신문철

DOI: Vol.15(No.0) 4-5, 2008

Abstract

Key Words

김홍근 Kim Hong Keun

DOI: Vol.15(No.0) 7-37, 2008

Abstract

‘Doing compassion’ requires having a perspective of mutual relational spirituality in all areas of life. Compassion is not altruism. Compassion is a combination of self-love and other-love. Compassion must be a matter of primary concern to a modern society, because the global community has a problem with right to live. Now the global community is dying without compassion. Environmental destruction is the problem for not only a nation but also all things in the global community. In the Bible, we find the words of Christ, “Love your neighbor as yourself.” ‘Your neighbor’ means not only the human being but also ‘all things’ in global community and includes all things that relate to human beings. Genuine salvation theology must include not only spiritual salvation but also social salvation and ecological salvation, because ‘all things’ are our ‘neighbor’ and ‘all things’ are connected in mutual relationship. Dr. Cho’s Young San theology extends the scope of God’s salvation from individual meaning to social and ecological meaning since 2005. And he puts his theory into practice actively. On this wise extending salvation theology is a movement to recover the beauty found in the Genesis account of creation of Heaven and Earth. That is the way of spirituality and living to follow God’s original mind. Within this fact Dr.Younggi Cho practice this salvation of society. Foundation of sharing love and happiness was set to unity the society and to build the real social care and to share the mind of love and happiness to the close neighbor and isolated people. The good people share their love with core value of humility. There are more other social works such as practise of love, sharing the graceful bread, helping the north korean and so on.

Key Words

compassion, mutual relational spirituality, Community, social salvation, the salvation of natural environment, ecological salvation, 긍휼, 상호관계적 영성, 공동체, 사회구원, 자연환경구원

소태영 So Tae Young

DOI: Vol.15(No.0) 38-77, 2008

Abstract

This article analyzes Young San’s spirituality and proposes a lovehappiness shared pedagogy that overcomes the dualism between divinity and humanity, and faith and Christian life. Young San’s imaginative spirituality is to mediate God’s love and happiness with people’s love and happiness. When humans love God and others, they can better love themselves and this world. Young San’s imaginative spirituality is defined by the artistic capacity to harmonize God’s vision, human identity, and this world. The imaginative spirituality enables people to visualize and actualize God’s vision. Therefore, the imaginative spirituality is the capacity to expand personal and spiritual faith into participatory and transformative faith. In other words, Young San pursues spirituality that enables humanity to participate in the history of God’s praxis in this world. Young San asserts that humans can be happy when they share with others who are poor and suffer from illness and disease, just as Jesus Christ did on the Cross. He indicates that just as God is happy when God shares God’s love with humans and this world, humans can be happy when they practice God’s care and love in this world. This is the spiritual principle of happiness. Because humans are created in the image of God, they are able to view God’s love and practice it in this world. Based on Young San’s imaginative spirituality, I develop a lovehappiness shared curriculum that views the subject matter, sharing, from three dimensions: God, self, and the world. These dimensions enable us to discover God’s visions, to visualize God’s visions, and to actualize them. In these three steps, students can share their visions and decisions with each other. This is the pedagogy that leads people to realize God’s love and to share and practice God’s love in this world.

Key Words

바라봄, 영성, 행복, 나눔, Imagination, Spirituality, Happiness, Sharing

안명준 Ahn Myung Jun

DOI: Vol.15(No.0) 78-105, 2008

Abstract

Recently Korean churches in the crisis have many difficult problems. Traditionally Korean churches have emphasized the salvation of the individual, but not the salvation of the society. Fortunately, Youngsan raises the importance of the salvation of the society not only in his sermons, but also in preaching outside of his church. This article deals with the theological understanding of Youngsan to the salvation of the society regarding to love and sharing. He explains that our society is under the structure of sin after the corruption of sin of Adam and Eve. This aspect of Youngsan follows Augustinus who mentioned the total corruption of man. The theological understanding of the salvation of society of Youngsan is Christocentric, He points out that for the structural healing and true salvation of man the event of the cross of Jesus Christ is the foundation of our salvation. Youngsan argues that the purpose of the salvation of the society is the glory of God, not the glory of man and the success of the world. This is based upon his theology emphasizing on God’s sovereign. Theology of Youngsan is not appealing to the religion of man, but the God's glory with His sovereign. Youngsan shows to us the expansion of the Kingdom of God. In order to overcome dualism, he suggests that all Christians with interests and caring of society should take part in our society for the realization of God Kingdom. He strongly proposes the practice of the true love to establish the salvation of society through giving love and sharing.

