한세대학교영산신학연구소

DOI: Vol.27(No.0) 1-1, 2013

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조귀삼

DOI: Vol.27(No.0) 4-5, 2013

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미하엘벨커 Michael Welker

DOI: Vol.27(No.0) 7-34, 2013

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The article sets out from two brilliant insights of the great reformer John Calvin: First, the resurrected and exalted Christ is not present without the Holy Spirit. In the power of the Spirit the witnesses and disciples of the resurrected and exalted Christ are drawn into his post-Easter life. Second, if we want to understand who Jesus Christ was and what God the Father wanted him to be and to do for us, we should look at his threefold office: the kingly office, the prophetic office, and the priestly office. The article then shows that the teaching of the threefold office of Christ has been accepted by virtually all churches and confessions across the globe. In order to provide orientation for the teaching and life of the churches it is advisable to apply the insights about the threefold office to: a) the pre-Easter life of Jesus Christ (for the kingly office), b) the cross of Jesus Christ (for the prophetic office), c) the resurrection of Jesus Christ (for the priestly office). This provides a basis for an understanding of the differentiated fellowship of Christ in the power of the Holy Spirit. It enables us to see how the resurrected and elevated Christ shapes his coming reign in the power of the Spirit. In the diaconal works of love and care, in the prophetic works of truth-and justice-seeking communities, and in the worshiping, liturgical and doxological life of his disciples, he assembles, enlivens and ennobles his post-Easter body for his coming reign on earth and for eternal life.

Key Words

성령기독론, 그리스도의 삼중직, 하나님의 통치, 왕직, 예언자직, 제사장직, 예수그리스도, Spirit-Christology, the Threefold Office of Christ, the Reign of God, the Kingly Office, the Prophetic Office, the Priestly Office, Jesus Christ

배재욱 Bae Jae Woog

DOI: Vol.27(No.0) 35-64, 2013

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It can be said that there are three starting points for Youngsan’s theology: Faith, Salvation, and Healing. These keys open doors to understanding how Youngsan understands Christ in his theology. And more than anything else, we should first locate where Youngsan’s thought started. Youngsan was much interested in Christology. He has showed interest in it since his spiritual experiences at a young age. He confesses that he met Christ on the verge of death and underscores his ‘Cross-centered’ faith. Moreover many of his preaches prove that he placed emphasis on faith, salvation, and healing. But those faith, salvation, and healing form the core part of his Christian faith and they naturally lead him to Christology. Youngsan makes a clear connection between human salvation and Christology in his sermon entitled “A New Creation” through John 10:10. According to his argument, to find the true joy of salvation, we should have faith in Jesus as well as the proper knowledge of Christ as ‘the Savior of the world’ (Jn 4:42). Youngsan relates faith with Christ’s redemptive death. He also stresses ‘a practicum of Threefold Blessing,’ which requires life-changing faith. For Youngsan, healing is deeply connected with faith. Apart from the Gospel of Jesus Christ, healing can be effective to some extent, but it cannot give liberation or freedom. When one has faith, healing comes. Youngsan connects the healing to Christ. On the basis of the healing, there lays the sacrifice that Christ took up all the infirmities and carried out all the diseases and sins (Mt 8:17; ref. Is 53:4). In Youngsan’s sermon titled “Transformation through the Holy Spirit,” he clearly draws out in a way of Christology that the salvation has been brought through Christ. In this sermon, in terms of Youngsan’s narratives, Youngsan’s Christology is not only carried out in the realm of “Trinitarian Theology” but also connected to the pneumatological context.

Key Words

그리스도론, 그리스도, 신앙, 구원, 치유, 단초, Christology, Christ, Faith, Salvation, Healing, Starting point

