신문철

DOI: Vol.20(No.0) 1-2, 2010

Abstract

Key Words

김한경 Kim Han Kyung

DOI: Vol.20(No.0) 9-32, 2010

Abstract

Dr. “Youngsan” Yonggi Cho’s theology has been well known for its emphasis on the person and the work of the Holy Spirit as well as on the fivefold gospel and the threefold blessing. Focusing on these factors, many Youngsan scholars have typically characterized Youngsan’s theology as centering upon pneumatology and the theology of blessing. Recently, however, several scholars argued that the real center of Youngsan’s theology lies not in his theology of blessing or his pneumatology but in his Christology, or more specifically his theology of the cross, which functions as the material ground for all other themes of his theology. Although building upon this newer interpretation, this paper points out that it is not sufficient to view Youngsan’s theology of the cross only as the material ground of his theology. The thesis of this paper is that the theology of the cross is not only the material but also the epistemological ground of Youngsan’s theology. This paper also finds the archetype of a theology of the cross as theological epistemology in Martin Luther and sees much parallel between the theologies of Luther and Youngsan.

Key Words

영산의 신학, 십자가의 신학, 신학적 인식론, 마틴 루터의 신학, 순복음 신학, 기독론, 오중복음, 삼중축복, Youngsan’s Theology, Theology of the Cross, Theological Epistemology, Theology of Martin Luther, Full Gospel Theology, Christology, Five-fold, Gospel, Threefold Blessing

김호성 Kim Ho Sung

DOI: Vol.20(No.0) 33-59, 2010

Abstract

Even though the fifty-two-year ministry of Rev. Yonggi Cho-or Youngsan-cannot be simply summarized in a few sentences or theological jargons, it seems to be clear that his whole ministry and spirituality have been deeply rooted in his belief in the cross of Jesus Christ. Throughout his numerous number of books and sermons, he has frequently made clear that the most fundamental ground on which his whole ministry and belief system are anchored is the cross of Jesus Christ. This paper thus attempts to provide the evidence for our observation that Youngsan’s theology and belief system are based upon the cross of our Lord, analyze the critical elements of his belief in the cross, and to investigate the relationship between these elements and the teachings of the New Testament. Our investigation has demonstrated that, for Youngsan, the cross of Jesus Christ is the place in which Jesus died for the redemption of all human beings (Mark 10:45), and, at the same time, the place in which God’s profound love towards human beings was manifested (John 3:16). In this sense, the cross, in Youngsan’s concept, is both the site of negation, and the site of affirmation. In other words, the Jesus who was crucified on behalf of all human beings became absolutely negated on the cross. All human beings who had been sinners then became the objects of absolute affirmation just because Jesus’ taking the total negation (Heb. 12:2). In this sense, the cross may be the space of ambivalence. However, it seems that, for Youngsan, such ambivalence does not lie in Jesus’ humiliation and exhortation. For Youngsan, on the cross, Jesus’ redemptive suffering is sharply contrasted with sinners’ salvation. This seems to be a good illustration for Youngsan’s ministership. Furthermore, for Youngsan, Jesus’ cross is the only place in which a human being as a sinner can meet God by the mediation of Jesus Christ. All these elements are broadly found in the Pauline epistles and other books of the New Testament. Besides, Youngsan’s distinct concept of the benefits that the cross has brought to human beings-i.e., the “triple disasters” turning into the “triple blessings”, the judgment of the law being abolished, Satan’s being disarmed, and the believers’ being united with Jesus Christ through the cross-agrees with the explanations of the New Testament. Moreover, not only Youngsan’s famous formula-“ we have committed sins, but Jesus has been punished”-but also his idea that Jesus’ crucifixion and resurrection are not separate incidents, but a unified event is perfectly resonant with Paul and other authors of the New Testament writings. Our research project has made a significant observation on Y oungsan’s understanding of the cross. Whereas he emphasizes the cross that Jesus took two thousand years ago for the sake of us sinners, he also pays not a little attention to the cross that a believer should carry in his/her daily life following the teachings of the New Testament (e.g., Luke 9:23, Mark 8:34). For Youngsan, one should bear his/her cross at any cost in order that he/she wants to follow the discipleship. According to Youngsan, God sends a cross-or long-lasting suffering-to us for our sanctification, for our dying and Jesus’ living in us, for our prayer-centered life and for reinforcing our faith. It is so significant for Youngsan who has been well known as a Pentecostal minister of salvation, healing and blessing to argue that suffering or individual cross may be God’s instrument for sanctification and/or spiritual growth and development! It seems that through his fifty-two-year-long pastoral ministry he has come to confirm, if any, the positive function and role of suffering and hardship that a numerous number of his congregation have been wrestling with. If this is the case, it may be argued that, through such a concept of the cross, he has dealt with the problems of theodicy. Although we analyzed only a limited number of sermons of Youngsan, they have made us to conclude that the belief in the cross of Jesus Christ is the firm foundation of his whole faith and spirituality. Without his faith in the cross, his well-known threefold blessing, the fivefold gospels, and the spirituality of the fourth dimension would not stand by themselves. Moreover, our examination of each element of Youngsan’s idea of the cross reveals that seven major elements of Youngsan’s understanding of the cross coincides with the teachings of the New Testament. A further study on more primary sources of Youngsan may strengthen the validity of our observations much more.

