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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2003.9
- 수록면
- 241 - 265 (27page)
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In Christianity, the understanding of God is still anthropocentric and anthropomorphic even though it has been challenged by scientific development and the change of worldview. The theistic creator, God, was the most refined crystallization of the Middle East ancient world view, which later became one basic character of understanding God in Christianity. However, the understanding of God has diverse possibilities when it is reinterpreted through its encounter with Taoism in an East Asian worldview.
The Christian understanding of God and Tao, however, cannot meet directly because the two terms come out of very different cultures and traditions. On the other hand, they are very commensurable when they are open toward others through the mediation of mutual understanding. The personality of the Christian God cannot be removed. On the other hand, this personality and anthropomorphic character are not always obstacles to reject free dialogues or encounters with different understandings of God.
The writer doesn't want to replace Tao for God. As a matter of fact, it is not possible. On the other hand, it is very important to expand the understanding of God to the dimension of Tao in East Asian thinking for the post-Christian era or postmodernity. Tao emerged as the result of rationalization and demythologization of Chinese understanding of God from anthromorphic God(Shang Ti) and henotheistic God (Heaven). However, according to lao Tzu, Tao is older than God. The contradiction and dilenuna between transcendence and immanence resulted in trespassing Christian theism into deism and finally to atheism The dynamics between transcendence and immanence can be reinterpreted in a Taoist understanding as balance and equibrium in Tao because Tao still reserves the dynamics of transcendent God in natural process. Tao can contribute to making a hospitable surrounding for Christianity to embrace plurality and cornplementality in the understadning of God.
The Christian understanding of God and Tao, however, cannot meet directly because the two terms come out of very different cultures and traditions. On the other hand, they are very commensurable when they are open toward others through the mediation of mutual understanding. The personality of the Christian God cannot be removed. On the other hand, this personality and anthropomorphic character are not always obstacles to reject free dialogues or encounters with different understandings of God.
The writer doesn't want to replace Tao for God. As a matter of fact, it is not possible. On the other hand, it is very important to expand the understanding of God to the dimension of Tao in East Asian thinking for the post-Christian era or postmodernity. Tao emerged as the result of rationalization and demythologization of Chinese understanding of God from anthromorphic God(Shang Ti) and henotheistic God (Heaven). However, according to lao Tzu, Tao is older than God. The contradiction and dilenuna between transcendence and immanence resulted in trespassing Christian theism into deism and finally to atheism The dynamics between transcendence and immanence can be reinterpreted in a Taoist understanding as balance and equibrium in Tao because Tao still reserves the dynamics of transcendent God in natural process. Tao can contribute to making a hospitable surrounding for Christianity to embrace plurality and cornplementality in the understadning of God.
목차
Ⅰ. 들어가는 말
Ⅱ. 반 언어적 입장에서 도를 통한 내적 변화의 길로(From Anti-language to Transformation through Tao)
Ⅲ. 신을 인식하는 새로운 패러다임인 도(道)
Ⅳ. 도가의 탈실체화의 길(desubstantialization)
Ⅴ. 초월과 내재를 넘어서 존재하는 도(Tao beyond Transcendence and Immanence)
Ⅵ. 결론: 말씀인 도
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English Abstract
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