6. Jesus Christ
We judge that
Christian meaning can best be made alive today through a truly contemporary vision of the world that is at the
same time truly Christian.
Whitehead on Jesus and Incarnation
The Christian
thinkers believed in a mutual incarnation of God in Jesus, and a direct immanence of God in the world in
general. In affirming the real immanence of one entity in another entity these
Christian theologians(?) have the
distinction of being the only thinkers who in a fundamental metaphysical
doctrine have improved upon Plato. This doctrine of real internal relations
between entities is generalized by Whitehead and is one of the central themes
of this philosophy of organism.
Christ as Creative Transformation
The primordial Nature,
or Logos, is present or incarnate in creatures as the initial aim in relation to which the creature decides how to
constitute itself. The initial aim
is at that form of actualization which achieves the greatest enjoyment immediately for the occasion and for the
subsequent occasions it will affect.
The incarnate
Logos is Christ. In this broadest sense, Christ is present in all things. But
two qualifications are in order.
1)
In the inanimate the presence of the Logos is
barely distinguishable from the repetition of the past. It is in living things
that the proper work of the Logos is significantly manifest.
2)
In higher organisms in which the work of the
Logos is especially to be discerned the decision of the creature becomes
increasingly important → this
mean that the extent of the effectiveness of the Logos in these creatures is
largely decided by the creature.//free will
Christ is most
fully present in human beings when they are most fully open to that presence. //계시의 특질
In each moment
the human subject is given an actual world with innumerable discordant
elements. There is no way in which all of these elements can be united in a
singly experience. The easiest way to achieve a new synthesis is by blocking
out altogether the discordant elements. The result is a trivial harmony lacking in intensity or strength. Whitehead speaks
of this as “anaesthesis”.
There is
another possibility. Although the discordant elements cannot be brought into
harmony just as they stand there may be a larger, more inclusive novel pattern in which they can both be contained,
in such a way that the contrast between them contributes to the intensity of
the whole. But his pattern is not part of the given world of the new occasion.
It comes from the Primordial Nature of God, or the Logos. Insofar as
this pattern is embodied, the occasion is creatively transformed in relation to
its predecessors. Mutually exclusive elements in its world become effective
contrasts contributing to the strength of beauty – that is, the enjoyment – of the whole. →
Young man holding strictly to conservative moral
principles become a part of group in which
carefree and causal behavior with respect to morals is favored. He can respond
in several ways.
1)
He may simply shut out from reflection the
conflicting ideas, avoiding discussion or a decision between them. This is a
way anesthesia.
2)
He may, after reflection, decided simply to
adhere to the conservative moral principle, excluding the threat involved in
his new awareness that there are other possibilities.
3)
He may simply abandon his past views and accept
those of his new friends.
4)
He may compromise, retaining strict principles
in some respects and adopting a carefree attitude in others.
In none of these
responses does novelty play any significant role. Changes are involved in some
of them, but the changes are simply redistribution of existing elements.
5)
there is a fifth possibility. He may perceive
that both moral rigor and carefree
spontaneity have their value from a larger perspective that understands and
appreciates both. This larger perspective will be enriched by their inclusion
and the quality of experience that embodies it will be stronger or more
intense. In this case something genuinely new has been introduced. What before
were mutually exclusive elements are now contrasts that jointly contribute to
the whole. He has not abandoned his own past convictions; but by being set into
a new and larger context these convictions are creatively transformed.
Creative transformation is the essence
of growth, and growth is of the essence
of life. growth is not achieved
by merely adding together elements in the given world in different
combinations. It requires the transformation of those elements through the introduction of novelty.
//physically not correct, novelty? By rule of biophysical or biochemical// it
alters their nature and meaning without suppressing or destroying them. The source of the novelty is the Logos,
whose incarnation is Christ. Where Christ is effectively present, there is
creative transformation. // 사람은 바뀌지 않는다. Biochemical
reaction이 필요하다. 그것만으로도 부족하다.
Creative
transformation is involved in all human responsive love.
Creative
transformation is involved also in all human creative love.
Although the
ultimate locus of creative transformation is always the individual occasion of experience, its effects are publicly
manifest in human creations → but the history of science, philosophy, art,
life-styles and social organization is the history of repeated creative
transformations.
