동성애에 대한 문화윤리적 연구 (A Study on Homosexuality in the Perspective of Cultural Ethics)

서지정보

· 발행기관 : 한국기독교학회
· 수록지 정보 : 한국기독교신학논총 / 64호 / 259 ~ 279페이지
· 저자명 : 홍순원

초록

To deal properly with the problem of homosexuality, we need the third criterion, which comprises both homosexuality and heterosexuality. Homosexuality is in fact a cultural phenomena and a byproduct of historical structure. Accordingly it requires the historical, cultural recognition, which constructs the narrative, so that we may understand its very nature. The scientifical research of homosexuality shows that the disposition of man is settled not only genetically, but also through a posterior, social experience. The contemporary society is dominated by the heterosexual way of thinking and the heterosexual sense of values. But the fact of homosexuality appears as a reality, wether we accept or deny it.
The bible treats the homosexuality as a symptom of Fall. The story of Noah in Genesis describes the man's history as the time between Fall and Last Punishment. This story tells that the history must be preserved only through the principle of Fall till the end of time. In this sense it implicates not only God's grace but also his judgement. The fundamental order of creation and the created determination of two sexes make it appear justifiable to speak of homosexuality as a perversion.
The disturbed original status of man and of the world must be strictly separated from its actualization, just as original sin is distinguished from the concrete sin. Applied to the case of homosexuality, this means that theologically one dare not put an endogenous homosexuality, which is kind of symptomatic participation in the fate of the fallen world, on the same level with concrete acts of libidinous excess, no matter whether these acts are the result of the actualization of this inherited constitution or of infection by a diseased environment in the form of an induced or a merely meretriciously misused homosexuality. The predisposition itself, the homosexual potentiality as such, dare not be any more strongly depreciated than the status of existence which we all share as men in the disordered creation that exists since the Fall.
Homosexuality cannot simply be put on the same level with the normal created order of sexes, but it is rather a habitual or actual distortion or depravation of it. The homosexual must therefore be willing to be treated or healed as far as possible. He must, as it were, be willing to be brought back into the created order. Christian attitude to the homosexual will have to be concerned primarily with helping the person to sublimate his homosexual urge. But this cannot be done by exposing the homosexual to defamation of his urge. On the contrary, it is possible only if we are able to help him to see the tasks and the potentialities that are inherent in his abnormal existence.

영어초록

To deal properly with the problem of homosexuality, we need the third criterion, which comprises both homosexuality and heterosexuality. Homosexuality is in fact a cultural phenomena and a byproduct of historical structure. Accordingly it requires the historical, cultural recognition, which constructs the narrative, so that we may understand its very nature. The scientifical research of homosexuality shows that the disposition of man is settled not only genetically, but also through a posterior, social experience. The contemporary society is dominated by the heterosexual way of thinking and the heterosexual sense of values. But the fact of homosexuality appears as a reality, wether we accept or deny it.
The bible treats the homosexuality as a symptom of Fall. The story of Noah in Genesis describes the man's history as the time between Fall and Last Punishment. This story tells that the history must be preserved only through the principle of Fall till the end of time. In this sense it implicates not only God's grace but also his judgement. The fundamental order of creation and the created determination of two sexes make it appear justifiable to speak of homosexuality as a perversion.
The disturbed original status of man and of the world must be strictly separated from its actualization, just as original sin is distinguished from the concrete sin. Applied to the case of homosexuality, this means that theologically one dare not put an endogenous homosexuality, which is kind of symptomatic participation in the fate of the fallen world, on the same level with concrete acts of libidinous excess, no matter whether these acts are the result of the actualization of this inherited constitution or of infection by a diseased environment in the form of an induced or a merely meretriciously misused homosexuality. The predisposition itself, the homosexual potentiality as such, dare not be any more strongly depreciated than the status of existence which we all share as men in the disordered creation that exists since the Fall.
Homosexuality cannot simply be put on the same level with the normal created order of sexes, but it is rather a habitual or actual distortion or depravation of it. The homosexual must therefore be willing to be treated or healed as far as possible. He must, as it were, be willing to be brought back into the created order. Christian attitude to the homosexual will have to be concerned primarily with helping the person to sublimate his homosexual urge. But this cannot be done by exposing the homosexual to defamation of his urge. On the contrary, it is possible only if we are able to help him to see the tasks and the potentialities that are inherent in his abnormal existence.

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