이레니우스(Irenaeus of Lyon)의 삼위일체론에 대한 연구 : ‘하나님의 두 손 교리’를 중심으로
A Study on the doctrine of the Trinity of Irenaeus of Lyon : Focusing on the ‘Doctrine of God’s Two Hands’
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이레니우스의 신학의 핵심은 영지주의에 대한 비판과 사도적 신앙 혹은 신앙의 규범에 근거한 신앙고백이다. 그리고 삼위일체 하나님에 대한신앙고백 역시 이 신앙의 규범에 근거한다. 그런데 이레니우스는 이러한고백을 ‘하나님의 두 손’이라는 이해 속에서 전개해 나간다. 그래서 기독교는 한 분 하나님에 대해 신앙하고, 성부의 두 손으로서 아들과 성령의역사를 언급하여서 삼위일체 신앙에 도달한다. 물론 이레니우스는 ‘삼위일체’라는 단어를 사용하지 않는다. 하나님의 두 손에서 첫 번째 손은 ‘우리 주 예수 그리스도, 하나님의 아들 즉 성자’이시다. 하나님의 아들이 예수 그리스도가 되셔서 타락한 인간을 위해 ‘총괄갱신’을 이루신다. 그러나 무엇보다 성자는 하나님으로선재하시고, 창조주로서 역사하시며, 하나님의 구원을 이루신다. 영지주의자들은 ‘그리스도와 예수’를 분리하지만, 성경은 한 주 예수 그리스도하나님의 아들에 대해 고백한다. 두 번째 손은 성령으로, 창조와 그리스도의 성육신에 관여하신다. 특별히 이레니우스는 성령을 ‘지혜’라고 부르는데, 이는 그가 그리스도와위격적 구분을 혼동한 것이 아니다. 이러한 이해는 하나님의 두 손 교리에 대한 이해 속에서 설명되어야 한다. 그리고 신앙의 규범 속에서 성령은 아버지와 아들과 함께 동등하게 고백 된다. 하나님의 두 손 교리는 왜 이레니우스가 양태론자이거나 양태론의 흔적을 가지지 않았는지를 분명하게 보여준다. 성부, 성자, 성령께서 한 분하나님으로 창조와 구속을 이루신다. 그러므로 삼위일체라는 단어를 사용하지 않았지만, 충분히 삼위일체 하나님을 고백하였다.
Abstract
The core of Irenaeus’ theology is on the basis of the criticism of Gnosticism and the apostolic faith or rule of faith [Regula fidei]. And for him, the confession of the triune God is also based on the rule of faith. However, Irenaeus develops this confession in the understanding of ‘the two hands of God’. So, there is one God in Christianity, Christian faith reaches the trinitarian faith by referring to the work of the Son and the Holy Spirit as the two hands of the Father. Of course, Irenaeus does not use the word ‘Trinity.’ Among ‘the two hands of God’, the first hand is ‘our Lord Jesus Christ, the Son of God.’ The Son of God became Jesus Christ and accomplished ‘recapitulation’ for fallen people. But above all, the Son preexists as God, works as the Creator, and accomplishes God’s salvation. However, Gnosticism separates Christ and Jesus, but the Bible confesses about one our Lord Jesus Christ, the Son of God. The second hand of God the Father is the Holy Spirit, who participates in creating work and accomplishes the salvation of God. In particular, Irenaeus calls the Holy Spirit as ‘wisdom’ of God, but he does not confuse Christ with the Holy Spirit in the personal distinction. It must be explained in the understanding of the doctrine of the two hands of God. And in the Regula Fidei, the Holy Spirit is confessed equally with the Father and the Son. The doctrine of the two hands of God clearly shows why Irenaeus is not a Sabellianism or one who follows any vestiges of Modalism. To Irenaeus, the Father, the Son, and the Holy Spirit are one God who fulfilled creation and redemption. Hence, although he does not use the word ‘Trinity,’ he confesses entirely to the triune God.
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