신문철

DOI: Vol.21(No.0) 1-2, 2011

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황덕형 Hwang Duk Hyung

DOI: Vol.21(No.0) 9-39, 2011

Abstract

Today, it becomes important to remember the origin of the Christianity. From the very beginning, the Church understands itself as the eschatological salvation community which is founded by the Holy spirit. Each member of the first Christian church experiences the Power of the Holy spirit in the conviction that Jesus’s death of the Cross and His resurrection determinate their fates, namely the Grace of God which reveals in Jesus transforms their old fate, death and sin into new beings of life and righteousness. In analysing the faith of Rev. Cho, we can confirm that he reproduces this first form of the faith which the first Christian church had. It is not relevant that this faith is related to the experience of today or yesterday. This Conviction of Youngsan comes from the interaction and the reality of the Holy Spirit which makes his own reality actual in our world. As the church takes a long time to understand the meaning of the Cross under the viewpoint of the Salvation History in their full understanding which can be seen as trinitarian History, so Youngsan confesses that he needed times and pain to write each sermons, because he thinks that in oder to preach, we must understand the meaning of the Cross for salvation in its full development. The Church history shows us that we must be acquainted with the historical development, in which the meaning of the Cross becomes more and more transparent to the Church members in the reciprocal interaction between God the Holy spirit and the church members. Then the full meaning of the Cross can be established only by the light of the resurrection. This type of christian faith opens a new possibility for the new reception of the Spirit-Christology which was condemned as heresy once in the first periods of the Christianity. Although Youngsan acknowledges the positive role of the Holy Spirit in the earthy life of Jesus Christ, he doesn’t interpret the essence of the earthy life of Jesus as the pure human activity. On the contrary to this prejudice he convinces that this earthy life of Jesus is the another dimension of the divine life of the God the Son. According to Youngsan this earthy life of Jesus can be understood as the actualization of the comforter which is regarded as the peculiar function the Holy Spirit. This new interpretation seems to connects the essential insight of the Spirit-Christology with the trinitarian Salvation-history. At last, this newly interpreted old understanding of the Cross by Youngsan is in balance with the eschatological understanding of Christian faith, in which the reality of the resurrection opens the doors for the hope of consummation of the world.

Key Words

기독교의 원형사건, 신앙적 명료화, meta-Theory로서의 십자가 사건, 영-기독론, 부활의 종말론적 계시, the original form of Christian faith, the process of the plainness of the Christian faith, the Cross as the meta-theory, The Spirit Christology, the eschatological revealation of the resurrection

이정환 Jung Hwan Lee

DOI: Vol.21(No.0) 41-82, 2011

Abstract

This article is to explain the issue of the ethical Understanding of the Cross of Rev. Youngsan’s theology. Western philosophy of ethics had a considerable interest in for human reason and its his subjectivity. Freedom and Reason of human are also the most important topics in ethics and philosophy of the 19th century. The 19th-century German liberal theology which can be said to be the essence of the Christian theology of the cross was a significant misunderstanding. For the theology, the historical Jesus was regarded as an exemplary moral teacher and the founder of the Kingdom of God on earth. Jurgen Moltmann describes the impassible God of classical theism as “incapable of feeling, as is the case with dead things” and considers the nature of man who per impossibile finds himself in such a state. “A man can suffer because he can love, even as a Narcissus, and he always suffers only to the degree that he loves. If he kills all love in himself, he no longer suffers. He becomes apathic.” From this thought experiment emerges the root of Moltmann’s understanding of the reciprocality of divine love and suffering. Moltmann, to a great extent correctly, recognizes a mutual interdependence between human hope and suffering. This mutuality between hope and suffering, which Moltmann sees as epitomized in the dialectic between resurrection and Cross, constitutes an important theological and ethical insight. Faith in the Cross for Youngsan is a personal experience in Faith rather than academic theory and the experience is not the rational theological perspective, but the event of God itself. Youngsan’s understanding of the faith of Cross on Calvary is integrated in the Holy Spirit and with his relationship. Youngsan emphasizes in the faith of the good God and the Cross of divine Love. The love and cross of Jesus Christ in the Christian ethics is the most essential principle of hermeneutics. These two elements of the ethical and practical principles of Christian life are based on the Living with the Holy Spirit. In summary, Youngsan’s understanding of the Cross of God in regards of christian theological ethics has a strong influence on modern ethical thought in the 21th century. The Youngsan theology of Cross is expected to contribute to new interpreting of the ethical hermeneutics for modern society and the church.

