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This study explores how to overcome the methodical and hermeneutical limitations of previous ecological interpretation based on Reader`s Response Criticism. Recent ecological reading of the Bible ignores many of the ethical-political issues involved in the concept of Life in the Systematic theology, which cherishes its dialectical dimension. Facing this problem, this study suggests an alternative approach to reconstructing the concept of Life in the New Testament. A now concept of Life will be proposed in this paper to the effect that the ethical aspect unfolded in the concept can be laid bare if the dialectic dimension of the concept Life would be seriously taken in the process of analyzing the letter of Colossians. Key supporting analytic method will be adopted from ‘Symptomatic Reading’ based on Structuralist Criticism. Both the inner motive and the outer motive of determining the structure of the text will be discussed in light of modern ecological theology. The dialectical dimension of Colossians, based upon our exegetical discussion, especially provides us with a reference framework which bridges the gap between the concept of life in New Testament and the concept of Life in the modern ecological theology. As a result, the new concept of Life in Colossians can the newly constructed as much as the dialectical aspect of the text is fully highlighted. As an example, so-called the cosmological christology in Colossians(col. 1:15-20) can be read as an anti-ecological ideology which supports a monarchical model of understanding cosmic world as a hierarchical order. Yet it also explicates to us what source Life is grounded upon, and how a new understanding of Life can disrupt the hierarchical order of cosmic world. The ‘existential principle’ of Life comes from the ontological status of Jesus as the Likeness of God whereas the ‘essential principle’ of Life derives from the epistemological status of Jesus as the Pre-Existence prior to other creations. As a result, the concept of Life in Colossians includes its contradictory characteristics in such a way that Life is self-emptying and self-sacrificing as well as self-preserving and self-expanding. Also, it is observed that the dialectical movement of the ‘Fullness’(πληρωμα: divine Spirit) plays an active role of interconnecting the dynamic relationship among God, world, the cosmological Christ and human beings.(1:19, 2:9, 10) The cosmic activity of Fullness also demands the ethical commandment that we should fulfill the lack of Jesus` suffering for the sake of his body Church. Especially, the concept of Life in Colossians also can be clearly grasped by analyzing the opponent of the Colossae community. The opponent would be Middle Platonist who practice the Jewish ritual of worshipping angels of four elements and observe the Jewish ascetic lifestyle in order to know the ontological ground of creation order.(col. 2:8, 18, 20, 22, 23) Against this opponent, the author of Colossians seeks to show how the baptism ritual offers both the epistemological insight into cosmic order of creation(2:10-15) and the eschatological understanding of Life(3:2-4) and its ethical principle. The mystical wisdom of understanding cosmic order is in relief acknowledged in this process of practicing the ritual of baptism that Christ is everything and is in everything.(3:11) This wisdom also can be completed by our practice of overcoming our narcissistic tendence of our self-preserving instinct and our desire for power based on our narcissistic desire.(3:1-2, 5-11) In result, the Colossians argues that the mystery of Life is grounded upon eschatological sense of ritual union between Christ`s Life and our human Life. Yet the union is not yet fully realized until our ethical practices fill up the lack of the union. In other word, it is implied that ecological crisis can only be overcome by our endeavor to be empowered with fulfilling Spirit by baptism ritual and our practice to kill our nar
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