다양한 신앙담론 : 윌리엄 제임스의 신앙론과 그 비판을 통해 본 신앙담론

황재범(Jae Bum Hwang) 한국기독교학회 2001 한국기독교신학논총 Vol.21 No.-

This thesis seeks to understand and appraise the relationship between faith and reason with special reference to William James` voluntarist theory of faith. We fast examine the historical, theological and philosophical context in which the voluntarist theory of faith came into being. The dominant theory of faith up to the end of the Middle Age was the Thomist: that reason both prepares and leads to faith. But this position was challenged and eventually significantly abolished by the new Reformation paradigm of faith: that faith is almost (if not absolutely) independent of reason. As reason became the yardstick of everything and faith despised during the Enlightenment, many philosophers, especially David Hume and Immanuel Kant, severely criticized the Thomist position, proving that faith could not be compatible with reason. Radicalizing Hume`s position, William Clifford emphatically said: "it is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence." Over against Clifford, William James, the famous American religious-psychologist, insists that faith is not, and cannot be, based on sufficient evidence or reasonable understanding. Rather, faith is grounded on people`s will to do their best in their jobs: understanding on sufficient evidence is no vital matter in faith. James says: "Our belief in truth itself, for instance, that there is a truth, and that our minds and it are made for each other,-what is it but a passionate affirmation of desire, in which our social system backs us up?" This kind of a volitional affirmation is a matter not of reason or evidence, but of believing. But here arises the problem of choosing between what to believe and what not to believe. There is a trivial option in which one may not believe, "by making up [one`s] mind at all till objective evidence has come." Religion, however, is a matter of a "forced" and "momentous" option. By believing we can gain "a certain vital good" or by not believing, we can lose it. Remaining unresolved or sceptic between the two positions, James criticizes, is "not avoidance of option; it is option of a certain particular kind of risk." A sceptic wants to avoid error, by not believing religious truth: but then he risks loss of truth rather chance of error. William James` voluntarist and pragmatist position on faith has some significant strengths: (1) it makes it clear that what is at issue for faith is not reason, but the will to believe; (2) it gives us a strong logical certainty that faith is pragmatically useful; and (3) it gives us an important insight into what unbelief is: that it risks loss of truth rather than chance of error. So James` voluntarist theory of faith offers a very good apologetic ground to explain about what faith is. It nevertheless has some critical elements: (1) it overestimates the human will: it is usually corrupted, being not toward God, but toward something below God, and it needs God`s prevenient grace; and (2) while emphasizing the volitional, subjective aspect of faith, it logically overlooks faith`s objective side. Cm the contrary, according Emil Brunner, faith is foremost nothing but responsibility to God`s revelation, and, according to Barth, it is oriented to, and originates in, its object, Jesus Christ.

