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신재식(SHIN Jae-Shik) 장로회신학대학교 기독교사상과 문화연구원 2018 장신논단 Vol.50 No.3
이 글에서 다루는 주제는 “한국신학의 맥락에서 본 장신신학”이다. 장신신학의 위상과 의미를 한국신학의 지형도 안에서 검토하는 것이다. 여기에서 “한국신학”과 “장신신학”은 각각 개신교가 소개된 이래 한반도에서 한국인 신학자들이 전개한 다양한 신학의 흐름과, 예장 분열 이후로 장로회신학대학교 구성원의 신학작업 중 특별히 조직신학 분야의 작업을 지칭한다. 한국신학의 맥락에서 장신신학에 대한 검토는, 장신신학이 한국신학의 다양한 흐름 속에서 어떻게 평가되고 규정되어 왔는지, 장신신학은 스스로를 어떻게 자리매김해 왔는지, 장신신학은 정체성의 형성과 확장을 시간적 흐름에 따라 개괄적으로 살펴보면서 진행된다. 이후 장신신학의 위상과 특징을 교단신학으로서 장신신학과 한국신학으로서 장신신학이라는 측면에서 검토하고 평가한다. 장신신학은 장로회신학대학 성립이후 “중심에 서는 신학”에서 “통전적 신학”을 거쳐 “온 신학”으로 진행되어 왔다. 장신신학은 이종성 이후 김명용과 그 이후 세대를 통해 지속적으로 확장 심화되었으며, 보수적 복음주의 흐름에서 에큐메니칼 신학으로 지평이 확장되었다. 장신신학은 한동안 한국신학 지형에서 별로 논의되지 않다가, 비교적 최근 들어 한국신학 흐름에서 평가되고 위상부여를 받게 된다. 장신신학의 가장 큰 특징은 내용이라기보다는 신학 하는 방법인 열린 신학적 태도이며, 신학 주제는 시간이 지나면서 다양하게 확대된다. 교단신학으로서 장신신학은 예장통합의 목회자 교육과 교회를 위한 신학작업을 성실하게 수행하면서 예장통합의 성장을 견인했다. 동시에 교단신학으로서 장신신학은 오늘날 예장통합이 종교개혁 정신과 개혁교회 전통에 충실할 수 있도록 교단의 건전성을 담보하는 개혁신학 작업을 요청받고 있다. 한국신학으로 장신신학은 교단신학의 경계를 넘어 “21세기 한반도”라는 신학 작업의 시공간 축을 고려하면서 한국신학을 견인해야 할 것이다. 이를 위해 보수와 진보, 에반젤리칼과 에큐메니칼, 좌와 우를 포용하는 통전적 온 신학으로서 장신신학은 중심이 아니라 이 다른 두 실체가 만나는 변두리가 되어야 할 것이다. 이렇게 삶의 자리에 충실한 신학 작업을 통해서 “장신성”이라는 신학적 정체성을 획득하게 될 것이다. The aim of this article is the theology of the Presbyterian College and Theological University (PCTS) within the context of Korean Theology. The identity of PCTS’ theology will be articulated in the geography of Korean theology. Here, “Korean theology” connotes the variety of Korean theologies after the introduction of Protestantism in Korea. “PCTS’ theology” refers theological works that have been done by the PCTS faculty, especially systematic theologians after the division of Korean Presbyterian Church into Tonghap and Haptong. This article includes how the theology of PCTS has been placed and evaluated among various theological trends in Korea, how PCTS has positioned its theological identity in the geography of Korean theologies, and how PCTS has formulated and extended its identity after the division of Korean Presbyterian Church. These themes are traced chronologically. After the description of the above aspect, the theology of PCTS will be examined and evaluated from a context of denominational theology and that of Korean theology. The theology of PCTS has developed from “doing theology on the Center” via “a wholistic theology” to “Ohn theology.” After Lee Jongsung, Kim Myungyong and the next generation, the theology of PCTS has expanded its horizon from a conservative evangelism to an ecumenical theology. For a while the theology of PCTS had hardly been mentioned in the discourses of Korean theology, however through the recent theological works on Korean theology it has been placed proper location within the geography of Korean theologies. The most important feature of the theology of PCTS is the method of theology which is widely open to theological approaches and themes. As a theology of denomination, the theology of PCTS has contributed to the growth of PCK with its theological education of seminarian and been benefited from the local churches in PCK. Now the task of PCTS is doing theology from a reformed tradition for the soundness and the faithfulness of PCK. As a Korean theology, the theology of PCTS needs to move more progressive in the context of 21st century and that of Korean peninsula. Under this concrete context the theology of PCTS pursues dialogue and cooperation between evangelical theology and ecumenical theology, and between conservative theology and progressive theology. However, the location of PCTS theology is not a center but a margin. Doing theology in the margin, the identity of PCTS theology would be recognized as a wholistic theology.
