한세대학교 영산신학연구소

DOI: Vol.51(No.0) 1-1, 2020

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최상준

DOI: Vol.51(No.0) 1-2, 2020

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박종석 Park Jong-seok

DOI:10.18804/jyt.2020.03.51.7 Vol.51(No.0) 7-33, 2020

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The purpose of this paper is to promote the growth of the congregation’s faith by activating the musical characteristics in the core elements of worship. Worship is a place for faith education that can’t be overlooked from the perspective of Christian education which regards music as an important educational resource for the growth and maturity of faith. Nevertheless, if the worship is only habitually and conventionally practiced, it does not serve as a channel for the growth of faith. In response, the article proposes ways to contribute to the growth of the congregation’s faith by taking into account the key elements of worship: sermons, hymns, prayers, and choirs, which all have an important role in church music. The possibility that music can contribute to the growth of faith lies in the fact that music has a whole-hearted dimension as faith. In this research, the writer examines biblical grounds for music in worship through cases in Christian tradition to explore the possibility of religious growth through music in the worship service by introducing basic but fundamental examples. This study, focused on leiturgia in the missions of the church, could serve as an example to explore a creative way which takes music as a positive driving force for the growth of faith of the congregation.

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신앙의 차원, 전인성, 예배음악, 찬송, 찬송설교, 송영, 찬양대, Dimensions of Faith, Wholeness, Worship Music, Hymn, Praise Sermon, Doxology, Choir

김정원 Kim Jeungwon

DOI:10.18804/jyt.2020.03.51.35 Vol.51(No.0) 35-63, 2020

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Amos 2:6-8 is a judgment oracle against Israel. Despite its short composition, the intensity of the oracle is strong due to the rhetorical devices shown in the text and the sociological background hidden in it. YHWH as the Judge, utilizing Amos’ various rhetorical styles, convinces the audience of the seriousness of sin and expresses the inevitability of judgment. He points out that Israel has committed serious sins by breaking the law, in particular, abusing human rights against the socially disadvantaged. Human beings bestowed the image of God are equal, and it is stated by the law that orphans, widows, the poor, and strangers, who are specially classified as the weak, are to be protected. Yet the people who are to be secured by law have led to oppression and exploitation in Israel’s social and economic structure, which the prophet Amos defines as sin, using various rhetorical devices to describe the seriousness of sin. Amos uses the messenger formular (ko amar adonai) favored by the prophets to convey the gravity of sins and the ineluctability of judgment to those who do wrong. The messenger style is a phrase proclaiming that it is a strict word of YHWH, not the prophet’s own words. The phrase “three or four sins” used in wisdom literature is a rhetorical phrase that describes the seriousness of sin and the innumerable amount of sins committed. The prosecution of crimes through the use of legal terms to summon Israel’s lawbreakers to court reveals the inexorability of sin. The chiastic phrase employed to construct the unity of the whole context shows not only the visual effects but also the graveness of sin and the rigor of YHWH’s judgment. The rhetorical and sociological approach to the understanding of Amos 2:6-8 confirms the message of the judgment oracle.

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서너 가지 죄, 수사학, 여호와께서 이같이 말씀하시되(코 아마르 아도나이), 교차대구, 아모스 신탁, 사회학적 접근, Three or Four Sins, Rhetorics, Thus says the Lord (ko amar adonai), Chiastic Structures, Oracles of Amos, Sociological Approach

조지훈 Cho Ji Hoon

DOI:10.18804/jyt.2020.03.51.65 Vol.51(No.0) 65-94, 2020

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A theology of preaching is a theological understanding of three homiletical components such as the Bible, preacher, and audience and things that are related to those three. Youngsan Yonggi Cho has his own theology of preaching based on his theological frame, Fivefold Gospel and Threefold Blessing. His theology of preaching has some characteristics: First, for Youngsan, preaching is a ministry of God who works here and now, the gospel is the power of God that is manifested here and now, and the Bible is the Word of God that does miracles here and now. In that sense, ‘nowness’ is quite significant concept for Youngsan’s theology of preaching. Second, Youngsan thinks a preacher is one who has been called by God and should have steadfast faith. Third, Youngsan considers his audience not only as the fallen but also as the saved and the blessed. Fourth, Youngsan underlines the power of words so that preachers should use positive words and gospel words. Finally, for Youngsan, the place preaching occurs is the place where God’s healing miracles take place.

