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 Gospel is a Greek word meaning "Good News", "Good News", "glad tidings", "Joyful Proclamation.
In ancient Greek was used to designate gospel, "The reward given to a messenger for bringing" good news "and also" the sacrifices made to the gods when they received the good news. "So far only indicated a reward for the news brought and not the news itself.
Then came to mean the good news of victory in war, or anything related to the emperor as birth, coming of age, ascended the throne, a visit to some place or province, and so on. It was considered "good news" because it represented, as expected, the start of something better. Also came to mean any kind of news.
In the Old Testament, the Hebrew term "besorah" which is equivalent to gospel or good news, has a very extensive use. It is used in the anointing of the King (Lo. Kings 1:42-43) in the birth of a child (Jeremiah 20:15), to announce a victory (2nd Sam. 18:19, 1 Sam. 31:9) .
Most notably is used to announce the salvation wrought by God (Psalm 40:10 and 96:2) and to announce a new era that will take place with the coming of the Messiah to his people (Isa. 40:9, 52:7 -- 10, 60:6, 61:1).
On reaching the New Testament, the good news is announced by the actions and words of Jesus, who is beginning to fulfill the promises made by God. (Mark 1:14-15, Matt. 11:2-5, Lk. 7:20-22). Gospel becomes the summary of the Christian message (Mark 1:1, 1 Cor 15:1, Matt. 4:23, 9:35, 24:14) and in the apostolic preaching, Jesus (Acts 5:42, 8:35, 11:20, 15:35).
We arrived as the meaning of the word capital Gospel: "This is the joyful proclamation of the redemptive action of God in Christ Jesus to save mankind from the slavery of sin" (Romans 1:16-17, John 3:16, Rom . 3:23-24).
All this message about Jesus, will be recorded in the Gospels and the rest of the New Testament (Mark 1:1, John 20:31) as a witness to the world.
GOSPEL: THE CONTENT
Preparation.
The good news brought by Jesus continued the apostles, whom Jesus chose as disciples. To teach them and send them to preach (Mark 3:14, Lk. 1:2, Acts. 1:21-22), having been from the beginning with him, the apostles became witnesses of their deeds and words. Which to proclaim his salvation (Luc.1: 2, 24.48, 1 John 1:1-3. 2nd Peter 1:16-18).
The apostolic conviction to proclaim the message of Jesus, born as a result of having been raised and received the Holy Spirit's power (Luke 24: 34, 44-45, John 1: 21-22, Acts. 1: 8, 5 : 32). Since then, Jesus Christ is proclaimed as Lord (Rom. 10:9, Acts. 2:36) and preached that all unchanged, but the gospel is only one: Jesus (1 Cor 15:11, Eph. 4:5 Gal. 1:5-7). The apostles met with this order, teaching and proclaiming Jesus among the people and then to the nations. (Mal 28:19 -20, Acts. 1:8, 2:42).
I: THE PROCLAMATION OF JESUS: GOD ELREINO.
In developing his ministry Jesus, he spoke of the closeness and even the presence of the Kingdom of God, that's what we recorded in the Gospels and the Acts of the Apostles, (Matt. 4:23, Marc 1:14-15, Luc. 4:21,43, Acts. 1:3).
With his words and deeds, the blessing of heaven was getting people to enjoy it and the condition was to believe Jesus. (John 20:30, Luc. 4: 18).
Jesus illustrated the concept of the Kingdom in many ways: as yeast that ferments the dough (Matt. 13:33), as seed is sown (Matt. 13:1-13), as a mustard plant that is still big (Matt. 13:31-32). At times declared. Kingdom already present (Luke 17:20-21) and others portray it as something to which we are invited to come and participate when those who accepted the invitation (Luke 14:16-24) From this point of view, Jesus proclaimed the divine intervention by their actions and words and anyone who accepted him, his life began a new relationship with God, so to speak, the Kingdom of God came to his life and was completely new, still hoping one day see done all the rest, contemplate face to face (l John 3:2). {mospagebreak} II: THE PROCLAMATION OF THE APOSTLES: JESUS.