최병헌의 윌리엄 마틴 신학의 활용 – 그의 『성산명경』을 중심으로

황재범(Jae-Buhm HWANG) 장로회신학대학교 기독교사상과 문화연구원 2021 장신논단 Vol.53 No.2

본 연구는 탁사 최병헌이 『성산명경』을 저술함에 있어서 재중 미국북장로교회 선교사였던 윌리엄 마틴의 『天道溯原(천도소원)』에 나타난 영혼론을 과연 어떻게 차용하면서, 신학을 수행했는지를 살펴본 것이다. 탁사는 『성산명경』에서 영혼론을 중심으로 그의 신학을 전개하면서 『천도소원』 제1권 제5장의 영혼론을 주요하게 차용한 것으로 나타난다. 탁사는 재중 선교사들의 여러 한문 신학서들을 읽는 가운데 기독교의 영혼론이야말로 신학의 핵심인 것으로 믿고서, 그것을 『성산명경』 전체에서 마틴의 “기독교 증험론”의 한 부분인 그의 영혼론을 활용하며 제시했던 것이다. 마틴 선교사는 이미 1850년대 중반에 중국인들에게 현대 심리학적 관점에서 영혼을 영재(靈才) 즉 인지적 기능과 심재(心才) 즉 정서적 및 도덕적 기능으로 나누어 잘 설명했다. 그리고 영혼의 정서적 및 도덕적 기능으로서 시비심(是非心)이 하나님께서 인간의 마음에 새겨주신 하나님의 법으로부터 말미암은 것임을 말하면서 결과적으로 영혼이야말로 하나님의 존재와 역사를 증명한다는 요지의 “기독교 증험론(Evidence of Christianity)”을 주장했던 것이다. 탁사는 『성산명경』을 저술하면서 기독교 영혼론을 중심으로 신학을 하는 가운데 마틴의 저와 같은 변증론적이며 증험신학적 영혼론을 적절하게 활용 했다고 보겠다. 탁사의 『성산명경』에서의 신학방법은 자연 및 영혼의 체용(기능과 작동과정)을 통해 하나님의 존재와 역사를 알게 되고 또 증명한다는 기독교 증험론의 방법이었다고 보겠다. 이것은 그동안 탁사가 소위 토착화 신학을 했다는 감리교계 학자들의 평가와는 상반된 것이다. 탁사는 유교, 불교, 선교의 대표자들과의 대화를 내세우지만, 이는 『성산명경』의 결론부에 명쾌하게 제시된 탁사의 핵심적 신학사상(그리스도의 속죄론 중심)을 제시하기 위한 서론일 뿐이다. 오히려 그가 중시했던 것은 마틴의 영혼에 대한 현대심리학적 묘사 그리고 그것의 기독교 증험론적 사용이었던 것이다. 그러므로 적어도 『성산명경』에 나타난 탁사의 신학방법은 토착화 신학방법이 아니라, 마틴이 보여주었던 기독교 증험론적 방법이라고 하겠다. This study aims at elucidating how Rev. Byeong-Heon Choi, one of the most important early Korean theologians, did his theology in his most famous book, Seongsan Myeonggyeong (성산명경), using W. A. P. Martin’s noted book Tian dao su yuan (天道溯原: Evidences of Christianity). Choi did his theology on the basis of the Christian doctrine of soul, whose knowledge came mainly from the theological books written by the Western China missionaries. While explaining the essence of Christianity using dialogues between a Confucian, a Buddhist, a Daoist, and a Christian, Choi nevertheless utilized verbatim Martin’s doctrine of the soul as described in Martin’s Evidences of Christianity. Martin, a, if not the most, famed American (Presbyterian) missionary in modern China, excellently presented modern Western scientific knowledge, for which Asian intellectuals were desperately hungry, in order to prove the existence and working of God, this method being called “evidences of Christianity.” While agreeing with Martin’s theological method and content, especially his doctrine of the soul, Choi presented his simple theology, even amply quoting it verbatim. Rev. Choi has been well known to be one of the best Korean theologians who have done the so-called indigenization theology in Korea. But his book, Seongsan Myeonggyeong, belies that he seldom did it. On the contrary, it is true that his theological method is a way of presenting evidences of Christianity, as W. A. P. Martin did in his Tian dao su yuan. In other words, Choi presented his simple theology emphasizing Christ’s atonement crucially using Martin’s theological method (evidences of Christianity) and content. Furthermore, it is clear that Choi also utilized Western learnings which he had gleaned from Western China missionaries’ Chinese writings, even translating some of them into Korean. Overall, it is not so adequate to insist that what he did was by and large a Korean indigenization theology.

