김판호

DOI: Vol.13(No.0) 4-5, 2008

Abstract

Key Words

레슬리C.알렌 Leslie C. Allen

DOI: Vol.13(No.0) 7-43, 2008

Abstract

Psalms 93, 96-99 are hymns that celebrate God’s kingship over Israel and the world. This paper studies them individually and as a group to discover their recurring motifs. It is proposed that these psalms function as an organizing center for the rest of Book Four of the Psalter. Psalms 90-106. Finally, the affinity between the divine kingship hymns and the NT in terms of explicit echoes and parallel motifs is demonstrated.

Key Words

창조, 하나님의 왕권 찬양시, 종말론, 상호텍스트성, 나라/이방인, 자연, 새 노래, 의, 성전, 신 현현, 토라, Creation, Divine Kingship Hymn, Eschatology, Intertextuality, Nations/Gentiles, Nature, New Song, Righteousness, Temple, Theophany, Torah

크리스토프슈뵈벨 Christoph Schwöbel

DOI: Vol.13(No.0) 44-70, 2008

Abstract

Rev. Cho develops his understanding of the kingdom of God from the biblical witness and in conversation with great teachers of Christianity like Augustine and Calvin. In trying to engage in conversation with Rev. Cho’s interpretation of the kingdom of God we have to pay attention both to the emphasis he places on the victory of Christ over Satan as the ultimate perspective where every obstacle to the coming of the kingdom of God will be overcome and to the significance of divine healing for the message that is entrusted to Jesus’ disciples. It is evident in Rev. Cho’s writing that he is concerned to recover the fullness of the gospel which in Pentecostal theology is usually expressed as the Fivefold Gospel of Jesus Christ as Saviour, Sanctifier, Spirit Baptizer, Healer and Coming King. In concluding our reflections, I tried to show that the central point of the trinitarian confession of faith in God the Father, the Son and the Spirit as recreator, reconciler and consummator is to hold the fullness and the purity of the Gospel message together also with regard to the understanding of the Kingdom of God. The kingdom is the reign of God the Father after the Son has handed his rule back to him, the ultimate goal toward which God’s action in creation, reconciliation and consummation was directed. The kingdom of God is in this sense the ultimate objective of God’s trinitarian action, the unity of creation, reconciliation and perfection when God shall be “all in all”. The doctrine of the Trinity expresses this Trinitarian logic of Christian faith. It points to the way in which the differentiated unity of God，s action in creation, reconciliation and perfection is rooted in the being of God the Father, the Son and the Spirit, three persons in one divine essence. In this sense the trinitarian confession of faith expresses the full gospel.

Key Words

복음, 창조, 화해, 완성, 삼위일체적 믿음, Gospel, Creation, Reconciliation, Perfection/Consummation, Trinitarian Faith

김동수 Kim Dong Soo

DOI: Vol.13(No.0) 71-90, 2008

Abstract

There have been hot discussions about various themes of Youngsan theology during last 10 years. The theme of Yongsan’s understanding of the Church, however, has been neglected by the scholarly discussions. This essay concerns the issue and asks whether Youngsan’s understanding of the Church is Pentecostal or not. The thesis of this essay is that Youngsan’s understanding of the church is Pentecostal in nature except for his understanding of the church order. Youngsan’s understanding of the church is apposite to the elements what Michael Harper describes the characteristics of the Pentecostal understanding of the Church. This essay contributes to the discussions of Youngsan theology, in that it proves that his theology is deeply rooted in the Pentecostal theology.

