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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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The purpose of this article is to interpret the theological meaning embodied in Jesus’ preaching of the Kingdom of God from the perspective of the early thought of Pannenberg and Braaten. There are two reasons why I interpret the idea of the Kingdom of God from their early thoughts. First is that since the middle of the 60s, the Kingdom of God was the main idea of the eschatological schools, and Pannenberg was a leading theologian in the European context as Braaten was in the America context. Second, the best way to present the doctrine of the Kingdom of God at that time is to start with Pannenberg and end with Braaten. To put it simply, when we put their ideas of the Kingdom of God in order, we are able to reach at the theological ground of the initiative of God and the ethical reason for the church involvement with the political, economical, and social justice.
The Issue for the Kingdom of God is to make a balance between the eschatological event brought by Albert Schweizer and the ethical commitment of the church by Ritschl. According to Schweizer, Jesus though the coming of the Kingdom of God as an event which God will bring the end of the world. For Ritschl, the Kingdom of God was the purpose of history which God has in mind and therefore the church needs to participate in the bringing of history by God. I think that if we interpret Jesus’ message from the perspective of Pannenberg and Braaten’s thought, we are able to get over the breach between the divine dimension by Schweizer and the ethical dimension by Ritschl. Pannenberg grounds the ontological foundation of the Kingdom of God and Braaten grounds the ethical of foundation for church’ activity towards the Kingdom of God. Their ideas of the Kingdom of God pave the way to bridge the divine initiative to the human activity.
The Issue for the Kingdom of God is to make a balance between the eschatological event brought by Albert Schweizer and the ethical commitment of the church by Ritschl. According to Schweizer, Jesus though the coming of the Kingdom of God as an event which God will bring the end of the world. For Ritschl, the Kingdom of God was the purpose of history which God has in mind and therefore the church needs to participate in the bringing of history by God. I think that if we interpret Jesus’ message from the perspective of Pannenberg and Braaten’s thought, we are able to get over the breach between the divine dimension by Schweizer and the ethical dimension by Ritschl. Pannenberg grounds the ontological foundation of the Kingdom of God and Braaten grounds the ethical of foundation for church’ activity towards the Kingdom of God. Their ideas of the Kingdom of God pave the way to bridge the divine initiative to the human activity.
목차
Ⅰ. 들어가면서
Ⅱ. 하나님 개념과 하나님 나라
Ⅲ. 하나님 나라와 교회
Ⅳ. 나가면서
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UCI(KEPA) : I410-ECN-0101-2015-200-000983392