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Existence of God (Essence and Existence in The Anthropology)
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장부영
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2008-04-01 04:41:41, 조회 : 3,241 |
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Existence of God (Essence and Existence in The Anthropology)
The Relation Between Essence and Existence In The Anthropology
Paul Tillich says that the understanding man is the center of the theological thought. When there is the question 'What is man?", the answer to the question cannot be one. He says the answer must always be two more over, speaking exactly, three.
The Essence of Man
Man is a creature of the good nature of which he possesses in itself. Plato's Idea is called essence by Paul Tillich. He asserts that this essence must form the greatness and individuality of man.
Summarizing this in conclusion he says, man is a finite freedom. This means the freedom of rational will (Tillich, 1967, 203).
But freedom is the power of which it possesses. But possesses language means what possesses general concept. And also what possesses the general concept can recognize and control the nature because it possesses the concept which can tie over the nature in itself.
This is the freedom about which Paul Tillich talks about in his theory of essence. He asserts that this freedom must include the possibility which can break down the conditioned reflex of the Modern Psychology.
He asserts that man does not take an action with the conditioned reflex but with the whole existence of which it possesses its own center. And the mode of human action indirectly does not react, but with the mode of stopping, thinking, carefully deliberation, and making decision.
This is a manlike side of human being. And the only freedom of reaction, he said, can make human being manlike, which has the center(identity) that only human being can possess in the perfect meaning. But this means that human being stays in the finite limitations of human faculty. What this is the definition of the essential aspect of human being which is so called Tillich's theory of essence in his Anthropology.
The Existence of Man
Man is, so to speak, existentially in the ultimate situation. This means that man is the descendant depraved by sin. But the depravation is not the historical depravation of Adam and Eve in the Garden of Eden, but a mythological expression.
In other words, the depravation by original sin is not the fact that it happened in the past but the subjective fact that it has psychologically been happening in an individual at the present time. This is the Tillich's theory of original sin. In order to understand this theory of original sin more exactly and concretely, he says, it is just necessary to appreciate the novels and the plays as well as the philosophy of the philosophers such as Kierkegaard, Heidegger, Sartre, and Marcel.
He said the description of the depravation of original sin in the Bible is nothing but a mythological expression. In order to understand the existential situation of man expressed to myth in terms of the modern existentialistic philosophical literature, such as philosophical literature must be beyond the Bible. He eventually diminished the authority of the Bible.
The Definition of Man
He asserts the definition of man, who is essential being, as abstract. Here we can not see the figure of man. It is the only dim light into the fence. And also it is wrong for him to say that man is existentially called the fallen, the lonely in the ultimate situation. Therefore, it must be necessary to employ the third definition.
In other words man is an existence who is living with two sided-righteousness. This two sided-righteousness is a mixture of the first essence of man and the second existence of man. Man is essential on the one hand, and existential on the other hand. Man is ideal but an existential one to be able to not reach the ideal.
At this point there is an instability caused by the dissociation of personality of man. A conflict or an absurdity is here. A religion has the power of being able to deliver the man in such a present situation. But the problem is that other religions have the power of healing the agony of the dissociation as well as Christ. When man has been healed, he is a newbeing.
Christianity must understand the problem from Christ, and try to understand that, and try to break and heal the present situation of man through Christ. Most Christians have often said that the power of healing has been found only in Christ, and the only Christ is the Savior of man. But the healing power has not been set limits to Christianity, but the same is in other religions as well as Christianity.
The relation has expressed Christianity as 'Agape' love only. He says all kinds of religion can endow the man who is an existential one with the same power of healing of the discrepancy. When man has been healed, Paul Tillich thinks of it, he is a new-being. And Christ became a model of the New-being. The event has existentially arisen in the Kairos. Such a new-being is the being that goes beyond the essence in history. This new-being is a new-being in the present history.
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선교운동소개
신학 