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신재식(Jae Shik Shin) 한국기독교학회 2000 한국기독교신학논총 Vol.17 No.-
Ⅰ. The question of God is the most important topic explored during Kaufman`s theological pilgrimage. In a series of works, Kaufman has explored the idea of God upon the foundation of historicism which lie adopts for his theological method. This study aims at Kaufman`s constructive conception of God, based on his two recent works an article: In Face of Mystery (1993), God Mystery-Diversity Christian Theology in a Pluralistic World (1996), and "Nature, History and God: Toward an Integrated Conceptualization" (Zygon, 27/4). In those works, Kaufman presents his fully developed view on his theological method and on the idea of God, in the way of reformulation and of revision. Ⅱ. The interpretation of Christian theology that Kaufman presents is based on an assumption: theology is an activity of imaginative construction by human beings. As a work of human imagination, theological work is assessed by human standards, and its judges are themselves always ordinary human beings. This anthropocentric assumption is the most distinct feature of Kaufman`s theological works. Under this anthropocentric assumption, Kaufman sets forth an interpretation of theology as a critical and constructive task, performed by human beings in a certain context. "Thus, the task of theology is primarily not a hermeneutic enterprise but an imaginative construction. In other words, theology is not to he understood as primarily exposition or interpretation of the several creeds of the church or the ideas of the Bible. Doctrines and dogmas are to he examined_ criticized, and often rejected. in the light of the concept of God that finally commends itself to human beings. He suggests three criteria in terms of which every received idea of God is to he assessed, criticized, and reconstructed: absoluteness, humanness, and presence. Ⅲ. According to Kaufman, for those living within a theocentric worldview, the symbol God focuses human devotion and activity in a way intended to oriented human existence on that which is believed to bring human fulfillment, salvation. Considering the function of the symbol God, Kaufman explores the characteristics of the imagery of creator/lord/father which has been the dominant symbol of God in the monotheistic tradition. In these traditional imageries, the image of God is not only transcendent, omnipotent, and glorious but also loving, merciful, and forgiving. This idea of God leads the distinct feature of the God-World relationship dualistic and asymmetrical. It also have serious problems: a false conception of human agency, an implausible and dualistic worldview in which God belong to some other world, and a tendency to give rise to tyranny and oppression in the moral and political dimensions. Therefore, Kaufman asserts that the traditional notion of God should he illuminated under the light of a principal question that must he faced in theological reflection today. Ⅳ. With the recognition of the difficulties of the traditional notion of God, Kaufman alleges that God is no longer to he conceived primarily in terms of particular being, either in the world or out there in some transcendental heaven. Rather he proposes that God must he understood in terms of serendipitous creativity which is at work within the unfolding evolutionary ecosystem, giving and directional movement and interconnectedness to the great multiplicity of particular events and being in the world, but not itself a particular being. That is, God might he thought of as serendipitous creativity manifested everywhere in the universe, the personification of that complex of forces that drives the creative process. However serendipitous creativity, on its own, cannot provide a normative direction for human life. In order to construct a notion of God better able to meet this need, Kaufman proposes a modification of the conception of serendipitous creativity by introducing the idea of directionality or trajectory. Yet Kaufman does not propose an explicit teleological mov
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