한세대학교영산글로벌신학연구소

DOI: Vol.76(No.0) 1-1, 2026

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최성훈

DOI: Vol.76(No.0) 2-2, 2026

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김명희 Kim Myeonghee

DOI:10.18804/jyt.2026.06.76.7 Vol.76(No.0) 7-31, 2026

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This paper examines Gerhard Ebeling’s theological theory of language, which situates language at the hermeneutical center of theological discourse and seeks to recover the “word-event” (Wortgeschehen) increasingly marginalized in modern Christianity. Ebeling diagnoses the crisis of modern faith as a “language crisis,” in which the existential power of the gospel has been significantly weakened. He argues that ecclesiastical language has been reduced to a mere instrument of information or fixed in propositional dogmatism, becoming a relic detached from lived experience. In response, Ebeling highlights the theological significance of language and elevates it to the status of fundamental theology. A central feature of his thought is the hermeneutical character of language. Redefining hermeneutics as the science of understanding, he emphasizes “understanding through language” rather than merely an “understanding of language.” Language is a dynamic force that discloses reality and mediates the encounter between God and humanity. This insight culminates in the concept of the “word-event.” Language, arising from concrete existential situations, transcends descriptive statements and exercises a performative power that transforms human existence. Ebeling identifies prayer as the quintessential linguistic act that confirms the reality of God; as God speaks and human beings respond, a new reality comes into being. He insists that such word-event must be reclaimed within the contemporary church and human life. Furthermore, Ebeling’s concept of the word-event offers a methodological framework for reinterpreting glossolalia in Pentecostal theology, thereby bridging existential hermeneutics and charismatic experience.

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언어, 말씀 사건, 해석학, 실재, 경험, 기도, Language, Word-event, Hermeneutics, Reality, Experience, Prayer

김영미 Kim Young-mi

DOI:10.18804/jyt.2026.06.76.33 Vol.76(No.0) 33-58, 2026

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This study examines self-formation as a relational process rather than merely an internal psychological one in response to the increasing individualism and social isolation of contemporary society. To this end, it investigates the process of relational self-formation within Christian communities through an integrative analysis of sociologist Erving Goffman’s dramaturgical theory and Stanley J. Grenz’s relational ontology. Employing a literature-based research method, the study compares and analyzes the concept of the self in both theories and proposes an integrative model applicable to counseling and Christian community contexts. This study finds that self-formation is a dynamic process unfolding through social interaction and communal relationships. On this basis, it proposes a three-stage model of relational self-formation: strategic adaptation, ritual trust, and relational identity integration. In the stage of strategic adaptation, individuals enter into relationships through impression management and role performance. In the stage of ritual trust, mutual respect and acceptance foster role distance and self-disclosure. Finally, in the stage of relational identity integration, the self is formed into an ecclesial self through communal love and participation. By integrating Goffman’s sociological insights with Grenz’s theological perspective, this study reinterprets self-formation from a relational and ontological perspective. Furthermore, it offers a theoretical framework and practical implications for Christian counseling and community formation.

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관계적 자아 형성, 전략적 적응, 의례적 신뢰, 관계적 정체성 통합, 교회적 자아, 기독교 상담, Relational Self-Formation, Strategic Adaptation, Ritual Trust, Integration of Relational Identity, Ecclesial Self, Christian Counseling

