes a Kantian perspective. Kierkegaard rarely cites other philosophers, as he transitioned philosophy from a logoscentered theory to a pathos-centered one, conveying truth through poetry, stories, drama, and literature. Kierkegaard valued personal diaries, with around 8,000 pages, along with philosophical texts and Christian discourses. Typically, Christians are often seen as having blind faith without much thought, but Kierkegaard's philosophical works are 62 complex enough to challenge even philosophers. Philosophers and secular individuals often elevate philosophy while undervaluing Christian faith, yet in his book Fear and Trembling, Kierkegaard discusses Abraham's obedience, stating, "I understand the philosopher Hegel, but I cannot understand Abraham." This means that faith surpasses human reason and philosophy. Kierkegaard’s thought combines both philosophy and Christian gospel. Without recognizing his Christian philosophy, one only skims the surface of Kierkegaard’s work. Thus, I recommend not only his philosophical texts like The Sickness unto Death, Either/Or, and Philosophical Fragments, but also his Christian discourses. Meeting Lee Chang Woo of Charis Academy over ten years ago, who ambitiously planned to translate Kierkegaard’s collected works, was astonishing. Although I was skeptical initially, he has annually translated and published several of Kierkegaard’s books, leading to today’s significant conference celebrating the publication of Works of Love. This achievement is entirely by God's grace. The translation of Kierkegaard’s works, including Works of Love, is an honor, though it felt like an insurmountable task. I undertook this mission, believing it was my calling, and through God’s grace and collaboration with cotranslators, it was possible. Critique and interest in this translation are welcome. I translated Chapter 3-1, "Love is the Fulfilling of the Law," and Chapter 5, "Our Duty to Remain in Love’s Debt to One Another." I welcome any feedback and discussion on these sections. The Godless Era and Kierkegaard's Philosophy Kierkegaard, the thinker who opened the closed heavens, is more relevant today than ever. As we strive to explore the 63 universe, people live busy, passionate lives. However, according to Kierkegaard, today's sky is closed, and while people live diligently, it is difficult to find individuals with genuine passion. This is why Kierkegaard is essential in an era marked by anxiety, despair, and existential limits. According to Sven Olling, the Danish ambassador, Kierkegaard is mandatory reading in three areas of Danish education: culture, religion, and philosophy. In contrast, in our country, it is fortunate that Kierkegaard is not a compulsory study. It is a joy to study Kierkegaard out of choice and voluntary interest rather than obligation. What evidence supports the notion that the heavens are closed today? On what grounds does Kierkegaard claim that people live busily without genuine passion? Kierkegaard states: For Kierkegaard, it is rare to be subjective. We claim to have faith, but we have no passion for our eternal happiness because we have no sense of being a self that would be the subject of such happiness. In this era, there are no subjective individuals and no genuine passion for eternal happiness. There is no earnest pursuit of eternal happiness because people lack a sense of self that would be the subject of such happiness. People are merely busy. How is this sense of self formed and discovered? Although Kant also discussed the discovery of the self, Kierkegaard's concept of the self differs from Kant's. For Kierkegaard, the self is established before God, the being that makes existence possible. Heidegger's philosophy echoes this concern. He argued that while people are preoccupied with entities and existence (the natural world, the universe), they neglect the being that makes all existence possible—God. This is a profound critique within the realm of philosophy. The respected Korean scholar Kim 64 Hyung Seok was the first to translate Kierkegaard into Korean in 1959 with The Sickness unto Death. His purpose was not merely to introduce Kierkegaard but to teach Nietzsche and Heidegger. I was deeply impacted by Kierkegaard’s philosophy. Despite living diligently, true zeal is absent due to a lack of self, and although people claim to believe, they lack genuine passion for eternal happiness. In this sense, the heavens were closed before Kierkegaard. Kierkegaard’s work stands apart because he opened the heavens, establishing the true self in God and pursuing eternity. His writings are unique in their emphasis on rediscovering the self in relation to a transcendent God. Kierkegaard’s relevance today lies in his call to genuine passion and the pursuit of eternal happiness through the discovery of the self before God. His philosophy invites us to move beyond mere busyness to a profound engagement with our existence and its ultimate source. Subjectivity and Revelatory Faith Kierkegaard opened the heavens. The concept of a closed heaven means that the Bible is not being read as the Bible. After the scientific revolution in the 17th century and subsequent philosophical developments, people concluded that it is impossible to know God, the soul, or the entire universe. They declared that there is no soul, no God. According to Kant, something can only be said to "exist" if it can be perceived through our sensory faculties within the 12 categories and the time and space. Thus, in Kant's Critique of Pure Reason, it is impossible to say that "God exists" because God does not exist within time and space. While there may be an immanent aspect of God, since God is spirit, humans cannot experience God within time and space, leading to a godless existence. Humans became 65 the subject, effectively dismissing God and the spiritual world, thus closing the heavens. Ironically, Kant's philosophy is called "transcendental philosophy," but, in some respects, Kant's philosophy lacks true transcendence. Kant's transcendental philosophy does not refer to the concept of a transcendent God but to the idea that, in order to perceive objective things as phenomena, there must be a priori forms and frameworks within us. These cognitive forms or frameworks enable us to experience phenomena. For instance, while