Speaking for the content of the primitive preaching, we noticed a shift in the proclamation of the apostles. Jesus had taught, explained and proclaimed the Kingdom of God, and suddenly, as Jesus died and rose again, and pour the Holy Spirit upon his disciples, Jesus appears as the good news for Israel and the world, for in it were fulfilled all promises, despair, pain, sin and death, he had his answer. Jesus was what we had hoped for centuries.
The Synoptic Gospels, the book, facts, and partly Juan, we have the order of the primitive preaching about Jesus.
The speech of Peter at Cornelius' house, gives a summary of the schema of that message: the Holy Spirit-filled life and make all sorts of wonders for the good of the oppressed and needy, His death on the cross, his resurrection from the tomb, made him Lord of all, of which all the apostles were witnesses (Acts 10:34-39) The order of these events, is told again and again in different languages (Acts 2:22 -24, 32, 36,3:13-15,5:30-32,10:38-41,13:27-31) also (Luke 24:13-48, 1 Cor 15:3-9,45 ).
Following this proclamation are written order of the synoptic gospels, giving a big space recounting their deeds and words, and where everyone agrees even John, is that Jesus was betrayed by the Jewish authorities to the Romans to execute him and did so in a cross . And he was buried later, follow the stories of resurrection appearances of Jesus to different disciples, until it became perfectly clear. He had risen from the grave.
For that reason, now all power in heaven and on earth had been given and was Lord and Messiah. The disciples receive the Holy Spirit to recognize that and are constituted witnessed what had happened to Jesus and what was now.
We could therefore say that the content of the primitive preaching, was to proclaim Jesus as Lord and Messiah under his life (facts and word) of his redemptive death, his glorious resurrection and his return to the right hand of Father, where he will return to reward those who believe that ad.
III. GOSPEL: ITS PLACE IN THE CHRISTIAN DOCTRINE.
We note now, the two parts of teaching in the church to discover their functions, their difference and their relationship.
When we talk about education or indoctrination, we must divide it into two parts:
First: The Kerygma.
This is the first thing, so it starts. And he uses a Greek word which means to proclaim, cry (keryssein). This is the first ad, and its content is the presentation of Jesus died, resurrected and glorified as Messiah, Lord and Savior. This announcement is intended to get people to be born to new life by accepting Jesus.
This first announcement is the message of art, the first encounter of God is like the touch of life to our hearts, the start of something new and start of life itself, is an encounter God through Jesus and achieve . Reconciliation and peace. This first announcement is the joyful proclamation of the redemptive action of God in Christ Jesus to save mankind from the slavery of sin "(Romans 1:16-17, John 3:16, Rom. 3:23-24). And exalt the qualities of who died and rose for justification and salvation of men, is proclaimed by the apostles, evangelists who are called as they chanted in the streets or roads the good news of Jesus Christ.
Second: The Prophecy.
This is the second, in the proclamation of the Gospel and comes from the Greek word? Prophetein? (means to see or speak in future), and this was done in Jewish synagogues, provided by priests and was inherited from the apostles who being envestidos by the Holy Spirit, speaking in place of Jesus Christ to the Church exhorts, dildos and built for caring for your salvation from day to day (1st Cor14 :1-4).
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IV. The New Testament
The New Testament consists of 27 papers written between 50 and 150 AD, focusing on issues of religious beliefs and practices in Christian communities of the Mediterranean world. Although others have noted that these documents in Aramaic original behind (especially the Gospel of Matthew and the Epistle to the Hebrews), all reached us in Greek, perhaps the language in which they were written. Text, canon and early versions
For a time some Christian scholars viewed the Greek New Testament as a special kind of religious language, designed by Providence as the optimum vehicle for the Christian faith. Today it has become evident that non-biblical writings from the period, the language of the New Testament is the Koine or common Greek, which was used in homes and markets.
Manuscripts and Textual criticism
The New Testament Greek manuscripts that have survived to this day, complete, partial or in fragments, number about 5,000. However, none is autograph, written by its author. Probably the oldest is a fragment of the Gospel of John, dated around 120-140 AD The similarities between these manuscripts are more striking when one considers the differences are and which refer to their place of origin, and the methods and writing materials. However, among the differences is include omissions, additions, terminology and word order.