김홍근 Kim Hong Keun

DOI: Vol.27(No.0) 65-98, 2013

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The preacher proclaims his theology through his sermons to the appropriated people at a particular place and time. The preacher’s thoughts about God and humans are passed through the sermons. Youngsan has an understanding of the image of God as “God of love” and “good God.” Humans were created in the image of God. And humans are the objects of God’s love. This way of thinking is the core of Youngsan’s preaching and it is still emphasized. God is the source of love, life, and creation. Likewise man who was created in the image of God has spirituality of love, life, and creation. This is Youngsan’s understanding of human beings. God is love and man is loved by God. God is life and Christians have a power of life through indwelling of the Holy Spirit. God is the Creator of all things. Likewise man has creativity. The central idea of Youngsan’s sermons is based on this. God is the origin of love, life, and creation. These concepts appear quite well in his sermons. Love, life, and creation reveal God. Each of these is divided by uniqueness but these are penetrated to, connected with, and integrated with each other. Youngsan insists that light in the first day of creation is the source of light or energy, nothing like sunlight, moonlight, and starlight. He thinks this light means the revelation of God as the source of love, life, and creation. He understands this light analogically as love and life, hope and freedom, success and blessings. More than anything else it symbolizes Jesus Christ. He says God is love. And His love has been showed to us through Jesus Christ. This is spirituality of love which emerges in his sermons. Now this paper researches the relationship between Christian life and spirituality of love. The part of spirituality of life researches on indwelling of the Holy Spirit and working of life. The part of spirituality of creation researches on how Christians can show the creativity and glory of God in a Christian community with love and life. The purpose of this paper is to analyze Youngsan’s sermons on spirituality of love, life, and creation. And it is to expand and to make clear the meaning through the Object Relation Theory and Christian spiritualism.

Key Words

영산의 설교의 핵심, 사랑의 영성, 생명의 영성, 창조의 영성, ‘빛’이 있으라, the Core of Youngsan’s Sermons, Spirituality of Love, Spirituality of Life, Creation Spirituality, Let there be “Light”

허도화 Huh Do Hwa

DOI: Vol.27(No.0) 99-136, 2013

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The study is designed to suggest ecumenism of Pentecostal worship as a possibility for worship renewal and church unity. The characteristics and identity of Pentecostal worship are found by close inter-relationships with other liturgical traditions and its influences on changing them ecumenically, rather than by its differences from them. The study aims to explore how Pentecostal worship can bring ways to achieve both worship renewal and church unity in terms of interrelationships with other liturgical traditions, how liturgical ecumenism was formed in Pentecostal churches, and what its contents and forms are as well as how it can have influence on worship renewal movement and ecumenical movement. However, the two major Protestant movements have not been dealt from the perspective of liturgical ecumenism, even though they launched in the same period and had the same biblical foundation and purpose to recover the power of the Holy Spirit and the church unity experienced by the earliest church. Moreover, liturgical studies didn’t deal with an issue that the unity of worship may play a significant role to bring church unity. Pentecostal churches didn’t recognize and understand its right value because of their negative views on ecumenism. It is understood that most Korean churches take Pentecostal worship to be a representative non-liturgical tradition which has gone astray out of Christian worship tradition and do not examine it as a liturgical subject. To the end, the study will take three steps focused on the origin and development of ecumenism in Pentecostal worship, and its contribution to worship renewal and church unity. First, it examines the origin of liturgical ecumenism in Pentecostal movement in earlier period, focused on ecumenical spirituality. Second, it deals with the contents and forms of liturgical ecumenism and its influences on many liturgical traditions. Lastly, it suggests ways in which liturgical ecumenism in Pentecostal churches may contribute a possibility to achieve both worship renewal and church unity to Christianity in the 21st century.

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오순절 예배, 오순절 영성, 예배형 에큐메니즘, 예배 갱신, 교회 일치, Pentecostal Worship, Pentecostal Spirituality, Liturgical Ecumenism, Worship Renewal, Church Unity

차정식 Cha Jung Sik

DOI: Vol.27(No.0) 137-170, 2013

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Three major perspectives have been dominant over the background of the Pauline order of women’s silence in 1 Corinthians 14:34-36: a) many scholars argue that this is genuinely a non-Pauline interpolation; b) some would believe that this was a patriarchal slogan cited here only to refute the androcentric propensity for the male leaders to discourage women’s acts of prophesying and speaking in tongues; c) some others simply contend that this reflects a specific situation in which some women were to be kept from speaking in public and thus not to be allowed for ordination. Assessing each of the perspectives in both strong and weak points, this paper seeks to expose what was the specific situation, thus far remaining either ambiguous or overread, behind the unfavorable proposal for the Corinthian women. With several exegetical reconsiderations of the related texts, the current analysis shows that Paul had in mind primarily the patriarchal leaders who should have been able to control the procedure of the public worship in proper order. Only consecutively he responded to some women who were involved to communicate with what had been going on in the public gathering. Simply speaking, they worsened the situation in confusion by whispering to one another and asking questions to learn what the inspired people meant to say in their prophesying and speaking in different tongues. Therefore the Pauline order of staying in silence was to be applied not only for women but for all saints in the church, including the Corinthian congregation, insofar as they would need to keep the public worship in peaceful and proper order.

