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초록· 키워드
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The basic concern of this paper is the view of God described by Choi Byung-Hun in comparison with Matteo Ricci’s De Deo Verax Disputatio. We have first of all systematized the primary and secondary materials. Following this Ricci’s De Deo Verax Disputatio and the secondary data were analyzed carefully.
The first problem for both Choi and Ricci is the “personality of God.” Matteo Ricci was a Jesuit Priest belonging to Thomism in China in the 17C, and Choi Byung-Hun was a Pastor influenced by the first Western Protestant missionaries in Korea in the 19C. Nevertheless, the traditional Christian understanding of God as having a “personality” was an absolute proposition to both of them.
For this reason this study begins with the Christian view of God’s personality. Thus, the concepts described in the writings of Choi and Ricci, that is, 天主(Lord of Heaven, Tienzhu), 上帝(Supreme Emperor, Shangjie), 上主(Supreme Lord, Shangzhu) 天(Sky ,Tien) are analyzed. These are concepts mentioned in relationship to the Christian view of God. Next, with respect to the above, a contrast sheet that compares Choi’s ideas with Ricci’s was made. Finally, an Analysis of commonalities and differences is performed.
Based on the above-mentioned analysis, this paper covers “personality” and “impersonality”. The paper posits that the personality and impersonality of God can co-exist in harmony with each other in Christian faith.
Awareness of issues related to the above begins with question related to the meaning of “實” in the title “True meaning of the Lord of heaven” (『天主實義』). That is not only the meaning of “Real”, but also “Fullness” because the meaning of “實” is a concept to criticize the concept of “Emptiness”(空) in Buddhism and the concept of “Nothing”(無) in Taoism.
Next the Neo-Confucian concepts of “Taiji”(太極), “Li”(理) are examined. These concepts would also have been in conversation with Buddhist and Taoist concepts as well as the Christian thought of Choi and Ricci. Choi and Ricci’s thought is examined in light of there Neo-Confucian ideas.
The multiplicity of the Ultimate Reality in Christianity and various religions is next considered. The ultimate reality of Confucianism, namely, “上帝” and “天” contains notions both of “personality” and “impersonality”. The dynamics of these two aspects of the ultimate has always been in Buddhism, Taoism, Dong-hag(東學) and other religions.
The paper concludes by suggesting that both concepts of “personality” and “impersonality” within a frame work of ‘the law of identity’ should be contained in the idea of God. The character of God would be not “just personality” but be “the multiplicity”, which the material property(物格), personality(人格), divinity(神格) constituting a holarchy in the relationship between ‘the transcendence’and ‘inclusion’.
The first problem for both Choi and Ricci is the “personality of God.” Matteo Ricci was a Jesuit Priest belonging to Thomism in China in the 17C, and Choi Byung-Hun was a Pastor influenced by the first Western Protestant missionaries in Korea in the 19C. Nevertheless, the traditional Christian understanding of God as having a “personality” was an absolute proposition to both of them.
For this reason this study begins with the Christian view of God’s personality. Thus, the concepts described in the writings of Choi and Ricci, that is, 天主(Lord of Heaven, Tienzhu), 上帝(Supreme Emperor, Shangjie), 上主(Supreme Lord, Shangzhu) 天(Sky ,Tien) are analyzed. These are concepts mentioned in relationship to the Christian view of God. Next, with respect to the above, a contrast sheet that compares Choi’s ideas with Ricci’s was made. Finally, an Analysis of commonalities and differences is performed.
Based on the above-mentioned analysis, this paper covers “personality” and “impersonality”. The paper posits that the personality and impersonality of God can co-exist in harmony with each other in Christian faith.
Awareness of issues related to the above begins with question related to the meaning of “實” in the title “True meaning of the Lord of heaven” (『天主實義』). That is not only the meaning of “Real”, but also “Fullness” because the meaning of “實” is a concept to criticize the concept of “Emptiness”(空) in Buddhism and the concept of “Nothing”(無) in Taoism.
Next the Neo-Confucian concepts of “Taiji”(太極), “Li”(理) are examined. These concepts would also have been in conversation with Buddhist and Taoist concepts as well as the Christian thought of Choi and Ricci. Choi and Ricci’s thought is examined in light of there Neo-Confucian ideas.
The multiplicity of the Ultimate Reality in Christianity and various religions is next considered. The ultimate reality of Confucianism, namely, “上帝” and “天” contains notions both of “personality” and “impersonality”. The dynamics of these two aspects of the ultimate has always been in Buddhism, Taoism, Dong-hag(東學) and other religions.
The paper concludes by suggesting that both concepts of “personality” and “impersonality” within a frame work of ‘the law of identity’ should be contained in the idea of God. The character of God would be not “just personality” but be “the multiplicity”, which the material property(物格), personality(人格), divinity(神格) constituting a holarchy in the relationship between ‘the transcendence’and ‘inclusion’.
목차
Ⅰ. 들어가는 말
Ⅱ. 최병헌의 신관 - 형성배경과 내용
Ⅲ. 무(無)와 유(有)의 대결-비인격적 실재관에 대한 비판 1
Ⅳ. 유(有)와 유(有)의 대결-비인격 실재관에 대한 비판 2
Ⅴ. 중층적 신관의 모색-인격성과 비인격성의 조화
Ⅵ. 나가는 말
참고문헌
Abstract
참고문헌 (4)
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