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산드라 슈나이더스는 영성학 방법론 구축에 큰 공헌을 했다. 그녀의 영성학 방법론에 대한 명확한 이해는 보다 견고하고 적절한 영성학 방법론 구축에 중요한 디딤돌이 된다. 그녀의 영성학 방법론은 해석학적 방법론, 학제간 방법론, 자기-참여적 방법론이 있다. 그녀의 해석학적 방법론은 서술의 국면, 비판적 분석의 국면, 건설적 해석의 국면으로 구성된다. 그녀의 학제간 방법론은 영성학 연구에 참여한 여러 학문들을 두 개의 층으로 구분한다. 하나는 구성적인 학문 분야이고, 다른 하나는 문제를 다루는 학문 분야이다. 성서와 교회사가 구성적 학문 분야에 속하고 신학은 구성적 학문 분야에도 속하면서 문제를 다루는 학문 분야에도 속한다. 그녀는 영성학 연구가 연구자의 유비적 체험이 없이는 불가능하다는 점을 인정한다. 이점에서 영성학 연구는 자기-참여적이다. 자기-참여와 연구의 객관성 확보 사이의 적절한 경계를 찾는 것은 해결해야할 과제이다.
Sandra Schneiders's contribution to defining the discipline of Christian spirituality consists mainly in the pursuit of methodologies for the field. This article aims at exploring her methodologies for the study of spirituality. For Schneiders, spirituality is the subject matter of the discipline, and is defined as "the experience of conscious involvement in the project of life-integration through self-transcendence toward the ultimate value one perceives." Spirituality as a discipline seeks to "understand [Christian experience] as it actually occurs, as it actually transforms its subject toward fullness of life in Christ, that is, toward self-transcending life-integration within the Christian community of faith." She divides scholarly approaches to the study of spirituality into three groups: historical, theological, and hermeneutical. She argues that the third approach is most suitable, because it needs the process of interpretation in order to attain the goal of spirituality, which is to understand spiritual experiences and to find their meanings for today's Christians. The hermeneutical approach consists of three interacting phases: description, critical analysis, constructive interpretation. Besides the hermeneutical approach, she presents two other main characteristics of studying spirituality: interdisciplinary and self-implication. There are two layers of interdisciplinarity in the study of spirituality. They are constitutive disciplines and problematic disciplines. Constitutive ones are disciplines which "supply the positive data of Christian religious experience as well as its norm and hermeneutical context." Problematic ones are disciplines which are "called into play and integrated into methodology of a particular study because of the problematic of the phenomenon being studied." These two layers are dynamically interwoven according to research topics. Concerning the self-implication, she points out that one of the major challenges the discipline of spirituality faces as it develops its identity in the academy is how to integrate self-transformative approach with the standards of criticism, personal commitment to what one is studying with appropriate methodological perspective, and practical involvement with theoretical integrity. The hermeneutical approach needs to be complemented by critical theory. The interdisciplinary approach requires to find a string to integrating various findings drawn from using the methodologies of different disciplines. The self-implicating approach is to pay attention to how to attain full credibility to the standards of the academic methodology. The understanding of Schneiders's methodology can be a stepping stone for building up more solid and proper methodologies for the discipline of spirituality.
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spirituality, methodology, interdisciplinary, hermeneutics, Sandra M. Schneiders, self-implication
