아타나시우스의 영성과 성결교회의 영성

Abstract

A modern understanding of christian Spirituality is closely related with requirement that the meaning of christian spiritual experience should be redefined anew in and among the secular dimensions of our life. That includes the great self awareness of 21th century religion that the real meaning and, so, the reality of the Holy Spirit is to be actualized in our life-forms, overcoming an obstacle of past mistakes. But this movement has both sides, recommendable good and also refutable wrong; the wrong divinization of special form of spiritual life must be corrected and practical relevance of spiritual dimension with our normal secular life should be restored. But we must also be very careful wheather we allow us to identify core spiritual phenomena of 21th century, namely secularization of religion, with the openness of christian Spirituality. Through the history of western church we can find there are two different types of spiritual understanding; down to up model and top down model. First type of spirituality, for which Clement and Origen and lastly Pesudo-Dionysius Areopagita are representatives, consists in a upstairs spiritual movement of human consciousness: purification-illumination-reunion. Second type of christian spirituality can be said as a eschatological-incarnation model, of which Athanasius is called as the exemplar. The real criterium of christian spiritual understanding, which endeavor to be similar with the biblical understanding of spirituality, can be articulated in following question, whether the name Jesus Christ is revealed as the real foundation of life. We can be sure that in Bible the eschatological movement of the Holy Spirit is closely related with the christological accentuation. And also we can ascertain that the spiritual formation of Athanasius, which can be understood as “through otherness oriented inclusiveness”, forms one of the exemplar of whole christian Church history. And the last proposition here submitted is that the sprituality of Athanasius can be compared with the idea of “christian Perfection” of John Wesley.