Ин.12,31.

547

О важности Воскресения для эсхатологического подхода к апостоличности смотри у В. Панненберга, цит. соч., стр.158 и далее. Необходимо отметить, что в иоанновской концепции"сейчас"(nаn) окончательность воскресшего Христа возникает и развивается из исторического процесса, но приходит к нам как посещение и скиния извне. (сравн. Ин.1,14).

548

О такой точке зрения смотри, например, И. Конгар “Пневматология и богословие истории”, “Архив философии”, 1971, стр.63.

549

The ecclesiology of Vatican II gives the impression that pneumatology is applied after the structure of the Church has been established through Christology. Compare chapter III above.

550

The connection between what we here call the "historical" approach and this type of pneumatology can be illustrated by the problem of the "Filioque". Interestingly, East and West recognize the dependence of the Holy Spirit on the Son at the level of historical mission. Differences arise only when the metahistorical or iconological approach to the divine mystery becomes predominant. This problem can be traced back to the fourth century: St. Basil in his work "On the Holy Spirit" replaces the formula of the Alexandrian theologians "from the Father through the Son to the Spirit" by the formula "Father with the Son and with the Spirit" precisely because his argument is taken from the sphere of worship and not from historical revelation. It is worth looking at the problem of the Filioque from the point of view of the fate of the iconological approach to God – and to reality in general – in Western thought.

551

Acts 2:17.

552

For a more detailed discussion of this, see my "Pneumatological Aspect of the Church" in the International Catholic Journal, 2, 1973, pp. 133-147.

553

This is especially true of the sacraments, ministry (the "character problem"), etc.

554

For example, the school of R. Bultmann has a clear tendency in this direction. The present problem of reconciling the "charismatic" and "institutional" aspects of the Church illustrates this further.

555

It can be seen that this is the East of Origen's time. His emphasis on the eschatological meaning of the Gospel at the expense of the historical is well known. See, for example, "V John 1:24; 6.6, etc. Compare G. Florovsky's Origen, Eusebius and the Iconoclastic Disputes, History of the Church, 19, 1950, 77–96. Origen's view of apostolic succession was profoundly influenced by this approach: apostolic succession is basically a continuation of Christ's teaching (On the Elements, 4, 9; V Luke 34 ff.), succession in the Spirit ("Exhortation." 28.9, comp. Comments. on Romans 7:5) rather than succession through historical institutions. The tendency to emphasize the "charismatic" at the expense of the "institutional" continuation of the Church has re-emerged in Orthodoxy through various piitical movements and tendencies in modern times.