Compare, evaluate and dating of manuscripts and organize them into related groups to develop criteria for assessing what the text is more likely to correspond to that actually wrote the authors, are of critical tasks. Served for assessments of thousands of scriptural citations that appear in the works of the early Fathers of the Church and in a series of ancient Bible translations into other languages. The fruit of the work of textual critics is an issue of the New Testament in Greek that offers not only is considered the best, but also includes notes indicating different versions in the main manuscript. These variants tend to appear in translation as footnotes in stating what they thought about the particularly other ancient authorities (see, for example, Mc. 16,9-20, Jn. 7,53-8,11; He. 8.37). The critical editions of the Greek New Testament have been appearing with some regularity from the regular work of the learned Dutchman Desiderius Erasmus of Rotterdam (XVI century).
Writings precanónicos
The 27 New Testament books are but a fraction of the literary production of the Christian communities in its first three centuries. The main types of documents of the New Testament (Gospels, Epistles and Revelation) were widely imitated by attributing the names of the apostles or other key figures to letters designed to fill the void of the New Testament (eg the Children and Youth of Jesus ) and satisfy the appetite for more miracles, and to rely more innovative and complete disclosures. During this time until 50 gospels circulated. Many of these non-canonical Christian writings have been collected and published as the New Testarnento Apocrypha.
Knowledge of the literature of this period was extended greatly by the discovery in 1945 of the library of a heretical Christian group, the Gnostics, in Nag Hammadi, Egypt. This collection, written in Coptic, was
Translated and published. Scholars have paid particular attention to the Gospel of Thomas, one of 12 apostles who tries to collect the proverbs, 114 in all, which Jesus conveyed in person.
The fee
No records exist to document what were the decisive factors for the Church to adopt an official canon of Christian texts, nor of your training. For Jesus and his followers, the Torah, Prophets and the Writings of Judaism were the 'Holy Scriptures'. However, the interpretation of these writings was governed by the deeds, words and person of Jesus understood as the faithful, to the apostles who preserved the words and deeds of Jesus and continued his mission were attributed an authority special. Paul, for example, pretended that his letters were read aloud in churches and even exchanged between them (Col. 4:16; 1 Thess. 5.26 et seq.) Indicates that in Christian communities were developing new rules on religious belief and practice. This standard consists of two parts: the Lord (kept in the "Gospels") and the apostles (especially in the "Epistles").
To trace the evolutionary history of the canon of the New Testament as its guide books mentioned or cited by the early Fathers of the Church is an uncertain process, because what is more muted than it says. Apparently the first attempt to establish a canon took place around 150 AD, by the work of a Christian heretic named Marcion, whose acceptable relationship included the Gospel of Luke and 10 epistles of Paul, edited with a strong anti-Jewish orientation. Perhaps the opposition to Marcion was who gave impetus to efforts to develop a generally accepted canon.
Maybe about 200 AD, 20 of the 27 New Testament books were considered approved. Here and there prevailing local preferences, with some differences between Western and Eastern Churches. In general, the books for some time been considered controversial, but later were included in the canon, were James, Hebrews, 2 John, 3 John, 2 Peter and Revelation. Other books that enjoyed wide popular acceptance but ultimately is rejected, were Barnabas, 1 Clement, Hermas (Pastor) and or the Didache (written and / or 12), the authors of these books are often called Apostolic Fathers.
The pastoral letter 39 to Saint Athanasius, bishop of Alexandria, sent to the churches that were under their jurisdiction in 367, ended any doubt about the limits of the New Testament canon. In this pastoral letter, which is preserved in a collection of the annual message of Lent taught by Athanasius relates the 27 canonical books which remain the founding of the New Testament, although organized differently. These books of the New Testament in its present order, are the four Gospels (Matthew, Mark, Luke and John), Acts, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1st Thessalonians, 2nd Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, Hebrews, James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude and Revelation.
Early versions Because the New Testament was written in Greek, the history of transmission of the text and the determination of the fee is often overlooked early versions, many of which predate the earliest Greek text survives to this day. The rapid spread of Christianity beyond the regions where required prevailing Greek translations into Syriac, the Old Latin, to grasp, to Gothic, Armenian, Georgian, the Ethiopian and Arabic. The Syriac and Latin versions appeared as early as the second century and grasp translations began to appear in the third century. These early versions were not, in any way, official translations, but were made to supply regional needs for worship, preaching and teaching. Therefore the translations were hooked on local dialects and often included only selected parts of the New Testament. Over the centuries IV and V efforts were made to replace these regional versions for more homogeneous translations that have a higher acceptance. In 382, Pope Damasus I commissioned Jerome to prepare a Bible in Latin. Known as the Vulgate, which replaced several ancient Latin texts. In the V century Syriac Pesitta replaced the existing versions in this language, which at the time were the most popular. As is often the case with older versions only slowly gave way to new ones.
