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Korean Journal of Systematic Theology Vol. 34

Choi, Jong-Ho Towards A Social Mutual UnderstandingThrough The Interpretation Of Trinity God

Kim, Jung-Hyung Advent-like Future as the Temporality of theEschaton

Kim, Myong-Hee Jesuit Adaptationism and Interreligious Dia-logue

Kang, Byung-Oh The Understanding of H. R. Niebuhrs Theo-logical Methodology

Je, Hae-Jong A Critical Evaluation of John Hicks Theocen-tric Religious Pluralism from a Christian Per-spective

Choi, Seung-Tae Luthers Criticisms of the Eucharistic Theory ofthe Later Middle Ages which had already beenestablished by Aquinas

Lee, Chan-Seok From Letter/Metaphor to ModelYim, Hyung-Mo A Possibility of the Truth on the New Being

from Paul Tillichs Ontological ViewChoi, Yoo-Jin Kathryn Tanners Doctrine of the Trinity

6 34


*

(, )

(trinity)1) . ,

.

.2)

34 735

* 2012 . 1) ; 2 ; 24, 25; 2; I 13.

2)

.


(God the Father), (God the Son), (God theHoly Spirit) . (three-in-oneness), 3=1 . ?

.

.

? 3=1 . , , ,

. .

,

.

. ,

, .

,

.

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.

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.

8 34

3) Von Ad. Schlatter, Das chrstliche Dogmatik, 2005, 354.


.

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,

,

.

-- (relationship) (unity) ,

.

.

I.

. ,

.

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( 3:21). ,

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, 9

4) C. J. Nitzsch, System der christ. Lehre, 1881, 188.


.

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10 34

5) .

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.

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.

.

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(Ich bin der ich bin.) .6)

, 11

6) 3:13-14.; (1977) .


( 32:29). (13:18). ,

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. (The Word becameflesh, 1:14) .

.

, .

.

.

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( 3:15).

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, (deus absconditus)7)

12 34

7) (M. Luther) (Deus absconditus) (secretum longe reverendiss-imum maiestatis) .


, (deus reveletus). .

.

.

.

.

. .

, .

, ( 22:12, 20). , , ! ( 22:20). .

( 4:15). ( 9:11). ( 12:1-3), .

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(monotheism) . ,

.

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.

, 13


.

? .

.

. ( 10:30). ( 14:9). ( 14:10).

(Helper) .

II.

, ,

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.

(H. Cox) (GodsRevolution and Mans Responsibility) 8)

. .

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.9)

14 34

8) H. Cox, (: , 1981), 14.


.

(J. Robinson) (Honest to God) (K. Barth), (M.Buber), (P. Tillich), (R. Bultmann), (D.Bonhoeffer) . (The Shaking of the

Foundations) , .

(transformation) . , .

,

.10)

, ,

11) .

(ground).12) .

,

.

.

.

, 15

9) Ibid.10) P. Tillich, (: , 1959), 70.11) Ibid.. 63.12) J. ( ), (: , 1968, 1973), 28.


(R. Bultmann) . (Neues Testament und Mythologie) , ,

, (preexistence), , , (Mytaologie) .13)

(Bedeutung) .

. .

.

(Entmythologisierung). .

. ,

.

(hic et nunc) . , .

(D. Bonhoeffer) .

. (Letters and papers from prison) , .

1 , .

, , , (working hypothesis) .

16 34

13) J. ( ), , 30.


(deus ex machina)14) ,

.15)

.

, ,

, , ? .

.

.

16) .

.

.

(F. W. J. Schelling) 17) .

.

, 17

14) . (Deus ex machina)

,

.

15) J. ( ), , 44.16) . .

.

. D. Bonhoeffer, Widerstand und Ergebung,(Gtersloher Verlaghaus 1959, 1985), 180ff.

17) F. W. J. Schelling, Phios. d. Offenbarung I, 1858, 170.


(Being itself),18) , ,19) 20)

21) .

. .

.

.

.

.

.

.

,

,

22) .

.

.

.

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.

18 34

18) P. Tillich, Systematische Theologie I, 273; , I, 230.19) Ibid.20) Ibid.21) Ibid.22) J. Robinson, Gott ist anders (Mnchen: Chr. Kaiser Verlag, Aufl. 1964), 49, 54.


.

.

, ,

23).

,

.

24) .

, ,

. (K. Barth), (W.Knneth), (H. Gollwitzer) . (Der Rmerbrief, 1919, 1922) 19

(Unendlicher qualitativer Unterschied zwischen Gott und Mensch)25) ,

. ,

.

.

.

.

, ,

.

, ,

, , , ,

, 19

23) J. ( ), , 125.24) H. Braun, Die Problematik einer Theologie des NT. ZThk, 1961, Beiheft 2, 17f.25) Ibid.


,

.26)

.

,

.27) .

, , , , ,

,

.

,

,

.28)

.

.

(Die Existenz Gottes imBekenntnis des Glaubens) .

,

.

.29) , ,

.

,

20 34

26) K. Barth, Der Rmerbrief(1922), Vorwort, 13.27) Ibid.28) , , . U. , , , , 35.

