Trinitarna teologija križa - Recepcija i kritika starocrkvene trinitarne dogme u Jürgena Moltmanna

Lidija Matošević  - Pregledni rad
Andrej Bukovac-Mimica

Trinitarian Theology of the Cross - Jürgen Moltmann’s Reception and Critique of the Early Church’s Trinitarian Dogma

Sažetak
Trinitarna teologija križa Jürgena Moltmanna preispituje i, mogli bismo reći, korigira tradicionalan nauk o Trojedinom Bogu. Boreći se s nizom kristoloških hereza, teolozi prvih stoljeća kršćanstva morali su obraniti Kristovo božanstvo, no istovremeno objasniti kako je pritom i dalje moguća vjera u jednoga Boga. Kako bi se ovo postiglo, kao polazište su uzeli monoteizam, te su u njega naknadno nastojali uklopiti biblijsko svjedočanstvo o Ocu, Sinu i Duhu. Ovime je teologija stare Crkve uspješno odoljela triteizmu i arijanizmu, ali ne i Sabelijevu modalizmu. Umjesto od ideje monoteizma, Moltmann će krenuti obrnutim smjerom, te kao polazište uzeti biblijsko svjedočanstvo, koje pak svoj vrhunac ima na križu, da bi s te pozicije progovorio o Božjoj naravi. Budući da je mjesto na kojemu se Bog objavio križ Isusa Krista, nije primjereno o Bogu govoriti kao o jednoj, nepokretnoj, apatičnoj naravi, koja egzistira u tri osobe, već je pojam kojim se, prema Moltmannu, adekvatno mogu izraziti odnosi među osobama Trojstva perihoreza. Isusova patnja i smrt na križu pritom nije događaj u kome je patila samo ljudska narav, dok je božanska ostala nedirnuta, nego je to događaj odnosa između osoba Trojstva, konstitutivan za te osobe. Iskustvo križa novost je i za samog Boga unutar Trojstva, a jedino je u zajedništvu s takvim Bogom – koji u sebe preuzima muku, ostavljenost i potonuće stvorenja – moguće i spasenje tog istoga stvorenja.

Abstract
Jürgen Moltmann’s trinitarian theology of the cross rethinks and, in a manner, corrects the traditional doctrine of the Trinity. While combating various Christological heresies, the theologians of the early church had to defend Christ’s divinity, while at the same time explain how it is still possible to believe in one God. In order to achieve this, they chose philosophical monotheism as their starting point, in order to then find a way to conform to it the Biblical testimony of the Father, Son, and Spirit. This allowed the early church theologians to resist the heresies of triteism and arianism, but not the modalism. Instead of starting from monotheism, Moltmann takes the reverse course, and begins his thinking with the biblical testimony, which reaches its apex on the cross of Christ, in order to then speak about the nature of God. Since the locus of God’s revelation is the cross of Christ, the traditional concept of God, as an immovable, apathetic substance, which exists in three persons, does not match the Christian God. For this reason, according to Moltmann, the proper way of describing the relations between the persons of the Trinity is perichoresis. Jesus’ suffering and death on the cross is not an event where only the human nature was affected, while the divine nature remained untouched, but an event of relationship between the persons of the Trinity, constitutive for those persons. The experience of the cross represents, even for God within the Trinity, something new. Only in communion with such a God – who takes upon himself the suffering, forsakenness and sinking into nothingness – salvation of man and creation is possible.