아우구스티누스의 『삼위일체론』 1-4권에 나타난 유사론자들에 대한 비판 논리 (Critical Logic of Homoians in Augustine’s De Trinitate I-IV)

서지정보

· 발행기관 : 연세대학교 한국기독교문화연구소
· 수록지 정보 : 신학논단 / 74권 / 119 ~ 150페이지
· 저자명 : 이은선

초록

About the traditional stance on Augustine’s Trinity which was evaluated as the unity of the divine nature’s paradigm in Latin Theology, Revisionists such as Barnes and Ayres claimed that Augustine established the Pro Nicene-Theology through the polemic with Homoians, by advocating faith in three co-ordinated divine realities who constitute one nature, power, substance and will. Augustine articulated his Trinitarian theology through the vehement argument with Homoians in De Trinitate I-IV. He tried to establish the proper Trinity by refuting Homoian’s theory about the subordination of the Son and the Holy Spirit. Through this process, he offered the legitimate belief based on the pro-Nicene teaching at the Trinity I.4.7. First, he summarizes the pro-Nicene teaching on the divine persons in the unity and distinction. Then, he summarizes the pro-Nicene teaching about divine persons in the unity and distinction in the economy of salvation. He stresses that the Father, and the Son, and the Holy Spirit, as they are indivisible, so work indivisibly. He disputed the four aspects of Homoians’ subordination based on the pro-Nicene theology. First, he demonstrated the equal nature of the Son and the Father by interpreting the subordination-related verses such as John 14:28 based on the soteriological subordination on the distinction of the forma dei and forma servi (Phil 2:5-7). Second, he interpreted the clause “He shall have delivered up the kingdom to God, even the Father” not as the delivery of the sovereignty but rather as “He shall have brought believers to the contemplation of God, even the Father.” He viewed the contemplation of God as an eschatological event in line with Mt 5:8. Thirdly, given that the contemplation of God was seen as the eschatological event, Augustine interpreted God’s theophanies in the Old Testament as events to show God’s presence through his creation, not as a revelation of the God Himself. Accordingly, he won over the subordination theory of Homoians which claims that the Christ was revealed in the theophanies. Fourth, Sending of the Son into the world means that God sent the consubstantial Son who He begot to save his loved people. Furthermore, the Father and the Son together send the Holy Spirit. With this approach Augustine suggests that sending of the Son is the manifestation of the eternal begetting from the Father, and hence, the Father is the beginning of the Son. This point comes in line with the eastern theology which stresses the Father as the beginning of the Son and the Holy Spirit, and inherits the Nicene Creed that sending of the Son was salvific. Lastly, he criticizes the Neoplatonism which protests to contemplate God in this life through human being’s own righteousness with an emphasis that the contemplation is the eschatological event and that our assent shall be carried out with the salvific grace of Christ.

영어초록

About the traditional stance on Augustine’s Trinity which was evaluated as the unity of the divine nature’s paradigm in Latin Theology, Revisionists such as Barnes and Ayres claimed that Augustine established the Pro Nicene-Theology through the polemic with Homoians, by advocating faith in three co-ordinated divine realities who constitute one nature, power, substance and will. Augustine articulated his Trinitarian theology through the vehement argument with Homoians in De Trinitate I-IV. He tried to establish the proper Trinity by refuting Homoian’s theory about the subordination of the Son and the Holy Spirit. Through this process, he offered the legitimate belief based on the pro-Nicene teaching at the Trinity I.4.7. First, he summarizes the pro-Nicene teaching on the divine persons in the unity and distinction. Then, he summarizes the pro-Nicene teaching about divine persons in the unity and distinction in the economy of salvation. He stresses that the Father, and the Son, and the Holy Spirit, as they are indivisible, so work indivisibly. He disputed the four aspects of Homoians’ subordination based on the pro-Nicene theology. First, he demonstrated the equal nature of the Son and the Father by interpreting the subordination-related verses such as John 14:28 based on the soteriological subordination on the distinction of the forma dei and forma servi (Phil 2:5-7). Second, he interpreted the clause “He shall have delivered up the kingdom to God, even the Father” not as the delivery of the sovereignty but rather as “He shall have brought believers to the contemplation of God, even the Father.” He viewed the contemplation of God as an eschatological event in line with Mt 5:8. Thirdly, given that the contemplation of God was seen as the eschatological event, Augustine interpreted God’s theophanies in the Old Testament as events to show God’s presence through his creation, not as a revelation of the God Himself. Accordingly, he won over the subordination theory of Homoians which claims that the Christ was revealed in the theophanies. Fourth, Sending of the Son into the world means that God sent the consubstantial Son who He begot to save his loved people. Furthermore, the Father and the Son together send the Holy Spirit. With this approach Augustine suggests that sending of the Son is the manifestation of the eternal begetting from the Father, and hence, the Father is the beginning of the Son. This point comes in line with the eastern theology which stresses the Father as the beginning of the Son and the Holy Spirit, and inherits the Nicene Creed that sending of the Son was salvific. Lastly, he criticizes the Neoplatonism which protests to contemplate God in this life through human being’s own righteousness with an emphasis that the contemplation is the eschatological event and that our assent shall be carried out with the salvific grace of Christ.

참고자료

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