korea systematic theology journal

31 2011 12

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Wolfhart Pannenberg

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Korean Journal of Systematic Theology Vol. 31

( ) ,

Kang, Byung-Oh Problems of Nuclear Power Generation in Perspective

of The Christian Ecoethics Choi, In-Sik A Vision of the Cultural Ministry for the 21 Century Moltmanns Reinterpretation of the Marks of the Church Kim, Jin-HyokKim, Ae-Young Choi, Seung-Tae The Meanings for the Korean Church Provided by

Prayer for the Kingdom of God and Spiritual Calmness Particularity and Universality of Korean Feminist Theology in Global Age Eschatology and Korean Churches Alasdair MacIntyres Ethical Discourse of Community tics

I. 21 1) . . , , , , . .2) . . .1) , (: , 2010) . , , . 2) 1992 1997 .

Lee, O-kab Park, Min-Kyu

Chung, Chi-Lyun A Theological Reflection on the Biblical Hermeneu-

Hur, Ho-Ik

Issues of Interpretation on the Rhan-Lang-Bi-Seo( )

Kang, Eung-Seob Hysteric Subjet of J. Lacan and Confession of Chris-

tianism Choi, Min-Ok Lee, Yong-Joo Kim, Hi-Heon The Lakatosian Research for One Gods Essence and Attributes in Pannenbergs God as a Field Program Trinittstheologische Schpfungslehre Wolfhart Pannenbergs Revisited, an Epistemological Meaning of Praxis of Liberation Theology

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. . 2008 2020 30% , . , . . , . . 2010 10 2015 5 7 33, 40 . 2012 . , , . . , . 21 5, 6, 1 .3) 2008 8 3) 2011 6 29 434 (104), . (58), (50), (32), . . 930(2011,

2030 59% , 2, 3 . , .4) ? , ? , . . . , . , 5) (clean energy).

. , , .6) . 06. 21): 50. 4) (IEA) (WNA) 2030 80 6, . , (: 2011), 221. , 5) , , 393(1991, 09): 67. 6) . . Martin Honecker, Grundriss , .

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. 7) .

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. 1979 MIT . 10) . , , .11) . , .12) . , 9) 1987 (Brundtland Commission) (sustainable development) . . / , (: UCN, 2005), 236. ( / , (: 2006), 215-216. , . 10) 1) . 2) . 3) 4) . . . 5) 6) . . . / , (2006), 218-223. 11) . , WCC , (: , 2005), 359. 12) . . Alfons, Auer. Umweltethik (Duesseldorf: Patmos, 1985), 107.

der Sozialethik (Berlin/New York, de Gruyter, 1995), 278. . . , . 7) . (, (: , 1997); Martin Honecker, Grundriss der Sozialethik(1995). . 8) , . , , . , . , , . , , . , , , . , , , ( / , (: 2003), 136-137. , - 1:16-17). ( . . / . (: UCN, 2005), 174-177.

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.29) 1978 2008 110 . 1 2 2012 2023 . . . . . . 1500 . 2016 . . 1 . . , . . . .30) .29) , . 2009 kwh 66.47( . 35.64, 60.31, 109.37, LNG 153.06). . . 930(2011. 06. 21), 53-54. 30) . , 262-264. 61 . . . .

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, 33) . , .34) .35) . , . . , ,31) , (2003), 252. 32) . . . . , (2011), 52-54. 33) Martin Honecker, Grundriss der Sozialethik (1995), 278. . , , . . 34) . , . . . , (2011), 114. 35) . . , (: 2006). ,

. 1979 5 39) (TMI) .

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, . . , , , , , , , , . , , , . , . . , , . . . 1980 . .

.57)

, 6.5 , . 1 .

IV ? . . A. 58) .

. . 2007 , . .59) . ? ,58) A. / , (: 1997), 33. , 59) . 5, (2011), 30.

55) . 6, , (2011), 126-127. 56) , 130. . 57) . , . , (2011. 5. 17).

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, , . . . , . . . . . 2008 ( 72) 6.5, 6, 5 , . UAE .60)

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, . . (2007) (, , ) . . , , 60) . 930(2011. 6. 21), 59.

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-137 163000 , -131 117 .65) 66) . . . . . , . .

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. 1 1 , . , , . . , , . . , .67)

69) , . , , , ,

Nuclear Power Generation, Sustainable Development, Nuclear Energy Safety, Clean Energy, Christian Ecoethics 2011 9 22

() 2011 11 25 2011 12 1

.68) 67) , , , , , . , . 68) , , . , . 2008 37.5% 202448.5% . . . ( , 2011) . . . 930(2011. 6. 21), 68-69. 2011 10 6 . . 2030 , , 2 2022 . . , . , 1990 3% . 2008 30% . . , . (shalompia) ( / , (: Cup, 2003), 20) . , . 69) . 203014 .

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(2011. 05. 27).

, . . 119(2011, 07-08): 145. / . , . : UCN, 2005. , : 2003. . , 5. . : 2011. , 6. , . : 2011. , . . . (2011. 05. 17). , A. . : 1997. , , / . . : , 2011. , / . . : Cup, 2003. . . , 2011. , / . . : , 2006. . . 393(1991, 09). 66-74. , / . . : 2006. , , / . : 2003. . , . WCC . . : , 2005. 343-366. . , . (2011. 07-08). 133-142. 119 . . (2011, 07-08). 124-132. 119 . . : 1997. , , / . : . , 2011. . . : , 2010. (2011. 06. 22), (2011. 06. 28). (2011. 05. 30). 930(2011. 06. 21).

(http://www.konepa.or.kr). Auer, Alfons. Umweltethik, Dsseldorf: Patmos, 1985. Irrgang, Bernhard. Christliche Umweltethik, Mnche/Basel: Ernst Reinhardt, 1992. Honecker, Martin. Grundriss der Sozialethik, Berlin/New York: de Gruyter, 1995. Simonis, Udo E. Oeko-Lexikon, Mnchen: C. H. Beck, 2003.

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Problems of Nuclear Power Generation in Perspective of The Christian Ecoethics

Kang, Byung-Oh Professor Seoul Theological University Puchon, Korea

The purpose of this article is to reconsider and criticize some problems of nuclear power generation after the catastrophic accident at the Fukushima Daiichi Nuclear Plant, which was happening 2011.3. in Japan. It is urgent to solve the problems we are facing. In oder to analyse it, I will theologically, eco-ethically and realistically research the facing issues. Much more worrisome is regretful lacking of discussion to reconsider the Koreas nuclear power policies, also to build or to shut down. Currently, there are 54 nuclear reactors in Japan, 21 in Korea and 13 in China. China has 27 more under construction and Korea plans to add 12. The three-nation total would reach 140 before long unless the governments put on the brakes to their excessive resorting to the seemingly cheap and pollution-free power generation, turning Northeast Asia into the most reactor-crowded region. But both Germany and Swiss has decided to shut down seven older plants and abolish all in a few decades. Denmark has no reactors at all, and instead has developed renewable energy technology. In this essay, I focus on and dispute the three myths for nuclear power generation, which have pro-atomic energy policies. I will

criticize it and answer to three problems of nuclear power generation, also economic feasibility, safety and clarification. First, there is no meaning in the economic feasibility of nuclear power generation. There can be no zero-risk nuclear reactors, and the comparison of nuclear accidents to plane crashes is not just inappropriate but also ignores the huge gap in the scale of casualties. Second, it is certain that the safety of nuclear power generation becomes absolute lost in the catastrophic accident at the Fukushima Nuclear Plant as well as the Chernobyl disaster in 1986. Finally, its no clarification of nuclear power generation, especially because of nuclear junk. Consequently, Tokyo has recently made it clear it will reconsider its nuclear-oriented energy policy. South Korea must not become n u c l e a r-oriented energy but the cheap and pollution -free New renewable energy for the sake of the nuclear-free society(shalompia).

