베단타 신학과 그리스도교 신학 클루니의 비교 신학을 중심으로 (Ved nta Theology and Christian Theology Focused on the Clooney’s Comparative Study of Two Texts)

서지정보

· 발행기관 : 한국조직신학회
· 수록지 정보 : 한국조직신학논총 / 24호 / 177 ~ 207페이지
· 저자명 : 이명권

초록

The study of this thesis is a review and analysis of Professor
Francis X. Clooney’s comparative theology about Theology after
Ved nt. He introduce and develop the comparative study between the
Indian theology of Ved nta as a school of Uttra M m ms Sutra and
one of the main thoughts of Christian theology. He provided a
preliminary formulation of many comparative theological fields.
Clooney insists on emphasizing the theological character of Ved nta
philosophy of Advaita(non-dualism). And as an inclusive perspective
he introduce a Christian theological text of Thomas Aquinas to
compare with the text of Sankara’s commentary on the Veda along
with the exegesis of Amal nanda.
Clooney develops his own interpretation of the Advaita/Sankara
tradition, using as background his previous studies of Indian philosophy
as an Roman Catholic theologian. His theological approach is
characterized by a hermeneutical level between the two texts or traditions.
Especially at an empirical or descriptive level, his interpretation
of his Advaita and Christian texts will give a new insight of theological
study.
Clooney’s Ved nta theology is the result of reinterpretation about
V e d nt philosophy in the theological point of view. His view is
proceeded by three points of view as follows: First, it is a study of that
Indian system of exegetical theology known as the Advaita Ved nta.
Second, his comparative study is rethought and rewritten after a close
reading of Advaita. Third, his work explores the tension between the
study of Advaita and the construction of a Christian comparative
theology mediated by a reflective reappropriation of reading.
The methods of his comparative theology can be divided as three
kinds of comparison. First, calling comparison “theological”. Second,
calling theology “comparative”. Third, comparative theology in
relation to other disciplines. Clooney use all these methods properly to
compare two texts as practical knowledge. He deals with a practical
comparative parallel reading of two texts as follows: The composition
of the text for comparative theology/ Reading the Summa Theologiae
and the Uttara M m m s S t r a together. The setting of the comparison
of these texts is a rereading Summa Theologiae I.13.4 after
UMS III.3.11-13. These texts talks about the God and Brahman
especially for the point of naming God or Brahman. After reading the
these two text, Clooney find a few similarities and differences and
also persue some strategies for the practice of reading Amal n a n d a
and Aquinas together. Finally, Coolney suggest that after reading
these two texts, the reader would get a new vision of comparative
theology. we com-parative theologian or non-theologian also need to
accept patiently his suggestive richness and variety of comparative
models which can be generated out of specific exercises.
After comparative reading of these two text, we can analysis the
similarity between the thought of Amal nanda and Aquinas. these two
‘theologians’ have attach importance to “the words” as an aspect of
instrumental method reaching the “ultimate Reality”, the God.
Amal nanda’s the other point of emphasis is about the relation of the
meaning of words. For example, even though we can not define the
Brhman in a word, we can expand the width of ‘relation of the
meaning of words.’ Aquinas’ view also can be compare to this
Amal nanda’s point of view in his own belief-system. Another point
of the common ground of these two theologians is about finding the
divine perfectness in a relation between the creator and creature. There
are also differ-ences between these two theologian’s views except
these similarities. Among the differences, the most particular point is
the logical defect as Clooney has indicated. “If these two theologian
insist that even though the “name” is inappropriate to the “Reality, the
God”, the “name” is useful, their insist is not firm.”
Nevertheless, if we accept that these two theologians search for the
way of “ultimate Reality” or “divine perfection” on the basis of same
orientation, we can have a deep silent dialogue beyond language
through the “words”. After all Clooney’s purpose of comparative
reading is to find “the others” for the new horizon of cognizance. But
comparative theology is just a starting point of reading text, not a final
definition. Therefore Clooney’s suggestion is an example of dialogue
between the Hindu and Christian. Through his comparative reading
method, we can have an eye of ‘the third text reading’ beyond the
similarity and difference of theological language. As an awakening
theologian, comparative scholar can make a new progress through the
comparative reading and dialogue with “the other” religious text.

