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Owing to recognition of ‘new universe theory’ established by the early 20th physicists, Christian theology since the 1960s entered into ecological creation faith expanding creation recognition to the entire universe. Simultaneously, coping with unceasing nature deprivation for industrial progress and unrecoverable ecological crisis, theologist asked themselves what the Creator, God and faith in this world created by Him actually mean. The reason is that ecological crisis is not only ecological-environmental crisis, but also human crisis, and this issue is inclusive and recoverable, and not transient and relative to all creature’s survival, and all creature’s crisis to be seen in a revelational view.
Since ancient times, mankind thought of the world as one universe, and saw all things in it as a perfect and unchanging universal existence. And and he has realized that the unlimited nature world has an indefinite history, and though human body is temporary in time and space transcendentally understood, and death like experience, it has an indefinite temporal character. This recognition evolved to the universal world outlook based on Aristotle philosophy and Christian theory in the early medieval era, and connected its thread to an organic, dynamic and living mental universe granting live significance and purpose to Christians all through the medieval era.
However, at the tum of the modem times, with rapid improvement of scientific technology, and “non-sacredness of nature” swinging in the 16th and 17th century, the medieval mental universal world was accepted as a fixed material universe and one machine. Also natural scientific thought leading constant development set up a dual way of thinking as a subject and an object, fixed the dual way of thinking, an owner and possession, and the ruling and the ruled focusing on human as a recognition subject in the human-centered thinking framework. Accordingly, the universal world outlook centered on ecology collapsed, and human-centered mechanical world view has taken its root. As a result, natural religious minds inherent in human and sacred senses gradually disappeared, and its relation with nature faded away as well. Such a realization brought ‘the issue of creation theory’ into a discussion in theology, with it, and a new inquiry into “ecological creation theory” based on ecological crisis awareness and ecology-focused values.
Ecological theologist, Jurgen Moltmann(1926-) perceiving God as “sacred existence”, developed “ecological creation theory” describing “his divine spirit resides in all creature” in the book titled “God in creation.” This creation theory starting from divinely created spirit in the creature presents a point to converse with the entire natural philosophy covering the past and the present. Ecological creation theory sees the Creator, God, his creation, and creation goal as one in a theological aspect, and has us recognize that ‘the creator stays at entire creation, individual creature through his creation divine spirit, and keeps creation sustained with his divine spirit’. In an anthropological aspect, it is recognized that ‘God can reside in the present.’ The presumption for it to be possible, is nature and human maintain mutual dependent relation. This relation can be expressed in a mutual existing one where they are bonded in an coexistence. This means “Ecology”. That the ecological system is recognized as a large life network, where all things and human stay, is to realize that “ubiquitous God’s divine spirit” is included in human as well, and the reason why he existentially and ecologically exists, and sublates his alienation.
Such an ecological creation theory has existed since the medieval era. Yet, after the modem times, thus recognition has been eliminated, in effect, Christian creation theory has lost ecological aspect. Thus ecological theologist accept ecological creation theory as a concept of creature, natural world and life in ecumenical method. Accordingly, this essay inductively exploring then ecological creation view through the mosaic image Sant’ Apollinare in Classe near Ravenna in the 6th century when the entire Italy was under the rule of Byzantine empire, desires to make public that this mosaic image has become a image to reflect on the relation of religion and scientific technology and incite a new recognition.
Since ancient times, mankind thought of the world as one universe, and saw all things in it as a perfect and unchanging universal existence. And and he has realized that the unlimited nature world has an indefinite history, and though human body is temporary in time and space transcendentally understood, and death like experience, it has an indefinite temporal character. This recognition evolved to the universal world outlook based on Aristotle philosophy and Christian theory in the early medieval era, and connected its thread to an organic, dynamic and living mental universe granting live significance and purpose to Christians all through the medieval era.
However, at the tum of the modem times, with rapid improvement of scientific technology, and “non-sacredness of nature” swinging in the 16th and 17th century, the medieval mental universal world was accepted as a fixed material universe and one machine. Also natural scientific thought leading constant development set up a dual way of thinking as a subject and an object, fixed the dual way of thinking, an owner and possession, and the ruling and the ruled focusing on human as a recognition subject in the human-centered thinking framework. Accordingly, the universal world outlook centered on ecology collapsed, and human-centered mechanical world view has taken its root. As a result, natural religious minds inherent in human and sacred senses gradually disappeared, and its relation with nature faded away as well. Such a realization brought ‘the issue of creation theory’ into a discussion in theology, with it, and a new inquiry into “ecological creation theory” based on ecological crisis awareness and ecology-focused values.
Ecological theologist, Jurgen Moltmann(1926-) perceiving God as “sacred existence”, developed “ecological creation theory” describing “his divine spirit resides in all creature” in the book titled “God in creation.” This creation theory starting from divinely created spirit in the creature presents a point to converse with the entire natural philosophy covering the past and the present. Ecological creation theory sees the Creator, God, his creation, and creation goal as one in a theological aspect, and has us recognize that ‘the creator stays at entire creation, individual creature through his creation divine spirit, and keeps creation sustained with his divine spirit’. In an anthropological aspect, it is recognized that ‘God can reside in the present.’ The presumption for it to be possible, is nature and human maintain mutual dependent relation. This relation can be expressed in a mutual existing one where they are bonded in an coexistence. This means “Ecology”. That the ecological system is recognized as a large life network, where all things and human stay, is to realize that “ubiquitous God’s divine spirit” is included in human as well, and the reason why he existentially and ecologically exists, and sublates his alienation.
Such an ecological creation theory has existed since the medieval era. Yet, after the modem times, thus recognition has been eliminated, in effect, Christian creation theory has lost ecological aspect. Thus ecological theologist accept ecological creation theory as a concept of creature, natural world and life in ecumenical method. Accordingly, this essay inductively exploring then ecological creation view through the mosaic image Sant’ Apollinare in Classe near Ravenna in the 6th century when the entire Italy was under the rule of Byzantine empire, desires to make public that this mosaic image has become a image to reflect on the relation of religion and scientific technology and incite a new recognition.
목차
1. 머리말
2. 성 아폴리나레 모자이크그림과 생태학적 창조론
3. 맺음말
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