스코틀랜드 종교학의 회고와 전망: 현상학, 환원론, 문화론의 긴장

안신 ( Shin Ahn ) 서울대학교 인문학연구원 2008 人文論叢 Vol.59 No.-

이슬람과 불교의 죽음이해에 대한 비교연구: 꾸란과 숫타니파타를 중심으로

안신 ( Shin Ahn ),허우성 ( Woo Sung Huh ) 한국이슬람학회 2011 한국이슬람학회논총 Vol.21 No.2

World religions teach us how to encounter death and to deal with it. Both Islam and Buddhism draw religious maps of imagination by which their believers can overcome the anger of death and endure the uncertainty in the future. Suicide is a sin to Islam and it is the nonviolent cessation of self which can be justified in Buddhism. This paper will examine the idea of death in Islam and Buddhism by analyzing the Qur``an and Suttanipatta from the perspective of phenomenology of religion. Islamic idea of death is based on Sharia law, mainly the Qur``an and Hadith. Buddhist idea of death comes from the early Buddhist scriptures like Suttanipatta and Dhammapada. First, Muslims regard death as Allah`s plan. Since Allah gives all human beings different spans of life, people cannot complain about His plan. Therefore, Muslims should pray to Allah while they are living in this world. After death, people will be divided into two groups for heaven and hell according to their good actions. The quick burial of body in Islamic funeral indicates that Muslims believe in the physical resurrection of the dead on the Day of Judgment. Second, Buddhists regard death as the limitation of humanity. A form of new life starts after the death within the permanent circle of birth and death. In Buddhism, the eternal life is thought as a curse to be overcome. In order to reach the stage of liberation, People should learn Buddha`s teaching and practice His wisdom through study and meditation. Buddhism denies the concept of self, so the true self seeks for the peace of mind beyond this life. Like Hinduism, the creation funeral is popular among the Buddhists. In conclusion, both Islam and Buddhism have different ideas of death. Islam emphasizes Allah`s judgment after death, while Buddhism points out the great liberation beyond the circle of life and death. They both suggests us the paradigm shift from ego-centrism to Reality-centrism. In spite of huge gaps between monotheistic Islam and atheistic Buddhism, they share the common value of peace and nonviolence with each other.

가톨릭교회의 이슬람에 대한 태도의 특징과 한계 -베네딕토 16세를 중심으로

안신 ( Shin Ahn ) 한국외국어대학교 중동연구소 2013 중동연구 Vol.32 No.1

Roman Catholic Church gives the pope the highest authority to lead whole Catholic churches in the world and to decide theological and ecclesiastical issues, including its attitude to Islam. Therefore, in order to understand Roman Catholic Church`s attitude to Islam, it is necessary to examine Benedict XVI(2005-2013)`s thought of religion and his understanding of Islam. The name of Benedict XVI is Joseph Ratzinger. As a professor Ratzinger taught Catholic theology in Bonn and Muenster. He was involved in the Second Vatical Council (1962-1965) as the reformer and admirer of Karl Rahner, Ratzinger was appointed to a chair at the University of Tubingen. After experiencing Marxist student riots in 1968, his theological position gradually was changed into conservatism. He served as professor and then as vice president of the University of Regensburg. He was appointed as Archbishop of Munich and Freising(1977-1982) and named as the Prefect of the Sacred Congregation for the Doctrine of the Faith(1981-2005). First, Benedict XVI wrote three encyclicals, "God is Love", "Saved by Hope", and "Love in Truth." He argues that religious freedom is needed for world peace. Distinguishing religious freedom from syncretism and religious pluralism, he emphasizes the uniqueness of Roman Catholic Church and considers the balance between faith and reason. Second, he applies phenomenology of religion to the development of his theology of religions. Razinger rejects the positions of Karl Rahner and Hang Kung but accepts the necessity of religious dialogues and peace. He explains the evolution of religion and claims the finality of monotheism, which including Judaism, Christianity and Islam. He doesn`t consider Islamic worldview seriously. Third, his conservative position is exclusive to other religions. He is suspicious of the possibility of inter-religious dialogue since the Roman Catholic Church cannot find a proper dialogue partner. There are many difference forms of Islam in the world, so he thinks that religious-dialogue is impossible in a real sense. It should be noted that Benedict XVI finds the common ground between Roman Catholic Church and Islam in the crisis of secularization. Muslims criticize the dualism of politics and religions in public areas of the West, which Benedict XVI regards as the particularity of Islam. Fourth, Benedict XVI`s insulting lecture on Muhammad and Islam offended Muslim leaders to protest against his speech. Though he mentioned the expression of the Byzantine emperor Manuel II Paleologus, Muslims regarded his quotations as his own negative opinion against Islam. Pope gave public apology to Muslims in the world. After this accident, Benedict XVI met Saudi Arabia`s king Abdullah in 2007 and Catholic-Muslim Forum was held in November 2008. In conclusion, there are many cases of Roman Catholic efforts to understand Islam with empathy and respect. Benedict XVI was the head of the Roman Catholic Church, but he didn`t find the partner of Catholic-Islam Dialogue. Rather than doctrinal and theological dialogue, we should consider the possibility of new dialogues in social responsibility.

