믿음의 법칙..에 대해서... 고경태

 

regula fidei, the Rule of Faith, Greek: κανών της πίστεως는 "믿음의 법칙" 혹은 "신앙의 규칙"으로 많이 번역되고 있습니다. "신앙의 규범"(서철원 번역), 서철원은 헬라어를 번역한 것으로 보임.

믿음의 법칙, regula fidei,는 라틴어 사용자들에 의해서 신학을 했기 때문에 들어오고 있지만, 실재로 믿음의 법칙은 동쪽 교회(헬라어 사용 지역, κανών της πίστεως)에서 유통되는 믿음고백문장입니다. 서쪽 지역 교회(라틴어 사용)은 사도신경을, 동쪽 지역은 믿음의 법칙을 사용했다고 합니다. 325년, 381년 콘스탄티노플 공의회 문서가 산출되면서, 동쪽 지역 교회는 공의회 문서로 공적고백을 했고, 서쪽 지역은 사도신경을 계속 유지한 것입니다. 그래서 동쪽 교회는 Orthodoxy Church라 하고, 서쪽 교회는 The Catholic Church라고 합니다. 고경태는 칼빈은 동과 서의 두 교회는 묶은 The Orthdox Catholic Church의 신학을 시도했다고 분석하며, 칼빈이 "1 교회의 정통신학"을 재현하려고 노력한 것으로 평가합니다.

* 참고로 미국에서 그런 교단이 OCCA founded in 1892 설립되었네요. For a full century the Orthodox-Catholic Church of America has attempted to provide that vibrant presence as a local church which is as truly American as it is truly Orthodox, as truly Western as it is truly Catholic. 우리가 부르는 동방 교회의 공식 명칭이 "정통 카톨릭 교회" 네요... The Eastern Orthodox Church, officially called the Orthodox Catholic Church, is the second largest church in the world, with 225-300 million adherents. It is the religious denomination of the majority of people in Russia, as well as most countries in Eastern and Southeastern Europe. The Oriental Orthodox Churches(오리엔탈 정교회, 단성론자) are Eastern Christian churches adhering to Miaphysite Christology, with approximately 50 million members worldwide. 2024년 그리스에서 동성결혼이 합법화가 결정되었을 때, 그리스 정교회에서는 합법화에 참여한 의원들을 교회에서 파문하겠다고 했다고 합니다. 실효가 되었는지 알 수 없습니다. 이 법안이 결정될 때 찬성측도 만족하지 않았고, 반대측도 만족하지 않은 법안으로 가결되었습니다. 그러나 세속화의 방향성을 거꾸로 돌릴 수 있을까요??

 

 

예수 묘사 .. 영광의 그리스도(Pantocrator) 고난의 그리스도(Crucifix)

리더십 분산주의(에큐메니칼 총대주교), 중앙집권, 교회의 수장으로서 교황

성직자 혼인 허용, Priests are celibate 성직자독신주의

성찬 누룩을 넣은 빵, 누룩이 없는 빵

이콘과 성상, 이콘 존중(평면 이미지, (flat images)) 성인과 인물의 상(입체)

성호긋기, 오른쪽에서 왼쪽으로, 왼쪽에서 오른쪽으로

동정녀 마리아, 테오도코스, 원죄없는 수태 아님, 동정녀무흠설,

연옥, 죽은 자를 위해서 기도함 그리고 명확한 연옥 교리는 없음. 정화를 위한 장소로서 연옥이 있음

필레오케 필레오케 없음. Holy Spirit proceeds from the Father alone, 있음  (Filioque)

 

Scripture and regula: Haer. I, 8.1-10.1, III, 1.1-2, and Epid. 6

To illustrate my primary assertion – that the regula fidei 37 is intimately linked to the (emerging) biblical theology of some major early church writers 38 – I shall appropriate the following representative formulation of the Rule of Faith (here re- ferred to as ”the faith”) as phrased by Ire- naeus in his First Book Against Heresies:

The church, though spread throughout the whole world, ... received (παρα- λαμβάνειν) from the apostles and their disciples the faith (πίστις) in one GOD the FATHER Almighty, who made the heaven and the earth, the sea and all that is in them; and in one CHRIST JESUS, the SON of GOD, who became flesh for our salvation; and in the HOLY SPIRIT, who through the prophets proclaimed the economies (οἰκονομία), and the coming and birth from the Virgin, and the passion, and the resurrection from the dead, and the ascension of the beloved CHRIST JESUS our LORD in the flesh into the heavens, and his coming from the heavens in the glory of the FATHER to recapitulate all things and to raise up all flesh of the whole human race. (Haer. I, 10.1) 39

As a summary statement of the faith and the baptismal teaching, the Rule is directly linked to Scripture and its exposition. First, our passage’s immediate textual context in Against Heresies treats the Rule of Faith as part of a discussion on scriptural hermeneutics (Haer. I, 8.1- 10.1).

And in Demonstration of the Apostolic Preaching, in Oskar Skarsaune’s phrasing, Irenaeus devotes himself to

Catechetical and Ritual Context: The Rule of Faith Received through Baptism

The close link between Scripture and regula can be seen in Irenaeus’ critique of the Gnostic Valentinian reading of indi- vidual Bible passages, which were taken out of their original literary framework (Against Heresies I, 9.4). The bishop of Lyons complains, describing their exegetical method in rather derogatory terms:

After having entirely fabricated their own system, they [the Valentinians] gather together sayings and names from scattered places and transfer them, as we have already said, from their natural meaning to an unnatural one. They act like those who would propose themes which they chance upon and then try to put them to verse from Homeric poems, so that the inexpe- rienced think that Homer composed the poems with that theme, which in reality are of recent composition. … In the same way, any- one who keeps unswervingly in himself the Rule of Truth received through baptism will recognize the names and sayings and parables from the Scriptures, but this blas- phemous theme of theirs he will not recognize. For even if he recognizes the jewels, he will not accept the fox for the image of the king. He will restore each one of the passages to its proper order and, having fit it into the body of the Truth, he will lay bare their fabrication and show that it is without support. (Haer. I, 9.4) 51

Irenaeus’ way of countering Valentinian text interpretation, as he presents it here, is by appeal to the Rule of Truth (regula veritatis). A correct reading of the Scriptures, he insists, must be pursued accord- ing to the regula veritatis pattern: ”Anyone who keeps unswervingly (ἀκλινής) in himself the Rule of Truth received through baptism (διὰ τοῦ βαπτίσματος) will recognize the names and sayings and parables from the Scriptures.” (Haer. I, 9.4; cf. Epid. 3) Baptism, Rule of Truth and Bible reading are here closely linked.

https://www.academia.edu/81843749/The_Early_Rule_of_Faith_Pattern_as_Emergent_Biblical_Theology?email_work_card=title

The Early Rule-of-Faith Pattern as Emergent Biblical Theology

church’s Rule of Faith (regula fi dei), largely synonymous with the Rule of Truth or Ecclesiastical Rule,1 was to guarantee that the faith community ”read the Old Testament as the promise of the Gospel and the Gospel as the fulfilment of that

www.academia.edu