A Constructive Theological Study of Contemporary Theology’s Tasks for the Direction and Responsibility of Public Life: Focusing on ‘In-Between Theology’ 현대 신학의 지평에서 공공성의 방향성과 역할 논의에 관한 연구: ‘곁으로’(in-between) 신학을 중심으로
A Constructive Theological Study of Contemporary Theology’s Tasks for the Direction and Responsibility of Public Life: Focusing on ‘In-Between Theology’ 현대 신학의 지평에서 공공성의 방향성과 역할 논의에 관한 연구: ‘곁으로’(in-between) 신학을 중심으로
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
Research on Hermann Bavinck’s Theology by Korean Theologians: Focused on Reformed Dogmatics Volumes 1-2 한국 신학자들의 헤르만 바빙크 신학 연구: 『개혁교의학』 1-2권을 중심으로
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
The Tradition and Modern Spiritual Meaning of Fasting 금식의 전통과 현대 영성적 의미
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
A Study on Pentecostal Spirituality by Steven J. Land 스티븐 랜드(Steven J. Land)의 오순절 영성에 대한 고찰
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
A Proposal of a Theology of Pentecostal Preaching 오순절 설교 신학을 위한 한 제언(提言)
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
The Self-Supporting Movement and Overseas Mission of the Korea Evangelical Holiness Church: Focused on the Minutes of the General Assembly and Living Waters 기독교대한성결교회의 자립 운동과 해외 선교: 총회록과 『활천』을 중심으로
The Self-Supporting Movement and Overseas Mission of the Korea Evangelical Holiness Church: Focused on the Minutes of the General Assembly and Living Waters 기독교대한성결교회의 자립 운동과 해외 선교: 총회록과 『활천』을 중심으로
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
Possibility of Pentecostal Exegesis and Application of the Old Testament: With Special Reference to Isaiah 11:1-5 오순절적 성경 주석과 적용의 가능성: 이사야 11:1-5를 중심으로
Possibility of Pentecostal Exegesis and Application of the Old Testament: With Special Reference to Isaiah 11:1-5 오순절적 성경 주석과 적용의 가능성: 이사야 11:1-5를 중심으로
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
The Resistance of William J. Seymour to Racism and Its Legacy 인종주의에 대한 윌리엄 J. 시모어의 도전과 유산
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
Pentecostal Systematic Theology of Myer Pearlman: On Theological Methodology and Attitudes 마이어 펄만(Myer Pearlman)의 오순절 조직신학: 신학 방법과 태도에 관하여
This study deals with the theology of Myer Pearlman(1898-1943), which has become the cornerstone of the development of systematic theology of early Pentecostalism. The characteristics and attitudes of Pearlman’s theological methodology will be examined with a particular focus on his “Knowing the Doctrines of the Bible(1937),” the first Pentecostal systematic theology book and on “At the Dividing Point of Two Ages” published by The Pentecostal Evangel, an early journal of Assemblies of God, In addition, the research investigates the way in which such a perspective has contributed to the systematization of Pentecostal theology. As a Pentecostal theologian and educator, Pearlman is a representative figure in the early years of the Assemblies of God. Over the years, he was so influential within the denomination that his Understanding of Biblical Doctrine was used as a standard textbook at many Pentecostal Bible Institutes and Universities. Nevertheless, he is an unfamiliar scholar in the Korean Pentecostal theology community. Fortunately, however, his representative work Understanding of Biblical Doctrine was introduced into Korea as a Reformed scholar translated it in Korean(1991). Concerning Pearlman’s book, the translator comments, “This book orderly systematizes and explicitly states the fundamental truths of the Bible from an evangelical perspective;” yet he does not introduce him as a Pentecostal theologian. Besides, several quotations and contents Pearlman mentioned are somehow omitted in translation, when the Korean version is compared with the original text. Such a situation should not be taken lightly, which has become my research motive. Furthermore, studies on Pentecostal theology have not individually dealt with major theologians of Pentecostal theology in depth, whereas they mainly summarized the development history of Pentecostal theology or the approximate flow of characteristic theological themes. Therefore, this study will shed new light on theological methodology and attitude of Pearlman, who as a Pentecostal theologian tried to overcome and systematize theological conflict situations at that time. It will prove that he is such a valuable scholar like flare, as he officially declared the academic departure and development of Pentecostal theology.
The purpose of this study is to study the possibility of preaching the gospel using the virtual reality Metaverse in a reality where face-to-face culture is rapidly shrinking and non-face-to-face culture is expanding due to COVID-19. The reality of non-face-to-face culture naturally led to rapid expansion and development in all areas of society, such as school, work, and leisure activities through social media. With the expansion of social media, a new concept of virtual world, i.e., Metaverse, has emerged, creating a reality that can be faced in a non-face-to-face society through four realities: augmented reality, lifelogging, mirror world, and virtual world. Metaverse’s virtual world is now affecting the economy, society, and culture as a whole, and large companies are jumping into the virtual reality Metaverse through social media such as Twitter, Meta, YouTube, and Instagram. Churches are also interested in this Metaverse, and there is an active movement to quench the thirst for face-to-face at the boundary where gospel meets culture.
However, the reality is that the church and the gospel are still at a loss as to how to enter the Metaverse world and what to do in it. The reason is that it is a virtual world that no one has paid attention to and has not tried to give attention to, so there are still signs of doubt whether most of them should be accepted. However, this world came closer as the non-face-to-face reality of COVID-19 brought about a change in life. Therefore, this study attempts to take an approach to preaching the gospel within this Metaverse in order to solve the problem of difficulty holding face-to-face worship. This study aims to prevent, return, and present alternatives to the reality of the Korean church and Canaanites facing a crisis by presenting a method of preaching within the four virtual realities of Metaverse, a non-face-to-face world. Furthermore, this study hopes to serve as a clue to churches or denominations that want to study the Metaverse, and it is hoped that it will be supplemented and developed as a countermeasure for future churches.
Key Words
소셜미디어, 미디어 변화, 메타버스, 설교학, 메타버스 설교, 라이프로깅 설교, social media, media change, Metaverse, homiletics, Metaverse preaching, Lifelogging preaching