29) W. Knneth, Von Gott reden?, 1965, 19ff.


.

.

,

.30)

,

.

,

.

III.

19 .31)

20 , , , .

.

.

.

. .

, ,

, 21

30) H. Gollwitzer, Die Existenz Gotter im Bekenntnis des Glaubens, 37.31) (Adolf von Harnack) .

. , ,

vol. 30(: , 2003), 271.


(name theory) . (description theory) .

,

.32)

, ,

.

.33)

,

. ,

(Yahweh), (Kyrios) .

, (Wollenden) (Handelnden) .34)

. .

2 3 . .35)

,

. (Dreipersonen)

22 34

32) , , vol.23(: , 2002), 195; Christian J. Barrigar, Protecting God: TheLexical Formation of Trinitarian Language, Modern Theology 7(July 1991), 299-310.

33) KD, I/1, 257.34) KD, I/1, 368.35) KD, I/1, 374.


(der drei Seinsweise)

.36)

.

.37)

. ,

.

.38)

.

.39)

(Karl Rahner) .

, 23

36) Ibid. , (modes entitativus) . 1 3 . .

.

,

. B. Bartmann, Lehrbuch der Dogmatik 7,Auflage I, Bd., (Mnster in Westfalen : Aschendorffsche Verlagsbuchhandlung,1928), 166.

37) KD, II/2, 209.38) , Barth , 30(:, 2011), 78-79.

39) , , 195.


.

.40)

.

.

,

. .

(mutual love) .41)

.

.

,

(self-consciousness) .42)

.

. ,

.43)

- ,

?( 15:34) , , .

24 34

40) Ibid., 196; Karl Rahner, The Trinity, trans. Joseph Doncel (New York: Herder andHerder, 1970), 19.

41) Karl Rahner, ibid., 104; , , 201.42) Karl Rahner, ibid., 106-107; , ibid., 202.43) J. Moltmann, (: , 1979) 253f.


.

, .44)

( 3:16). .

.

.

.45)

.

, , (metaphor) .

.

-- -- .

() .

.

(self-communication) . (logos/reason), (pathos/feeling),(ethos/will) 4 (mythos) .(Gavin DCosta)

, 25

44) Ibid., 256.45) Ibid., 258.


- .

.

,

. ,

.

.

. ,

? . .46)

.

, .

.

.

.

.

,

.47)

26 34

46) , , (: ) 1996, 79-81.

47) Ibid. 81f.


. (frame), (indexfinger) .

. (Melanchthon) .

. .

.

.

,

.

.

.

.

. , ,

,

, .

.

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, 27


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.

. 3=1 .

, , .

(atheism) (theism), - (monotheism) .

. 3 16 .

() () () ( ). .

,

. , ,

, , .

,

.

.

.

28 34


.

.

.

.

.

, , , , Trinity, God, Mutual Understanding, World, Unity

2012 9 6 () 2012 11 19 2012 12 1

, 29


. . : , 2009.. . : , 1977.

. . .

: , 1996.. . vol. 30.

: , 2003.. .

vol. 23. : , 2002.. Barth .30.

: , 2011.Cox, H./ . . : , 1974. Danneman, U./ . . : ,

1991.Robinson, J./ . . : , 1968.Motmann, J./ . . : ,

1979.Tillich, P./ . . : , 1959.Barrigar, Christian J. Protecting God: The Lexical Formation of Trinitarian

Language. Modern Theology 7(Jully 1991).Barth, K. Der Rmerbrief. Mnchen: Chr. Kaiser Verlag, 1922.

. Die Kirchliche Dogmatik I/1. Zrich: EVZ-Verlag, 1932. . Die Kirchliche Dogmatik II/2. Zrich: Theologischer Verlag, 1993.

Bartmann, B. Lehrbuch der Dogmatik 7, Auflage I, Bd., Mnster in West-falen: Aschendorffsche Verlagsbuchhandlung, 1928.

Bonhoeffer, D. Widerstand und Ergebung. Gtersloher Verlaghaus 1985.Braun, H. Die Problematik einer Theologie des NT. ZThk. Beiheft 2, Sept.,

1961.Gollwitzer, H. Die Existenz Gotter im Bekenntnis des Glaubens. Mnchen:

30 34


Chr. Kaiser Verlag, 1963.Knneth, W. Von Gott reden? Wuppertal: R. Brockhaus Verlag, 1965.Nitzsch, C. J. System der christ. Lehre, Gewissheit, 2 A. 1881. Robinson, J. Gott ist anders. Mnchen: Chr. Kaiser Verlag, Aufl. 1964. Rahner, Karl. The Trinity, trans. Joseph Donceel & J. Fecomer; M. Lohnered

& T. F. Omera (eds.), New York: Herder and Herder, 1970.Schelling, F. W. J. Philosophie der Offenbarung I. Stuttgart-Augsburg, 1858.Schlatter, von Adolf. Das christliche Dogmatik. Norderstedt: Books on

Demand GmbH, 2005.Tillich, P. Systematische Theologie. Neuauflage in einem Band, Berlin: de

Gruyter, 1987.

