몰트만 정치신학의 핵심 개념으로서 저항 연구

Abstract

Although the Korean theological community is generally indifferent to Moltmann's political theology recently, his theology is thoroughly political theology. From his early days to his later years, Moltmann thoroughly maintains his political theological views. His political theology seeks to overcome the private and dualistic Christian faith traditions raised in “after Auschwitz.” Also, Moltmann's political theology is characterized by opposition to Carl Schmitt's old political theology, arguing the basic proposition that “That one is free who claims the right to resist.” Moltmann presents the following five concepts of resistance in his own political theology. The first is political resistance, a struggle for human dignity against the political oppression of some people by other people. Political resistance can be embodied as the pursuit of human dignity that resists political oppression and Moltmann stresses that the people should resist any unjust rule that violates human rights as human dignity. The second is economic resistance as a struggle for economic justice against the exploitation of some people by other people. Moltmann notes the victims of the market-economy system that continues to cause economic inequality and emphasizes the importance of economic justice to resist poverty in order to correct the wrong economic order. Moltmann is exceptionally “the first world” theologian and asserts a political theology that resists the exploitation of the “the first world” for the liberation of the “the third world.” The third is social resistance as a struggle for solidarity against all kinds of social alienation of people from people. Moltmann's political theology presents a resistance movement against sexism for the liberation of suffering women. Moreover Moltmann thinks that feminist theology as a political theology is not simply for the liberation of women, but ultimately deals with the problem of the religion of freedom. The fourth is cultural resistance as a struggle for conviction against apathy in personal life. Unlike the so-called “spirituality” pursuit, true faith makes us pursue the dynamics of life and gives us a love for life. This love of life guides life against death. This requires the conviction that comes from new birth, which makes the Christian faith against the modern culture of despair and indifference, not the “opium of the people.” The fifth is ecological resistance as an ecological liberation movement against the industrial destruction of nature by human beings. While Christian belief in creation bears some responsibility for the anthropocentrism that has led to the modern “ecological crisis”, but the order for “the conquer the earth”(Gen. 1:28) should be accepted as a human nature protection, not human conquest of nature. In addition, Moltmann argues that “the image of God”(Gen. 1:27) must move forward with the awe of God and “reverence for life,” unlike the anthropocentric interpretations of the past. Moltmann's political theology needs to be studied in continuously in that it is a reformed theology that seeks public justice for the kingdom of God and calls for “negation of the negative.” In particular, Moltmann's political theology, which seeks God's sovereignty in God's self-restrictions and suffering, deserves more attention in that it provides theological insights that lead the Korean church to serve Korean society with a low attitude.