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V. NEW TESTAMENT LITERATURE.
From a literary point of view of the New Testament documents fall into four main types or genres: gospel, history, epistles and Revelation. Of the four Gospels only respond in appearance to a literary style that originated in the Christian community.
Gospels
A gospel is not a biography but save some similarities with the biographies of heroes, human or divine, of the ancient world. A gospel is a series of individual reviews or such facts, each of which maintains a certain unity, but are organized in order to create a cumulative effect. Apparently, the authors of the Gospels had some interest in emphasizing the chronological order, although it was not a priority. What influenced to a greater extent on the organization of the material were the theological issues and needs of readers. Thus one might expect, though the four New Testament Gospels focus on the life of Jesus of Nazareth and the four gospels from the literary point of view, there are differences between them. And it is. Except for the accounts of the arrest, trial, death and resurrection of Jesus (similar episodes in the four books), the Gospels differ in important details, perspectives and emphasis of interpretation.
On these points is the Gospel of St. John the one that differs from the others. In this gospel Jesus is described in more obvious as omniscient deity, omnipotent and omnipresent. The other three are called Synoptic Gospels (seen together) because despite their differences, if organized in parallel columns the text of Matthew, Mark and Luke, their similarities are such that it can be seen in a visual, to the extent they have generated many hypotheses about their relationships. The most widespread expert opinion holds that Mark was the first Gospel was written and served as an inspiring source for Matthew and Luke. Most likely the latter two used other texts in addition to oral traditions and experiences that are the basis of this common source, a hypothesis based on the common wealth of material not found in Mark. This source, which exists only in theory because it could not be identified, has been called Q, or Quelle (German, 'source'). In his preface the author of the Gospel of Luke says he has investigated numerous stories about Jesus (Luke 1:1-4).
History
The best representation of the historical narrative in the New Testament is in Acts of the Apostles, the second of two volumes (sometimes called Luke-Acts) attributed to Luke. These two books tell the story of Jesus and the Church that emerged in its name as a continuous narrative, focusing on the history of Israel and the Roman Empire. The story is presented from the theological point of view, ie interpreting the actions of God in a particular event or a particular person. Facts highlighted in the New Testament by resorting to historical narrative as a vehicle for the proclamation of the Christian faith.
Epistles
In the Graeco the epistle or letter writing style was a fairly widespread and consisted of the signature, address, greeting, praise or thanksgiving and farewell message. St. Paul found that this style congenial with respect to that held to address the churches he founded, and was what. More comfortable and educational for a traveling apostle. This style became popular in the Christian community and was used by many leaders and writers of the Church. The letters they wrote, some of which appear in the New Testament, are really sermons, exhortations or treated thinly disguised by the features of the epistolary genre.
Apocalyptic writings
The apocalyptic writings appear throughout the New Testament, but its use is prevalent in the book called Apocalypse (or Revelation). Usually, the Revelation was written in times of severe crisis in a community, times when people look beyond the present and the human in search of help and hope. This literature is very visionary, symbolic and pessimistic about the overall situation and hopeful world only in terms of the invisible that is beyond the material and the victory that is beyond history. The visions of the apocalypse are characterized by the pay and reward the righteous. It appears that Revelation was written during the persecution against Christians under the Roman emperor Domitian (81-96 AD).
Literary Forms
Within these four main literary genres, are various forms: poetry, hymns, religious formulas, sayings, miracle stories, beatitudes, rants, lists of obligations, parables, and so on. Recent studies have paid great attention to the literary form not only as an essential element for understanding the content but also as a vehicle through which the reader can share the experience created in a particular passage. The forms have the power to create worlds and define relationships and are not mere accessories of the content.
