Although “Full Gospel,” “純福音,” and “순복음”(sunbokum) are very important words in Holiness movement, but there has been no comprehensive historical inquiry about them. Therefore, this article studied the origin and transitions of “Full Gospel,” the process and meaning of the translating “Full Gospel” into “純福音,” and then into “순복음” in the history of American, Japanese, and Korean Holiness movement as long as materials were available. In 1839, “Full Gospel” was used by Charles G. Finney for the first time; in 1906, Japanese Nakada Juji translated “Full Gospel” into “純福音.” Around 1908, Korean Jang-ha Lee, etc., might translate “純福音” into “순복음,” and then after 1923 “순복음” has been written.
For Holiness people, Full Gospel(純福音, 순복음) was the biblical, christological, pneumatological, restored, whole, and Apostolic Gospel, and has the multiple aspects: Rebirth, Entire sanctification, Healing, and the Second Coming. Holiness Full Gospel regarded entire sanctification as the same category with the Spirit baptism. For Finney and Mahan, Full Gospel included Justification and Sanctification. Boardman got Healing into Full Gospel, and it was the different point from Finney and Mahan. Simpson added the Second Coming, and made Full Gospel more systematic and fourfold. For Knapp, most of all, Full Gospel was the gospel which was not destroyed by higher criticism. Under the influence of Knapp, Japanese and Korean Holiness people, Juji, Jang-ha Lee, Gun Lee, and Ki-sam Kim, etc., understood Full Gospel as pure gospel which was not damaged by higher criticism, so they translated Full Gospel into 純福音,” not “全き福音.”
Key Words
성결, Full Gospel, 고등비평, 純福音, 순복음, Holiness, Higher Criticism
Healing and Life Recovery in the Gospel Proclamation of Jesus 예수의 복음 선포에 나타난 치유와 생명 회복
Healing in the Bible appears to be an important way for recovery of human nature. Jesus accomplished the kingdom of God on this earth through the healing ministry. The kingdom of God that Jesus has brought down is a complete model of recovery of human nature. In that sense, the healing is an important way to experience perception of life through the kingdom of God. Healing is to heal destroyed humanity. Its inevitable task is to properly understand the theology of life. Healing is referred to following words in the Bible: א, θϵρ⍺πϵί⍺, θϵρ⍺πϵύ⍵, ἴ⍺μ⍺, ἰάομ⍺ι, ἴ⍺σις. In order to understand healing and life, both the biblical definition and general common understanding of the word are required. Healing is related to its relationship with the Others. God’s healing touch is the light of salvation for those who are committed as His touches can be felt through His presence to those with broken hearts by curing and comforting.
The healing ministry of Jesus not only casts out demons and exercises power, it also provides recovery to those lived in the darkness of sickness. Many Jesus’ healing ministry incidences in the book of Mark have prevailed in the presence Jesus’ Words (Mk 1:23-26).
The healing ministry of Jesus is compassionate to a Lamb without shepherd wandering haplessly (cf. Mt 9:36; Mk 6:34) and is forgiving to sinners (cf. 1 Tm 1:15). Acknowledging and accepting it are referred to as the area of belief. The healing ministry of Jesus rose again from the dead, as is the case of Jesus as a miracle achieved through the realization of the kingdom of God. The healing ministry of Jesus shows realization of the kingdom of God through the miracles demonstrated by Jesus like in the case of raising a person from dead. Healing has no meaning without Christ’s presence. Jesus is life itself (cf. Jn 6:35, 53; 8:12; 11:25; 14:6), so the life associated with Christ is in the life within life.
In contrast to Revison, Adam constituted an important part of ancient Jews’ theological framework. According to their writings, some motifs of Adam occur repeatedly and with similar storylines. The sole origin of humanity’s tragedy is found in the first chapters of Genesis, where the story of Adam colors the human history in dark gloomy tone. Human sickness and death are results of Adam’s sin and curse. Moreover, the humanity that belongs to Adam continues to sin and die because of the ‘evil heart’ of Adam. After having encountered the risen Jesus, Paul comes to believe that he is God’s messiah sent to the humanity trapped in Adam’s curse. Paul, who is familiar with the Jewish understanding of Adam, soon recognizes Jesus as the new Adam, since he overcame Adam’s curse through resurrection. The Holy Spirit, the Spirit of Jesus, enables the humanity to transfer their membership from the old Adam to the new Adam. Moreover, the Holy Spirit becomes God’s law engraved in their hearts, thus helping them keep God’s law. As a result, the new humanity of Jesus also overcomes the sin and its sting, the death. By exposing the humanity to God’s glory which remains in the face of Jesus, the Holy Spirit transforms the believers from glory to glory. The final aspect of this glorification is the resurrection of the believers’ mortal bodies. All these make us recognize that the Holy Spirit is God’s remedy for the curse of Adam.
