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Kristillinen Usko Ja Kiinan Salattu Viisaus KRISTILLINEN USKO JA KIINAN SALATTU VIISAUS Kaisa Nikkilä KRISTILLINEN USKO JA KIINAN SALATTU VIISAUS Toivo Koskikallion teologia ja sen kiinalainen konteksti Summary: CHRISTIAN FAITH AND THE SECRET WISDOM OF CHINA The Theology of Toivo Koskikallio and its Chinese Context YLIOPISTOPAINO HELSINKI 2000 Kannen kuvat: Marjatta Seppänen, s. Koskikallio ISBN 952-91-2138-5 (nid.) ISBN 952-91-2139-3 (pdf) Helsinki 2000 Olli-Pekalle ja Emilialle 7 Esipuhe Lähetystyötä Hongkongissa aloitellessamme, vierailimme Luterilaisessa pappis- seminaarissa, jossa esiteltiin suurikokoinen öljyvärillä maalattu rehtori Koskikallion muotokuva. Kävimme myöskin norjalaisen pastorin Lars Björsvikin kodissa viereisellä Tao Fong Shanilla. Juuri Suomesta tulleina meiltä kyseltiin myös kotimaan kuulumisia. Eräs entinen buddhalaismunkki tiedusteli rovasti Koskikallion vointia. Kerroimme, että hän kuoli kesällä. Sanomaa seurannut munkin valitus jäi elävästi mieleeni. Kotimaahan palattua kiinalaisuus ei jäänytkään Hongkongiin, vaan seurasi mukana. Kungfutse "istui ruokapöytäämme" mieheni kirjoittaessa hänestä monografioita. Myöhemmin, lasten vartuttua, heräsi ajatus, voisinko ruveta tutkimaan Koskikalliota. Olin opiskeluaikana nähnyt Koskikallion Lähetystalolla ja kunnioituksella katsellut vanhusta, joka melkein koko ikänsä oli elänyt kaukana Kiinassa. Mietin, miten lujasti kiinalaisuus oli "tarttunut" hänen ajatteluunsa ja miten hän mahtoi työssään ottaa kiinalaisuuden huomioon ja soveltaa teologiansa kiinalaista kuulijaa varten. Mielestäni tästä näkökulmasta kannattaa tarkastella hänen teologiaansa. Ensiksi haluan kiittää professori Tuomo Mannermaata koko työn ajan antamastaan ohjauksesta ja uskosta siihen, että Koskikalliosta voi tehdä väitöskirjan ja että hän ansaitsee tulla tutkituksi. Kenestäkään yksittäisestä suomalaisesta lähetyssaarnaajasta ei ole vielä tehty väitöskirjaa. Itse tutkimuksen tekeminen on ollut kuin "aarrearkun" äärellä istumista, josta on saanut ammentaa kiinalaista viisautta ja tietoa manner-Kiinan lähetystyöstä, jota vain aavistelimme, kun Hongkongissa katselimme näköalapaikalta tarkkaan vartioidun rajan yli Kiinaan. Kiitoksen ansaitsevat myös professori Ruokanen, jonka Gospel and Cultures- projektiin liittyneet kiinalaisten asiantuntijoiden vierailut ovat olleet informatiivisia ja rohkaisevia. Kiitos professori Juha Janhuselle kiinalaisten karakteerien oikeellisuuden tarkastamisesta. Kirkon Koulutuskeskuksen johtaja, assistentti Simo Peura antoi arvokkaita ohjeita työn alkuvaiheessa. Lisensiaattiväitöksen opponenttina toiminut tutkija Vesa Hirvonen oli nähnyt vaivaa laatimalla 17 sivua luovia ja kriittisiä kommentteja, joiden toteuttaminen työssä oli suureksi avuksi. Apulaissihteeri Tuula Sunnarborgia haluan erityisesti kiittää ystävällisestä ja iloisesta palvelualttiudesta, jota ilman tällainen etäopiskelija olisi päästänyt monta määräpäivää ohitseen. Nina Judin on auliisti palvellut asioidessani Yliopistopainossa. Yliopiston kielenkääntäjä Henry Fullenwideriä kiitän tiivistelmän korjaamisesta ja TL Michael Coxia loppukatsauksen kääntämisestä. Lopuksi erityiset kiitokset tutkimukseni esitarkastajille professori Risto Saariselle 8 ja dosentti Juhani Forsbergille ohjaavasta palautteesta ja arvokkaista neuvoista työni viimeistelyvaiheessa. Kiitokset Suomen Lähetysseuralle Tieteen ja Taiteen kristillisen tukisäätiön kautta myöntämistään apurarahoista ja Helsingin yliopistolle rehtorin apurahasta. Erityiskiitokset perheelleni ymmärtävästä kannustuksesta tutkimuksen aikana. Kiitokset miehelleni, joka on monesti palauttanut minut "ruotuun", huomauttamalla, "mitä sinä täällä teet, sunhan pitäs olla tekemässä väitöskirjaa". Kiitos hänelle myös kiinan merkkien laatimisesta, tietokoneen korjaamisesta ja käsikirjoituksen lukemisesta. Tätä kirjoittaessani ajattelen kiitollisena isoisääni, joka oman isäni varhaisen poismenon vuoksi kannusti opin tielle, samoin äitiäni, joka toiveistaan huolimatta ei nuoruudessaan oman vaarinsa määräyksestä päässyt opiskelemaan, mutta, joka nyt on seurannut työtäni palvelutalon vuoteesta käsin. Riisikkalassa maaliskuun 25. päivänä 2000. Kaisa Nikkilä 9 Abstract L.Th., Kaisa Nikkilä Christian Faith and the Secret Wisdom of China The Theology of Toivo Koskikallio and its Chinese Context The aim of this study was to demonstrate and analyse the influence of Chinese thought, history and culture on the theology of Toivo Koskikallio. The main sources of information are Koskikallio's published writings, including his Rosvoja ja Rauhantekijöitä and Kullattu Budha, and his unpublished autobiography, diaries and pastoral writings. To begin with, the analysis shows that Koskikallio's theology was influenced by the Chinese context principally in that his knowledge of it enabled him to select