In the work of biblical scholars of yore great attention to the parable, which for centuries was regarded as an allegory. In the late nineteenth century German scientist Adolf Julicher biblical adopted a new orientation for the interpretation of parables. He insisted that the parables of the New Testament parables should be understood as real rather than as allegories. Thus, said the accounts of Jesus must be understood as examples which could become a state meaning making simple issues or proposals.
The parables have become accepted as works of literary art and function with a strength similar to that of poetry, they should not destroy paraphrasing, summary or abridged. As literary art, a parable is not limited to present your argument, but also acts on the reader, creating, modifying or even rejecting a particular conception of life and reality. Also are conducting studies of other literary scholars of the New Testament.
The story in the New Testament
The New Testament is a collection of maxims, reflections and meditations unrelated to historical reality. Instead, their papers focus on a historical figure, Jesus of Nazareth, and allude to the problems they faced their followers in a variety of specific contexts within the Roman Empire. However, this concern at the events, characters and historical situations does not mean that the New Testament is subject to historical or chronological interests exclusively.
Determination of the broad chronological context
The historical reconstruction of the period based on the sources of the New Testament has a number of difficulties. First, the documents are organized according to a theological approach, and not from a chronological perspective. The Gospels are placed first because it tell the story of Jesus, but were written between 70 and 90 AD, up to 60 years after his death. Acts also dates from this period. However, Paul's epistles are older and have been placed in the decade between 50 and 60 AD, as it were written during Paul's missionary work. Other books that can be dated between 90 and 150 AD, they reflect the situation of the Church in the post-apostolic period. Secondly, the documents do not show much interest in history as a chronological process, partly because the authors believed in the imminent end of time. Third, the New Testament is not a single book but a compendium church, preserved with the specific purpose of being used for worship, preaching, teaching and debate. Fourth, all documents were written by proponents of the Christian faith in order to proclaim and teach the faith, and consequently, although they contain historical references do not constitute historical reporting. Add to these difficulties, the lack of many references to Jesus and his followers in other contemporary sources and understand why there is little chance of completing a detailed history.
However, experts agree as to the general chronological context. The main points of support is found in Luke and Acts, which place the narrative of the life of Jesus and the beginnings of the Church within the context of Jewish and Roman history. The Gospel of Luke says that Jesus began his ministry in the 150th year of the reign of Tiberius (Luke 3:1), which would be 28-29 AD The four Gospels agree that Jesus was crucified when Pontius Pilate was governor of Judea ( AD 26-36). 'The ministry of Jesus took place between 29 and 30 AD if one accepts the version that lasted a year, or between 29 and 33 AD under the theory that lasted three to four years.
The infancy narratives
Before his public life, little is known about Jesus. Was from Nazareth in Galilee, while Luke and Matthew both place his birthplace in Bethlehem of Judea, ancestral home of King David. Only books of Luke and Matthew contain accounts of his birth and childhood, which differ in numerous details. Lucas (1,5-2,52) tells these stories weave in them poems and songs borrowed from the Old Testament that express God's concern for the poor and dispossessed. Matthew (1,18-2,23) shapes his account of the narrative model that collects on the Old Testament Moses. Just as Moses spent his childhood between the rich and wise men of Egypt, also visited and revered Jesus for magicians wealthy and wise. Just as Moses fled and became hidden from an evil king who sought to exterminate the Jewish male newborns, also Jesus was saved from the slaughter of Herod (Herod the Great died in el4 BC, making it likely that Jesus was born between EL6 and el4 BC).
The rest of the New Testament is silent about the birth of Jesus. In the course of Church history, Christians have insisted that the infancy narratives to be taken literally, while others have been considered one of the many ways to express belief in Jesus' relationship to God as his Son. The tendency of the New Testament to proclaim the meaning of events without presenting the narrator's version of the events themselves has always led to dissension among those engaged in historical research.
VI. APOSTLES AND THE EARLY CHURCH.
After Jesus' ministry, described in the four Gospels, the religious movement had encouraged was under the direction of the 12 men who had chosen to be his apostles. Most disappeared in the darkness and the legend of the times, but three of them are mentioned as successors leaders: James, murdered by Herod Agrippa in 44 AD (date of death of the king himself), John his brother, who apparently lived into old age (John 21,20-24), and Peter, one of the first leaders of the Jerusalem Church, who also made several mission trips and, according to tradition, was martyred in Rome in mid - the 60s. Besides the three, James, called brother of Jesus, was highlighted in the Jerusalem Church until he was assassinated during a popular revolt in 61. Before the outbreak in Jerusalem of the Jewish revolt against Rome in 66, the Christians left the city and were not involved in the violence that destroyed Jerusalem in 70.
