St. Paul and Dasuk’s Story of Experiencing God
International Journal of Education, Culture and Society
Volume 4, Issue 2, April 2019, Pages: 36-41
Received: May 14, 2019; Accepted: Jun. 23, 2019; Published: Jul. 10, 2019
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Author
Park Taesik, Department of Theology, Sungkonghoe University, Seoul, Korea
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Abstract
In this article, we will deal with the mysterious experiences of St. Paul, who was the great apostle of Christianity in the first century and Dasuk, the representative spiritual figure of the Korean Church. And we will calculate the aspects of how the experience of God is achieved and the least common multiple aspects of the mystic experience. Paul and Dasuk experienced God. After the experience, Paul was transformed into an apostle for the Gentiles, and Dasuk was born again (‘Rebirth Day’). When we compare the experience between the two people, common things that can’t be ignored are found. They stood before the eternal present God, untouched by time, through which they experienced the dramatic change. The content of the question of Paul and Dasuk has changed from the ethical level to the existential level. The experience of God is the enlightenment that brings about a Change of Being. Therefore, in life after enlightenment, revelation and calling would never be divided into two. It is an excellent example of Paul, who had spent his entire life as a gospel preacher, and Dasuk, who lived a lifetime as an educator devoted to explaining the words of God.
Keywords
St. Paul and Dasuk, Mysticism, Revelation of God, Existential Change, Enlightenment
To cite this article
Park Taesik, St. Paul and Dasuk’s Story of Experiencing God, International Journal of Education, Culture and Society. Vol. 4, No. 2, 2019, pp. 36-41. doi: 10.11648/j.ijecs.20190402.12
Copyright
Copyright © 2019 Authors retain the copyright of this article.
This article is an open access article distributed under the Creative Commons Attribution License (http://creativecommons.org/licenses/by/4.0/) which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.
References
[1]
The year of Paul's alteration is unknown. It is even harder to know what process he met and made up with Jesus. However, the fact that Paul had never seen Jesus alive, and based on the report that Paul was in a place where Stephen was dying (Acts 7: 58) it can be roughly assumed to be around 33-35 AD.
[2]
“Paul and other Jewish believers in Christ did not think of themselves as moving from one religion to another. Moreover, here Paul’s language clearly refers to the prophetic call of Servant in Is 49 and the prophet Jeremiah. Consequently, Stendahl and those following him insist upon the term ‘call’ rather than ‘conversion.’” (F. J. Matera, Galatians, Sacra Pagina 9, Minnesota: The liturgical Press, 1992, p. 62).
[3]
“And that he appeared to Cephas, and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, 8 and last of all he appeared to me also, as to one abnormally born.”
[4]
Mussner translates verse 12a, “Because I did not receive it from any man, nor was I taught it;” He regards conjunction γὰρ in verse 12 as the conjunction which receives the entire sentence. (F. Mussner, Der Galaterbrief, HThK 9, Freiburg: Herder, 1981, p. 65).
[5]
When a young Jewish man decides to become Rabbi, he visits a Rabbi who he liked and is educated. There were usually three subjects in the curriculum: (1) memorization of the Bible (law and prophecy), (2) interpretation of the law (Midrash), and (3) rhetoric. Paul's letter shows that although he did not reveal himself, he studied professionally. As well as his confession that he kept the ancestral tradition ‘the traditions of fathers’ (2), his skill to quote the law and the prophetic verse from time to time is sufficient to view the systematic training of the law (1). Also, various rhetoric as well as poetry talents (1 Corinthians 13) were also outstanding (3). It is a passage that makes it possible to speculate that Paul was systematically educated. In fact, none of the wandering preachers (Wandercharismatiker) at that time had the ability to logically criticize the law like Paul. It is also a key to support the possibility of studying Paul. In the book of Acts, Paul tells us that he studied in Jerusalem and studied under Gamaliel, a distinguished scholar of the day (Acts 22: 3).
[6]
“The Interchange of God and Christ in the phraseology highlights the fact that Paul thought of God and Christ as completely at one in mankind’s salvation.”(R. N. Longenecker, Galatians, WBC 41, Dallas: World Book Publisher, 1990, p. 30).
[7]
The usages of the preposition 'ἐν' are space, time, qualifications, tools, causes, etc.
[8]
F. Mussner, Der Galaterbrief, 84-85; H. Lietzmann, An die Galater, HNT 10 (Tuebingen: J. C. B. Mohr 1923), p. 8.
[9]
O. Betz, “Die Vision des Paulus im Tempel von Jerusalem. Apg 22, 17-22 als Beitrag zur Deutung des Damaskuserlebnis”, in: Verbum Veritas. Festschr. f. G. Staehlin (Wuppertal 1970), p. 82.
