한세대학교영산신학연구소

DOI: Vol.26(No.0) 1-1, 2012

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최문홍

DOI: Vol.26(No.0) 4-6, 2012

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막스터너 Max Turner

DOI: Vol.26(No.0) 7-30, 2012

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Three authors have rather dominated international scholarship on the Spirit in Luke-Acts in the late 20th century and earliest 21st(Dunn, Menzies and Turner). They represent major contrasting, but ‘friendly’ positions. This article attempts to bring them into dialogue on what exactly are the issues that we agree, and more importantly, where we differ; and why?; and on what substantive arguments that we should discuss. After a section introducing the protagonists’ positions, the article defines the principles at stake. As Part II-1 shows, the major issue is premises about what we mean, or more importantly, what Luke means by “salvation”(is it just forgiveness, incorporation and eschatological hope; or is it Isaianic hopes for total transformation of God’s people in our history, as well as beyond). Part II-2 examines what we might learn from the crucial transitional literary centre of Luke-Acts(Lk 24/Acts 1-2), and from its use of the references to the Spirit “poured out from on high” in Isaiah 35 and 44. Parts II-3 and II-4 centre on whether the gift of the Spirit (as “the Spirit of prophecy”) is restricted to “mission,” or is the same gift as that which provides the basis of the wider Christian charismatic life. The end of Part II-4 raises the question whether Pentecostal testimony does not suggest a wider experience of Baptism in Holy Spirit than a purely “missionary” one. The conclusion suggests Classical Pentecostals could be close to broader Charismatics.

Key Words

구원, 영, 누가-행전, 성령세례, 오순절/은사주의적 해석, Salvation, Spirit, Luke-Acts, Baptism in the Holy Spirit, Pentecostal/Charismatic Interpretation

로버트P.멘지스 Robert P. Menzies

DOI: Vol.26(No.0) 31-52, 2012

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Menzies argues that, according to Luke, tongues played a significant role in the life of the Apostolic Church. Furthermore, Luke expected that tongues would continue to play a positive role in his church and ours, both of which are located in “these last days.” In Luke’s view, every believer can manifest this spiritual gift. So, Luke encourages every believer to pray for prophetic anointings(Lk 11:13), experiences of Spirit-inspired exultation from which power and praise flow; experiences similar to those modeled by Jesus(Lk 3:21,22, 10:21) and the early church(Acts 2:4, 10:46, 19:6). Luke believed that these experiences would typically include glossolalia, which he considered a special form of prophetic speech and a sign that the Pentecostal gift had been received. These conclusions suggest that Luke presents a challenge to the contemporary church— a church that has all too often lost sight of its apostolic calling and Charismatic roots. Glossolalia, in a unique way, symbolizes this challenge. It reminds us of our calling and our need of divine enabling. This was true of Luke’s church and it is equally true of ours. Put another way, tongues remind us of our true identity; we are to be a community of prophets, called and empowered to bear bold witness for Jesus and to declare his mighty deeds.

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은사 방언, 방언, 오순절주의, 은사주의, 누가-행전, Glossolalia, Tongues, Pentecostal, Charismatic, Luke-Acts

구춘서 Koo Choon Seo

DOI: Vol.26(No.0) 53-90, 2012

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This article attempts to analyze the various backgrounds of modern Pentecostalism and reasons of its rapid spread in the world. In doing so, this article tries to find ways to overcome the crises of the Korean church. Methodist movements and Holiness movements have fueled the rise of the Azusa Street revival movement in 1906 that is regarded as one of the most important origins of modern Pentecostalism. Reasons for the rapid spread of Pentecostalism are discussed, including its emphasis on the Biblical narratives, its inter-racial origins, and its emphasis on the moral life and repentance. Thus, Modern Pentecostalism shows that it is rather more practical than theoretical, rather lower class oriented than higher class oriented. Korean Pentecostalism has shown the same tendencies such as love of biblical narratives, fellowship among people from different backgrounds, optimistic world views through positive thinking, etc. However, Korean Pentecostalism has shown some negative aspects as well: selfish shamanistic ways of believing, excessive emphasis on materialistic blessings, ignorance of social issues, corporate style management of the church, etc. Korean churches face some significant crises such as membership decline, a negative regard by the younger generation, the challenges of heretical sects, negative campaigning by anti-Chrisitian groups, loss of moral leadership in Korean society, etc. This article argues that the positive aspects of Pentecostalism would help the Korean church overcome these crises. Also, Korean churches would find ways to overcome their crises by avoiding the negative aspects of Korean Pentecostalism.

