탈형이상학의 시대, 신학의 길 - 하이데거의 존재론과 그 신학적 영향을 평가하며

Abstract

Martin Heidegger was a pathfinder who founded a new way of metaphysics concerning the ontological questions about Being(Sein) itself apart from beings(das Seiende), reflecting so-called the “history of beings-centered thinking,” or the “history of the forgottenness of the being(Seinsvergessenheit)”, that traditional metaphysics had carried out. The philosophy of Heidegger seeks the truth of Being in a way of thinking the present(Präsenz) as the ground where Being emerges, and urges us to discern the ontological difference between Being and beings, whereas the traditional metaphysics partially asked ‘what beings are’ instead of ‘what Being is’, and mainly raised questions on the causality, i.e. the first cause, the final ground, and beingness(Seiendheit) that let beings be beings. The impact and change which Heidegger had brought about in the field of theology, as well as philosophy, were so significant that a number of theologians could overcome some ontological biases toward the essence, the one, the universal, and the apodictic. Under the influence of Heidegger, they could rather recognize the difference or the diversity concerning the phenomenon, the many, the individual, the accidental, etc., and pay attention to the sanctity and the wonder emerging from the world and everyday life. As a matter of fact, this kind of theological conversion may be evaluated as a fresh attempt to cope with the aggressive criticism brought up from scientism and logic positivism since the early 20th century. On the other hand, this postmetaphysical trend becomes an opportunity to reconsider the identity of Christian theology, because we cannot overlook the fact that every theological statement definitely involves substantialist implication and theology itself has been functioning as a universal science(allgemeine Wissenschaft) seeking beings as beings. Having this in mind, I will consider the philosophical position of Heidegger’s ontology and also evaluate the influence it has had on Christian theology. Finally, I will examine the limits or problems the postmetaphysical theology might expose, taking into account Christian creeds including the Trinity, the creation, the last judgment, the end of the world, the incarnation, the atonement, the resurrection, and the second advent of Christ, etc.