몹수에스티아의 테오도르의 기독론에 대한 분석과 평가
Analysis and Assessment of the Christology of Theodore of Mopsuestia
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몹수에스티아의 테오도르(Theodore of Mopsuestia, 350-428)가 제2차콘스탄티노플에서 정죄된 것은 신학적인 요소도 있지만 당시 단성론자들을 달래서 제국의 통일성을 유지하려는 황제의 의도가 반영된 것이므로그의 신학은 재결합 신조(433)와 제6차 공의회(680)에 기초하여 다시 검토될 필요가 있다. 테오도르는 그리스도의 두 본성의 구별은 유지하면서한 인격을 주장하였다. 이 한 인격은 두 본성의 연합의 결과였다. 그는 위격적 연합이란 용어보다 인격적 연합이란 용어를 사용하였다. 그가 사용한 세 비유 중에서는 영혼과 육체의 연합의 비유가 가장 정통적인 비유였다. 그가 두 아들론을 주장했다는 비난은 거의 받아들여지지 않았다. 그러나 그는 본성들이 각각 주체성을 갖고 있다고 함으로써 이원론적인 경향이 있다고 비판받았다. 그럴지라도 그가 두 본성의 구별을 유지하고, 두본성의 연합으로 말미암은 한 인격을 강조한 내용은 재결합 신조에 반영되었으며 기독론의 발달에 공헌하였다.
Abstract
The condemnation for him in the Council of Constantinople II reflects the emperor’s intention to maintain the unity of the empire by appeasing Monophysites at the time, so Theodore’s Christology needs to be investigated again based on Formula of Reunion(433) and the 6th Ecumenical Council(680). Theodore of Mopsuestia insisted on a prosoponic union while preserving the distinction between Christ’s two natures. This one person was the result of a union of two natures. Theodore mainly used the term prosoponic union not the term hypostatic union. Among the three metaphors he used, the metaphor of the union of the soul and the body was the most orthodox one. The accusation that he insisted on two sons was hardly accepted. But he was criticized for having dualistic tendencies just because each of Christ’s nature had his own subjectivity. Nevertheless, his maintenance of the distinction between the two natures and his emphasis on one personality were reflected in Formula of Reunion and contributed to the development of Christology.
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