Key Words

교회론, 영산, 오순절, Church, Youngsan, Pentecostal

김판호 Kim Pan Ho

DOI: Vol.13(No.0) 91-130, 2008

Abstract

The key-point of Jesus Christ’s message was the kingdom of God. He started His public life proclaiming the phrase, “Repent, for the kingdom of heaven is near.” According to the Gospel of Luke, after the Resurrection, Jesus appeared to His disciples over a period of forty days and preached the message of the kingdom of God. The kingdom of God that appears within Jesus Christ’s teaching becomes the center of spiritual life to contemporary Christians and the ultimate hope of life. The kingdom of God that Youngsan has understood and emphasized in the field of his church ministry has been clearly manifested in his various sermons as well as the doctrines of Fivefold Gospel and Threefold Blessing. Pastor Youngsan David Yonggi Cho has made good use of the message of the kingdom of God that was the main teaching of Jesus for the past 50 years of his ministry. Youngsan appropriately applies the elements of the kingdom of God, such as “sovereignty, presentness, futurity and growth” revealed in the Bible to the ecclesiastical ministry. Youngsan interprets that God’s reign is manifested through casting out demons and healing the sick but also as a concept of blessing that we can experience in everyday life. In other words, he defines that the reign of God has an effect on the three areas called Threefold Blessing. In his doctrine of holistic salvation as Threefold Blessing, extensity and sovereignty, and presentness and futurity of the kingdom are in harmony with one another. Youngsan’s Fivefold Gospel emphasizes the attribute of the kingdom of God manifested by experiencing the presence of the Holy Spirit. He presents a balanced view on the futurity and the extensity of the kingdom in dealing with the Second Advent. Youngsan criticizes the traditional view of the Korean Church in regard to the eschatological kingdom of God in the future. In the midst of the traditional Korean pastoral circumstance, he puts more emphasis on the present kingdom of God in order to bring about a balanced epistemological transformation in regard to the relation between the present kingdom and the eschatological kingdom. Moreover, Youngsan advocates the modern theologians’ assertion that the kingdom of God is a “present reality” that is “already” actualized through Jesus’ redemption but is “not yet” completed. According to him, the place where we can enjoy the blessing of the kingdom of God is the kingdom of God that has already come to the earth. In other word, this is the church as an ecclesiastical community. However, Youngsan does not refer to the blessing that we can enjoy on the earth. He insists that the earthly life is a mere fore-taste of the eschatological kingdom that will be completed in the future in which sickness, pain or death does not exist; it is a kingdom in which we live with Jesus forever. Therefore, he contends that blessings in the present are not the ultimate goals of life to the believers, but all the Christians are commissioned to deliver the gospel to the end of the world with the eschatological hope for the kingdom of God. Youngsan defines that the Pentecostal experience of the Holy Spirit made the eschatological mission to the world possible while desiring the eschatological kingdom of God.

Key Words

하나님 나라의 특성, 오중복음과 삼중축복, 종말론, Special Quality of the Kingdom of God, Fivefold Gospel and Threefold Blessing, Eschatology