김정헌 Kim Jeong-heon

DOI:10.18804/jyt.2026.06.76.59 Vol.76(No.0) 59-89, 2026

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Kings (2 Kgs 24:6), Chronicles (2 Chr 36:6), and Jeremiah (Jer 22:19) appear to present differing accounts of the death of Jehoiakim. As a result, scholars have proposed various interpretations of the circumstances surrounding his death. Although many scholars tend to regard the account in Kings as historically more reliable, no decisive solution has yet been reached. This study therefore seeks to propose a historical hypothesis that can synthesize the accounts found in all three books. Methodologically, this study employs historical criticism and undertakes a comparative literary analysis of the biblical texts alongside analogous cases from the ancient Near East. It first surveys recent scholarship on the death of Jehoiakim and classifies the major interpretations into four categories: natural death, dishonorable burial, denial of burial, and post-burial desecration of the tomb. Among these, the final view attempts to synthesize the accounts in Kings and Jeremiah. This study extends that approach further by incorporating the account in Chronicles as well. This study argues that Jehoiakim likely died a natural death or otherwise met an ordinary end (2 Kgs 24:6). However, when Nebuchadnezzar later came to Jerusalem, Jehoiakim’s tomb was desecrated and his corpse was cast outside beyond the city walls (Jer 22:19b). Furthermore, his body was taken to Babylon (2 Chr 36:6), where he ultimately suffered the disgrace of remaining unburied (Jer 22:19a; 36:30). This hypothesis supplements previous interpretations and contributes to strengthening the historical reliability of the accounts in Kings, Chronicles, and Jeremiah concerning Jehoiakim’s death.

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여호야김의 죽음, 느부갓네살, 시신 학대, 열왕기하 24:6, 역대하 36:6, 예레미야 22:19, the Death of Jehoiakim, Nebuchadnezzar, the Desecration of the Corpse, 2 Kings 24:6, 2 Chronicles 36:6, Jeremiah 22:19

서영준 Seo Young-jun

DOI:10.18804/jyt.2026.06.76.91 Vol.76(No.0) 91-128, 2026

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This study aims to propose a regional hub-based Sunday school model grounded in collaboration among small churches in response to the decline of Sunday schools and regional disparities within the Korean churches. The crisis facing Sunday schools is understood as a structural problem arising from the combined effects of low birth rates, a shrinking school-age population, teacher shortages, weakened parental involvement, and the limitations of isolated, church-centered operation. This study employs literature review, case analysis, and expert consultation to examine the causes of Sunday school decline, as well as domestic and international cases of hub-based education, and to derive operational principles and an implementation framework applicable to small churches. The findings suggest that the proposed model should be structured around four core principles: Word-centered faith education, shared responsibility among churches, integration of educational functions, and flexible operation according to local conditions. The operational framework consists of support from the General Assembly and presbyteries, coordination by a regional steering committee, provision of space by a hub church, follow-up pastoral care by participating churches, educational practice by a community of teachers, and supplementary digital support. The principal elements of implementation include joint worship, age-based Bible education, small groups, counseling and care, parental involvement, teacher training, and phased evaluation. The significance of this study lies in presenting Sunday school renewal not merely as an internal task of individual churches, but as a regional collaborative structure through which small churches may share educational resources and responsibilities for the next generation.

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한국교회, 주일학교, 지역 거점형 주일학교, 소규모 교회 연합, 다음 세대 기독교 교육, the Korean Church, Sunday School, Regional Hub Sunday School, Small-Church Alliances, Christian Education for the Next Generation

조지훈 Cho Ji Hoon

DOI:10.18804/jyt.2026.06.76.129 Vol.76(No.0) 129-156, 2026

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This article examines Pentecostal pneumatology from a homiletical perspective, with particular attention to the characteristics of preaching anointed by the Holy Spirit. Although preaching has always occupied a central place in the Pentecostal movement, scholarly reflection on the relationship between preaching and the Holy Spirit has remained relatively limited. In response to this lacuna, the study defines Pentecostal preaching on the basis of a narrow understanding of Pentecostalism, one that identifies Spirit baptism and glossolalia as its distinguishing marks. Spirit baptism is understood as the initial experience of the fullness of the Holy Spirit, while ongoing fullness and anointing are treated as conceptually equivalent. The article first clarifies the relationship among Spirit baptism, the fullness of the Holy Spirit, and anointing, arguing that “anointing” functions as a comprehensive term for experiential encounters with the Holy Spirit. It then proposes three dimensions of Spirit-anointed preaching. First, preachers prepare for anointing through personal holiness, devoted prayer, and diligent study of Scripture. Second, Spirit-anointed preachers are marked by a clear sense of divine calling, the holistic transformation of life, and evident spiritual fruit in ministry. Third, Spirit-anointed preaching is characterized by freedom in proclamation, spiritual vitality, divine authority, and the manifest presence of the Holy Spirit in both the preacher and the congregation. While the anointing of the Holy Spirit cannot be reduced to formulas or techniques, this study offers theological and practical criteria by which Pentecostal preachers may discern, seek, and pray for Spirit-anointed preaching. In doing so, it contributes to the development of Pentecostal homiletics and provides guidance for ministers who seek preaching shaped by the power and presence of the Holy Spirit.