, 31


.

.

.

(), (), (), (), () (). . (), (), () . .

.

(Anything goes) , () .

() () .

.

. .

32 34


,

.

(relationship) (unity) . ,

.

, 33


Abstract

Towards A Social Mutual UnderstandingThrough The Interpretation Of Trinity God

Choi, Jong-HoProfessor College of Theology, Kyung Sung UniversityBusan, Korea

This paper concentrates on the Trinity God in the multi-culturalsociety. The interest in God has not disappeared because of thedevelopment of civilization, but has been getting stronger, morediverse, and more sophisticated. People have made many theories inrelation with God. God is just One (monotheism); there are manygods (polytheism); everything is a god (pantheism); we believe in ourtribal god (henotheism); in all things there are gods (panentheism);God made creation, but He doesnt rule the world (deism). Dif-ferently from those god doctrines, there are the atheists who object toall gods. They say: God is dead(god-is-dead-ism); we object to god(antitheism); there is no god (atheism); God is material (material-ism).In fact these people are also talking of what refers to God. Inother words there are no atheists in the world.

In the modern society people accept very easily pluralism whichsays anything goes for mutual understanding. So to them to keeptheir identity is not that important. In other words some peoplecriticize such a pluralistic atmosphere trying to find their identity. But

34 34


they are very exclusive in relation to others. I try to show a socialmutual understanding from the perspective of the Trinity God.Although the doctrine of the Trinity has been put in order historically,but its social meaning has not been fully revealed. The understandingof Trinity God, although it is the core of the Christian truth, stopsstrongly with monotheism or in the theoretical reference. TheTrinity God is to be understood as a unity in the relationship of threepersons. It means the relationship between you and me in the TrinityGod, as well as the relationship between humans and nature.

, 35


(Adventus):

(, )

I.

20 (Jrgen Moltmann) (eschaton) . (Futur der Zeit) , . ,

.1) ,

.

.

.

(Adventliche Zukunft)(adventus) , .

34 3766

1) Jurgen Moltmann, The Coming of God: Christian Eschatology (Minneapolis:Fortress Press, 1996), 22.


(1995) (1964) .2)

.

.

.

.

,

,

.

( , , ) ,

.

, -

--

.

II.

38 34

2) Ibid. 1988 60 .

Moltmann, Science and Wisdom (London: SCM, 2003), 101 .


.

adventus. adventus( ) parousiva(parousia) , , .

parousiva Zukunft .

parousiva-adventus-Zukunft

. Zukunft

(Adventliche Zukunft) .

parousiva - adventus -Zukunft . Futur

futurum, fuvsi"(physis) .parousiva - adventus - Zukunft , fuvsi" - futurum -Futur

.

.

.

,

. adventus , futurum .3)

, (Adventus): 39


III.

1960 adventus . adventus futurum .

. (Emil Brunner)(Die Ewige Hoffnung)(1954)

.4) ( adventus ) Zukunft avenir ,

40 34

3) . Margaret Kohl God in Creation(Minneapolis: Fortress, 1993), 133-34, The Way of Jesus Christ (Minneapolis:Fortress, 1993), 317, 321, The Coming of God, 22, 25 .

4) Emil Brunner, Das Ewige als Zukunft und Gegenwart (1953), 25-26.


futurum .

. .

,

.

(futurum) , (avenir, Zukunft).

1. .5)

.

futurum adventus ?(Kommt Jesus Wieder?)(1966).6) (Wiederkunft) (Zukunft) . ,

.

.

parousiva

. 1966 1 4( )

, (Adventus): 41

5) adventus Zukunft . Moltmann, TheFuture of Creation (Philadelphia: Fortress, 1979), 180n.53 .

6) Moltmann, Kommt Jesus Wieder, Radius 2 (1966), 6-8.


(Werden) (Kommen) . adventus

. adventus

.7)

futurum .

,

.

adventus futurum (ErnstBloch) .

.

(novum) , futurum . (mit futurum als Seinsbeschaf-fenheit) , (mit Zukunft alsExistenzweise) .8) adventus futurum

1966 , (Theology of Hope) ( ) .

42 34

7) Moltmann, Kommt Jesus Wieder. 7.8) Ibid., 8.


,

.

,

.9)

. ,

,

.

. (novum)

. ,

(apocalypse of tetelestai) .10) ,

. () ,

.

.11) ,

.

2. (1966) adventus futurum

, (Adventus): 43

9) Moltmann, Theology of Hope: On the Ground and Implications of ChristianEschatology (New York: Harper & Row, 1967) 227.

10) Ibid., 228.11) Ibid., 85.


. , parousiva-

adventus -Zukunft

. ,

(futurum) , (adventus).12)

,

.

.13)

. ,

,

.

. ,

(Paul Althaus) (Karl Barth)

.

.14)

44 34

12) Moltmann, The Future of Creation, 29.13) Ibid, 20, 29. ibid., 26-27 . Ernst Kse-

mann .

Ksemann, New Testament Questions of Today (Philadelphia: Fortress, 1969) The Beginning of Christian Theology On the Subject ofPrimitive Christian Apocalyptic .