Key Words

영산, 십자가, 십자가 신앙, 신약성서, 대속, 사랑, 사도적 신앙, 양면성, 절대긍정, 절대부정, 중보, 제3의 공간, 삼중축복, 오중복음, 제자도, 그리스도와의 연합, 부활, 성화, 기독론, 신정론, 겸비, 고양 Youngsan, Cross, Belief in the Cross, New Testament, Atonement, Love, Apostolic Faith, Ambivalence, Total Affirmation, Total Negation, Mediator, the Third Space, Threefold Blessings, Five Gospels, Discipleship, Union with Christ, Resurrection, Sanctification, Christology, Theodicy, Humiliation, Exhortation

류동희 Rou Dong Hee

DOI: Vol.20(No.0) 61-100, 2010

Abstract

The theme of this paper is that Youngsan’s spirituality is rooted the foundation of all his preaching and ministry thereafter. It is spirituality of the Cross. Generally, Youngsan’s theology is well-known in the fivefold gospel and the three-fold blessing. However the root of his work is located on the seven foundations of faith in the Gospel. Originally, human beings are created in the image of God and worth to be respected. But, after disobeying the Word of God, human beings have lived as being placed in absolute despair and death with existential burden of life. But Jesus Christ came to earth and gave salvation to human beings through shedding his blood on the Cross. Therefore, one can be a newly generated being by the blood of Jesus on the Cross. In understanding the salvation of the environment through Jesus’redemption, Youngsan didn’t limit his thought to believer’s individual salvation, but has presented sharing love and happiness movement as a solution to many social problems like poverty, homelessness, heart disease and so on. Youngsan’s blessing pursues not egoistic, individual blessing, but the blessing related to sharing love and happiness which has its root in the Bible. His doctrine of blessing depends on God’s goodness who gave His only Son, Jesus Christ, to give love and blessing to believers. Seven foundations of faith in Full Gospel is the faith of the Cross on Calvary, the faith of the Pentecostal fullness of the Holy Spirit, the faith of preach the Good news to all creation, the faith of the good God, the faith of Jesus Christ with sickness assumed, the Second Coming of Jesus Christ, the faith of subdivision. The faith of the Cross on Calvary appears by believing Jesus Christ as the Savior. There is the holistic relationship in the faith of the Cross, between God and human beings, and among human beings. And they are integrated in the faith of Calvary. The faith of the Cross on Calvary has a principal role in the holistic relationship. In the faith of the Pentecostal fullness of the Holy Spirit in understanding of baptism in the Holy Spirit and Fullness of the Holy Spirit, Youngsan recognized that the experience of Baptism in the Holy Spirit is separable from New Birth. He recognized this subsequent experience, indeed, as a ‘filling’with the Holy Spirit. And Youngsan’s emphasis on the partnership between the Holy Spirit and the believer is very clearly articulated. It is also as important foundation of his belief in the goodness of God. Youngsan’s perception of the Holy Spirit changed “from ‘power’ to ‘Person’”. In the faith of preach the Good News to all creation, Youngsan’s teaching and practice is consistent with what is clearly seen in the growth of the church throughout the world today. Jesus said to his disciples, “Go into the entire world and preach the Good News to all creation.” Therefore, believers have to obey Jesus Christ’s Word and preach the Good News. Mission involves both the vertical dimension which concerns our need to be reconciled to God, as well as the horizontal dimension which deals with reconciliation between human beings. In the faith of the good God, Youngsan emphasizes God is good, and He doesn’t want His people to live in poverty. God himself orders the relatively rich to care and support the poor with financial release and loaning. God wants the rich to react against the problem of in a faith community with spontaneous acts. God promise many abundant blessings to the obedient of His order. In the faith of Jesus Christ with sickness assumed, Jesus shed His precious blood and made out a deed -a certificate of title- calling for our prosperity in all things. In Youngsan’s understanding of 3 John verse 2, he saw its implications for the Christian and physical health. Youngsan taught that healing is only in the Atonement of Jesus Christ. For Youngsan, healing is inseparably linked to the Cross. In line with Pentecostal atonement teaching, Christ’s death not only brought us spiritual salvation but also physical healing. In the Second Coming of Jesus Christ, Eschatology has been traditionally defined as the last work. This included death and resurrection, the last Judgment and the end of the world, the everlasting punishment or life related to the future, and the final consummation of the world in addition to individual’s death. In the faith of subdivision, Youngsan didn’t emphasize statements of giving faith in his works. Actually, Youngsan helps a lot of poor persons. Youngsan gives and aids the poor of many nations through NGO, so called “Good People” Youngsan insists that God is the Savior of not only human soul, but also human body and environment. Especially as ‘poverty’ is not a blessing, he has endeavored to improve the lives of believers. Recently, Youngsan established the ‘Love and Happiness subdivision business’ in 2008. Youngsan has given much support to the old, the weak, the crippled through that foundation. Actually, it needs to be expanded giving faith through his works in the future. Youngsan has proclaimed the Gospel of Jesus Christ that saves all human beings from sin, poverty, disease, and frustration. Nowadays, Youngsan does his best to make his theology be a practical gospel to the poor and the weak. Youngsan much more stresses on the Cross as the most precious teaching of Christianity, particularly. For Youngsan, the Cross is the vital core of his faith and theology.

