한세대학교영산신학연구소

DOI: Vol.59(No.0) 1-1, 2022

Abstract

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최상준

DOI: Vol.59(No.0) 1-2, 2022

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한상민 Han Sang Min

DOI:10.18804/jyt.2022.03.59.7 Vol.59(No.0) 7-46, 2022

Abstract

The goal of this study is to present the constructive approach to the direction and role of theology and church in terms of their relations to public life. This study attempts to present a new form of public theology which shows its distinctive theological paradigm in order to meet the needs of present time. In so doing, it stresses the nature and meaning of the public sphere and its theological foundations. It also underscores the necessity of revitalizing public solidarity in theology and genuine Christian community’s spirit for ‘common good.’ Given that, this study introduces a new theological paradigm called ‘In-Between’ theology for a new approach to public life. This particular theology has strong biblical foundation of covenant theology and conservative theological doctrine that is based on a pilgrim theology. This paradigm acknowledges that its theological emphasis needs to be connected with its distinguishing spiritual affections(experiences) in the context of making firm solidarity, and, at the same time, under the title called ‘Sacred void and intimate encountering’ it requests the Christian community to participate this public ministry in order to provide legitimate solutions for several social-political and cultural-religious problems. This study, thus, seeks to affirm that Christian ethics which is developed and shaped by the beliefs and practices of life and ministry of Jesus Christ is social ethics in terms of doing (public) theology in the way of bringing forth a transformation of will and character, as it can be lived out in the community of faith and in the world at large. Therefore, it is radical and revolutionary ethics. In this light, this study attempts to explore the meaning and role of contemporary theology and church practices in order to accommodate present social contexts. This provides a more adequate and suitable theological paradigm for spiritual awakening and transformation of the society with some theological responsibilities. Consequently, it introduces distinctive theological findings of a new theological paradigm called ‘In-Between’ theology for the purpose of establishing and revitalizing the public life and sociality of theology and the church. In this line of thinking, this research gives a few constructive theological implications on public theological life of church with infusion of Christian spirituality and the nature and meaning of community. In addition, conclusive thoughts which ‘in-between’ theology can also serve to be a bridge between Christianity and secular society will be able to be construed in terms of common good and solidarity for the needy.

Key Words

곁으로 신학, 공적 신학, 공론장, 용기의 존재, 연대와 공감, in-between theology, public theology, public sphere, courage to be, solidarity and empathy

이은선 Lee Eun Seon

DOI:10.18804/jyt.2022.03.59.46 Vol.59(No.0) 47-79, 2022

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Hermann Bavinck’s theology began to be introduced in the 1940’s by Hyung-ryong Park and Yun-seon Park. In the 1980’s, Young-bae Cha translated his Common Grace and translated and educated the first volume of Reformed Dogmatics. By 2011, Reformed Dogmatics was fully translated into Korean, and since then, many research papers on his theology have been published. In this paper, the writing process of Reformed Dogmatics and the papers related to Volumes 1 and 2 of Reformed Dogmatics were analyzed. A detailed analysis was made on the writing process of Reformed Dogmatics. For the general principles of Book 1, epistemology, religion, and principle of theology were examined, and for the external principles, revelation and inspiration were also studied. In Volume 2, God’s invisible attributes, the Trinity, God’s economy, creation and human creation were studied. Research on Bavinck’s theology by domestic scholars well defends Bavinck’s orthodox Reformed theology. Bavinck revealed the establishment of orthodox Reformed theology while criticizing the problems of the theology of liberals such as Schleiermacher and Ritschl in the 19th century. Problems with Rogers and McKim’s recent arguments have also been appropriately criticized. Comparative studies with modern theologians are actively conducted in his study of the Trinity. Along with that, an in-depth study of aspects in harmony with the principles of orthodox Reformed theology is requested along with the part where his discussion on epistemological realism is evaluated as being based on modern methodologies. Along with it, various studies were made in his theory of Biblical inspiration and the Trinity, and it should be used as a basis to properly critique the problems of modern theology while revealing aspects that contributed to the development of orthodox theology. And in the future, the Korean church should well inherit Bavinck’s Reformed theology tradition, and at the same time seek solutions by discussing the problems of today’s Korean society with academic merits based on a solid theological foundation.