14) futurum , . adventus futurum


() () ,

.

,

.

,

.

3. (1985) adventus futurum .15) 1 4 ( ) ( ) .

,

.

4. 4 (1989) ,16)

, (Adventus): 45

, futurum ,

.

futurum ? , adventus .

15) Moltmann, God in Creation (London: SCM Press, 1985), 132-135.


.

. ,

( (Albert Schweitzer) (OscarCullmann) , ) .

( ) .

.

(1988) (1995) .17)

,

. ,

,

.

,

.

46 34

16) Moltmann, The Way of Jesus Christ (London: SCM Press, 1990), 316-321.17) 1 2 .


.

, ,

, ,

,

.

.

IV.

,

.

.

.18)

.

.

. , (futurum) .

(physis)

, (Adventus): 47

18) Moltmann, Cosmos and Theosis, in The Far-Future Universe: Eschatology froma Cosmic Perspective, ed. George Ellis (Philadelphia: Templeton FoundationPress, 2002), 250.


.

, .

.

[ ] .

,

. ,

. (novum) .19)

,

.

, (adven-tus) .

.

.

, ,

, .

1.

,

48 34

19) Moltmann, The Coming of God, 25.


. ,

,

,

.20)

,

.21)

(1969) .22)

- .

.

.

,

. () .

. .23)

, (Adventus): 49

20) Ibid., 23.21) Ibid., 24.22) Moltmann, Future as a New Paradigm of Transcendence, in The Future of

Creation, 1-17. Ernst Bloch, Man on His Own: Essays in the Philosophy ofReligion (New York: Herder and Herder, 1970), 241-242 Wolfhart Pannenberg,The God of Hope, in Basic Questions in Theology: Collected Essays, vol. 2(Philadelphia: Fortress, 1971), 237-238 .

23) Moltmann, Future as a New Paradigm of Transcendence, 9.


.

, , . ,

() () .

.24)

.

.

.

.

.

,

.25)

,

.

(future of history) (future history) , .26)

50 34

24) Ibid., 12.25) Ibid., 11.


,

(historical future) .

.

.

,

.

.

. -

.27)

( )

.

. (God in Creation)

.

.

, (Adventus): 51

26) Ibid., 15-16.27) Ibid., 16.


.

,

.

2.

,

.

.

(Georg Picht) 28) .

.

,29) . ,

. .

,

,

( )

52 34

28) Georg Picht, Die Zeit und die Modalit?ten (1971), in Hier Und Jetzt: Philoso-phieren Nach Auschwitz Und Hiroshima (Stuttgart: Klett-Cotta, 1980).

29) Cf. Ibid., 370.


. , (not-wendig), (wirklich), (mglich) . .

.

.

.30)

.

.

. , , .

.

.31)

. ,

, (Adventus): 53

30) Cf. Moltmann, Science and Wisdom, 66-67.31) Ibid., 91. Jrgen Moltmann, The Bible, the Exegete, and the Theologian, in

God Will Be All in All: The Eschatology of Jrgen Moltmann, ed. RichardBauckham (Edinburgh: T&T Clark, 1999), 228 .


.

. ,

,

,

.32)

,

.

.

.

.

.33)

, ( ) ( -) ( ) .

.

3.

54 34

32) Moltmann, The Coming of God, 26.33) Ibid., 26.


,

.

.34)

,

,

.35) 20

.

,

.

.36)

.

.

. ,

.37)

.

,

.

, (Adventus): 55

34) Ibid., 29.35) Ibid., 27-28.36) Gerhard von Rad, Old Testament Theology, vol. 2 (New York: Harper, 1962),

104.


,

.

.38)

.

.

.

.

, . (kainos), (novum ultimum) .

[] , .39)

.

.

.

. , ,

.

.

56 34

37) Ibid, 113, 116.38) Ibid., 118.39) Ibid., 28.


.

, (creatio nova) (creatio ex nihilo) , (creatioex vetere).

.40)

,

.

,

.

VI. :

20 ,

.

,

.

,

.

, (Adventus): 57

40) Ibid., 29.


, ,

,

.

, ,

.

. .

,

.

.

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.

.

.

.

.

.

, ,

. ,

.

58 34


,

.

.41)

(1) , ,

.

(2) ,

, (Adventus): 59

41) , , (summa eschatologica) .

. , ,

.

, . , 3(1998), 23-38 .

.

. (clarity) (rigor) .

,

. ,

.

.

(provisional) (conceptual looseness) (logical rigor) ., , 8 (2005), 124.


,

. ,

,

.

? () ,

?(3)

.

.

, (Aeon) .

?(4)

.

?

?

, , , , Adventus, Eschaton, Advent-like Future, Jrgen Moltmann

60 34


2012 8 7 () 2012 11 19 2012 12 1

. - . 8(2005). 31-62. . .

8(2005).. . .

3(1998).. : .6

(2005).. .