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. ,1) , , .1) : , (: 2008), 12ff. 61ff. , . ? , (: 1998) , (97-136), (165-209), (229-250) , . : (: 1995) 148 100 , . , (: 1998) , 178 , , , . (: , 1996) 9 .

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17) : , (: 2006), 1 4 , . H. Richard Niebuhr, Christ and Culure : (New York: Harper & Row, 1951); D. A. Carson, , Christ and Culture Revisited (Grand Rapids: Eerdmans, 2008); , , , Radical Orthodoxy , D. Stephen Long, Theology and Culture: A Guide to the Discussion (Eugene: Cascade Books, 2008); Graham Ward, Christ and Culture (Oxford: Blackwell, 2005); Kathryn Tanner, Theories of Culture: A New Agenda for Theology (Minneapolis: Fortress Press, 1997) . 18) , . .

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AB . . . . : (communio sanctorum) . 2(2008). . . 2(2008). : 1998. . . , : 1995. . : . , . (2007. 6. 21, 91 ). . 2011 9 23 . - : , 1998. . : 2003. . , . . (: 2008. 9. 1), , : . . (2008). 2 . : , 1996. . ______. ?: 1998. . , : . . 2(2008). - . . (2007. 6). : 2008. . . , : 2007. . . , : 2006. . . , , : , 1993. . Carson, D. A. Christ and Culture Revisited. Grand Rapids: Eerdmans, 2008. Heussi, Karl / . . : 2004. , Long, D. Stephen. Theology and Culture: A Guide to the Discussion. Eugene: Cascade Books, 2008. McGrath, Alister. : 2006. . ,

, , , , Cultural Ministry, Ancestor Worship, Eucharist(Lord Memorial Service =s Supper),

() 2011 11 14 2011 12 1

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Niebuhr, H. Richard. Christ and Culure. New York: Harper & Row, 1951. Schmidt, Kurt Dietrich / . , : . 2005. , Tanner, Kathryn. Theories of Culture: A New Agenda for Theology. Minneapolis: Fortress Press, 1997. Wallmann, Johannes / . : . 2006. , Ward, Graham. Christ and Culture. Oxford: Blackwell, 2005.

A Vision of the Cultural Ministry for the 21CenturySignificance and Problems in the Change of the Traditional Ministry to the Cultural Ministry

Choi, In-sik Professor Seoul Theological University Bucheon, Korea

This essay offers a theologico-practical alternative how to save Korean churches from the critical realities, in which they suffer from the identity crisis under the indiscriminate attack of the anti-Christian movement. A major premise for the argument should be that the existing pastoral paradigm, namely the traditional ministry cannot handle the spirit of the new times. The author analyses characteristics of the traditional ministry system. They are local, institutional, pastor-centered, focused on the soul-winning, motivated by pastoral expansionism, denominational, and doctrinal. These characteristic factors of the traditional ministry consequentially brought about the self-centered exclusive Christianity, so that it is endangered to lose the leadership and respect of the most non-Christians. They criticize that the present Christianity became materialistic and selfish, and that it concerns no more about the interaction with the society. It is argued that the main cause comes from the spiritual, ethical,

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and cultural limit of the traditional ministry paradigm in the face of the new times. The author discusses two kinds of new ministry paradigm: the ministry of cultures and the cultural ministry. The ministry of cultures carries on the traditional type of church ministry. It brings the public cultural trends into the traditional system. In this case church takes a role not only of the religious institution but also of a cultural center of her community. Cultures become concrete media for the interaction between the church and the world. This paradigm makes church more active in the age of the culture change than the traditional one, and the existing church members does not resist new attempt to bring public cultures into the church, for the new paradigm hold fast the traditional doctrine and institution. In spite of these merits, however, individual centeredness of the local churches can not be escaped by the ministry of cultures. On the other hand the cultural ministry has different theological aspect from the ministry of cultures. It does not deal with cultures as media but as message. Those cultures engaged in the cultural ministry such as religio-philosophical teachings, origin of the national holidays, ancestor worship, and so on mostly have historical values and influential power for the people. The cultural ministry finds good spirits accorded with the Biblical spirit from the traditional cultures on the one hand and it criticizes their distorted forms and makes alternative for the new cultural trends for the sake of the interaction between good spirits of the traditional cultures and the Biblical spirit. Finally, the author tries to show the possibility of the cultural ministry as he finds common spirits between Korean traditional ancestor worship and the Lords Supper. From this point he makes a new creative theology of the memorial service in which Christians experience spiritual fellowship between the dead and the living.

( ) ,

I. , , . 1980 . , . , , . , . , . , 1) , .

.

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, , . , , . , , . . , (clericalism) (ecclesiasticalism) , . , , , .2)

. , . . , , 4.8%, 7.9% , 85% .4), , . , : , 5:13). ( , , , , . , .

, , , , . , , . , . , . , . , , 3) , .1) , (: 1992), 241-2. , , (: 2000), 45-6 , . 2) , , 47. 3) Ibid., 432-33.

, (325) (381) . ,5) , .6) , 4) , I, II, III, 11(1983), 1 (1984), 2(1984). , , 48-9 . 5) , Jurgen Moltmann, The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology, trans. Margaret Kohl (Minneapolis: Fortress Press, 1991), 335. , , (: 2007), 376 . , 6) , , , ( ), , . , 376-79.

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.7) , , . . , , , . , , , , 8) . . , , , , . , , . . , , . , 7) , . (: 1994), 319. , , , , . G. , (: , , 2002), 240. 8) , IV(: 1993), 253. ,

, . , , , .

II. . . , . , . . , . .

1. , - . . 9) . (Martin Luther) , 10) .9) Jrgen Moltmann, The Church in the Power of the Spirit, 337. 10) Martin Luther, Luthers Works, vol. 35, ed. Jaroslav Jan Pelikan (St. Louis: Con-

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. , , .11) , , (the unity of the church) , . , . , . 12)

, .15) , (the sending) . , , 16) . , . . , , . . , , , , , , . .

. . , , 13) . , , . . , , . , , .14)

2. , 17) . .

cordia Press, 1955-1969), 411. , 322 , . 11) Jrgen Moltmann, The Church in the Power of the Spirit, 337-8. , 245. . , IV, 12) Ibid., 338. 13) Ibid. 14) Ibid.

15) Ibid. 16) Ibid., 53-4. 17) Ibid., 339. , , , 4 (: 1980), 66-70. , , , (: 1982), 94-6 . ,

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, . , . , , . , , , , . , . . , .18)

. , . . . , 22) . ,

. ,

3. , , . , .23) . . , , . , . 24) .

, . , , . . 19)

, , 20) . , . , .21)

, .18) Moltmann, The Church in the Power of the Spirit, 339. 19) Ibid. 20) Ibid. 21) Ibid.

22) Ibid. 23) Ibid. 24) Ibid.

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, . 25) , . , . 26)

, , , . , . . , . . .29) , , , , 30) . , , . , . , , . .31) . 15:7 : . 12 . , . . , , , . , . , , , . , . , . 29) Ibid., 342-3. 30) Ibid., 343. 31) Ibid.

. , , 27) ,

. , , ,28)

.

III. , . , , , .

1. , , .25) Ibid., 340. 26) Ibid. 27) Ibid. 28) Ibid.

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, . , , . . , , , .32) , , . , 33) .

. , , , 36) . .37) , , .38) , , , , . , , . , 17:21 , : , .

. , 34) . , .35)

2. , , , . . : 36) Ibid. 37) Ibid. 38) Ibid., 346.

, .

32) Ibid. . , , , , . , 391-94. 33) Ibid. 34) Ibid. 35) Ibid., 345.

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85

, , .39)

, . , 44) . . , , . , , 45) . , . 6:9-10 46) :

, , , . , .40)

. , 41) . . , . ? , . . , . , 42) . , , . . , , . 15:26) 43) ( .39) Ibid. 40) Ibid. 41) Ibid. 42) Ibid., 355.

. . , . , . 43) Ibid. 44) Ibid. 45) Ibid. 46) Ibid., 355-56.

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87

, , . , .47)

3. , (catholic) , . m a i n ( church), . , , , . church whole, entire) (the , . . 50) , . , . , . . . , , . , . , 51) . : , , 52) .

, . . , , , . , . , , , .48)

, . . . , , 49) .

47) Ibid., 356. 48) Ibid. 49) Ibid. 50) Ibid., 348. 51) Ibid., 348-49.

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89

, , . , , .53)

, 1:51 , 1:26 , , , . , , , . , .57) , , . , , . . , . . , 58) . , . , , . , . , , , .59)57) Ibid., 351-52. 58) Ibid., 352. 59) Ibid.

, , , , . , 3 , . , 54)

. , , . , - , .55)

. , . .56)

, . 40:4 .

52) Ibid., 349. 53) Ibid. 54) Ibid., 351. 55) Ibid., 350-51. 56) Ibid., 351.

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91

4. , . , . . , . , , 60) . , , , . , . .61) , , , , , , . : , , , , 62) . . 60) Ibid., 357. 61) Ibid. 62) Ibid., 358.

, , . . , , , , . , . , . 63) . ,

.64) , . , . , , . , . , , , .65) , , 63) Irenaeus, Aganist Heresies III, 3.1, Moltmann, ibid. . 64) Ibid. 65) Ibid., 358-59.

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, , . , , . , , . 66)

, . . , , , , , , , . . , , , , , . , . , , , . . , , . , . , . , . , . NCCK .

. , . . . . . ,67)

, .

IV. , , , , , , . , , , , , , , . , . 66) Ibid., 360. 67) Ibid., 361.

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95

, , . , , , . . , . , . , , . . , , , . , , . . . . . , 1,411 16-19% , 13.4% . 21.5% .68) , . 68) , , 1982. , , 47 .

, , , . , , . , , , , . . . , . . , . , , . , . , . , . , , . , . . 69) , .

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Moltmann, Jrgen. The Church in the Power of the Spirit: A Contribution to Messianic Ecclesiology. Trans. Margaret Kohl. Minneapolis: Fortress Press, 1991. . : . 4 . : 1980. , . . : 1982. . , . : 1993. IV. , , G. . . . : 2002. , . , . : 1994. . , . . : 2000. , . : 1992. . . , . , . . . : 2007. ,

The Meanings for the Korean Church Provided by Moltmanns Reinterpretation of the Marks of the ChurchChoi, Seung Tae Lecturer Methodist Theological University Seoul, Korea

Moltmanns reinterpretation of the marks of the church gives an important message to the Korean Church which has been criticized as a community separated from society. For his reinterpretation suggests a way that the Korean Church can get out of the criticism. In short, Moltmanns understanding of the churchs marks emphasizes that the church should not be separated from the world, but has to perform its mission in the world. This indicates a spirituality of participation, not escape. In the history of the church, there was a tradition giving up everything secular. The monasticism in the middle ages was an example. But this was an attitude to imitate Christ who gave up all things and became poor voluntarily. Thus it was not a simple escape from the world. However, the Korean Church possesses what it should give up, such as riches and power, but it has lost what it should keep, such as freedom, poverty, partisanship, and suffering that Christ possessed. If the Church had preserved these values, it would not have faced with this kind of crisis.

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Now the Korean Church must again find those values that it has lost just as what Moltmann suggests. The Korean Church should endeavor to perform the unity in freedom, the sanctification in poverty, the universality in partisanship, and apostolicity in suffering. In this way, the Korean Church can become a beloved Christian community by the Korean people just as it was.

Prayer for the Kingdom of God and Spiritual Calmness:A Constructive Study on Schleiermachers Theology of PrayerKim, Jin-Hyok(Ph.D. Candidate, University of Oxford)

I. IntroductionShortly before his death in 1968, Karl Barth, who is often referred to as being a severe critic of Friedrich Schleiermacher, critically reviewed his previous approach to this theological genius, suggesting a future generation of theology to revisit him with special focus on the practical dimension of his thought.1) Barth writes:

1) This renewed interest in Schleiermacher, in my view, is not Barths sudden discovery or conversion before his death but confirmation of his initial vision of Christian theology in general and of Schleiermacher in particular. One of Barths early letters in 1911 shows that he had intended to write his doctoral dissertation on Schleiermachers theology of prayer and its relation to the Christian life, but his ministerial zeal and experience prevented him from actualizing this plan. Interestingly, Barths posthumous work reveals that he revisited the connection between prayer and the Christian life at the end of his life. See Karl Barth, Vortrge und Kleinere Arbeiten 1909-1914, Gesamtausgabe, vol. III/3 (Zrich: Theologishcher Verlag Zrich, 1993), 50; The Christian Life: Church Dogmatics Volume IV/4: Lecture Fragments, trans. Geoffrey Bromiley (Edinburgh: T & T Clark, 1981).

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Is Schleiermachers enterprise concerned necessarily, intrinsically, and authentically with a Christian theology oriented toward worship, preaching, instruction, and pastoral care? Does it only accidentally, extrinsically, and inauthentically wear a dress of a philosophy accommodated to the person of his time? It is clear that in that case regardless of details I would at least have to entertain the possibility of affirming the enterprise.... Up to now I have supposed that Schleiermacher cannot be understood in this way, thus finding myself materially at odds with him.2)

strangely enough, few scholars have paid enough attention to its importance for his theology, 4) and it is hard to find any descent systematic and comprehensive research on this topic.5) By contrast, I will examine his theology of prayer by demonstrating its connectedness to his key theological motifs and by tracing how his view of4) From the first to the thirtieth (the most recent) volume of Korean Journal of Systematic Theology, for example, nine essays were devoted to Schleiermacher, but none of them dealt with his theology of prayer. Moreover, among 303 essays published by this journal since 1995, only two essays explicitly bears the title of prayer (prayer for fasting and prayer in tongues) despite its importance in theology and practice. This data was retrieved from the website of Korean Society of Systematic Theology (http://ksst.kr/original) on the 27th November, 2011. 5) Hotzs article on the practical dimension of Schleiermachers theology is one of the rare few extensive studies of Schleiermachers doctrine of prayer. Nevertheless, its emphasis upon the person?forming effect of prayer arguably lacks a critical analytical edge. Mackintoshs Types of Modern Theology, moreover, contains a short section on Schleiermachers theology of prayer. However, this section has no footnote, failing to seriously engage with Schleiermachers own discourse on prayer, and evaluate it from a fundamentally negative perspective. VanderWilt offers a comprehensive study of the practical dimension of Schleiermachers theology, but he investigates Schleiermachers view of prayer only within a broader context of worship. Bradshaw and Ellis monographs on prayer briefly, but critically, deal with Schleiermachers theology of prayer. Interestingly, both of them take the term resignation as a key motif. Their approach is in some sense very illuminating, but their intensive focus on one concept more or less hinders them from grasping the richness and complexity of Schleiermachers treatment. See Kendra G. Hotz, Eros and the Living Whole: Schleiermacher and the Person-Forming Character of Religious Practices, Union Seminary Quarterly Review 53 no 1-2 (1999): 125140; Hugh Ross Mackintosh, Types of Modern Theology: Schleiermacher to Barth (London: Nisbet and Co., Ltd., 1937), 92 -94; Jeffrey VanderWilt, Why Worship?: Schleiermacher Speaks to the Question, Scottish Journal of Theology 56/3 (2003): 286-307; Timothy Bradshaw, Praying as Believing: The Lords Prayer and the Christian Doctrine of God (Georgia: Smyth & Helwys Publishing, Inc., 1998), 53-62; Robert Ellis, Answering God: Towards a Theology of Intercession (Georgia: Paternoster, 2005), 55-61.

As Barth points out, one may find that Schleiermachers understanding of theology is fundamentally practical while placing its concern for the lived experience of God in the context of Christian community.3) Indeed, Schleiermachers theological works and his beautiful sermons demonstrate that his concern for practice and ministry is never a secondary one ancillary to his theological and philosophical works. In this regard, this essay will re-examine the practical dimension of Schleiermachers thought with special attention to his theology of prayer. More specifically, I will investigate the way in which Schleiermacher reinterprets the language and logic of the doctrine of prayer within his theological system on the one hand, and the way in which he presents prayer in Jesus name as a distinctive form of modern piety on the other. Despite his intense concern on prayer,2) Karl Barth, Concluding Unscientific Postscript on Schleiermacher, trans. George Hunsinger, Studies in Religion 7/2 (1978), 134. 3) Schleiermachers well-known metaphorical definition of practical theology the crown of theological study, as presented in the first edition of Brief Outline of Theology as a Field of Study, demonstrates that his theology is structured to produce practical fruit in the life of Christian church, including worship, preaching, care of souls, ritual and church government. See Friedrich Schleiermacher, Brief Outline of Theology as a Field of Study: Translation of the 1811 and 1830 editions, trans. Terrence N. Tice (Lampeter: The Edwin Mellen Press, 1990), 15.

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prayer develops within his various academic and pastoral works. In order to fulfill these objectives, this paper consists of three sections: in the first section, I will explain the place of Schleiermachers theology of prayer within a more comprehensive context of his theological system, focusing on his magisterial treatise on Christianity, the Christian Faith. In the second section, I will discuss his understanding of God as the addressee of prayer by contextualizing his view of prayer in relation to his doctrine of God. In the third section, finally, I will investigate Schleiermachers theology of prayer, presented in the Christian Faith and his sermons, showing that he lays a modern foundation for conceiving of prayer as a purifying process of ones soul.

analysis of the pray???ers psychology, inquiring what makes each persons prayer a true one.8) In contrast, the Christian Faith (2nd ed., 1830-1) offers a rather more systematic, and especially ecclesiological, treatment of prayer. Unlike his earlier individualistic view, he pays attention to communal prayer which aims for the fulfillment of the Kingdom of God. 9) In particular, he imposes an ecclesiological dimension upon the doctrine of prayer by understanding it as one of the essential and invariable features of the church. 10) Because of this link between prayer and ecclesiology, prayer can be examined, not merely in relation to personal virtues, but within a broader framework of Christs intimate relation to the church, especially the interconnectedness of the six features of the church with the threefold office of Christ, in a corresponding and cohesive fashion.11)8) In a similar manner, Schleiermacher provides solitude as a crucial virtue of true prayer in his sermon The Power of Prayer in Relation to Outward Circumstances. Tice dates this sermon in 1800, so one may categorize it as one of his earlier works. See Friedrich Schleiermacher, Selected Sermons of Schleiermacher, trans. Mary F. Wilson (Eugene, Oregon: Wipf & Stock Publishers, 2004), 39-40. See also Terrence Tice, Schleiermachers Sermons: A Chronological Listing and Account (Lewiston, N.Y.: Edwin Mellen Press, 1997), 156. 9) Schleiermacher, Selected Sermons, 392. See also Friedrich Schleiermacher, Christian Faith, ed. H. R. Mackintosh and J. S. Stewart (Edinburgh: T & T Clark, 1989), 672. 10) Ibid., 586. 11) The uniqueness of Schleiermachers systematic treatment of prayer would be apparent, if one compares Reformed confessions with his Christian Faith. Most Reformed confessions in the 16th century make no reference to prayer or introduce it briefly at the end of them. It is also notable that Schmids collection of Lutheran Confessions makes only one reference concerning prayer, whereas Heppes collection of Reformed Confessions makes no reference about it at all. See Arthur C. Cochrane ed., Reformed Confessions of the Sixteenth Century (Louisville: Westminster John Knox Press, 1966); Heinrich Schmid, The Doctrinal Theology of

II. The Doctrine of Prayer and Schleiermachers Theological SystemIn his sermon On Prayer in Jesus Name(1790), Schleiermacher claims that individual prayer is a necessary condition for true prayer, because when our Redeemer prayed, he sought solitude, and in this too we must imitate him. 6) This earlier sermon, which certainly reveals his pietistic background,7) shows little interest in the detailed and logical disposition of prayer; rather his main interest lies in the6) Friedrich Schleiermacher, Servant of the Word: Selected Sermons of Friedrich Schleiermacher, trans. Dawn Devries (Philadelphia: Fortress Press, 1987), 173. 7) It is commonly acknowledged that Schleiermachers interactions with modern thought took him away from his earlier Pietistic faith, but Eaghlls critical study illustrates that Romanticism or other philosophical movements did not wholly abolish the Pietistic impulse in his thought. See Tenzan Eaghll, From Pietism to Romanticism: The Early Life and Work of Friedrich Schleiermacher, in The Pietist Impulse in Christianity, ed. Christian T. Collins Winn, Christopher Gehrz, G. William Carlson and Eric Holst (Eugene, OR: Pickwick Publications, 2011).

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For Schleiermacher, the Christian church is a community that is mediated and actualized in and through Christs redemption. 12) Through the indwelling of the Holy Spirit in the church, Gods redemptive grace, accomplished by Christ, continues to be experienced through the succession of generations. Schleiermacher, however, observes that a tension lies in the identity of the church, caused by its unbreakable relation to the secular world: the fellowship of believers... remains ever self-identical in its attitude to Christ and to this Spirit, but in its relation to the world it is subject to change and variation.13) Since the church co-exists with the world, the church and its members have to adjust and respond to the new mode of life in the world. Nevertheless, the church can/must be self-i d e n t i c a l everywhere and at all times because of Christs continual redemptive influence on the church and the churchs living fellowship with Christ. In order to explain how the Church maintains its identity and unity, Schleiermacher presents its six essential and invariable features ? Holy Scriptures, the ministry of the Word, baptism, the Lords Supper, the power of the keys, and prayer in the name of Jesus.14) In the nineteenth century, the term marks of the church was widely used within the Lutheran and the Reformed tradition in order to distinguish the true church from false ones and to express Gods presence in the church and Christs continual communication withthe Evangelical Lutheran Church, trans. Charles A. Hay and Henry E. Jacobs (Minneapolis: Augsburg Publishing House, 1899); Heinrich Heppe, Reformed Dogmatics, trans. G. T. Thomson (London: George Allen & Unwin LTD, 1950). 12) see Schleiermacher, Christian Faith, 525. 13) Ibid., 582. 14) It should be noted that Protestant reformers differed as to the number of marks: Beza presented only one (preaching), Calvin and Bullinger two (preaching and sacraments) while Martyr and Ursinus offered three (preaching, sacraments and discipline). See Louis Berkhof, Systematic Theology (London: Banner of Truth, 1949), 576

believers. Although Schleiermachers term feature (Grundz?ge in German) substitutes the term mark, both feature and mark refer to the substantial elements which constitute and maintain the identity and unity of the church. Schleiermacher systematically presents six features of the church and beautifully organizes these six features under three headings, each conforming to three offices of Christ: (1) the witness of Christ in the church is connected to Holy Scripture and to the ministry of the Word of God. These two features reflect Christs own ministry, which is shown in Christs self?presentation and invitation to the Kingdom of God. Therefore, Holy Scripture and the ministry of the Word of God correspond to Christs prophetic work.15) (2) The living fellowship with Christ has been actualized and experienced in and through baptism and the Lords Supper. Just as in his priestly role Christ mediates the fellowship of men with God,16) so too these features correspondingly mediate believers with Christ. Thus, baptism and the Lords Supper can be understood in light of Christs priestly work. (3) The reciprocal influence of the whole fellowship on the individual is found in the forgiveness of sin (or the power of the keys), whereas the reciprocal influence of the individual on the whole is seen in prayer in the name of Jesus, which interlocks the individuals piety with both the common spirit of the church and the Kingdom of God. It follows that the power of the keys and prayer in Jesus name can be conceived as the continuation of Christs kingly activity.17) Here one may hardly miss that the six features of the church coherently and systematically conform to the threefold office of Christ, thereby connecting ecclesiology with christology. In particular, prayer mediates between the individual with the community, and thus it does not simply remain as a kind of personal15) Schleiermacher, Christian Faith, 586. 16) Ibid., 590. 17) Ibid.

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piety, but is elevated to an ecclesial activity which draws each believer into the process of the churchs actualization of the Kingdom of God in history. In short, Schleiermachers Christian Faith conceives of prayer as one of the six essential and invariable features of the church. His systematic arrangement of prayer allows us to revisit the practice of prayer as a crucial element of ecclesiology through which individual piety is connected with the common spirit of the church and the mission of the Kingdom of God. Moreover, and more importantly, his organization of these features according to Christs threefold office explicitly shows thateverything essentially belonging to Christs activity has its reflection and continuation in the church.18) Therefore, within his theological system, prayer in the name of Jesus functions as a demonstration of Christs continual activity in the church and as a way through which the individual gradually realizes Christs redemption in the world.

the personal God of traditional religion is a necessary element of the practice of prayer. Moreover, does a new definition of God correspondingly result in a new doctrine of prayer? If one believes in a non?personal Godhead, does one still need to pray to this divinity? These are questions Schleiermacher keenly posed in his sermons and theological works. In the sermon The Power of Prayer in Relation to Outward Circumstances, Schleiermacher rejects the anthropomorphic images of God, describing the addressee of human prayer as the Unchangeable, as the Unsearchable, as the Only Wise, and as the Kind.20) Human beings pray to the Unchangeable God, in whose mind there is only one divine decree, through which the world is governed. God is also unsearchable because limited human intellect and sense can neither understand God nor change the divine will. God is the Wise and the Kind, so everything shall finally serve to the highest good. For him, these impersonal notions of God should be presupposed when one prays rather than naively assuming that the divine agent will listen and respond to prayer in an analogous way to human agents. Maintaining some basic features of his earlier understanding of God, the Schleiermacher of the Christian Faith radicalizes his impersonal view of God. In relation to prayer, two conceptions of divinity are at the heart of his doctrine of God: the whence of human existence and divine causality. The term whence of human existence illustrates both the transcendence of God and the relationship between divinity and humanity. Since human beings co?exist with the world, they are constantly influenced by, and influence, the world. According to Schleiermacher, therefore, a consciousness of human existence in the world is a series in which the feeling of freedom and the feeling of dependence are divided.21) In order to explain the uni20) Schleiermacher, Selected Sermons, 44-45.

III. God to Whom We Pray but Who Does Not Hear Our PrayerIn both the theology of prayer and the practice of prayer, the doctrine of God plays a significant role in delineating the capacity and content of human prayer. Not only in the Christian tradition, but also in many religious traditions, it is common to address ones prayer to a personal God.19) One may question here whether belief in18) Ibid. 19) According to the Handbook of Catholic Theology, for example, prayer presupposes another being that is experienced as a person, See Karl Heinz Neufeld, Prayer, in Handbook of Catholic Theology, ed. Wolfgang Beinert and Francis Fiorenza (New York: Crossroad, 1995), 537.

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queness of the God-human relationship, however, the term feeling of absolute dependence is postulated. This feeling of absolute dependence arises when one finds oneself to be in relationship with a source outside oneself, whose influence is so overwhelming that one has no feeling except that ones whole existence and the world is entirely dependent on it. Schleiermacher writes: [T]he self-consciousness which accompanies all our activity, and therefore ...accompanies our whole existence, and negatives absolute freedom, is itself precisely a consciousness of absolute dependence; for it is the consciousness that the whole of our spontaneous activity comes from a source outside of us in just the same sense in which anything towards which we should have a feeling of absolute freedom must have proceeded entirely from ourselves [emphasis added].22) Schleiermacher delineates this feeling of absolute dependence as pointing to the whence of human existence, which refers to what religious persons name God. Thinking about God as the whence of human existence, anthropomorphic elements in the doctrine of God are inevitably marginalized: instead God is conceived as a purely transcendental and impersonal Being. Because of Gods transcendence, for Schleiermacher, one can never know God as God is in God-self-but any proclamation of God which is to be operative upon and within us can only express God in His r e l a t i o n to us [emphasis added]. 23) Then one may question as to whether a non-personal Being can have an intimate relationship with humans. Moreover, can one perceive of Gods relationship with the world without anthropomorphic images? Here21) Schleiermacher, Christian Faith, 15. 22) Ibid., 16. 23) Ibid., 52.

Schleiermacher introduces the notion of divine causality to explain Gods relationship to the world.24) In order not to use anthropomorphic conceptions of Gods activity in the world, the doctrine of divine causality is accompanied with the idea of the interconnectedness of the nature system. He observes the apparent distinction between the interests of piety and the interests of science in his time.25) However, the opposition between two realms is a misunderstanding, because the religious consciousness, by means of which we place all that affects or influences us in absolute dependence on God, coincides with the view that all such things are conditioned and determined by the interdependence of Nature.26) Divine causality and natural causes are not two different laws, each governing either the spiritual world or the natural world: rather, he argues that they are one and the same thing, only seen from different viewpoints.27) It means that God does not work independently from natural causes but works in and through them. Schleiermachers notion of divine causality finds its culmination in his doctrine of divine love and wisdom. In and through Christs redemption and the fellowship of believers in the church, divine causality is realized, not as a pointless mechanic principle, but as Gods love and wisdom.28) Whereas love is the divine imparting of itself to the finite, revealed in the work of redemption,29) wisdom is the24) In particular, Gods relationship with the world is explicitly revealed through the notions of God as the creator and preserver of all things. Schleiermacher re?examine these traditional doctrines in light of his notion of divine causality. Ibid., 142-193. 25) Ibid., 170. See also, Friedrich Schleiermacher, On the Glaubenslehre: Two Letters to Dr. Lcke, trans. James Duke and Francis Fiorenza (Atlanta: Scholars Press, 1981), 60-65. 26) Schleiermacher, Christian Faith, 170. 27) Ibid., 174. 28) Ibid., 725.

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art of realizing and ordering divine love perfectly.30) Although love can be conceptually distinguished from wisdom, there is no dualism between the two. The separation of divine wisdom from divine love risks interpreting Gods attributes from the perspective of human conceptions, because the separation between the two only takes place in human life.31) Here one may again find Schleier-machers strong rejection of anthropomorphism without losing the truest sense of these classical Christian terminologies. In light of this revolutionary understanding of God, Schleiermacher attempts to de?mythologize prayer as the Enlightenment thinkers often do.32) Since divine causality and natural causes are not different things, especially, the relationship between miracles and prayer should be critically re?evaluated. Miracles are breaches of natural causality, so they are also infringements of divine causality.33) Because prayer is also under divine causality, Schleiermacher argues, prayer and its fulfillment or refusal are only part of the original divine plan, and consequently the idea that otherwise something else might have happened is wholly misunderstanding.34) Therefore, in his view, it is not proper to assume that prayer causes Gods supernatural intervention in history or the alteration of the divine will.35)29) Ibid., 727. 30) Ibid., 732. 31) Ibid., 727. 32) Both Bradshaw and Ellis argue, for example, that Schleiermacher radicalizes Kants critique of prayer. See Bradshaw, Praying as Believing, 56; Ellis, Answering God, 54. 33) see Schleiermacher, Christian Faith, 178-184. 34) Ibid., 180. 35) The young Schleiermacher admits that Jesus and his disciples prayer could lead miraculous events. In the time of Jesus and his disciples, miracles were necessary to arouse attention of people. However, we are completely different situation from the situation of Jesus and the disciples. Therefore, it is not proper to use miracle stories

This anti-supernatural view of prayer animates him to find a more natural way of understanding the nature and the effect of prayer, which will be tackled in the following section. In short, according to Schleiermacher, God is the whence of the feeling of absolute dependence, so it is impossible to conceive of God using anthropomorphic terms. Moreover, one can know God only in Gods relation to the world, and this relationship can be realized through divine causality, which is one and the same thing with natural causes. However, his conceptions of God may create crucial theological questions regarding prayer: if the addressee of prayer is the whence of feeling of absolute dependence, can we still pray according to the traditional teachings about prayer? If we should pray to the One who only works in and through natural laws, do we have any reason to pray?36) IV. Schleiermacher Theology of Prayer: Prayer in the Name of s Jesus The following quotations from Schleiermachers sermon illustrate how important prayer is in his conception of the Christian life: Prayer is one of the greatest advantages we enjoy as Christians37) and to be a religious man and to pray are really one and the same thing.38) Indeed, his sermons and the Christian Faith not only highlight the importance of prayer as a center of Christian practice, but also bring a refreshing eye to it by examining it in light of his doctrine of God andin the Gospels to justify ones argument that prayer can cause supernatural events. See Schleiermacher, Servant of the Word, 172. 36) Schleiermacher critiques those who do not pray because of their belief that every event in the world is occurred according to the necessary laws of nature. Ibid., 170. 37) Ibid., 169. 38) Schleiermacher, Selected Sermons, 38.

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by interpreting it using psychological terminology. This chapter will examine his highly suggestive and tantalizing reinterpretation of prayer under three fundamental questions concerning (1) to whom one prays, (2) how one prays and (3) for what one prays.

1. Prayer to the Whence of Human ExistenceWhy do human beings pray? What makes men and women speak about their wish and desire to God in prayer? Schleiermacher explains the motivational forces of prayer by analyzing human consciousness. For him, prayer is basically driven by a consciousness of a defective state of individual life and of the church. At the individual level, human beings worry, fear, agitation and wishes lead them to pray by laying their desires and concerns before God. He shows that even Jesus began to pray when he was driven by anxiety before he was captured. 39) At the ecclesiological level, the conscious-ness of the imperfection of the church,40) caused by the tension between the present churchs deficiency and the future churchs full success, is a main driving force of communal prayer. In the process of fulfilling the Kingdom of God in the world, the church inevitably encounters obstruction and fluctuations because of its co-existence with the world. Prayer is the combination of the churchs consciousness of this present imperfect state with a wish for its future accomplishment. Therefore, prayer cannot be ceased in the church insofar as it is understood as the churchs eagerness for the full realization of divine world-government. Although the consciousness of imperfection is a main basis of prayer, human desires and concerns cannot be the essence of prayer. Otherwise, it is hard to avoid a common criticism that prayer is a39) Ibid., 44. 40) Schleiermacher, Christian Faith, 668.

mere projection of human inner mind. As mentioned in the previous section, Schleiermacher admits the unity of divine causality with only one divine world?governing plan. He writes, In reality everything is taken into account in Gods plan, and it is all one plan.41) Therefore, to conform oneself to the divine plan is the most important function of prayer. If ones desires and concerns do not correspond to the divine plan, they cannot play a constructive role in prayer. For instance, according to Schleiermacher, although Christ at Gethsemane eagerly prayed that he might avert suffering and death, he never attempted to breach the divine will; rather, his prayer made him reconcile his will with Gods.42) It is noteworthy that the notion of divine causality leads the mature Schleiermacher of the Christian Faith to rediscover the significance of communal prayer. Indeed, he highlights the importance of communal prayer, not only because it is deeply related to the churchs anticipation of the coming of the Kingdom of God, but also because it prohibits individuals from giving priority to ones own desire over divine causality.43) He explains the priority of communal prayer in two ways: (1) in the church, and especially in prayer in Jesus name, each individual apprehends himself/herself as a part of the whole, so personal consciousness and common consciousness are no longer distinct.44) (2) If there remains a discrepancy between each individuals presentiments and those of the church, prayer will conciliate this tension for the increase of the Kingdom of God. Schleiermacher writes, the Churchs duty is first to reconcile the uncertain elements41) Schleiermacher, Selected Sermons, 43. 42) Ibid., 43-44. 43) In contrast, Schleiermachers earlier sermons show that he understands individual prayer as true prayer, whereas the community makes people to focus on earthly things. See note 7 of this paper. 44) Schleiermacher, Christian Faith, 670.

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of prevision... which flow from the imperfect common consciousness of individuals, and then to appease the feeling of uncertainty by turning it into prayer. Both these things are done through the gathering together of individuals for common prayer.45) Thus, common prayer in the church is the true form of prayer rather than individual prayer, because it can lead individuals ever more into pure joy in God,46) by attuning personal wishes to divine world-government.

2. Prayer in the Name of JesusSchleiermachers concept of divine causality also affects his interpretation of the doctrine of prayer in Jesus name. In the tradition of Protestant theology, this specific form of prayer is understood in relation to the doctrine of Gods hearing of prayer and/or the doctrine of Christs intercession. For example, Luther claims that, despite human inability to pray, human beings should pray in the name of Jesus with a conviction that God will hear their prayer. 47) Calvin places the name of Jesus as a crucial element of the doctrine of Christs intercession. 48) Unlike Luther and Calvin, Schleiermacher radicalizes this concept to the extent that one should pray in the same concern, spirit, and manner, in which Jesus prayed. Schleiermachers earlier sermon, which more or less mirrors Pietisms emphasis upon the individual heart, presents Jesus Christ as a genuine and true pray?er, whose inner soul could truly discern and conform to the divine will. Just as Jesus prayer in Gethsemane arises

from his heart, so prayer must come from the heart, and must arise from the strongest sense of need to converse with God and unfold the innermost self before the eyes of the All-Seeing One. 49) In this sermon, therefore, Schleiermacher impressively defines prayer as the outpouring of ones heart. Moreover, and more importantly, prayer in Jesus name means ones right choice of the objects of prayer, which should be similar to those of Jesus. Schleiermacher presents two categories of the objects of prayer:50) (1) one should pray for oneselffor ones inward being, true and eternal good, and ones freedom from sin. (2) Ones relationship with the world, ones civil activity, ones desires and fears, and all other things can be the objects of prayer. However, one should also be ready to resign these objects of prayer when they go against the divine will, because God knows, better than we, what is beneficial for us.51) The mature Schleiermacher maintains his earlier idea that prayer in Jesus name means praying about the concerns of Jesus or praying in His sense and spirit. 52) However, it also signifies prayer with reference to Gods Kingdom, prayer in agreement with the order of Christs ruling of the church, and prayer sprung from the self-consciousness of the church as a whole. Here one may find that his mature view overcomes his earlier emphasis on individuality by associating prayer with the Kingdom and the common spirit of the church. In his mature sermon on the prayer of Stephen(1832), especially, Schleiermacher shows how prayer reveals ones interest in the Kingdom of God:These words are the prayer of a dying man...who was dying for the Saviours sake, and for the confession of His name... Indeed there is

45) Ibid., 671. 46) Ibid. 47) Martin Luther, Lectures on Romans, trans. Wilhelm Pauck (Philadelphia: The Westminster Press, 1961), 240-243 48) John Calvin, Institutes of the Christian Religion, ed. John T. McNeill, trans. Ford Lewis Battles (Louisville: Westminster John Knox Press, 1960). 3. 20. 17.

49) Schleiermacher, Servant of the Word, 172. 50) Ibid., 174. 51) Ibid. 52) Schleiermacher, Christian Faith, 672.

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suffering for the sake of convictions and for the sake of what is good. And the more really such disputants are Christians according to the Spirit, and not merely desiring to be called so; and the more they therefore connect all the good that they might wish or effect for men with the Fountain of all good, desiring that it should conduce to the advancement of Gods kingdom[emphasis added].53)

Here Stephens prayer is presented as an example of true prayer, because it is the thoughts and feelings expressed by a man who seeks after nothing but the Kingdom of God and His righteousness. 54) Those who are familiar with Schleiermachers other sermon on Jesus death will immediately acknowledge that he draws an analogy between Stephens prayer before death and Jesus last words on the cross.55) In effect, Schleiermacher critiques the traditional doctrine of the hearing of prayer, because this doctrine may make people believe that by prayer we can exert an influence on God, His will and purpose being thereby deflected.56) He also contends that this doctrine risks depressing the activity of believers, since it makes believers put all their activities under Gods charge. Moreover, it conflicts with his notion of God as the whence of human existence and the unity of divine causality. Nevertheless, there are prayers heard and answered by God. 57) Whereas the young Schleiermacher contends that God53) Schleiermacher, Selected Sermons, 388. 54) Ibid., 392. 55) Ibid., 386. 56) Schleiermacher, Christian Faith, 673. 57) Ellis claims that Schleiermacher synthesizes Augustinian doctrine of predestination with the mechanical worldview of Newton. As a result, his doctrine of divine causality improperly breaks the link between prayer and fulfillment. In my view, despite Ellis keen insights into Schleiermachers attempt to reinterpret Christianity in a new way, he overlooks the rigor and the implication of Schleiermachers project. I suggest that Schleiermacher does not simply deny that human prayer will

hears the genuine expression of ones heart,58) the mature Schleiermacher argues that [B]etween prayer and its fulfillment there exists a connection due to the fact that both things have one and the same foundation, namely, the nature of the Kingdom of God.... Seen thus, fulfillment would not have come had there been no prayer: for then the point would not yet have arrived in the development of the Kingdom of God on which the fulfillment must follow.59) The idea that prayer and its fulfillment are two different things, or that the former is causally followed by the latter, should be denied, because they are embedded in the same foundationthe Kingdom of God. This communal, historicized and eschatological ground makes prayer point to something beyond wishful thinking.60) In the hope of Gods kingdom, prayer is concerned with the transformation of the present reality by the Spirits actualization of Christs ruling activity in and through the community and with the praying agents active engagement with this process by aligning oneself to divine causality. In other words, when ones prayer seeks after Gods Kingdom and conforms to ones will to divine world-government, one may say in ordinary and anthropomorphic language that God hears ones prayer.

3. The Cleansing and Purifying Effect of PrayerIf prayer cannot satisfy our wishes, hopes, or desires, why do we call upon God? If prayer is understood in this way, what is the effect

be answered by God but shows what the term fulfillment truly means. See, Ellis, Answering God, 56-59. 58) Schleiermacher, Servant of the Word, 175. 59) Schleiermacher, Christian Faith, 673. 60) See, for example, Kants critique of prayer as an illusionary stated wish in Immanuel Kant, Religion within the Limits of Reason Alone, trans. T. M. Greene and H. H. Hudson (New York: Harper & Row, 1960), 182-183.

