애버리 덜레스(Avery Dulles)의 에큐메니컬 교회론의 방법론에 대한 비판적 고찰
A Critical Study about the Methodology of Ecumenical Ecclesiology of Avery Dulles
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한국교회 내에서 진행되고 있는 그리스도교 일치운동은 쉽지 않은 여정을 걷고 있다. 이러한 의미에서 본 연구는, 미국의 신학자 애버리 로버트 덜레스의 에큐메니컬 교회론을 비판적으로 고찰함으로써, 미국과 비슷한 세속주의와 다원화된 사회를 겪고 있는 한국의 그리스도교들의 일치운동이 지향해야 할 주된 방향을 설정한다는 데에 그 목표와 의의를 둔다. 덜레스는 최근까지의 가톨릭교회와 개신교 교회론자들의 폭넓은 저작들을 주의 깊게 연구 분석하여, 제도로서의 모델과 교제-친교로서의 모델 그리고 성례전(성사)으로서의 모델, 말씀의 사신으로서의 모델, 세상의 봉사자로서의 모델 그리고 제자들의 공동체로서의 모델을 제시한다. 이러한 여섯 가지의 모델들을 균형 있게 분석하면서도, 그러나 덜레스는 가톨릭 신학 중심의 성례전(성사)으로서의 교회관에 특별한 위치를 부여한다. 에큐메니즘 차원에서 덜레스의 교회 모델론은 첫째, ‘말씀의 신학’을 더욱 강조해야 한다. 전체 교회의 일치는 개개의 교회들이 하나의 동일한 복음에 응답하고 그리스도의 가르침에 따라 제자직분을 수행한다는 사실에서 드러나기 때문이다. 둘째, 덜레스 스스로 성례전 중심주의 신학을 의식하여 보완점으로 제시한 ‘제자들의 공동체로서의 모델’은 위르겐 몰트만이 제시한 ‘창조적 제자직의 교회관’을 통해 더욱 발돋움해야 할 것이다. 특별히 ‘창조적 제자직의 공동체’는 말씀 중심적이고 교회 공동체의 삶 등이 갖고 있는 진실 된 그리스도교적 가치들을 보존하려고 노력하면서도 동시에 그리스도교의 본질을 흐리게 하는 불의와 불공정 등 세속화의 요소들에 저항하여 다원화된 사회에서 참된 인간의 번영과 가치를 지향한다는 점에서 한국교회의 현대 에큐메니즘에 큰 의미를 부여할 것이다.
Abstract
Avery Dulles develops ecumenical ecclesiology and examines the six models implied by the mystical church itself. In order to examine the essence of the Church, he carefully finds the model as an institution, the model as communion-fellowship, the model as a messenger of the Word, the model as a servant of the world, and the model as a community of disciples. By analyzing these six models, Dulles synthesizes his model methodology for the essence of balanced ecumenical ecclesiology, assessing the advantages and disadvantages of each model. But among the various models, the church as sacrament occupies a special place for Dulles. The model as a sacrament has a dynamic character and a symbol of grace that realizes the church itself for the institutional-structural aspects of the church, for the preaching of the Word of Christ, and for the fellowship and service to the world, and from the point of view, the other five models can be converged into the sacrament’s view. Contrary to this, the theologians of the kerygma find that the sacramental model is too self-sufficient and lacks the mission of prophetic Christ. Of course, Dulles also clearly understands that other churches’ situations without having the unity, universality, and special symbols of apostolicity that have been maintained in history, can excellently proclaim the Word of Christ in various ways. However, this ‘theological understanding’ is no longer dealt with in depth in Dulles’ ecumenism. Beyond the church model of sacramentalism, Dulles' ecumenical-ecclesiology must first emphasize the 'theology of the Word'. By preaching the kerygma, the Word becomes an event with Divine Authority, because it is Christ. In fact, the unity of the whole church is revealed by the fact that the individual churches respond to one same Gospel and perform discipleship according to Christ's teachings. Second, Dulles’ model as a communion of his disciples, which is conscious of his sacramental centrism and proposed as a secondary measure, should be converged into ‘the church that performs creative discipleship’ as suggested by Jürgen Maltmann. The ‘community of creative discipleship’ should be directed to an ecclesiology that is secular and interactive in its christian tendency, but also tries to preserve the true values of the Word and the life of the church. The new ecumenical model will lead to the promotion of genuine human prosperity and values, and furthermore to serious dialogue with other religions in the world, against the elements of secularization, such as injustice and unfairness that obscure Christianity's essence will be.
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