폴 틸리히의 성령론에 나타난 종교와 성령의 관계 (The Relationship between Religion and the Spirit in Paul Tillich's Pneumatology)

서지정보

· 발행기관 : 한국종교학회
· 수록지 정보 : 종교연구 / 51호 / 311 ~ 345페이지
· 저자명 : 유장환

초록

This thesis is interested in investigating the relationship between religion and the Spirit in terms of Paul Tillich's pneumatology. In accordance with his methodology, Tillich starts to analyze the question of religion as the self-transcendence of life under the dimension of spirit.
Universally speaking, life has the function of self-transcendence. All life transcends itself in the vertical direction toward ultimate and infinite being. But the self-transcendence of life conflicts with the profanization of life. In other words, all life transcends itself ambiguously. Although this ambiguity is manifest under all the dimensions of life, it is most conspicuous in the religious realm. In so far as religion is based on revelation, it is unambiguous; so far as it receives revelation, it is ambiguous. Especially, the self-transcendence of life in the religion shows a double ambiguity. The first is the ambiguity of the holy and the profane; the second is the ambiguity of the divine and the demonic. These two kinds of ambiguity make all religions secular or demonic.
In contrast to this ambiguity of religion, religious symbolism presents the symbol of unambiguous life, that is to say, the Spirit of God. The Spirit of God means "God present." So Tillich defines the Spirit of God as "Spiritual Presence" in order to give the symbol its full meaning. The symbol of Spiritual Presence points to the conquest of ambiguity of life under the dimension of the spirit. When the Spiritual Presence breaks into the human spirit, the human spirit is bound to be driven into a successful self-transcendence. The Spiritual Presence takes the spirit of man out of itself without destroying its rational structure. Especially, the Spiritual Presence elevates the human spirit into the transcendent union of unambiguous life and gives the immediate certainty of reunion with God. So in so far as the Spiritual Presence operates effectively, it overcomes the ambiguity of religion. The profanization and demonization of religion is supposed to be resisted by the Spiritual Presence. The Spiritual Presence breaks into the profanization and protests against the demonization. Tillich calls this truth "the Protestant principle." The protestant principle, as it were, is an expression of the conquest of religion by the Spiritual Presence and thus an expression of the victory over the ambiguity of religion.
In conclusion, Paul Tillich's understanding of the relationship between religion and the Spirit shows us the importance of religion's receptive character, Spiritual Presence's ecstatic character and Protestant principle's critical character.

영어초록

This thesis is interested in investigating the relationship between religion and the Spirit in terms of Paul Tillich's pneumatology. In accordance with his methodology, Tillich starts to analyze the question of religion as the self-transcendence of life under the dimension of spirit.
Universally speaking, life has the function of self-transcendence. All life transcends itself in the vertical direction toward ultimate and infinite being. But the self-transcendence of life conflicts with the profanization of life. In other words, all life transcends itself ambiguously. Although this ambiguity is manifest under all the dimensions of life, it is most conspicuous in the religious realm. In so far as religion is based on revelation, it is unambiguous; so far as it receives revelation, it is ambiguous. Especially, the self-transcendence of life in the religion shows a double ambiguity. The first is the ambiguity of the holy and the profane; the second is the ambiguity of the divine and the demonic. These two kinds of ambiguity make all religions secular or demonic.
In contrast to this ambiguity of religion, religious symbolism presents the symbol of unambiguous life, that is to say, the Spirit of God. The Spirit of God means "God present." So Tillich defines the Spirit of God as "Spiritual Presence" in order to give the symbol its full meaning. The symbol of Spiritual Presence points to the conquest of ambiguity of life under the dimension of the spirit. When the Spiritual Presence breaks into the human spirit, the human spirit is bound to be driven into a successful self-transcendence. The Spiritual Presence takes the spirit of man out of itself without destroying its rational structure. Especially, the Spiritual Presence elevates the human spirit into the transcendent union of unambiguous life and gives the immediate certainty of reunion with God. So in so far as the Spiritual Presence operates effectively, it overcomes the ambiguity of religion. The profanization and demonization of religion is supposed to be resisted by the Spiritual Presence. The Spiritual Presence breaks into the profanization and protests against the demonization. Tillich calls this truth "the Protestant principle." The protestant principle, as it were, is an expression of the conquest of religion by the Spiritual Presence and thus an expression of the victory over the ambiguity of religion.
In conclusion, Paul Tillich's understanding of the relationship between religion and the Spirit shows us the importance of religion's receptive character, Spiritual Presence's ecstatic character and Protestant principle's critical character.

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