예수의 부활과 요한공동체 (The Resurrection of Jesus and the Johannine community)

서지정보

· 발행기관 : 한국기독교학회
· 수록지 정보 : 한국기독교신학논총 / 82호 / 99 ~ 121페이지
· 저자명 : 서중석

초록

This study explores the resurrection of Jesus in the Gospel of John, and attempts to reconstruct the inner context of the Johannine community reflected in the texts of Jesus’ resurrection. The resurrection of the Johannine Jesus does not lead to his glory and ascension in contrast with the texts of Jesus’ resurrection in the Synoptic Gospels and other Pauline epistles. The Johannine Jesus maintains his divine glory in his earthly life and reveals his glory and ‘lifting up’ even on the cross. The resurrection of Jesus is interpreted as the fulfillment of his promise in the farewell discourse that he will come again, that is, parousia. The resurrected Jesus comes to his disciples and abides with and in them. It means that the disciples are enjoying the eschatological blessings: inter-abiding between God, Jesus, and disciples, joy, peace, life, forgiveness of sins, the coming of the Holy Spirit-Paraclete, and so on. Especially, the Holy Spirit-Paraclete sent by Jesus is the way to the resurrected Jesus, whereby the disciples can experience the presence of Jesus. The so-called realized eschatology in the Gospel of John is not an answer to the delay of Jesus’ parousia but a theological explanation for the eschatological blessings that they have already experienced.
While the realized eschatology is dominant, there are also texts supporting traditional apocalyptic eschatology in the Gospel of John. Those texts maintain that eschatological events including the resurrection of the righteous have not been fulfilled yet but will take place at the end of the age. The tension between the realized eschatology and the traditional apocalyptic eschatology reflects two conflicting groups within the Johannine community. One is the dominant “non-apocalyptic eschatological group” positing the realized eschatology, whereas the other the “apocalyptic eschatological group” holding onto the traditional eschatology. The former, to which the writer of the Gospel belongs, embraces the latter’s opinions in part as well as tries to correct its inappropriate eschatology. This strategy is employed by the former to prevent divisions within the Johannine community.

영어초록

This study explores the resurrection of Jesus in the Gospel of John, and attempts to reconstruct the inner context of the Johannine community reflected in the texts of Jesus’ resurrection. The resurrection of the Johannine Jesus does not lead to his glory and ascension in contrast with the texts of Jesus’ resurrection in the Synoptic Gospels and other Pauline epistles. The Johannine Jesus maintains his divine glory in his earthly life and reveals his glory and ‘lifting up’ even on the cross. The resurrection of Jesus is interpreted as the fulfillment of his promise in the farewell discourse that he will come again, that is, parousia. The resurrected Jesus comes to his disciples and abides with and in them. It means that the disciples are enjoying the eschatological blessings: inter-abiding between God, Jesus, and disciples, joy, peace, life, forgiveness of sins, the coming of the Holy Spirit-Paraclete, and so on. Especially, the Holy Spirit-Paraclete sent by Jesus is the way to the resurrected Jesus, whereby the disciples can experience the presence of Jesus. The so-called realized eschatology in the Gospel of John is not an answer to the delay of Jesus’ parousia but a theological explanation for the eschatological blessings that they have already experienced.
While the realized eschatology is dominant, there are also texts supporting traditional apocalyptic eschatology in the Gospel of John. Those texts maintain that eschatological events including the resurrection of the righteous have not been fulfilled yet but will take place at the end of the age. The tension between the realized eschatology and the traditional apocalyptic eschatology reflects two conflicting groups within the Johannine community. One is the dominant “non-apocalyptic eschatological group” positing the realized eschatology, whereas the other the “apocalyptic eschatological group” holding onto the traditional eschatology. The former, to which the writer of the Gospel belongs, embraces the latter’s opinions in part as well as tries to correct its inappropriate eschatology. This strategy is employed by the former to prevent divisions within the Johannine community.

참고자료

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