오리게네스에 있어 영혼의 움직임, 무정념 그리고 사랑
Movements of the Soul, Apatheia and Love in Origen
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이 논문은 오리게네스의 감정론을 스토아학파, 알렉산드리아의 필론 및 클레멘스와 연관시켜 분석함으로써 ‘영혼의 움직임’, ‘무정념’, ‘사랑’의 의미를 해명하는 것을 목표로 한다. 관련 문헌에 관한 면밀한 검토를 통해 다음 결론에 도달하게 된다. 첫째, 오리게네스는 영혼의 움직임에 관한 스토아학파(특히 세네카)의 견해(즉 영혼의 움직임은 가치 중립적인 예비적 정서)를 클레멘스의 견해(즉 영혼의 움직임은 마귀의 유혹을 포함하는 일종의 동요)와 결합시켰다. 오리게네스에 따르면 예수님의 예비적 정서가 아직 감정(이성에 반하는 격렬한 정서)이 아니었던 것처럼, 인간 영혼의 움직임 또한 본래 감각표상에 대한 자연적 반응이었다. 하지만 잘못된 판단이 이루어지고 예비적 정서가 강렬한 감정과 죄로 이어지게 되면, 인간 영혼이 쉽게 (마귀의) 유혹에 넘어가게 되며 감정에 좌우된다. 이러한 영혼의 움직임을 동요 내지 사념이라고 간주할 수 있다. 사념은 다시 감정과 죄를 증폭시키므로, 우리는 예비적 정서가 감정으로 발전하지 않도록 우리 정서를 훈련해야 한다. 하지만 무정념의 경지는 (타락한) 인간의 노력만으로 성취되지 않으며 궁극적으로 하나님의 선물로 주어진다. 둘째, 오리게네스는 사랑이 세 측면(eros, agape, philanthropia)을 가지며, 그리스도는 무정념 상태였지만 인류를 사랑하는 분(philanthropos)이었으므로 가난하고 연약한 이들을 동정했다고 생각한다. 인류에 대한 그리스도의 사랑은 인간의 연약함을 동정하고 불완전함을 완전케 하는 philanthropia였지만, 동시에 자기희생적인 agape였으며, 교회를 자기 신부로 사랑한 eros였다. 따라서 무정념의 경지에 도달한 그리스도께서 성부와 그 백성을 사랑하셨던 것처럼, 그리스도를 닮고자 하는 성도들도 이 사랑을 본받아야 한다.
Abstract
This paper aims to explain the meaning of ‘movements of the soul’, ‘apatheia’ and ‘love’, analyzing the teaching of Origen in connection with those of the Stoics, Philo of Alexandria and Clement. A careful review of the relevant literatures leads us to the following conclusions:First, Origen combines the Stoic (especially Senecan) view of the movements of the soul (“The movement of the soul is a value-neutral preliminary emotion.”) with Clement’s view (“The movement of the soul is an agitation that may involve devil’s temptationsn.”). According to Origen, just as Jesus’ preliminary emotions were not the passions themselves, the movements of the human soul were originally natural responses to sensory impressions. However, once a wrong judgement is made and leads preliminary emotions to intense emotions and sin, the human soul easily falls into the temptations (of the devil) and becomes easily influenced by passions. The movement of the soul at this moment can be called agitation or ‘logismos’. Since logismos amplifies passions and sins, we must train ourselves to prevent preliminary emotions from being developed into passions themselves. However, apatheia cannot be fully achieved through efforts of (fallen) human being. It is ultimately achieved as a gift from God. Second, Origen believes that love has three aspects (eros, agape, philanthropia), and that Christ, being passionless, felt pity for the poor because he loved humanity. Christ’s love was philanthropia, pitying human weakness and perfecting human imperfections. At the same time, however, his love was not only self-sacrificing agape, but also eros that loved the church as his bride. Therefore, just as passionless Christ loved the Father and his people, believers who want to imitate him must follow his love.
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