성육신에 대한 신학적 반성

Abstract

The doctrine of the incarnation is central to the traditional Christian faith as held by the Catholic Church, the Orthodox Church,and most Protestants. Historically this doctrine has been developed into the Dogma of Chalcedon. Through this process the question of Jesus’s nature, closed with the defeat of Arianism in 380, had been reopened and answered. In this paper, I have attempted to make clear the theological thinking of the incarnation, especially the dogma of Chalcedon, so that we could find the way to make an approach to the reality of the incarnation. The result is as follows. First, the dogma of Chalcedon, “True God, and at the same time true man”, negatively can be defined as an attempt to prevent from gnosticism and adoptionism, but positively as an attempt to unite the interest of Alexandrian theology and of Anthiochean theology. According to the doctrine of the Chalcedon,Jesus is both mediator and savior. Second, the representatives of the modern theology accept the meaning of the Chalcedon, although they reinterpret this dogma newly in the light of New Testament. They agree on the maintenance that Jesus is the true man, and this realized man is at the same time the self-realization of God. Here the thinking of kenosis can help to understand this paradoxical thinking. Nobody couldn’t deny its contribution to the christology. The Chalcedon contributes to the understanding of the faith that Jesus is God for us. Nevertheless it proved to be true that the dogma of Chalcedon is short of the cosmic eschatology of early church that can never be distinguished from the christology. We must accept the eschatological meaning of Messiah-Christology, that regards Jesus as the “Vorwegnahme” of Eschaton, in which God will be all in all(1Corinthians 15,28). This problem leads us to reflect on the biblical thinking of incarnation. Here this paper suggests the possibility of the Body-Christology, which considers the essence of Jesus not as the true man but as the body(John 1,14; Colossians 2,9). This christology finally describes the reality of Jesus in terms of the kingdom of God that contains the cosmic eschatology. So this paper argues that the doctrine of incarnation is an attempt to realize and actualize the Messiah-Christology.