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The purpose of this treatise is to reflect on the main features of the panentheistic theism which has been emerging in contemporary scientific age as the ideal model for the relationship between God and the world, and to investigate how God’s action in the world might be explained in this panentheism.
Panentheism is defined in the dictionary like this “the faith which believes that divine being embraces and penetrates the whole of universe and thus every part of the universe is in God, yet that (unlike pantheism) since divine being is bigger than the universe God is not exhausted by the universe.” God embrace the world being present in the world and the world is in God, yet God is neither equated with nor reduced to the world because God is larger than the world.
There are various types of panentheism. Niels Gregersen distinguishes three types: ① soteriological(eschatological), ② expressionist, and ② dipolar panentheism. First one is represented by the Eastern Orthodox Church theologians. The views of Philip Clayton, Joseph Bracken, Keith Ward (and to some extent Jurgen Moltmann) are close to this type. This view doesn’t discard certain kind of divine self-sufficiency, even though it emphasizes that God is in the world and God is so intimate with the world that God is affected by the world. Finally, the union of God and the world will be accomplished in the eschaton, yet this won’t nullify the qualitative distinction in the nature between God and the world.
In this study, I introduce the main contents of the panentheism and God’s action in the world following Clayton and Bracken by and large. And I complement it in terms of dialectical panentheism. The contents of this treatise are as follows: ① Classic theism and panentheism, ② The world in God, and God in the world, ③ Mutual relationship between God and the world, ④ Panentheistic analogy and God’s action, ⑤ Panentheistic trinitarianism, ⑥ Dialectical panentheism.
Panentheism is defined in the dictionary like this “the faith which believes that divine being embraces and penetrates the whole of universe and thus every part of the universe is in God, yet that (unlike pantheism) since divine being is bigger than the universe God is not exhausted by the universe.” God embrace the world being present in the world and the world is in God, yet God is neither equated with nor reduced to the world because God is larger than the world.
There are various types of panentheism. Niels Gregersen distinguishes three types: ① soteriological(eschatological), ② expressionist, and ② dipolar panentheism. First one is represented by the Eastern Orthodox Church theologians. The views of Philip Clayton, Joseph Bracken, Keith Ward (and to some extent Jurgen Moltmann) are close to this type. This view doesn’t discard certain kind of divine self-sufficiency, even though it emphasizes that God is in the world and God is so intimate with the world that God is affected by the world. Finally, the union of God and the world will be accomplished in the eschaton, yet this won’t nullify the qualitative distinction in the nature between God and the world.
In this study, I introduce the main contents of the panentheism and God’s action in the world following Clayton and Bracken by and large. And I complement it in terms of dialectical panentheism. The contents of this treatise are as follows: ① Classic theism and panentheism, ② The world in God, and God in the world, ③ Mutual relationship between God and the world, ④ Panentheistic analogy and God’s action, ⑤ Panentheistic trinitarianism, ⑥ Dialectical panentheism.
목차
1. 서론
2. 고전적 유신론과 만유재신론
3. 하나님 안에 있는 세계, 세계 안에 계신 하나님
4. 하나님과 세계의 상호적 관계성
5. 만유재신론적 유비와 하나님의 행동
6. 만유재신론적 삼위일체론
7. 결론: 변증법적 만유재신론
ABSTRACT
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UCI(KEPA) : I410-ECN-0101-2013-230-001302151