리지외의 성녀 데레사를 통해 살펴본 신비주의의 일상성 = Living a daily life of mysticism according to Saint Therese of Lisieux
저자
발행사항
서울 : 가톨릭대학교 신학대학 대학원, 1998
학위논문사항
학위논문(석사)-- 가톨릭대학교 신학대학 대학원 : 신학과 실천신학전공 1998. 8
발행연도
1998
작성언어
한국어
주제어
KDC
238.24 판사항(4)
DDC
248.482 판사항(21)
발행국(도시)
서울
형태사항
iv, 133p. ; 26cm
일반주기명
참고문헌: p. 122-129
소장기관
Usually people think of something transcendental that has little to do with the reality when they hear of mysticism. But he will find out that the modality of our being that faces and understands this mysticism is not far from the reality at all and is founded on the reality. Especially if one reminds himself of the fact that, although everything that is called the truth of faith ultimately shows the mystery of Christ, it requests the faith and its practice in daily life rather than remaining a field of investigation, we need a new vision for the mysticism.
'Living a daily life of mysticism according to Saint Therese of Lisieux' this entity is about to handle, is a trial to find a way to the perfect life as a christian, based on the assumption that a mysticious life is in harmony with the daily life.
To understand the incarnated mysticism of God in the short life of the saint, full of love, I used 'Story of a Soul', 'Saint Therese of Lisieux: Her last conversations', and 'Letters of Saint Therese of Lisieux' as materials. These first materials were first sorted out under several themes in order to present what our saint really wanted to say about the love of God by living the mysticious life everyday.
Firstly, in Chapter 1, I explained the conceptions of the mysticism and the mystical theology, the relationship between the mysticism and the daily life, living daily the mysticism under the aspect of the historical, the dogmatical, and the practical theology to understand the 'daily mysticism'. And then I tried to point out that the mysticism is the basis of human existence and contains the profound holiness of God as the essence of life that consists of the efforts to love God and the neighbours.
In Chapter 2, to understand the providence of God who prepared the saint, I in details investigated the historical background of the epoche our saint lived, the atmosphere of her home, the spirit of the Discalced Carmelites, the attitudes of the faith towards Jesus Christ as the friend, the master and the leader.
In Chapter 3, I investigated about living the daily mysticism under several themes such as the humility, the spiritual poverty, the confidence, the act of obligation to merciful love, and the acceptance of sufferings.
In Chapter 4, I inquired on the deeds of the simplicity under the light of her life and her virtuousness and her spirit. And then after studying on 'the Way of the Spiritual Childhood', the climax of the virtuous simplicity, I reaffirmed of the fact that our saint understood and practiced the normal deeds under her virtuousness of the simplicity.
In Chapter 5, I pointed out concretely that all the normal virtues and the deeds of simplicity and the way of the spiritual Childhood our saint tried to practice were founded on love as the basic principle. Thus, by investigating her ideal of love, her motivation to love, and the grace of love she received in 1897, it became clear that her spiritual theme and ground are love, in which all the ways to holiness expose themselves.
In Chapter 6, I investigated on the appearance of love she hoped for even after her death, and the process of her becoming a blessed, a saint, and a doctor of the catholic church on the 100th year of her death, her teachings and her message being accepted as an universal authority in the church.
And then as the conclusion of this entity I showed the vision of a spiritual life for all the believers who are called to reach the virtual perfection by presenting the practical love that is shown in the theological foundation of her spiritual life that is her daily life.
A spiritual life makes aware of the simplicity of the truth to many believers as a spiritual life is nothing but a true life and an experience of God. The spiritual life she showed to us is the appearance of a practical and daily love that is more than hoping for spirituality and feeling the burning desire.
Therese Martain did not make a new theory about God, but lived a life according to the gospels by living the principle of true love she found out in the gospels and in her daily life. In it believers will always be able to find basically and noble fervent wish.
The concepts our saint use such as the humility, the spiritual poverty, the confidence, the act of obligation to merciful love, the acceptance of sufferings and the love are so general that they fascinate everyone's hearts. And they teach us that we can be all saints by doing normal, small things in God.
Through the way of Saint Therese to holiness which consists of being faithful in normal and small things, and not doing many great things nobody else can do, we get to confront with the deep truth of the life of a nun who died of tuberculosis at the age of 24. And in the spiritual life of Therese who fervently lived solely in love with God, we get to learn a way of hope to find the direction and the goal of life as christians, accepting and consuming daily events that happen everyday in every moment.
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