we have an apple, the thing-in-itself (the apple) cannot be known. Each subject—an ant, a dog, and a human— perceives the apple differently in terms of color, shape, and form. Kant's "Copernican Revolution in epistemology" suggests that we do not copy objects as they are but actively perceive them. In short, we see what we want to see, which is Kant's Copernican Revolution and subjectivity. However, Kierkegaard's concept of subjectivity is different. What makes humans truly subjective is the Gospel of Jesus Christ. By believing in this Gospel and making it their own, a person is reborn, experiences forgiveness of sins before the holy God, and participates in the call to God's kingdom. Kierkegaard revealed faith to me, made me re-examine the Bible, and brought me back to Christ. In today's educational systems, from elementary to university, secular values are taught, leading to a loss of faith. The heavens are closed. But Kierkegaard made it possible to see the Bible again and overcame many critiques of the Bible philosophically, opening the spiritual world purely. Encountering his works is, to me, a gift from God. 66 Recently, Rev. Lee Chang-woo, the publisher, promoted our book to 13 media outlets. There was a promotional mistake: the theme was "The Infinite Debt of Love," but two media outlets mistakenly wrote "light" (빛) instead of "debt" (빚). Romans 13:8 says, "Owe no one anything, except to love each other." The point is not to avoid debt but to owe a debt of love. Forgetting God is robbing the whole existence We often say we owe a debt when we receive love, but Kierkegaard says that even those who love owe a debt—to God. Hence, even when we do good deeds, we do not boast or claim merit because it is not our own doing. Kierkegaard uses the analogy of a child buying a gift for their parents with money from the parents' pocket. Our good deeds are like this; we use what God has given us, so there is nothing to boast about. Kierkegaard, known as the "gadfly of Denmark," says that loving without remembering God is "stealing the whole existence." All forms of love—between friends, lovers, spouses, parents, and children—must include God as the middle term. This reflects Augustine's concept of Trinitarian love. If we claim to love while forgetting or ignoring God, it is robbing the entire existence. "God is love." All love involves God as the middle term. Loving without including God is like stealing the whole existence, not just a single item. How well can you love without God? People only seek God to help them love difficult people, like enemies. They pray, "Help me love this enemy," or "Help me love the person who hurt me." But when they meet someone easy to love, they do not seek God because they think they can love on their own. All love belongs to God and includes God. Forgetting God while loving is a great 67 theft. True love practice means helping the person you love feel closer to God, not just liking you. Loving God is loving oneself, loving one's neighbor is helping them get closer to God, and being loved means getting closer to God. The Double Danger of True Love True love carries a double danger. In Christian true love, there are inherent risks. The first danger is that you must deny yourself and love others, which is the first risk. The second danger is that when you love someone, instead of being recognized, you may be misunderstood, persecuted, and even ostracized by them. This is the true reward of love. This understanding is entirely different from the common belief that the reward of love is praise, recognition, or gratitude. True love is clearly different from worldly love. If someone likes me based on my standards, it is not love but manipulation. True love is when the person you love feels closer to God. Kierkegaard also mentions that true love, aimed at leading others closer to God, often comes with misunderstandings and persecution, which is the double danger of love. To love is to be in infinite debt. Wanting to love means residing within this infinite debt. Being conscious of being in infinite debt means wanting to continue loving. To say "I want to love" is to say "I want to be in an infinite debt." This desire for debt exists because the source of love is God. To love means to remain in God. Wanting to be in debt indicates humility because even though we love, it is not by our own doing. Hence, there is no room for merit or pride. There is no reason to boast about our good deeds, as they are from God. This is not about our limits but about God's limits and our faith, allowing us to expand infinitely in love. Reading Chapter 5 of 68 Works of Love on the infinite debt of love made me feel immensely wealthy. Conversely, humans have an inherent tendency to repay debt, which is dangerous spiritually. When we try hard to repay a debt and finally believe it is repaid, the relationship often ends. Once the debt is repaid, there is no longer a sense of obligation or reason to be kind. To love means giving the best you have while still feeling indebted. Hence, to love is to continuously remain in infinite debt. This consciousness of being in infinite debt is grace. 1 Corinthians 15:10 says, "But by the grace of God I am what I am, and His grace to me was not without effect. No, I worked harder than all of them—yet not I, but the grace of God that was with me." Those who have received grace and believe often work harder and strive more than non-believers. Through deeds, faith is made complete, and faith without deeds is dead, as Kierkegaard emphasizes in this book. There is a desire to remain in the light of grace, to work hard, yet want to remain humble, recognizing God's grace rather than boasting about one's achievements. True joy comes from knowing that God and oneself share this secret. The infinite light of love creates a remarkable phenomenon. Giving a large sum like ten million won feels like giving little, while receiving even a small amount like one hundred won feels overwhelmingly generous for those living in the light of God's grace. Nowadays, people seldom feel gratitude for even significant gifts because they lack a sense of debt. But those who feel infinite grace are grateful even for the smallest things. This humility is evident in those who reside in the infinite debt of love. 69 Love is a