Key Words

영성, 갈보리 십자가, 오순절 성령충만, 좋으신 하나님, 병을 짊어지신 예수님, 하나님나라, 전인구원, 사랑과 행복 나눔 사업 Spirituality, the Cross on Calvary, the Pentecostal fullness of the Holy Spirit, Good God, Jesus Christ with sickness assumed, Kingdom of God, Holistic Salvation, Love and Happiness Subdivision Business

박소량 Park So Ryang

DOI: Vol.20(No.0) 101-146, 2010

Abstract

It is supposed that faith development is accomplished through all of his or her life while it is considered to be one of the main interests in the areas not only of Christian education but also of pastoral ministry. This draws our attentions as to how faith development occurs through all years of life. Is there any system of faith development? Does it sometimes stop developing during the process? If faith continues to grow through years, what can be said about the relation between quantitative changes and qualitative changes? If qualitative changes have occurred, how many times do they appear through all of his or her life? These are some of the questions that continue to meet our interests with or without our awareness. Viewed from the history of Christian education, faith development has dealt with several important issues such as tradition vs. teaching, maturity vs. conversion, development vs. transformation, all of which is correlated yet has been developed in its own uniqueness. The debate between the faith development theory which stresses fostering and the transformation theory which stresses conversion seemingly began in the time of Plato (c.a. 400) and continued in the time of Bushnell (1847). The center of the debate, however, has been in the arguments of James Fowler and James Loader. In the late 20th century, the debate came under significant attention in Christian education based on the faith development theory. Nevertheless, there has been limitation in teaching of faith due to the reliance on the traditional teaching method-which results from the lack of new practical methodology that is to be utilized in the arena of education within the theoretical types associated with faith development which suggests sound direction and effective teaching method of faith education. Such a problem lies in the fact that faith education follows the intellectualistic education which is a failure, not inducing changes in life or recovering spiritual vitality. In order to achieve a complementary integration, this paper will compare the arguments of James Fowler and James Loader-the two representative theories of transformation and development in Christian education-and aim to shed a light on the faith development focused on the seven theological foundation of the Full Gospel. Youngsan’s Christology is centered on the meaning of the Cross of Christ and His resurrection. The centrality of the Cross, in particular, is the first item of the seven theological foundation of the Full Gospel and is thus defined as the starting point of the Full Gospel faith. Youngsan’s theology based on the faith in the cross of Christ consists of faith in the Pentecostal fullness of the Holy Spirit, faith in the spreading the gospel to all the world, faith in the good God, faith in Christ who carries our diseases, faith in Christ who will return, and faith in sharing. The seven theological foundation of the Full Gospel is then classified into Fivefold Gospel and Threefold Blessing. Youngsan’s theology is evidently Christ-centered theology. This study aims to search for a teaching method of Cross faith by supplementing the two theoretical axes of Youngsan’s Christ-centered theology and transformation and development in faith develop-ment. It will suggest a method of achieving transformation within development and vice versa. When strengths of transformation theory and development theory are taken theory complementarily, the educational structure of faith development of Full Gospel will be possibly applicable in the fields of the evangelical Christian education in the postmodern fields. It will become possible as the starting point of Youngsan’s theology is essentially the Cross of Christ’s vicarious grace. Such a theological pursuit has been structured as the seven theological foundation of the Full Gospel, which, in turn, enables various scholarly researches and practices in church setting. This study attempts to locate and expand the passage of the educational methodology in theology and faith which is complementary yet primary from the perspectives of special and general grace. The Christ’s Cross-centered educational structure will open a new way in church education as it ties to the process of embodiment of the contemporary educational methodology. For this purpose, this paper looks forward to continuing development of educational programs that specify the Cross-centered educational methodology in Christian education.

