로잔신학에 나타난 타종교와의 대화

Abstract

Messages and moves of Pope Francis who arrived in South Korea for a five-day visit on August 14, 2014 have profound influences on the Korean people. Meeting with the leaders of other religions on the 18th, the last day of his visit to Korea, the Pope said, “Life is a journey that you cannot walk alone” and suggested, “We should acknowledge each other and walk together.” And of his messages reported every day, the Pope said in an address to Asian bishops for social communication at Haemi Martyrs’ Site, Seosan-si, Chungcheongnam-do on the 17th as follows: “There cannot be authentic dialogue unless we are capable of opening our minds and hearts, in empathy and sincere receptivity, to those with whom we speak... And if our communication is not to be a monologue, there has to be openness of heart and mind to accepting individuals and cultures.” The Pope’s messages like these clearly show that the official position of the Catholic Church is religious pluralism, and this position of the Catholic Church is welcomed in Korean society. Thus, Christianity in Korea emphasizes that Protestants should take the events like ‘beatification’ and official addresses in Pope Francis’s visit to Korea as an opportunity to reflect on and examine themselves, but because of the issue of the doctrine that claims to stand for religious pluralism and Marianism, they carried out protests against the Pope resolutely. Like this, the issue of dialogue with other religions is a task of the Korean church to be solved in the era of postmodernism, at the same time, an issue of churches in the world. However, Christianity came to suffer the disgrace of ‘exclusivism’ leaving the history of dialectic dialogue behind, which has continued to spread the uniqueness of Jesus Christ in the history of the Holy Bible and churches as an organization for “Dialogue Program” was newly established by the WCC(World Council of Churches) as early as in 1971 and dialogue of religious pluralism based on pantheism has been promoted. As even the term, ‘exclusivism’ was named by religious pluralist, Alan Race, Protestantism (Evangelism) was rather criticized as being ‘exclusivism’ by “exclusivist interpretation” of the religious pluralists though it had various forms of dialogue such as discursive dialogue, human dialogue, secular dialogue and interior dialogue by Eric Sharpe. This phenomenon might be based on error and bias that distort Christians’ “dialogue” in the Holy Bible and mission history. Thus, this author looked into dialogue with other religions in Lausanne Theology through the Lausanne Covenant in 1974, the Manila Manifesto in 1989 and the Cape Town Commitment in 2010 on the WCC ‘Dialogue Program.’ Lausanne urges dialogue as an active mission and Apologetics beyond the passive protection of the truth, holding on to the uniqueness of Jesus Christ thoroughly based on the Holy Bible. In the meantime, Evangelist dialogue Lausanne teaches is not just words, but a practical one that practices Jesus Christ’s love. The author calls this “dialogue together as one.”“Dialogue together as one” is a practical form of dialogue through sharing and loving other religions. This is the dialogue Jesus Christ and His disciples show in the Holy Bible and that of the spreading the Gospel by the followers of the early church. Many people praise God in the Catholic through Pope Francis’s personality and life. This is because the way of his dialogue shows the dialogue together as one, not a simple verbal communication method. Even if the Catholic dialogue attempts communication on the assumption of the unity of human beings based on an all-inclusive concept, if the Protestant dialogue defending the uniqueness of Jesus Christ from the God-centered position based on God’s Revelation, the Holy Bible becomes one with life, other religions will participate in the forum for dialogue with Protestantism. In 2010, Cape Town Commitment calls on practical Christian life to preach the Gospel powerfully in this era and have a dialogue with other religions. Thus, Korean Church should also communicate in a dialogue together as one in which life and message coincide to make efforts to spread the truth of the Gospel. The most convincing dialectic dialogue would be dialogue together as one in which the life is consistent with the message.