성스러움을 사물 안에 담아내는 법 -이냐시오의 영신수련의 물질주의적 경향-

Abstract

에밀 뒤르켐은 종교적인 신심의 가장 큰 특징을 속의 영역과 성스러움의 영역을 날카롭게 구분하는 것이라고 보았다. 뒤르켐에게 있어서 성과 속을 구분하려는 꾸준한 경향은 종교적인 사유의 가장 뚜렷한 특징이 된다. 언뜻 보면 성과 속의 이원론처럼 보이는 뒤르켐의 이야기는 사실 이원론이라기 보다는 양자 사이의 '이동'에 초점을 맞추고 있는 것이다. 즉 뒤르켐의 성과 속의 구분은 양자를 대척에 놓고 그리하여 세상을 두 개의 갈라진 차원으로 바라본다는 의미가 아니라, 양자가 서로 넘나드는 관계라는 사실을 함축하고 있다. 흥미로운 것은, 속의 영역에서 성스러움의 영역으로 이동할 때를 표현하면서 그가 '총체적인 실체의 변화 transformation totius substantiae'라는 용어를 사용하였다는 사실이다. '실체의 변화'는 가톨릭에서 성체의 성화(聖化)를 표현할 때 사용하는 용어이다. 다시 말하면, 가톨릭의 성만찬의 실체 변화에 대해 충분한 지식을 가지고 있는 뒤르켐으로서는 성과 속의 구분을 양자택일적인 것으로 할 리가 없다는 말이다. When Ignatius de Loyola wrote his Spiritual Exercises. his work was a result of the tradition which was cumulated during several generations. This tradition can be called as a spiritual materialism. Spiritual materialism was an attitude with expectation that we can teach the sacred through the material thing. The material thing can encompass from the relique to some images. We can ask some questions. 'How does this spiritual materialism from Ignatian Spiritual Exercises? And Why? These questions are concerned with issues such as the formation of the Spiritual Exercises. the motivation of the S.E.. and the historical backsround of the S.E. This short essay was written to answer these questions. The originality of Ignatian S.E. was not the invention of the picturesque contemplation that one uses his senses and images positively in one's prayer. Before Ignatian S.E., some spiritual traditions such as Meditationes de Vita Christi, Vita Christi and Legenda Aurea have influenced deeply among medieval Christians. Ignatius de Loyola also was one among the medieval souls. Right before the conversion. he was deeply influenced by the Vita Christi and Legenda Aurea. Materialism in S.E. was a cumulative outcome of these traditions. In Ignatian Spiritual Exercises, we can find these materialism in his applicatio sensuus. S.E. encouraged one in contemplation to use one's senses in order to immerse oneself into the contemplation. If we closely examine biographical facts of Ignatius de Cayola. we can find that historical context is an important key for understanding Ignatian spiritual materialism. He was a homo viator who was confined between the heavenly world and the scular world. Homo viatot who has double citizenship of the knightly city and the monkly city. Homo viator who has lived in both chivalric world and ascetic world. I think that this sense of instability which was condensed within homo viator formed Ignatian spiritual materialism. In this point of view, Ignatius' emphasis on the application of senses and images can be easily understood.