8(2005).Barth, Karl. The Epistle to the Romans. London: Oxford University Press,

1965.Bauckham, Richard, ed. God Will Be All in All: The Eschatology of Jrgen

Moltmann. Edinburgh: T&T Clark, 1999. Bloch, Ernst. Das Prinzip Hoffnung. Frankfurt am Main: Suhrkamp Verlag,

1959.. Man on His Own: Essays in the Philosophy of Religion. Trans. E. B.

Ashton. New York: Herder and Herder, 1970.Brunner, Emil. Eternal Hope. Trans. Harold Knight. Philadelphia:

Westminster, 1954.Ksemann, Ernst. New Testament Questions of Today. Philadelphia: Fortress,

1969.Meeks, Douglas. Origins of The Theology of Hope. Philadelphia: Fortress,

1974. Moltmann, Jrgen. Kommt Jesus Wieder. Radius 2 (1966), 6-13.

, (Adventus): 61


. Theology of Hope: On the Ground and the Implications of a ChristianEschatology. New York: Harper & Row, 1967. . . : , 2002.

. Religion, Revolution, and the Future. New York: Scribner, 1969.

. The Future of Creation. Philadelphia: Fortress Press, 1979.

. God in Creation: An Ecological Doctrine of Creation. London: SCMPress, 1985. . . : , 1986.

. The Way of Jesus Christ: Christology in Messianic Dimensions.London: SCM Press, 1990. . . : , 1990.

. The Coming of God: Christian Eschatology. Minneapolis: FortressPress, 1996. . . : ,1997.

. The Bible, the Exegete, and the Theologian. In God Will Be All inAll: The Eschatology of Jrgen Moltmann, ed. Richard Bauckham,xv, 295, Edinburgh: T&T Clark, 1999.

. Cosmos and Theosis. In The Far-Future Universe: Eschatologyfrom a Cosmic Perspective, ed. George Ellis, ix, 384, Philadelphia:Templeton Foundation Press, 2002.

. Science and Wisdom. London: SCM Press, 2003.Pannenberg, Wolfhart. Theology and the Kingdom of God. Philadelphia:

Westminster Press, 1969.. Basic Questions in Theology: Collected Essays. Vol. 2. Philadelphia:

Fortress Press, 1971.Picht, Georg. Hier Und Jetzt: Philosophieren Nach Auschwitz Und Hiro-

shima. Stuttgart: Klett-Cotta, 1980.Von Rad, Gerhard. Old Testament Theology. Vol. 2. New York: Harper,

1962.

62 34


(Adventus) :

20 (Jrgen Moltmann) (eschaton) .

.

.

.

(Adventliche Zukunft) (adventus) ,

.

(1995) (1964) .

.

.

.

.

, (Adventus): 63


, ,

.

( , , ) ,

.

, ---

.

64 34


Abstract

Advent-like Future as the Temporality of theEschaton: A Study of Jrgen Moltmanns

Concept of the Eschatological Future

Kim, Jung-HyungLecturerPresbyterian College & Theological SeminarySeoul, Korea

Jrgen Moltmann, one of the leading eschatological theologians ofthe 20th century, defines eschaton in terms of the coming God.Eschaton refers to the time when God comes to the history and thecreated world, and the time of Gods coming or eschaton cannot beunderstood in terms of any future time or the eternal now. Rather,Gods coming has a unique temporal structure. Moltmann refers to itas the advent-like future (Adventliche Zukunft) or advent (adventus),which he makes the starting point of his own eschatology of thecoming God. In fact, Moltmann confesses that the concept of theadvent-like future has been essential to his theological project fromits epoch-making launching in Theology of Hope (1964) to itsculmination in The Coming of God (1995). In this paper I endeavor toexplore Moltmanns concept of Gods future as adventus by engagingmyself primarily with Moltmanns own works in which he employsthis concept. In the process I will investigate the concept of theadvent-like future in terms of the new paradigm of transcendence, theorigin and source of time in general, and the source of the eschato-

, (Adventus): 65


logical novum. In the conclusion, I will celebrate that by developingthe concept of the advent-like future Moltmann does not only provideus with a framework in which one can understand the threerepresentative symbols of Christian hopethat is, the coming ofGod, the coming of Gods kingdom, and the parousia of Christin acoherent way, but also makes possible a more dynamic understandingof God by introducing the temporal consideration into our idea ofGod. Meanwhile, I will point out that Moltmanns concept of theadvent-like future fails to help us to understand the four differentaspects of Christian eschatologypersonal, historical, cosmic, anddivinein a unified way.

66 34


1)

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.

.

. 16-17 (Francisco de Javier, 1506-1552) (Alessandro

34 67122

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Valignano, 1539-1606), (Matteo Ricci, 1552-1610) , , ,

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70 34

3) 2 .4) John W. OMalley, The First Jesuits (Harvard, 1993), 81.5) Lavinia Brancaccio, Chinakonstruktionen in jesuitischen Schriften der Fr?hen

Neuzeit (Berlin: Frank & Timme GmbH Verlag fr wissenschaftliche Literatur,2007), 68.


, (Akkommodation) ,

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(Anpassung) .6)

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(Peter C. Hartmann, Die Jesuiten(Mnchen: Verlag C. H. Beck, 2001), 32).

8) 304.9) / , (: , 2010), 161-162.


