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Even though the gospel revealed in the New Testament is one, paradigms to look into the gospel are various. This study analyzes this variety of the paradigms and tries to clarify how the gospel is interpreted in its own particular context.
We could find three types of paradigms to see the gospel in the New Testament.
Firstly, it is the gospel of Jesus. Jesus was the one who had wanted to renew the Judaism. He didn't want to make a new religion, but just to renew the Judaism that was becoming estranged from the will of God. The focus of his renew movement was the direct confrontation to God. Instead of the law, the temple and the sacrificial rites which are emphasized as mediums to connect with God in the Judaism, he opened the new way of communication with God, the praying, which is a direct and personal channel to Him. Jesus understood God as his "abba" in his praying, and he emphasized the personal belief in God. In order to introduce God as "abba" he used the aphorism and parables as methods to break the existing values, conceptions and doctrines of Judaism. In this sense the gospel of Jesus presents a model of method that is renewing constantly Christianity in the context of Christianity.
Secondly, we can mention the gospel of Paul. The core of his gospel is justification, on which the identity of Christianity has been established. The justification is based on Ephesians 2:8, "For by grace you have been saved though faith; and this is not your own doing, it is the gift of God"(RSV). The "grace" means the Crucifixion of Jesus, and only through faith on this grace one can be saved, in another words, one can be justified. This justification has two characteristics; universality and ethical spontaneity. The former means that the salvation is given everyone by grace of God, and the latter implies that the one who has received this grace commits spontaneously himself to God's will. This justification could be a central basis to consolidate the Christian identity.
Thirdly, the gospel of John shows us how Christianity make his place in this world. The emphasis of his gospel is life. For life is God, it means also life to have a relationship with God. Though one isn't able to meet God because of his sinful nature, only through and in Jesus the Logos he can be allowed to encounter with God. This confrontation with God is life. This life can be embodied as love concretely in this world. In another words, life and love are inner and outer phenomena of one who has met God in Jesus the Logos. Life and love are not exclusive, but through one who believes in God include all the world.
We could find three types of paradigms to see the gospel in the New Testament.
Firstly, it is the gospel of Jesus. Jesus was the one who had wanted to renew the Judaism. He didn't want to make a new religion, but just to renew the Judaism that was becoming estranged from the will of God. The focus of his renew movement was the direct confrontation to God. Instead of the law, the temple and the sacrificial rites which are emphasized as mediums to connect with God in the Judaism, he opened the new way of communication with God, the praying, which is a direct and personal channel to Him. Jesus understood God as his "abba" in his praying, and he emphasized the personal belief in God. In order to introduce God as "abba" he used the aphorism and parables as methods to break the existing values, conceptions and doctrines of Judaism. In this sense the gospel of Jesus presents a model of method that is renewing constantly Christianity in the context of Christianity.
Secondly, we can mention the gospel of Paul. The core of his gospel is justification, on which the identity of Christianity has been established. The justification is based on Ephesians 2:8, "For by grace you have been saved though faith; and this is not your own doing, it is the gift of God"(RSV). The "grace" means the Crucifixion of Jesus, and only through faith on this grace one can be saved, in another words, one can be justified. This justification has two characteristics; universality and ethical spontaneity. The former means that the salvation is given everyone by grace of God, and the latter implies that the one who has received this grace commits spontaneously himself to God's will. This justification could be a central basis to consolidate the Christian identity.
Thirdly, the gospel of John shows us how Christianity make his place in this world. The emphasis of his gospel is life. For life is God, it means also life to have a relationship with God. Though one isn't able to meet God because of his sinful nature, only through and in Jesus the Logos he can be allowed to encounter with God. This confrontation with God is life. This life can be embodied as love concretely in this world. In another words, life and love are inner and outer phenomena of one who has met God in Jesus the Logos. Life and love are not exclusive, but through one who believes in God include all the world.
목차
Ⅰ. 첫 번째 틀: 예수의 복음 - 유대교의 갱신운동
Ⅱ. 두 번째 틀: 바울의 복음-보편성과 자발성
Ⅲ. 세 번째 틀 : 요한의 복음-생명과 사랑
Ⅳ. 결론
〈Abstract〉
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