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논문 기본 정보

자료유형
학술저널
저자정보
저널정보
한국기독교학회 한국기독교신학논총 한국기독교신학논총 제27집
발행연도
2003.1
수록면
327 - 351 (25page)

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Today’ s Christian stands caught in a spiritual dualism, torn in two direction. How can faith in the world and faith in Christ be shown as not opposed but mutually necessary and complementary? This thesis pursue wholistic spiritual education based on Pierre Teilhard de Chardin. He develops a theory of evolution that provides a framework for his theology of Jesus Christ risen. His christology discovers the future focal center of all evolution including human history and progress, is the risen Christ. Christ risen, the focus of the world’s forward movement, stands as the God of both the ‘forward’ and the ‘upward’. In him, the seeming opposition between faith in the world and faith in God finds resolution. Jesus Christ risen is the personal history and all history as a whole is evolving towards him. Christ risen, because of his tran-scendence, makes the Christian’ s ultimate future present now, and so Christ acts as the basis of Christian hope in the future. Building on his christology, Teilhard works out a contemporary Christian spirituality, a positive moral teaching that takes the form of a mysticism of involvement in the world through love and through the unification and the progressive reconciliation of all things in Christ. The cross is no longer a sign simply of expiation, but the symbol of growth and progress accomplished in pain and through suffering. Detachment means not to reject but to work through. Resignation becomes the final form of the fight against evil, the final transformation in Christ of inevitable defeats. Christian faith includes faith in the world. Christian hope involves us more deeply in this life. And Christian love moves us to build a better world. Teilhard’ s central contribution to Christian spirituality is a contemporary understanding of the age-old problem of the antithesis between prayer and action, and the solution to that problem : a vision of Christian life centered on Jesus Christ risen in a world moving towards him. Teilhard identifies the Christ of revelation with the Omega of evolution, and by so doing gives to human progress not some vague completion but the well-defined reality of the historical Jesus, whose second coming in the Parousia has always been for Christians the goal of God s creation. For him, Christ is both the physical center of the evolutionary movement and its Omega, the source of that love energy needed for the process to reach its eventual goal in the Parousia. He derived a spiritual vision of creation and creativity in which human beings are summoned to collaborate with God s creative action in and through dedication to the human task; for efforts to build the earth also build up the body of Christ, who by his redemptive death and resurrection has triumphed over the passivity of life and the mystery of evil. The wholistic spiritual education is the cultivation of sense of shame and sorrow for one’s life. During this time one is to deprive oneself of light, warmth, contact with one’s fellows and unnecessary material goods. For student, Christ is presented the Leader one is to aid in reconquering the world from the dominion of sin and the devil. The student is encouraged to penance and mediation on the passion of Christ. The students is allowed oneself rest and refreshment while mediating on the Resurrection and the joys of heaven.

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