사회적 삼위일체론(social trinitarianism)에 대한 신학적 비판과 보완 ― 토마스 토렌스(Thomas Torrance)의 그리스도 중심적 삼위일체 이해를 중심으로
A Theological Criticism and Complement to Social Trinitarianism: A Study on Thomas Torrance’s Christocentric Understanding of the Trinity
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본 논문은 토마스 토렌스의 그리스도 중심적 삼위일체 이해와 이것이지닌 실천성에 대해 연구한다. 토렌스는 교부들의 용어인 호모우시온과 페리코레시스 안에서 삼위일체 하나님의 인격적이며 관계적 존재와 삶을 발견한다. 삼위일체 하나님의 인격성과 관계성은 구원 경륜 안에서 우리에게 알려졌고 참여 가능한 상태가 되었기 때문에 토렌스에게 그리스도는 하나님에 대한 지식에 대한 인식론적 축이며 삼위일체의 친교에 참여할 수 있는 존재론적 핵심으로 인식된다. 토렌스에게 삼위일체 신학이 함의하는 실천성은 그리스도와의 연합에 기초한다. 아버지와 성령과 동일본질이며 상호 내주적 관계들 안에있는 그리스도와의 연합을 통해 우리는 하나님과 화해되고, 존재론적변혁, 즉 인격화를 경험한다. 토렌스에게 성육신은 그리스도 안에서우리의 죄악 되며 왜곡된 인간성이 하나님과의 화해를 통해 정결하게되고 회복된 사건이며, 세례와 성찬은 성육신 안에서 하나님과의 화해를 통해 우리의 인간성을 성화시키고 인격화시킨 그리스도의 중보사역이 지금도 성령을 통해 지속된다는 사실을 보여준다. 이런 점에서 토렌스에게 그리스도는 살아있는 인격이며 인격화시키는 인격이다. 그리스도와의 연합을 통해 하나님과 화해된 인간 인격은 인간 사회 속에서 화해하는 인격으로 살아가며, 그 결과 사회적 관계들과 구조 안에존재하는 죄에서 기인하는 적대와 분열도 점진적으로 회복된다. 이런 측면에서, 토렌스에게 그리스도의 중보적 존재와 사역, 성령을통한 그리스도와의 연합은 삼위일체 신학이 함의하는 실천성의 기저를 이룬다. 흥미롭게도 이것은 삼위일체 인격들의 내적 삶과 관계들로부터 삼위일체적 실천을 도출하는 몰트만과 지지울라스 같은 소위 사회적 삼위일체론자들과는 내용과 방법에 있어 차이를 보여준다. 그리고 몰트만과 지지울라스가 그리스도와의 연합을 통해 이루어지는 하나님에 대한 우리의 인식론적이며 존재론적인 앎과 참여에 대해 불충분한 초점을 드러낼 때, 토렌스의 그리스도 중심적 삼위일체 이해와 접근은 그들의 기독론적 결핍에 대해 하나의 신학적 보완을 제공해준다.
Abstract
This thesis examines Thomas Torrance’s Christocentric understanding of the Trinity and its practicality. Torrance finds the personal and relational being and life of the Trinity in the patristic terms homoousion and perichoresis. Since the personality and relationality of the Trinity is known to us in the economy of salvation, for Torrance it is Christ who is the epistemological hinge on our knowledge of God and the ontological linchpin of our participation in the trinitarian communion. The practicality of Trinitarian theology for Torrance is based on union with Christ. Through union with Christ who is homoousial with the Father and the Spirit in their perichoretic relations we are drawn into reconciliation with God and experience ontological transformation, that is, personalization. For Torrance, the incarnation is the event in which our sinful and distorted humanity was sanctified and restored through reconciliation with God in Christ, and baptism and the Eucharist are the events of Christ who continually sanctifies and personalizes our humanity through his Spirit. In this regard, for Torrance Christ is the living person and the personalizing person. Union with Christ creates a reconciled person with God and then the person who reconciled with God lives out his or her reconciled life as a reconciling person in human society. As a result, human hostilities and divisions caused by sin in our social relations and structures are gradually restored. In this respect, for Torrance, the mediatorial being and work of Christ and union with Christ through the Spirit underlie the practicality of Trinitarian theology. Interestingly, this is different in content and method from the so-called social trinitarians such as Moltmann and Zizioulas, who derive trinitarian praxis from the inner life and relations of the trinitarian persons. And when Moltmann and Zizioulas reveal their inadequate focus on union with Christ through which our epistemological and ontological knowing and participation in God are actualized, Torrance’s Christocentric understanding of and approach to the Trinity offers a theological complement to their Christological deficiencies.
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