duty. Love is not an emotion; it is an action and a duty. This idea originates from Kant, who, while reflecting on the Parable of the Good Samaritan, argued that love motivated by personal pleasure or anticipated benefits is not true love. True love arises from a sense of duty, something that everyone universally ought to do, making it a matter of conscience. In our church or social lives, we often love when we feel good but fail to do so when we are upset. However, true love is fulfilling the duty given by God, acting rightly regardless of personal feelings. All forms of love—between couples, parents, and children, within communities—must include the Trinitarian God, as God is love. Without God's presence, true love cannot exist. Thus, the presence of the Triune God is always in true love. The Problem of Comparison In Chapter 5, I want to discuss two additional points. What is the survival requirement for a fish? A fish cannot survive without water. Similarly, what is the survival requirement for love? There is a survival requirement that allows love to be true love. What is it? It is infinite debt. The moment we leave behind the awareness that we are in debt to God, it ceases to be love. Infinite debt is the survival requirement of love. If we do not maintain the consciousness of being indebted, our actions are merely selfishness disguised as love. The moment we abandon this infinite debt, it is no longer love. Love must always exist within the awareness of infinite debt, performing good deeds without seeking merit. However, one element that disrupts this essential aspect of love is comparison. When we start comparing, God disappears. 70 Comparison creates a consciousness of personal achievement rather than recognizing it as God's work. We start calculating how much more or less we have done. Like an arrow flying through the air that falls when it considers its own flight, the moment we compare, our relationship with God is severed. When we start comparing how much we have loved or how little others have done, it is no longer God's love. Comparison is the enemy of love. It causes us to lose the eternal God, reducing eternal love to something temporary and finite. Love is the Fulfillment of the Law Love is the fulfillment of the law. I will end by discussing this part. In Matthew 21, there is the parable of the two sons. A vineyard owner tells his first son to work in the vineyard. The son says, "Yes, I will," but does not go. The second son initially refuses but later goes to work. Kierkegaard uses this parable to depict profound psychological insights. Interestingly, the order of the sons' responses differs in various Bible translations. The KJV has the first son saying "No" but later obeying, while the second son says "Yes" but disobeys. The NIV, however, has the first son saying "Yes" but disobeying, and the second son saying "No" but later repenting and obeying. Kierkegaard's The Practice of Love follows the KJV, but I chose to follow the NIV in my translation to avoid confusion with the Parable of the Prodigal Son in Luke 15, where the second son repents and returns. Kierkegaard meditates on the deception of promises. Saying "Yes, I will go" creates an illusion of fulfilling the father's request, misleading both the father and the son into thinking that love was shown. However, without action, it is not love. The first son 71 does nothing despite his promise. This creates a self-deception, thinking he has partly obeyed because of his words, even though he did nothing. This highlights the hypocrisy of words without deeds. Love is action, not just words. Promising good deeds is self-deceptive and prevents actual fulfillment. On the other hand, saying "No" has an awakening effect. The second son, who initially refuses, feels guilty and later obeys, showing that true love is in action. This parable emphasizes that love is action. This teaching, though originally directed at the Jews, also applies to Christians today. Many profess love for God and neighbors but fail to act on it. Reading books about prayer without actually praying is not prayer. Prayer is an action. Kierkegaard's psychological depiction of promises was refreshing. Promises can be deceptive, leading to self-deception and a false sense of accomplishment. The refusal, followed by repentance and action, shows true love in action. Grace and the Law Love is the fulfillment of the law. Grace and the law are not separate; they originate from the same source and are completed in Jesus Christ. Christians are saved by faith, not by law, but we are still called to fulfill the law of love. Grace does not abolish the law but fulfills it. Kierkegaard uses an analogy: thirst represents the law, and water represents Christ and the gospel. Drinking water satisfies thirst, but the thirst remains within the satisfaction. Similarly, within God's grace, the obligation to love remains. Grace does 72 not eliminate our duty to love; it completes it. Jesus fulfilled the law, and as believers, we are called to follow His example. In Protestantism, we often emphasize Christ as the atoner for sins, but He is also our example. We must follow His path, and in doing so, we are not practicing Catholic meritocracy. Kierkegaard emphasizes striving, showing that while Jesus is our model and atoner, God empowers us to follow His path through grace. Grace and faith do not eliminate the law but are in harmony. This book elaborates on this concept, showing that love is action and fulfillment of the law. Thank you. 73 DISCUSSION Note: To access our DISCUSSION session, simply take a photo of the QR code shown in the image. This QR code will direct you to the full recording of the discussion (in Korean), allowing you to engage with the insightful conversations and perspectives shared during the session. 