게라르두스 반 델 레에우와 미르체아 엘리아데의 종교현상학에 대한 비교연구: 유형론과 비교론을 중심으로

안신 ( Shin Ahn ) 한국종교문화연구소 2010 종교문화비평 Vol.17 No.17

서양신종교의 한국에서의 활동과 전개의 유형비교 -바하이신앙과 기적수업의 한국화를 중심으로-

안신 ( Shin Ahn ) 한국신종교학회 2012 신종교연구 Vol.27 No.-

본 논문은 한국에서 활동하고 있는 서양신종교들의 ‘한국화’(Koreanization)를 유형별로 나누어 사례를 비교한 글이다. 먼저 신종교 한국화의 주된 유형으로 ① 고립, ② 후퇴, ③ 활성, ④ 위축, ⑤ 적응의 모델을 제시하였다. 그리고 그 가운데, 20세기 전후반기에 한국에 정착한 바하이신앙과 기적수업을 한국화의 사례로서 그 세계관과 확산의 특징을 탐색하였다. 최근 21세기에 들어서 ‘영적 구도자’(religious seeker)들이 인터넷 매체를 적극적으로 활용하며 소규모 공부모임을 조성함으로써 서양신종교들의 영성을 창조적으로 수용하고 확산시켜 나가고 있다. 이러한 공동체들은 그들의 세계관을 이질적인 한국문화 속에 정착시키기 위하여 종교적 권위의 차원을 어떻게 형성해 나가고 있는지 그리고 최근 기독교와 불교, 양대 종교가 지배하고 있는 한국 종교지형의 분위기에 대응하기 위하여 공존과 포교의 전략을 어떻게 발전시키고 있는지를 탐색하였다. 본 연구는 공동체의 내부에서 ‘신적 계시’로 여겨지는 경전들에 대한 공감적 분석과 소규모 연구모임에 대한 참여관찰 및 사이버 콘텐츠에 대한 내용분석을 토대로 하였다. This paper deals with the types of Koreanization in Western new religions, especially Baha`i Faith(BF) and A Course in Miracles[ACM]. Since Buddhism and Christianity are popular in Korean society and Korean national religions exist, these new religions have difficulty in occupying the hearts of Korean people. First, Hare Krishna movement initiated the mission to the Koreans, but Indian nationals dominated this group. Therefore, it is classified into the type of isolation. Second, the Raelian movement, which we can regard as the type of recession, caught the public concern of Koreans due to the issue of human cloning, but anti-Raelian movements blocked the growth of the Raelians in Korea. Third, in spite of the debate of heresy, Jehovah`s Witnesses and Mormons increased their membership to 10,000. They can be thought of the type of revitalization. Fourth, after Baha`i Faith decreased after the golden age, it faces the stagnation. It belongs to the type of reduction. Fifth, A Course in Miracles, a New age group, made religious networks within cyber spaces and off-line activities. The translation of its text led followers to share their experience with one another. It can be called the type of adjustment. Baha`i Faith sprang from Shii Islam, but it became the world religion with 5 million members. On the doctrinal basis of progressive revelation, it seeks for the recruitment of Koreans through study groups, children groups, and regular feasts. After the Korean War, the active mission of the BF succeeded in converting Koreans to the BF. It, however, failed to adopt itself to new environment. Its members are looking for new direction to overcome the present stagnation and to transmit BF by translating Baha`i revelation into Korean language. A Course in Miracles attracts Korean intellectuals by offering a new interpretation of Christian worldview. Cyber communities play important role of strengthening the identity of ACM. The recent translations of ACM attracts religious seekers. In conclusion, Western new religions give new meaning and the sense of belonging to religious pilgrims and secular seekers. In BF and ACM, the activities of text translation and literature mission are important in rebuilding the direction of their transformation and evolution.

