한세대학교영산신학연구소

DOI: Vol.62(No.0) 1-1, 2022

Abstract

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최상준

DOI: Vol.62(No.0) 3-4, 2022

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김성원 Kim Sungwon

DOI:10.18804/jyt.2022.12.62.7 Vol.62(No.0) 7-44, 2022

Abstract

What will future Korean society look like? What kind of meaning or influence would we have in the future Korean society? Those are not only urgent questions of corporations or individuals being concerned for survival, but also urgent questions that Korean churches should ask. This article tries to answer those questions. Section II of this article suggests and explains three distinctive characteristics of the future Korean society: postmodern society, artificial intelligence-dominated society and ESG economy that is also driven toward poverty. Section III suggests and explains why the Holy Spirit movement is a viable solution to the major problems and challenges of the future Korean society. That is because the Holy Spirit alone will satisfy individuals’ yearnings for emotional satisfaction and personal fellowship. The Holy Spirit will also enable us to find the spiritual meaning of humanity in the coming era of powerful artificial intelligence. It is also the transforming power of the Holy Spirit that will change people’s innermost motives so that they may overcome selfish ambitions, which will make ESG economy a real possibility. It is here that we find the need for pneumatological renewal, for the work of the Holy Spirit in the future Korean society requires a more biblical and balanced theology of the Holy Spirit. This article offers three new directions of pneumatology for the future Korean society in terms of a Trinitarian pneumatology, pan-experientialism of the Spirit and emphases on the fruits, santification and fellowship of the Holy Spirit.

Key Words

성령론, 성령운동, 삼위일체, 미래, 한국사회, Pneumatology, Holy Spirit movement, Trinity, future, Korean society

조규형 Cho Kyu-hyung

DOI:10.18804/jyt.2022.12.62.45 Vol.62(No.0) 45-70, 2022

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Most historians say that the history of Pentecostalism in Korea began with Mary Rumsey’s visit to Korea. However, British Pentecostals were interested in Korean missions long before Mary Rumsey’s visit. In addition, there were British missionaries who came to Korea around the same time as Mary Rumsey, and leaders of the Assemblies of God in Britain and Ireland such as Howard Carter and Donald Gee visited Korea. However, their missionary work has not been clearly noted in the Pentecostal historiography. This paper thus examines the missionary work of British Pentecostal missionaries in Korea from 1914 to 1940 with different chronological perspective. The missionary efforts of the British Pentecostal missionaries began with William Taylor’s visit to Korea in 1914. He was the first Pentecostal missionary to come to Korea 14 years earlier than Mary Rumsey to explore the possibility of missionary work in Korea. In addition, the British female Pentecostals, Elsie Meredith and Lillian Vessey, were officially sent by the Assemblies of God from the Great Britain and Ireland to spread the gospel in Korea. They even ordained Korean ministers as pastors. Moreover, British Pentecostals like Howard Carter and Donald Gee visited Korea to encourage missionary work of British missionaries in Korea. In this respect, it can be said that the influence of the British Pentecostals on Korean missions was enormous.

Key Words

오순절 역사, 영국 오순절주의자, 고전적 오순절주의, 영국 하나님의 성회, 한국 오순절 역사, 한국 선교 역사, Pentecostal history, British Pentecostals, classical Pentecostalism, Assemblies of God in Britain, Korean Pentecostal history, history of Korean mission

신문철 Shin Munchul

DOI:10.18804/jyt.2022.12.62.71 Vol.62(No.0) 71-100, 2022

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This paper analyzes the faith and sermons of John Wesley, the great evangelist and pastor of the 18th century, to find an alternative for the revival of the declining Korean church. Wesley was then a pastor of the Church of England, but his passion for the gospel refused to let him remain as a preacher of the Church of England. Wesley boldly spread the gospel to unbelievers while traveling all over England, including fishing villages, coal mines, and markets, where the gospel was not preached. Many people believed in Christ’s gospel through his evangelical sermons and a great revival took place. One of the good strategies for the revival of the Korean church is to restore the Word of God. If Wesley led the revival of the church through the Word of God, the Korean church can also create a true fire of revival by declaring the living Word of God. This paper will examine the characteristics of Wesley’s revival sermons, focusing on Wesley’s life and faith, and “Standard Sermon 44,” and suggest some alternatives for the revival of the Korean church. Wesley’s faith and preaching faced a drastic change from the experience of conversion on May 24, 1738. If Wesley’s sermon before conversion was an action-oriented intellectual sermon, his sermon after conversion was converted to a faith-oriented spiritual sermon. Wesley’s sermon was a sermon of faith in Christ, a sermon that emphasized the conviction of salvation through “evidence of the Spirit.” He thoroughly conveyed the Word of Christ through the power of the Holy Spirit, and people could experience conversion through his evangelical preaching and be transformed into true Christians. The authority and revival of the church appear from proclaiming the Word of God. Today, when the Korean church delivers the Words of the Bible, the Word of God’s revelation, through the power of the Holy Spirit, like Wesley, the words from the preacher’s mouth and sayings are not understood as human words, but authoritatively delivered to the audience as God’s Words. This is when the revival of the church takes place.

