예수의 역사적 실재성과 그 의미 : 특집 ; 예수의 역사적 실재성과 그 의미 -구약신학의 관점에서

저작시기 2003.01 |등록일 2004.10.29 파일확장자어도비 PDF (pdf) | 29페이지 | 가격 6,400원
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발행기관 : 한국개혁신학회 수록지정보 : 한국개혁신학 / 14권 / 36 ~ 64 페이지
저자명 : 김회권 ( Hae Kwon Kim )

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The purpose of this paper is to critically review the dogmatic separation of the historical Jesus from Christ of faith which has been uncritically accepted by many scholars since Rudolf Bultmann and his leftist followers. As widely known, Bultmann and his followers have been agreed that Jesus of Nazareth did not die a subsitutionary death in order to redeem the people of God from sins but was accidentally and unfortunately murdered by a band of his enemies, including Jewish priests, scribes, elders, and Roman authorities. According to them, Jesus neither foretold his planned death nor intended his death to be understood as a substitutionary death, all things considered. They all are agreed to delete the idea of the suffering messiah from the gospel narratives in order to reconstruct a more authentic portrait of the historical Jesus. The present paper disputes their view on the historical Jesus through an exegetical inquiry into Isaiah 52:13-53:12 with attention to how the idea of substitutionary death may have found its entry into NT gospel narratives and epistles. In this paper I argue that Isaiah 52:13-53:12 is the very Word that illumined the disciples of Jesus so as to interpret two events that enormously rocked them, that is, the cruel death of Jesus and his subsequent resurrection, as a serial act of God. I argue that this Isaianic passage helped them remember all that Jesus mentioned about his imminent death and suffering. I argue that Jesus may have-most likely-announced his suffering and death in light of the increasing hostility of Jewish authorities against himself at the last stage of his propehtic ministry. This paper concludes that the idea of substitutionary death/suffering can be traced back to Jesus of Nazareth(the historical Jesus)`s authentic sayings about his death and suffering. The present paper devotes much space to exegeting Isaiah 52:13-52:13 in order to see in what process that Isaianic passage came to influence other NT passages` portrait of the historical Jesus.

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