Ecclesiology and pneumatology remain two areas of Eberhard Jungel's thought that are repeatedly critiqued as being ‘underdeveloped’ or ‘deficient’ due to his reliance on an Augustinian grammar in describing the Holy Spirit. This article argues for a revised understanding of both Jungel's trinitarian theology and ecclesiology in light of his commitment to staurocentrism. Jungel's staurocentric doctrine of God, for which he is so often lauded, is only possible because of the Augustinian grammar he accepts for his pneumatology. Only as the bond of love, the relation between the relations, can the Spirit make clear how it is that the triune God, fully identified with the life of Jesus, can die. Ultimately, Jungel builds on Augustine's doctrine of the Spirit to demonstrate two distinct, yet interrelated, theological principles: first, that the person of the Spirit is indispensible within the event of God's triune being; and second, that within the church it is the Spirit's personhood, uniquely, which makes possible ecclesial correspondence to God.

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Eberhard Jüngel 的 Staurocentric 逻辑：Pneumatology 和 Ecclesiology

教会学和气动学仍然是 Eberhard Jungel 思想的两个领域，由于他依赖奥古斯丁的语法来描述圣灵，这两个领域被反复批评为“不发达”或“有缺陷”。鉴于荣格尔对星体中心主义的承诺，本文主张对他的三位一体神学和教会学的理解进行修订。荣格尔的以星体为中心的上帝学说经常受到称赞，这只是因为他在他的气动学中接受了奥古斯丁的语法。只有作为爱的纽带，关系之间的关系，圣灵才能清楚地表明三位一体的上帝，完全认同耶稣的生命是如何死去的。最终，荣格尔以奥古斯丁的圣灵教义为基础，论证了两个截然不同但又相互关联的神学原则：第一，在上帝三位一体的情况下，圣灵的位格是不可或缺的；第二，在教会内部，是圣灵的人格，独特的，使教会与上帝的对应成为可能。