Key Words

존 웨슬리, 교회의 부흥, 설교, 이신칭의, 성화, John Wesley, church revival, sermon, justification by faith, sanctification

박나리 Park Naree

DOI:10.18804/jyt.2022.12.62.101 Vol.62(No.0) 101-140, 2022

Abstract

The contents of a sermon should be well-delivered and wellunderstood by the congregation. This is directly related to the purpose of preaching. However, ironically, it is not easy for preachers to appreciate well whether the congregation understands the content of each utterance, as sermons are directed one way from speaker to audience. In particular, as wearing a mask indoors has become mandatory due to the recent pandemic, it has become more difficult for preachers to read the reactions of the congregation. At this time, the linguistic mechanism of emphasis on the sermon contents which the preacher considers important can easily attract the attention of the congregation to this content and promote successful message delivery. Nevertheless, these emphasizing utterances have not been studied in earnest in either the field of preaching or linguistics. Therefore, this study attempts to present a model of emphasizing utterance in sermons by examining various aspects of emphasis speech in Youngsan, classifying them according to their functions, and analyzing their characteristics. Therefore, this study attempts to gain insights into the creation and production of emphasizing utterances in sermons by examining how they appear, how they can be classified, and what characteristics they have in Youngsan’s sermons, models of effective sermons. As a result of this analysis, it was found that the emphasizing utterances of Youngsan can be characterized in many different ways, such as repetition of the same linguistic form, paraphrasing by specification, contrast, reestablishment, rhetorical questions, utterance performance requirements and theatricalization. In the case of repetition of the same linguistic form, in particular, as a result of preferential repetition of multiple repetitions of the same expressions, it was found that repetition was implemented with enumeration, thereby deriving a synergistic effect. On the other hand, it was also observed that the so-called sandwich -type discourse structure, in which a general and abstract statement to be emphasized, then specifies the content and concludes with an utterance that reinforces it, is very frequently used in Youngsan’s sermons. This structure is understood as an attempt to optimize the understanding of the congregation as it aims at both the first and second effects. In the case of contrast, it was discovered that the use of ‘not A but B’ was more prominent than any other expression. This is because one or two linguistic markers showing contrast were used in a fixed manner rather than trying to diversify the expression. By doing so, it was seen that the priority was given to making it easier for the congregation to expect and understand the context of the contrast. On the other hand, by utilizing the original sentence attribute of the interrogative sentence, an attempt to infuse two-way conversationality into the preacher’s one-way discourse is made, and through this, the congregation’s cognitive response to the content to be emphasized. It can be seen that this encourages the response of the congregation to be more active. Furthermore, by asking the congregation to utter the sentence to be emphasized, it can also be observed that the listening congregation is repositioned to the speaker’s position, very effectively attracting their attention to the content to be emphasized. This was also understood as embodying the power of words in the sermon scene in the spirituality of the fourth dimension emphasized by Youngsan. Lastly, theatricalization literally realizes the content to be emphasized in a theatrical way, and it can be said that the frame-type structure of a play is inserted into the preacher’s one-way discourse. When using the character’s utterance as a direct method, Youngsan uses a strategy to further highlight the inner world of the episode by omitting the quotation marks and quotation verbs that are commonly found in direct quotations.

Key Words

강조 발화, 반복, 구체화, 다지기, 대조, 수사의문문, 발화 수행 요구, 연극화, emphasizing utterance, repetition, specification, reestablishment, contrast, rhetorical question, utterance performance requirement, theatricalization

정일승 Chung Il-seung

DOI:10.18804/jyt.2022.12.62.141 Vol.62(No.0) 141-175, 2022

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Utilizing structuralist criticism as a methodology for interpreting the Bible and traditional narratives, this study aims to examine and argue the basis for controlling the archetypal and religious minds and imaginations of ancient Israelites and Koreans by comparing the creation (Gn 1:1-2:4a) and flood accounts of Genesis (Gn 6:9-9:19) with the Korean creation myths Changsega and The Great Flood and Mokdoryong which include literary contents similar to those of the Genesis accounts. In order to explain the prototypical semantic system inherent in traditional tales of ancient Israel and Korea, this paper uses the semiotic square model of Algirdas J. Greimas (1917~1992) as a research methodology. The stories of creation and flood in numerous myths of the world consist of the interactions of “chaos” and “order,” “creation” and “re-creation” in the semantic system of the deep structure. Although the creation and flood stories of the Old Testament and the Korean creation and flood myths share similar archetypal imaginations and semantic systems, the Old Testament represents the theological themes of “sin,” “judgment,” and “grace” and God-centered view of history. Korean folk tales, however, show a natural view of history that conforms to the irresistible power of nature and reason, along with the recognition that evil belongs to the gods and that responsibility for disasters resides outside of humans.