those theological aspects of Christianity which bear some relationship with Chinese religions, primarily with Confucianism, but also notably with Taoism, Buddhism and, to some extent, with Chinese folk religions. This tendency can be observed throughout his theology, and is most evident in his concept of God and in his doctrines of atonement, love, and theological anthropology, sin, as well as in his ecclesiology, and approach to the sacraments. This feature of Koskikallio's theology rests within the context of his main task, which was to make Christianity understandable to the Chinese within the framework of his missionary commission. He attempted to select from his theology those points of emphasis which would be as understandable as possible to his converts and of which they would have some kind of preliminary conception. Koskikallio's tendency to emphasize similar features in the Chinese culture is evident in the fact that by treating the Chinese spiritual heritage with respect, he was able to make the Christian message more understandable. Secondly, Chinese thought, history and culture influenced Koskikallio's theology, in that he adopted from them those elements which could mainly be explained in that context only, but which he thought could easily be adapted to Christian theology as well. Among these elements was the notion that the church was formed spontaneously according to the Taoist wu-wei principle, the notion of sin as debt according to the Confucian principle of reciprocity, and his adoption of the Confucian principle of education and knowledge as a condition for baptism. However, even as Koskikallio was able to make positive use of elements of the Chinese context in his own theology, he expressed firm opposition to other aspects of it. Among these were the obscurity and impersonality of Tao in the concept of God, the Buddhist concept of suffering, the Chinese tradition according to which public 10 officials serve as models for workers in a congregation, and the notion that participation in confession of sins would cause one to lose face. In fact, Koskikallio did not dismiss any central element in Christian theology on account of the Chinese context. Nevertheless he rejected as unsuitable to it certain principles and practices. One example is provided in his refusal to continue the practice of using foreign money to finance construction work, as this, according to the Confucian principle of reciprocity, would have burdened the penniless Chinese congregation with a debt of gratitude which it could never have repaid. Koskikallio's daunting work on translation of the Chinese classics which form the basis of Chinese religious epistemology bears eloquent witness to his interest in the Chinese culture. Missionary work in this intellectual and spiritual environment influenced Koskikallio's theological anthropology, but in such a way that, despite his thorough familiarity with the corresponding Chinese beliefs, he defined it primarily on the basis of man's response to the Gospel. 11 Sisällys Esipuhe …………………………………………………………… 7 Abstract …………………………………………………………… 9 1. Johdanto …………………………………………………………… 15 2. Jumaluuden kolminaisuus …………………………………… 26 2.1. Jumala, Isä …………………………………………… 26 2.1.1.Taivas kiinalaisessa uskonnossa …………… 26 2.1.2. Logos ja Tao …………………………………… 31 2.1.3. Hyvä, mutta ankara Jumala …………………… 38 2.1.4. Historiassa toimiva Jumala, Jumalan sormi …… 42 2.2. Jeesus Kristus …………………………………………… 46 2.2.1. Jeesus ja Buddha …………………………… 46 2.2.2. Jeesus: Vastaus buddhalaisen sutran ennustukseen 52 2.3. Pyhä Henki …………………………………………… 56 2.3.1. Pyhän Hengen aikakausi …………………… 56 2.3.2. Pyhän Hengen kosketus seurakunnassa …… 58 2.3.3. Pyhän Hengen työ yksittäisessä ihmisessä …… 60 2.3.4. Rukouksen Henki …………………………… 62 3. Rakkaus …………………………………………………………… 67 3.1. Koskikallion näkemys Kiinan filosofis-uskonnollisten traditioiden rakkauskäsityksistä …………………………………………… 67 3.1.1. Kungfutselainen rakkauskäsitys …………… 67 3.1.2. Taolainen rakkauskäsitys …………………… 72 3.1.3. Buddhalainen rakkauskäsitys …………………… 74 3.1.4. Mee-Tse, "Kiinan Johannes" …………………… 75 3.2. Jumalan rakkaus kiinalaisessa lähetyskontekstissa …… 80 3.2.1. Jumalan rakkaus ja Jeesuksen "sytyttämän sydämen" vastarakkaus …………………………………………… 80 3.2.2. Keskinäinen rakkaus: "Rakkauden toimeenpanema kommunismi" …………………………………………… 83 4. Ihminen …………………………………………………………… 87 4.1. Koskikallion näkemys Kiinan uskonnollisesta ihmiskäsityksestä: Harhaileva tien etsijä ………………………………… 87 12 4.1.1. Koskikallion kiinnostus Kiinan uskonnolliseen ihmiskäsitykseen …………………………………… 87 4.1.2. Buddhalainen ihmiskäsitys: Minä olen Buddha 89 4.2. Koskikallion näkemys Kiinan filosofisista ihmiskäsityksistä: Onko ihmisluonto hyvä, paha vai siltä väliltä? …………… 94 4.2.1.Kungfutselaisen koulukunnan ihmiskäsitys:
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