성결대학교 다문화평화연구소

키워드

예수 그리스도, 다석, 종교간의 대화, 영성, 영적 자아
Jesus Christ, Dasok, inter-religious, dialogue, spirituality, spiritual self

초록

In order to accomplish a practical inter-religious dialogue, apart from discussing theories of dialogue, we need to seek a new paradigm of dialogue that transcends a semblance of a discourse on comparative-religions. This article suggests two solutions to the afore-mentioned problems. First, a discourse on inter-religious dialogue should be understood in light of dialogue between believers, because religious conflicts originate more from the attitudes of believers than from the nature of religions. At this point, I argue that the primary purpose of inter-religious dialogue relates not religion per se, but the attitudes of believers. Attitudes of religious people can determine the perception of religions. All religious people can be roughly categorized under the two rubrics of dogmatic believers (D-Type) and spiritual believers (S-Type). Given this condition, a critical task of inter-religious dialogue is first of all a transformation of the dogmatic believers into the spiritual believers. Second, the concept of true humanity suggested by Küng in terms of a common ethic requires a new common concept for interreligious dialogue. I propose that a spiritual self be a new religious term representing true humanity, because a spiritual self can indicate a term describing comprehensive and concrete reality which encompasses the ethical, religious, and theological dimensions of true humanity. Accomplishing a spiritual self comprises the nature of all religion, because none other than realization of a spiritual self is the essence of true humanity, which all mankind ought to reclaim in its fullness. In order to precipitate such a solution, each believer should restore his or her spiritual self and confirm his or her identity as a spiritual believer, via the course of inquiring after the origin of each religion. This paper will investigate the model of dialogue between Jesus and the contemporary believers, and how Christ’s attitude of the spiritual believer precipitated creative dialogue with his contemporary religious men. This paper will also illuminate how Jesus Christ, the Nazarene, concentrated his teachings to his disciples on the realization and maturation of a spiritual self as true humanity, the content of which resonates with the teachings of other religious men. Lastly, I will introduce the spiritual religion of Tasok, Ryu Yong-mo, who strived thoroughly to implement the spiritual religiosity of Jesus in twentieth century Korea, as a way of illustrating one who achieved the spiritual self and shifted his identity from the dogmatic believer to the spiritual believer. In this course, the model of Tasok will provide dogmatic believers with new insight into the spiritual believer, with his spiritual life and thoughts.

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