초록

Karl Barth is perhaps most clearly differentiated from Friedrich Schleiermacher when the two are compared in the context of their unphilosophical vs. philosophical soteriology. They each seek to answer the core question, ‘How can we be saved?’ but in radically different ways. Schleiermacher’s answer is plainly philosophical. He argues that redemption is a ‘sense and taste for the Infinite’ where redemption takes place in the coincidence of opposites (coincidentia oppositorum) when the Infinite (the Whole) and the finite (the individual) participate in Christ’s perfect God-consciousness. Romantic rhetoric, i.e., the ‘feeling of absolute dependence,’ also enters into this Neoplatonic-panentheistic construct when the individual relates to God as a redemptive contact. Thus Schleiermacher’s soteriology is romantic, Neoplatonic and subjectively Christocentric, and is thus philosophized. On the other hand, Barth is decidedly unphilosophical. He seeks to erase all philosophical tenets from his theology, in particular rooting it out of his entire soteriological structure in the process. For Barth, redemption is not Schleiermacher’s fulfillment of the coincidentia oppositorum where God is ‘the whole’. God is instead the ‘Wholly Other’; it is Immanuel who fulfills the covenant and reconciles God and human beings. Barth holds that redemption is grounded objectively ‘in Christ by Christ,’ not in romantic rhetoric or existential or subjective experience. The whole redemptive process is concentrated in Christ the electing God and the elected or rejected man, not in romanticized philosophy. Barth’s soteriology is objectively Christocentric and thus unphilosophized. Through the comparative study, theological strengths and weaknesses of subjectively philosophized soteriology and objectively unphilosophized soteriolgy will be beneficially appeared.

키워드

Karl Barth, Friedrich Schleiermacher, soteriology, theology, philosophy, theological method

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