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논문 기본 정보
- 자료유형
- 전문잡지
- 저자정보
- 저널정보
- 한신대학교 한신신학연구소 신학연구 神學硏究 第76輯
- 발행연도
- 2020.6
- 수록면
- 101 - 122 (22page)
- DOI
- 10.46334/TS.2020.06.76.101
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초록· 키워드
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This paper will review Dietrich Bonhoeffer’s (1906-1945) ‘ethics of the others’ and to seek ways for Christians overcome self-centeredness in an era where others experience death through rejection and violence. We want to explore ‘resubject’ as a being for others. Also, we seek to find the basis of Bonhoeffer’s ‘Ethics of the Others’ in his theological central theme of Christology, the church and ethics, and reinterpret the meaning of ‘ethics of the others’ in today’s situation.
For Bonhoeffer, Christ is always a real being here and now. The question of the concrete reality of Christ has important ethical implications in Bonhoeffer’s whole thought. Bonhoeffer’s concrete Christology is the seed of specific ethics. If Christ is perceived as a “being for the other,” the question of how to live a responsible life as a “being for the other” today and here is at the heart of concrete Christology and ethics.
Bonhoeffer sought to establish ecclesiology above all on the basis of Christology. In its essence, the church is understood as the “presentation” of Christ’s reality. His famous theological motto “Christus als Gemeinde existierend” has two meanings. One is the combination of ecclesiology and Christology, and the other means that the church has Christ’s substitution as the principle of the church’s life. Christ’s substitution is realized in the community and becomes the principle of community life. Therefore, if the presence of Christ in the community refers to the essence of the Church, the ethical responsibility for others who respond to Christ’s substitution becomes the principle of the Church’s life.
According to Bonhoeffer’s system of theological thinking, the essence and responsibilities of the church are recognized in Christology, and ethics has been developed from ecclesiology.
The meaning of Bonhoeffer’s ‘being for the other’ in the world today is to urge the church and Christians to turn from their pursuit of safety and prosperity to the other and to the path of life for the other. The experience of self-centered identity from the prison and re-subjectification toward the path of otherness, and re-subjectivism with a new identity along with the other, is the way to participate in the process of liberation and salvation of oneself as well as the other.
For Bonhoeffer, Christ is always a real being here and now. The question of the concrete reality of Christ has important ethical implications in Bonhoeffer’s whole thought. Bonhoeffer’s concrete Christology is the seed of specific ethics. If Christ is perceived as a “being for the other,” the question of how to live a responsible life as a “being for the other” today and here is at the heart of concrete Christology and ethics.
Bonhoeffer sought to establish ecclesiology above all on the basis of Christology. In its essence, the church is understood as the “presentation” of Christ’s reality. His famous theological motto “Christus als Gemeinde existierend” has two meanings. One is the combination of ecclesiology and Christology, and the other means that the church has Christ’s substitution as the principle of the church’s life. Christ’s substitution is realized in the community and becomes the principle of community life. Therefore, if the presence of Christ in the community refers to the essence of the Church, the ethical responsibility for others who respond to Christ’s substitution becomes the principle of the Church’s life.
According to Bonhoeffer’s system of theological thinking, the essence and responsibilities of the church are recognized in Christology, and ethics has been developed from ecclesiology.
The meaning of Bonhoeffer’s ‘being for the other’ in the world today is to urge the church and Christians to turn from their pursuit of safety and prosperity to the other and to the path of life for the other. The experience of self-centered identity from the prison and re-subjectification toward the path of otherness, and re-subjectivism with a new identity along with the other, is the way to participate in the process of liberation and salvation of oneself as well as the other.
목차
Ⅰ. 시작하는 말 : 왜 다시 타자인가?
Ⅱ. 예수 그리스도
Ⅲ. 교회
Ⅳ. 윤리
Ⅴ. 마치는 말
참고문헌
Abstract
참고문헌 (19)
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UCI(KEPA) : I410-ECN-0101-2020-230-000839103