포스트모던 시대 영성적 교회에 대한 연구

Abstract

In the world of pursuit for a new spirituality, the reality in which churches do not properly reveal the spiritual nature is one of the reasons for the decline of churches. Meanwhile, in the various modern spiritual flows, the reality in which the standard and authentic are ambiguous while walking towards spiritual pursuit is the difficulty faced by the churches. At this point, ecclesiology that can pursue deep spirituality and provide a theological basis are desperately needed. Moreover, the postmodern generation is pursuing the integrated and relational spirituality that overpasses the dichotomous, doctrinal, and conceptualized system of modern reason. This article intends to suggest the direction of the church that responds to the postmodern generation as the ‘spiritual church theory.’ The spiritual church theory should be able to contain spirituality and identity and also make clear standards about the distortion of churches. For this, it will be intended that Tillich’s ecclesiology is re­configured in spiritual perspective to suggest a ‘spiritual ecclesiology.’ The reason for trying to newly read the ‘spiritual community ecclesiology’ is because his pneumatology and ecclesiology are regarded as having prototypical features of spirituality. As for the spiritual perspective for the re­configuration of ecclesiology, we refer to the studies of Kim, Hwa­Young who explored the integrated spirituality road spiritual archetypal perspective. Kim Hwa­Young sees traditional spirituality and modern spirituality as the spirituality that emphasized ‘unity’ and ‘presence’ respectively, and suggests the 3rd road that incorporates the two flows. She sees the spirit from the aspect of incorporated relational structure, and she reveals the spiritual prototypical ambivalence as the important concept of spiritual growth. As this sort of spiritual ambivalence only emphasizes one aspect of the spirit, it makes it possible to identify the distortion. Also it investigates the Reformation­like spiritual identity by interpreting the ‘Only’ and ‘the absolute freedom and sovereignty of God’, or the cores of the Reformation, as recovering the ambivalent arche. The Reformation­like principle that breaks through the nature and distortion of the spiritual ambivalence corresponds to the ecclesiology of Tillich. The ‘ecstasy’ which is the most basic feature of the ‘spiritual community’ is the expression of the self­transcendent state of human under the spiritual presence. At this point, the ‘ecstasy’ does not destroy the rational structure of the human spirit. The ambivalence of the ‘ecstasy’ is expressed as the demonization when ‘ecstasy’ encroaches rational structure, and it is expressed as secularization when ecstasy is either systemized by rational structure or ‘doctrinalized.’ Tillich found the principle of the ‘structural consistency of ecstasy and rational structure’ in Paul’s pneumatology, and suggests that this theory should be applied by the churches that pursue the manifestation of the spirit, the experience, and the spirituality. As churches have the spiritual community as the spiritual ark and they are simultaneously socially existent, the paradox and ambiguity of religion are revealed. At this point, the principle that makes it possible to overcome ambiguity and distortion are also the principle of spiritual presence or spiritual freedom. This is the ‘Protestant principle’ that works as the principle of the reform, and it reveals the sovereignty and the absoluteness of the God who transcends all humans. The spiritual principle of the God is the principle of the reform that breaks through the demonization and distortion of secularization. The ecclesiology that establishes these standards will make it possible to identify the confusing spiritual phenomenon to the churches that pursue spirituality. Also, it will urge the churches to avoid the systemization and the ‘doctrinization’ that distort the spiritual nature and reveal the spiritual existence of the churches. This essay is meaningful as it is a new attempt to re­configure Tillich's ecclesiology as spiritual perspective, and it suggests the principles that can actually be applied to the lives of real churches.