TRINITY ???

             TRINITY                                       Wikipedia 참조

 삼위일체의 뜻 :성부 성자 성령이 하나가 되어 신이다

 신이란= 하나이신분, 누가신이냐= 성부, 성자, 성령

 문제점:  예수가 신이냐? 이다. 성령은 별도이고.

 

In Christianity, the doctrine of the Trinity states that

 

God is one being who exists, simultaneously and eternally, as a mutual indwelling of three persons: the Father, the Son (incarnate as Jesus of Nazareth), and the Holy Spirit.

 

The first recorded use of the word in Christian theology was in about 180 AD by Theophilus of Antioch who used it of "God, his Word, and his Wisdom..  In about 200 AD Tertullian used it of the Father, Son and Holy Spirit.

 The most widely recognized Biblical foundations for the doctrine's formulation are in the Gospel of John.

 

Neither the Old Testament nor New Testament uses the term "Trinity".

 References to the Trinity

A few verses directly reference the Father, Son, and Holy Spirit:

• Matthew 3:16–17: "As soon as Jesus Christ was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him. ¹⁷And a voice from heaven said, 'This is my Son, whom I love; with him I am well pleased.' " (also Mark 1:10–11; Luke 3:22; John 1:32)
• Matthew 28:19: "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (see Trinitarian formula).
• 2 Corinthians 13:14: "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with all of you."
• 1 John 5:7–8: "For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one." (This is the controversial Comma Johanneum, which did not appear in Greek texts before the sixteenth century.)
• Luke 1:35: "The angel answered and said to her, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God.' "
• Hebrews 9:14: "How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!"

 이상를 검토해 보면

LOGOS= WORD=GOD 로 볼때

 삼위일체를 주장함은 상징의미를 잘못 해석하는 우를 범하고 있는 것이다.

 Jesus as God

Many verses in John, the epistles, and Revelation imply support for the doctrine that Jesus Christ is God and the closely related concept of the Trinity. The Gospel of John in particular supports Jesus' divinity. This is a partial list of supporting Bible verses:

• John 1:1 "In the beginning was the Word, and the Word was with God, and the Word was God." together with John 1:14 "The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only, who came from the Father, full of grace and truth." and John 1:18 "No one has ever seen God, but God the one and only, who is at the Father's side, has made him=THE GOD  known."^[12]The Bible says "God the one and only" in NIV.
• John 5:21 "For just as the Father raises the dead and gives them life, even so the Son gives life to whom he is pleased to give it."
• John 8:23–24: "But he continued,'You are from below; I am from above. You are of this world; I am not of this world. I told you that you would die in your sins; if you do not believe that I am [the one I claim to be], you will indeed die in your sins.'"
• John 8:58 "I tell you the truth," Jesus answered, "before Abraham was born, I am!"^[13]  여기 I 는 성령을 으로 임한. LOGOS를 의미함.
• John 10:30: "I and the Father are one." 여기도 위와 같음. I AM THE GOD라고는 하지 않음.
• John 10:38: "But if I do it, even though you do not believe me, believe the miracles, that you may know and understand that the Father is in me, and I in the Father."
• John 12:41: "Isaiah said this because he saw Jesus' glory and spoke about him."—As the context shows, this implied the Tetragrammaton in Isaiah 6:10 refers to Jesus.
• John 20:28: "Thomas said to him, 'My Lord and my God!'"
• Philippians 2:5–8: "Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death—even death on a cross!"
• Colossians 2:9: "For in Christ all the fullness of the Deity lives in bodily form"
• Titus 2:13: "while we wait for the blessed hope—the glorious appearing of our great God and Saviour, Jesus Christ."
• 1 Timothy 3:16: "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory."
• Hebrews 1:8: "But about the Son he [God] says, "Your throne, O God, will last for ever and ever, and righteousness will be the scepter of your kingdom."
• 1 John 5:20: "We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true-even in his Son Jesus Christ. He is the true God and eternal life."
• Revelation 1:17–18: "When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: "Do not be afraid. I am the First and the Last. I am the Living one; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades." This is seen as significant when viewed with Isaiah 44:6: "This is what the LORD says—Israel's King and Redeemer, the LORD Almighty: I am the first and I am the last; apart from me there is no God."

 가령 '내가 하는 말씀이 다 하느님의 말씀이다.' 에서 내가 곧 하느님이다.라고 의미하는 것이 아니다. 여기서 예수가 말하는 '나' 는 하느님의 영이 임한 즉 하느님을  대신하는 것을 의미하므로 예수를 하느님이라고 해석해서는 안된다.

여기서 중요한것은 예수가 한 말이다. 그외의 다른 사람이 예수를 하느님이라 부르는 것은 해석에 의미가 없다.