김희성 Kim Hee Sung

DOI: Vol.13(No.0) 131-165, 2008

Abstract

This essay attempts to present Reverend Cho’s understanding of the Kingdom of God. To Cho, the Kingdom of God is the most central theme of the bible, while the goal of the whole salvation history is to establish and expand God’s Kingdom. First, Cho regards the Kingdom of God as a system of rule. Above all, the Kingdom of God is a place that is ruled by God with His authority. Within the frame of the salvation history, this type of rule in His Kingdom unfolds through the trinity of God. The Kingdom of God becomes the Kingdom of His beloved Son, the sovereign becomes Christ and God’s power becomes Christ’s power, that is, the Holy Spirit. With this understanding of the Rule of His Kingdom, Cho regards the Kingdom of God as immanent yet at the same time transcendent. He distinguishes between the eternal Heaven and the immanent Kingdom of God on earth, and refers to the eternal Heaven as main office, and its earthly counterpart as branch. This immanent Kingdom includes the Heaven of the Heart and that of the Church. Only those who have attained the immanent Kingdom, the Heaven of the Heart can enter the eternal Heaven. Therefore, he concludes, the center of gravity of our lives has to be put on the immanent Heaven, the earthly Heaven which we can experience on this world. The eternal heaven is the heaven that emerges at the end of history, and it is the eternal Kingdom of God which we will inhabit after we leave this world. This Kingdom will be constituted by a new heaven and a new earth, as well as the new Jerusalem after the reign of the millenium and the judgement of the white throne. Christ’s brides will be resurrected and live in this eternal Kingdom. The millenium Kingdom arises with the end of the church era and the return of Christ. This return can be divided into the aerial return and the earthly return. Christ who has returned from the air, descends upon this world after the wedding feast of 7 years and leads all those believers who participated in this feast back to earth. This is the earthly return. Christ comes down to earth and throws the Antichrist and all false prophets into the eternal fire, imprisons Satan into the abyss and eradicates all those with the number 666 on their foreheads. Then, with those of His followers who participated in His first resurrection He rules the world for a thousand years. This is Christ’s millenium. The earthly heaven, that is, establishing His Kingdom on earth is God’s fervent wish. His wish is fulfilled through Eden, Canaan, the heaven of Christ’s teachings as well as the Cross and Christ’s resurrection. The Heaven of Eden was the first mini-Kingdom of God. The sovereign was God, its people Adam and Eve, and its territory Eden. However, Adam and Eve give in to the seductions of Satan and rebel against God, attempting to replace Him as sovereign. As a result, God’s dream of His earthly Kingdom is shattered. Canaan Heaven is God’s second attempt to establish His Kingdom on earth. He leads the people of Israel into Canaan, expels its inhabitants and founds Israel there. His purpose is to build heaven on earth in the form of Israel and rule over it directly as its King. However, as did Adam and Eve before, the people of Israel fall to the seduction of Satan and betray God. They worship false icons such as Baal and Asherah and reject God’s law. Thus, God’s wrath aborts this second attempt and Israel perishes. God’s dream has again been frustrated. The Heaven established by Christ is God’s third attempt to implant Heaven on earth. God has sent His only Son to earth to have His Kingdom established. His Son, Jesus Christ, has brought with Him Heaven and sets out to spread it over the world. Wherever He goes, He destroys Satan’s nation, expands God’s Kingdom and spreads the glory of Heaven and the Gospel to the people, while commanding His disciples to do so as well. However, for this Kingdom brought about by Christ to be fully accomplished on earth, one decisive event needs to happen. That is the event of the Cross. Finally, through the Cross on Calvary, God has set up His long-sought Kingdom on earth. At last, His Kingdom of reconciliation, love and the Holy Ghost has come to earth. And this Kingdom is continuously being extended by the Holy Ghost. This Heaven on earth is characterized by forgiveness and righteousness (absolution of sin), being filled with the Holy Ghost and Love (holiness), healing (of disease), blessing, eternal life and joy. Reverend Cho connects these heavenly qualities to the Fivefold Gospels and the Threefold Blessings, emphasizes the presence of the Holy Ghost and promotes the expansion of Heaven. By doing so, Cho succeeds in making the Kingdom of God real again to a generation which has by and large considered speaking of His Kingdom meaningless. Now, ‘the Kingdom of God’ can no longer be regarded meaningless. This is his greatest contribution to the Christian community.

Key Words

하나님의 나라, 정체, 政體, 심령천국, 교회천국, 천년왕국, 사후천국, 지상천국, 정착, 확장, The Kingdom of God, The, System of Rule, Heaven of the Heart, The Ecclesial Heaven, Heaven on Earth, Millennium, The Heaven After Life, Establishment, Expansion

류장현 Ryoo Jang Hyun

DOI: Vol.13(No.0) 166-197, 2008

Abstract

This paper purposes to seek a new direction of the Holy Spirit Movement in Korea through the critical study of Youngsan’s Eschatology, which has given a big effect on the Holy Spirit Movement in Korea since the 1960s. He emphasizes the experience of the Holy Spirit, the Spirit’s gifts, the human’s partnership with the Holy Spirit, the blessing of triple salvation and the actual eschatology. It has the wide difference with Dispensationalists, but whole theological keynote is the eschatology of Dispensationalism, which asserts premillenarianism. Therefore, the Youngsan’s eschatology shares with the theological problems of the dispensational eschatology, which declare the literal interpretation of bible, historical determinationalism and Christian fatalism. It is the theological task, which we must be overcome certainly for the Holy Spirit Movement in the 21st century. Then, the Holy Spirit Movement in Korea will be the true spiritual movement, which creates a new heaven and a new land through the Gospel of the Kingdom of God to change the unrighteous world.

