가톨릭 미사에서의 구원의 상징성 = Symbolism of Salvation in the Roman Catholic Mass

다국어 초록 (Multilingual Abstract)

Salvation is one of the core concepts of Christianity. As every facet of human history witnesses universal existence of salvation, longing for salvation began as human consciousness came into being. Christianity refers to history of God and humanity as that of salvation, which is one of the revelations of God. The term revelation of God deals with how God has made the will of God known to human beings. The will of God is the saving will of God found in humanity and can be understood as the specific act of God`s self-giving in order to save humanity. In the Old Testament, salvation means to help, to support, and to redeem while in the New Testament, it means help, redemption, liberation, intervention of God, healing, a guarantee of life, happiness, peace, and forgiveness of sins. This thesis focuses on symbolism of salvation from a perspective of analytical psychology. Carl Jung remarked that the purpose of mass is a sort of ``mystic participation``, where priest celebrant, participants in mass, and Christ become one body. In the mass, transubstantiation, the transformation by which the bread and wine of the Eucharist becomes in substance the body and blood of Christ, who is both sacrifice itself and the priest who offers the sacrifice, takes place when the priest reads the Eucharistic prayer. It refers to the assimilation of hearts and souls of the participants into Christ and the internalization of the image of Christ into their heart and soul. Therefore, mass repeats, at least allusively, the whole drama of the Incarnation of Christ. Participants at mass become sacrifice itself. However, becoming sacrifice is only possible when they give themselves selflessly as sacrifice as Jesus gave himself as sacrifice with his free will. In the Eucharist, it is when priest celebrant reads the part of the Eu-charistic prayer referring to the transformation of the substances of bread and wine that the substances of bread and wine are turned into the substance of Christ himself. The moment of the change is a moment of the Incarnation of Christ and a moment where Christ`s suffering and death meet. This is a symbol that makes it possible for priest celebrant and participants in mass to be saved. Hence, the transformation of the bread and wine into the body and blood of Christ at mass symbolizes salvation. The author argues that the symbol of transformation and that of salvation at mass are inseparable as if they are the two sides of the same coin. Priest celebrant at mass brings this mystic moment into relief but the person in operation actually at mass is Christ who sacrifices himself always and everywhere. Carl Jung regarded Christ`s death as an event that transcends time frame even though it took place within a chronological dimension of time. For Christians the cross on which the suffering Redeemer was hung is the symbol of profound faith and of salvation that unify extremes of conflicts operating in polarity. This means that reconciliation of the extremes becomes a reality and realization of wholeness is also possible through the reconciliation. Therefore, for Jung the importance of the mystic meaning of the Eucharist lies in the transformation of part and limited hearts of humanity into wholeness manifested in Christ. This indicates an apparent symbol of salvation of human beings embedded in mass and in this light Jung understands mass as a liturgy of individuation process. From a perspective of analytical psychology, Christ who is God but became human being demonstrates that the Self made an approach to the ego and opened the possibility that the ego can recognize the self, a true human aspect. In other words, the fact that the Son of God became human being indicates that the Son of God opened the door to self? realization, i.e. individuation. This is Christ`s salvific enterprise and the symbol of salvation continues to be present at the Roman Catholic mass. For Christians, salvation is a way to recognize wholeness of oneself as the Imago Dei by giving the ego as a sacrificial offering and participating willingly in the life of Christ. This is a way that leads them to the self and is related to Jung`s ``individuation process.``