파니카의 우주신인론과 수운의 시천주 사상 비교
Title파니카의 우주신인론과 수운의 시천주 사상 비교
Other Titles(A) Comparison Between R. Panikka's Cosmotheandrism And Soowun's Idea of Shichun-Joo
Authors서윤애
Issue Date1998Department/Major대학원 기독교학과
Publisher이화여자대학교 대학원DegreeMasterAbstract
필자가 관심을 두는 것은 동양인들의 영성, 그 중에서도 우리 민족에게 공통된 하느님 이해이다. 우리 민족에게는 여러 시대를 두고 맥맥히 이어져 왔던 동일한 하느님 이해가 있었으며 그것은 '지금, 여기'에 살고 있는 우리들에게서도 나타나고 있다. 우리 민족이 섬겨 온 하느님을 가장 잘 설명하고 있는 것은 동학이라 할 수 있다. 동학의 창시자 최제우가 체험한 '시천주'의 하느님은 온 세상에 편만히 살아 계시며 인간 속으로 화육한 우주의 원리이자 실재(reality)였다.
그런데 이와 동일한 설명을 하는 현대 기독교 신학의 한 사상이 있으니, 그것은 바로 레이몬드 파니카가 강조하는 '우주신인론'이다. 파니카와 최제우의 사상은 기본적으로 많은 부분에서 일치하고 있는데, 그러한 공통의 하느님 이해야말로 21세기를 살아내야 할 동서양의 현대인들에게 바른 통찰력과 프락시스를 제공해 주는 단서가 될 수 있으리라고 필자는 생각한다.
필자는 우선 첫 장에서 파니카의 생애와 사상을 개괄하겠다.
그리고 2장에서는 그의 우주신인론을 집중 정리하면서, 특히 하나님이 어떻게 그리스도로 현현되었는가를 말하는 그의 신관, 즉 로고스 화육론을 중심으로 하여 내용을 전개해 나갈 것이다.
3장에서는 파니카의 우주신인론이 수운의 시천주 사상과 일맥상통하는 것임을 밝히기 위하여 수운의 생애 및 그 사상의 특징을 소개한 후,
4장에서는 시천주 사상이 해월 최시형에 이르러 '양천'과 '체천'으 로 더욱 뚜렷하게 정리되었음을 보일 것이다.
5장에서는 기독교와 동학의 만남이라는 주제를 위하여 먼저 두 사상가의 신 체험 방식을 비교할 것이다. 그리고 수운과 해월의 시천-양천-체천으로 정리된 '하늘님' 사상이야말로 파니카가 말하는 우주신인론의 한국적 선언(파니카보다 반 세기도 더 이전에 선포된)임을 밝힐 것이다.
그리고 나면 우리는 드디어 현대 기독교에서 말하는 '하나님'이 결국은 동학의 '하늘님', 즉 한국적 '하느님'이라고 설명할 단초를 얻을 수 있게 될 것이며, 기독교와 동학이 어느 지점에서 만날 수 있을지 짐작하게 될 것이다.;
What the author of this study concerns about is the Orientals' spirituality, especially the understanding of God common to our countrymen. The Korean race has had one unified understanding of God throughout history which still manifests itself i us living at present, here. Our race's veneration of God is revealed best in Dong-hak thoughts. God in Shichun-joo idea, experienced by Choi Je-woo, the founder of Dong-hak is pervasively living all over the world and a reality as well as a cosmic principle incarnated into human being. Meanwhile, there is the same explanation of God in the contemporary Christian theology, that is, the cosmotheandrism emphasized by Raymond Panikka. Basically, many' parts of Panikka's idea coincides with that of Choi Je-woo, and the author of this study thinks that this common understanding of God could be a clue for providing insights and praxes to the people in the East and West who have to live through the 21 st century. First of all, in the 1st chapter, the author summed up R. Panikka's life and ideas. And in the 2nd chapter, intensively arranging Panikka's cosmothearndrism, in particular mainly around his view of God, i.e., the logos doctrine of Incarnation, the author developed the details. In the 3rd chapter, to clarify that Panikka's cosmotheandrism has something in common with Soowun's idea of Shichun-joo, the latter's life and the characteristics of his idea were introduced: and in the 4th chapter, the author showed that the idea of Shichun-joo became more clearly identified into the idea of 'Yandchun' and 'Chechun' by Haewol Choi Shi-hyound. In the 5th chapter, under the theme of the meeting of Christianity and Dong-hak, the two thinkers' ways of experiencing God were compared at first. And then, the author made it clear that the very idea of 'Haneulnim' consolidated through Soowun and Haewol's idea of 'Shichun-Yangchun-Chechun' is exactly what Panikka tried to say by his cosmotheandrism (the lather was half a century behind the farmers in proclaiming his view). Consequently speaking, we can get a clue from this study to explain that 'God' in the corntemporary Christianity in the same with. 'Haneulnim' in Dong-hak, i. e., Korean God and presume at what point Christianity and Dong-hak meet each other.FulltextShow the fulltextShow the fulltextAppears in Collections:일반대학원 > 기독교학과 > Theses_MasterFiles in This Item:
What the author of this study concerns about is the Orientals' spirituality, especially the understanding of God common to our countrymen. The Korean race has had one unified understanding of God throughout history which still manifests itself i us living at present, here. Our race's veneration of God is revealed best in Dong-hak thoughts. God in Shichun-joo idea, experienced by Choi Je-woo, the founder of Dong-hak is pervasively living all over the world and a reality as well as a cosmic principle incarnated into human being. Meanwhile, there is the same explanation of God in the contemporary Christian theology, that is, the cosmotheandrism emphasized by Raymond Panikka. Basically, many' parts of Panikka's idea coincides with that of Choi Je-woo, and the author of this study thinks that this common understanding of God could be a clue for providing insights and praxes to the people in the East and West who have to live through the 21 st century. First of all, in the 1st chapter, the author summed up R. Panikka's life and ideas. And in the 2nd chapter, intensively arranging Panikka's cosmothearndrism, in particular mainly around his view of God, i.e., the logos doctrine of Incarnation, the author developed the details. In the 3rd chapter, to clarify that Panikka's cosmotheandrism has something in common with Soowun's idea of Shichun-joo, the latter's life and the characteristics of his idea were introduced: and in the 4th chapter, the author showed that the idea of Shichun-joo became more clearly identified into the idea of 'Yandchun' and 'Chechun' by Haewol Choi Shi-hyound. In the 5th chapter, under the theme of the meeting of Christianity and Dong-hak, the two thinkers' ways of experiencing God were compared at first. And then, the author made it clear that the very idea of 'Haneulnim' consolidated through Soowun and Haewol's idea of 'Shichun-Yangchun-Chechun' is exactly what Panikka tried to say by his cosmotheandrism (the lather was half a century behind the farmers in proclaiming his view). Consequently speaking, we can get a clue from this study to explain that 'God' in the corntemporary Christianity in the same with. 'Haneulnim' in Dong-hak, i. e., Korean God and presume at what point Christianity and Dong-hak meet each other.FulltextShow the fulltextShow the fulltextAppears in Collections:일반대학원 > 기독교학과 > Theses_MasterFiles in This Item:
