ネットに落ちてた論文を読む朝。
- Garrett Green, "The Sociology of Dogmatics: Niklas Luhmann's Challenge to Theology", in The Journal of the American Academy of Religion, L/1, 1982.
ルーマン『宗教の機能』（1977 ISBN:3518280074）の反響。
論文の構成
In view of exceptional linguistic and conceptual demands that Luhmann makes on his readers, and the nearly total absence of English translations of his work,
- the first step must be a brief desctiption of the nature and aim of his theory as awhole (I),
- followed by an attempt to recount the broad outliines of his theory of religion (II)
- and the special role of "religious dogmatics" (III).
- Then on the basis of this account Iwant to highlight the challenges posed by the theory for Christian theology and to suggest the direction that an adewuate theological response should take (IV).
IIとIIIは『宗教の機能』の要約。
II節
- 宗教の機能は未規定な複雑性を規定可能にすること。
- 複雑性の問題はシステムの進化的触媒として働き、時間の中でさまざまなやり方で解かれる：ex. 通過儀礼、失望の吸収。
III
| 対応する内部分化 | ||
|---|---|---|
| サブシステムの全体社会への関係 | function | church |
| 他のサブシステムへの関係 | preformance | social service |
| 当該サブシステム自身への関係 | reflection | theology |
- 宗教学・宗教教義学は、「未規定な複雑性の規定」という機能を、インプリシットに果たさなければならない。この点からすると、教義学と 比較されるべきは──科学ではなく──法解釈学である。
・宗教学にとって特に重要な論点二つ：
- 1. 「偶発性定式としての神」
- 2. 「コミュニケーションメディアとしての信仰」
- 教会：「魂のコミュニケーション」の場。
- 教義学：信仰のインフレ（ex.市民宗教）／デフレ（ex.原理主義）を管理。
IV節
［パネンベルクの言うのとは異なって、］The real issue raised by Luhmann for theology is contained in Barth's question whether
that which we think we know about the essence and phenomenon of religion is to serve as the standard and explanatory principle for God's revelation, orvice versa (...).
Luhmann -- who of course makes no pretense to being a thologian -- wuite obviously chooses the first option. He by no means deneies revelation; on the contrary, he treats it as the key concept of dogmatics. But its importance is precisely its role as "the most fuctional dogma," able to ground the concept of dogma itself as the self-revelation of revelation. He can the add;
Theology formulates this self-reference as God's identity" (1977:173).