무의식과 시간에 대한 엘리아데의 분석심리학적 해석

안신 ( Shin Ahn ) 서울대학교 종교문제연구소 2009 종교와 문화 Vol.0 No.17

서평 : 종교와 과학의 충돌과 대화 신재식, 김뮨성, 장대익, 『종교전쟁: 종교에 미래는 있는가?』 (서울:사이언스북스, 2009)

안신 ( Shin Ahn ) 경희대학교 비폭력연구소 2010 비폭력연구 Vol.3 No.-

논문 : 종교와 과학 그리고 종교학: 관계유형의 다양성과 종교학의 역할

안신 ( Shin Ahn ) 서울대학교 종교문제연구소 2010 종교와 문화 Vol.0 No.19

The recent debate between religion and science is one of hot issues in religious studies. The role of religious studies in this discourse becomes more important, so we need to classify various existing models to relate religion and science in order to make the role of religious clear. First, Ian Barbour, an American scholar, suggests four models of the science-religion relationship: conflict, independence, dialogue, and integration. He prefers last two models to first two models. Second, Alister McGrath, an evangelical English scholar, reorganizes Barbour`s model to make two models: confrontational and non-confrontational models. He focuses on the science-religion relationship in the context of liberalism, modernism, neoorthodoxy, and evangelicalism. Both Barbour and McGrath are Christians, but their emphases are different. McGrath is more concerned about the diversity of Christianity. Third, Nicholas Wolterstorff, an American philosopher, criticizes the epistemological model of foundationalism and points out the integration of faith and reason. He argues that the belief content of Christian commitment should play a role of control belief in weighing theories in the discourse of religion and science. Four, van Huyssteen proposes post-foundationalism to overcome both the extreme rationalism of foundationalism and the extreem relativism of non-foundationalism. These various classification are mainly based on the assumption that religion and science are a kind of grammar and matrix rather than propositional system and inner experiences. In conclusion, the scholar of religion should tackle the issues of religion and science as observer, participant, or critics. But they should not become a new religion nor a new science in this discourse.

논문 : 호주 원주민신화에 나타난 여성상징 연구: 카툼바 자매신화와 와윌락 자매신화를 중심으로

안신 ( Shin Ahn ) 서울대학교 종교문제연구소 2011 종교와 문화 Vol.0 No.21

This paper is to examine the meanings of female symbol in Australian Aboriginal myth. The author chose the Katoomba myth of three sisters and the myth of Wiwilak sisters. These myths are the sacred narratives containing the truth about the life and death of humanity, not an illusionary fiction. The process of the colonization of European prisoners made the main themes of aboriginal myths distorted and transformed according to the needs of colonizers. The life-giving power of female symbol was lost and the wisdom of aborigines was despised. The evolution theory regarded aborigines as the lowest race in the world, and the dichotomy of Western culture made aboriginal ontology misunderstood. The myth shows us the hidden history of colonialism and the forgotten power of female sexuality. In the Wiwilak myth, two sisters walked on the land taking care of babies and bleeding. Their long journey with continuous bleeding created animals whereever they visited. And they gave names to the shapes which they created. After the rainbow snake swallowed sisters, they became a hermaphrodite. This union of male and female empowered the world and the new life began. In conclusion, the myth of sisters shows us the solidarity of woman and the continuity of mysterious knowledge transmitted within the female circle of aboriginal tribes. Myth teaches us that nature (or environment) are not the simple objects of exploitation but the extended ego that we should understand for coexistence and harmony.

미국 사회의 다문화 현상과 종교

안신(Shin Ahn) 전남대학교 종교문화연구소 2018 종교문화학보 Vol.15 No.-

본 논문은 미국사회의 종교적 다양성에 대한 역사탐구와 사례연구를 통하여 한국사회의 종교다원현상에 대한 건설적 제언을 한다. 특히, 50개 주 가운데, 뉴저지와 프린스턴 지역을 구체적인 사례로 들어 종교다원현상을 분석하였다. 미국사회는 종교의 자유를 지키며 개신교 중심의 다원화로 출발하였지만, 21세기에 들어서는 천주교와 유대교와 함께, 이슬람교와 힌두교의 교세가 증가해 왔다. 여전히 개신교와 천주교를 중심으로 기독교문화를 유지하고 있지만 무종교인구와 신종교의 등장으로 보다 다양화된 세속화의 흐름이 가속화되고 있다. 결론에서 ① 한미사회의 비교연구를 통한 새로운 질문의 적용, ② 세계윤리의 필요, ③ 이웃종교에 대한 종교교육, ④ 사회문제에 대한 종교적 해결의 모색 등을 제안하였다. This article is intended to give constructive suggestions by analyzing a history of religious diversity in American society and examining some case studies of New Jersey and Princeton. The American society has developed Protestantism centered pluralism in history. In the 21st century, Islam and Hinduism became major religious components with Catholicism and Judaism. Though Protestantism and Catholicism still played central roles in Christian culture of American society, rapid increases of the non-religious people and new religious movements made America more multi-cultural/religious society. In my conclusion, I proposes ① the application of new questions into Korean context, ② the necessity of global ethic, ③ religious education about neighbor’s religions, and ④ religious solutions to social problems.