Key Words

종말론, 하나님 나라, 세대주의, 예수 재림, 천년설, Eschatology, Kingdom of God, Dispensationalism, Second Coming of Jesus, Millenarianism

신문철 Shin Mun Chul

DOI: Vol.13(No.0) 198-231, 2008

Abstract

This thesis aims to analyze the theological meaning of the Fourth Dimension in Young San Yonggi Cho’s theology and to present the importance of its implication in Christian life. In a recent tendency of “positive thinking" emerging from Your Best Life Now, this thesis is an attempt to find the important element of the law of faith by studying Young San’s fourth dimension. Especially, this study considers the key elements of the fourth dimension and proposes to suggest the theological meaning of the fourth dimension. First of all, this study theoretically explains that the theological background for the Fourth Dimension is related to the sovereignty of God, spiritual world in the fourth dimension, and the concept of “Written Word of God” and “Spoken Word of God”. Second, this study explores the law of the fourth dimension which contains and controls the third dimension. In the law of the fourth dimension, there are four theological elements; thinking, vision, faith and word. God has been using these spiritual laws to change and lead many lives to be successful. Even though the law of the fourth dimension for a successful Christian life has been consistently progressing, the negative thinking always hinders the powerful work of the Holy Spirit. That is why we need to rely on the Bible and to pray continually. Third, this study contributes to the distinctive theological perspectives; an approach to understanding the theological implication of the fourth dimension. A theological approach to the fourth dimension proposes to restore the sovereign rule of the God the Father, to manifest a pneumatological anthropology, and the theology of Word and prayer. The concluding part summarizes the findings of the study, and sets forth possible directions for the fourth dimension in the 21st century. At present, it seems that it may be possible to live a successful Christian life through using the fourth laws of the fourth dimension, based upon theological implication employed by Young San.

Key Words

4차원의 영성, 하나님의 말씀, 생각, 꿈, 믿음, 말, Fourth Dimension, The Word of God, Thinking, Dream, Faith, Word

이영호 Lee Young Ho

DOI: Vol.13(No.0) 232-278, 2008

Abstract

The purpose of this article is to find out which writer of the New Testament had the most relevance to Youngsan’s teachings in regards to God’s Kingdom. The writer in this article will first find out how the writer’s of the New Testament interpreted and understood God’s Kingdom. This will be compared with how God’s Kingdom was understood and interpreted by Youngsan’s teachings, and determine which writer had the most relevance. The writers of the Gospel wrote that the God’s Kingdom that Jesus prophesied was one of “already but not yet”. The days of the prophets and rules had already finished with John the Baptist. Jesus himself with God’s power was able to oust the symbolic ghosts of Satan and with this signaled the arrival of God’s Kingdom that arrival was displayed through Jesus. This did not mean that the arrival of God’s Kingdom was completed. This is shown in the response that Jesus gave his disciples when they requested that they were given a prayer just as John the Baptist provided to his disciples. Not only did God create the heavens, but also the land. Thus, God must reign over not just the heavens but also the lands. But the sin of Man not only usurps God’s plans but leads to Satan’s taking the throne from God. For this reason, God’s Kingdom has not been completed. What this has lead to is God’s Kingdom that the Gospel is delivering is expanding through the teachings of Jesus. The God’s Kingdom that Paul had understood is also based on the foundation of how the Gospel interprets it. However, Paul’s letter makes a differentiation between God’s Kingdom and the Kingdom of Jesus Christ. This isn’t due to the fact that they are two separate entities, but an interpretation that after the crucifixion this leads to Jesus reigning over us, and how this eventually ends up being offered to God. Acts also interprets the Kingdom of God as one which explains what has been accomplished so far, and what must be accomplished in the future. The plans of the Kingdom of God include Jesus, and that the apostles and the church through the authority of the Holy Spirit are currently in the progress of creating the Kingdom of God. The later point is strongly emphasized which differentiates Acts with the other Gospels. Hebrews also follows the proclamation of the Kingdom of God made by Jesus as “already, but not yet”. However, the emphasis it puts on Jesus’ sitting beside God to do his deed is interesting. In Psalm 110, it prophesies about Jesus’ rising next to God, and Moses also stated “But Christ is faithful as a son over God’s house” (Heb 3:5). These elements in Hebrews point out the fact that Jesus Christ was the Messiah and was carrying out God’s work. Revelations also sees the foundation of the Kingdom of God as something which is “already, but not yet”. The point made throughout the Gospel about the Kingdom of God is still in motion also ties in with the message in Revelations. Revelations is unique in its description of the Kingdom of God in the heavens. John explains the completion of the Kingdom of God as “a new heaven and a new earth” (Rev 21:1) and “showed me the holy city, Jerusalem coming down out of heaven from God” (Rev 21:10) which describes a new creation through the passage (Rev 21:1-22:5). Youngsan’s understanding of the Kingdom of God is the same as how it is described in the Gospel. Youngsan, however, explains in detail about entering the Kingdom of God through an interesting comparison in the life of the Church. He makes a clear point in order to enter the Kingdom of God: “You must rid your life of lust and a dissipated life, curse, drunkenness, despair, complaints and fear”. These elements are also the work of the devil, and people become prisoners to these factors and the Kingdom of God is a way of providing freedom to the prisoners of these elements. In summary, Youngsan’s teachings on the Kingdom of God are based on the teachings of the Gospel in the New Testament. It also seems it puts more strong emphasis on the later books of the New Testament rather the earlier writings especially a strong correlation to the book of Revelations. Hence, Youngsan’s understanding of the Kingdom of God was strongly influenced by the Book of Revelations.