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오순절 성령론, 오순절 설교학, 성령침례, 성령충만, 방언, Pentecostal Pneumatology, Pentecostal Homiletics, Spirit Baptism, the Fullness of the Holy Spirit, Speaking in Tongues

최성훈 Choi Seong-hun

DOI:10.18804/jyt.2026.06.76.157 Vol.76(No.0) 157-179, 2026

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Modern society no longer allows the church to remain confined to the private sphere of faith alone; rather, it increasingly calls the church to assume social responsibility and to undertake a public role. In response to this challenge, this study examines the emergence and development of public theology, together with its major concepts, characteristics, and methodological approaches, and analyzes the public-theological dimensions of Pentecostal theology with particular reference to regeneration and Spirit baptism, the public character of spiritual gifts, and the realization of the kingdom of God. It further explores the public-theological significance of Pentecostal theology within the framework of the Creation Mandate, the Great Commandment, and the Great Commission. This study argues that Pentecostal theology does not remain at the level of individual inward experience or spiritual empowerment alone, but it offers theological resources oriented toward the public practice of the gospel and the transformation of society. Spirit baptism and spiritual gifts are understood not merely as means for church growth or personal piety, but as dynamic forces that enable believers to embody the values of the kingdom of God ― such as justice, peace, love, and service ― within the public sphere. In this way, Pentecostal theology contributes to the recovery of the public character of the Korean Church through the care of creation, the practice of love for neighbors, and the public proclamation of the gospel. The public nature of Pentecostal theology, therefore, lies in its holistic character, through which both individuals and society are transformed by the power of the Holy Spirit. This provides an important theological foundation for the Korean Church as it seeks to fulfill its public responsibility, engage society, and participate in the expansion of the kingdom of God.

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오순절 신학, 공공신학, 성령, 사회참여, 한국교회의 공공성, Pentecostal Theology, Public Theology, the Holy Spirit, Social Engagement, the Publicity of the Korean Church

최재웅 Choi Jay Woong

DOI:10.18804/jyt.2026.06.76.181 Vol.76(No.0) 181-216, 2026

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This article examines the establishment and operation of the Christian Pentecostal Church in Korea during the Japanese Colonial Period from the perspective of cooperation and conflict among Pentecostal missionaries in Korea. It explores the missionaries’ arrival and preparation in the 1930s, the church’s formal founding, its operation and expansion, and the conflict that emerged in the late 1930s over the position of pogyo gwallija, the church’s officially registered religious representative. The Christian Pentecostal Church emerged through the exchange and cooperation of Pentecostal missionaries from different backgrounds, and its operation rested on division of labor and cooperation between missionaries and Korean workers. This cooperative relationship, however, did not always remain stable, and the conflict surrounding the pogyo gwallija position came to the surface as a struggle over representation and responsibility for the church’s operation. Ultimately, the establishment and operation of the Christian Pentecostal Church in Korea during the Japanese Colonial Period took shape through missionary cooperation, yet tensions and conflict were also formed within that very structure of operation.

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한국오순절기독교, 기독교오순절교회, 오순절 선교사, 포교규칙, 포교 관리자, Korean Pentecostalism, Christian Pentecostal Church, Pentecostal Missionaries, Rules for the Propagation of Religion, pogyo gwallija, officially registered religious representative

한세대학교영산글로벌신학연구소

DOI: Vol.76(No.0) 217-222, 2026

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