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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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This article traces the development of discussion about the Trinity in contemporary christian theology. In the development of trinitarian doctrine, there have historically emerged positively profound insights such as the distinction between the immanent and economic Trinity and the doctrine of vestiges of the Trinity in creation. These insights have led to further creative explorations about the nature of God and God’s activity in the world. In the Christian tradition, there are two kinds of the Trinity: the immanent Trinity and the economic Trinity. The immanent Trinity refers to the reciprocal relationships of the Father, Son, and Holy Spirit immanent within the essence of God. The economic Trinity, by contrast, refers to God’s relationship with creation, i.e., the acts of the triune God with respect to the creation, history, salvation, the formation of the Church, the daily lives of believers, etc., describing how the Trinity operates within history in terms of the roles or functions performed by each ofthe persons of the Trinity.
In the twentieth century, social trinitarians including Jurgen Moltmann and Leonardo Boff started to have a deeper appreciation of the economic Trinity than in previous centuries, by making it even more economic, i.e., by exteriorizing it toward the realm of creation more, than before. For Moltmann and Boff, the Son of the economic Trinity is no longer identical with God the Son of the ontological Trinity. For Moltmann, the exteriorization process goes even further because he regards not just the Son but all the three persons of the economic Trinity as three distinct centers of consciousness and action. Theology must contribute to make Christian practice a ‘theologically-based’ action and confession. This aspect is important for the practical theology. In order to be Christian worship, liturgy and life, it must refer to God as Father, Son, and Holy Spirit in our prayers, praises, and baptism as it is written in Scripture. In this article, we have studied how the social Trinity relates the Christian life with social practices.
In the twentieth century, social trinitarians including Jurgen Moltmann and Leonardo Boff started to have a deeper appreciation of the economic Trinity than in previous centuries, by making it even more economic, i.e., by exteriorizing it toward the realm of creation more, than before. For Moltmann and Boff, the Son of the economic Trinity is no longer identical with God the Son of the ontological Trinity. For Moltmann, the exteriorization process goes even further because he regards not just the Son but all the three persons of the economic Trinity as three distinct centers of consciousness and action. Theology must contribute to make Christian practice a ‘theologically-based’ action and confession. This aspect is important for the practical theology. In order to be Christian worship, liturgy and life, it must refer to God as Father, Son, and Holy Spirit in our prayers, praises, and baptism as it is written in Scripture. In this article, we have studied how the social Trinity relates the Christian life with social practices.
목차
I. 들어가는 말
II. 정통 삼위일체론(서방 삼위일체론)의 문제들
III. 삼위일체론에 있어서 실천적 의미의 제기
IV. 삼위일체론에 있어서 실천적 의미의 확대
V. 나오는 말: 사회적 삼위일체론에 대한 평가와 발전적 제안
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Abstract
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UCI(KEPA) : I410-ECN-0101-2014-230-001358897