A Qualitative Study of Conflicts among Young Adult Sexual Minorities: Towards an Interdependent Christian Community in Korea

2021·4.1 MB·Korean

by  Daniel Kim

A QUALITATIVE STUDY OF CONFLICTS AMONG YOUNG ADULT,
SEXUAL MINORITIES: TOWARDS AN INTERDEPENDENT
CHRISTIAN COMMUNITY IN KOREA

A Practical Research Project
presented to
the Faculty of
Claremont School of Theology

In Partial Fulfillment
of the Requirements for the Degree
Doctor of Ministry

by
Daniel Kim
May 2021
Copyright © 2021 by Daniel Kim
This Practical Research Project completed by

Daniel Kim
has been presented to and accepted by
the Faculty of the Claremont School of Theology
in partial fulfillment of the requirements
of the degree

Doctor of Ministry

Faculty Committee
Namjoong Kim, Chairperson
HyeRan Kim-Cragg

Dean of the Faculty
Sheryl A. Kujawa-Holbrook

May 2021
ABSTRACT

A QUALITATIVE STUDY OF CONFLICTS AMONG YOUNG ADULT,
SEXUAL MINORITIES: TOWARDS AN INTERDEPENDENT
CHRISTIAN COMMUNITY IN KOREA

by
Daniel Kim

This project starts with the question: “What are the experiences among Christian young
adult sexual minorities within the church?” To this end, we conducted in-depth interviews with
five Christian research participants in their twenties who identified as sexual minorities. We then
analyzed the nature of their experiences within the church through phenomenological and
qualitative studies. As a result, we found that Christian young adult sexual minorities were
experiencing a conflict between their existing beliefs and their gender and/or sexual identities,
resulting in body and mind isolation, fear, and separation from the church. However, despite
such experiences, they maintained their Christian identity and continued to hold the strong ideas
about the preciousness of God. I propose that the church should expand human epistemology by
utilizing the concepts of “Cosmopolitanism” by Nam-soon Kang and “Mutual Dependence” by
Hye-ran Kim in order to overcome these four categories of conflict and form a faith community
through healing and transformation. In addition, utilizing the perspective of “hospitality
theology,” I propose a practical shift within the church toward welcoming Christian young adults
who identify as sexual minorities. Through these methods, I hope that the church will be able to
form a unified faith community that intentionally includes youth adults who identify as sexual
minorities.

KEYWORDS: Sexual Minorities, Christian Young Adult, Cosmopolitanism, Interdependence,
Hospitality
국문 초록

성 소수자 청년들의 갈등에 관한 질적 연구: 한국 크리스천 공동체의 상호의존을 지향하며
by
Daniel Kim

본 프로젝트는 ‘20대 성 소수자 크리스천들이 교회에서 어떤 경험을 하고 있는가?’에
관한 질문으로 시작한다. 이를 위해 5명의 20대 성 소수자 크리스천 연구 참여자와 심층
면담을 진행하고, 현상학적 질적 연구를 통해 이들의 교회 경험의 본질을 분석하였다. 그
결과, 20대 성 소수자 크리스천들은 기존 신앙과 성 정체성 사이에서 충돌하고 있었고, 몸과
마음의 고립과 두려움을 경험하고 있었으며, 교회와의 분리 과정을 경험하고 있었다. 그러나
그런 경험에도 불구하고 이들은 크리스천 정체성의 소중함과 나와 함께 하시는 하나님의
소중함을 소유하고 있었다. 나는 교회가 이러한 4가지 범주의 갈등을 극복하고 치유와
변혁을 통해 이들과 함께 온전한 신앙 공동체를 이루기 위해서 강남순의
‘코즈모폴리터니즘’과 김혜란의 ‘상호의존성’의 관점으로 인간 인식론을 확장하는 것을
제안하였다. 또한, ‘환대 신학’의 관점을 통해 20대 성 소수자 크리스천들을 향한 교회의
실천적인 태도 전환을 제안하였다. 이를 통해 교회가 20대 성 소수자 크리스천들 뿐만
아니라 타자화 된 모든 주변인들과 함께 온전한 신앙 공동체를 이룰 수 있기를 소망해본다.
키워드: 성 소수자, 성 소수자 크리스천, 코즈모폴리터니즘, 상호의존성, 환대
SUMMARY