로이드 존스의 복음주의적 정치윤리: 그의 로마서13:1-7에 대한 설교를 중심으로

황재범 ( Jaebuhm Hwang ) 한국개혁신학회 2019 한국개혁신학 Vol.63 No.-

본 연구는 로이드 존스의 로마서 13:1-7에 대한 설교에 근거하여 기독교적 국가관과 더불어 국가에 대한 그리스도인의 태도 및 국가와 교회와의 관계에 대한 복음주의 정치윤리를 밝히고 평가한 것이다. 첫째,로이드 존스는 기독교적 국가관을 규명하면서, 국가는 하나님에 의하여 세워졌으며, 법에 따라 질서를 유지하여 국민들이 평안한 생활을 할 수 있게 해주어야 함을 말한다. 정부가 이 일을 제대로 수행한다면, 그리스도인들은 정부의 법을 지키고 정부를 돕는데 최선을 다하고 다른 사람들도 그렇게 하도록 도와야 한다고 한다. 그러나 어떤 정부가 그 기능을 제대로 수행하지 못하고 폭군이 된다면, 그리스도인들은 법에 따라서 그 정부를 성경의 가르침을 준수할 준비가 되어 있는 다른 정부로 교체할 수 있다고 한다. 둘째,로이드 존스는 국가에 대한 그리스도인의 태도를 밝히면서, 그리스도인은 국가 안에 살고 있지만, 그의 시민권은 하늘에 있으므로, 국가 및 정치에 큰 기대를 하지 않으면서도, 적극적으로 참여해야 한다는 “집착하지 않는(초연한) 참여”를 강조한다. 그는 당시의 정치적 문제였던 사형제도의 문제를 다루면서 국가는 “생명의 신성성”을 지키기 위하여 사형제도를 운용해야 하고, 또한 법과 질서를 지키기 위하여 전쟁을 수행할 수 있다고 말한다. 국가가 정당한 명분하에서 전쟁을 수행한다면, 그리스도인 역시 전쟁수행에 참여해야 한다고 한다. 그러므로 로이드 존스는 모든 전쟁은 잘못된 것이므로 그리스도인은 어떤 전쟁에도 참가해서는 안 된다는 평화주의 및 양심적 병역거부사상은 그릇된 것이라고 한다. 셋째,로이드 존스는 국가와 교회의 관계를 다루면서 양자의 일체성을 주장한 입장(가톨릭, 성공회, 루터파)과 양자의 본질적 차이를 주장하면서도 국가의 개입을 허용한 칼빈주의를 비판하며, 양자의 완전한 분리를 주장한다. 그러므로 로이드 존스는 국가는 교회에 개입해서 아니 되고, 교회 역시 단체로서 정치에 개입하지 말고, 정치와 다른 모든 것을 이끄는 원칙들을 정해주는 일을 해야 한다고 한다. 그리고 개별 그리스도인들은 사람들을 기독교화한다는 미명으로 기독교를 강요할 것이 아니라, 세상사에 대한 탁월한 관점을 가짐으로써, 타인들의 관심을 끌고 질문을 받으면 답변을 하는 식으로 선도해야 한다고 한다. 넷째, 로이드 존스는 정치윤리의 핵심으로서 초연한 참여주의를 제시했는데, 이는 바르트의 소극적 참여주의와 카이퍼의 적극적 참여주의의 중도에 있다고 보겠다. 로이드 존스의 교회와 국가의 완전한 분리 및 초연한 참여사상은 자칫하면 교회의 정치화와 세속화를 야기할 수 있는 카이퍼의 적극적 참여주의의 문제와 한계를 잘 드러내주었다고 보겠다. 21세기 초 세계는 사회주의적 파퓰리즘이 극성을 부리고 있는데, 이런 혼란기에 그리스도인들은 국가와 정치에 너무 많은 기대를 하지 않으면서도 책임은 다함으로써 최상의 시민이 되고 탁월한 관점을 제시함으로써 국가와 사회를 선도해야 한다는 로이드 존스의 정치윤리는 매우 유용한 복음주의 정치윤리가 될 수 있다고 본다. This study aims at elucidating an Evangelical political ethics with special reference to Dr. D. M. Lloyd Jones’ expository sermons on Romans 13:1-7, especially dealing with the Christian perspective on the state, the Christian attitude to it, and the relationship between the state and the church. First, Lloyd Jones’ Christian perspective on the state is that the state has been ordained by God, its main function being to help its people “live peaceful and quiet lives in all godliness and holiness” (1 Tim. 2:2). If the state does this function properly, suppressing the evil, and increasing the well-being of its people, the Christians must do their best to keep its laws and help others do so. Second, the Christians’ attitude to the state may be summarized as the “detached participation”: they must put their faith and hope in the Kingdom of God, the state being their secondary object, not being lost in it or excited by it. The state is to have the capital punishment by which God maintains the sanctity of life, which has been given by God. The state also has a duty to declare and carry out a just war in order to keep its law and order. Then the Christians shall participate in the war, and the pacifists as well as the conscientious objectors are wrong, who insist that no state should ever go to war and it is erroneous for any individual ever to participate in war. Third, historically considering the relationship between the state and the church, Lloyd Jones rejects the idea of the unity between the two, which has been kept by the Catholic, Anglican, and Lutheran churches. He is also very critical of John Calvin and Calvinists, who, while acknowledging the distinction between the two, failed to realize the complete separation between the two. For Lloyd Jones the best and most Biblical position in this regard is the Free Church Idea that the church must be completely independent from the state, as it was carried out by Roger Williams. Fourth, Lloyd Jones’ idea of “detached participation” may be regarded as being located between Karl Barth’s inactive participation and Abraham Kuyper’s active participation. Taking a stand for a complete separation between the state and the church, Lloyd Jones is especially critical of Kuyper’s idea of the Christianizing of life and society, even regarding it as heretical. According Lloyd Jones, the state must not interfere into the church, and the church must not interfere into the state, either. What the church can do is rather laying down the general principles that govern politics and its related things. Then the individual Christians may not try to Christianize people, but have excellent views and ideas which the civil magistrates may adopt.

