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Overview
Reconciliation (theology) is one of the central theological concepts: God reconciles himself with us through the atonement of Christ, and likewise the followers of Christ are called to become peacemakers and reconcile with one another. The Greek term for reconciliation katallagē means to ‘exchange enmity, wrath and war with friendship, love and peace.’

Reconciliation theology continually developed by Irenaeus (115-202), Tertullian (160-220), Augustine of Hippo (324-430), Martin Luther (1483-1546), John Calvin (1509-64), and later Albrecht Ritschl (1822-89), Karl Barth (1886-1968), Dietrich Bonhoeffer (1906-45) and Gustavo Gutiérrez (1928). However, recently Christian concept of reconciliation has been applied to political conflict zone of the world by John W. de Gruchy, Robert Schreiter and some others. And this is called 'Reconciliation Theology' which is different from the conventional theological understanding of reconciliation.

Gruchy demonstrates four interrelated ways of reconciliation:


 * Reconciliation between God and humanity, and what it brings to mean in terms of social relations.
 * Interpersonal ways of reconciliation between individuals.
 * The meaning of reconciliation between alienated communities and groups at a local level.
 * Political usage of reconciliation such as the process of national reconciliation.

The understating of reconciliation theology raised crucial questions; how can this concept of reconciliation be applicable to reconciliation in each context. As when it attaches to political discourse and goes uncriticised, it could be greatly inappropriate and even dangerous. Thus, there is a strong emphasis on the historical, contextual consideration and a 'refection on what is happening on the ground' in the actual process of reconciliation.

Gruchy notes that the issue of reconciliation needs to include the understanding of ‘covenant and creation, sin and guilt, grace and forgiveness, the reign of God’s justice and human hope’ all of which could have political significance. Joseph Liechty and Cecelia Clegg present in their study entitled Moving Beyound Sectarianism that a true understanding of reconciliation has to deal with ‘the interlocking dynamics of forgiveness, repentance, truth, and justice.’

A brief background
One of the initial political acts in post-apartheid South Africa was the creation of the TRC, Truth and Reconciliation Commission (South Africa), set up in order to establish and facilitate truth and reconciliation while acknowledging crimes committed and human rights violations during the apartheid era (1960-1994). It was the outcome of negotiations between the contrasting political parties of Nelson Mandela (ANC) and F. W. de Klerk (NP).

As for its goal, De Gruchy explains, ‘TRC did contribute to that goal in becoming a catalyst for the healing of the past and enabling at least some people to experience forgiveness and reconciliation in the present.’

Archbishop Desmond Tutu, the chairman of the TRC, demonstrates in No Future without Forgiveness the connection between telling the truth and social justice. The public storytelling for those cruelly silenced for so long, and remembering the cruelties of the past can restore the individual’s human dignity and healing for the nation.

Critic of the TRC
One criticism raised of the TRC according to Liechty is that ‘it lacked an emphasis on the concepts of justice and repentance’, two out of the four concepts for the true reconciliation, namely justice, truth, forgiveness and repentance. Therefore, the concepts of truth and atoning tendencies of the TRC downplays the justice element of Liberation theology. People with this view, such as the Kairos Theologians, desires to ‘promote truth and justice and life at all costs, even at the cost of creating conflict, disunity and dissension along the way.’

A brief background
The Korean War (1950-53) broke out not long after the Liberation of Korea in 1945 by the USA from the South and USSR from the North. During the war, at least a million Korean were killed, more than millions relocated and separated from families. Since the war, the divided Koreas remained with bitter conflict and propaganda against each other.

In late 1990s, the approach toward the North changed vividly when president Kim Dae-jung announced the ‘Sunshine Policy’. The leading figure, Kim Dae-Jung, is a committed Catholic who confesses his belief in the saving power of Jesus Christ in his personal life, and testifies his conviction of the ultimate triumph of justice.

The ‘Sunshine Policy’ is the political act of reconciliation of South Korea (ROK) towards North Korea (DRPK), aimed at ‘achieving peace on the Korean Peninsula through reconciliation and cooperation’ from 1998 to 2008. Sebastian Kim notes two important dimensions of the policy: ‘affirming the partnership of the nations rather than the merging of the North into the South along the lines of German reunification, and insisting that initiatives on the issue be taken by North and South Korea themselves, rather than outside interference.’ This policy brings economic cooperation between the two Koreas as follows and an increase of humanitarian aid and support from the South to the North.

Critique of the ‘Sunshine Policy’
The first meeting of the two heads of Koreas in Pyongyang in June 2000 was a breakthrough moment for long divided Korea. The influence of the ‘Sunshine Policy’ contributes to build 'shared identities' that is very important part of the process of reconciliation and creates a ‘common cultural memory.’ However, it is criticised as pursuing peace without considering the human rights of North Korean citizens. This view brings the point that if the South only focuses on peace on the surface while North Korean citizens are suffering from the dictatorship of the North Korean government, it can be an act of ‘condoning their injustice and affirming their enmity.’