 

The importance for the first Christians of their faith
 in God whom they called Father;
 in Jesus Christ whom they saw as the Son of God, the Word of God, King, Saviour, Master;and
 in the Holy Spirit
is expressed in formulas that link all three together,

such as those in the Gospel according to Matthew, the Great Commission:

"Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19); (Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:kjv )성부와 성자와 성신 대신으로(이름으로)

and in the Second Letter of St Paul to the Corinthians:

 "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all."(2 Corinthians 13:14)

 * * 이를 근거로 삼위일체를 주장하는데 의문이 간다. 일체라는 뜻이 확실이 나와 있지 않다.

처음에 로고스=말씀=하느님이 있고 하느님이 성령으로 예수에 임하여 권능을 주었기에 하느님을 대신하여 능력을 행사할 수 있었다. 그래서 제자들에개 말하기를 하느님을 대신하여, 하느님의 권능을 부여받은 예수를 대신하여, 하느님의 성령을 대신하여 세례를 주고 가르치라고 한 것이다. 하느님은 성령을 통해서 예수와 교통하고 또 믿는자들과 교통을 할 수가 있는 것이라 본다. 예수가 하느님본체가 아니고 성령도 하느님 본체가 아니다. Father, Son, Spirit 차원이 다르다. 그런데 삼위를 동일시 하는 것은  예수를 신격화 하기위한 억지인 것 같다. 구테어 그럴 필요가 있을까. 언어로 완전한 뜻을 전달하기란 한계가 있다. 너무나 문구에 치중하여 해석하면 엉뚱한 결과를 낳을 수 있다.

The doctrine of the divinity and personality of the Holy Spirit was developed by Athanasius in the last decades of his life.^[17] In 325, the Council of Nicaea adopted a term for the relationship between the Son and the Father that from then on was seen as the hallmark of orthodoxy; it declared that the Son is "of the same substance" (ὁμοούσιος) as the Father. This was further developed into the formula "three persons, one substance."

The answer to the question "What is God?" indicates the one-ness of the divine nature,

while the answer to the question "Who is God?" indicates the three-ness of "Father, Son and Holy Spirit."

The Council of Nicaea was reluctant to adopt language not found in Scripture, and ultimately did so only after Arius showed how all strictly biblical language could also be interpreted to support his belief, that there was a time before Jesus was created when he did not exist.

In adopting non-biblical language, the council's intent was to preserve what they thought the Church had always believed: that Jesus is fully God, coeternal with God the Father and God the Holy Spirit.

There is evidence indicating that one mediaeval Latin writer, while purporting to quote from the First Epistle of John, inserted a passage now known as the Comma Johanneum (1 John) which has often been cited as an explicit reference the Trinity. It may have begun as a marginal note quoting a homily of Cyprian that was inadvertently taken into the main body of the text by a copyist.^[18] The Comma found its way into several later copies, and was eventually back-translated into Greek and included in the third edition of the Textus Receptus which formed the basis of the King James Version. Erasmus, the compiler of the Textus Receptus, noticed that the passage was not found in any of the Greek manuscripts at his disposal and refused to include it until presented with an example containing it, which he rightly suspected was concocted after the fact.^[19] Isaac Newton, known mainly for his scientific and mathematical discoveries, noted that many ancient authorities failed to quote the Comma when it would have provided substantial support for their arguments, suggesting it was a later addition.^[20] Modern textual criticism has since concurred with his findings; many modern translations now either omit the passage, or make it clear that it is not found in the early manuscripts.

 

 

Britannica에서

 TRINITY

 in Christian doctrine, the unity of Father, Son, and Holy Spirit as three persons in one Godhead.

Neither the word Trinity nor the explicit doctrine appears in the New Testament, nor did  Jesus and his followers intend to contradict the Shema in the Old Testament: “Hear, O Israel: The Lord our God is one Lord” (Deuteronomy 6:4).

 

 The earliest Christians, however, had to cope with the implications of the coming of Jesus Christ and of the presumed presence and power of God among them—i.e., the  Holy Spirit, whose coming was connected with the celebration of the Pentecost.

The Father, Son, and Holy Spirit were associated in such  New Testament passages as the Great Commission: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19);

and in the apostolic benediction: “The grace of the Lord Jesus Christ자비의 예수님 and the love of God 사랑의 하느님and the fellowship of the Holy Spirit 친근한 성령 be with you all” (2 Corinthians 13:14). Thus, the New Testament established the basis for the doctrine of the Trinity.

 

The doctrine developed gradually over several centuries and through many controversies. Initially, both the requirements of monotheism inherited from the Old Testament and the implications of the need to interpret the biblical teaching to Greco-Roman religions seemed to demand that the divine in Christ as the Word, or Logos, be interpreted as subordinate to the Supreme Being.