Key Words

19세기 철학적 윤리와 신학, 이성과 자유, 십자가 신앙, 윤리적 실제, 윤리적 해석학, 신앙적 직관, 하나님의 사랑, 좋으신 하나님, 19th philosophical Ethics and Theology, Reason and Freedom, Faith of Cross, ethical Reality, ethical Hermeneutics, faithful Intuition, Love of God, Good God

임형근 Hyung Geun Im

DOI: Vol.21(No.0) 83-126, 2011

Abstract

To help understand the classical doctrine of baptism in the Holy Spirit, the paper has surveyed a historical background. The paper revealed that it was John Wesley’s contribution to separate baptism in the Holy Spirit from regeneration. Though Wesley did not distinguish baptism in the Holy Spirit from regeneration, his schema that saw entire sanctification as the second work of God’s grace influenced classical Pentecostals’ thought. When the theme of entire sanctification/holiness crossed over to the North America, the idea of power was added to it. As the time went by, the aspect of controversy concerning the relationship of holiness to power changed. In the beginning the idea of power was thought to be accompanied by the theme of holiness. Gradually the two motifs became to be separated from each other. In the long run, three stage theory of regeneration-holiness-power (baptism in the Holy Spirit and tongues) came into being. This was the early form of classical Pentecostal doctrine of baptism in the Holy Spirit. Representatives for this view were Charles Parham and William Seymour. Later William Durham insisted two stage theory of regeneration-baptism in the Holy Spirit by reducing sanctification to regeneration. It was owing to Reformed revivalists who were influenced by the Keswick Movement. Generally the following conclusion may be brought to concerning about the historical background of classical Pentecostalism and its growth. Though the Classical Pentecostal Movement arose in the soil and atmosphere of the Wesleyan Holiness Movement, the theological root of its doctrine of baptism in the Holy Spirit is better sought in the theology of the Reformed revivalists whose teaching on sanctification and baptism in the Holy Spirit were more or less related to or influenced by Keswick Movement.

Key Words

고전적 오순절주의, 성령침례, 케직 운동, 웨슬리언 성결주의, 두번째 축복, 완전 성화, 존 웨슬리, 존 플레처, 찰스 파함, 윌리엄 시무어, 윌리엄 더함, 성결 운동, A. B. 심프슨, R. A. 토레이, classical Pentecostalism, baptism in the Holy Spirit, Keswick Movement, Wesleyan Holiness, second blessing, entire sanctification, John Wesley, John Fletcher, Charles Parham, William Seymour, William Durham, Holiness Movement, A. B. Simpson, R. A. Torrey

이영호 Lee Young Ho

DOI: Vol.21(No.0) 127-151, 2011

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The reason for the New Testament’s “Vision” being the theme of Korean churches is because of Youngsan theory of the Spiritual Fourth dimension. The book that could be claimed as the summation of Youngsan past 50 years of ministry, “The Fourth Dimension, part 1: The Spiritual Fourth Dimension,” is based on Joel 2:28 and Acts 2:17, and claims that the Holy Spirit makes history through visions. Thus, according to Youngsan, the Christian Vision is an important part of the Christian life. This thesis attempts to explain what the word “Vision”(Dream) exactly means in the New Testament. In the New Testament, there are three different words used to mean “Vision.” Youngsan presents the word Vision as being equivalent to the word “Vision”(Dream). Also, this word comes up in Matthews once, and in Acts, nine times, so ten times in total. Vision, which could be related to Vision, is used in Acts 2:17 and Revelations 4:3; 9:17 three times. With the length of this thesis in mind, only the “Vision”(Dream) mentioned in Matthews will be covered. To summarize, the writer of Matthews presents this through the transfiguration of Jesus Christ. Thus, the “Vision”(Dream) that is presented in Matthews does not mean the dream that one gets while sleeping, but the dream of the transfiguration of Jesus Christ in the future. The important question is why the transfiguration of Jesus Christ in the future was only presented to the essential disciples. Through research, it is found that the reason for Jesus Christ revealing his future suffering to only a select disciple is related to the following events. Therefore, the reason why Jesus Christ showed his glorification early on is to prepare his disciples for their period of tribulation. Just as it can be seen in Peter’s denial of Jesus, the period of Jesus’ suffering also shows many people’s denial of him. The reason why Jesus Christ presented his future glory early on is to show that his suffering isn’t the end, but the start of his glory in order to strengthen the faith of his followers. Through Jesus’ transfiguration, the disciples were not only able to strengthen their own faith, but was also able to send Jesus’ message throughout the world. The transfiguration on the high mountain was to ensure to his disciples that his future glory is secured. The “Vision”(Dream) that was presented on the high mount, along with Youngsan representation of “Vision”(Dream) both support the claim of Jesus Christ’s future glorification. The incident on the high mount puts the focus on Jesus Christ’s eventual glory over his suffering. Youngsan presentation of the Vision to our fellow Christians strengthens our faith in an ever changing world.

