354  관리자
 2009.12.20 유럽과학신학학회 김교수 동아시아적 비판에 옹호적 논평
 

유럽과학신학회 소식지(European Society for the Study of
Science and Theology Newsletter, Mar 2007)의 편집인이
버클리 GTU의 CTNS 소장인 Robert Russell의 festschrift(아래 참조)
를 서평에서 그곳에 실린 김교수의 동아시아적 입장에서
Ian Barbour의 방법론과 신학을 를 비판한 논문(링크 참조)
에 옹호적인 논평을 하면서 특별한 관심을 표명했다.

 

(이하는 서평 중 관련 발췌문,
서평 전문은 아래 문서 12-14 쪽 참조)  
http://www.esssat.org/esssat_docs/esssat_17_1.pdf

Essay-Review:
by Neil Spurway

GOD’S ACTION IN NATURE’S WORLD
Essays in Honour of Robert John Russell
Ted Peters & Nathan Hollinger (eds)
Aldershot, UK: Ashgate (2006), 264 pp
ISBN 0-7546-5556-3 (hbk) £35.00

----

Even more impossible to ignore is a
contribution by the Korean theologian Heup
Young Kim, which is different in kind from
any of the others. His is a powerful polemic
against assumptions in occidental thought (even
that of the gentle Ian Barbour), which he finds
arrogant. He quotes Wilfrid Cantwell Smith:
“The challenge of agnostic science will turn out
to have been as child’s play compared to the
challenge … of the faith of other men”. One
aspect of the child’s play, for Kim, is the very
perception that bridges need to be built between
science and theology; his first point is that it
was the science brought by western
missionaries which first attracted East Asian
peoples to Christianity. If the tables are now to
be turned, and eastern thought really influence
the western cast of mind, “the conception of
God as the ‘Absolute Nothingness’ might be a
theological strategy … more profound than the
notion of kenosis”. This Kim sees as “an
inevitable logical consequence of the
conservative doctrines of a personal God and
divine omnipotence” confronted with the
problems of theodicy.
When I turn back to Robert Russell, I have to
say that I see Kim’s point. The second Goshen
lecture considers ‘Natural theodicy and the
New Creation’. An account of evolution built
upon the concept of NIODA must confront
with particular directness the problem of
natural evils. For Russell, “the best response to
cosmic theodicy is the future eschatological
hope of a New Creation” (p. 33). While clearly
struggling with the problem, he sees this
position as having the strength that it shows
theology-and-science as a research programme
(38). Yet for the living sufferer, this is little
comfort! Thus Carl Helrich, in his Editor’s
Preface, concludes that “there is no Christian
answer … to the problem of suffering in nature
… there is only a Christian response.” The
suffering cannot be redeemed, but the sufferer
can be (7). This is the honest answer of the
loving pastor. Yet the very expectation that the
suffering ought to be redeemable is arguably
the fault of western, mechanistic thought.
Russell himself seems to come close at one
point to such an acknowledgement, for he
quotes with approbation John Hick’s phrase,
“epistemic distance”, a distance between
Creator and creation which is necessary if the
creatures are to have moral freedom. “The
condition for a soul-making world is that the
world must be as if there were no God” (35-6).
Is this not Kim’s “Absolute Nothingness”,
expressed in different words? But Russell, the
westerner, then turns to eschatology, which
Kim, I think, would not.

 
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