Today’s society can be called a complex society, with various aspects of pluralism, materialism and globalization. In this complex society, not only positive results but also negative results co-exist: that is, encouraged is human alienation, which ... Today’s society can be called a complex society, with various aspects of pluralism, materialism and globalization. In this complex society, not only positive results but also negative results co-exist: that is, encouraged is human alienation, which even threatens human dignity. In these circumstances of modern era, the actions of the Church, based on the mystery of Trinitarian God, are aimed at helping the human activity. On the other hand, the Church tends to show her spiritual worldliness, as Pope Francis points out in his Apostolic Exhortation Evangelii Gaudium (EG hereafter). If the Church is self-centered and thus has no presence of God, she fails to carry out her mission, which is directly related with her nature. If so, the Church eventually loses her nature in the end. Therefore, it seems that the Church needs to discern herself so that she can continue to carry out her actions. This thesis eccelsiologically observes the Church in two aspects: the Church to be a help to the world, and the Church to be discern herself. This kind of concerns is very well described in EG. Pointing out new paths for the new evangelization, EG reaffirms who and where the Church is. Through this, the Church also reaffirms what kind of mission she has to carry out. Inspired by the Second Vatican Council (Vatican II hereafter) of fifty years ago, EG confirms the identity, the mission and the position of the Church. In the first place, EG confirms the identity and the mission of the Church via dogmatic statement of Lumen Gentium (LG hereafter), which observes the inside of the Church (Ecclesia ad intra). At the same time, EG confirms the nature and the mission of the Church via pastoral aspects shown in Gaudium et Spes (GS hereafter), which observes the outside of the Church (Ecclesia ad extra). Ch. 1 deals with ecclesiologies in LG, an inspiration for EG. In LG co-exist the ecclesiologies of canons, of the Body of Christ, of the Sacraments and of the people of God. Standing before the diversity of ecclesiological images, the Fathers of the Vatican II precisely express the impossibility of mutual retrograde(Unrückführbarkeit aufeinander) and the mutual complementation(Komplementarität). In other words, it is neither to mix them up nor to choose one of them, but it is to declare that there co-exist many axises in expressing the Church. By doing this, the Vatican II suggests its LG, embracing various ecclesiologies in the frame of inner diversity. On this basis of diverse understandings of the ecclesiological images, LG expresses its ecclesiology in a modern yet tradition-preserving manner. This kind of diverse works for LG with the intention of the impossibility of mustual retrogade and the mutual complement to the diversity can be understood in the frame of Ecclesia ad intra. These many ecclesiologies in LG can be estimated from the inner principles and actions drawn from the sources. The inner principles drawn from the sources are well mangled up in LG so that various inner aspects of the Church are well preserved, not invading each other. Ch. 2 deals with ecclesiologies in GS, observing GS’ main concepts of ad intra-ad extra structure, the sign of era and threefold works of see-judge-action. The basic structure of GS, according to the Vatican II’s intention of mediating the faith to the world, set up by Pope John XXIII, has the ad intra-ad extra structure. This structure can be explained when it takes ‘the sign of era’ as its starting point, which shows theological and historical levels simultaneously. In turn, these three concepts of ad intra, ad extra and the sign of era can be explained in the threefold works of see-judge-action. Meanwhile, GS sets up the relationship between the Church and the world by adding the pastoral frame to the mystery of the Church: in so doing, the ecclesiology of the Sacraments in LG is here used so as to observe the Church’s relationship with the world in an ecclesiological perspective. This is clearly seen in the Part I, Chapter IV of GS. Specifically speaking, n. 40 well expresses it: the Church reveals the divine mystery “by her healing and elevating impact on the dignity of the person, by the way in which it strengthens the seams of human society and imbues the everyday activity of men with a deeper meaning and importance”. Lastly, based on the observations from Ch. 1 and 2, Ch. 3 analyses the application of LG’s dogmatic statement and GS’ pastoral method. In suggesting the new evangelization, EG demonstrates through various ecclesiologies in LG what the Church must be like for the new evangelization. Specifically, the ecclesiology of the Sacraments and that of the people of God is being used in mutually complementary manner: Pope Francis uses this in his EG in order to point out the new paths for the new evangelization. Through the mutually complementary relationship, EG takes its evidence for the Church’s ‘missionary transformation’. On the other hand, EG is related with GS as well: that is, the key concepts of the Church’s ad intra-ad extra structure, the sign of era, the setting of pastoral position and the threefold works of see-judge-act are also found in EG. Seeing the sign of era, judging the specific position and acting are revealing to us the fact that the Church suggest something in the face of the society’s fracture, approaches to and make people listen to the Gospel, and thus participates in building the better world by serving people in an evangelical way. In addition, they are also revealing the fact that the Church can participate in inventing a new way of life which cherishes the human dignity. EG grasps the Church’s inner identity by accepting LG’s various ecclesiologies as well as by finding the griefs and the anxieties of the world through the sign of era, which is well expressed in GS. This ad intra-ad extra model from the Vatican II can be possible when the Church is with Christ and gets the sheer joys from God. The ‘joy’ of Gospel revitalizes the nature and the mission of the Church. Therefore, the Church is ‘the mission on earth’, as Pope Francis puts. The Church, living in the world as a mission, always exists in and faces the world. As seen so far, EG diligently accepts the LG’s dogmatic statement and GS’ pastoral principles. It can be said, hence, that these two Constitutions have the spirit of the Vatican II standing on the Church’s start line, while making the Vatican II’s intention still alive as well. ，免费韩语论文，韩语论文题目 |