Key Words

십자가 신앙, 인간발달과 변형, 순복음의 7대 신앙적 기초, 교회교육구조 Faith in the Cross, Human Development and Transformation, the Seven Theological Foundation of the Full Gospel, Church Educational Structure

이영훈 Lee Young Hoon

DOI: Vol.20(No.0) 147-183, 2010

Abstract

Jesus Christ’s redemptive work on the cross is situated not only as the foundation of the spirituality of Rev. Yonggi Cho-or Youngsanbut also as the primary example of discipleship ministry followed and developed by him. This is what this paper focuses on. By doing so, it will attempt to derive lessons and insights from how Youngsan comprehends the meaning of the cross and relates it with the spirituality and the path of discipleship in his life and ministry. The entire public life of Jesus Christ can be seen as the gracious ministry that provides the people in despair with hope, liberates the slaved from sin, heals the sick, and enriches those who are in need and suffer from their cursed life. Jesus’ death on the cross paved the only way for human beings, who are in absolute despair of sin, sickness, curse and death, to be saved and have eternal life. The cross has two natures, namely, God’s judgment over human beings and God’s profound love for them by giving His only Son as a sacrifice. Thus, the event of the cross is regarded, on the one hand, as the pinnacle of the process of Christ’s whole life (Jh. 3:14) and the ultimate in His suffering, and on the other hand as the absolute hope which God shows His loving-kindness towards all creatures. Youngsan conforms himself to the archetype of Jesus Christ in a way in which he tries thoroughly to empty himself and take up his own cross, while placing the starting point of his ministry at the Calvary cross. He has proclaimed holistic salvation, which is realized through the Fivefold Gospel, the Threefold Blessing, the spirituality of the Fourth Dimension and the Hope ministry, and consistently pursued a ministry of sharing and serving those who are marginalized in society. Noting that Christ’s redemptive work is accomplished through His suffering as the sacrificial Lamb for human beings’ salvation, Youngsan considers that work as holistic salvation actualized through the Fivefold Gospel and the Threefold Blessing. While the Fivefold Gospel consists of the gospel of regeneration, the fullness of the Holy Spirit, divine healing, blessing, and the Advent of Jesus Christ, the Threefold Blessing, based on 3 John 1:2, consists of prosperity in soul, material blessing and good health. The two concepts are complementary to each another in a way in which the Fivefold Gospel is the theoretical basis and the theological explanation of the Threefold Blessing and conversely, the latter is application and practice of the former. Discovering the co-work and interdependence between Jesus and the Holy Spirit in the redemptive work (Mt. 3:16; Lk.4:1,14,18; Acts 2:33, 10:38), Youngsan points out that the Holy Spirit makes people experience holistic salvation’s powerful presence in their situations and causes them to become its witness. For Youngsan, experiencing holistic salvation means that a believer must live a dynamic and powerful life with the Holy Spirit. Youngsan asserts that the spirituality of the Fourth Dimension is the secret to experiencing the power of God at the personal level as well as the key word of church growth at the ministry level. According to him, there is a spiritual realm, the Fourth Dimension that controls the physical three-dimensional world. Youngsan believes that it is the Holy Spirit that makes the holistic salvation’s blessings possible in our present lives. The Spirit does this by giving dreams and visions, and through visualizing them we can expect to be blessed in our near future. Youngsan’s spirituality can also be described as an embodiment of hope based on the cross of Jesus Christ. For him, Jesus’ death on the cross is neither a defeat nor despair. Rather it is the Gospel of victory and hope brought out by His resurrection. Youngsan’s Hope ministry provides those who need hope and encouragement at both spiritual and physical situations with the messages that convey the power of holistic salvation, hope and expectation in Jesus Christ. The cross also demands us to live as Jesus’ disciples. Becoming Christ’s true disciple indicates participation in His suffering on the cross. For Youngsan, faith in the cross is based upon a premise that links to a way of “brokenness and obedience.” This discipleship, he claims, presents the death of old self and rebirth of new self through faith in Jesus Christ’ cross, which also means “living with the Holy Spirit.” Youngsan understands that participation in suffering through selfdenial and obedience requires humility and serving for the sake of proclaiming the Gospel. He regards that without the Spirit no one can deny oneself nor take up one’s cross. It is clearly evident in the event of Pentecost. When the 120 disciples were filled with the Holy Spirit at the day of Pentecost (Acts 2:4), they became completely renewed. In this sense, Youngsan consistently stresses the fellowship with the Holy Spirit in our lives, which causes us to bear the fruit of the Spirit and helps us restore the imago Dei through imitating Jesus Christ. Thus, for Youngsan, the Spirit-filled life is regarded as Christ-filled life and the life of a true disciple. Lastly, he points out the importance of sharing and sacrificing through Christ’s suffering on the cross. People who have found God’s gracious love, by participating in the suffering of Christ, cannot help but to love God and its neighbors in gratitude. Youngsan is one of them who has practiced sharing and sacrifice in his ministry through supporting free hear surgery, free meals, shelters, relief, donation and medical service throughout Yoido Full Gospel Church’s various institutions