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영산 조용기, 설교 신학, 오중복음·삼중축복, 현재성, 소명자, 믿음의 소유자, 말의 능력, 긍정적인 언어, 복음의 언어, 설교를 통한 신유, Youngsan Yonggi Cho, Theology of Preaching, Fivefold Gospel and Threefold Blessing, Nowness, the Called, Preacher Having Faith, Power of Words, Positive Words, Gospel Words, Healing through Preaching

김선권 Kim Sun Kwon

DOI:10.18804/jyt.2020.03.51.95 Vol.51(No.0) 95-128, 2020

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The purpose of this article is to find out what the characteristics of Calvin’s church political system were and what the church’s collegiality was. Calvin was a teacher to build up the church. Although the order of Church was not the essence of Church, it was inevitable for the growth of a good church. Calvin stated that there was no hierarchical order of ministers, but were equality and cooperation between them for a true Church. Therefore he established the Consistory and the Company of Pastors. The members of the Consistory consisted of pastors and elders. The Company of Pastors aimed for the consensus of doctrine and the correction of pastors’ errors. The authority of Pastors was equal. The Consistory maintained the “Ministry of Equality and Collaboration” of pastors and laymen. By setting up the Company of Pastors, Calvin wanted to reform pastors because the reformation of the Church depended on the intellectual and spiritual level of the pastors. Reformed churches in Switzerland could not hold the provincial synod and the national synod because of the geographical and historical condition. But Reformed church in France under the influence of Calvin began these synods in early time. Calvin insisted that councils had a special mark with the guidance of the Holy Spirit based on the rule of Scripture, and Christ should preside over them.

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치리회, 목사회, 협의체, 지역 대회, 전국 총회, Consistory, Company of Pastors, Collegiality, Provincial Synod, National Synod

배재욱 Bae Jae Woog

DOI:10.18804/jyt.2020.03.51.129 Vol.51(No.0) 129-161, 2020

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The centenary of the March First Independence Movement falls in the year of 2019. The March First Movement is an important and epoch-making event in the history of Korea. The national spirit derived from this incident spread to a save-the-nation movement. The Korean Church took a leading role from the preparation stage of the uprising to the execution stage. In this paper, the author explores how the passionate evangelical activities of Bae We Ryang affected the March First Manse (“hurrah”) Movement in the Gyeongsang (or Youngnam) region. Bae We Ryang was the first person to make a connection with Korea by arriving at Busan port on January 29, 1891. He came down to Busan on February 25, 1891 to buy land for a missionary branch in Busan. Although Bae’s misssionary work may not be directly related to the March First Manse Movement in the Gyeongsang region, his import- ance should not be overlooked in focusing on how the results of his missionary work affected the March First Movement in the region. The author attempts to seek relevance between his role and the March First Movement in Gyeongsang region. After he set up a base in Busan, he began building the structure of the Busan Mission Branch on September 24, 1891 and completed it in June of 1892. Bae We Ryang first established the foundation of the mission in Korea by conducting missionary work mainly in Busan through 1) Itinerating travel; 2) conducting guests to a reception room in a house; 3) establishing Choryang Church with all the baptized persons; 4) establishing a Chinese literary school. He did missionary work with Busan and Daegu as centers having a far-reaching plan in mind. Bae We Ryang moved to Daegu in April 1896, hoping to preach the gospel there all his life, but before long the Board of Foreign Missions of the Presbyterian Church in the U.S.A (PCUSA) made him move to Seoul and Pyongyang. His successors, James Edward Adams (1867∼ 1929), Dr. Woodbridge O. Johnson (1869∼1951) and Henry Munro Bruen (1874∼1959) were given many missionary roles to evangelize people in the Youngnam region. In the Youngnam region, the March First Movement starting first in cities such as Daegu and Busan expanded to rural areas and then became the most powerful movement in the country. The demonstrations in the Gyeongsang region were led by Christian leaders and students. Daegu’s March Eighth Movement (대구 3.8운동) was planned and started by Daegu’s Christian religious leaders. Bae’s second missionary journey has been viewed as a major source of evangelization for the northern part of Youngnam areas. During the March First Movement in the Gyeongsang region, Christian leaders and believers played pivotal roles. Bae preached the gospel throughout the entire Youngnam region and the birth of churches there could all be deeply related to him. The March First Movement in Youngnam is connected with the regions where he made his rounds for the gospel. Therefore, it remains an important source for research in relating Bae We Ryang with studies on the March First Movement in the Youngnam region.