영어초록

The study of this thesis is a review and analysis of Professor
Francis X. Clooney’s comparative theology about Theology after
Ved nt. He introduce and develop the comparative study between the
Indian theology of Ved nta as a school of Uttra M m ms Sutra and
one of the main thoughts of Christian theology. He provided a
preliminary formulation of many comparative theological fields.
Clooney insists on emphasizing the theological character of Ved nta
philosophy of Advaita(non-dualism). And as an inclusive perspective
he introduce a Christian theological text of Thomas Aquinas to
compare with the text of Sankara’s commentary on the Veda along
with the exegesis of Amal nanda.
Clooney develops his own interpretation of the Advaita/Sankara
tradition, using as background his previous studies of Indian philosophy
as an Roman Catholic theologian. His theological approach is
characterized by a hermeneutical level between the two texts or traditions.
Especially at an empirical or descriptive level, his interpretation
of his Advaita and Christian texts will give a new insight of theological
study.
Clooney’s Ved nta theology is the result of reinterpretation about
V e d nt philosophy in the theological point of view. His view is
proceeded by three points of view as follows: First, it is a study of that
Indian system of exegetical theology known as the Advaita Ved nta.
Second, his comparative study is rethought and rewritten after a close
reading of Advaita. Third, his work explores the tension between the
study of Advaita and the construction of a Christian comparative
theology mediated by a reflective reappropriation of reading.
The methods of his comparative theology can be divided as three
kinds of comparison. First, calling comparison “theological”. Second,
calling theology “comparative”. Third, comparative theology in
relation to other disciplines. Clooney use all these methods properly to
compare two texts as practical knowledge. He deals with a practical
comparative parallel reading of two texts as follows: The composition
of the text for comparative theology/ Reading the Summa Theologiae
and the Uttara M m m s S t r a together. The setting of the comparison
of these texts is a rereading Summa Theologiae I.13.4 after
UMS III.3.11-13. These texts talks about the God and Brahman
especially for the point of naming God or Brahman. After reading the
these two text, Clooney find a few similarities and differences and
also persue some strategies for the practice of reading Amal n a n d a
and Aquinas together. Finally, Coolney suggest that after reading
these two texts, the reader would get a new vision of comparative
theology. we com-parative theologian or non-theologian also need to
accept patiently his suggestive richness and variety of comparative
models which can be generated out of specific exercises.
After comparative reading of these two text, we can analysis the
similarity between the thought of Amal nanda and Aquinas. these two
‘theologians’ have attach importance to “the words” as an aspect of
instrumental method reaching the “ultimate Reality”, the God.
Amal nanda’s the other point of emphasis is about the relation of the
meaning of words. For example, even though we can not define the
Brhman in a word, we can expand the width of ‘relation of the
meaning of words.’ Aquinas’ view also can be compare to this
Amal nanda’s point of view in his own belief-system. Another point
of the common ground of these two theologians is about finding the
divine perfectness in a relation between the creator and creature. There
are also differ-ences between these two theologian’s views except
these similarities. Among the differences, the most particular point is
the logical defect as Clooney has indicated. “If these two theologian
insist that even though the “name” is inappropriate to the “Reality, the
God”, the “name” is useful, their insist is not firm.”
Nevertheless, if we accept that these two theologians search for the
way of “ultimate Reality” or “divine perfection” on the basis of same
orientation, we can have a deep silent dialogue beyond language
through the “words”. After all Clooney’s purpose of comparative
reading is to find “the others” for the new horizon of cognizance. But
comparative theology is just a starting point of reading text, not a final
definition. Therefore Clooney’s suggestion is an example of dialogue
between the Hindu and Christian. Through his comparative reading
method, we can have an eye of ‘the third text reading’ beyond the
similarity and difference of theological language. As an awakening
theologian, comparative scholar can make a new progress through the
comparative reading and dialogue with “the other” religious text.

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