Key Words

십자가, 영성, 제자사역, 전인구원, 고난, 성령과의 교제, 오중복음, 삼중축복, 4차원, 희망목회, the Cross, Spirituality, Discipleship Ministry, Holistic salvation, Suf-fering, Fellowship with the Holy Spirit, Fivefold Gospel, Threefold, Blessing, the Fourth Dimension, Hope ministry

권미선 Kwon Mi Sun

DOI: Vol.20(No.0) 187-237, 2010

Abstract

In most countries, women were essential at the beginning of Pentecostalism. Early in their history, Pentecostals recognized the vital role that women could play in a spiritual awakening. Today, however, it is controversial in spite of the important role of women in the past. Generally, they are barred from leadership roles, and often they are not allowed to celebrate the Eucharist or to practice Water Baptism. They filled in the gaps left by men and were considered second best in God’s eyes. Several reasons have been suggested for this matter. The most important reason for the sexism is not theological but cultural. Gal 3:28, a passage often used in support of ministering women, meant rather that in ‘a matter of salvation’, the lines of sex are blotted out. Citing 1 Corinthians 14:34-35, 1Timothy 2:9-15, and 1 Corinthians 11:2-16, it affirmed that women were to be in subjection to men. In most Assemblies of God, women and men understood the relationship between males and females hierarchically. Gen. 1:27 says “God created female and male in the image of God”. Sexual differentiation does not mean hierarchy but rather equality. Created simultaneously, male and female are not superior and subordinate. Neither has power over the other, both are given equal power. In the ancient world, it was almost universally true that female’s role was to be faithful wives, to bear children, to look after domestic affairs and generally to be obedient to husbands. To affirm that female and male were an irrelevant distinction (Gal. 3:28) was to make a revolutionary statement in the first century. The idea of the equality of the sexes is based on Gen. 1:27 and Gal. 3:28. If a Gentile may exercise spiritual leadership in church as freely as a Jew or a slave as freely as a citizen, why cannot a women practice the leadership as freely as a man in the Church? One of the most significant current debates within the ecclesiastical world is the regarding the role of women in the ministry of the Church. The biblical evidence ranges from texts that describe women as active participants in ministry to those that seem to advocate the silence of women in the Church. At least within the Pentecostal community, the work of the Spirit would lead most to the conclusion that God does intend women to take a leading role in ministry. In the light of the experience of God in the Church, there can be little doubt which texts are most relevant to Pentecostals in the question regarding the role of women in the ministry of the Church. Given the Spirit’s activity, those texts which testify a prominent role for women in the ministry of the Church are the ones which should be given priority to offering direction for the Pentecostal church. This explicit dependence upon the Spirit in the interpretive process clearly goes far beyond the rather tame claims regarding illumination which many conservatives (and Pentecostals) have often made regarding the Spirit’s role in interpretation. A hermeneutical paradigm based on Acts 15 would include a far greater role for the work of the Spirit in the community as the context for interpretation. Pentecostal church should not only make room for women in the ministry of the church but also seek to enlist all the talents of these largely under-utilized servants of the Lord in the most effective way.