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배위량, 3.1운동, 영남지역, 대구, 안동, Bae We Ryang, March First (Independence) Movement, Youngnam Region, Daegu, Andong

박미정 Park Mi Jung , 황병준 Hwang Byung-june

DOI:10.18804/jyt.2020.03.51.163 Vol.51(No.0) 163-192, 2020

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Worship dance has recently been recognized in the Korean church and is becoming increasingly popular. In line with this trend, the importance of studying worship dance is emerging as well. Therefore, the purpose of this study is to articulate the significance of worship dance in Korean church services which focus on the praise of salvation that appeared in Miriam’s song and try to find ways to revitalize worship dance within the Korean church. The writer proposes alternative services to embrace worship dance that is applicable and necessary in modern worship. Worship dance should exist as an important element of worship and as a form of praise as shown in the Bible. Worship dance is not simply an extra order to worship but a powerful tool to proclaim the gospel, help worship, and lead people to the presence of the Holy Spirit. It has power to protect the worship service from harmful spiritual forces. In this sense, worship dance should be highly regarded. Our bodies are created for God and it is our privilege to praise Him with joy as His children; it is natural for us to dance and worship the Lord. Worship dance is a form of prayer, a confession to God, and a testimony of faith, therefore, it can contribute as a means of healing and restoration to the congregation. This study attempts to suggest the importance and application of worship dance through Miriam’s salvation praise shown in Exodus 15:20-21. Firstly, the writer explores theological theories regarding the issue of worship dance. Secondly, the case study is presented by participating and exploring two churches currently performing worship dance and theological education based on Exodus 15:20-21. The changes after training will be explained. Lastly, I would like to present a plan to revitalize worship dance in the Korean church.

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예배, 찬양 율동, 예배무용, 구원 찬양, 미리암, 구원의 노래, Worship, Praise Dance, Worship Dance, Salvation Song, Miriam, Song of Salvation

이창승 Lee Chang-soung

DOI:10.18804/jyt.2020.03.51.193 Vol.51(No.0) 193-242, 2020

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In the eyes of the founder of the Pentecostal movement Charles F. Parham, the world was divided between two huge powers: Capitalism and Socialism, and they were fighting against each other. This article is the first of the three successive articles tracing that in this context, Parham presented two states: the regeneration of the soul and the general distribution of material goods as the normal and ideal foundation of civilization. He attempted to understand, evaluate, and criticize Capitalism and Socialism, and then walk independently, proposing “Pentecostal Full Gospel Unity” as an alternative. Parham saw that the capitalistic church and the capitalistic nation decayed because the church indulged in secular thinking and culture and was unable to save herself and the souls of unbelievers, and thus concentrated her attention and action upon material wealth and outer decorations. As a result, the capitalistic United States, rooted in the freedom of faith and philanthropy, had deteriorated. For Parham, after faith itself had been excluded from the “freedom of faith,” the freedom of secular individual thought, which had lost duty and control prevailed and a healthy morality which sprang up from true faith disappeared. This loss of morality through secular individual centeredness produced the abnormal alliance and collusion of capitalists, poorer labor conditions for workers, a big gap in wages, the depravation and loss of working people’s health from tobacco, liquor, and prostitution, the conspiration between capitalists and administrators for money, the plutocracy using abnormally concentrated wealth, the corruption of the republic and capitalistic system, and the growth of an abnormal nationalism and patriotism, without imperialism. In the end, although Parham criticised Capitalism, he never abandoned Capitalism but remained in it.

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찰스 F. 파함, 오순절주의, 자본주의, 개인 신앙의 자유, 중생, 재산의 사유, 부의 분배, 부의 복음, 사회복음, 인민주의자, Charles F. Parham, Pentecostalism, Capitalism, the Freedom of Individual Faith, Regeneration, Private Ownership, the Distribution of Wealth, the Gospel of Wealth, Social Gospel, Populist

한세대학교 영산신학연구소

DOI: Vol.51(No.0) 244-250, 2020

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