74 APPENDIX A: PRE-EVENT NEWSPAPER ARTICLES 1. KUKMIN DAILY Kukmin Ilbo ‘Standing Alone Before God’: A New Translation Captures the Theological Perspective of Kierkegaard's ‘Works of Love’ Dongbang Culture Publishing has released a new translation of Kierkegaard's ‘Works of Love’ that vividly captures the theological perspective of the book. 75 ‘Standing Alone Before God’: A new book captures the theological perspective of the existentialist philosopher and theologian Søren Kierkegaard (1813-1855) through his work ‘Works of Love’. The Korean Kierkegaard Research Institute (President: Rev. Oh Sukhwan) held a press conference on the 20th at a restaurant in Jongno-gu, Seoul to introduce the release background and related conference schedule for ‘Works of Love 1 (Karis Academy)’. The book is composed of two volumes, with the second volume scheduled for release in December. Kierkegaard wrote this book in 1847 with the intention of conveying Christian love and its principles. He said, “This is one of my most sincere and true works.” Kierkegaard cites the Biblical verse “You shall love your neighbor as yourself” (Matthew 22:39) and emphasizes, “Love is the fulfillment of the law” (Romans 13:10), discussing various key Christian concepts and love as the highest virtue. In doing so, he contrasts ‘worldly love’ with ‘Christian love’. He thus criticizes that “The secular world equates love with mere emotional attachment or pleasure, 76 but Christian love is fundamentally different and true love only exists within Christianity (demonstrated through Christ's love).” Lee Chang-woo, the representative of Karis Academy, one of the translators of ‘Works of Love 1’, explains the background of the book's publication at a press conference held at a restaurant in Jongno-gu, Seoul on the 20th. The book was already published in Korea in 1979 under the title ‘History of Love’. At the press conference, Lee Chang-woo, one of the translators of this book and representative of Karis Academy, said, “In order to convey the essence of Kierkegaard's Christian love and to accurately reflect the theological terms within the 77 text, we translated it with a faithful rendering of the original language (as in the previous book).” He added, “By referring to the original text, we ensured the book reflects the theological implications and meanings, including key Biblical scriptures and quotations. Reading and comparing the two translations would be helpful in understanding the nuances and life applications.” He also mentioned, “We are planning to translate ‘Kierkegaard's Prayers’ and ‘Purity of Heart is to Will One Thing’ by the end of the year, and we will continue to collaborate with the Korean Kierkegaard Research Institute and the international Kierkegaard academic community for further research and translation projects.” 78 2. DAILY GOOD NEWS Daily GOOD NEWS: Education, Culture "Kierkegaard's Theology and Thought... Answers for Church Reform" The translated version of Kierkegaard's ‘Works of Love’ is published. A commemorative conference for the publication will be held on July 13 next month. Reporter: Choi Sang-Gyeong 79 Lee Chang-woo, representative of Karis Academy, explains about Kierkegaard at a press conference commemorating the publication of ‘Works of Love’ at a conference room. Deemed as a pioneer of existentialist philosophy, Danish philosopher and theologian Søren Kierkegaard's translated 80 version of ‘Works of Love’ is being published, and a conference will be held to reflect on his theology and thoughts. The Korean Kierkegaard Research Institute (President: Rev. Oh Sukhwan) announced on the 20th that they will hold a commemorative conference on July 13 at Gwanglim Church to celebrate the publication of ‘Works of Love 1 (Karis Academy)’. Kierkegaard's ‘Works of Love’, written in 1847, was published during a time of significant political, social, and economic upheaval in Europe. It was aimed at conveying the principles of Christian love. This book, translated in 1848 before the ‘Communist Manifesto’ was announced and before social changes were fully underway, aimed to spread the essence of Christian love. At the time, Kierkegaard's works were known to reflect his deep theological insights and had a significant impact on both religious and philosophical circles. At the press conference, Lee Chang-woo, the representative of Karis Academy, mentioned, "Although Kierkegaard's works were not well received during his lifetime, his ideas have had a profound influence on various fields including philosophy, literature, and theology." He added, "However, his works have not been widely introduced in Korean churches." He further explained, "Kierkegaard was heavily criticized for his strong critique of the contemporary church, which led to misunderstandings and misinterpretations. However, in today's context, his thoughts might serve as a valuable resource for church reform." 81 The upcoming conference aims to reinterpret Kierkegaard's works from a Christian perspective, offering new insights and a deeper understanding of his theological and philosophical ideas. The Korean Kierkegaard Research Institute plans to use this conference as an opportunity to expand domestic research on Kierkegaard and establish a foundation for international collaboration. Lee also expressed his hopes, stating, "We will strive to shed light on the influence of Kierkegaard's ideas on Christian theology and thought, aiming to introduce his works more widely in the Korean church." He concluded, "We hope that Kierkegaard's messages will bring about significant changes through his works." 82 3. THEOS N LOGOS NEWS 83 Korean Kierkegaard Research Institute to Hold ‘Works of Love Conference’ on July 13 July 13 ‘Works of Love Conference’: A Discussion on Kierkegaard's ‘Christian Love and its Essence’ Examining Christian love and its essence from a theological perspective, the Korean Kierkegaard Research Institute will hold a commemorative conference on July 13 to celebrate the publication of the translated version of Søren Kierkegaard's ‘Works of Love’. This event aims to provide an opportunity to reflect on the theological and social significance of Kierkegaard's message. The Korean Kierkegaard Research Institute (President: Rev. Oh Sukhwan) announced that they will hold a press conference on the 20th, followed by the ‘Works of Love Conference’ at Gwanglim Church in Seoul at 2 PM on July 13, commemorating the publication of the book and discussing the implications of Christian love. Date: July 13, 2024 Time: 2 PM Location: Gwanglim Church, Seoul Topics of Discussion: - The essence of Christian love - The theological significance of Kierkegaard's works - Reflections on the application of love in contemporary Christian life Sponsored by: Korean Kierkegaard Research Institute 84 4. PCK WORLD NEWS Kierkegaard's ‘Essence of Love’ to be Explored ‘Works of Love’ Publication Commemorative Conference to be Held at Gwanglim Church on July 13 Reporter: Kim Dong-Hyun (kdhyeon@pckworld.com) 85 Lee Chang-woo, representative of Karis Academy, explains the significance of the upcoming conference. Reflecting on the theological legacy of Danish philosopher and theologian Søren Kierkegaard, this conference aims to clarify the essence of Christianity that today's Korean churches should pursue. Karis Academy (Representative: Lee Chang-woo) announced that it will hold a commemorative conference for the publication of ‘Works of Love’ by Kierkegaard at Gwanglim Church (Pastor Kim Jong-seok's office) on July 13, together with the Korean Kierkegaard Research Institute (President: Oh Seok-hwan). 