관계적 존재론에 기초한 라쿠나의 삼위일체론 (Catherine Mowry LaCugna’s Trinity Theology Based on the Relative Ontology)

서지정보

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초록

Catherine Mowry LaCugna insists that the doctrine of trinity can
be a core of Christian Systematic Theology and ultimately a practical
doctrine with radical consequences for Christian life. The aim of the
Christian life is “to participate in the life of God through Jesus Christ
in the Spirit.” This means that trinitarian theology is best described as
par excellence a theology of relationship, which explores the mysteries
of love, relationship, personhood and communion within the
framework of God’s self-revelation in the person of Christ and the
activity of the Spirit.
But the doctrine of trinity has been marginalized in the theological
debate for the last 1500 years. She traces this defeat of trinity-talk
back to a split that occurred at Nicea between theologia and oikonomia.
In the process of writing the Nicene Creed, soteriology became
separated from the doctrine of God, so that theology came to refer to
the inner workings of the divine life apart from the work of salvation.
The intradivine relations of the three persons lost their link to God’s
activity in the world.
In response, LaCugna says that there is neither an economic nor an
immanent trinity, rather there is only the mystery of the theologia
manifest in the concrete events of time, space, history and personality
(oikonomia). With the collapsing of the distinction between the
immanent trinity and the economic trinity, the inner life of God no
longer belongs to God alone. No longer can we speak of God in
isolation. The divine life is also our life.
This thesis aims to understand LaCugna’s doctrine of trinity developed
by the oikonomia-theologia paradigm based on the “relational
ontology.”
LaCugna revitalized the trinity-talk and contributed constructively
to many areas of the theological discipline such as the integration of
historical and ontological forms of theological reflection, the reunification
of spirituality and theology, the renewal of apophatic theologies,
the articulation of a missisological eccelesiology; and the
trinitarian feminist theology.

영어초록

Catherine Mowry LaCugna insists that the doctrine of trinity can
be a core of Christian Systematic Theology and ultimately a practical
doctrine with radical consequences for Christian life. The aim of the
Christian life is “to participate in the life of God through Jesus Christ
in the Spirit.” This means that trinitarian theology is best described as
par excellence a theology of relationship, which explores the mysteries
of love, relationship, personhood and communion within the
framework of God’s self-revelation in the person of Christ and the
activity of the Spirit.
But the doctrine of trinity has been marginalized in the theological
debate for the last 1500 years. She traces this defeat of trinity-talk
back to a split that occurred at Nicea between theologia and oikonomia.
In the process of writing the Nicene Creed, soteriology became
separated from the doctrine of God, so that theology came to refer to
the inner workings of the divine life apart from the work of salvation.
The intradivine relations of the three persons lost their link to God’s
activity in the world.
In response, LaCugna says that there is neither an economic nor an
immanent trinity, rather there is only the mystery of the theologia
manifest in the concrete events of time, space, history and personality
(oikonomia). With the collapsing of the distinction between the
immanent trinity and the economic trinity, the inner life of God no
longer belongs to God alone. No longer can we speak of God in
isolation. The divine life is also our life.
This thesis aims to understand LaCugna’s doctrine of trinity developed
by the oikonomia-theologia paradigm based on the “relational
ontology.”
LaCugna revitalized the trinity-talk and contributed constructively
to many areas of the theological discipline such as the integration of
historical and ontological forms of theological reflection, the reunification
of spirituality and theology, the renewal of apophatic theologies,
the articulation of a missisological eccelesiology; and the
trinitarian feminist theology.

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