한세대학교영산신학연구소

DOI: Vol.25(No.0) 1-1, 2012

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Mun Hong Choi

DOI: Vol.25(No.0) 4-5, 2012

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Amos Yong

DOI: Vol.25(No.0) 7-30, 2012

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This article explores the relationship between religion, globalization, and economics by focusing on the informal economy and by drawing from world Pentecostalism as a more-or-less concrete case study. After defining the informal economy, the article examines the parallels and intersections between the church and informality, identifies the challenges and opportunities that exist for the church that is in but not constrained by the informal sphere, and sketches a Pentecostal theology of the informal economy in light of early Christian economic practices. The burden of the paper is two-fold: to think about a Christian theology of the economy in the context of poverty and globalization processes, and to consider how the early Christian political economy of the book of Acts can inform such theological reflection. From this perspective, contemporary Pentecostalism provides a springboard for examining local and global economic issues in light of biblical and theological concerns and vice-versa. The challenge will be to discern how and to what degree early Christian economic practices can be said to inform contemporary Pentecostal political economy on the one hand, and how this interface between biblical and contemporary practice funds reflection on a Christian theology of economics in the late modern capitalistic world of the early twenty-first century.

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Informal Economy, Theology of Economics, Holy Spirit, Pentecostal Theology, Luke-Acts

Veli-matti Kärkkäinen

DOI: Vol.25(No.0) 31-68, 2012

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This essay argues that a key common concern between Buddhist and Christian religions is the issue of suffering. This is because of the prominence of the issue of suffering in both the Buddhist and Christian vision of liberation and-salvation. Consequently, my contention is that a successful missionary encounter in any Buddhist environment requires a lot of careful attention to the meaning of suffering and the means of release from under its power. I will significantly limit the scope of my investigation. From the Buddhist side, I will concentrate not only on the Theravada branch but also on its manifestation in one of the main locations of Theravada in the contemporary world, Thailand. From the Christian side, I will focus on the resources of the Renewal Theology and Missiology through the lens of Pentecostal tradition. While I know well that the Renewal tradition is larger than that of Pentecostalism, I am also convinced that Pentecostal theology and missiology may serve as a representative. During the course of discussion I will further explain the rationale for other limitations, including the omission of the traditional theodicy question and of sociopolitical suffering/liberation. The essay consists of two parts: in the first part, I will attempt to discern the understanding of suffering in each religious tradition. In the second part, I compare and contrast the Buddhist and Christian visions of liberation with a view to proposing theological guidelines for a missionary encounter. I will finish with some tasks and themes for further reflection.

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Suffering, Buddhism, Comparative Theology, Salvation, Liberation

Kenneth R. Walters Jr.

DOI: Vol.25(No.0) 69-102, 2012

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The relationship between restorationism and Pentecostalism has long been noted. What has not been observed is the close relationship between restorationism and the Pentecostal doctrine of Initial Physical Evidence. This paper examines that relationship, showing that it was the restorationist mindset that led Pentecostal pioneers to identify speaking in tongues as the initial evidence of the Baptism in the Holy Spirit in the early days of the movement in the United States. It begins by showing that the restorationist mindset so prevalent amongst proto-fundamentalists as well as leaders in the Holiness movement had already begun asking if tongues might not be restored as a part of the outpouring of the Spirit. The importance of the Azusa Street Revival in promulgating the doctrine is examined. Then the rapidity of the spread and acceptance of this teaching is shown, beginning with Charles Parham in Topeka, Kansas and extending to virtually every corner of the United States, as well as Europe, Africa, and Asia through missionaries and others affected by the Azusa Street Revival. Finally, the debate particularly within the Assemblies of God in the United States and the almost immediate renewal of commitment to the teaching is examined.

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Restorationism, Pentecostalism, Initial Evidence, Speaking in Tongues, Primitivism

Mun Hong Choi

DOI: Vol.25(No.0) 103-126, 2012

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The essential character of the Spirit in Luke’s writings has largely been understood in one of two ways. On the one hand the Spirit is comprehended as “the source of Salvation” by non-Pentecostal sectors(e.g. James D. G. Dunn). On the other hand the Spirit is understood as “empowering for witness” by classical Pentecostals(e.g. Robert P. Menzies). Recently Max Turner has synthesized these two positions in the category of “power,” that is “power in Israel’s restoration and witness.” This study begins by examining Turner’s new paradigm for Luke’s pneumatology. He argues that most converts receive the Spirit potentially in conversion-initiation. His argument is, however, remote from Luke’s grasp of the Spirit. This article sees the outpouring of the Spirit for Luke is a clear event. Then this paper points out that a pneumatological paradigm built from Luke-Acts is wider than the classical Pentecostal paradigm permits. So this article pursues the personality of the Holy Spirit for binding the Luke’s broad-ranging view of the Spirit. It is seen that the Spirit performs overwhelmingly personal activities. It is also found that Jesus and the disciples (or church) were in an intimate personal relationship with the Spirit. All this leads to the conclusion that the Spirit in Luke-Acts is better understood as the “Spirit as a person” rather than the “Spirit as the source of salvation” or the “Spirit simply as empowering for witness.”