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예언, 방언, 여성, 침묵, 사도바울, 고린도전서, Prophesying, Speaking in Tongues, Women, Silence, the Apostle Paul, 1 Corinthians

김만태 Kim Man Tae

DOI: Vol.27(No.0) 171-214, 2013

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The purpose of this study is to draw on a virtuous direction of the 21st century Christian mission by pursuing the true meaning, scope, and practice of missions through a comparative exploration of Ecumenical, Evangelical, and Pentecostal missions, the three major mission movements, from the perspective of worldview. The author uses a literature research method for this study. The Ecumenical mission is based on the worldview that regards this world as a significant object and stage for salvation and missions, seeking to improve human societies by using natural means and changing social structure, whereas the 19th century mission was, by and large, the other world-focused. The Evangelical mission retains the other world oriented worldview of the 19th century; yet, eventually affirming Christian social responsibility to be a crucial assignment in missions. On the other hand, it gives priority to evangelism over social responsibility and encourages social service rather than social actions. The Pentecostal mission is in line with the Evangelical mission in view of its emphasis on evangelism and salvation into the other world. However, it is distinguished from the Evangelical, for it seeks to meet physical, material, and practical needs through the supernatural work of God, underlining human welfare in this world. The result of this study highlights that this world is in the deep concern of God and, subsequently, salvation of souls, human life in this world, and the transformation of this world are all the significant realms of missions. The direction and practice of the 21st Christian mission needs to underscore both of the other world and this world; the eternal future and the present time; supernatural causes and natural/social causes; spiritual activities and social activities.

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선교, 선교신학, 세계관, 에큐메니컬주의 선교, 복음주의 선교, 오순절주의 선교, 에큐메니컬 운동, 복음주의 운동, 오순절운동, 오순절교회, 선교역사, Mission, Theology of Mission, Worldview, Ecumenical Missions, Evangelical Missions, Pentecostal Missions, Ecumenism, Evangelicalism, Pentecostalism, Pentecostal Church, History of Missions

김한경 Kim Han Kyung

DOI: Vol.27(No.0) 215-215, 2013

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Prayer, especially petitionary prayer, is one of the most prominent and commonly practiced features of Christian spirituality. Throughout his career, Pastor David Yonggi Cho (hereafter Youngsan) has emphasized the importance of prayer not by writing formal “theology” of prayer in academia, but by engaging in spiritual and pastoral endeavors such as preaching, conference speaking, devotional writing, and laying hands on people around the world. In Pentecostal theology, these immediate and direct spiritual activities are fully recognized as legitimate and important ways of doing theology. This essay addresses Youngsan’s theology of petitionary prayer by analyzing the variety of ways he utilizes to convey his theological standpoint on prayer. Fully mindful of the significance of other types of prayer, Youngsan centers his theology of prayer upon petitionary prayer. He also stresses that petitionary prayer must be a determined, aggressive and persistent prayer, yet under two conditions: it should be subject to God’s will and out of right motive. Youngsan’s understanding of petitionary prayer presupposes his evangelical and distinctively Pentecostal doctrine of God. In Youngsan’s realist and relationalist view of divine nature, God hears and answers petitionary prayer even in the realm of materiality because of His character as the one who cares about all aspects of human life and wants to build a concrete relationship with humankind. With close interaction between immediate spirituality and reflective doctrinal contents, Youngsan’s theology of petitionary prayer is an enactment of the venerable Christian theological tradition that recognizes prayer as a form of theology, and vice versa.

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영산, 오순절 조직신학 방법론, 기도의 신학, 청원기도, 신론, Youngsan (David Yonggi Cho), Methodology of Pentecostal Systematic Theology, Theology of Prayer, Petitionary Prayer, Doctrine of God

한세대학교영산신학연구소

DOI: Vol.27(No.0) 245-245, 2013

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