한세대학교영산신학연구소

DOI: Vol.58(No.0) 1-1, 2021

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최상준

DOI: Vol.58(No.0) 3-4, 2021

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김동수 Kim¸ Dongsoo

DOI:10.18804/jyt.2021.12.58.7 Vol.58(No.0) 7-31, 2021

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In contrast to the vigorous research on Paul’s view of speaking in tongues over the past century, there has been little interest in the interpretation of tongues. No academic work concerning the topic has been produced except for Anthony C. Thiselton’s article published in 1979. His paper still occupies the throne in the realm of the discussions on the nature of the interpretation of tongues. It is not common, however, that there have been no critical comments and alternatives to his proposition in the meantime. Therefore, this paper attempts to provide a critical review on his article, and to challenge his thesis. Thiselton’s argument consists of two stages. First, while it means ‘to interpret’, he suggested, the Greek word group ἑρμηνεύω/διερμηνεύω that corresponds to ‘to interpret’ is often used to mean ‘to put into the words’ in the texts before Paul’s lifetime, particularly those of Philo and Josephus. Second, this category of meaning, he claims, fits well to the verses related to the interpretation of tongues in 1 Corinthians 12-14. Paul was telling to cease speaking in an unknown tongue because it is babbling, and to express it into the words easy to be understood. This paper tries to show that Thiselton’s argument through his philological and exegetical analyses of 1 Corinthians 12-14 is considerably problematic, and that it is thus no longer sustainable. The thesis of this paper advocates the traditional understanding of the word ἑρμηνεύω, that is ‘to interpret’ as the interpretation of speaking in tongues (whether a foreign or symbolic language).

Key Words

방언, 방언 통역, 티슬턴, 해석, 상징 언어, tongues, glossolalia, interpretation of tongues, Thiselton, symbolic language

김홍근 Kim¸ Hong Keun

DOI:10.18804/jyt.2021.12.58.33 Vol.58(No.0) 33-61, 2021

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When a pastor cares for lay people, the most important ministry is pastoral counseling and spiritual guidance. Above all, pastoral counselors and spiritual leaders must secure ample psychological space. Lay people want to be fully engaged within the pastor’s ample psychological space, and they want to receive counseling and spiritual guidance from warm hospitality and empathy. Therefore, the pastor him/herself must secure sufficient psychological space. And it is necessary to have the ability to create a new therapeutic space that unfolds in the relationship between the counselor and the client and the relationship between the spiritual leader and the trainees. For this process, it is necessary to refer to concepts of psychological space in various theories of psychoanalysts. The psychoanalytic concept for expanding the counselor’s own psychological space and creating a therapeutic space in psychotherapy is as follows. Winnicott’s concept of play and potential space, Kohut’s concept of empathy and selfobject, Ferro’s ability to create a new field through play rather than accurate interpretation in psychotherapy, and Bion’s concept of container and contained, and becoming. In this paper, the writer tries to find the support for the formation and creation of psychological space through these conceptual studies. Counselors can secure ample psychological space through a life that pursues Christian spirituality. Christian spirituality can be achieved through fellowship with the Holy Spirit through the Word and prayer. It is possible to create this space by living a life of compassion without being obsessive. This thesis aims to expand and raise awareness about ample psychological space by intersecting the perspectives of psychoanalysis and Christian spirituality.

Key Words

심리적 공간, 목회적 돌봄과 상담, 정신분석학, 기독교 영성, 상호주관적 관계, psych space, pastoral care and counseling, psychoanalysis, Christian spirituality, inter-subjective relationship

최동규 Choi, Dongkyu

DOI:10.18804/jyt.2021.12.58.63 Vol.58(No.0) 63-93, 2021

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The primary purpose of this thesis is to correctly understand the concept of discipleship and perfection that Donald McGavran set as two stages of Christianization, and to analyze the strengths and weaknesses of the two concepts through the opinions of critics on these concepts. Then, based on this, I will examine the challenges and meanings of the ministry and missions of our time today. Critics criticize his theory for the inseparability of conversion and ethical commitment in the process of discipleship. They criticize McGavran for making salvation worthless by not demanding the price of discipleship, including ethical commitment, from those who would enter Christianity, that is, those who would become disciples. They tend to recognize only disciples in a narrow sense as disciples. However, since there are various kinds of disciples in the Bible, and Paul also distinguishes between believers with weak faith and mature believers, the position of critics who advocate only disciples in a narrow sense cannot be justified. On the other hand, McGavran’s theory tends to neglect the growth process through nurture and training by mainly focusing on discipleship. And McGavran’s discipleship needs to be replaced by evangelization. In conclusion, there is a slight difference of viewpoint between McGavran and his critics, so if you accurately analyze and explain this difference in perspective, you will be able to resolve any possible misunderstandings and confusion.