86 Three speakers, who participated in the translation of the book, are expected to give lectures at this conference. ‘Works of Love’ is a profound work by Kierkegaard on ‘Christian love’ and its practice, discussing what it means to love in a Christian way. In this book, Kierkegaard says, “To love is to start by seeing the lovable in people, which is the first condition of love.” He emphasizes, “True love does not begin with human merit but mirrors God's love, filling the world with the abundance of divine love.” This aligns Christian love with God's commandment to love one another. Lee Chang-woo commented that “Kierkegaard's works have influenced not only philosophy but also many other fields. However, they are not widely introduced in Korea, especially in theological circles. Although his strong criticism of contemporary churches has led to misunderstandings, it seems that today’s Korean churches could benefit greatly from his thoughts.” Karis Academy, which was established in 2021 to publish and introduce Kierkegaard's works, has been actively engaged in various activities such as content planning and research training to promote Kierkegaard’s works and thoughts. Reporter: Kim Dong-hyun Source: https://pckworld.com/article.php?aid=10282495665 87 5. I GOOD NEWS 88 "Kierkegaard's Translation to Become the 'Catalyst' for Change in Korean Churches" Reporter: Jeong Ha-Ri Korean Kierkegaard Research Institute to Host ‘2024 Works of Love Conference’ The theological exploration of Søren Kierkegaard (1813-1855), an existentialist philosopher who left the phrase “Man stands alone before God,” begins with this research project. Recognized as one of the greatest Christian thinkers of the 19th century, Kierkegaard's seminal work ‘Works of Love’ has been newly translated by local theologians and published in Korea. Kierkegaard's 1847 work ‘Works of Love I’ elaborates on the core of the gospel as “love of God and love of neighbor,” emphasizing the relationship between these two. He criticized 89 the contemporary church (the Danish Lutheran Church) for being caught up in a formal atmosphere, stating, “Christian love does not change, and it is absolute; the present church has forgotten what true Christian love is.” In the book, Kierkegaard argues that “the Christian virtue of love is not just about loving itself but about practicing love.” He emphasizes that “if we cannot practice true Christian love for our neighbors, we cannot claim to be Christians.” He stresses that this is the fundamental reason for loving others within the church. The book was previously published in Korea in 1979 under a different title, but the newly translated ‘Works of Love I’ maximizes the original meaning of the text by reflecting Kierkegaard's theological insights and related context, making it distinct. To commemorate the publication, the Korean Kierkegaard Research Institute (President: Rev. Oh Sukhwan) will host the ‘2024 Works of Love Conference’ on July 13 at the 4th-floor convention hall of Gwanglim Church in Gangnam-gu, Seoul. The conference will feature presentations on Kierkegaard’s ‘Works of Love I’ by the book's translators, including keynote lectures by President Oh Sukhwan, Prof. Jeong In Choi (Midwestern Baptist Theological Seminary), and Pastor Yoon Dukyoung (Pastor of Paju Samsung Church), as well as Lee Chang-Woo (Karis Academy). Additionally, a congratulatory message from the Danish Embassy in Korea and other special events are scheduled to take place. 90 91 At a press conference held on the 20th, Pastor Lee Chang-woo (Karis Academy) stated, “Kierkegaard's works were not recognized during his lifetime, but after his death, they influenced various fields such as philosophy, literature, theology, and more. In the current theological world, his works have not been properly introduced, but this conference will serve as a catalyst for change in the Korean church.” The Korean Kierkegaard Research Institute aims to systematically translate and publish Kierkegaard’s writings and introduce them to Korean academia and churches. They are also discussing ways to use various content to create successful educational materials for churches and expert publications. Pastor Lee noted, “Kierkegaard believed that the most important task in building God's kingdom is to 'seek the salvation of the Gentiles.' He emphasized that Christians should live with the aim of saving the souls of Gentiles within them. The modern church is increasingly losing its missionary function, with few Gentiles left in the church.” Another key point Kierkegaard emphasized is the ‘suffering of the saints.’ He argued that true Christian essence is suffering with the gospel, emphasizing that the result and the path of suffering should not be separated from the purpose of glorifying God. Regarding the expectations for the conference, he said, “We hope that this conference, which conveys the reality facing Korean churches and includes the transformative messages of Kierkegaard’s works, will become a platform for discussing and 92 maturing the true Christian love that should be practiced by contemporary Christians.” Reporter: Jeong Ha-ri 93 6. KEHC NEWS Korean Kierkegaard Research Institute, ‘Works of Love’ Conference 94 Reporter: Hwang Jeong-In On the 13th, at Gwanglim Church in Gangnam-gu, a conference commemorating the publication of the translated version of ‘Works of Love II’ Known as a pioneer of existentialism and a religious thinker, Søren Kierkegaard’s ‘Works of Love’ will be discussed at a conference commemorating the publication of its new translation. The Korean Kierkegaard Research Institute (President: Rev. Oh Sukhwan) and Karis Academy (Representative: Lee Chang-Woo) will host the conference on July 13 at the Gwanglim Church Social Welfare Center in Gangnam-gu, Seoul. The conference will feature lectures from the book's translators, including Professor Jeong In Choi (Midwestern Baptist Theological Seminary) and Pastor Yoon Dukyoung (Paju Samsung Church), as well as Lee Chang-Woo (Karis Academy). The Danish Embassy in Korea will also send a representative to deliver a congratulatory message. At a press conference held on June 20, Pastor Lee Chang-Woo stated, “This conference will be an opportunity to introduce Kierkegaard’s works to Korean churches and to share the insights of his theological and philosophical thoughts, which have influenced many fields.” Reporter: Jeong Ha-Ri 95 Pastor Lee also introduced the recently translated ‘Works of Love II’. According to him, ‘Works of Love II’ elaborates on the core of the gospel as love of God and love of neighbor. Kierkegaard emphasizes in the book that “practicing love is essential for true Christian virtue” and that “helping neighbors in need is crucial in practicing love.” The book was first published in Korea in 1979. The newly translated version maximizes the meaning of the original text, incorporating relevant biblical passages and Kierkegaard's personal reflections, making it distinct from previous editions. 96 Pastor Lee stated, “There were many opinions from readers about the first edition published in 1979, with most being unfavorable. However, the newly translated book retains most of Kierkegaard’s original writings and thoughts, almost as if he had directly revised it.” He also introduced the background and future plans of the Korean Kierkegaard Research Institute. “Although Kierkegaard’s works were not recognized during his lifetime, they have had a significant influence on various fields, including philosophy, literature, theology, and more after his death. However, they were not widely introduced in Korean churches due to misunderstandings and prejudices.” He explained that the goal of the research institute is not only to translate and publish Kierkegaard's works but also to use various content to widely promote his theological insights. Future plans include “educational programs through specialized lectures,” “cooperation with overseas institutions,” and “publication of a Bible study series.” Contact: 010-3716-2243 Source: https://tinyurl.com/mryhwaue 97 7. CBS NO CUT NEWS (YOUTUBE) Note: By taking a photo of the QR code, you will be directed to the YouTube video from CBS NO CUT NEWS, providing further coverage and details about our conference. 98 8. KO SIN NEWS ‘2024 Works of Love Conference’ to be Held Reporter: Lee Guk-Hee Kierkegaard's ‘Works of Love I’ publication commemorative conference to be held at Gwanglim Church in Seoul on July 13, hosted by the Korean Kierkegaard Research Institute and Karis Academy, sponsored by Arim Intertech Co., Ltd. 99 Lee Chang-Woo, representative of Karis Academy, explains the significance of the upcoming conference at a press conference held at a restaurant in Jongno-gu, Seoul, at 11 AM on Thursday, June 20, 2024. The conference will commemorate the publication of ‘Works of Love I’ and discuss the contents of ‘Works of Love II’, focusing on the aspects that are not well known. 100 The stage is set for an in-depth discussion on the essence of Christian love related to Kierkegaard. Hosted by the Korean Kierkegaard Research Institute (President: Han Ki-Yeon, Senior Pastor Robert Oh) and Karis Academy (Representative: Pastor Lee Chang-Woo) and sponsored by Arim Intertech Co., Ltd., the '2024 Works of Love Conference' will be held at 2 PM on Saturday, July 13, 2024, at the 4th-floor convention hall of Gwanglim Church, located at 163-33 Nonhyeon-dong, Gangnam-gu, Seoul. This conference commemorates the publication of the new translation of Kierkegaard’s ‘Works of Love I.’ At this conference, Senior Pastor Robert Oh (Han Ki-Yeon) will give a keynote speech, followed by lectures from Jeong In Choi (Midwestern Baptist Theological Seminary, USA) on ‘What is the Essence of Christian Love?’, Lee Chang-Woo (Representative of Karis Academy, Karis Church) on ‘How to Practice Christian Love and Justice,’ and Yoon DukYoung (Paju Samsung Church) on ‘The Essence of Love and the Practice of Love.’ Additionally, the Danish Ambassador to Korea will deliver a congratulatory message. The registration fee is 20,000 KRW (including a souvenir and dinner). 101 Pastor Lee Chang-Woo, representative of Karis Academy, stated at a press conference held at a restaurant in Jongno-gu, Seoul, at 11 AM on Thursday, June 20, 2024, “Kierkegaard’s major works and related theological books have not been properly translated. It is a situation where his philosophical works are almost nonexistent in Korean theological circles. Kierkegaard's works have barely been introduced to Korean theological communities, and when they were, they were mostly introduced in a negative light,” he said. “This time, we held the ‘Works of Love Conference’ to widely introduce Kierkegaard. We plan to develop this conference into an international event in the future.” Regarding the reasons for establishing the institute, Pastor Lee noted, “The Korean church is currently in decline, and the faith of the believers is also weakening. There is a need for reform and change within the church. Kierkegaard’s works can serve as a catalyst for this change.” He expressed concerns, stating, “When about 200 years ago, Kierkegaard criticized the Danish church 102 for being hypocritical, his prophetic voice was heard. However, in today’s age, true Christian prophets are few, and the church is worrisome.” He added, “His works should be reinterpreted and presented to the young generation living in this era.” The Korean Kierkegaard Research Institute was established with the goal of widely translating and publishing Kierkegaard's works and promoting his theological insights. Future plans include “educational programs through specialized lectures,” “cooperation with overseas institutions,” and “publication of a Bible study series.” ‘Works of Love I’ (by Søren Kierkegaard, translated by Choi JangGon, Yoon Hyung-Young, Lee Chang-Woo, Karis Academy, 148×210, 474 pages, 27,500 won, published on June 19, 2024) is one of the most comprehensive works on Christian love. The book explores the essential questions of what true Christian love is and who truly practices it in the purest form. According to the author, ‘Works of Love’ is referred to as an ‘edifying discourse’ rather than ‘sermonizing’. The reason is that edification does not explain definitions in advance but is intended to awaken the reader to the practice of love. 103 According to Kierkegaard, edification is ‘building up.’ As a builder constructs a house, edification constructs people by transforming their thoughts and perspectives. It is designed to profoundly move and soften people, making them more certain and firm in their beliefs. Therefore, the primary purpose of his works is to help readers become objective about their own perspectives, existence, and realities. Pastor Lee published a book titled ‘An Unanswerable Question’ (authored by Lee Chang-Woo, Karis Academy, 180 pages, 12,000 KRW, published on April 8, 2024), which elaborates on the content of chapter 7 of ‘Works of Love I.’ Source: https://tinyurl.com/bddxx7zw 104 9. CTS NEWS (YOUTUBE) Note: By taking a photo of the QR Code, you will be directed to the YouTube video for the CTS News segment. 105 10. PRESBYTERIAN UNIVERSITY AND THEOLOGICAL SEMINARY Presbyterian University and Theological Seminary Jangsin Lounge Søren Kierkegaard Research Institute, ‘Works of Love’ Conference Author: Theology Department/ Kwon Hyeon-Ahn | Date: 2024.06.05 | Views: 170 The Søren Kierkegaard Research Institute has organized a conference on ‘Works of Love,’ focusing on the interpretation and application of Kierkegaard's thoughts on love and theology. 106 The conference will feature speakers from various theological backgrounds who will provide insights into Kierkegaard’s theological contributions and their relevance to contemporary Christian practice. Discussions will include the application of Kierkegaard's philosophy in modern faith communities and how his thoughts can inspire meaningful changes in today's churches. Source: https://tinyurl.com/33r99ehh 107 APPENDIX B: POST-EVENT NEWSPAPER ARTICLES 1. BAPTIST NEWSPAPER Korean Kierkegaard Research Institute Holds ‘Works of Love’ Conference 108 Reporter: Kwan Hyuk-Ja (bpress7@hanmail.net) Robert Oh, head of the Korean Kierkegaard Research Institute, a branch of Karis Academy, held the ‘Works of Love’ Conference on July 13 at the Gwanglim Church Social Welfare Center. Søren Kierkegaard is known as a Danish philosopher and theologian, and along with Arthur Schopenhauer and Friedrich Nietzsche, he is considered a pioneer of existentialism. While previous generations of philosophers challenged the worldview of ‘metaphysical philosophy’ with ideas such as Hegel’s absolute idealism, Kierkegaard focused on a more personalized and existential challenge. He particularly emphasized the subjective nature of faith and the importance of individual existence, making significant contributions to both Christian and secular existential thought. 109 In his address, Pastor Lee Chang-Woo, the representative of Karis Academy, emphasized, “The Korean church is currently facing a crisis, not just with declining numbers but also in losing social credibility and the faith of believers. Many are proposing reform and change for the church, and Kierkegaard’s works can serve as a critical momentum for such efforts. About 200 years ago, Kierkegaard critiqued the Danish church’s hypocrisy, and his voice is needed more than ever in today’s Korean church. There are not many genuine Christian prophets left, and the church is in a worrisome state.” Pastor Lee also introduced Robert Oh, head of the Korean Kierkegaard Research Institute, who started the keynote session. Following this, a congratulatory message from the Danish Embassy was delivered. In his speech, Robert Oh said, “Kierkegaard’s thoughts on love are more relevant than ever in today’s society. His works offer practical answers to many contemporary issues.” Lecturer Jeong In Choi (Midwestern Baptist Theological Seminary) spoke on ‘The Essence of Love,’ Pastor Lee ChangWoo discussed ‘Practicing Love through Justice,’ and Pastor Yoon Dukyoung (Paju Samchung Church) lectured on ‘Unwavering Love and Practicing Love,’ explaining Kierkegaard’s thoughts to the participants. Deputy Director: Byeon Hyun-So Source: https://tinyurl.com/prkczzd9 110 2. KO SIN NEWS On Saturday, July 13, 2024, at 2 PM, at the Kwanglim Church Social Welfare Hall 4th floor Convention Hall A, located at 163 Nonhyeon-ro, Gangnam-gu, Seoul, the "2024 Love in Practice 111 Conference" was held, hosted by the Korean Kierkegaard Research Center (HanKiyon, President Pastor Robert Oh) and Karis Academy (CEO Pastor Lee Chang-woo), and sponsored by Arim Intertech. This conference was held to commemorate the publication of Kierkegaard's work "Love's Practice I." In this conference, Pastor Choi Jung-in (from Korean Central Church in Louisiana, USA) gave a lecture titled "The Essence of Love." He explained that "to become a gadfly of love" and used the content of "Love's Practice, 2-2 (page 129)" to describe the concept of recognizing and acknowledging that the neighbor exists. He elaborated that this is precisely the Christian concept of love. He emphasized that if loving is not an obligation, the concept of "neighbor" would not exist. He added, "However, only when you love your neighbor will selfishness be eradicated, and eternal equality will be maintained." 112 In his lecture titled "Love that Practices Equality," Pastor Lee Chang-woo emphasized, "Communism's equality is the result. Democracy's start is equality. Christianity is the king's equality. The king's country, the high priest's country. Elevating the lowly to make them relatives of the king, and bringing the noble higher to become relatives of the king is how equality is realized." He continued, "There is no one so lowly that they cannot be your neighbor, and there is no one so noble that they cannot be your neighbor. In the 'law of the king' where you love your neighbor as yourself, equality is realized." Additionally, Pastor Yoon Duk-Yung (Paju Samsung Church) gave a lecture titled "The Light of Infinite Love & Works of Love," and Pastor Robert Oh (President of HanKyoen) delivered a keynote address. Ambassador Svend Olling of Denmark to South Korea also congratulated the event with a speech. After the lectures, a Q&A session was held. 113 3. CTS NEWS (YOUTUBE) Note: By taking a photo of the QR code, you will be directed to the YouTube video for the CTS News segment, providing further coverage and details about our conference. 