Most of the attention of the record displayed in Acts focuses on the figure of Paul of Tarsus, a Jew who converted to Christianity in the vicinity of Damascus between 33 and 35 AD After 14 years of silence Paul began writing his letters, doing a missionary work that took him through Syria, Galatia, Asia Minor, Macedonia, Greece and Rome. Apparently ended his days in Rome in the
Early years of the 60s. The epistles of Paul and Acts offer the reader some information about the lives of these early Christian communities and their relation to hegemonic cultures.
The other New Testament books provide little historical information and almost no basis to permit accurate dating. In general, seem to have been written by a community of second or third generation. In these, the immediate followers of Jesus have died, have dissipated the initial enthusiasm and expectations of Jesus' final return to finish the story and is a clear need for preservation, consolidation and institutionalization. Se identifica a los herejes y apostatas, se los ataca y se insta a los miembros a adoptar una tenacidad que les permita enfrentar a las persecuciones por venir. La Segunda Epístola de Pedro, acaso el último de los libros del Nuevo Testamento que se escribió, muestra un vigoroso esfuerzo por restablecer las antiguas expectativas sobre el inminente final de la historia. Este intento de recuperar el celo y la convicción de tiempos pasados es, en sí mismo, el indicio del final de una época.
VII. PRINCIPALES TEMAS DEL NUEVO TESTAMENTO.
Al igual que los temas teológicos del Antiguo Testamento, los del Nuevo tienen un contenido rico y variado.
God
En ningún otro tema se refleja de manera más clara o coherente la continuidad entre el Nuevo Testamento y el Antiguo que en las enseñanzas acerca de Dios. Toda opinión sobre que el Dios de Jesús o de la primitiva Iglesia era diferente del Dios del judaísmo fue rechazada como herejía. El Dios del Nuevo Testamento es el creador de toda la vida y sustentador del universo. Este único Dios, origen y final de todas las cosas, toma la iniciativa de atraer con amor a toda la humanidad, celebrando alianzas con quienes respondan a su mensaje y comportándose con ellos de manera justa y misericordiosa, con tino e indulgencia. Dios nunca ha abandonado el mundo vacío de sus testigos, habiéndose revelado en muchas ocasiones, formas y lugares. Pero el Nuevo Testamento sostiene que Jesús de Nazareth es una revelación singular de Dios. La persona, palabras y actividad de Jesús' fueron comprendidos como la comparecencia de sus seguidores ante la presencia de Dios. En los días de sus inicios dentro del judaísmo, la Iglesia pudo asumir la fe y centrarse en el mensaje de Jesús como revelador de Dios. Sin embargo, más allá de los límites del judaísmo, la fe en el único Dios verdadero se convirtió en el elemento básico para la proclamación del cristianismo.
Jesus
El Nuevo Testamento presenta su concepción de Jesús en los títulos, retratos y descripciones de su persona y reseñas de su obra y su palabra. En el contexto del judaísmo, el Antiguo Testamento proporcionó títulos y parábolas que los escritores del Nuevo Testamento utilizaron para transmitir el significado de Jesús a sus discípulos. Fue descrito, por ejemplo, como un profeta igual que Moisés, como rey davídico, como el Mesías prometido, como segundo Adán, como sacerdote igual que Melquisedec, como figura apocalíptica igual que el Hijo del Hombre, como el Siervo Sufriente de Isaías y como Hijo de Dios. La cultura helenista aportó otras imágenes: una divinidad preexistente que bajó a la tierra, realizó su obra y retornó a la gloria; el Señor por encima de todos los emperadores; el mediador eterno de la creación y la redención; la figura cósmica que reúne en sí misma la suma de la creación en un todo armonioso.
