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The Modern World (1800 AD-Onwards) (Liberalists: Paul Tillich)
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장부영
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2009-01-04 16:40:26, 조회 : 2,302 |
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(10) Paul Tillich (1886-1965)
1) He was born in1886 in the province of Brandenburg in Germany, the son of a Lutheran pastor, whose theological studies was engaged at the University of Berlin, Tubingen, Halle and Breslau.
2) He served as an army chaplain during the First World War, and from 1919 he taught theology and philosophy in the University of Berlin, Marburg, Dresden, Leipzig and Frankfurt. In 1933 he was dismissed by the Nazis, and went to the USA and became professor of philosophical theology at the Union Theological Seminary in New York until his retirement in 1955.
3) He then taught at Harvard and Chicago Universities until this death in 1965. He wrote a greatest book with three volumes, Systematic Theology (1951-1963).
4) He opposed orthodoxy, which he accused of confusing eternal truths with a particular temporary expression of them because he thought that orthodoxy takes a theology which addressed to the past and addresses it to today's situation, which it no longer fits.
5) He also opposed the 'kerygmatic theology' of Barth and others, because he thought that this theology avoids the mistake of simply identifying the unchangeable message of the Gospel with the Bible or with the temporal situation. He insists that the imbalance of kerygmatic theology needed to be corrected by apologetic theology. For him, all theology is apologetics.
6) For him, apologetic theology seeks a method which will relate the eternal message and contemporary situation without something one or the other, which is called as the 'method of correlation' a way of adapting the Christian message to the modern mind without losing its distinctive character- the validity needed for the message to be applied to the context.
7) He presents his theology as a series of answers to the questions posed by modern life. His answers, however, are couched firmly in the language of modern thought - namely existentialism.
8) God, like Kierkegaard, he begins with the insight that life is all about contradictions and paradoxes that cannot be collapsed or resolved
① His exposition of the Christian faith is predominantly philosophical - biblical passages are few and far between in his Systematic Theology. God is presented as 'that which concerns us ultimately' or 'the ground of our being.' God is not a Being (who may or may not exist), but Being-itself of which power of existence, the force of Being enables us to overcome non-being.
② He says that his point is the same ad that of Aquinas, that God is not one being among others but there is no distinction between existence and essence, but his theology seems more abstract than Aquinas's.
③ He says that the great doctrines of Christianity are "symbols," for example, the idea of God as Creator of the idea of Christ as Redeemer. By this premise, he thinks that the symbol of "God the Creator" expresses the idea that God is being-itself, pushing us beyond the destructive power of non-being and enabling us to transcend our finitude.
9) Sin and Salvation, for him, sin and salvation are two sides of the same coin, which reflects his essential belief that the polar opposites of life can never be reconciled, that they always exist in tension with each other. And so, for him, "sin" and "salvation" are symbols.
① The tension between being and non-being is what cause our estrangement
from ourselves and its inevitable psychological consequence: guilt, loneliness and meaninglessness.
② He thinks of the rescuing as the appearance of what he calls the New Being: a new way of living, described ad :essentially being under the conditions of existence, conquering the gap between essence and existence." (Systematic Theology, 2:118).
10) Christ, for him, the overcoming of estrangement would be meaningless if it had not been fully enacted in an individual life.
① This means that the historical reality of Christ is essential to the working out of salvation.
② Despite the centrality of the historical reality of Jesus, he thinks of the New Being as being dispensed through the medium of the New Testament, which is, instead of thinking simply of Christ we should think of "the Christ-event," which refers to Jesus, the whole train of events of his life, death and its aftermath; the realization of the New Being in his followers; and the writing of the New Testament documents.
③ For Tillich, there would be no salvation without the historical figure of Jesus, but that figure would have no significance without the faith community that arose around him, interpreted him and transmitted his message to the figure.
④ For Tillich, salvation is real and really changes us - but it must be continually renewed in faith. Jesus, the historical human being, is the Christ, the one sent by God who brings New Being.
1) North Whitehead, Bertrand Russell's collaborator who, in the 1920s, proposed doing away with (abolishing) traditional metaphysics, which was all about "substances," and replacing it with the idea of process.
2) The essence of process theology is that there are two ways of looking at God's relation to time and the universe (J. B. Cobb and Whitehead's former pupil Charles Hartshorne). While Aquinas described God as outside time, looking down on history as we might look down from a tall tower, the process theologians suggest that it is more constructive to think of God as inside time, just as we are. For them, God is a series of event within the world.
3) Process theology thinks of God is not caught up in the world of change and event, just like everything else. God is not unchanging; he can suffer; and he does not, in any metaphysically significant way, transcend the universe, which means that his power and knowledge within it are limited.
4) The strength of process theology lies partly in its appeal to the Bible. Its supporters point out that in the Bible, and especially in the Old Testament, God is an active character who does things.
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