[10]
Dasuk (多夕), the pen name of Youngmo Ryu, means to eat only one meal in the evening without instead of eating all three meals.
[11]
"Dasuk was an Oriental person who was deeply touched by Confucian, Buddhist, Taoism, and after reading the Bible, he established his own theology, Christology, and life view. Dasuk wanted God's sight, and it is the belief that everything originates from Father God, the Emptiness (空), and returns to Him (歸一神觀), theos-central religious pluralism." (Yangmo Chung, I see Dauk like This, Seoul: Durea Publisher, 2009, p. 59).
[12]
A light that is strong enough to eliminate a person's vision is said to be when the temperature exceeds 2,000 degrees. In the Gospels, when Jesus went up to the mountains with his disciples, his clothes were shining white so that no launderer could imitate them (Mark 9: 2-8), and the glory of God was like a fire burning a mountain peak (Exod 24: 17). A strong, bright light is a phenomenon that appears when God exposes himself, and can’t withstand the power of the human eye.
[13]
萬有物質 can be translated carefully into ‘reason’ or ‘logic’.
[14]
Gaongiggi (가온찍기) is a way of expressing the coming and going of eternity with the unique ideas of Dasuk. It is pointing in the middle of coming and going forever. If it is expressed in Korean, it becomes “「·」”. Gaonggigi is the moment when we realize the truth and the moment we meet eternity. Thinking, thinking, missing, missing the sky, it is the key to life.
[15]
Dasuk Accademy, Dasuk's Lecture (Seoul: Hyunam Publisher, 2006) p. 42.
[16]
Dasuk Accademy, Dasuk's Lecture (Seoul: Hyunam Publisher, 2006). p. 285.
[17]
“What is essential for Dasuk is the East Asian ethos that ‘the one who is without being’, whom also ‘Bintang’(빈탕. Emptiness), is within oneself, because God is the true ‘I’.”(Lee Jung-Bae, “Finding a way to the Indigenition and Globalization of Christianity” in: God who is without Being, Men who is less without Being, Seoul: Mosinunsaramdeol Publisher, 2009, p. 347).
[18]
ἐκ κοιλίας μητρός μου ἐκάλεσε τὸ ὄνομά μου.
[19]
πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε.
[20]
O. Betz, “Die Vision des Paulus ….” p. 117-118.
[21]
“It is probably best, however, as with any idiomatic expression, to allow a measure of ambiguity and to translate it here simply ‘from birth’”(R. N. Longenecker, Galatians, p. 30).
[22]
The expression "Ewige Gegenwart" is derived from the New Testament scholar R. Schnackenburg (Das Johannesevangelium, HThK IV-2, Freiburg: Herder, 1985, p. 243) As scholars argue that God's time is different from human physical time and qualities, PM-J. Lagrange says that God exists from the very beginning without time coordination (Evangile selon Saint Jean, Paris: Liberarie Lecoffre, 1936, p. 256), R. E. Brown has stated that there is no scientific basis for the way God exists (According to Gospel According to John, AncB 29, New York: Doubleday, 1983, p. 366), and U. Schnelle says, the fact that there is no boundary in the time of God means that God is the master of time (Herr der Zeit) (Das Evangelium nach Johannes, ThHK 4, Leipzig: Evangelische Verlaganstalt, 1998. p. 163).
[23]
Rom 15: 23-27: “Now, however, I am on my way to Jerusalem in the service of the Lord’s people there. 26 For Macedonia and Achaia were pleased to make a contribution for the poor among the Lord’s people in Jerusalem. 27 They were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in the Jews’ spiritual blessings, they owe it to the Jews to share with them their material blessings.”
[24]
It is Paul’s thinking that consistently reflects human existence deeply in his relatively early ideas, ‘in Christ’, ‘regeneration’, ‘new creation’ or ‘justification’, also known as the complements of Pauline theology.
[25]
S. Lēgasse, L'épītre de Paul aux Galates (Paris: Le Edition du Cerf, 2000) p. 94. Especially G. Strecker saw the calling of God and the repentance of Paul as a unit, and this was linked to Paul's concept of "love" in the future (G. Strecker, “Befreiung und Rechtfertigung”, in: Eschaton und Historie, Goettingen: Vandenhoeck & Ruprecht, 1979, pp. 235-36).
[26]
“The East Asian Zen (禪) tradition has long understood enlightenment to be a sudden flash of insight rather than a gradual revelation.”(https://tricycle.org/trikedaily/slow-motion-satori/).
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