후기 자유주의 신학의 해석학적 한계
저작시기 2001.01 |등록일 2003.07.10 어도비 PDF (pdf) | 34페이지 | 가격 6,900원
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ㆍ저자명 : 정승태(Seong Tae Chung)
ㆍ저자명 : 정승태(Seong Tae Chung)
영어 초록Narrative Theology, as articulated by the so-called Yale School, has generated lively discussions across the Anglo-American theological spectrum. Unlike the near incommensurable stances between traditional conservatives and liberals, the narrative or postliberal approach touches on issues that concern both the right and the left. Hans Frei is widely considered to be the groundbreaker for the development of postliberal theology. He points out that from Augustine up until Reformation, Christian interpretation had typically adhered to typological method. This method gave priority to the biblical narrative through which subsequent events were interpreted. The biblical narrative acted as a lens through which the interpreter saw the whole of extrabiblical reality. Following Frei, Goerge Lindbeck developed the postliberal theology in its full length. In this article, there are three typical characteristics of postliberal theology. First, the Yale School is characterized by the rejection of foundational epistemology. The postliberal insistence on intrabiblical theology stems from an antifoundational stance and a Wittgenstein emphasis on the priority of language. For Lindbeck, an antifoundational theology is a "descriptive theology" in which justifications are holistic rather than foundational. Second, the postliberal theology should be I.intratexual," rather than innertextual, that is, inhabiting the texts` own semiotic world. Intratextual theology redescribes reality within a scriptural framework rather than translating Scripture into extrascriptural categories. Third, the postliberal theology can be characterized by the notion of incommensurability which offers no common framework with which to compare religions, cultures, or theories. Acknowledging the possibility of incommensurability between different religions, cultures, or philosophies, Lindbeck strongly rejects the propositional truths in which the universal revelation is described in experiential terms. In particular, this article criticizes two the most serious charges against Lindbeck and his postliberal theology: relativism of truth and fideism of meaning. But these criticisms are superficial and typical in judging the hermeneutical problems of postliberal theology. What this article argued is that since the foundational enterprise cannot provide a universal and rational criterion of what is right and wrong, the postliberal theology, which antifoundational epistemology, detaches from the "Cartesian Anxiety" in theology which we can appeal in order to decide what is logical and rational and what is not. Also this article attempts to show that the problem of fideistic or confessional dilemma is ba ,!~-d upon the notion of "form of life" rather than a matter of subjectivist and blind faith. Nevertheless, the postliberal theology cannot be freed from the limits of prioritization between language that is first order, and experience that is second order, and the vagueness of the referent which implies the Ultimate reality or God. Despite the limits of postliberal narrative theology, since the postliberal theology in the post-Enlightenment era which subjugates the Bible to extrabiblical thought stems from the confusion of the literal, realistic meaning of the biblical narratives which their reference to actual, historical events, the postliberal theology of Yale School can offer the hermeneutical possibility for the new understanding of texts, experience, and the world.
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