구속과 성화: 과정 구원론 = Redemption and Sanctification: A Process Soteriology

다국어 초록 (Multilingual Abstract)

Love is the meaning of salvation. Love is a social awareness (Hartshorne, 1948: 36). Love is a socially structured, and thus relative, creative experience(Hartshorne, 1970: 56). love has two aspects, the aspect of reception and the aspect of contribution. Love in the aspect of reception is called sympathy, feeling of feeling by Hartshorne (Hartshorne, 1984: 108, 135). Love is also a right contribution. Love means sharing one`s life in the right way with other emerging selves. God is love in its two aspects. Whitehead says, It is as true to say that the World is immanent in God, as that God is immanent in the World (PR: 348). Hartshorne also says that God is both a divine recipient of our contributions and a divine contributor to or enabler of our existence(Hartshorne, 1991: 672). God as immanent in the world is God of love as contribution. God who have the world contribute to God`s actuality is God of love as reception. The mutual immanence between God and the world is the ontological ground of our salvation as redemption and sanctification. Our redemption is based on our immanence in God. Our sanctification is based on God`s immanence in us. Redemption is the coincidence of our contribution to God and God`sreception of it. Sanctification is the coincidence of God`s contribution to us and our reception of it. We can interpret the authentic existence of love in terms of expanded body. The body, for Whitehead, is that portion of nature with which each moment of human experience intimately cooperates (MT: 115). The body is also that region of the world which is the primary field of human expression(MT: 22). The body, in short, is a part of the universe with which the self can have a relatively intimate communion. The body, however, is not a clear-cut or unchanging entity. In fact, there is no definite boundary to determine where the body begins and external nature ends (MT: 161). When a self extends the region of the world with which it can have an intimate communion in terms of feeling and expression, it has an expanded body. God`s cosmic love of redemption and sanctification invites and empowers us to expand our body more and more. A vision of expanding one`s body or one`s field of energy is implied by the mystical idea of cultivation of huo jan chih ch`i by the Confucian philosopher Mencius (371-289 BC). Huo jan chih ch`i literally means the vast, flowing qi [ch`i], or strong, moving power (de Bary and Bloom: 127; Chan: 63). Huo jan chih ch`i is a field of energy that is nourished by uprightness. It is vast enough to fill up all between heaven and earth(The Book of Mencius: 2A: 2 Chan: 63). Mencius` huo jan chih ch`i is an expanded field of intimate communion. We can find the vision of the expanded body within the Christian tradition as well. It is seen in Paul`s idea of the body of Christ(Rom 12:4-5; 1 Cor 12:12-26). The parable of the final judgment is also resonant with the idea of expanded body. The son of Man identifies himself with the least of these, and also invites us to identify ourselves with the least of these (Mt 25:40,45). We ought to extend the range of the least of these beyond the human society and include nonhuman beings within it, because God is the God of the heaven and the earth who cares for the birds of the air, the lilies of the field and every form of life in the world as members of God`s own cosmic body (Gen 1:1; Mt 6:26-30).