니케아 신조(A.D. 381)에 나타난 위격들의 관계에 대한 몰트만의 새로운 제안: 사회적 삼위일체론을 중심으로
분야
인문과학 > 종교학
저자
김옥주 ( Ok Joo Kim )
발행기관
한국조직신학회
간행물정보
한국조직신학논총 2012년, 제33권 7~36페이지(총30페이지)
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    Theologians who are more concerned with ecclesial unity are opened to ecumenical dialogue. Their attempts are to both ease theological tensions between the east and the west and construct alternatives to the western position of the filioque for theological reconciliation. One example of this approach is to be found in the work of Moltmann who seeks to balance and harmonize the two Churches` concerns by finding common ground. Moltmann works to revitalize the tenuous doctrine of the Holy Spirit and, thus, regain full personhood and genuine equality for the Spirit through developing a social/perichoretic Trinity in the western church. However, Moltmann`s proposal is also problematic. While discussing on the Nicene Creed(381), especially the part of the Holy Spirit, he proposes that the Holy Spirit proceeds from the Father of the Son, and receives its form from the Son. It attempts to make a clear distinction between the Father and the Son in their relations with the Spirit in a way in which the existence of the Spirit comes from the Father alone, but the Holy Spirit`s personal character/form is relationally from the Son. This is based on Moltmann`s distinction between the constitution and the inner life of the Trinity. As one notices, Moltmann repeatedly stresses that the divine unity is constituted by perichoresis, while the processions from the Father are only bound to the constitution of the Trinity. It consequently leads to the view that neither “the relations of origin” (in the Cappadocians) nor “relations of distinction” (in Augustine) have validity in the eternal life since each person is defined by their own reciprocal relations with the other two. It sounds unconvincing in my view since the inner life of the Trinity would be inconceivable without the constitution of the Trinity. I wonder whether or not Moltmann means that the two processions from the Father point to nothing but the three individual divine beings that need a next stage, namely, the relational perichoresis to become fully “persons.” As the eastern theologian, Staniloae accuses Moltmann of separating “being” from “form,” it seems to me that the distinction between the constitution of the Trinity and the inner life of the Trinity may not be necessary for building a Trinitarian theology
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