Key Words

도널드 맥가브란, 제자화, 완전화, 값싼 은혜, 윤리적 헌신, 대위임령, Donald A. McGavran, discipling, perfecting, cheap grace, ethical commitment, Great Commission

장석종 Jang¸ Seok Jong

DOI:10.18804/jyt.2021.12.58.95 Vol.58(No.0) 95-133, 2021

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The purpose of this study is to propose a natural healing meditation method from an integrated and spiritual perspective by applying meditation based on the Bible and Christian spirituality to meditation based on natural healing. To this end, this study presents a review of literature and practical application methods. Natural healing meditation seeks to restore physical and mental well-being and health by discovering a new ‘I’ through meditation and changing new perceptions of the outside world for modern people who are living while adapting to constant competition and change. Up to this point, natural healing meditation has put the center of healing on oneself. Meditation that utilizes natural healing energy, including meditation on oneself, is at the center of ‘I’. This ‘me’-centered meditation is prone to falling into the wrong idea that ‘I’ is the subject of healing, not the object of healing. The health and freedom gained by leaving the relationship with God provide temporary comfort and satisfaction, but are not complete or lasting, and furthermore, they become caught up in the ‘false self,’ the ‘fear of death,’ and the ‘self-affirmation desire.’ Christian spiritual meditation compensates for the weakness of these natural healing meditations. The greatest goal pursued by Christian spirituality based on the Bible is the unity of love between humans and humans, humans and God, and humans and the natural ecosystems. In order for natural healing-based meditation to be physically, mentally, and spiritually integrated, it must be possible to discover a relationship with God through meditation on the ‘me’ and meditation on the natural ecosystem. I need to be able to live as a changed me. This study presents a theoretical basis and practical methods for applying Christian spiritual meditation to natural healing-based meditation healing.

Key Words

기독교 영성, 성서적 묵상, 명상, 관계적 영성, 자연치유, Christian spirituality, Biblical meditation, meditation, relational spirituality, natural healing

박나리 Park¸ Naree

DOI:10.18804/jyt.2021.12.58.135 Vol.58(No.0) 135-176, 2021

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This study aims to analyze the text structure of Youngsan’s sermons in the macro level of linguistics from the perspective of CARS model which has been considered as one of the most effective measures for genre analysis. This purpose is under the problematic awareness that, despite the significance and value of Youngsan’s sermons, most of the previous related researches so far have focused on the content of them themselves. Although several linguistic theses on Youngsan’s sermons have been recently conducted, they have done in terms of examining the macroscopic structure of the subject due to their earliness. Therefore, as the first attempt to study the micro-linguistic analysis of Youngsan’s sermons, this study analyzes the introductory part which has a great influence to the entire sermon to derive the utterance strategies and analyzes how these utterance strategies are related to the Youngsan’s sermon view. For this purpose, the introduction of Youngsan’s 100 sermons were examined by Swales’ CARS model which is evaluated as a microscopic and explicit text analysis method. Through the text analysis, as a conclusion, ‘inspiring the congregation’s motivation by suggesting the need for the sermon as a problem-solver’, ‘promoting understanding of the congregation through logical development of meanings’, ‘provoking empathy with the congregation’, ‘economic efficiency of expressions’, and ‘dynamics that transcend text and context’ could be extracted as Youngsan’s strategies for his sermon introductory.

Key Words

영산 설교, 도입부, 텍스트 분석, 이동마디, 단계, 발화전략, Youngsan’s sermon, introduction, text analysis, move, stage, utterance strategy

