피어리스의 종교신학 연구 (Pieris' Theology of Religion)

서지정보

· 발행기관 : 한국종교학회
· 수록지 정보 : 종교연구 / 59호 / 211 ~ 240페이지
· 저자명 : 박도웅

초록

In this paper, I am dealing with the theology of religion by Aloysius Pieris who seeks to find an authentic Asian theology. Pieris, a Sri Lankan Jesuit priest, was born in Ampitiya, Sri Lanka in 1934. He joined the Society of Jesus in 1953 and was ordained a Jesuit priest in 1965. He studied Philosophy at Shembaganur, India (1959), Sanskrit and Pali at the University of London (1961), was awarded a Licentiate in Sacred Theology from the Pontifical Faculty in Naples (1966), and a doctorate in Buddhist philosophy from the University of Sri Lanka (1972). He founded the Tulana Research Center for Research and Encounter in Kelaniya, Sri Lanka, dedicated mainly to Buddhist-Christian dialogue and social animation in 1974. Pieris is considered one of the most prominent Asian theologians in this era. R. Isvaradevan views that Pieris is “widely regarded as perhaps the most stimulating, original and creative thinker in Asia today.”This paper focuses on his theology of religion that is the strongest part in his thought. Pieris presents religiousness and poverty as the two most significant realities of Asia for doing theology. Asian people and churches have been surrounded by the long history of religiosity and poverty. Therefore, the Asian theology of religion should respond to realities in order to be the genuine Asian theology. Pieris points out that “in Asia, Christianity has come on the scene a bit late except perhaps in the Philippines and in some tribal societies of India and Southeast Asia.” Before the Christianity came to Asia as a Western religion, some “metacosmic religions” such as Buddhism and Hinduism had already settled down in the Asian people’s spiritual life.
One of strong methodologies in his theology is so called “double baptism.” He urges that the Asian Christianity and church should be baptized at the Jordan river of Asian religiousness and at the Calvary of poverty of Asian people. It means that Asian Church needs to be baptized by Asian religions rather than baptize Asian religions. Asian Christianity can find its religious identity through the encounter with the Asian religions. Pieris gives a new interpretation of Jesus' baptism on Calvary in terms of Asian poverty.
Pieris insists that a theology of religion in Asia cannot be decided on purely academic grounds but, in his view, must encompass the whole of life. His new approach to the theology of religion gradually took shape in his writings, with the emphasis moving from academic speculation to praxis and in-depth dialogue. in that sense he presents “Core-to-core dialogue” as a effective way of dialogue between Christianity and Buddhism. He points to the primacy of praxis as the Christian and Asia way of forward. In this dialogue with Buddhism, there are three levels of dialogue: 1) overcoming the language barrier, 2) communicatio in sacris, and 3) new interpretation of Christ and Buddha.
I highly evaluate Pieris' theology of religion in three ways. First, he clearly shows and works his theology of religion based on the Asian realities; religiousness and poverty. Secondly, he also insists that the praxis-oriented theology of religion. He is convinced that “study must lead to practice, and practice culminates in sight.” Thirdly, he presents a holistic way of theology of religion in Asia. He argues that the Asian theology of liberation needs to be combined with the theology of religion to be completed.
Though Pieris' theology of religion and his methodologies have some problems in terms of pastoral, theological and practical levels, we cannot deny that he points to an important general direction for Asian Christians to travel: to become more involve in dialogue with the religious context through real exposure to the beliefs and practices of others.

영어초록

In this paper, I am dealing with the theology of religion by Aloysius Pieris who seeks to find an authentic Asian theology. Pieris, a Sri Lankan Jesuit priest, was born in Ampitiya, Sri Lanka in 1934. He joined the Society of Jesus in 1953 and was ordained a Jesuit priest in 1965. He studied Philosophy at Shembaganur, India (1959), Sanskrit and Pali at the University of London (1961), was awarded a Licentiate in Sacred Theology from the Pontifical Faculty in Naples (1966), and a doctorate in Buddhist philosophy from the University of Sri Lanka (1972). He founded the Tulana Research Center for Research and Encounter in Kelaniya, Sri Lanka, dedicated mainly to Buddhist-Christian dialogue and social animation in 1974. Pieris is considered one of the most prominent Asian theologians in this era. R. Isvaradevan views that Pieris is “widely regarded as perhaps the most stimulating, original and creative thinker in Asia today.”This paper focuses on his theology of religion that is the strongest part in his thought. Pieris presents religiousness and poverty as the two most significant realities of Asia for doing theology. Asian people and churches have been surrounded by the long history of religiosity and poverty. Therefore, the Asian theology of religion should respond to realities in order to be the genuine Asian theology. Pieris points out that “in Asia, Christianity has come on the scene a bit late except perhaps in the Philippines and in some tribal societies of India and Southeast Asia.” Before the Christianity came to Asia as a Western religion, some “metacosmic religions” such as Buddhism and Hinduism had already settled down in the Asian people’s spiritual life.
One of strong methodologies in his theology is so called “double baptism.” He urges that the Asian Christianity and church should be baptized at the Jordan river of Asian religiousness and at the Calvary of poverty of Asian people. It means that Asian Church needs to be baptized by Asian religions rather than baptize Asian religions. Asian Christianity can find its religious identity through the encounter with the Asian religions. Pieris gives a new interpretation of Jesus' baptism on Calvary in terms of Asian poverty.
Pieris insists that a theology of religion in Asia cannot be decided on purely academic grounds but, in his view, must encompass the whole of life. His new approach to the theology of religion gradually took shape in his writings, with the emphasis moving from academic speculation to praxis and in-depth dialogue. in that sense he presents “Core-to-core dialogue” as a effective way of dialogue between Christianity and Buddhism. He points to the primacy of praxis as the Christian and Asia way of forward. In this dialogue with Buddhism, there are three levels of dialogue: 1) overcoming the language barrier, 2) communicatio in sacris, and 3) new interpretation of Christ and Buddha.
I highly evaluate Pieris' theology of religion in three ways. First, he clearly shows and works his theology of religion based on the Asian realities; religiousness and poverty. Secondly, he also insists that the praxis-oriented theology of religion. He is convinced that “study must lead to practice, and practice culminates in sight.” Thirdly, he presents a holistic way of theology of religion in Asia. He argues that the Asian theology of liberation needs to be combined with the theology of religion to be completed.
Though Pieris' theology of religion and his methodologies have some problems in terms of pastoral, theological and practical levels, we cannot deny that he points to an important general direction for Asian Christians to travel: to become more involve in dialogue with the religious context through real exposure to the beliefs and practices of others.

참고자료

· 없음