Key Words

영산, 조용기, 사회구원, 죄, 그리스도 중심, 하나님의 나라, 하나님의 영광, Young San, Cho Yonggi, The Salvation of Society, Christocentric, The Kingdom of God, The Glory of God

이기성 Lee Ki Seong

DOI: Vol.15(No.0) 106-143, 2008

Abstract

It is generally acknowledged that Young San’s theology represents an eminent theology of faith. The theme of the fourth-dimensional spirituality explicates the creative potential of the Christian faith. Young San’s theology is also considered to be an effective theology of hope as clearly shown through the theological conversation with Jurgen Moltmann. This paper represents an attempt to redefine Young San’s theology as a consistent theology of love. Tuomo Mannermaa once stated with regard to Martin Luther’s theology that love is not all, yet constitutively present in all. The same conclusion can be drawn in respect to Young San’s Full Gospel theology. The basis of the theology of love can be found in the understanding of the trinitarian God as the source of all true love. God Himself is eternal love of Agape(1 John 4:8,16) and He as a good One means His absolute love in action in the relationship with His creatures. It is important to know that all other genuine themes of Young San’s theology such as ‘Threefold blessing’, ‘the personal relationship with the Holy Spirit ’as well as‘ the Fourth-dimensional spirituality’ contain deep implications concerning the theological keyword of love. The theme of love connects all major contents of systematic theology to a consistent basic theology of love. The Agape love of God and the right human response to this divine love in threefold forms of love toward God, toward neighbors and to oneself build an organic whole which is comparable to what Philipp Jakob Spener called the order of love. But Young San’s genuine emphasis on his special themes mentioned above gives further implication for the understanding of love. Some proposals are to be made for further studies. To expand Young San’s basic theology of love one should not just contrast the divine Agape with all other natural forms of human love but should also examine wherein their positive inner relation consists. Since Young San proclaimed in 2005 an theological reorientation of the Full Gospel message reaching out to the salvation of the whole society as well as the nature, Young San’s understanding of love also needs to widen its horizon. Finally, an examination of the interrelationship between the faith, hope and love three theological virtues representing the new mode of existence for all Christians would help us to understand what is expressed by the term of the theology of love. It is under this light of Young San’s theology of love that his theology as theology of faith as well as theology of hope has to be reinterpreted.

Key Words

사랑, 아가페, 사랑의 신학, 하나님의 사랑, 좋으신 하나님, 십자가의 사랑, 사랑의 영, 삼중축복, 4차원의 영성, 하나님에 대한 인간의 사랑, 이웃 사랑, 자기 사랑, 행복, Love, Agape, Theology of love, Love of God, Good God, Love of cross, Spirit of Love, Threefold blessing, Fourth-dimensional spirituality, Love toward God, Love toward neighbor, Love of self, Happiness