이정환 Lee¸ Jung Hwan

DOI:10.18804/jyt.2021.12.58.177 Vol.58(No.0) 177-222, 2021

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The purpose of this study is to reconstruct the Jewish German philosopher Cohen’s reflections on religion. He critically accepted and developed Kant’s transcendental philosophy during European psychological transformation in which the 18th century Enlightenment and rationalism declined and the authority of reason and faith collapsed. In addition, this study aims to clarify how practical reason can be constructive in the nature and content of Jewish religion and can properly meet the situational demands of humanity as a regulatory principle of reason. Hermann Cohen warned of the distortion of national history by German nationalism and totalitarianism before World War II. He stressed that universal morality that mankind must coexist and coexistence should be expressed as a unity of humanity, that is, national morality, based on cultural and ethical self-consciousness. Cohen believed that the state should make efforts to achieve his ethical ideas in the peaceful unity of diverse ethnic groups. In this regard, his religious philosophy focuses on the correlation between morality and Jewish faith as an important methodology. He was convinced that if he grasped God’s name and nature from a Jewish religious point of view, only One God was the intrinsic and basis for establishing the ultimate concept of good and moral idea. The late Cohen argues that Jewish religion is closely related to the three major philosophical systems of logic, ethics, and aesthetics. In particular, he tried to overcome religious exclusivity and partisanship through philosophical interpretations of Jewish messianism in the turbulent era of Anti-Semitic movements and racism in the late modern German society. Furthermore, Cohen argues that if moral pure will is culturally combined, it can overcome the exclusivity of a specific religion and express it as a community sentiment toward the socially marginalized and suffering weak, forming a will of social empathy. Therefore, through this study, the researcher aims to examine how the religious will of empathy and love actively participating in other people’s economic pain and hardships, which is a virtue necessary for resolving economic inequality, discrimination, and various socio-political ideological conflicts in Korean society, can be embodied and sustain its ethical validity.

Key Words

선험론적 관념론, 경험, 이성의 이념, 범신론, 총체성, 이성, 계시, 유대교, 메시아주의, transcendental idealism, experience, idea of reason, pantheism, the All, reason, revelation, Judaism, Messianism

조한상 Cho¸ Han Sang

DOI:10.18804/jyt.2021.12.58.223 Vol.58(No.0) 223-254, 2021

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Spiritual discernment is a useful tool to find out where God’s will is. Modern people living in a complex and difficult world are in the midst of various movements of spirits every moment. For that reason, sometimes our choices are made in accordance to the guidance of God’s spirit, but, in other cases, we are often swept away by evil spirits. Spiritual discernment, therefore, helps us know what God’s will is. It is a spiritual heritage that has a long tradition from early churches to modern times. However, spiritual discernment has been neglected in the Protestant realm despite its importance. This paper discusses the principles of spiritual discernment in Youngsan’s life. Reverend Youngsan Yonggi Cho is an evangelist who had accompanied the Holy Spirit to proclaim a message of hope and had built the world’s largest church. He had experienced spiritual discernment in his 50 years ministry at the Youido Full Gospel Church, and then learned the methods of God’s guidance; God’s word, burning desire, understanding and peace, evidence through circumstances, and dream and vision. This guidance is consistent with the discernment rules of spiritual masters such as Ignatius Loyola and Jonathan Edwards. Furthermore, it is consistent with the theory of modern spiritualist Elizabeth Liebert. After the outbreak of COVID-19, we have experienced lots of change in our lives and then confronted spiritual chaos and situations where we have to make various choices and decisions. In those situations where everything changes rapidly, it will be helpful for pastors and members in the Korean churches to solve the various issues in their life settings using Youngsan’s case of spiritual discernment as a compass. I hope that they can be more mature Christians and communities by discerning God’s will on a biblical and historical basis, not based on individual thoughts and values.

Key Words

영적 식별, 영산 조용기 목사, 선택, 의사결정, 하나님의 뜻, spiritual discernment, Reverend Youngsan Yonggi Cho, choice, decision making, God’s will

박영범 Park¸ Young Bum

DOI:10.18804/jyt.2021.12.58.255 Vol.58(No.0) 255-288, 2021

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Churches are certified as being authentic by two essential marks of the true church: “evangelium pure docetur et recte administrantur sacramenta (the Gospel is preached in purity and the holy sacraments are administered).” These marks are inseparably concerned with the key functions of the true church such as worship (leiturgia), witness (martyria), service (diakonia), and community (koinonia). All these functions have been realized through congregational gathering. Today, however, new interpretations of the essential characteristics of the Church are required due to the prevailing contactless communication in daily lives. Accordingly, the Lord’s Supper has become one of the most keenly debated issues in churches. How can the church preserve the original meaning of the Lord’s Supper and, as it were, reinterpret it for the church? The church has now reached a point where it must begin a serious theological discussion of the Lord’s Supper. This study is aimed at offering ecclesiological insights into the Lord’s Supper in today’s peculiar situation. First, the issue of the Lord’s Supper will be discussed as a practical question for the church. And in order to overcome the simple arguments for and against the contactless execution of the Lord’s Supper, the traditional views of its core meanings will be briefly examined. This will clarify the questions for today’s churches. Meanwhile, some features of Wesley’s understanding of the Lord’s Supper will be taken into account. And finally, this study will assert that the church, which faces the challenge of contactless interactions, should preserve Wesley’s principle based on his understanding of the Lord’s Supper and that it is also necessary to deepen the church’s question about the Lord’s Supper.

Key Words

코로나, 비대면, 성만찬, 웨슬리, 교회론, COVID-19, contactless interactions, the Lord’s Supper, John Wesley, ecclesiology