영적 침체에 대한 로이드 존스의 진단과 처방

황재범(Hwang, Jae-Buhm) 계명대학교 동서신학연구소 2021 동서신학 Vol.4 No.1

The aim of this study is, first, to present Martyn Lloyd Jones’ important teachings in his seminal book Spiritual Depression: its Causes and Cure (1965) and, second, to assess his claim that grace is everything, and to reflect on Korean pastors’ sermons which may cause their members’ depression. In the book Lloyd Jones presents his insightful diagnoses and prescriptions on some outstanding forms of spiritual depression according, not to a medical or psychiatric method, but to an expository preaching method. We identify two distinctive forms of spiritual depression in his book: first, that of “those who have been brought up in Christian homes and families” (chapter 2) and second, that of those who have worked faithfully for their churches for quite a long time (chapter 9). First, Lloyd Jones well describes the fact that those Christians who have been brought up in Christian homes and families easily get depressed, because with no true understanding of justification they have tried hard to achieve sanctification, which is an impossible goal for a Christian. So he advises us first to understand justification in depth, and only then to pursue sanctification. Second, while analyzing the problems of those laborers in the parable of the laborers in the vineyard (Matthew 20:1-16), Lloyd Jones identifies those laborers who came early in the morning with those Christians who have worked sacrificially for their churches for a fairly long time. Having had a “‘penny-in-the slot’ idea of Christianity,” both of them do not usually get what they have expected, ending up getting disappointed and depressed. The best treatment for them is not only “recognizing that it is all of grace, but rejoicing in the fact that it is so.” In the last part, we critically assess Lloyd Jones’ position on grace, comparing it with D. Bonhoeffer’s concept of “cheap grace,” and reflect on Korean churches’ sermons that may cause their members’ spiritual depression. 본 연구의 목적은 로이드 존스의 『영적 침체』에 나타난 바의 두 가지 대표적인 형태의 영적 침체에 대한 진단과 처방을 제시하고, 마지막으로 그가 제시한 궁극적 치료법(은혜지상주의)을 비판적으로 검토해본 후, 그의 가르침에 근거하여 한국교회의 설교(교회에 대한 충성과 봉사를 강조하지만, 침체를 야기할 수 있는)를 반성해 보고자 하는 것이다. 로이드 존스는 한 사람의 설교자로서 영적 침체에 대한 진단과 처방을 의학적, 과학적으로 다룬 것이 아니라, 관련 성경 말씀을 강해하면서 다루었다. 대표적인 두 가지 형태의 영적 침체 중 첫째는 신앙적 환경에서 자라난 그리스도인들이 빠지게 되는 침체이고(제2장), 둘째는 상당 기간 교회에 충성한 그리스도인들이 경험하는 침체다(제9장).