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11) Jonathan Wright, Die Jesuiten. Mythos Macht Mission. trans. Mira Christine Arora(Essen: Magnus verlag, 2005/2006, 85.

12) Ibid., 91.13) Hartmann, Die Jesuiten (2001), 43.


1.

1540 . 1542 ,

(Francisco de Javier = FranzXaver, 1506-1552) . ,

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(1552),1554 (Alessandro Valignano, 1539-1606), 1604 (Roberto de Nobili, 1577-1656) (Johnde Britto, 1647-1693) .

, 73

14) Ibid., 55.15) , . (2012), 159.


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(Finding God in All Things) .17)

.

,

.

1)

16 .

(Francisco de Javier, 1506-1552) 1549 .

.18)

.

.19)

74 34

16) Hartmann, Die Jesuiten (2001), 56.17) Jack Costello, Ignatian Spirituality: Finding God in All Things, Grail, vol. 8

(1992), 13-33 .18) , (: , 2006), 72.19) , () (Dom Bartolomeu)


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, 75

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. () , . 7 2 . () () 3-4 . () (stoic), (militant) , (obedient) , 1570 .

( , 87;Josef Franz Schtte, Valignanos Missionsgrundstze fr Japan (Roma: Ed. di Storiae Letteratura, 1951), 253; Charles R. Boxer, The Christian Century in Japan, 1549-1650 (Berkeley: University of California Press, 1951), 48).

20) 1593 217,000 , 151 27 (Hartmann, Die Jesuiten (2001), 56-57).

21) ,

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() () .


1570 1570 1579

(Francisco de Cabral, 1533-1609) .22) (1571-1572) .23)

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(Summario de Japn) , 15 .24) .

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76 34

(, , 27 Vol. II (2011), 129).

22) , (2006), 82.23) , 87.24) Schtte, Valignanos Missionsgrundstze fr Japan (1951), 253-254.25) Ibid., 257.26) Ibid., 258.27) (Ibid., 263-264).


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, 77

28) Hartmann, Die Jesuiten (2001), 57.29) Schtte, Valignanos Missionsgrundstze fr Japan (1951), 308-309.30) Hartmann, Die Jesuiten (2001), 57.31) Brancaccio, Chinakonstruktionen in jesuitischen Schriften der Frhen Neuzeit

(2007), 54.


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78 34

32) Boxer, The Christian Century in Japan, 1549-1650 (1951), 83.33) , (2006), 89.34) (, ,

27 Vol. II (2011), 130 ).


.35)

1593 217,000 .36)

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1552 (Macerata) (Matteo Ricci, 1552-1610) . 1583

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(2007), 53.


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1661 1722 463 . 80 . 150

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80 34

37) Rita Haub, Die Geschichte der Jesuiten (Darmstadt: WBG, 2007), 74.38) Hartmann, Die Jesuiten (2001), 58.39) Rita, Die Geschichte der Jesuiten (2007), 74.


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11(Clemens PP. XI, 1700-1721 ) .

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, 83

47) , 282.48) , . (2012), 348-349 .49) , 350.50) , (2006), 178.51) , , . (2009), 403 570.


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84 34

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92 34

70) , 162.71) Hartmann, Die Jesuiten (2001), 49.72) Projected Missionary Privileges in the Writings of Jos de

Acosta and Roberto de Nobili(26, 2011.02, 335-374) .

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78) 1659 .

(Adaption,New Catholic Encyclopedia, vol. 1 (Washington D. C.: Catholic University ofAmerica, 1967), 120-121; Stephen Neill, A History of Christian Missions (NewYork: Penguin Books, 1980), 178-182 ).

79) , (2006), 30.


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85) , - , , (: , 2004), 361-398 .


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, , , , Jesuit, Adaptationism, Interreligious Dialogue, Inculturation, Mission

2012 10 11 () 2012 11 19 2012 12 1

116 34


. .

38 (2008, 02): 121-161.. . .

. : , 2004: 361-398.. .

26 (2006. 06): 217-263.. . : , 2006.

. .

27 (2011, 07): 125-157.. . . : , 2012.

E. /, , . , . . : , 2009.

/ . . : , 1984. / . . : , 2005. / . . : , 2010.B. J. / . . : , 1985. / . . , 2007. / . . : , 1994.

Boxer, Charles R.. The Christian Century in Japan, 1549-1650. Berkeley:University of California Press, 1951.

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(1992): 13-33.Hartmann, Peter C. Die Jesuiten. Mnchen: Verlag C. H. Beck, 2001.Haub, Rita. Die Geschichte der Jesuiten. Darmstadt: WBG, 2007.Kim, Sangkeun. Projected Missionary Privileges in the Writings of Jos de

Acosta and Roberto de Nobili. 26 (2011. 02): 335-374.Koch, Ludwig. Jesuiten-Lexikon. Paderborn, 1934.Neill, Stephen. A History of Christian Missions. New York: Penguin Books,

1980.New Catholic Encyclopedia, vol. 1. Washington D. C.: Catholic University of

America, 1967.OMalley, John W. The First Jesuits. Harvard, 1993.Pavone, Sabina. I gesuiti dalle origini alla soppressione 1540-1773. Roma

Bari, 2004.Schtte, Josef Franz. Valignanos Missionsgrundstze fr Japan (Storia e

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Mission. Essen: Magnus Verlag, 2005/2006.

