고든 카우프만의 신 담론 이해
저작시기 2000.01 |등록일 2003.07.10 어도비 PDF (pdf) | 24페이지 | 가격 5,900원
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ㆍ발행기관 : 한국기독교학회 ㆍ수록지정보 : 한국기독교신학논총 / 17권 / 107 ~ 130 페이지
ㆍ저자명 : 신재식(Jae Shik Shin)
ㆍ저자명 : 신재식(Jae Shik Shin)
영어 초록Ⅰ. The question of God is the most important topic explored during Kaufman`s theological pilgrimage. In a series of works, Kaufman has explored the idea of God upon the foundation of historicism which lie adopts for his theological method. This study aims at Kaufman`s constructive conception of God, based on his two recent works an article: In Face of Mystery (1993), God Mystery-Diversity Christian Theology in a Pluralistic World (1996), and "Nature, History and God: Toward an Integrated Conceptualization" (Zygon, 27/4). In those works, Kaufman presents his fully developed view on his theological method and on the idea of God, in the way of reformulation and of revision. Ⅱ. The interpretation of Christian theology that Kaufman presents is based on an assumption: theology is an activity of imaginative construction by human beings. As a work of human imagination, theological work is assessed by human standards, and its judges are themselves always ordinary human beings. This anthropocentric assumption is the most distinct feature of Kaufman`s theological works. Under this anthropocentric assumption, Kaufman sets forth an interpretation of theology as a critical and constructive task, performed by human beings in a certain context. "Thus, the task of theology is primarily not a hermeneutic enterprise but an imaginative construction. In other words, theology is not to he understood as primarily exposition or interpretation of the several creeds of the church or the ideas of the Bible. Doctrines and dogmas are to he examined_ criticized, and often rejected. in the light of the concept of God that finally commends itself to human beings. He suggests three criteria in terms of which every received idea of God is to he assessed, criticized, and reconstructed: absoluteness, humanness, and presence. Ⅲ. According to Kaufman, for those living within a theocentric worldview, the symbol God focuses human devotion and activity in a way intended to oriented human existence on that which is believed to bring human fulfillment, salvation. Considering the function of the symbol God, Kaufman explores the characteristics of the imagery of creator/lord/father which has been the dominant symbol of God in the monotheistic tradition. In these traditional imageries, the image of God is not only transcendent, omnipotent, and glorious but also loving, merciful, and forgiving. This idea of God leads the distinct feature of the God-World relationship dualistic and asymmetrical. It also have serious problems: a false conception of human agency, an implausible and dualistic worldview in which God belong to some other world, and a tendency to give rise to tyranny and oppression in the moral and political dimensions. Therefore, Kaufman asserts that the traditional notion of God should he illuminated under the light of a principal question that must he faced in theological reflection today. Ⅳ. With the recognition of the difficulties of the traditional notion of God, Kaufman alleges that God is no longer to he conceived primarily in terms of particular being, either in the world or out there in some transcendental heaven. Rather he proposes that God must he understood in terms of serendipitous creativity which is at work within the unfolding evolutionary ecosystem, giving and directional movement and interconnectedness to the great multiplicity of particular events and being in the world, but not itself a particular being. That is, God might he thought of as serendipitous creativity manifested everywhere in the universe, the personification of that complex of forces that drives the creative process. However serendipitous creativity, on its own, cannot provide a normative direction for human life. In order to construct a notion of God better able to meet this need, Kaufman proposes a modification of the conception of serendipitous creativity by introducing the idea of directionality or trajectory. Yet Kaufman does not propose an explicit teleological mov
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