한국 개신교 초기 선교사들의 비정치화신학의 문제

황재범(Hwang, Jae-Buhm) 한국종교학회 2010 宗敎硏究 Vol.59 No.-

The problem of depoliticization of the Korean Protestant churches by Western missionaries to Korea has been an important theological issue for many Korean theologians. Yet there has been no in-depth study of how a Western missionary in Korea did his or her theology of depoliticization. This study examines how Rev. James S. Gale, one of the leading Western missionaries to Korea, did his theology of depoliticization around the turn of the 20th century. Having worked 10 years in Korea since 1888, Gale had quite a negative attitude toward Koreans in general. He believed that Korean Christianity led by Western missionaries might make a good contribution for social change in Korea, and he was not yet insisting on a clear-cut separation of the state and the church. By 1903, however, Gale had experienced political turmoils in Korea, and eventually he also spoke of the danger of a Korean Christians participation in the political matter. He did not yet clearly talked about theology of depoliticization. And it was in his seminal book Korea in Transition published in 1909 that he clearly and emphatically spoke of his theology of depoliticization for the Korean churches. Rev. Gale emphasized two outstanding concepts for his theology of depoliticization: that Koreas political demise is an opportunity for Korean Christianity, and that instead of the dethroned Korean king (Kojong) has Jesus Christ been given as King for Koreans. These concepts obviously have some implications for depoliticization. First, they subject Korean Christianity to a political condition of Korea. Second, they foster Korean Christians’ political apathy, for they believe that they have nothing to do with such a political matter as Korea’s political demise, which is believed to be done by God. Third, they make Korean Christians mystify and spiritualize their political entities. Fourth, they make Korean Christians focus on spiritual and other-worldly matters.

서번트 리더십의 기독교적 및 시대적 적합성과 특징들

황재범(Jae-Buhm Hwang) 연세대학교 신과대학(연합신학대학원) 2010 신학논단 Vol.60 No.-

??This study examines the relevances and the characteristics of the servant leadership. Korean studies on servant leadership generally deal with how it can be applied to such organizations as a company, a hospital, or a church, and fail to investigate what the servant leadership is. To fill the gap, this article tries to provide what the attributes of the servant leaders are, considering the Biblical and contemporary relevances of the servant leadership. The servant leadership, first coined by Robert K. Greenleaf in his seminal book The Servant Leadership, is absolutely Biblical, going well with the servanthood of Jesus and Paul. It is also relevant to the present day's paradigm of human relationship, which emphasizes cooperation and empowerment over against command and control. The ten characteristics of the servant leader, as they are described by Larry Spears, are: listening, empathy, healing, awareness, persuasion, conceptualization, foresight, stewardship, commitment to the growth of people, and building community. The most important of the ten characteristics is arguably foresight, which entails ability for vision and conceptualization. But the problem with the concept of foresight is that it is something inborn or a charisma, as Larry Spears says. Then, it is not so easy for a servant leader with this charisma to be a leader in reality. We therefore often end up having a Machiavellian leader instead of a servant leader. So we can criticize Greenleaf's concept of the servant leadership for having too a Romantist sense: we humans are so imbued with will-to-power that we want to dominate someone, even when we serve him or her. Yet, as Stephen Covey indicates, it remains a fact that the world economy drives us to adopt the servant leadership, which can empower people to work more effectively than any other leadership. ??This study examines the relevances and the characteristics of the servant leadership. Korean studies on servant leadership generally deal with how it can be applied to such organizations as a company, a hospital, or a church, and fail to investigate what the servant leadership is. To fill the gap, this article tries to provide what the attributes of the servant leaders are, considering the Biblical and contemporary relevances of the servant leadership. The servant leadership, first coined by Robert K. Greenleaf in his seminal book The Servant Leadership, is absolutely Biblical, going well with the servanthood of Jesus and Paul. It is also relevant to the present day's paradigm of human relationship, which emphasizes cooperation and empowerment over against command and control. The ten characteristics of the servant leader, as they are described by Larry Spears, are: listening, empathy, healing, awareness, persuasion, conceptualization, foresight, stewardship, commitment to the growth of people, and building community. The most important of the ten characteristics is arguably foresight, which entails ability for vision and conceptualization. But the problem with the concept of foresight is that it is something inborn or a charisma, as Larry Spears says. Then, it is not so easy for a servant leader with this charisma to be a leader in reality. We therefore often end up having a Machiavellian leader instead of a servant leader. So we can criticize Greenleaf's concept of the servant leadership for having too a Romantist sense: we humans are so imbued with will-to-power that we want to dominate someone, even when we serve him or her. Yet, as Stephen Covey indicates, it remains a fact that the world economy drives us to adopt the servant leadership, which can empower people to work more effectively than any other leadership.

