동아시아적 삼위일체론 서설 (An East Asian Interpretation of the Trinity)

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· 저자명 : 김흡영

초록

Assessing the comtemporary trend of the Christian doctrine of Trinity as an Easternization of the Christian theology, this article explores an East Asian interpretation of the Trinity, particularly in dialogue with Confucianism, Taoism, and Neo-Confucianism. Introducing East Asian notions such as anthropocosmic vision and inclusive humanism, the ontocosmology of the Great Ultimate (T'ai-chi), the ontology of relation (yin-yang complementary opposites), and the ‘both-and’ holistic thinking, it argues that these insights can offer important clues to overcome the problems and dilemma in the Western interpretation of the Trinity, due to their modern and inherited habits of anthropocentrism, exclusive humanism, substantialism, essentialism, and the‘either-or’ monistic thinking.
Based on the interpretation of Lee Jung Young, this paper further explores a new, East Asian paradigm of the Trinity. In views of I-ching, it can overcome the trinitarian paradox of one and three, regarding the Trinity as the change itself (God the Father), the power of change (the Holy Spirit), an the perfect manifestation of change (the Son). Also from the vantage point of the Great Ultimate, it can suggest an appropriate understanding on the notion of perichoresis (coinherence). Using a cosmic family analogy, it can conceive the Father as the Heavenly Father (the Unifying Principle), the Holy Spirit as the Earthly Mother (the Material Principle), and the Son as the Connecting Principle of the Father and the Mother. Thereby, it can supplement the absence of feminity, a certain defect of the classical doctrine of Trinity.
Furthermore, this article argues that the European center of Christian theology is now in the process of decentering and that this East Asian interpretation with the notion of ch'i has a close affinity with feminist theology in arguing for the methodological shift to the Spirit which is basically in feminine metaphors. Finally, it make two additional suggestions for further theological discussion, the ontology of nothingness and the power of kenotic return in light of Tao te-ching.

영어초록

Assessing the comtemporary trend of the Christian doctrine of Trinity as an Easternization of the Christian theology, this article explores an East Asian interpretation of the Trinity, particularly in dialogue with Confucianism, Taoism, and Neo-Confucianism. Introducing East Asian notions such as anthropocosmic vision and inclusive humanism, the ontocosmology of the Great Ultimate (T'ai-chi), the ontology of relation (yin-yang complementary opposites), and the ‘both-and’ holistic thinking, it argues that these insights can offer important clues to overcome the problems and dilemma in the Western interpretation of the Trinity, due to their modern and inherited habits of anthropocentrism, exclusive humanism, substantialism, essentialism, and the‘either-or’ monistic thinking.
Based on the interpretation of Lee Jung Young, this paper further explores a new, East Asian paradigm of the Trinity. In views of I-ching, it can overcome the trinitarian paradox of one and three, regarding the Trinity as the change itself (God the Father), the power of change (the Holy Spirit), an the perfect manifestation of change (the Son). Also from the vantage point of the Great Ultimate, it can suggest an appropriate understanding on the notion of perichoresis (coinherence). Using a cosmic family analogy, it can conceive the Father as the Heavenly Father (the Unifying Principle), the Holy Spirit as the Earthly Mother (the Material Principle), and the Son as the Connecting Principle of the Father and the Mother. Thereby, it can supplement the absence of feminity, a certain defect of the classical doctrine of Trinity.
Furthermore, this article argues that the European center of Christian theology is now in the process of decentering and that this East Asian interpretation with the notion of ch'i has a close affinity with feminist theology in arguing for the methodological shift to the Spirit which is basically in feminine metaphors. Finally, it make two additional suggestions for further theological discussion, the ontology of nothingness and the power of kenotic return in light of Tao te-ching.

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