St. Chrysostom에 있어 하느님의 恩寵과 人間美와의 관계 = (The) Relationship of God's Grace and Human Beauty in Saint Chrysostom

다국어 초록 (Multilingual Abstract)

Introduction
Chapter Ⅰ St. Chrysostom's thoughts on the question of grace
1 St. Chrysostom's life and works.
A. Life
B. Works
2 Background of St. Chrysostom's question of aesthetic. grace
A. Background of the Old Testament
B. Background of the New Testament
C. Thelogical background of the Eastern Church
3 Predominance of spiritual beauty in St. Chrysostom's question of aesthetic grace
Chapterr Ⅱ Relationship of God's grace and human beauty in St. Chrysostom's question of aesthetic grace
1 Recovery of human beauty
2 Value of human beauty in St. Chrysostom's question of aesthetic grace
3 Duration of human beauty
Chapter Ⅲ Structure of human beauty in St. Chrysostom's question of aesthetic grace
1 Steps of inner human beauty
2 Relationship of inner human beauty and exterior human beauty
3 Certainty of inner human beauty
Conclusion : Spiritual human beauty and God's aesthetic grace
St. Chrysostom (AD ca. 344-407) , who delivered the greatest works among the eastern Fathers, represents the question of aesthetic grace in the eastern and western Fathers very well. He refers to the human state of the Old Testament. He says that man was in perfect state before he committed the original sin. But man lost the perfect state by the original sin. Thereupon, man lost the integrity of human beauty, and became uglyman.
God wills, man again to be beautiful. The good Master saw His creature in such a plight and swept down to the very abyss of wickedness, naked and unseemly. God is the source of beauty, Master of beauty and owner of absolute beauty. As the owner of absolute beauty, God wills the ugly man to be beautiful. And, God can bestow His beauty to the ugly man. This is God's aesthetic grace.
Then, why God does bestow His beauty on man? Because man cannot share divine beautiful nature unless he obtains the lost aesthetic state. Although, God bestows on all men the aesthetic grace for restoration of the lost beauty, men must obey God's will to obtain the aesthetic grace. God wills all men to be beautiful, but he forces no one. Hence, it depends on men to be beautiful by God's aesthetic grace. By obeying God's will men can share the divine beauty that is lost, and become God's proper children.
The Word became flesh in order to make men sons of God. That is, men are able to share divine beauty as proper children of God by Christ's redemptive merits. Man, through the grace of Christ's redemptive merits can be beautiful, but this is fulfilled by obeying God's will; that is, participating in the baptismal sacrament and in all sacraments rightly.
Although men can achieve the divine beauty by God's aesthetic grace, they can also lose the divine beauty according to their sins. If a deformed and extremely ugly soul has suddenly willed to do so, it can change itself, it can ascend to the summit of beauty, and again become comely and graceful; if it again grows careless, it can again be swept down into utmost ugliness. Hence, Christians must live moral, faithful lives.
God's aesthetic grace to which St. Chrysostom refers is relative to the soul. It is the soul that God's aesthetic grace makes beautiful. It is the inner beauty of man that man can accomplish by God's aesthetic grace. And yet, the outward appearance of man can be a clear image of the inner condition of the soul, and the movement of the limbs is the best indication of inward beauty. In a word, exterior attitude reveal, the beauty of the soul which dweller wilhin.
Man's exterior beauty is different from corporeal beauty. Man's corporeal beauty is not necessary for our salvation. But, the exterior beauty of men is necessary to reveal the beauty of the soul through a moral and faithful life, and it is necessary for man's salvation. Therefore, exterior human beauty is a sign revealing the reality of inner human beauty.
Although exterior human beauty reveals inner human beauty, for the inner human beauty is supernatural, it does not reveal the whole inner beauty. The exterior human beauty reveals only a confidence of the reality of the divine beauty as a inner human beauty.
We can understand human beauty by the grace of God. But, the subjective understanding of objective human beauty is not realized rightly unless the subject of understanding is beautiful because the understanding of the supernatural domain is fulfilled by the super-natural grace of God. That is the subject of understanding Christian human beauty can understand it rightly by the grace of God. Therefore, Christians, in order to realize subjective beauty and the right understanding of objective and Christian human beauty must obtain the aesthetic grace of God.
The human beauty to which St. Chrysostom refers is the proper human beauty as children of God. God is absolute beauty itself. Therefore, man, who lost the integrity of human beauty by the influence of the original sin, cannot participate without recovery of divine beauty. Man can be adopted and beautiful son of God through His aesthetic grace.

목차 (Table of Contents)

• 서론 = 3
• 본론 = 6
• 제1장 성 크리소스톰의 은총론의 특성 = 6
• 제1절 성 크리소스톰의 생애와 저서 = 6
• 1. 생애 = 6
• 2. 저서 = 8
• 제2절 성 크리소스톰의 미적 은총론의 배경 = 10
• 1. 구약 성서적 배경 = 10
• 2. 신약 성서적 배경 = 13
• 3. 동방교회의 신학적 배경 = 16
• 제3절 성 크리소스톰의 미적 은총론에 있어서 영성적 미의 우위성 = 20
• 제2장 성 크리소스톰의 미적 은총론에 나타난 하느님의 은총과 인간미와의 관계 = 23
• 제1절 인간미의 회복 = 23
• 제2절 성 크리소스톰의 미적 은총론에 있어서의 인간미의 가치 = 28
• 제3절 인간미의 지속성 = 32
• 제3장 성 크리소스톰의 미적 은총론에 나타난 인간미 구조 = 39
• 제1절 내적 인간미의 계층 = 39
• 제2절 인간의 내적미와 외직 미와의 관계 = 43
• 제3절 내적 인간미의 확실성 = 49
• 결론 영성미와 하느님의 은총 = 56
• 참고문헌 = 59
• Summary = 61