초록
영어
Singularity is a combination of human and robot. If this single point phenomenon develops, human beings can be controlled by robots. This means that mankind can be exposed to a threatening situation. So it can be a difficult situation to distinguish what is human and what is robot. At this time, mankind must identify the natural identity of mankind. This way, we can secure the identity of the person who made the robot. And we can confirm the spiritual identity of mankind created by God. Humanity gains human identity while professing God's creativity. Through this faith, we can find human identity by interacting with God. But animals, machines, or robots can not communicate with God. For example, if someone claims that anything other than human beings can communicate with God, it is a blatant claim in God. They are not spiritual beings. In God, what is meaningful to man is a spiritual being, that is, spiritual communication with God. It is in confirming the nature of the Christian faith that practical theology can have a special identity in the age of singularity. It is the content of the Christian faith found in the possibility of spiritual communication with God. That is, in the belief that God's creativity is acknowledged. And the acknowledgment of man as a sinner, and the confession, recognition, and acceptance of God's grace, including the crucifixion of Jesus Christ, which forgives sin. The differentiation of Christian faith is also the belief in the Second Coming of Jesus Christ. And with the belief in the End of Humanity, it will live as a discriminated existence in the singularity era. Through this, Christians can ascertain the nature of the holy Christian faith in the advanced science era, such as singularity.
목차
II. Creativity of the Trinity God: Creation from the Nothing
III. Human Corruption and Recreation of the Trinity God's Salvation
IV. Paradoxical Mysteries: The Mysteries and Power of the Cross
1. Christians Participate in the Paradoxical Mystery.
2. Christians Are in Desperate Need of Redemption According to Their Limitations.
V. The End of the World: Eschatological Practice Theology
VI. Conclusion
Bibliography
Abstract