근대 이행기 기독교가 한국인들의 개인 주권의식과 정교분리 사상 형성에 미친 영향

황재범(Hwang, Jae-Buhm) 동서신학연구소 2023 동서신학 Vol.7 No.1

본 연구는 근대 이행기에 한국에 유입된 기독교가 한국인의 정치의식의 변화, 특히 개인 주권의식과 정교분리사상의 형성에 끼친 영향을 살펴보고자 했다. 먼저는 철저한 유일신론을 가진 기독교가 18세기말부터 조선의 정교일치적 전체주의 정치체제에 들어와서 종교의 자유와 더불어 정교분리를 주장함으로써 유교와 더불어 모든 종교를 상대화하는 혁명적 변화를 야기했다는 점을 살펴보았다. 그리고 기독교는 이미 구한말에 민주주의와 자본주의의 근간이 되는 개인의 주권의식과 양심과 신앙의 자유와 집회결사의 자유를 주장하여 교회를 설립했고, 결과적으로 정교분리 사상의 형성에 절대적 영향을 미쳤음을 확인했다. 그리고 구한말에 특히 개신교 선교사들과 한국교회 지도자들은 결국 정교분리로 귀결될 수 있는 여러 가지의 기독교적 가르침을 가르치고 직접 실천을 했음을 확인했다. 첫째, 기독교는 우상숭배 및 미신 타파와 이로 인한 합리주의 및 경제적 합리주의를 가르쳤다. 둘째, 기독교는 인간의 존엄성 사상을 고양했고, 셋째, 평등주의 사상을 강조했다. 넷째, 이런 가르침의 결과 교회가 속속 설립되고 발전했으며, 교회가 이제 1901년에는 독자적인 영역을 확립하면서 정치에의 불간섭을 천명함으로써 정교분리까지 선언했던 것이다. 최근에 돈 베이커 교수는 한국에 있어서 정교분리가 조선시대에는 존재하지 않다가, 일제가 한국병합을 시행하면서, 전면적으로 실시되었다고 주장했다. 베이커는 나아가서 정교분리야말로 민주주의와 자본주의의 선제조건이므로, 일제의 정교분리 실시가 한국의 민주주의 및 자본주의 발전에 유의미한 영향을 미쳤다고 했다. 본 연구는 베이커 교수의 주장과 다르게 한국에서의 정교분리는 일제가 실시하기 전에 이미 구한말부터 기독교가 가르치고 있었고, 특히 교회를 설립함으로써 이미 제도적으로 실시되고 있었음을 증명했다. This study aimed to examine the influence of Christianity in the early modern Korea on the change in the Koreans' political consciousness, especially on the formation of a sense of individual sovereignty and the idea of separation of church and state. First, it was examined that Christianity with radical monotheism naturally insisted on freedom of religion and separation of church and state, radically challenging the Joseon Dynasty’s totalitarian political system with unity of church and state: it caused a revolutionary change that relativized all religions along with Confucianism. Second, it was confirmed that Christianity established the church by insisting on individual sovereignty, freedom of conscience and belief, and freedom of assembly and association, which are the foundations of democracy and capitalism. did. In other words, especially Protestant missionaries and Korean church leaders taught and practiced various Christian teachings that could ultimately lead to the separation of church and state. First, they taught iconoclasm anathematizing idolatry and superstition, that brought about ethical and economic rationalism. Second, Christianity promoted the idea of human dignity, and third, it emphasized the idea of egalitarianism. Fourth, as a result of these teachings, churches were established and developed one after another, and in 1901, the church established its own territory and declared non-intervention in politics, even declaring the separation of church and state. Recently, Professor Don Baker argued that the separation of church and state in Korea did not exist in the Joseon Dynasty, but was fully implemented during the Japanese annexation of Korea. Baker went on to say that the separation of church and state was a prerequisite for democracy and capitalism, so the Japanese imperialism had a significant impact on the development of democracy and capitalism in Korea. Contrary to Professor Baker's assertion, this study proves that the separation of church and church in Korea was already being taught by Christianity from the end of the Joseon Dynasty before the Japanese colonial rule, and in particular, it was already institutionalized by the establishment of churches.