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현대 오순절 성령운동, 아주사 거리 부흥운동, 다인종 기원, 도덕 회복 운동, 한국교회의 미래, Modern Pentecostalism, Azusa Street Revival, Interracial Origin of Pentecostalism, Moral Movement, Future of the Korean Church

김동수 Kim Dong Soo

DOI: Vol.26(No.0) 91-114, 2012

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How can we find the biblical root of Pentecostal theology? If we speak of it with some risks of simplification, we can say as follows: Reformers built up their theology on Pauline theology; Pietism on Johannine theology; Wesleyan movement on the sermon on the mount; Pentecostal theology on Lukan theology. Robert P. Menzies, among others, has strived to show that the root of Pentecostal theology can be found in Lukan theology more convincingly than any other scholar. The purpose of this paper is to investigate the identity of Pentecostal theology guided by him. His arguments are based on his thesis that the narratives in Luke-Acts are provided for models, which readers are to follow. Menzies argues that we can find theological roots of such theological issues as Spirit-baptism, the role of the tongues, and the spiritual formation—which are Pentecostal subjects—in Lukan theology. I find that Menzies is successful in suggesting this thesis. He has made significant contribution to the Pentecostal scholarship in that he showed a biblical root of Pentecostalism in Luke-Acts more throughly than any other scholar. One thing he does not deal with regarding the Lukan root of Pentecostalism is that Pentecostalists were interested in the weak and the disinherited as did Luke.

Key Words

오순절주의, 누가 신학, 정체성, 성령세례, 멘지스, Pentecostalism, Lukan Theology, Identity, Spirit-Baptism, Menzies

임형근 Im Hyung Geun

DOI: Vol.26(No.0) 115-146, 2012

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“Baptism in the Holy Spirit” has been known to be a representative term to show the Pentecostal identity. The terminology, however, has brought about unuseful result in terms of pastoral care and Christian living because of doctrinal debates. However, Youngsan’s Gospel of Fullness of the Holy Spirit brings many useful results without destroying the Full Gospel identity. The terminology, fullness of the Holy Spirit is more suitable to designate present-oriented experience, more useful expression for the unity of the church, an inclusive phrase to cover both gifts and fruit of the Holy Spirit, more useful for Pentecostal worship, and more related to tongues in 1 Corinthians 12-14 which are a useful spiritual gift to help believers pray a long and deep prayer. For these reasons, use of fullness of the Holy Spirit is better than the terminology of baptism in the Holy Spirit, both in terms of pastoral leading and Christian living. Besides, fullness of the Holy Spirit is an idea and expression of witnesses to Jesus and practicing the way of the cross. The idea of fullness of the Holy Spirit is a concept to include both power and transformation, while the idea of baptism in the Holy Spirit is biased to the idea of power. In addition to that, use of fullness of the Holy Spirit fixes the long-held misunderstanding between God’s Word and the Spirit. Fullness of the Holy Spirit is an experience both full of Christ and full of God’s Word. Fullness of the Holy Spirit leads us to desire God’s Word and makes us realize its truth and have confidence in it. Therefore, it is not right to regard the Holy Spirit and the Word of God to be in a conflicting relationship. Finally, the experience of fullness of the Holy Spirit is an experience to have the Holy Spirit as a mentor. Therefore those who are full of the Holy Spirit can be the best disciples of Christ. It was because Jesus’ disciples were trained and taught so well by the Holy Spirit that they could bear the cross voluntarily. Worship is alive where the Holy Spirit is fully present. The church full of the Holy Spirit has the living Word. Believers full of the Holy Spirit can be true disciples who practice the teaching of the cross. When pastoral usefulness of the use of the term “fullness of the Holy Spirit” is fully taken into consideration, the presenter could not but suggest that the Full Gospel Church should use it churchwide as a denominational doctrinal terminology.

