가톨릭 社會敎理에 나타난 "가난한 이를 위한 우선적 선택" 槪念에 대한 倫理 神學的 理解 : 社會 回勅을 中心으로 = (The) Moral Theological Understanding on the Concept of "the Preferential Option for the Poor" which is indicated in the Catholic Social Teaching : Focusing on the Social Encyclical

다국어 초록 (Multilingual Abstract)

The modern suprematism on development, the excessive possessiveness and the ascendancy of human being brought the matters of poverty in our society, so that the poor have been living in the suffering. The Church as a sacrament of salvation for the human, since its early stage, has put the preferential option for the poor in practice. However, one may consider that the Church would abandon its universal mission, if the Church were to make such an option. In this point of view, by investigating the theological foundation of "the Preferential Option for the Poor," this thesis tries to show that this social teaching keeps up the continuity within traditional Catholic social teaching.
In the Bible, the poor means especially those who are economically deprived, who are socially estranged. Jesus Christ accepted the poor as the primary recipient and promised the kingdom of God. In other words, God has mercy on the poor for the poverty is misery and the poor is suffering with the structural injustice. This claim of the good news had endorsed "the preferential option for the poor" in the Puebla document, which is the document of the local Church. Then, this teaching has officially appeared in some other encyclicals (SRS no. 42; CA no. 11, 57) of the universal Church. The preferential option for the poor does not mean the exclusive choice, but the preferential choice, so that there is nobody who is except from its option and love. This preferential option (or love) implies the preference of God's love. In fact, the preferential love of God and His love can be seen in the parables of Good Samaritan (Luke 10,29-37), the Last Judgement (Matt 25,31-46), and Lazarus and the Rich Man (Luke16,19-30). God loves all unconditionally, but preferentially the poor. For the poor in virtue of their suffering and conflicting of human dignity would be requested "an more urgent and radical need" than others. That is why, God primarily takes care of the poor in Father's Charity. The preferential option is a very theological result which is produced through the Church pays attention to God's love for the poor. The Church has been sent by Jesus Christ. The Church has to selflessly serve human beings in our society. With the Church's mission to serve human beings and the society, moreover, when the Church practices the option for the poor, this option may realize God's will in our society. In doing so, our society would be a fraternal community.
The evangelical claim for the poor, in fact, would lead the preferential option for the poor. There is, I would like to point out, Jesus Christ's compassion for all human beings - which is with the poor's suffering and misery - at the core of this option. When the Church treat a human being with the compassion, no matter one is rich or not, and whether powerful or not, she may accept a weak human being. Futhermore, this compassion may make the Church serve to the poor. Consequently, the preferential option for the poor is a norm or a touchstone which can measure the Church as the prolongation of Christ's mission. We may say, therefore, the preferential option for the poor is a part of the essential activity in the Church.

목차 (Table of Contents)

• 목 차
• Abstract = i
• 서론 = 1
• I. 가난과 가난한 이에 대한 성서적 이해 = 3
• 1.1. 가난에 대한 성서 언어적 이해 = 4
• 1.1.1. 구약의 개념들 = 4
• 1.1.2. 신약의 개념들 = 6
• 1.2. 가난한 이의 보호자 = 8
• 1.2.1. 구약의 예언자들 = 8
• 1.2.2. 예수의 삶과 가르침 = 10
• 1.3. 소결론 = 14
• II. "가난한 이를 위한 우선적 선택"의 신학적 근거 = 16
• 2.1. 전이해 : 용어의 배경 = 16
• 2.1.1. 요한 바오로 2세의 인간에 대한 관심 = 16
• 2.1.2. 푸에블라 회의의 "가난한 이를 위한 우선적 선택" = 19
• 2.2. "가난한 이를 위한 우선적 선택"의 이론적 토대 = 22
• 2.2.1. 신학적 기초 = 23
• 2.2.2. 사회교리의 기본 원리와 '우선적 선택' = 26
• 2.2.2.1. 인간의 존엄성 = 27
• 2.2.2.2. 연대성의 원리 = 31
• 2.2.2.3. 공동선의 원리 = 33
• 2.2.2.4. 보조성의 원리 = 35
• 2.3. "가난한 이를 위한 우선적 선택"의 의미 = 37
• 2.3.1. '우선적 선택'의 대상인 가난한 이들 = 38
• 2.3.2. 가난한 이들의 발견 = 39
• 2.3.3. 가난한 이들과의 연대 = 40
• 2.3.4. 그리스도에 대한 선택과 "우선적 선택" = 41
• 2.4. "가난한 이를 위한 우선적 선택"의 지향성 = 43
• 2.4.1. 사회 정의의 확립 = 43
• 2.4.2. 공동선의 추구와 실현 = 46
• 2.4.3. 인간 존엄성의 실현 = 48
• 2.4.4. 모든 이를 위한 선택 = 50
• 2.5. 소결론 = 51
• III. "가난한 이를 위한 우선적 선택"의 실천적 근거 = 52
• 3.1. 사회교리에 나타난 "가난한 이"에 대한 관심 = 52
• 3.1.1. 새로운 사태(Rerum Novarum, 1891) = 52
• 3.1.2. 사십주년(Quadragesimo Anno, 1931) = 55
• 3.1.3. 어머니요 스승(Mater et Magistra, 1961) = 57
• 3.1.4. 민족들의 발전(Populorum Progressio, 1967) = 59
• 3.1.5. 노동하는 인간(Laborem Exercens, 1981) = 61
• 3.1.6. 사회적 관심(Sollicitudo Rei Socialis, 1987) = 64
• 3.1.7. 백주년(Centesimus Annus, 1991) = 66
• 3.1.8. 종합 = 69
• 3.2. "우선적" 선택과 "편향성"의 문제 = 70
• 3.2.1. 교회의 보편적 사명의 문제 = 70
• 3.2.1.1. 윤리적 편향성 = 70
• 3.2.1.2. 종교적 편향성 = 72
• 3.2.2. 계급에 대한 선택과의 차별성 = 73
• 3.3. 소결론 = 75
• IV. 실천적 문제 : 교회의 역할 = 76
• 4.1. 가난과 섬김의 교회 = 76
• 4.2. 예언자적 사명 = 77
• 4.3. 공동체적 관계의 회복 = 79
• 결론 = 83
• 참고 문헌 = 86