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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2007.12
- 수록면
- 241 - 270 (30page)
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초록· 키워드
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The history of Christian spirituality had been extremely concerned with how action and contemplation should have been linked. The church, however, lost its balance since the Reformation. The church put the focus on active life much more than contemplative life. Contemplation has been weakened in the church as time goes on. It is the same case as in the Korean church. Recently the terminology, contemplation, has been widespreadly mentioned in the church related with prayer life. Meanwhile they suspect of what the terminology really means. Thus this paper discusses what a desirable relation between action and contemplation should be like.
Platonists assert that they have to attain to the noetic vision (intellectual cognition) in order to return to the natural divinity of the soul. This state presupposes apatheia, the state of the soul without feeling, which is utterly indifferent to the world of the senses. As a result of apatheia, they have the experience of divine vision and attain to contemplation. The early Fathers of the Church who had been influenced by the Platonists had tended to take the precedence of contemplation over action. For the Fathers, action does not mean external activity, but moral and ascetical striving, the battle against sin and the struggle for virtue and perfection. Action (praxis) is the necessary prerequisite for contemplation as it is with the Platonists. The contemplation of the Fathers, however, is different from that of the Platonists in that for the Fathers, contemplation is closely related to prayerful and reflective union with the love of God.
We find the ideal congruity of action and contemplation in Opus Dei (the work of God) and Ora et Labora (pray and work) which represents the Benedictine spirituality. In the Benedictine tradition, Opus Dei means the action related to union with loving God. Thus the relation of action and contemplation had been evolved into ‘contemplation in action’ in Opus Dei and Ora et Labora. But the Benedictine monastery is closely linked with contemplative tradition which exists to be separated from the secular world. Therefore, the Benedictine tradition cannot help having limitation to the ideal harmony of action and contemplation.
In the twelfth century, the Dominicans and the Franciscans emerged with the goal for a return to the apostolic life as in the Gospel. In this movement action and contemplation have been more closely linked than former times. Furthermore, the Society of Jesus (Jesuit) had developed the mendicant spirituality in Ignatius of Loyola’s personal life and the communal life of Jesuit. Ignatius wrote a manual, the Spiritual Exercises to carry out the ideal congruity of action and contemplation. In this manual, Ignatius suggests that action (praxis) includes self purification and practicing virtues, and leads to ‘contemplation in action’ through the contemplation of the Gospels focused on the Apostolic life.
The Christian contemplation is achieved by building up intellectual, volitional and affective intimacy with Jesus Christ, especially historical Jesus. The personal union with Christ is to be led to the Apostolic life. Today the argument about contemplation in the Korean church that seems to be separated from action should be redirected from the perspective of ‘contemplation in action’ and be motivated to establish sound contemplative tradition in the history of spirituality.
Platonists assert that they have to attain to the noetic vision (intellectual cognition) in order to return to the natural divinity of the soul. This state presupposes apatheia, the state of the soul without feeling, which is utterly indifferent to the world of the senses. As a result of apatheia, they have the experience of divine vision and attain to contemplation. The early Fathers of the Church who had been influenced by the Platonists had tended to take the precedence of contemplation over action. For the Fathers, action does not mean external activity, but moral and ascetical striving, the battle against sin and the struggle for virtue and perfection. Action (praxis) is the necessary prerequisite for contemplation as it is with the Platonists. The contemplation of the Fathers, however, is different from that of the Platonists in that for the Fathers, contemplation is closely related to prayerful and reflective union with the love of God.
We find the ideal congruity of action and contemplation in Opus Dei (the work of God) and Ora et Labora (pray and work) which represents the Benedictine spirituality. In the Benedictine tradition, Opus Dei means the action related to union with loving God. Thus the relation of action and contemplation had been evolved into ‘contemplation in action’ in Opus Dei and Ora et Labora. But the Benedictine monastery is closely linked with contemplative tradition which exists to be separated from the secular world. Therefore, the Benedictine tradition cannot help having limitation to the ideal harmony of action and contemplation.
In the twelfth century, the Dominicans and the Franciscans emerged with the goal for a return to the apostolic life as in the Gospel. In this movement action and contemplation have been more closely linked than former times. Furthermore, the Society of Jesus (Jesuit) had developed the mendicant spirituality in Ignatius of Loyola’s personal life and the communal life of Jesuit. Ignatius wrote a manual, the Spiritual Exercises to carry out the ideal congruity of action and contemplation. In this manual, Ignatius suggests that action (praxis) includes self purification and practicing virtues, and leads to ‘contemplation in action’ through the contemplation of the Gospels focused on the Apostolic life.
The Christian contemplation is achieved by building up intellectual, volitional and affective intimacy with Jesus Christ, especially historical Jesus. The personal union with Christ is to be led to the Apostolic life. Today the argument about contemplation in the Korean church that seems to be separated from action should be redirected from the perspective of ‘contemplation in action’ and be motivated to establish sound contemplative tradition in the history of spirituality.
목차
1. 들어가는 말
2. 관상에 대한 역사적 유래
3. 로욜라의 이냐시오(Ignatius of Loyola)의 ‘활동 중의 관상’
4. 나가는 말
ABSTRACT
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UCI(KEPA) : I410-ECN-0101-2013-230-001301952