Key Words

오순절 운동, 오순절주의, 평등의 비전, 여성의 역할, 성 평등, 동등성, 오순절 공동체, 교회의 사역, Pentecostal Movement, Pentecostalism, Egalitarian Vision, Role of, Women, Equality of the Sexes, Equality, Pentecostal Community, Ministry of the Church

윤영준 Yoon Young Joon

DOI: Vol.20(No.0) 239-269, 2010

Abstract

This article is intended to examine the correlation between the change of mood in lament psalms and the Fourth Dimensional Spirituality of Rev. David Yonggi Cho. So it purports to search the grounds of the Fourth Dimensional Spirituality through exegetical study, to examine the relationship between the biblical text(Ps. 13) and Youngsan’s thought and to confirm the merits of his idea. While the theological cores of Rev. David Yonggi Cho consist of the ‘Fivefold Gospel’ and the ‘Threefold Blessing’ which represent the ‘Holistic Salvation’，the ‘Fourth Dimensional Spirituality’ is the practical principle of life to experience the ‘Holistic Salvation’ concretely. The Fourth Dimensional Spirituality is the production of Rev. Yonggi Cho’s endeavors to help his disciples to overcome sinful and hopeless conditions such as sin, poverty, disease, alienation and to enjoy the Holistic Salvation as God’s gift. He systematized some spiritual principles and laws of faith which he found as the Fourth Dimensional Spirituality. It is made of the four key elements, Thought’，‘Vision’，‘Faith’ and ‘Word’. Rev. Yonggi Cho teaches that any bom again Christian can succeed in his life through the positive change of them. The important point we should note here is that the Fourth Dimensional Spirituality is based on the positive and hopeful change of ‘Thought’, ‘Vision’，‘Faith’ and ‘Word’ of believers. When this change comes true, they can escape from their poor surroundings and enjoy God’s blessings and success. The change of mood in most lament psalms can be compared with the Fourth Dimensional Spirituality of Rev. David Yonggi Cho. This phenomenon is that the petitioners of the lament psalms confess the expression of trust and vow of praise just after he speaks his sufferings and pains. They have confidence in ‘God’s listening of his petition’ (Erhörungsgewissenheit). So most of lament psalms ends with the positive and hopeful mood which is opposed to the dominant mood of the lament psalms, fear and frustration. This change of mood in lament psalms is close to the Fourth Dimensional Spirituality, because it also shows the change of the thought, faith or word of the petitioner to overcome the situation of suffering and oppression. Comparing the results of exegesis of Psalm 13 with the Fourth Dimensional Spirituality of Rev. Yonggi Cho, we can find one of the characteristic phenomena of the Bible, the ‘change of mood’ in lament psalms is very similar to it, because they both present the change of thought, vision, faith and word to overcome poor and deteriorated surroundings. So we can conclude that he Fourth Dimensional Spirituality of Rev. Yonggi Cho is the practical principle of life which is based on the Bible.

Key Words

시편 13편, 분위기 변화, 탄원시, 전인구원, 4차원의 영성, Psalm 13, Change of Mood, Lament Psalms, Holistic Salvation, the Fourth Dimensional Spirituality