114 APPENDIX C: SWOT ANALYSIS ON MEDIA COVERAGE Conducting a SWOT analysis of our first Søren Kierkegaard conference allows us to critically evaluate the strengths, weaknesses, opportunities, and threats encountered during the event. This reflective process is essential for planning more efficient and effective conferences in the future. By identifying areas of success and areas needing improvement, we can strategize better approaches, optimize resource allocation, and enhance attendee engagement. This analysis not only helps in understanding the current event's impact but also provides insights for overcoming cultural challenges and leveraging media coverage to reach a broader and more engaged audience. Strengths: 1. Wide Media Coverage and Credibility: - The event was covered by major Christian media outlets such as Kukmin Daily, which stated, "This new translation vividly captures the theological perspective of Kierkegaard's ‘Works of Love’" (Kukmin Daily, 2024). - Articles and TV segments were professionally produced, enhancing the credibility and visibility of the conference. 2. Community Support and Relationships: - The majority of the 116 attendees were present due to personal relationships, demonstrating strong community support and effective networking. - The presence of respected figures, such as Rev. Oh Sukhwan and Lee Chang-woo, lent authority to the event. Weaknesses: 1. Low Direct Impact of Paid Advertising: 115 - - Despite spending $1200 on advertisements, most attendees were drawn through personal networks rather than media promotions. Miscommunication regarding advertisement fees with newspaper agencies created conflicts, reflecting a potential oversight in planning. 2. Cultural Dynamics of 'Save Face' and 'Shame': - The desire to maintain social harmony and avoid shame might have led to superficial attendance motivated by social obligation rather than genuine interest. - Some attendees may have felt compelled to participate to avoid social embarrassment or to ‘save face’ within their communities. Opportunities: - Enhanced Digital Marketing and YouTube Advertising: - Shifting focus to YouTube and other social media platforms can target a broader and younger audience. Creating engaging video content can attract more interest. - Highlighting the success and academic rigor of the conference in promotional materials can increase appeal. 2. Leveraging Media Relationships and Cultural Sensitivities: - Clear agreements with media outlets can prevent future misunderstandings. Understanding and respecting the Korean cultural emphasis on ‘saving face’ can improve cooperation. - Utilizing testimonials and endorsements from respected community leaders can further enhance credibility and attract interest. 116 3. Broadening Community Engagement: - Expanding the network to include more academic and religious institutions can diversify the attendee base. - Engaging in pre-event discussions and interactive sessions can build interest and commitment. Threats: 1. Potential Media Reluctance: - The misunderstanding regarding advertisement fees might deter media outlets from providing future coverage without explicit agreements. - Negative impressions from current conflicts could impact future collaborations. 2. Over-Reliance on Personal Networks: - While personal relationships are valuable, over-reliance on them may limit the reach and growth potential of future conferences. - The need to attract attendees based on genuine interest rather than social obligation is critical for long-term sustainability. Recommendations for Future Events: 1. Focus on Digital and Social Media Marketing: - Allocate more budget to YouTube and social media advertisements, creating visually appealing and informative content. - Use targeted ads to reach specific demographics interested in Kierkegaard’s philosophy and Christian theology. 2. Clear Communication with Media Agencies: 117 - - Establish clear, written agreements with media partners regarding advertisement fees and coverage expectations to avoid future conflicts. Ensure mutual understanding and respect for Korean cultural nuances in these agreements. 3. Leveraging Cultural Sensitivities: - Emphasize the honor and prestige associated with attending the conference to align with the ‘save face’ cultural dynamics. - Highlight personal testimonials and success stories from past attendees to create a sense of community and belonging. 4. Expanding Community and Academic Engagement: - Collaborate with universities, theological seminaries, and churches to promote the event through academic and religious networks. - Organize pre-event webinars and discussions to build interest and engagement from potential attendees. Reflecting on 'Save Face' and 'Shame' Culture: Korean culture places significant importance on ‘saving face’ and avoiding shame, which can both promote and hinder the effectiveness of event promotions. On one hand, the desire to maintain social harmony and avoid embarrassment can lead to higher attendance as individuals feel obligated to support community events. On the other hand, this cultural dynamic might result in superficial participation, where attendees are present due to social pressure rather than genuine interest. In the context of the conference, the cultural emphasis on ‘saving face’ likely contributed to the relationship-based attendance. However, the actual impact of the media coverage on attendance 118 was minimal, indicating a need to better align promotional strategies with genuine interest and engagement. By understanding and leveraging these cultural nuances, future conferences can create a more meaningful and engaging experience for attendees, ultimately leading to higher participation and greater impact. 119 APPENDIX D: FLYERS 120 121 APPENDIX E: PHOTO COLLECTION 122 123 124 125 126 127 128 129 130 131 132 KARIS ACADEMY PAMPHLET 133 134 135 136 137 138 139 140 141 142 143 144 146