The discourse on sexual minorities continues to be a hot button issue in Korean society.
Sexual minority communities exist in most Korean universities as well as various social and
religious groups. Amid changing cultural and social norms, those who identify as sexual
minorities are coming out more frequently. This trend may indicate that the church can no longer
remain indifferent toward these minority groups.
I became interested in how the church relates to Christians who identified as sexual
minorities after witnessing a young adult named Jesse courageously come out while visiting a
church. From that moment on, I felt compelled to form a community of faith among Christian
young adult sexual minorities, whom I had never given much thought to. However, at that time,
members of the faith community had a negative attitude toward sexual minorities. As a pastor, I
also had prejudiced beliefs about sexual minorities. Initially, rather than listening to Jesse's
courage coming out story, I tried to hold onto my negative beliefs about sexual minorities.
Eventually, I was forced to recognize that I could not form a faith community with Christian
young adult sexual minorities while maintain this attitude. As a result, this project began. I
recruited five Christian young adult sexual minorities and conducted in-depth interviews about
their church experiences.
I derived a total of four categories and 11 thematic groups as a result of the analysis of
the in-depth interviews. As a result, it was possible to find commonalities in their church
experiences. First, these participants were experiencing a conflict between their existing beliefs
and their gender and/or sexual identity. One of the participants rejected his sexual orientation
because it conflicted with his faith. Second, the participants were experiencing isolation and fear.
The church's negative teachings about sexual minorities cause isolation and fear of coming out
i
and revealing their gender and/or sexual identity. All of this has led many to distance themselves
from the church. Christian young adult sexual minorities were experiencing discrimination and
hatred in the church. As their negative experiences in the church increased, they gave up on the
church or even chose to break away from the church entirely. They were experiencing a faith that
never leaves. Despite their negative experience in the church, many Christian young adult sexual
minorities still find meaning in their Christian identity and their relationship with God.
Using these research results, I argue that in order to form a community of faith between
Christian young adult sexual minorities and the broader church, there are two major steps that
must be taken to bridge the gap. I suggest a radical paradigm shift. First, the church must
recognize those they have othered from the perspective of cosmopolitanism. By recognizing
every person’s identity as citizens of the universe, no one can be othered because everyone is
equal in the one family of God. Second, the church must recognize the interdependence of all
human beings. No one can live alone, and we are all dependent on someone at any given
moment. No matter how irrelevant a person may seem to one’s existence, there is an undeniable
connection between all beings.
By shifting such perceptions, the church's relationship with those whom they have
othered will be transformed. Further, I propose three practical models of hospitality as an
alternative to achieve a shift in the church's attitude toward Christian young adult sexual
minorities. First is the practice of natural hospitality. Christian young adult sexual minorities do
not ask for the hospitality of the church. Rather natural hospitality is required based on the
recognition of equal existence. In order to achieve this, the church can begin to preach from the
perspective of cosmopolitanism. Second is the practice of interdependent hospitality. No matter
how much the church talks about practicing hospitality, they are not truly engaging in hospitality
ii
unless they consider the experiences of Christian young adult sexual minorities. In addition, the
church must recognize their relationship to Christian young adult sexual minorities who already
exist within the church. To this end, churches can provide regular trainings in order to resolve
misunderstandings and misinformation about sexual minorities and encourage church members
to listen to their stories, beliefs, and experiences within the church. Third is the practice of
unconditional hospitality. Conditional hospitality can in fact cause discrimination. The church,
like Jesus, must welcome everyone. The church could conduct a survey about sexual minorities
in order to gain a better sense of the perceptions and attitudes held by its members. Additionally,
the church could hold a wide range of theological conferences to expand the limits of human
epistemology, according to the results of the survey, providing opportunities for growth and a
more inclusive theology. Through these three practical alternatives, the church will participate in
the process of building a faith community that includes Christian young adult sexual minorities.
I hope this project will help Korean churches build a faith community that includes
Christian young adult sexual minorities.

iii
국문요약

한국 사회에서 성 소수자에 관한 담론은 여전히 뜨거운 이슈다. 대부분의 한국의
대학교 내에는 성 소수자 커뮤니티가 존재하고, 다양한 사회 공동체, 종교 공동체에도 성
소수자 커뮤니티가 다양한 모습으로 활동하고 있다. 즉, 이제 성 소수자들은 어디에나
존재한다는 것을 인정해야 한다. 사회적 분위기와 문화의 변화의 흐름 속에서 성 소수자들의
커밍아웃이 더욱 활발하게 이루어지고 있고 이는 교회가 더 이상 무관심 할 수 없는
영역이라는 것을 나타낸다고 할 수 있다.
나 역시 어느 날 찾아온 20대 성 소수자 크리스천의 용기 있는 커밍아웃을 계기로 성
소수자 크리스천에 관해 관심을 갖게 되었다. 그 순간부터 나는 한 번도 생각해보지 않았던
20대 성 소수자 크리스천과 함께 신앙 공동체를 이루어야 하는 상황을 맞이해야만 했다.
그러나 당시 신앙 공동체 구성원들은 성 소수자에 관하여 부정적인 태도를 가지고 있었고,
목회자인 나 조차도 성 소수자에 관한 부정적 정보들로 인해 편견에 사로 잡혀 있었다.
그래서 나는 커밍아웃의 용기를 냈던 제시의 이야기를 들으려 하기 보다는 나의 입장을
관철시키려고 노력하였다. 결국 내가 가진 태도로는 20대 성 소수자 크리스천들과 함께
신앙 공동체를 이룰 수 없다는 한계에 직면하여 본 프로젝트가 시작되었다. 이에 나는 20대
성 소수자 크리스천 5명의 연구 참여자를 모집하여 20대 성 소수자 크리스천들의 교회
경험에 관한 심층 면담을 진행하였다.
iv