earticle

영어

In a context of globalized capitalism, the global market abandoned untreated victims of HIV/AIDS infected people. This is only one example of an exploited people. Living justice is not an option for Christian believers anymore. Rather, it demands a collaborating work of economics, politics, and religion. In its educational ministry, the church should be aware of the need to engage in theological conversation on each global issue, sharing a contextual reading of the Scripture, and consistent engagement in conversation that will lead to action. In the Christian history, this was the very natural consequence of whole‐hearted moral life, and so it should be for those who claim to live according to the gospel in addressing the dehumanizing situation in the 20th century. In the post‐modern era, suspicious ethicist, Robin Peterson, suggests the decentralization of domination from abusive exercise of power finds hopes against hope. For theological reflection, the doctrine of Creation, humanity, and theodicy are reflected in HIV/AIDS victims. God intended all creatures to coexist and be dependent on one another in freedom; God’s good creation for the sub‐Sahran infected means all creatures to coexist and be dependent on one another in freedom. If the image of God in humanity was ruined by the fall and distorted, there can exist mutual relationships of love through the new humanity of Jesus. Contextual reading of the biblical text makes God’s grace accessible for HIV/AIDS pandemic in Africa caused by poverty and ignorance. Many women, in Africa especially young women, who are dying with no access to treatment stand in solidarity with people who find their sisters within new light of the Holy Spirit. Re‐imagination of the Bible stories while counteracting cultural belief opens discussion about how we can educate the churches in the world to come into the circle of partnership and solidarity with the powerless. Finally, theological economy connects Christianity with the global reality of capitalism. Tanner’s noncompetitive characteristic of the economy of grace resembles God’s creation of the human being, because we are the gift itself. Her proposal provides the foundation for a win‐win game, both for people who are disadvantaged by the present system and for people in the circle of solidarity. It is a communal and collaborating work of humane solidarity.