Jesus Christ
Jesus’s impact
brought into history a distinctive
structure of existence centering around self-objectifying
or self-transcending self. This spiritual structure could lead to self-preoccupation, but in its
Christian form it is open to God’s love and
thereby also to the neighbor’s need.
Another way of
seeing Jesus as furthering creative transformation is in terms of his revelatory significance. → insofar as
we genuinely receive Jesus as the revelation of the basic truth about reality,
we are more open to the divine impulses in our experience.
To understand the
importance of revelation in this way, and to consider the distinctiveness of
Christian existence, are peculiarly modern ways of viewing the work of Jesus.
In the early church it was seen chiefly in two other ways
1)
Paul understood the Christian life as life in
Christ, and this can best be understood as life in a field of force generated by Jesus’s life, death, and resurrection.
→ thus to be in Paul’ sense “in Christ” is to conform in some measure to
Jesus. //예수를 힘의 장이라는 표현은 마치
전기장이나 저파장과 경합한다는 의미에서 그뜻이 퇴색된다. 저급하게 만든다//
2)
Genuinely to hear Jesus’ teaching is also to be
opened to Christ as creative transformation. → by reversing our self-evaluation,
he opens us to creative transformation.
That Jesus’ work
in so many ways opens believers to Christ as creative transformation justifies
the close association of creative transformation with him. It also raises the
question of how creative transformation was at work in him. In other
words, how was God related to him what was the structure of his own existence?
Was he in this respect a Jewish prophet, a Christian, or something else?
The structure of
existence of an individual and community are speculative inferences from their writings or their work. → in Jesus’
case, this can only mean that we attempt to describe the structure existence
which come to expression in his
authentic sayings. Two characteristics of these sayings are noteworthy in
this connection
1)
The sayings express a peculiarly immediate and
undistorted insight into life.
2)
Jesus spoke, and otherwise acted, as if he
regarded himself as having peculiar authority.
We have already seen that process thought provides the basis for holding both of these ideas
together(distinctiveness of God’s presence in Jesus and the full humanity of
Jesus.) → every actuality is an occasion of experience, in which other
experiences, including the divine one, are incarnated. Hence there is no need
for displacement and the presence of God in Jesus does not take Jesus an
exception to actuality in general, let alone humanity.
Our experience is
organized in terms of purposes and memories from our past. This route of inheritance determines our sense of self-identity through
time.
We may think of
Jesus’ structure of existence in terms of an “I” that is co-constituted by its
inheritance from its personal past
and by the initial aims derived from
God.
Whereas Christ is
incarnate in everyone, Jesus is Christ because
the incarnation is constitutive of his very selfhood.
Although Christ
works in us regardless of what we think about the exact nature of Christ’s presence
in Jesus, the question of the structure of Jesus’s existence is not merely idle
speculation. The work of Christ in us
is enhanced as we accept Jesus as God’s decisive revelation, and hence think of God as creative -responsive
love. It is also enhanced as we
deliberately place ourselves in his
field of force, and as we renew our contact with his teaching. As we do
these things, we allow our mode of existence to be decisively shaped by him.
The extent to which we thus open ourselves to him is guided by our sense of his authority. //Jesus가 인간이라는
것을 주장하기 위해 너무 열심이다.
The Church as the Body of Christ
Christ has been
defined as the Logo incarnate which operates as creative transformation. Christ
in this sense can be found in all things and especially wherever there is life.
the marks of his work are particularly manifest among human beings who are
capable of incarnating in a heightened manner the novelty that marks his
presence. Among human beings Christ’s
effectiveness is especially present where people open themselves to him.
Such openness is facilitated where Christ is rightly named. It is facilitated
also where the relation to Jesus shatters our pretenses and assures us in our
brokenness. //예수는 우리들중에 으뜸인자인 것은 아니다.
The relation of
Jesus that facilitates the work of Christ is maintained consciously and intentionally,
especially through the proclamation of the world and the participation in the
sacraments. These are marks of the church, and wherever authentic world and
sacrament are present there is the church. → in the community of the church sustained
through word and sacrament Jesus himself
is present to the believer. This presence constitutes the church as the
Body of Christ and as the extension of that incarnation which was begun in
Jesus.
This is language that has been in tension
with the dominant modern conceptuality, and hence the intuitions that it
expresses have been largely suppressed in favor of purely psychological and sociological
accounts. But whitehead provides us with an avenue for deepening psychology
and sociology once more into ontology and metaphysics. He enables us to
understand that Jesus is really present in his church and that it is unity with
him that constitutes membership in the church.