Key Words
아담, 새 아담, 아담 기독론, 영화, 부활의 보증, 성령, Adam, New Adam, Adam Christology, Glorification, Holy Spirit, Resurrection
The Spirituality and Education which is Implied in the Prayer Pattern of ‘Calling Lord Three Times’ in the Full Gospel Church ‘주여 삼창’의 순복음교회 기도 양식에 내재된 탄식의 영성과 교육
The Spirituality and Education which is Implied in the Prayer Pattern of ‘Calling Lord Three Times’ in the Full Gospel Church ‘주여 삼창’의 순복음교회 기도 양식에 내재된 탄식의 영성과 교육
In the beginning of prayer, ‘calling lord three times’ is the traditional and unique prayer pattern in the Full Gospel Church. This study asserts that the absence of God is transformed into the presence of God at the moment to cry out lord three times. The prayer style of calling ‘Lord’ three times is a sort of the lamentation of God’s people who get through sadness, suffering, anxiety, despair in their lives, but at the same time, it is the expression of hope towards God who is able to heal and overcome those. Because the lamentation towards God includes suffering and salvation on the Cross of Jesus Christ, the prayer of ‘calling lord three times’ is based on the paradox of the Cross. This study defines the prayer of ‘calling lord three times’ as the lamentation and explores theological meaning of the term ‘Lord’ in the lamentation of Psalms as well as the Old and the New Testament. Also this study points out that the Cross of Jesus Christ is the basic spirituality for the prayer style of ‘calling lord three times’ that transforms the absence of God into the presence of God. Finally, this study introduces the spiritual education of the absence and presence of God, and offers educational tips for three-stage-prayer based on the pattern of ‘calling Lord three times.’
Key Words
주, 순복음, 기도, 탄식, 영성 교육, Lord, Full Gospel, Prayer, Lamentation, Spiritual Education
A Critical Review of Hospice and Death: Focused on ‘Well-Dying’ 호스피스와 죽음에 관한 비판적 고찰: ‘웰 다잉’을 중심으로
Dying with dignity is important, and relieving pain is also necessary. But if it is convenience, it should be considered seriously. In recent years, the health status of people has lived long, but it is a fact that they live long and painful lives. In the end, these long-term disease management and suffering result in mental, physical and economic poverty. So ‘well-dying’ that is related to ‘hospice’ is attracting attention as an appropriate alternative to this and a movement to improve quality of life. However, the studies discussed from a critical point of view seem to be relatively neglected.
Therefore, in this study, we try to approach the various problems of hospice and death that are likely to occur in the well-dying from a critical point of view and to develop the development methods required to settle the well-dying. For this study, I raise the issue of well-dying in three aspects. First, well-dying’s research topics and methods: are the research methods and subjects appropriate? Second, understanding the meaning of well-dying: why is it well-dying, and is its understanding right? Third, the program aspect of well-dying: does the related program help to understand life and death?
In the future, the following measures are required for the development of Hospice and well-dying. First, there should be ways to support and participate politically so that active and positive cultural campaigns and promotions can be actively promoted from passive, negative, and idle death culture. Second, it is necessary to develop the curriculum so that it becomes an essential subject. Third, it is necessary to establish the correct theology about the subjects related to well-dying.
This study examines the history of the historical materials collection related to the Korean Methodist Church for the following two purposes: the historical compilation and the preservation of historical materials. The historical event that had provided the cause for collecting the historical materials with these two purposes was the Korean War. Because of a great historical event, being called the Korean War, it produced the maximum loss of life and property as well as of the culture including the historical materials in the Korean society. Despite a crisis of such a loss of historical materials, the Korean Methodist Church, with the persistent devotion of La Sahaeng, tried to compile the Korean Methodist Church History again and again whenever it celebrated its anniversary since the Korean War.
In this process of historical compilation, What the Korean Methodist Church attempted to overcome the loss of historical materials was to collect the historical materials on the denominational level of religious body. Such movement to collect the historical materials for the compilation of the Korean Methodist Church History was begun from the mid-1950s shortly after the Korean War, and was intermittently attempted until the early-1980s. The method for this movement to collect the historical materials was done through an advertisement on the denominational newspaper of religious body, which requested the donation or sale of historical materials. Such collection of historical materials for compiling the history produced a result of a scholarly achievement in which Lee Sungsam had ultimately compiled the history of the Korean Methodist Church.
