폴 틸리히의 초기와 후기 문화신학에 나타난 종교와 문화간의 관계성에 관한 비교 연구 (A Comparative Study of the Relationship between Religion and Culture in Paul Tillich’s Early and Late Theology of Culture)

서지정보

· 발행기관 : 한국조직신학회
· 수록지 정보 : 한국조직신학논총 / 18호 / 169 ~ 202페이지
· 저자명 : 황민효

초록

틸리히 자신이 밝히는 대로, 종교와 문화의 문제는 그의 평생을 걸친 관심사였고, 그의 위대한 신학적 저서인“조직신학”은 보다 포괄적인 문화신학 저서라고 보아도 무리가 아닐 것이다. 이 논문을 통해 우리는 틸리히의 초기 문화신학과 후기 문화신학에 나타난 종교와 문화와의 관계를 간략히 비교 분석하고 평가하는 것을 목적으로 한다. 이를위하여 먼저 1장에서는 틸리히의 초기 문화신학에서 나타난 종교와 문화와의 관계성에 대하여, 그리고 2장에서는 그의 후기 문화신학에 나타난 종교와 문화와의 관계성에 대하여 기초 분석들을 할 것이며, 마지막3장에서는 그의 후기 문화신학에 근거한 종교와 문화간의 관계성 이해가 가지고 있는 한계점들을 논하고자 한다.

영어초록

It is certain that Tillich’s earlier view of a theology of culture and its tasks is consistently maintained throughout his whole life. All his theological writings, whether early or late, aim to give an analysis of human cultural creations from the standpoint of religious substance and to find a mode of expression for it. However, the emphasis of his theology of culture has been changed. In his earlier writings, Tillich pursues a creative synthesis between culture and religion, namely, a harmonious synthesis between form and substance. In doing so, he not only criticizes the existing culture but also underlines the value of the theonomous character of all human cultural forms. Tillich argues that the theonomous experience is not to be limited to Christian church history or even to Christian cultural history, but must be looked for in effective symbols wherever they are found. Tillich’s early theology of culture tries to give genuine expressions of the Unconditioned to concrete religious experiences, even without Christian symbols and norms.
However, in later writings, Tillich devalues the theonomous character of human cultural form. Although Tillich still looks for the expression of the unconditioned in all human cultural life, he no longer believes that material culture was sufficiently transparent to the religious substance in which it was grounded. In other words, the religious substance is still there, but it cannot be discerned without the paradigmatic norm of the New Being in Jesus as the Christ and the deposit of Christian symbols. For this reason, the later Tillich’s theology of culture shows more theological character and emphasizes the limits of human spirit and creativity rather than its mediate power of the unconditioned. Consequently, it causes him to abandon his earlier vision of a well balanced cultural synthesis between religion and culture. Rather, he grasps the relation between culture and religion as that of questions and answers. Here, culture appears as the fallen situation that must be overcome by religion (specifically, by Christian symbols and norms).
This study aims to trace the development of Tillich’s theology of culture. However, I aim to give not a fully complete and exhaustive account of his theology of culture, but a correct and succinct account of the essential points of his theology of culture. In the following sections, I elucidate some significant shifts of Tillich’s theology of culture by briefly outlining both Tillich’s early theology of culture (section 1) and his late theology of culture (section 2). Then, I present some limitations of Tillich’s late theology of culture in the last concluding section.

참고자료

· 없음