Los evangelios presentan el ministerio de Jesús como la presencia de Dios sobre la tierra. Sus palabras revelaron a Dios y al modo de obrar de Dios con su pueblo; sus acciones demostraron el poder curativo de Dios al integrar el cuerpo, la mente y el espíritu; su martirio y muerte son testimonio del inquebrantable amor de Dios; y su Resurrección fue la señal de que Dios aprobaba la vida, la muerte y el mensaje de Jesús. San Pablo y otros discípulos desarrollaron conceptos acerca de la muerte de Jesús como el sacrificio y la expiación por los pecados y presentaron la Resurrección de Jesús como garantía de la resurrección de sus discípulos. Los documentos escritos durante la persecución (1 Pe., Ap.) interpretaron el sufrimiento de Jesús como modelo para los cristianos en la hora del martirio.
Holy Spirit
Algunos de los profetas de Israel habían caracterizado como 'últimos días' aquellos en los que Dios derramaría su Espíritu sobre la humanidad entera. El Nuevo Testamento sostiene que esta promesa se cumplió en tiempos de Jesús. Por ello, en todo el Nuevo Testamento se menciona el Espíritu de Dios, una expresión que representa la presencia activa de la divinidad. Esta entidad es denominada de diversos modos, como Espíritu, Espíritu Santo, Espíritu Vivificante, Espíritu de Cristo o Espíritu de la Verdad. El Espíritu otorgó la fuerza a Jesús y permitió que la Iglesia continuase lo que Jesús había comenzado a hacer ya predicar. Dentro de cada uno de los discípulos, el Espíritu generó las cualidades adecuadas para esa vida y equipó a la persona para trabajar en aras del bien de la comunidad. Es comprensible que la categoría 'Espíritu' estuviese sujeta a una amplia variedad de interpretaciones, creando problemas en numerosas confesiones. El Nuevo Testamento refleja la lucha en pos de la búsqueda de criterios claros para determinar si una congregación o persona estaba en realidad bajo la influencia del Espíritu Santo.
Kingdom of God
Según el Nuevo Testamento, el mensaje central de Jesús fue el Reino de Dios. Llama al arrepentimiento en preparación para el reino 'inminente'. El Reino de Dios se refería al reino o dominio de Dios y, según las enseñanzas de Jesús, se anuncia que dicho reino está presente. Sin embargo, esta presencia no fue total ni completa, por lo cual en ocasiones se hace referencia a ella como acontecimiento futuro. Los estudiosos del Nuevo Testamento han discutido sobre si Jesús y sus seguidores esperaban o no que el Reino de Dios llegase a estar presente por completo en su generación. La irresolución de este debate queda reflejado en dos expresiones que suelen utilizarse para caracterizar a las enseñanzas del Nuevo Testamento con respecto al reino: 'ya' y 'todavía no'.
Salvation
El Reino de Dios no parece haber sobrevivido como temática central del mensaje de la Iglesia. Según el Nuevo Testamento, la Iglesia no se identifica a sí misma como reino y en sus predicaciones comenzó a hablar cada vez más de la salvación. En este sentido, la salvación era una realidad actual, aunque no en su integridad. La salvación se consumaría en una vida plena, más allá de la lucha, la futilidad y la mortalidad que caracterizan este mundo.
Pablo creía que en el cumplimiento último del propósito de Dios, la salvación alcanzaría dimensiones cósmicas. El reino de la redención coexistiría con el reino de la creación. Ello implicaba que al final, incluso las fuerzas del mal, que habitan los cielos, la tierra y las regiones subterráneas, serán en el plan de Dios dominados. Esta visión final es diferente a la de Apocalipsis, donde el final se caracteriza por la reivindicación y recompensa a los santos, y la condena eterna de los perversos.
Ethics
Hasta que ese tiempo llegue los seguidores de Cristo deben manifestar, a través de su conducta y sus relaciones, que están reconciliados con Dios. Tal es el mandato del Nuevo Testamento íntegro, heredado del Antiguo: la vinculación inseparable entre la creencia religiosa y una conducta ética y moral. La Torá, Profetas y Hagiográficos habían insistido sobre esto, y el Nuevo Testamento mantiene su énfasis en ello. La vida terrenal es denominada de diversas formas como recta, santificada, bondadosa, fiel. Los libros del Nuevo Testamento están repletos de instrucciones acerca de esta vida, no sólo en un sentido íntimo, sino también en relación con los vecinos, los enemigos, los familiares, los amos y esclavos, los funcionarios del gobierno y con el propio Dios. Estas instrucciones se inspiran en el Antiguo Testamento, en las palabras y el ejemplo de Jesús, en los mandatos apostólicos, en las leyes de la naturaleza, en las listas de obligaciones familiares y en los ideales de los moralistas griegos. Se entendía que todos estos factores tenían su origen común en Dios, que espera que su propia lealtad sea correspondida con la lealtad de quienes se han reconciliado como familia de Dios.