Key Words

바빙크, 개혁교의학, 한국 신학자들, 영감과 계시, 삼위일체론, Bavinck, Reformed Dogmatics, Korean theologians, revelation and inspiration, Trinity

최성훈 Choi Seong-hun

DOI:10.18804/jyt.2022.03.59.81 Vol.59(No.0) 81-104, 2022

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In today’s advanced Korean society where basic issues of food, clothing, and housing have been resolved, fasting, that is, a representative spiritual act of faith through moderation of food, needs to be reexamined in terms of its inner meaning rather than outward action. During Israel’s exilic period, fasting, traditionally regarded as an expression of one’s anguish, became a ritual and a means to reflect on themselves before God. The Israelites, however, paid more attention to external activity of fasting than to its meaning of humbleness and godliness. Hence, God sent prophets such as Isaiah and Zechariah to reproach their misdeeds and to revive the meaning of fasting. The early church fathers showed negative attitude toward food pleasure due to the laxity of discipline caused by banquets of the Roman upper class and the neoplatonist dualism. Consequently, monastery movements arose to be wary of gluttony. In the Medieval period, fasting was not recognized as a holy virtue perse, but as a way to purify souls; and during the Reformation, its significance was affirmed as a godly means of sanctification. Today, fasting does not pursue a mere act of abstaining from food, but focuses on reinstating our consideration toward the needy through giving and serving while guarding against excessive human greed in affluent modern society. The neighborly love comes from the love of God who is the source of human existence and gives the grace of salvation through Christ. What makes fasting wholesome is spiritual deeds of love that are shown by the concrete practice of serving neighbors in need.

Key Words

금식, 금식의 전통, 기독교 영성, 구제, 이웃 사랑, 공동체성, fasting, the tradition of fasting, Christian spirituality, almsgiving, love of neighbors, communityness

김장엽 Kim Jang Yob

DOI:10.18804/jyt.2022.03.59.105 Vol.59(No.0) 105-135, 2022

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Providing an integrated understanding and analysis of eschatological Pentecostal spirituality, Steven J. Land’s seminal work Pentecostal Spirituality: A Passion for the Kingdom has gained understanding and support widely from Pentecostals. The Pentecostal affections toward the longing for the kingdom of God and the spirituality as a way of life manifested through them, in particular, are evaluated as a grounding work for the formation of the identity and the theoretical base of Pentecostal spirituality. The declining expectations for eschatology in the contemporary world, however, demand Land’s approach and direction to be revised. Land understands Pentecostal spirituality as an integrated concept of beliefs, affections, and practices. Affections are at the center of the incorporating process. Affections expressed by beliefs and practices play a vital role in uniting “knowing” and “doing.” Emphasizing the pivotal function of affections in spirituality, and at the same time having an interest in the eschatological expectation of the kingdom of God in the Pentecostal movement, Land reckons that apocalyptic expectations and visions cause chemical changes in Christian affections. The consequent Pentecostal affections converge towards the desire for the kingdom of God. Here I will examine the content and structural framework of Stephen Land’s eschatological approach to Pentecostal spirituality. The structure of this paper is as follows: First, the paper will investigate the Pentecostal spirituality proposed by Land. Second, it will anatomize his approach, structural framework, and contributions to Pentecostal spirituality. Third, I would like to point out limits of Land’s eschatological Pentecostal spirituality and to suggest directions of Pentecostal spirituality in response to the new challenges raised in the 21st century. Such attempts will be able to have significance in that they provide a new possibility and a direction for the identity of Pentecostal spirituality in the current situation where interests in eschatology are deteriorating.