Key Words

하나님 나라, ‘이마’와 ‘아직’, 자유, 십자가 사건, Kingdom of God, Already-but not yet, Freedom, Crucifixion

조귀삼 Cho Gwi Sam

DOI: Vol.13(No.0) 279-309, 2008

Abstract

Young San sees home cell group as most valuable ministry. The cell group service has widely spread throughout the world in the form of “Home Cell Group” or “Cell Church” by ministers. This research on “Young San’s Ministry in Home Cell Group Movement and Church Growth” mainly deals with the following points. 1. The motive of Young San Cell Group service. Cell Group service began as church grew larger after church moved from Bulgwang to Seodaemoon. When the number of church member reached 2,400, Young San broke down from overwork. After living several years under medical treatment, in 1964, he was inspired by the Holy Spirit with the new way of ministry by forming small groups. Since then, the number of cell groups in Yoido Full Gospel Church has increased into 13,570 according to survey done in 2005. 2. Biblical and historical background of Cell Group service. Biblical background of Cell Group service comes from Exodus 18, Ephesians 4:11，and Acts 6:2-4. Historical background is provided by John Wesley who claimed the importance of layman(members) after the Reformation. 3. Feature of Cell Group ministry. Purpose of the Cell Group’s existence is not only for personal growth, but also for fellowship with other members in the church. 4. Growth of church and Young San’s Cell Group service. Young San have emphasized the importance of organization for Cell Group by comparing the system to the biological cell division. The more each cell metabolizes actively, the more whole body works functionally. Each cell is composed of eight to fifteen families. A key to church development through Cell Group service in Young San is as followings. 1) Small group for service was formed and utilized. Leadership in Cell Group service is organized with Dae-kyo-gu-jang, Kyo-gu-jang, Ji-yeok-jang. Ji-yeok-jang serves in one sector and at the same time manages whole region by taking in charge of five to six other Ji-yeok-jang. 2) Church offered training for prospective leaders which resulted successful ministry delegation. Small group ministry is a partnership ministry that trains prospective leaders altogether and entrust them with authority. 3) Church fosters disciples through Cell Group service. Cell Group service has developed church through discipleship. Young San emphasized the importance of heartening the member’s sense of mission and expecting the blessings through service to the leaders. 4) Set of principles was applied during Cell Group service. The principles are worshiping in spirit and in truth, sharing the Holy Word, praying earnestly, healing the weak, loving one another, and evangelizing with power. All in all, Young San has solved critical problems such as fellowship among members and Bible study, which large churches might easily overlook. More over, he settled this as a model of church development. As bone supports the whole body upright, Cell Groups works as the bone in church growth.

Key Words

영산의 사역, 교회성장, 구역예배운동, 평신도사역자, Young San’s Ministry, Church Growth, Home Cell Group Movement, Lay-Minister

한세대학교영산신학연구소

DOI: Vol.13(No.0) 310-316, 2008

Abstract

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