Meanwhile, the Korean Methodist Church began to collect the historical materials for the purpose of preserving the historical materials since 19070s. This activity of collecting the historical materials was also done through the advertisement on the denominational newspaper of religious body, which requested donation or sale of historical materials. In addition, in order to preserve the historical materials, the Korean Methodist Church set up a Data Center of the Korean Methodist Church History in the library of Seoul Methodist Theological University in 1984. Moreover, the Korean Methodist Church decided to establish the History Data Center within the administrative building of the Korean Methodist Church Headquarters in 1991 and opened it in 1992. Furthermore, the Korean Methodist Church established even the History Preservation Committee for the preservation and management of historical materials through the 27th Regular Legislation General Meeting in 2007.
In this process, the History Data Center located in the Gwanghwamun administrative building, by being changed into the History Information Data Center, moved to Jangheung (Ilyoung-ri), Gyeinggi-do in 2010, However, the establishment of History Museum of the Korean Methodist Church at its denominational level of religious body, which was suggested by Yoon Chunbyung in the late 1970s for the first time, has not come true yet.
Key Words
기독교대한감리회, 한국 감리교회 역사 편찬, 한국전쟁, 감리교역사박물관, 라사행, 윤춘병, Korean Methodist Church, KMC, History Compilation of Korean Methodist Church, Korean War, History Museum of Korean Methodist Church, Sahaeang Ra, Chunbyung Yoon
A Study on Wholistic Church Revival in Paul’s Charistmatology in 1 Corinthians 12:1-11 고린도전서 12:1-11 바울의 은사론에 나타난 성령 사역의 통전적 부흥에 관한 연구
This study is to articulate wholistic church revival in secularization society and apply Paul’s Ministry of the Holy Spirit indicated in I Corinthians 12: 1-11 to modern pastoral ministry. In 1 Corinthians 12:1-11, Paul’s Ministry of the Holy Spirit has a scheme such as < God’s Presence→Gifts of the Holy Spirit→Fruits of the Holy Spirit >. And this can be applied and interpreted as two spiritual ministry model in modern pastoral ministry. First, there is a < God’s Presence→Church→Gifts of the Holy Spirit→Individual→Fruits of the Holy Spirit→Kingdom of God→Communities > in the personal side. Secondly, there is a scheme showing, < God’s Presence→Individual→Gifts of the Holy Spirit→Church→Fruits of the Holy Spirit→Kingdom of God→Communities > in the communal aspects. These two models are experienced that the existing believers have strengthen faith or re-activation of the faith, and that the non-believers is composed of a missional evangelism.
Key Words
통전적 교회 부흥, 바울의 은사론, 고린도전서 12:1-11, 하나님의 임재, 성령의 은사, 성령의 열매, 목회 모델, Wholistic Church Revival, Paul’s Charistmatology, 1 Corinthians 12:1-11, Presence of God, Gifts of the Holy Sprit, Fruits of the Holy Spirit, Ministry Model
Andrew Murray’s Understanding of Divine Healing in Living Water in 1920s 1920년대『활천』에 나타난 앤드류 머레이의 신유론
The divine healing is the Christianity’s important theme from the Biblical times to now. The divine healing was generated both in the Western and Korea, and the studies of it have been done by some scholars. However, it was not treated that the Western understanding of it had been delivered to Korea. Examining whether the Western healing ministers’ writings were recorded in Korean church’s newspapers or journals, We can find that Western understanding of divine healing was delivered to Korea. In Living Water that was published by Korea Evangelical Holiness Church (KEHC) in 1922, pastor Andrew Murray’s Writings was registered. To investigate Murray’s writings was the important key to understand what the Western understanding of divine healing delivered to Korea was.
This study’s methodology is literature research. Pastor Lee who was the editor in chief of Living Water did not accept all of Murray’s writings absolutely. He edited writings of Murray in light of his denomination’s understanding of divine healing. In addition to investigating Living Water in order to understand Murray’s understanding of divine healing which was handed down to Korea, It is important to know what KEHC edited in comparison with the original text of Murray. There was some editing in consideration for Korean divine healing movement and KEHC’s understanding. To grasp the intention of editor in chief in light of several factors will be useful to understand the understanding of divine healing which was transmitted to Korea.
This study’s value is the area that nobody treated. Although there were some research on Korean divine healing, the study on the conveyance of Western’s understanding of divine healing was not treated. This study will expose the aspect of Korea church’s understanding of divine healing 1920s.
Key Words
신유, 앤드류 머레이, 『활천』, 한국성결교회, 전이, 편집, Divine Healing, Andrew Murray, Living Water, Korea Evangelical Holiness Church, Conveyance, Editing