Key Words

성령충만, 성령침례, 순복음, 오순절 영성, 제자교육, Fullness of the Holy Spirit, Baptism in the Holy Spirit, Full Gospel, Pentecostal Spirituality, Discipleship Training

유재경 Yoo Jae Kyoung

DOI: Vol.26(No.0) 147-178, 2012

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Despite some differences, the prayer of Youngsan Yonggi Cho(Youngsan) and the prophetic prayer analyzed by Heiler are mostly in agreement. From the viewpoint of the motives behind prayers, Youngsan argues that the prayer starts from the specific need of human beings. Also, he focuses especially on the requests when explaining the motives, and argues that the will of human beings plays an important role in the strong affirmation and prayer of the prayer’s ego or consciousness. However, despite the fact that Youngsan’s prayer starts from the feeling of pain like Heiler’s prophetic prayer, his prayer relies on the will of humans rather than it being a natural occurrence or a voluntary act. Therefore, although Youngsan’s prayer conceives the motives of prophetic prayer, his prayer connotes the prayer’s will and intention. The prophetic prayer is a free prayer, not bound by any formality. Also, like a groan from sighing, it is a spasmodic form of prayer. However, the form of Youngsan’s prayer is very systematic. His prayer is systematic to an extent in that his prayer can be divided into topical prayers and vary depending on the formality, contents, and prayers of different degrees. From the morphologic point of view, Youngsan’s prayer embraces the traditions of prayers from the history of churches yet suggests his own unique form of prayer. Nonetheless, if we study his prayer from a morphologic point of view, his prayer lacks the free and non-intentional aspects of the prophetic prayer. From the viewpoint of contents, Youngsan’s prayer includes most of the contents of the prophetic prayer. The grievance, doubt, persuasion, affirmation, self-abandonment, thanksgiving and praise, and the passion and fantasy of the prayer, all these feature in Youngsan’s prayer. However, the differences arise from the understanding and the role of these features in the prayer. The grievance and doubt feature in Youngsan’s prayer but this grievance is not rooted. The thanksgiving, praise and repentance all feature in his prayer but they are used to persuade and please God. He equally emphasizes the abandonment of the prayer’s request in the prayer but for Youngsan, this abandonment is in accordance to God’s promise and wish. From the perspective of the answer to the prayer, Youngsan is dealing with the problems of the abandonment of the prayer and the repentance. However, the self-abandonment in the prophetic prayer is leaving our requests completely to the mercy of God’s power and his judgment. Moreover, the humility and repentance occur naturally during the prayer. Henceforth, although there are many similar aspects between Youngsan’s prayer and the prophetic prayer, there are also a number of distinct differences. This will provide important implications to understand the theology and ministry of Youngsan. Unlike Heiler, he approaches the prayer from a minister’s viewpoint and this is why there are differences in the motive, form and contents of his prayer. Firstly, his prayer emphasizes God’s Word and promises, and more importantly His wishes. This can be easily found in Youngsan’s words stressing the balance between the Word and prayer. Secondly, he emphasizes the intention and the purpose of the prayer. This is because an intended purpose is important in order to solve the problems that Christians run into in their daily lives. Thirdly, he understood and analyzed the prayer from the perspective of the answer. Likewise, through the comparison between Heiler’s prophetic prayer and Youngsan’s prayer we can understand the depth and width of Rev. Youngsan Yonggi Cho’s prayer. The characteristics of his prayer will help us understand Youngsan’s faith and theology.

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기도, 예언적 기도, 청원, 중보, 감정, Prayer, Prophetic Prayer, Petition, Intercession, Emotion

