A cross-cultural study of the understanding of the personal God and its influence on anthropology: focusing on Dasan Yak-yong Jeong and Thomas F. Torrance
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This study examines the understanding of the personal God and its influence on anthropology through the understanding of God and humanity in the work of Dasan Yak-yong Jeong and Thomas Torrance by applying a cross-cultural comparison methodology. In the synthesis of classical Confucianism and Catholicism, Dasan understands Heaven not as the impersonal principle in neo-Confucianism, but as shangje (上帝, the Lord on High), a personal God, and human beings not as beings understood based on the metaphysical principle of li (理) and qi (氣), but as beings with a combination of body and soul. Given that knowing and serving Heaven or shangje is closely linked to fulfilling one’s moral responsibilities in relationships with neighbors, Dasan’s Confucian understanding of human beings is fundamentally personal and relationship oriented. Interestingly, this personal and relational understanding of humanity based on the understanding of the personal God is also found in Torrance’s anthropology. Torrance finds the personal and relational being and life of God in the concepts of the homoousion and perichoresis. God has personal relations not only in himself, but also with humanity through the redemptive revelation in the created world. On this basis, Torrance elucidates the personal and relational implications with regard to understanding humanity and rejecting the individualistic, rationalistic, and nonrelational modes of thought that have existed in ancient and modern anthropology. Dealing with the anthropological effect of the Christian understanding of the personal God in a cross-cultural way, this article reveals and argues that the proper understanding of God who is personal organizes the personal and relational understanding of human beings who exist and live in their relations with God and others, and thus distorted understandings of human beings are rejected. Given that the personal and relational understanding of God and humanity offers epistemological grounds for a more inclusive, circular, and egalitarian human society, the article will also argue that this cross-cultural study of God and humanity does not simply function as a theoretical exposition, but rather as a study with practical implications.
Abstract
This study examines the understanding of the personal God and its influence on anthropology through the understanding of God and humanity in the work of Dasan Yak-yong Jeong and Thomas Torrance by applying a cross-cultural comparison methodology. In the synthesis of classical Confucianism and Catholicism, Dasan understands Heaven not as the impersonal principle in neo-Confucianism, but as shangje (上帝, the Lord on High), a personal God, and human beings not as beings understood based on the metaphysical principle of li (理) and qi (氣), but as beings with a combination of body and soul. Given that knowing and serving Heaven or shangje is closely linked to fulfilling one’s moral responsibilities in relationships with neighbors, Dasan’s Confucian understanding of human beings is fundamentally personal and relationship oriented. Interestingly, this personal and relational understanding of humanity based on the understanding of the personal God is also found in Torrance’s anthropology. Torrance finds the personal and relational being and life of God in the concepts of the homoousion and perichoresis. God has personal relations not only in himself, but also with humanity through the redemptive revelation in the created world. On this basis, Torrance elucidates the personal and relational implications with regard to understanding humanity and rejecting the individualistic, rationalistic, and nonrelational modes of thought that have existed in ancient and modern anthropology. Dealing with the anthropological effect of the Christian understanding of the personal God in a cross-cultural way, this article reveals and argues that the proper understanding of God who is personal organizes the personal and relational understanding of human beings who exist and live in their relations with God and others, and thus distorted understandings of human beings are rejected. Given that the personal and relational understanding of God and humanity offers epistemological grounds for a more inclusive, circular, and egalitarian human society, the article will also argue that this cross-cultural study of God and humanity does not simply function as a theoretical exposition, but rather as a study with practical implications.
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