118 34


, ,

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120 34


Abstract

Jesuit Adaptationism and interreligious dialogue

Kim, Myong-HeeResearch ProfessorSogang UniversitySeoul, Korea

This study focuses on the Jesuit adaptationism that had been putinto practice in the East Asian countries of Japan, China and Indiaand also among Latin American Indians in the beginning of theirmissionary work, and examines the principle of interreligious dia-logue shown in the characteristics of Jesuit Adaptationism.

Jesuit missionary policies played an important role in the global-ization of European Christianity that had started from the earlymodern times when the revolution of science and geographicaldiscoveries were being achieved. The Jesuit adaptationism was anepoch-making method of dialogue to cultivate mutual negotiationsbetween the East and West civilizations. Especially, the Jesuitadaptation in the cultures of China, India and Japan became anopportunity for the western societies to have great interest in Asiancultures, and many areas of European societies and liberal arts wereto be influenced by them.

The Jesuit missionaries in the sixteenth and seventeenth centuriestried to naturalize the Christianity with a dialogue between religionand culture in Japan, China and India where the civilization was

, 121


highly advanced, by adapting to the cultures of Hinduism, Buddhismand Confucianism. In the mean time, they put priorities in raising thecultural level itself of the South American Indians in Latin Americaas their civilization was not as advanced as that of those threecountries in Asia. Therefore, the adaptationism in Latin Americadeveloped with different approaches from the adaptationism in Asia.In other words, the starting point of Jesuit missionary work in Asiawas adaptation from the top centering on the traditional cultureswhereas it was adaptation from the bottom representing socialjustice in Latin America. Jesuit adaptationism has become a principleof dialogue not only for the missionary work but also for thecommunication with other religions and cultures. It has become aprinciple that includes dialogue from the top, dialogue from thebottom, cultural dialogue, religious dialogue, cognitive dialogueand social dialogue.

This thesis investigates, first of all, the precedent examples ofJesuit adaptationism in the early times of their missionary work inLatin America as well as in East Asia such as in Japan, China andIndia. Secondly, through the analysis of those examples of Jesuitadaptationism, it examines how the Christianity from Europe couldadapt and harmonize itself with indigenous cultures and religions inAsia and America. Especially, it studies the interrelationship betweenJesuit adaptationism and religious dialogue by centering onmethodological, cultural, cognitive, religious and social adaptations.Lastly, this thesis discusses Jesuit adaptationism as a principle ofdialogue between religions. Based on those studies, it seeks howJesuit adaptationism could be applied to todays world of religiousconflicts and disputes.

This study is meaningful in that Jesuit adaptationism is put into arare case of discourse even if there have been many studies on Jesuitadaptationism to date.

122 34


(, )

I.

(H. Richard Niebuhr, 1894-1963) , .

(1951)

.

,

( ) ( ) .

.

.

.

34 123151


.

1)

2) .

3)

4).

.

5)

6).

, 3 (historicalmethod)7) , .

.

(methodology of reflection)8)

124 34

1) Niebuhr H. R., Radical Monotheism and Western Culture (New York: Harper &Brothers, 1960), 15.

2) Ibid. 3) Ibid., 12.4) Ibid., 15.5) Ibid., 14-15. 6) Ibid., 15.7) Niebuhr H. R., The Meaning of Revelation(1941) (New York: The Macmillan

Company, 1946), 43.8) , , (: , 1997), 27. (interpersonal) , ,

.


9) .

.

(Ernst Troeltsch, 1865-1923) . 1924 ,

.10)

.

.11)

. ,

12).

,

(Individualitaetsbegriff) (Entwicklungsbegriff) .

, 125

.

9) , , 28(:, 2001), 163. .

10) The Social Sources of Denomination(1929) (Cleveland and New York: The WorldPublishing Company, 1959), vii, 17.; The Meaning of Revelation(1941) (NewYork: The Macmillan Company, 1946), x.; Christ and Culture(1951) (New York:Harper & Row, Publishers, 1951), xii.

11) . Kang Byung-Oh, Geschichte, Gesellschaft, Religion Untersuchungen zumMethodenverstaendnis Ernst Troeltschs (Berlin: Lit Verlag, 2006).

12) Ernst Troetsch, Zur religioesen Lage, Religionsphilosophie und Ethik GesammelteSchriften Bd. II (Tuebingen: Paul Siebeck, 1913), 729-753.


13) ,

14),

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126 34

13) Ernst Troetsch, Der Historismus und seine Probleme Gesammelte Schriften Bd. III(Tuebingen: Paul Siebeck, 1922), 38.

14) Ibid., 30.15) Ibid., 54.