Key Words

오순절 영성, 정서, 스티븐 랜드, 종말론, 하나님 나라를 향한 열망, Pentecostal spirituality, affections, Steven J, Land, eschatology, a passion for the Kingdom

조지훈 Cho Ji Hoon

DOI:10.18804/jyt.2022.03.59.137 Vol.59(No.0) 137-168, 2022

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Although preaching played an important role in the Pentecostal Movement, there is not much discussion or research on the theology of Pentecostal preaching. Therefore, this paper intends to propose a theology of Pentecostal preaching by Paul van der Laan, which classifies the characteristics of Pentecostal Theology into four categories of ‘experiential’, ‘biblical’, ‘prophetic’, and ‘intercultural’. First, Pentecostal preaching theology is “experiential” in that it emphasizes the “experience” of preachers and audiences. The experience emphasized by the Pentecostal sermon is not an experience in the past, but an experience experienced here and now. In other words, Pentecostalists believe that events recorded in the Bible can be reproduced and experienced today. The core of this experience-centrism is Christ. The Pentecostal Preacher is a person who has experienced the baptism of the Holy Spirit and declares the Word of God toward the Holy Spirit community formed through the Holy Spirit experience. The preacher’s spiritual experience affects the entire process of preaching. Second, Pentecostal preachers believe and confess the Bible as the word of God, so Pentecostal preaching theology is “biblical”. Pentecostal preachers use Holy spiritual hermeneutics in addition to traditional exegesis. Spiritual hermeneutics entail that the preacher acknowledges the Holy Spirit, who is the author of the Bible, and pleads for the help of the Holy Spirit in the course of his exegesis. Third, theology of Pentecostal preaching is ‘prophetic’ in that the preacher has a clear calling experience like the prophets of the Old Testament. The core of the calling story is the experience of the Holy Spirit. Fourth, Pentecostal theology is ‘intercultural’ in that it recognizes diversity and aims for integration and inclusion. Pentecostal preachers are interested in the fact that the audience lives in a world dominated by Satan. Therefore, the context of the sermon is a battlefield where spiritual war occurs.

Key Words

오순절 신학, 오순절 설교 신학, 폴 밴 더 랜, 오순절 설교의 4가지 특징, 영적 전쟁터로서의 설교 현장, Pentecostal theology, theology of Pentecostal preaching, Paul van der Laan, four characteristics of a Pentecostal preaching, preaching as the spiritual battle ground

윤은석 Yun Enseok

DOI:10.18804/jyt.2022.03.59.169 Vol.59(No.0) 169-204, 2022

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This study dealt with the self-supporting movement of the Korea Evangelical Holiness Church (KEHC) and its overseas missionary work accordingly. First, the self-supporting movement was dealt with. Two important methods for the self-support of the church were the payment of general meeting’s allotment and the organization of the Revival Countermeasure Committee. Through this, the KEHC stood on one’s own feet about the headquarters of the General Assembly from 1973 to 1974. In the process of being self-support, the church displayed interest in overseas missionary work after achieving some levels of self-support. Self-support and overseas missionary work are two major topics that have a causal relationship in the process of expanding Christianity. Since then, this study has dealt with the development of overseas missions of the KEHC. Indirect missionary work began in India in 1876, and in 1878, an overseas missionary committee was organized and a full-fledged dispatch of overseas missionaries was prepared. As a result, starting with the dispatch of one missionary to Thailand in 1981, it achieved rapid growth of overseas missions in the 1980s. And during this period, the Holiness Hall was established through the 70th Anniversary Project Promotion Committee for overseas missionary work, but its financial contribution was insignificant.