이상환 Lee Sang Hwan

DOI: Vol.26(No.0) 179-216, 2012

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This paper demonstrates the pneumatological character of holistic Pentecostal theology. It proposes a method for Pentecostal systematic theology that could establish and develop the theological identity of Pentecostalism. The relationship between Pentecostal and evangelical theology is considered to highlight the dualistic structure of current Pentecostal systematic theology. There is a serious problem in its dualistic structure, for it remains as an obstacle for Pentecostals to illustrate their theological clarity and coherence. A holistic Pentecostal theology that can offer its theological clarity and coherence is desperately needed. It is a pentecostalization of the whole structure and content of systematic theology by applying the core Pentecostal spirituality and theology to them. The experience of the baptism of the Holy Spirit is the center of Pentecostal spirituality and theology. It is the dominating and constitutive pivot of Pentecostal spirituality and theology. Holistic Pentecostal theology is to apply the theological implication of Spirit-baptism to the whole structure and content of systematic theology. The pneumatological character is transparent in this, for it relies on the experience of the baptism of the Holy Spirit. It has been said among theologians that there is a noticeable weakness in the Western Christocentric theology that undermines the distinctive work and personal being of the Holy Spirit. A pneumatological perspective of theology should be considered to overcome this weakness. A holistic Pentecostal theology can offer a pneumatological perspective of theology. Its pneumatological perspective can be differentiated from the pneumatological perspective of evangelical theology. The possibility of evangelical pneumatological theology rests on salvific faith, whilst that of Pentecostal pneumatological theology derives from Charismatic faith that drives from the experience of the baptism of the Holy Spirit subsequent to salvific faith. For Pentecostals, one of Charismatic gifts of the Holy Spirit always accompanies with his baptism. Holistic Pentecostal theology is a Charismatic possibility. There is a remarkable strength in the pneumatological character of holistic Pentecostal theology. It enables us to explore the theological implication of the Holy Spirit in the whole structure and content of systematic theology, and opens a new horizon for us to recognize the distinctive work and personal being of the Holy Spirit in the discussion of his baptism, fullness, and gifts. Such exposition and recognition is not found in the Western Christocentric theology. Above all, holistic Pentecostal theology could offer a clear and coherent Pentecostal theology to establish and develop the theological identity and direction of the Pentecostal church. It is thus necessary not only to claim Pentecostalism as “a major tradition of Christianity,” but also to maintain continuous growth and development of the Pentecostal church as the largest church among the Protestant churches. A constant growth and development of any organization including the Pentecostal church is not possible without its own clear identity.

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총체적 오순절 신학, 복음주의, 오순절주의, 그리스도 중심, 성령적 관점의 신학, 성령세례, 은사적 가능성, Holistic Pentecostal Theology, Evangelicalism, Pentecostalism, Christocentric, A Pneumatological Perspective of Theology, Spirit-Baptism, A Charismatic Possibility

문명선 Moon Myung Sun

DOI: Vol.26(No.0) 217-240, 2012

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This article will examine the pneumatology of Dr. David Yonggi Cho in three distinct areas: (1) his ideas on the doctrine of the Trinity, (2) his ideas on a personal relationship with the Holy Spirit, (3) his ideas on church growth and the external ministry of Yoido Full Gospel Church by the grace of the Holy Spirit. Actually, Jurgen Moltmann was the first person to observe that the theology of Dr. David Yonggi Cho is the Pentecostal theology of life. So the aim of this article is to expand upon this idea and provide evidence to support that the pneumatology of Dr. David Yonggi Cho is indeed a Pentecostal pneumatology of life. Through these three filters above, it will be made clear that the pneumatology of Dr. David Yonggi Cho is a Pentecostal pneumatology of life. First, the personal relationship among the three persons of the Godhead shows the true relationship of life in that there was and always will be a personal relationship between the members of the Godhead, and therefore, there is always a relationship of life. Moreover this personal relationship in the Godhead has been extended to the children of God in that they now have a direct and personal relationship with the Holy Spirit. Since the time of the New Testament all children of God can have a personal relationship of life with God because the Holy Spirit came upon His disciples on the day of Pentecost. And lastly, the Pentecostal pneumatology of life was evidenced in the external ministry of Yoido Full Gospel Church through the social gospel. This ministry, with the help of the Holy Spirit working with the children of God, brought life to many areas of the culture where the power of death was threatening the people. The bottom line is that when the Holy Spirit moves, there is fullness of life. This was certainly the case with Yoido Full Gospel Church. In conclusion this is why the pneumatology of Dr. David Yonggi Cho is a Pentecostal pneumatology of life.

Key Words

조용기 목사, 성령론, 오순절 생명의 신학, 오순절 생명의 성령론, 삼위일체론, 교회 성장, 인격적인 교제, Rev. David Yonggi Cho, Pneumatology, Pentecostal Theology of Life, Pentecostal Pneumatology of Life, Trinity, Church Growth, Personal Relationship

한세대학교영산신학연구소

DOI: Vol.26(No.0) 242-247, 2012

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한세대학교영산신학연구소

DOI: Vol.26(No.0) 248-255, 2012

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