Key Words

창세기, 한국 전통 설화, 원형적 심성, 창세가, 목도령, 창조, 대홍수, Genesis, Korean folk tales, prototypical imagination, Changsega, Mokdoryong, creation, the Great flood

오성욱 Oh Sung Wook

DOI:10.18804/jyt.2022.12.62.177 Vol.62(No.0) 177-207, 2022

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This thesis explores the origins of Regeneration, Sanctification, Divine Healing, and Second coming, which are the headwords of the Fourfold Gospel. Generally, the origin of the Fourfold Gospel is traced back to A. B. Simpson. However, while acknowledging that Simpson was the first person to combine the four headings of Regeneration, Sanctification, Divine Healing, and Second coming into the heading of the Fourfold Gospel, these four headings are the key concepts that summarize the American awakening and revival movements. William G. McLoughlin’s Revival, Awakenings, and Reform strongly suggests this fact. As already implied by Donald W. Dayton in Theological Roots of Pentecostalism, the Fourfold Gospel in the fourfold structure form is not an exclusive product of any individual or individual denomination but a religious asset jointly owned by the Holiness-Pentecostal Movements. McLoughlin’s historical narrative clearly reveals that the origin of the Fourfold Gospel, the faith-based asset, is the core concept of the revival that permeated the American awakening and revival movements.

Key Words

부흥, 각성, 개혁, 사중복음, 맥클로플린, 데이턴, revival, awakening, reform, Fourfold Gospel, William G, McLoughlin, Donald W, Dayton

조한상 Cho Han Sang

DOI:10.18804/jyt.2022.12.62.209 Vol.62(No.0) 209-236, 2022

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The purpose of this article is to suggest an application of Ignatian spirituality to the Korean Protestant church. The COVID-19 crisis forced fields such as politics, economy, society, culture, and religion to develop into a new phase. In particular, the Korean Protestant church has faced a new paradigm of religious practice, including elements such as online worship and reduced-contact meeting. When the COVID-19 pandemic impacted Korean society, the church had to re-examine the whole life of the faith community. It was no longer possible to return to old paradigms, such as Tongseong prayer and unilateral spiritual education. New spiritual programs are now required because the Korean Protestant church experiences limitations of Bible study focused on intelligence and one-directional education that only sows information without confirming that it bears fruit. In addition, a narrow understanding of grace and justification by faith, the rise of social participation theology, and misunderstandings of spirituality, which were pointed out as problems of spirituality in the Reformed Church, have resulted in neglect of active inner life and spiritual training. In this situation, Ignatian spirituality presents a viable alternative. Ignatian spirituality is the spirituality of the action of working with Christ while building the kingdom of God. Once a person responds to God’s call, St. Ignatius invites the person to prayer (a spiritual program) so that they come to know Christ more intimately, love him more ardently, and follow him more closely. The elements of Ignatian spirituality are as follows: conversion experience at Loyola castle, pilgrimage, encounter with God, apostolic service, and discernment. If the Korean Protestant church were to apply Ignatian spiritual programs, gospel meditation, daily Examen of consciousness, and spiritual discernment could be recommended. I am convinced that if the spirituality of Ignatius were effectively employed, it would benefit the Korean church and its members, and give it new vitality.

Key Words

이냐시오 영성, 개신교 적용, 성찰의 기도, 복음서와 함께 기도하기, 식별, Ignatian spirituality, Protestant application, Examen prayer, Gospel meditation, discernment

이영식 Lee Young Sik

DOI:10.18804/jyt.2022.12.62.237 Vol.62(No.0) 237-267, 2022

Abstract

Early Australian Presbyterian missionaries in Busan and Gyeongnam faithfully performed their evangelical ministry and educational and medical works. In this study, I tried to illuminate the background of the arrival of missionaries in Korea and medical activities among missionary activities as an example. Australian missionaries such as John Geddie, John G. Patton, and Davis played a pioneering role in the missionary movement of the early Victorian Presbyterian Church in Australia. Since then, the organization of missionary agencies and student and lay missionary movements have played a valuable role in Korean missionary work. Hugh Currell was the first medical missionary of the Australian Presbyterian Church in Korea. He arrived in Busan in 1902 and started medical work there, then moved to Jinju on October 20, 1905, and opened mission station of the Jinju mission. Charles I. McLaren, also a medical doctor, entered Korea in 1911 as a missionary. He served at Paton Hospital and Severance Hospital with an emphasis on faith as well as scientific medicine. He also actively opposed the enforcement of Shinto-Shrine by the Japanese. As such, medical activities provided an important point of contact for the gospel. Those also promoted better life by providing medical assistance for Korean people and greatly contributed to laying the foundation for future medical missionary works in Korea.

Key Words

호주장로교, 선교활동, 부산, 경남, 커렐, 맥라렌, 의료활동, Australian Presbyterian Church, missionary activities, Busan, Gyeongnam, Hugh Currell, Charles I, McLaren, medical activities