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영어

In the first part of this paper, the examples of St. Francis and John Wesley who may represent the traditional standpoint of Christianity on imitatio Christi were mentioned. St. Francis abandoned all of his possessions and lived his life embodying the suffering of Christ and eventually received stigmata like Christ. John Welsey, the founder of Methodism, saw imitatio Christi as sanctification, that is, the restoration of imago Dei through achieving an entire inward and outward conformity with Christ. On the other hand, C.G. Jung considered imitatio Christi as living a responsible, real life fully like Christ. In one word, he viewed imitatio Christi as becoming an individual being by obeying to God's order as Christ has lived and integrating the life of Christ, that is, the individuation(self-realization) process. In other words, imitatio Christi for Jung is not following the ideal to receive stigmata or seeking the meaning of them. Because imitatio Christi is not only becoming an artificial being without the change of personality, but matter actualizing his or her own ideal feature in each individual life. The imitatio Christi has three meanings in terms of Jung's analytical psychology. First, imitatio Christi is to free ourselves from the danger of ego inflation(hubris) as a result of identification with the persona. Hubris is originated from rejection of God. This rejection begets egotistic need of the ego, makes ourselves not to meet God and usurps the place of God in the end. Christ knew very well that the identification with the persona leads us to dishonesty, self-righteousness, mercilessness, and spiritual rigidity. Second, imitatio Christi means to integrate the shadow and to accept suffering. Actually, Christ rebuked man who do not notice the log in his eye but the speck in his neighbor's eye.(Mt. 7:3) He alerted the problem of shadow projection. He also knew the importance being aware of the shadow projection and getting out of the projection. When we came to be courageous in going down into our own dark shadow realm, we can encounter ourselves and God and live our lives imitating Christ. Christ suffered from severe afflictions and was humiliated and treated like the burglars and eventually crucified on the cross. In this sense, imitatio Christi means that we recognize that we have the shadow and the evil side in ourselves and accept it, that is, encounter our own shadow and integrate it and at the same time live a more mature life by not flinching suffering but accepting it with courage like Christ. Third, imitatio Christi can be seen as integrating the feminine principle which historically has been excluded in the Christian tradition. Christ has lots of feminine sides. The feminine characteristics like eros, compassion, and cure had an equivalent status as the masculine sides which is aggressive, militant, and powerful in the life of Christ. Korean church continually has been focused on 'success-oriented' or 'merit-oriented' ministry which is originated from the values of industrial society, so adopted mammoth evangelical rally, church growth movement, and positive thinking as the methods with that purpose. In this process, Korean church has been influenced by an aggressive masculine principle of the Western world. It is impossible to save this world groaning in the serious conflict and suffering with this militant masculine principle. The feminine principle which Jung valued can provide the important clue to the solution of the tasks like the unification of Korean peninsula, the dialogue with other religions, and ecological problems. In this sense, imitatio Christi is integration of the feminine principle. In the last part of this paper, I gave suggestions to the future Korean church. Now it is time for the Korean church to concern on the ministry through the unconscious. When Korean pastors begin to do ministry with the careful consideration of numinosum(the unconscious), that is, religious attitude, a ministry of new dimension can be started. For instance, if they pay attention to dreams which can be a channel of listening to vox Dei(God's voice), they can encounter indwelling Christ within them, live a more mature, spiritual life which is consistent with nature, and moreover, begin a soul-searching ministry or ministry of cura animarum. In the 21st century, this can be a new way of ministry which can renew the Korean church and at the same time, a path imitating Christ.

한국어

이 논문의 앞부분에서는 ‘그리스도를 본받는 것’(imitatio Christi)에 대한 전통적인 기독교의 입장을 대변할 수 있다고 생각되는 성 프란체스코와 존 웨슬리의 예를 들어보았다. 성 프란체스코는 모든 소유를 버리고 그리스도의 고통을 체현하는 삶을 살다 오상(五傷)을 받았다. 존 웨슬리는 ‘그리스도를 본받는 것’을 성화(聖火), 즉 그리스도와의 내적․외적일치를 성취함으로써 하나님의 형상(imago Dei)을 회복하는 것으로 보았다. 반면에. 융은 ‘그리스도를 본받는 것’을 개성화(자기-실현) 과정으로 보았다. ‘그리스도를 본받는 것’을 개성화 과정으로 볼 때, 여기에는 세 가지 의미를 생각해 볼 수 있다. 우선, 우리가 페르조나와 동일시한 결과 생기는, 자아 팽창(교만)의 위험으로부터 자유로워지는 것이요, 둘째로, 그림자를 통합하고 고통을 받아들이는 것이요, 마지막으로 역사적으로 기독교 전통에서 배제되어 온 여성적 원리를 통합하는 것이다. 이 논문의 마지막 부분에선 미래 한국교회에 대한 제안을 해 보았다. 한국 목회자들이 무의식에 대해 조심스런 숙고의 자세를 가지게 될 때 새로운 차원의 목회가 가능할 수 있다. 예를 들어, 한국목회자들이 하나님의 목소리를 들을 수 있는 한 채널이라 할 수 있는, 꿈에 관심을 둔다면, 그들은 그들 안에 사시는 그리스도를 만날 수 있고, 본성과 일치하는, 보다 더 성숙하고 영적인 삶을 살 수 있다. 더욱이 그들은 영혼을 찾는 목회 혹은 ‘영혼 돌봄’의 목회를 시작할 수 있을 것이다. 21세기 들어, 이것은 한국교회를 새롭게 할 수 있는 새로운 목회의 길이요 동시에 그리스도를 본받는 길이기도 하다.