하나님 나라의 교설에서 바라본 판넨베르그와 브라튼의 신학적 관계성 (The Theological Relationship between Pannenberg and Braaten ― From the Perspective of Their Doctrines of Kingdom of God)

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· 저자명 : 이신형

초록

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 thought 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 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.

영어초록

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 thought 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 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.

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