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The Holy Spirit, Luke-Acts, Max Turner, Robert P. Menzies, Pentecostal Theology, Person (Personality) of the Holy Spirit, Classical Pentecostals, Paradigm

Man Tae Kim

DOI: Vol.25(No.0) 127-156, 2012

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The purpose of this article is to gain a deeper understanding of Yonggi Cho’s thought and ministry by exploring his worldview. Over the course of fifty years, Yonggi Cho achieved extraordinary church growth, ultimately forming the world’s largest church. This study articulates that Yonggi Cho’s unique worldview anchors his theology, message, teaching, and ministry. The author notes that Cho’s worldview was formed by the interaction between his life circumstances, his reading of the Bible, and his experiences. The two major characteristics of his worldview, known as “the fourth dimensional worldview,” point to supernaturalism and holism. Yonggi Cho’s contemporaries in Korea were notably responsive to his worldview and consequent ministry to make meaningful sense of their lives. This article first discusses the concept of worldview and then explores Yonggi Cho’s unique worldview, tenets, and ministry practice. Finally, it draws from Yonggi Cho’s worldview noteworthy implications for the Christian faith and ministries. In analyzing Cho’s thought and ministry from the perspective of worldview, the author uses a model of the three levels of culture defined as worldview, tenets, and practice. The author refers to Yonggi Cho’s books, biographical writings, a Korean daily newspaper’s interview with Cho, and other scholars’ studies to undertake this research.

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Worldview, Yonggi Cho, Yoido Full Gospel Church, Pentecostalism, Missions, Culture, Korean Church, Korean Christianity

Young Mo Cho

DOI: Vol.25(No.0) 157-188, 2012

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It can be said that Paul is the most important biblical author who deals with the concept of new creation thoroughly and crucially in the New Testament. Although Paul uses the term rarely (only twice) in his epistles, the concept itself has much broader meaning than its frequency. In other words, the concept may be found even where the word is absent, particularly in the soteriological and eschatological context. The purpose of this article is to explore some theological implications in relation to the concept of new creation understood by Paul. There are three main arguments in it. First of all, there is a pneumatological reality in new creation concept. This can be found in the framework of salvation history. For Paul, Christ event is a transition to bring the new covenant age from the old covenant age. At the same time, Paul understands the Holy Spirit as the power that helps believers recognize the new covenant age. So it is impossible for Paul to think of new creation without the Holy Spirit. Second, there is an aspect of new humanity in the concept. The presence of a new creation means that new standards of life replace worldly standards. According to Paul, the new standards should be applicable to ethnic groups, churches, and all believers in the new humanity. Finally, Paul’s concept of new creation includes cosmic salvation. The sayings in both 2 Corinthians 5:17-18 and Romans 8:19-21 suggest much more than human transformation. Paul argues that God reconciled “all things” through Christ including the entire natural world.

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New Creation, New Covenant, Holy Spirit, New Humanity, Cosmic Salvation, Reconciliation

Gwi Sam Cho

DOI: Vol.25(No.0) 189-218, 2012

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The Yoido Full Gospel Church (YFGC) is the biggest church in the world. The beginning of the church was the result of the fasting prayer of Rev. Ja Shil Choi. It is certain that due to her fasting prayer, the biggest church was established. Fasting prayer is a unique and useful tool which gives positive influence on faithful life and health. Further, it brings the power of God into our life. Rev. Choi argues that fasting prayer is a useful religious practice through her own experience. Today, we live in the era where we need faith. When we subdue the body through fasting prayer and have deep fellowship with the Holy Spirit, our spirit is filled with the Holy Spirit. Thus, we can do not belong to body, but to the Holy Spirit so that we can be a spirit-filled man and have a victorious life. Through this study, the writer wants to delineate how the Fasting Prayer Movement of Rev. Choi influenced the church growth of Yoido Full Gospel Church. Rev. Ja Shil Choi realized the necessity of fasting prayer mountain for spiritual life, and prayed for the building of prayer mountain. Initially, she tried to establish at Shiheung and made a contract to purchase 10,000 sq.m.; but she was swindled. When she prayed in despair, she heard the voice, “Go to the graveyard at Ohsanri.” Initially, she prayed in a storage house which manages a cemetery and more people gathered in the storage house and built the prayer mountain with the approval of church council of Yoido Full Gospel Church. Prayer is the highest priority task in church growth. The writer proves six essential aspects. The church began at the outskirt of Ja Shil Choi and has become the biggest church in the world. In this growth, the writer proves that Fasting Prayer played an important role in the growth of YFGC. Rev. Choi emphasized not only fasting prayer but also practicing the Christian life. The power of fasting prayer is to restore family, to give spiritual power, and to bring divine healing. As a result, she taught us that fasting prayer brings church growth. We, Christians, should apply the spirituality of fasting prayer to our religious life to bring church growth.

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Yoido Full Gospel Church, Fasting Prayer Movement, Female Revivalist, Power for Evangelism, Speaking in Tongues, Cell Groups, Church Growth

한세대학교영산신학연구소

DOI: Vol.25(No.0) 220-223, 2012

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한세대학교영산신학연구소

DOI: Vol.25(No.0) 224-224, 2012

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