Being in Christ
meant that believer entered into the sphere of Jesus’ influence and in hat sphere
conformed in some measure to him.
Events pervades its
future, → event literally plays a constitutive role in the events that lie in
its future.
Since in most
cases the decision progressively weakens the predecessor’s effect, most fields of force peter out quickly,
as far as significant influence is concerned. But throughout its field of force
an event splays some role in constituting all others. //예수님 님의 영향력도
갈수록 없어지나??
The church is the
community that is consciously dedicated to maintaining,
extending, and strengthening the field of force generated by Jesus. //이것이 예수가 생명이랄 수 있을 까?
새 enter
such a community is to be engrafted into
솟 랴딩 of force and thus to experience the real presence of
Jesus constituginf one’s own existence.
//이런 관점이라면
우리의 신앙은 자신의 아집을 빼는 것이다. 우리에게 주어진 first aim이 작동하도록 해주는 것이다. Vs. 우리가 그 first aim을 찾아서 우리자신을 정렬시키는 것이 신앙이다.
The Trinity
Arius:
the divine reality that was present in Jesus must be creaturely,
Origenest
the divine reality that was present in Jesus a subordinate and derivative
aspect deity,
Athanasius: although one could
distinguish the divine that was incarnate in Jesus from other aspects of deity,
it was coequal with those other aspects and participated equally with them in
deity itself. It was deity itself that was incarnate in Jesus.
Arius:헤데로 ㅇ시오스 예수의 본질이 하나님과 다른
이질이다.
호모 우시오스 : 아다나 시우스
Origenist: 오리게네스는 오늘날의 성경신학,
조직신학, 변증적 그리스도교 사상가로 볼 수 있다. 그는 먼저 성경해석자로서 성경에
대한 문자적 의미의 불충분성을 지적하였다. 그의 성경해석은 문자적, 영적인 해석을 주로 다루고 있다. 오리게네스의 조직신학적
사상은 그의 저서인 『de principiis(원리에 관하여)』을 살펴보면 그의 신학은 교리화를 목적으로 하기보다는 오리게네스가 살았던
당시의 이단들 즉, 마르시온주의자들과 가현설주의자들에 대항하여 창조주 하느님의 자비와 예수
그리스도의 인성과 신성을
증언한다.
Athanasius: 호모우시우스 하나님과 예수의 본질은
동일 하다.
When “person” is
taken in its modern sense God is one person. When “person” is taken in its
traditional sense, two persons can be distinguished, God as creative love and God as responsive love. Both these persons
have a transcendent and an immanent
aspect, and therefore if we add this distinction to the one between the
persons we have a quaternity.
The doctrine of
the Trinity is the heart of Christian
faith, a source of distortion, and an artificial game that has brought
theology into justifiable disrepute.
It is the heart
of faith insofar as Christians believe that the one God is truly present to
them for their salvation in Jesus Christ and in the Holy Spirit. This is
crucial, since it lies behind the conviction that what was manifest in Jesus,
ie, creative -responsive love, is the basic reality in the universe and hence
that with which we want to align ourselves, and that this sacred reality can be
experienced in our present mode of existence.
The doctrine of
the Trinity is a source of distortion in
Christian faith insofar as it
has suggested that the most divine aspect of God is other than that which was
manifest in Jesus. Although the decisions at Nicaea and Constantinople said
that all three “persons” were equally divine, the feeling remained that God the
Father was more ultimately God than the other two persons. Hence, the feeling
was supported that the essence of deity is something other than
creative-responsive love. Theologians even developed technical terms that
explicitly stated this point, such as the distinction between God’s “revealed will” and his “hidden will” – and the world
was said finally to be ruled by the latter. Hence, partly due to the insistence
upon three persons, the formal
confession that Jesus was the decisive revelation of God was thereby not
allowed to revolutionize the conception of deity.
We suggested that
the main distinction to be made is that between the creative and responsive sides of the divine love. // deity includes
love, truth, life jesus는 역사적
인 의미 역사속에 등장한 하나님으로서 역할 holy spirit는 내재적 하나님, God은 초월적 하나니을 뜻한다. //
No comments:
Post a Comment