Key Words

기독교대한성결교회, 자립 운동, 해외 선교, 활천, 총회비, Korea Evangelical Holiness Church, self-supporting movement, overseas missionary work, Living Waters, general meeting’s allotment

한사무엘 Han Samuel

DOI:10.18804/jyt.2022.03.59.205 Vol.59(No.0) 205-233, 2022

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This paper starts with a problematic issue, “What should the Korean church do to restore its influence on society?” while it faces various changes owing to COVID-19. I attempt to discover clues through Pentecostal exegesis of the Bible. What should the Korean church do now to overcome social criticism and to take the lead of post- COVID-19 era, in order not to repeat mistakes of the European church in the days of the Black Death in the Middle Ages that it failed to utilize the criticisms from the society against the church as an opportunity for self-reflection and reform? To answer these questions, I will be interpreting Isaiah 11:1-5 from a Pentecostal perspective, and at the same time explore through this process a possibility of Pentecostal exegesis of the Old Testament. The paper proposes two premises as factors that distinguish Pentecostal biblical exegesis from the other types of exegesis. The first is “present-tension” as a theological premise. It refers to a theological conviction that a saying or an event recorded in the Bible still occurs today. It is a theological presupposition that expects God to work in the same way as it is written in the Bible, by acknowledging the biblical events not only as a source of historical facts or information from the past, but as a sample of events that can be experienced in our lives today. The second is a “spiritual perspective,” which is a thematic premise. It signifies interests in the Holy Spirit that makes the dramatic experience of God possible, and in the texts in relation to the Spirit. While some criticize that an emphasis solely on the Holy Spirit should not be justified as a Pentecostal interpretation of the Bible, I argue that it is credited to be Pentecostal to pay far more attentions to the contents related to the Holy Spirit. Isaiah 11:1-5 is selected to apply the two premises above to the Old Testament texts. Exegeting the text, I will argue that the text reflects the critical state of Israel and reveals that the “Spirit of Yahweh,” which refers to the Holy Spirit, is the most significant hermeneutic key in the Messianic text. The Spirit of Yahweh is proclaimed as the driving force that blows new winds into the religious, judicial, diplomatic, and military realms in which the previous Davidites have failed. I interpret the Spirit of Yahweh which brought new hope to Isaiah’s day as the Holy Spirit that still makes a new beginning possible today. In addition, the Holy Spirit is the Spirit who transforms the object of condemnation into that of hope by providing power for a new era, enabling self-reflection, and restoring a relationship with God. My conclusion is that the Korean church must rely on the power of the Holy Spirit to encounter the coming era in a flexible and effective way.

Key Words

오순절 해석학, 이사야, 구약의 영, 구약의 성령, 코로나19, Pentecostal hermeneutics, Isaiah, Spirit of the Old Testament, Holy Spirit of the Old Testament, COVID-19

최재웅 Choi Jay Woong

DOI:10.18804/jyt.2022.03.59.235 Vol.59(No.0) 235-267, 2022

Abstract

In the early 20th century, when the modern Pentecostal movement began, American society was the one in which racism and white supremacy were psychologically internalized, were socially accepted, and were legally justified. The Azusa Street revival, which is considered to have represented the modern Pentecostal movement, started essentially as a revival movement. At the same time the Azusa Street revival emerged as a countercultural movement, even if it was short-lived. It resisted American racist establishment by forming a community in which black and white Christians were mixing together. It was William Joseph Seymour, an African American holiness preacher, who played a pivotal role in the beginning and development of the Azusa Street revival. He was not only an idealist who envisioned equity and unity among Christians, but he was also a person who resisted the inhumanity and immorality of white racism. His ideal and vision resulted in the formation of the interracial Azusa Street community. Most of previous studies on the Azusa Street revival have focused on white Pentecostals’ racial prejudice and racist attitudes. In a sharp contrast, there have been few studies to delve into how Seymour’s theological ideal and spirituality played a part in generating the interracial Azusa Street community. This article is to trace the beginning and development of the Azusa Street revival that served as a counterculture against America’s racist establishment, focusing on Seymour’s life and religiosity.

Key Words

오순절 운동, 아주사 스트리트 부흥 운동, 윌리엄 조지프 시모어, 인종주의, 인종 평등과 통합, Pentecostalism, the Azusa Street revival, William Joseph Seymour, racism, interracial equality and unity