하나님과 인간 사이의 유추를 통한 코넬리우스 반틸의 삼위일체론 이해
Cornelius Van Til’s Understanding of the Trinity through the Analogy between God and Human
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초록
반틸은 삼위일체를 논함에 있어 ‘위격에서 세 분’ 그리고 ‘본체에서 하나’라는 전통적 삼위일체론과는 사뭇 다르게 주장한다. “우리는 하나님은 본질(essence)에서는 하나이시며 위격(person)에서는 셋이라고 말할 때 사람들이 비합리적이라고 간주하는 그 어떤 것도 주장하는 것이 아님을 증명할 수 있다고 간혹 주장한다. 따라서 일체(unity)와 삼위(trinity)는 정확하게 같은것이 아니라고 우리는 주장해왔음을 확언한다. 그러나 이것은 사실 모든 것을 말하지 않는다. 우리는 전 본체(whole Godhead)에서 하나님은 한 위격(person)이심을 주장한다”(An Introduction to Systematic Theology, 229). 반틸의이러한 주장은 결코 전통적 삼위일체론을 부정하거나 수정하는 것이 아니다. 본 논문에서는 어떤 차원에서 반틸은 전통적 삼위일체론을 넘어서 ‘세위격’과 ‘한 위격’을 동시에 주장하는지, 즉 하나의 본질만 아니라 하나의 위격을 강조하는지 살피고자 한다. 위격에서의 하나를 주장하는 이유가 철학적으로 혹은 변증학적으로는 신적 본질의 추상적 중립성을 피하기 위함이지만 신학적으로는 성경이 증거하고 있는 삼위하나님의 구속 역사를 근거로창조주와 피조물 사이의 언약적(covenantal) 맥락에서 삼위일체를 이해하고자 하는 것이다. 이러한 반틸의 삼위일체 이해에 있어서 하는 유추적 인식이어떻게 적용되었는지 살피고자 한다.
Abstract
This paper is a response to Cornelius Van Til’s concept of the Trinity in his work, An Introduction to Systematic Theology, where he seems to deviate from the traditional trinitarian formula, “three in person,” and “one in essence.” Van Til’s assertion is neither denying nor amending the traditional trinitarian formula at all. In this article, I survey how Van Til asserts “three in person” and “one in person” at the same time. That is, why he asserts not only one essence but also one person. I argued that the reasons why he asserts “one in person,” philosophically or apologetically speaking, to avoid the abstract neutrality of the divine essence, and theologically speaking, to understand the Trinity in the context of covenantal relationship between the Creator and the creatures Likewise, Van Til does not want to fall into the danger of impersonalism. He wants to emphasize the personality of the Triune God in order to avoid an abstract essentialism, nominalistic existentialism, and arbitrary correlativism. When it is asserted that the Triune God is one in essence, the essence cannot be a neutral fact. That is, it cannot be an independent fact that the Triune God must possess beyond Himself. The essence must be something not distinguishable from God Himself―God is the self―contained Person. In order to avoid “the spectre of brute fact,” Van Til emphasizes the personality of the Triune God. Van Til elaborates this kind of understanding of the Trinity in the context of the redemptive-covenant history revealed in the Scriptures.
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