VIII: LAS CONDICIONES EN TIEMPOS DE JESUCRISTO..
Cuatro Siglos habían pasado desde Malaquias, el Último profeta, y muy grandes cambios habían ocurrido:
(1). IDIOMAS.-El Hebreo; era usado muy poco. Por lo general se hablaba griego popular llamado Koíne en todos los países civilizados.
(2). LOS MACABEOS.-Los excesos de Antioco Epifanes, rey de Siria, que sacrificó una puerca sobre el altar en Jerusalén y erigió ahí un altar a Júpiter, provoco la revolución dirigida por los sacerdotes Macabeo. Después de mucha guerra, civil el país pasó a manos de los romanos.
(3). RELIGION.- En tiempos antiguos los judíos siempre estaban en peligro de caer en la idolatría; pero el, castigo de la cautividad en Babilonia les quitó de raíz aquella ten¬dencia, y, desde aquel tiempo ellos fueron monoteístas muy intolerantes. En lo "exterior era muy, ortodoxos, edificaban mu¬chas sinagogas para el culto de Dios; y las llenaban todos ¬los sábados con congregaciones devotas; Pero en lo interior¬ eran corruptos, sin ningún profeta y sin contacto vital con Dios.
(4). LAS SECTAS.-
(a) LOS FARISEOS. Hombres muy religiosos y ¬muy ortodoxos en su Ley. La mayor parte de los escribas per¬tenecían a esta secta Estos eran los que copiaban los libros del AT Los-interpretaban y enseñaban a la gente común. Eran religiosos celosos por su Ley y muy orgullosos. Eran los principales perseguidores de Jesús. Mat.23, Lc.16: 15.
(b) LOS SADUCEOS. Representaban las clases mas altas y ricas, no creían. En la resurrección ni en los espíritus. Eran los racionalistas de aquel entonces. Protestaban en contra de la hipocresía de los fariseos, tenían fe en los cinco libros de Moisés, pero no aceptaban muchas de las interpretaciones ni las tradiciones de los escribas.
(c) LOS HERODIANOS. Un partido extremo que salió .¬de los saduceos, no religiosos, sino político. Eran partida¬rios de Herodes y de los romanos.
(5). EL PUEBLO DE DIOS.- A pesar de toda su corrupción, Su hipocresía y su intolerancia, eran hijos de Abraham y creían ¬firmemente en el único Dios. Entre ellos hubo muchos piadosos que en verdad esperaban a su. Mesías (guiados probablemente por las profecías de Daniel, y sabiendo que el tiempo de Su manifestación se acercaba) y estaban siempre estudiando las Escrituras procuraban el volver los corazones de la gente hacia su Dios.
(6). LAS CONDICIONES POLITICAS. Cesar Augusto era emperador de Roma, Galilea y Perea (al oriente del Jordán) eran gober¬nadas por reyes inferiores hijos de Herodes Magno (El Grande), bajo cuyo ¬dominio nació Jesús.
Soldados romanos marchaban por las calles de Jerusalén y los estandartes de Roma ondeaban, sobre el país. A las puertas ¬de cada pueblo se sentaban los recaudadores de impuestos ro¬manos los publícanos tan despreciados por los demás judíos porque ellos habían entrado en el servicio de los conquista¬dores. El Sanedrín o Sinedrio de los judíos era su Corte Su¬prema, pero en realidad los romanos no le concedieron mucha ¬autoridad.
(7). EL GRUPO ALREDEDOR DEL NIÑO JESUS.- Este grupo representó en miniatura toda la historia futura de Cristo:
(a) Los pastores el pueblo común.
(b) Simeón y Ana: los adorado¬res devotos.
(c) Los magos: el mundo gentil.
(d) Herodes: los poderes políticos del mundo.
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Gospel is a Greek word meaning "Good News", "Good News", "glad tidings", "Joyful Proclamation.