An alternative solution was to interpret Father, Son, and Holy Spirit as three modes of the self-disclosure of the one God but not as distinct within the being of God itself. The first tendency recognized the distinctness among the three, but at the cost of their equality and hence of their unity (subordinationism); the second came to terms with their unity, but at the cost of their distinctness as “persons” (modalism). It was not until the 4th century that the distinctness of the three and their unity were brought together in a single orthodox doctrine of one essence and three persons.

 

The  Council of Nicaea in 325 stated the crucial formula for that doctrine in its confession that the Son is “of the same substance [homoousios] as the Father,” even though it said very little about the Holy Spirit.

Over the next half century, Athanasius defended and refined the Nicene formula, and, by the end of the 4th century, under the leadership of Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus (the Cappadocian Fathers), the doctrine of the Trinity took substantially the form it has maintained ever since.

 

 성서에는 삼위일체라는용어나 이에 관한 명확한 교리가 나타나 있지 않고,

예수와 그의 제자들 역시 "너, 이스라엘아 들어라. 우리의 하느님은 야훼시다. 야훼 한 분뿐이시다"(신명 6：4)라는 〈구약성서〉의 셰마를 부정하지 않았다.

그러나 초기 그리스도교도들은 그리스도의 오심과 그들 가운데 임했다고 생각되는 하느님의 현존과 권능이 갖는 의미를 밝혀야 했다.
 
〈신약성서〉에서
"그러므로 가서 이 세상 모든 사람들을 제자로 삼고 아버지와 아들과 성령의 이름으로 그들에게 세례를 주어라"(마태 28：19)라는 대임(大任) 명령과, (in the name of ~ 을 대리하여 의 뜻임)
"주 예수 그리스도의 은총과 하느님의 사랑과 성령께서 이루어주시는 친교를 여러분 모두가 누리시기를 빕니다"(Ⅱ고린 13：13)라는 사도의 축복을   삼위일체 교리로  채택하였다.

오랜동안 논쟁을 해 왔으나 결국은
325년 니케아 공의회에서는 비록 성령에 관해서는 거의 언급하지 않았지만,
성자는 "성부와 동일 본질(homoousios)을 갖는다"
라는 삼위일체 교리의 문구를 신앙고백으로 채택했다.
 
그후 반세기에 걸쳐 아타나시우스는 니케아 신조를 옹호하고 다듬었으며, 4세기말경에는 카파도키아의 교부들인 카이사리아의 바실리우스, 니사의 그레고리우스, 나지안주스의 그레고리우스의 지도 아래 삼위일체 교리가 사실상 완성되어 오늘날까지 그대로 유지되고 있는 것이다.
 
예수가 하늘에 계신 아버지라고 부르고
스스로 신의 아들이요 사람의 아들이라고
명명 백백히 말하고 있는데
예수가 LOGOS에 근본을 두고  표현한 것을 그 뜻을 왜곡하여
예수를 하느님이라고 하는 것은 큰 오류를 범한 것이다.

설사 예수가 나는 하느님이라 말했다고 하자.
그러했다고 해서 예수가 하느님이 되는 것인가?
하물며 교회의 권위로 아닌 것을 기라하여 길 수 있는가?
중요한 것은 예수의 말씀이 창조주의 진리 즉 logos인가이다.
우리는 이 로고스의 진리를 따라 살아야 하는 것이다.
진리의 말씀을 믿고 또 그대로 이루지기를 소망하여 열심히 기도하면
성령이 임하여 하느님과의 교통이 이루어지고 사랑이 흐르고
즐겁고 행복한 신앙생활을 할 수가 있는 것이다.
하느님 즉 logos  the God는 Almighty, Eternal,Omnipresent하다.
하느님을 신앙의 중심에 놓으면 된다.
예수는 하느님을 나타내 보여reveal 주신 분이다.
하필 왜 예수를 하느님으로 만들어 모시려고 하는가?

 
 * 세례는 왜 하는가?  아무나 주고 받는 형식 세례는 없어야 한다.
세례를 받으면 실제로 성령을 내려 받고 성령으로써 하느님과 교통할 수 있는 능력이 생겨야 한다.
그리하여 새로운 사람이 되어야 한다.
그런데 형식적으로 세례만 받고 말로만 거듭나려면 주고 받아서는 안된다. 거짓이기 때문이다.
또 세례를 줄 수 있는 자도 실로 성령으로 체화되어 거듭난 자가 아니면 아니된다.
예수가 하느님이라하고, 예수 믿고 천당가자 떠들지 말고 먼저 참 신앙인이 되어야 한다.
목회자는 예수를 닮아가야 한다. 부자로 살면 안된다. 허망한 속인적 욕심이 찬 자는 牧者然 하지 말라.
그것도 다 죄악이다.

HANNGILL
 2007.8.26.