환대의 영성을 위한 레비나스(Emmanuel Levinas) 고찰

Abstract

In spite of the difficulties caused by the pandemic, the Christian community faces the task of re-establishing the spirituality of hospitality as it anticipates the ‘With Corona’ era in which it must re-open its physical and psychological doors. Hospitality is an important virtue of the Christian community, but newfound vigilance against strangers stemming from COVID-19 causes its obstruction. However, spirituality of hospitality asks for a consistently friendly attitude toward everyone despite the circumstances, reminding us that hospitality is the calling of Christians. This paper reflects on Levinas’ philosophical insights, which have left a significant influence on both general society and Christianity, and bridges their implications to the spirituality of Christianity. The underlying foundation for this relational exploration lies in the potential of Levinas’ hospitality ethics as a means to revitalize the Christian spirituality of hospitality and provide an important theoretical basis for the Church’s hospitality ministry and spirituality. Through research, this paper confirms Levinas’ idea of hospitality as a beneficial mode of reflection that enriches the spirituality and ministry of Christian hospitality, and further supports the case that Levinas’ hospitality can be used as a common, shared resource for the Church and the world during their current time of isolation. Levinas says that the individual, who is the subject of recognition that has established one’s inner self, is called to transcend oneself and live as a responsible being, and becomes a unique self while responding to the call. For Levinas, the other is the people who suffer. Thus, the other's request is a calling, and the response to the calling is the way to get closer to the absolute other. Levinas’ hospitality ethics compels Christians to a sense of responsibility to respond with love to God's commandment to love their neighbors. This means that Christians should consciously internalize their pain to make it their own while listening to others, with their requests being heard as though it were God’s commands, to free themselves from self-love and attachments to the world and to become the subject of substitution for others. The insights gained from Levinas correspond to Benedict's teaching of treating the other as if dealing with Christ, so it can be placed in the principle of Christian spirituality and the life of hospitality. Thus, the Church should be re-established as a community of hospitality that is open to people and the world.