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    人間의 本質에 對한 神學的 解釋 考察

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    https://www.riss.kr/link?id=A75195076

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    다국어 초록 (Multilingual Abstract) kakao i 다국어 번역

    This thesis is a part of my broad study on Christian anthropology which is planned to be investigated here after in so far as my ability reaches.
    In this thesis I confine myself to describing some theological interpretations of Imago Dei, which may be said to be the essence of human nature. In terms of method, I use the topical method rather than the historical method.
    The mind or the faculty of reason, comes first as an interpretation which is proposed by Irenaeus, St. Augustine, and Calvin.
    Second, I treat the theory of original righteousness. This interpretation comes from Martin Luther. According to him reason or mind cannot be the essential nature of man. If it were the real nature of man, he says, then even the devil would be superior to man; because the devil has much more intelligence than man has. Lost as it may be, the original righteousness is the true nature of man.
    The third interpretation is that of Karl Barth, which is 'the encounter' of man with man. Man becomes man when they encounter one another, seeing each other, hearing each other, and helping each other. Without helping others and receiving help from others, man is not man.
    Forth, I consider Brunner's interpretation at somewhat greater length. He interprets Imago Dei as responsibility as a human being. Man is a responsible being. To be responsible man must be a subject, and man becomes a subject through the encounter without her subjects. Brunner also holds that freedom is indispensable for responsibility but that man's freedom is a finite freedom. Responsibility also leads to the destiny of man, which is love.
    Lastly I examine R. Niebuhr's interpretation. He interprets the Imago Dei as the power of self-transcendence. The power of self-transcendence appears in man's ability to know the world and himself, in his freedom and in his capacity to pursue meaning.
    I myself do prefer Brunner's interpretation to the others because of his clear and persuasive description.
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    This thesis is a part of my broad study on Christian anthropology which is planned to be investigated here after in so far as my ability reaches. In this thesis I confine myself to describing some theological interpretations of Imago Dei, which may b...

    This thesis is a part of my broad study on Christian anthropology which is planned to be investigated here after in so far as my ability reaches.
    In this thesis I confine myself to describing some theological interpretations of Imago Dei, which may be said to be the essence of human nature. In terms of method, I use the topical method rather than the historical method.
    The mind or the faculty of reason, comes first as an interpretation which is proposed by Irenaeus, St. Augustine, and Calvin.
    Second, I treat the theory of original righteousness. This interpretation comes from Martin Luther. According to him reason or mind cannot be the essential nature of man. If it were the real nature of man, he says, then even the devil would be superior to man; because the devil has much more intelligence than man has. Lost as it may be, the original righteousness is the true nature of man.
    The third interpretation is that of Karl Barth, which is 'the encounter' of man with man. Man becomes man when they encounter one another, seeing each other, hearing each other, and helping each other. Without helping others and receiving help from others, man is not man.
    Forth, I consider Brunner's interpretation at somewhat greater length. He interprets Imago Dei as responsibility as a human being. Man is a responsible being. To be responsible man must be a subject, and man becomes a subject through the encounter without her subjects. Brunner also holds that freedom is indispensable for responsibility but that man's freedom is a finite freedom. Responsibility also leads to the destiny of man, which is love.
    Lastly I examine R. Niebuhr's interpretation. He interprets the Imago Dei as the power of self-transcendence. The power of self-transcendence appears in man's ability to know the world and himself, in his freedom and in his capacity to pursue meaning.
    I myself do prefer Brunner's interpretation to the others because of his clear and persuasive description.

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    목차 (Table of Contents)

    • 序言
    • 1. 理性 또는 知性
    • 2. 原義
    • 3. 만남
    • 4. 責任性
    • 序言
    • 1. 理性 또는 知性
    • 2. 原義
    • 3. 만남
    • 4. 責任性
    • 5. 自己超越의 能力
    • 論評
    • 結語
    • 참고문헌
    • 영문요약
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