저작시기 2001.01|등록일 2003.07.10어도비 PDF (pdf)|24페이지|가격 5,900원
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ㆍ발행기관 : 한국기독교학회ㆍ수록지정보 : 한국기독교신학논총 / 21권 / 237 ~ 260 페이지 ㆍ저자명 : 조용훈(Yong Hun Jo)
It is said that an understanding of God, especially monotheism, monarchism and personification of God in the western theological traditions is the roots of the ecological crisis today. In this study we examine this assumption and try to find the theological foundation of the Christian environmental ethics through a ecological interpretation of the understanding of God. As regard to the understanding of God, the pan-en-theistic view of God of the process theology, in the sense that God is in all and all is somehow in God without being part of God, helps to overcome the dualism of God and world. As the ecofeminist replace the male monotheistic God with the new metaphor of mother God or Gaia, the Greek Earth Goddess, who is bearing and nourishing the natural world. Mother God cares and loves nature, not dominates or destroys it. In Jesus Christ, God entered into solidarity not only with all humanity, but also with the whole biophysical world. The incarnation sanctifies the biophysical world, making all things meaningful and worthy of moral consideration. And the thought of cosmic redemption by Jesus Christ declares that the divine purposes are cosmocentric, not simply anthropocentric. Because the natural world will participate in God`s eschatological redemption, it must be treated as end in itself. And prophetic christologies stress on Jesus` ministry to the poor and the oppressed, and the nature in the age of ecological crisis must be perceived as the `new poor.` This postulates that the nature deserves justice and other life- forms have rights to be acknowledged. Ecological pneumatology understands the Spirit as a life giving breath who animates and maintains the whole natural order. God as the Spirit is beyond Being and still immanent to all beings within the natural order. The Spirit inhabits the earth as its invisible and life-giving breath, and the earth manifests the Spirit as its body. The natural world becomes new and vivid in the Spirit. From this study we come to a conclusion that the trinitarian faith, despite the historical ambiguities, has the potential to become a foundation for the Christian environmental ethics. God as Trinity is set forth in the God`s creation of the biosphere, the Son`s reconciliation of all beings to the Father, and the Spirit`s gift of life imparted to every member of the created who relies on her beneficence for daily sustenance. But finding the theological foundation is not enough for christian environmental ethics, because it doesn`t give us concrete guidelines, how we Christian and Churches act to overcome the environmental problems. The practical strategies of the environmental ethics come from the empirical social sciences or natural sciences. That means the christian environmental ethics needs methodologically an interdisciplinary study.