Key Words

비전(꿈), 예수의 변모, 베드로, 영산, 내부 그룹, vision, transfiguration of Jesus, Peter, Youngsan, inner circle

임애경 Ae Kyung Leem

DOI: Vol.21(No.0) 153-181, 2011

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As the world is getting localized, the whole world is proceeding with becoming the multi-cultural society. Even in a country that had been the multi-cultural society from the beginning, a problem of harmonizing the variety and the unity is remaining as uneasy task. Korean society is approaching the multi-cultural society in a sense of being distinguished from other western societies. Furthermore, the dangerous myth called a single-race nation makes it difficult for the consciousness demanded by the multi-cultural society to be connected to the practice. Nevertheless, the education in the multicultural society needs to be the multi-cultural education. And, even the Christianity education in the multi-cultural society needs to be what contains the value of the multi-cultural education. This writing suggested direction to which the Christianity education will need to proceed with advancing in the multi-cultural society. Under the theme as saying that the Christianity education in the multi-cultural society needs to be the multi-cultural education, it confirmed the characteristics of the multi-cultural society, the multi-cultural based characteristics in Korea, and a concept of the multi-cultural education. It examined how the multi-cultual based situation and the care for second-class citizens, which were indicated in the Bible, are being addressed. Especially, through The Holy Spirit’s descent at Pentecost, the value based on multicultural education was discovered. And, it specified centering on the ministry of Didache, Koinonia, and Diakonia in the dimension of the educational ministry curriculum with the application of Christianity education. In brief, the Pentecostal Christianity education in the multicultural society needs to become education that keeps alive in a care for all people, who are under alienation, suppression, and discrimination for a reason of ‘distinction’ and ‘difference.’

Key Words

다문화 사회, 다문화교육, 차이, 존중, 다양성, 통일성, The Multi-cultural Society, Multi-cultural Education, Differences, Respect, the Variety, the Unity

배재욱 Bae Jae Woog

DOI: Vol.21(No.0) 183-215, 2011

Abstract

Philippi is the first European city where Paul crossed from Asia to Europe and arrived. There is no synagogue in Philippi of Jew, so the Church of Philippi started by being baptized as Paul who visited here met Lydia(cf. Act 16:14) and devoted themselves. Paul says that perseverance and endurance of Leaders’ character in Philippians 4:10-20. A leader should sometimes have a life of long-suffering in lots of case. What is the figure of the real leadership shown in thankful attitude of Paul for the Church of Philippi? The recommendation of Paul “agree with each other”(Philip 4:2) is very important for the leadership. Then, what is the figure of the leadership can be found through Paul’s attitude appreciating(4:14) and admitting others in verse(4:15)? Paul conveys his gratitude for Church of Philippi which shared in his sufferings and helped him in verse 16-18. What figure does the leadership presented in Paul’s saying to convey this appreciation have? Paul has lived in fierce cite, but Paul keeps purity in the Gospel and follows Jesus Christ who showed the model of serving as the new creation by modesty. The reason is he has the secret of success that he can live freely in plenty or in want(ref. Philippians 4:11-13). Paul’s leadership mastered in this situation was not corrupted and shined more brightly in difficulty. It is the matter how the leadership can be shown in modern society being challenged in many parts of leadership. We should face up to the reality experiencing the crisis of the leadership severely and break through. A new breakthrough is also demand of circumstances’ change and of the times. Then, in front of this kind request Humans preferentially need reflection and mental agony about essence than elements of circumstances adapting to the change. It is to find essence of himself related with God and to agonize that he himself is the servant to be called from God. By this kind recognition leaders have to reckon the will of whom called himself and to pattern out the situation of himself about God. And he should turn the direction of leadership of himself to the work for God’s glory. We have to recognize Paul’s secret to know the identity of himself and to have been able to be free in plenty or in want as the effort to have righteous personality(cf. Philip 3:14). Paul opened his mind for others by careful concern although he was in trouble and he didn’t lose gratitude though there were plenty of suffering in his life. He thanked people whom he met and take care him and prayed God for them. Above all, the real leadership is expressed in the figure to see and judge everything by faith and hope and to achieve serving. Without faith we cannot wait hope and without hope we cannot achieve anything for himself and others.

Key Words

지도력의 위기, 지도자들의 품성, 자신의 정체성, 믿음과 희망, 자신을 위해서 그리고 타자를 위해서, crisis of the leadership, Leaders’ character, identity of himself, faith and hope, for himself and others

한세대학교영산신학연구소

DOI: Vol.21(No.0) 218-226, 2011

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