이동규 Lee Dong Gyw

DOI: Vol.15(No.0) 144-180, 2008

Abstract

This article is intended to examine the issue of sharing love and happiness as a part of social salvation. This subject has been expressed in Exodus 22:21(20)-27(26) and in Young San’s sermons and writings. It is the intention of this paper to search the grounds of loving and sharing in the above text through exegetical study. The reason why God gave laws to the Israelites is that He wanted them to enjoy their life in the covenant (Ps 19:7-11). The covenantal provisions regarding the weak of society in Exodus 22:21-27 are stipulations of sharing love and happiness for the Israelite community, which include both ethical and theological aspects by appealing to their consciousness and memories of the past. These covenantal provisions for the poor express the fundamental spirit of the Old Testament laws, showing God’s concern that the welfare of the human being is the most important subject. They also serve as practical guidelines for the Israelites who became God's people by His salvation. Israelites experienced God’s presence in observing these provisional laws. The kingdom of God that Young San has preached is not only for the future but also for the present time. Young San has made it clear that Christians can experience the presence of the kingdom of God here on the earth, which Jesus proclaimed and made possible through His death on the Cross. Young San's understanding of the kingdom of God is closely related with the Cross and the present life of the Christian, and he emphasizes the most important ones in the present life are loving and sharing. To Young San, they are the means of building God’s kingdom on the earth and of walking with God. Therefore, ‘love and sharing’ is more than an ethical issue; it is a theological action achieving God’s will, through which social salvation and the community of God's people are being established. Love and sharing are an essential duty for Christians who have experienced God's salvation and are necessary behaviors for the building up of God’s kingdom in the earth.

Key Words

사회구원, 사랑과 행복나눔, 언약법전, 출애굽기, Social Salvation, Sharing Love and Happiness, the Book of Covenant, the Book of Exodus

이창국 Lee Chang Kook

DOI: Vol.15(No.0) 181-214, 2008

Abstract

When we examine the stories of Jesus in the New Testament, we come to know(conclude) that the miracles performed by Jesus are mainly related to the faith of people. It is notable that there were many miracle workers in Jesus’ time. However, the miracle stories of Jesus in the Gospels are completely different in nature from those stories of the so-called divine-human miracle workers. Jesus performed the miracles by his own divine power, but the divine- human miracle workers did not. The Hellenistic miracle stories, well-known to the Hellenistic world, were in gear with Hellenistic routine belief circulated among the people. In this paper, I compare the miracles performed by Jesus to those performed by the divine-human miracle workers. Through this comparison, I am trying to show the uniqueness found in Jesus’ stories of miracles. On the basis of this uniqueness, we can illuminate Young San theology by establishing a parallel between the Gospel writers ’view on Jesus’ miracle stories and Young San theology, specifically the theology of the fourth dimension. For this purpose, I select the story of Jesus’ calming the storm, a representative Synoptic miracle story (Mk. 4:35- 41 and pars). The story of Jesus calming the storm reveals his divine power that controls even the ferocious sea. God owns the divine power controlling the sea because He created the sea in the beginning (Ps. 95:5). The same image of God is found in Jesus’ stilling of the storm. Jesus’ rebuke of the sea is in a parallel with his rebuke of a man with an unclean spirit (Mk. 1:21-18). In the story of Jesus’ stilling of the storm is revealed the image of God who has the power to control the storm caused by Satan in the Old Testament. The most notable uniqueness of Jesus emphasized in the Gospels is that Jesus, the Son of God, rebukes his disciples for their lack of faith. Even though Jesus was sleeping in the storm, the disciples should have followed Jesus with faith. Although they actually faced severe storm with anxiety and fear, they should have relied on the Lord believing the Almighty power of God. With their spiritual eyes open, the disciples could realize who Jesus was and come to the Lord trusting him with their whole hearts. Then, the disciples could have a victory over anxiety and fear, which came from Satan through the storm, and experience lives of miracle and victory. As in the case of Jesus’ subduing of the storm, Full Gospel theology basically originates from the faith in the triune God, specifically Jesus Christ. Jesus’ stilling of the storm by rebuking the evil spirits hiding behind the sea is the work of God that belongs to the world of the fourth dimension. Thus, the entrance to the miracle world of the fourth dimension is our faith in Jesus Christ. Since faith is a significant element in causing miracles, we need to train ourselves to look and think with the eyes of faith, that is, from the perspective of miracle. Young San’s view consistently expressed in his preaching with regards to miracles is to understand miracles as the work of the Holy Spirit through faith.

Key Words

기적, 신적 인간, 신적 능력, 믿음, 폭풍, Miracle, Divine-human miracle worker, Divine power, Faith, Storm

한세대학교영산신학연구소

DOI: Vol.15(No.0) 215-242, 2008

Abstract

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