종교간 대화의 원칙으로서 트뢸취의 ‘창조적 통합’ 원리 (The Significance of Ernst Toreltsch's Creative Synthesis for Interreligious Dialogue)

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· 저자명 : 최태관

초록

This study is to explore the principle of the creative synthesis for interreligious dialogue by ernst Toreltsch. The key point of this study lies in the claim that Toreltsch’s creative synthesis express a development process of European religion toward a communicative universality, which start from the individual universality and pass over the comprehensive universality. In this development­process attempted Toreltsch to seek the problem of identity of the Christian faith in European culture and to acknowledge the faith of other religions in the other culture. In the view of communicative universality is it clear, that he emphasizes with his creative synthesis open attitude to other religions and practical solidarity to social unity. Toreltsch’ creative synthesis has three contributions to religions dialogue in Asian and Korean culture.
First, his creative synthesis makes clear, that the Korean theology or Asian theology should define the identity of christian faith in Korean- and Asian history like the European theology in European history did, because each cultural theology forms the individual universality in each cultures. First of all, the individual universality of christian faith is a ground of the constitution of Christian community for cooperation and solidarity to social practice in a culture.
Second, his creative synthesis implies, that the christianity is not a unique European religion, but an Asian or Korean religion. This claim means, that other religions, for example Buddhism, Hinduism Confucianism are not unique Asian religions. The word of ‘unique’ means not only the presentation of ground of existence, but also accomplishment of responsible self for social practice. Therefore all religions attempt to acknowledge other religions and try to converse with other religions for the constitution of cultural identity of religions in a culture. The comprehensive universality means not only a unity of religions with consciousness of difference, but also the constitution of pluralistic religious community. For this presents his creative synthesis the principle of ‘compromise.’His concept of cultural synthesis is a result of compromise of various united spirits.
Third, his creative synthesis means, that the christianity and other religions should strive towards communicative universality for the constitution of communicative community of religions in a culture. This communicative universality should be embodied in individual religious liturgy, in communication with other religions and in cooperation of religions for the social practice in a Korean culture and Asian culture like Toreltsch embodied with the principle of Europeanism not only the European religious history, but also European religious community in European culture, because the truth of the religions is the truth for us in our culture and the word ‘we’ implies the relational, comprehensive universality. Therefore, with the principle of communication and dialogue should abandon all religions the superiority and exclusivity against other religions, and acknowledge the plurality of religions in our culture.
Finally, in the view of Toreltsch’s creative synthesis is Pyun-Sunhwan’s theocentric and non- normative christology a exemplary principle of the communicative universality for the purpose of the promotion of interreligious dialogue in Korean culture. Because he accept the principle of theocentric christology as a fundamental principle of interreligious dialogue to overcome absoluteness of christianity and forms relational christology by understanding of various symbols of christ in other religions. The role of christology lies in indirect various conscious of god and in the formation of community fellowship for the interreligious encounter. Futhermore, concretize he his practical cooperation with other religions the communicative universality in his religions-liberation theology and the cultural community for unity of religions. Toreltsch’s creative synthesis gives a possibility of encounter between European religious culture and Asian religious culture. The European theology is not a universal theology against the Korean or Asian theology any more, but is a partner for interreligious dialogue and cooperation for social practice.

영어초록

This study is to explore the principle of the creative synthesis for interreligious dialogue by ernst Toreltsch. The key point of this study lies in the claim that Toreltsch’s creative synthesis express a development process of European religion toward a communicative universality, which start from the individual universality and pass over the comprehensive universality. In this development­process attempted Toreltsch to seek the problem of identity of the Christian faith in European culture and to acknowledge the faith of other religions in the other culture. In the view of communicative universality is it clear, that he emphasizes with his creative synthesis open attitude to other religions and practical solidarity to social unity. Toreltsch’ creative synthesis has three contributions to religions dialogue in Asian and Korean culture.
First, his creative synthesis makes clear, that the Korean theology or Asian theology should define the identity of christian faith in Korean- and Asian history like the European theology in European history did, because each cultural theology forms the individual universality in each cultures. First of all, the individual universality of christian faith is a ground of the constitution of Christian community for cooperation and solidarity to social practice in a culture.
Second, his creative synthesis implies, that the christianity is not a unique European religion, but an Asian or Korean religion. This claim means, that other religions, for example Buddhism, Hinduism Confucianism are not unique Asian religions. The word of ‘unique’ means not only the presentation of ground of existence, but also accomplishment of responsible self for social practice. Therefore all religions attempt to acknowledge other religions and try to converse with other religions for the constitution of cultural identity of religions in a culture. The comprehensive universality means not only a unity of religions with consciousness of difference, but also the constitution of pluralistic religious community. For this presents his creative synthesis the principle of ‘compromise.’His concept of cultural synthesis is a result of compromise of various united spirits.
Third, his creative synthesis means, that the christianity and other religions should strive towards communicative universality for the constitution of communicative community of religions in a culture. This communicative universality should be embodied in individual religious liturgy, in communication with other religions and in cooperation of religions for the social practice in a Korean culture and Asian culture like Toreltsch embodied with the principle of Europeanism not only the European religious history, but also European religious community in European culture, because the truth of the religions is the truth for us in our culture and the word ‘we’ implies the relational, comprehensive universality. Therefore, with the principle of communication and dialogue should abandon all religions the superiority and exclusivity against other religions, and acknowledge the plurality of religions in our culture.
Finally, in the view of Toreltsch’s creative synthesis is Pyun-Sunhwan’s theocentric and non- normative christology a exemplary principle of the communicative universality for the purpose of the promotion of interreligious dialogue in Korean culture. Because he accept the principle of theocentric christology as a fundamental principle of interreligious dialogue to overcome absoluteness of christianity and forms relational christology by understanding of various symbols of christ in other religions. The role of christology lies in indirect various conscious of god and in the formation of community fellowship for the interreligious encounter. Futhermore, concretize he his practical cooperation with other religions the communicative universality in his religions-liberation theology and the cultural community for unity of religions. Toreltsch’s creative synthesis gives a possibility of encounter between European religious culture and Asian religious culture. The European theology is not a universal theology against the Korean or Asian theology any more, but is a partner for interreligious dialogue and cooperation for social practice.

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