Lateral Raises와 Scaptions 운동 시 국면에 따른 견관절 외전근과 견갑골 상방회전근의 활성도 및 피로도 비교

황재범(Hwang, Jae-Beom),박성현(Park, Sung-Hyun),박정배(Park, Jeong-Bae),신정훈(Shin, Jeong-Hun),조춘환(Cho, Chun-Hwan) 한국코칭능력개발원 2012 코칭능력개발지 Vol.14 No.2

한국 개신교의 1907년 평양대부흥운동에 대한 다양한 해석들의 비교연구

황재범(Hwang, Jae-Buhm) 한국종교학회 2006 宗敎硏究 Vol.45 No.-

슈바이처의 생명 경외 개념의 이해와 비판

황재범(Jae Bum Hwang) 한국기독교학회 2002 한국기독교신학논총 Vol.23 No.-

The aim of this thesis is to critically examine Dr. Schweitzer` s seminal concept of `reverence for life` to help environmental or medical ethicists apply it in their fields. The main sources to study are his Philosophy of Civilization(Kultur und Ethik) and Out of my Life and Thought(Aus meinem Leben und Denken), which are believed to include his own most detailed and systematic expositions of the concept. The study begins by investigating the three steps in which Dr. Schweitzer gradually develops his idea of `reverence for life.` In the first step he diagnoses why the present European civilization has been decayed. Secondly he discusses pessimism as a most important cause for the decay of European civilization. Thirdly and lastly, he explores and presents his concept of `reverence for life` as a way to restore the decaying European civilization. The study then proceeds to explain the four dimensions of meaning that the idea of `reverence for life` has. The first is an intuitive dimension including an immediate consciousness of life itself, from which reverence for life arises. "The most immediate fact of man` s consciousness is the assertion: I am life which wills to live, in the midst of life which will to live.`" The second dimension of the meaning of the idea is a mystical one, which has an ethical tone. Depreciating the mysticism of identity between the World-Spirit and the spirit of man, Schweitzer emphasizes the ethical mysticism, saying that "we can and must know in the sphere of this mystery, namely, that all being is life, and that in loving self-devotion to other life we realize our spiritual union with infinite Being." The third is a universalistic dimension in which Schweitzer finds all lives related to and one with one another. "Ethics consists in responsibility towards all that lives-responsibility which has become so wide as to be limitless." The fourth and last dimension is a religious one, which does not include particularly a Christian, but an "elemental piety"(elementare Froemigkeit), which comes from "an elemental thinking." "The concept of reverence for life has, therefore, a religious character. The man who avows his belief in it, and acts upon the belief, shows a piety which is elemental." The concluding part presents a critical assessment of Schweitzer s idea of reverence for life. Both Emil Brunner and Karl Barth severely criticize Schweitzer`s position indicating that one cannot respect nature on account of the value of life itself, but because he or she is commanded by God to do so. Barth says: "Those who handle life as a divine loan will above all treat it with respect. Respect is man`s astonishment, humility and awe at a fact in which he meets something superior-majesty, dignity, holiness, a mystery which compels him to withdraw and keep his distance, to handle it modestly, circumspectly and carefully." It is remarkable that like Oriental religions, Schweitzer`s idea of life or nature tends to absolutize life or nature and to hold an optimistic and mystical world-view in which there is no distinctive distance between God and nature or life. Having no superior criterion, however, this kind of mysticism can be easily distorted to be unrealistic, sentimentalist and submissive to evil. But it is still somewhat useful for ones who have no outstanding ethic toward life or nature, while it surely needs a guidance and direction from theological ethicists.