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, 127

16) Niebuhr H. R., The Meaning of Revelation, 9.17) Ibid., 10.18) Ibid., 21f.19) Ibid., 12-13.20) Niebuhr H. R., Christ and Culture, Xii.21) (Kritik), (Analogie),

(Korrelation) . Cf. Troetsch Ernst, Zur religioesen Lage, Religions-philo-


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sophie und Ethik Gesammelte Schriften, 731.22) Niebuhr H. R., The Meaning of Revelation, 10.23) Ibid.24) Cf. Ibid., 51.25) Cf. Ibid., 55.


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26) Cf. Ibid.27) Ibid., 63.28) Ibid., 16.29) Ibid., 13.30) Ibid., 65.31) Ibid., 68.32) Niebuhr H. R., Christ and Culture, xii.


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43) Niebuhr H. R., The Meaning of Revelation, 13.44) Ibid., 13f.45) Ibid., vii. .

46) Niebuhr H. R., The Social Sources of Denominationalism, vii.


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2012 10 10 () 2012 11 21 2012 12 1

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(H. Richard Niebuhr, 1894-1963) .

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Abstract

The Understanding of H. R. NiebuhrsTheological Methodology

Kang, Byung-OhProfessorSeoul Theological UniversityPucheon, Korea

The purpose of this paper is to illuminate the understanding of H.R. Niebuhrs theological methodology. His theology was veryinfluenced with Ernst Troeltschs theology and theological method ashistorical method. Niebuhr was most conscious of his debt to that

theologian and historian who was occupied throughout his life by theproblem of church and culture, history and revelation-ErnstTroeltsch. His works has taught Niebuhr to respect the multiformityand individuality of men, events, movements, communities inChristian history. Troeltsch has helped him to accept and to profit bythe acceptance of the relativity not only of historical objects but,more, of the historical subject, the observer and interpreter. Of courseNiebuhr had an effort to correct Troeltschs analyse of the encountersof church and world. It is mostly because he tries to understand thehistorical relativism in the light of the theological and theo-centricrelativism.

In this paper I will address that Niebuhrs theological method isthe same as Troeltschs historical method based on the amount

150 34


contributed to theology, sociology and ethics mostly by the historicalrelativism.

My first concern is to make sense the correlation between revela-tion and faith in the light of historicism. The historical methodcatches two objects-individuality and its development. It uses 3principles-criticism, analogy and correlation. Niebuhr thinks that thehistorical self is response to God by the faith and includes past, pre-sence and future.

Second, concerning the sociological structure of the religiousgroups there are also new, various, individual characters. Max Weberand Troeltsch have demonstrated how important are the differences inthe sociological structure of religious groups in the determination oftheir doctrine. They appeal to the individualistic element in Chris-tianity.

Finally, I will suggest that the all ethics is too historical condi-tioned. Niebuhr gives up a evocative way of defining moral theoriesin terms of conceptions of human existence. He specifies an ethics ofresponsibility which is the image of man-the-answerer, manengaged in dialogue, man in response to action upon him.

, 151


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1) , , 28 (2012), 509,517.

2) Gavin DCosta, Christian Theology and Other Faiths, in Companion En-cyclopedia of Theology, ed. Peter Byrne and Leslie Houlden (New York:Routledge, 1995), 292.


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3) Paul Eddy, Religious Pluralism and the Divine: Another Look at John Hicks Neo-Kantian Proposal, Religious Studies 30, no. 4 (December 1994): 467.

4) John Hick, A Christian Theology of Religions: The Rainbow of Faiths (Louisville,KY: Westminster John Knox, 1995), iv.

5) Ibid., 41.6) John Hick, Death and Eternal Life (London: Collins, 1976), 259.


7)

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7) Keith E. Eitel, The Way: Christs Uniqueness and Its Bearing on ModernMissions, Criswell Theological Review 4, no. 2 (Spring 1990): 282.

8) John Hick, The Metaphor of God Incarnate: Christology in a Pluralistic Age(Louisville, TN: Westminster, 1993), 136.

9) John Hick, Towards a Philosophy of Religious Pluralism, Neue Zeitschrift frSystematische Theologie und Religionsphilosopie 22, no. 2 (1980), 131.


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10) John Hick, God and the Universe of Faiths: Essays in Philosophy of Religion(New York: St. Martins, 1973), 131.

11) John Hick, God Has Many Names (Philadelphia: Westminster, 1982), 36.12) Hick, God and the Universe of Faiths (1973), 131.13) , , 19(1989), 204.14) Colin Grand, The Threat and Prospect in Religious Pluralism, in The Ecumenical

Review 41, no. 1 (January 1989): 57.15) Gavin DCosta, John Hick and Religious Pluralism, in Problems in the Philo-

]sophy of Religion: Critical Studies of the Work of John Hick, ed. Harold Hewitt(New York: St. Martins, 1994), 4.


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18) John Hick, John Hick: An Autobiography (Oxford: Oneworld, 2002), 33.19) Ibid., 88-101.20) Ibid., 102-142.21) Ibid., 143-237.


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22) Hick, Death and Eternal Life (1976), 201.23) Ibid., 242-261.24) Ibid., 456.


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25) Ibid., 419.26) John Hick, The Theology of Religious Pluralism, Theology 86, no. 713

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28) Hick, An Interpretation of Religion (1989), 244.


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