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논문 기본 정보

자료유형
학술저널
저자정보
저널정보
한국기독교학회 한국기독교신학논총 한국기독교신학논총 제17집
발행연도
2000.6
수록면
157 - 190 (34page)

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Ⅰ. Introduction As we know, the christian theology has been developed through the theological debates. However, christian Eschatology is excepted from the theological debates. Only few topics of eschatology were interested by the christian heresy and fanatical sects. As the result, christian eschatology remains still as an unknown and undeveloped area. Therefore, for the systematic understanding of the eschatology, hermeneutical principles are demanded. Ⅱ. Anthropological problem: eschatology which is based on the dualistic humanview There are two kinds of eschatological hopes which can overcome the human fate of death: one is immortality of the soul, another is the resurrection of the body. The former is proposed by Platon, the latter is rooted in the biblical testimony. However, the christian eschatology has been strongly influenced by platonism. So we can not easily discern biblical witness from the platonism. Thus, Jungel regards the deplatonisation(entplatonisierung) as a theological task. Instead of the platonic dualistic anthropology; man being composed by soul and body, and, also instead of platonic definition of death, death is the separation of the soul from the body, we assert the biblical anthroplogy, which is wholistic humanview and biblical understanding of death, which is regarded as the judgement of God. From this understanding, we conclude, when one dies, it is not the body, but the old- and outer man as a whole man, and when one lives after his death, it is not the soul, but the inner- and new man as a whole man(cf. IlCor. 4,16). Ⅲ. The problem of immortality of the soul: eschatology which is contrary to the Doctrine of Justification. How does eschatology relate to the doctrine of justification? If eschatology is nothing other than the conclusion of our salvation, so the principle of salvation must be also applicable to eschatology. What does the principle of salvation mean? It means that salvation is possible only through the work of God alone, not the work of man. If so, it is not acceptable that the immortality is found by the innate immortal soul of man, not by the eschatological handling of God. As Moltmann said, immortality of the soul is based on the self-confidence of man, while the resurrection of the dead is based on the trust in God. The eschatology recognizing the concept of the immortality of the soul as a part of the christian faith is not the christian eschatology. Instead of the immortality of the soul, we emphasize the memory of God as the eschatological handling of God "who gives life to the dead"(Rom 4,17). Ⅳ. The problem of the biblical hermeneutics: Eschatology is based on the linear literal interpretation. The Bible talk about not only second death, but also first resurrection, as well as the last judgement. It does not mean that there are first death, second resurrection and another judgement besides the last judgement after our death. The term "Eschatology" has dual meaning; one is "eschata" and another is "eschaton". Then we must begin our eschatological interpretation with eschaton which indicates the eschatological handling of God. From this view, the various eschatological events can be explained and related with one another. Concerning eschatology, the problem of inconsistency in the interpretation of the Bible lies in one dimensional interpretation which relates to the literal interpretation. Eschatology must not be the exhibiting various eschatological events from the Bible. Rather, it is the result of the consistent interpretation. Ⅴ. Eschatology is controlled by the logic of time: eternity as an extended time. The order of the eschatological events can not be understood as the series of sequential events, but as a concentrated eschatological culmination, in which every event happens all together. When we ultimately meet Jesus Christ after death, we will face the Judgement and he gives us resurrection and eternal life. Thus, the traditional intermediate state

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