현대 한국의 가톨릭신자를 위한 중세의 Ars Moriendi와 성 로베르토 벨라르미노의 Ars Moriendi의 비교 고찰 [韩语论文]

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The focus of this research is in the area of a "good death" for korean catholics in a modern society, in which death is regarded as a taboo, and a person is marginalized even in his/her own death. Before arguing what is "a good death(mors bona)" for c...

The focus of this research is in the area of a "good death" for korean catholics in a modern society, in which death is regarded as a taboo, and a person is marginalized even in his/her own death. Before arguing what is "a good death(mors bona)" for catholics and whether is it different from blessed death(mors beata), I described some concepts concerning death, and koreans’ perceptions of death. In this dissertation, the questions I dealt with are as follows: whether a korean catholic shows initiative in perception and thinking of death; he/she is a principal agent of his/her own death; he/she can be taking 'dying', the last human act, as an opportunity of self-realization, and if not, how can I, a catholic priest, with Catholic Church do something. First of all I tried to survey the death-understandings of a few major religions, by which korean catholics would be affected because they live in a multi-religious society. I inquired some phenomena occurred in the area of death in a modern korean society, such as this-worldliness, individualization, medicalization and commercialization of death very likely as western societies. The research approach adapted in this dissertation includes analysis of literature, so I reviewed, analyzed, and compared two books about preparing for a good catholic death based upon resurrection belief: Ars Moriendi composed in 1415 and De Arte Bene Moriendi of St. Robert, a Doctor of the Church, who protected Catholicism in Reformation. The medieval Ars Moriendi, consists of two versions, a long version and a short version. The long version contains praising death, five temptations and their remedies at deathbed, seven questions for self-reflection, the need to imitate Christ's life, and the need to read prayers for the dying by attendants around that deathbed. The short version is an adaption of the second chapter of the long version. It contains eleven woodcut block pictures, five temptations by devils and five comforts by angels. The last one depicts an happy ending, namely the dying man is accepted into heaven. Ars Moriendi by St. Roberto divides into two parts; one is for the time that death is not so nearing, and the other one is for the critical moment. It is more abundant than medieval Ars Moriendi. St. Roberto stated in the very first that one who wants to die well has to live well, and he made seventeen rules for living well. He emphasized the importance to prepare death, which could attack us at any time. He mentioned three temptations when death comes near, the way of how to cope with them, the meditation on Death, the General Judgement, the Particular Judgement, and the way to make a will and to prepare the Last Sacrament. And then he blessed death as man's happy ending. Introducing and comparing these two different books of Ars Moreindi, I showed summary of main points, through which I hope to find some implications for our korean catholic church helping her members to prepare death. The Catholic Church should take back her unique role at the last moment of a man. Catholic Church should support the dying people even more than she does now in pastoral level; she should offer death education, try to make the positive attitudes about death in her community; she should deepen her lay people's activities on this perspective, and extend cooperations with other communities in Korea. There is a never changed truth that the Church has been teaching all the time. The apocalyptic faith is a core of Christian faith and the truth, which is a living guiding principle, for whom lives 'here and now'. Hoping that this research contributes to the Catholic Church’s regaining a intensified role in death, I expect that catholic thanatology will be developed more and more by referring to not alone catholic teachings but also all studies' findings.

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