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and advantage of prayer? Although there are some minor differences between the earlier Schleiermacher and the later Schleiermachers views of prayer, 61) one dominant motif underpins his explanation about the effect of prayer: the cleansing and purifying of the soul. When ones desire does not correspond to divine causality, or when prayer does not fulfill ones wish, prayer helps a pray-er purify and cleans his/her improper desire and wish. In the sermon The Power of Prayer in Relation to Outward Circumstances, Schleiermacher analyzes Jesus psychology in order to investigate how prayer actually affects the human mind. He carefully observes that Jesus eagerly prayed three times in the garden of Gethsemane. Why, then, did Jesus pray three times? How does the third prayer differ from the first or the second? By examining the Gospel narrative, he discovers three developmental stages in Jesus mind, each stage relating to a different prayer:62) (1) Jesus wished to avoid suffering and death, so he began to pray with anxiety and agitation. (2) In and through the second prayer, Jesus attempted to reconcile his will with Gods one and eternal plan, instead of changing the divine will. (3) When Jesus prayed again his anxiety and fear were gone. Instead, Jesus gained and went with a calm spirit and holy firmness to meet Judas and the soldiers. As the title of the sermon The Power of Prayer in Relation to Outward Circumstances hints, Schleiermachers analysis of Jesus psychology in the Gethsemane prayer illustrates how a pray-er gains calmness, submission and gentleness, through the purification and cleansing effect of prayer,

although external conditions produce anxiety, fear, and concerns in ones mind. Schleiermacher writes:There you see the effect that such a prayer ought to have. It should make us cease from our eager longing for the possession of some earthly good, or the averting of some dreaded evil; it should bring us courage to want, or to suffer, if God has so appointed it; it should lift us up out of the helplessness into which we are brought by fear and passion, and bring us to the consciousness and full use of our powers.63)

61) In particular, earlier Schleiermacher contends that moral perfection is the most important effect and goal of prayer. Moreover, unlike his later writings, earlier Schleiermacher claims that prayer increases our knowledge of good, so we can accomplish a higher moral standard through prayer. See Schleiermacher, Servant of the Word, 176-180. 62) Schleiermacher, Selected Sermons, 43-44.

For Schleiermacher, true prayer is a purifying, cleansing, and sanctifying of ones thoughts, feelings, emotions, and purposes. Thinking about prayer in this way, petition and thanksgiving, which are usually conceived as true prayer, are relegated to a secondary position, because they are just our thoughts64) as having come from the combination of the God-consciousness with our feelings and emotions. Nevertheless, thanksgiving and petitions will always co?exist with true prayer, because it is impossible for men and women to be completely free from their feelings and emotions. What is at stake for a Christian pray-er is not to allow petition and thanksgiving to override the essential function of prayer. In summary, true prayers purifying and cleansing effect enables the person to conform his/her will to the divine decree, which is eventually realized as Gods love and wisdom to those who belong to the church. Schleiermacher not only provides Jesus prayer (and Stephens prayers) as an example of true prayer, but also applies his idea to his own prayer delivered at the graveside of his son Nathanael. He prays, Now thou God who art love, let me not only resign myself to thy omnipotence, not only submit to thy impene63) Ibid., 44. 64) Ibid., 48.

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trable wisdom, but also know thy fatherly love! Make this grievous trial a new blessing for me in my vocation [emphasis added]. 65) Severe outward circumstance, the death of his beloved son, makes Schleiermachers mind fill with sorrow and grief. However, instead of relying chiefly on compassion and consolation, he subli-mates his inner anxiety into a new blessing of his vocation by accepting his sons death as a part of divine causality, which appears not only as divine omnipotence and wisdom but also as thy fatherly love. It must have been extremely hard for him to still believe in divine love, confronting the severe tragedy of his life. How can he find Gods love in his sons death? Is it possible to maintain such spiritual calmness, if prayer does not purify his sorrow, doubt, and grief Surprisingly, Schleiermacher did indeed show prayers purifying and cleansing effects through the way in which he responds to the loss of his son with calm spirit and holy firmness.

V. Conclusion and Critical AssessmentThis essay has examined Schleiermachers theology of prayer, focusing on the way in which he reinterprets the traditional doctrine of prayer within his theological system and the way in which he presents his theology of prayer as a distinctive form of modern piety. However, there are at least two crucial theological issues which must be examined before this essay is concluded. (1) Does Schleiermachers theology of prayer risk weakening diverse aspects of the Christian practice of prayer while paying65) Schleiermacher, Servant of the Word, 213-214. I owed my renewed attention to this passage to Dawn DeVries and B. A. Gerrishs article Providence and Grace, in Cambridge Companion to Friedrich Schleiermacher, ed. Jacqueline Marina (Cambridge: Cambridge University Press, 2005).

intense attention to the purifying and sanctifying effect? It is his great achievement to highlight the importance of the purification of the soul, which is one of the most important themes in Christian practice. However, does the Bible provide various styles of prayer as ways to enrich the God-human relationship? Has the Christian tradition developed diverse theories and practices of prayer to achieve spiritual and bodily perfection? In this regard, Schleiermachers overemphasis on the purifying effect of prayer may be one of the most poignant challenges to his theology of prayer. (2) Can Schleiermachers dominant language of calmness, gentleness, submission, and firmness embrace various dimensions of human feeling, experience, desire, and piety? In my view, his theology of prayer risks marginalizing Christian experience of God within the depths of guilt, despair, and hopelessness. Within his system, these experiences may be easily regarded as negative psychological complexes, which should be purified through, or even denied by, prayer. However, it is noteworthy that the reflection of these unpleasant experiences has provided crucial insights into theological methodology and the doctrine of God especially after the world wars. In this light, especially, what remains a concern in his theology of prayer is to fail to do justice to the significance of Jesus cry of abandonment as theological authorization of the cry of pain and protest by all who suffer injustice and who are oppressed. 66) As twentiethcentury liberation and political theologians notably point out, Jesus cry on the cross is echoed in the cries of all who are oppressed, victimized, abused and afflicted in this world. Considering the fact that the emergence of modern bourgeois society in the nineteenth century constitutes a main context of Schleiermachers theology of66) For further study of a theological significance of Jesus prayer on the cross, see Daniel L. Migliore, Freedom to Pray: Karl Barths Theology of Prayer, in Karl Barth, Prayer, trans. Sara F. Terrien (Louisville: Westminster John Knox Press), 113.

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prayer, it may be anachronistic to expect Schleiermacher to show a keen sensitivity toward theological questions regarding injustice and oppression. Nevertheless, in my opinion, his neglect of Jesus cry on the cross is arguably influenced by, or influences, his theology of prayer, in which calmness, gentleness, and submissions are regarded as ideal spiritual virtues of Christians.67) To conclude, although Schleiermachers theology of prayer still begs further reflection, and needs to be complemented by different perspectives on prayer, one may rightly say here that he contributes to a modern theological discussion of prayer by systematically presenting prayer within a coherent theological system and by providing the analysis of the pray?ers psychology as constitutive of a modern theology of prayer. In addition, by contextualizing prayer within the notion of divine causality, he provides a profound resource of modern spirituality, which would certainly enrich the God-human relationship and deepen Christians interest in the Kingdom of God. Finally, his theology of prayer shows us the way in which we achieve spiritual calmness, firmness, submission, and gentleness, inviting us to pure joy in God in the face of the evil in our daily lives. , , , , Prayer, Piety, Divine Causality, The Kingdom of God, Spiritual Calmness 2011 9 27

ReferencesBarth, Karl. Concluding Unscientific Postscript on Schleiermacher. Trans. George Hunsinger. Studies in Religion 7/2 (1978): 117-135. . Vortrge und Kleinere Arbeiten 1909-1914. Gesamtausgabe, vol. III/ 3. Zrich: Theologishcher Verlag Zrich, 1993. . The Christian Life: Church Dogmatics Volume IV/4: Lecture Fragments. Trans. Geoffrey Bromiley. Edinburgh: T & T Clark, 1981. Berkho

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