한세대학교영산신학연구소

DOI: Vol.28(No.0) 1-2, 2013

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한세대학교영산신학연구소

DOI: Vol.28(No.0) 4-30, 2013

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Frank D. Macchia

DOI: Vol.28(No.0) 7-35, 2013

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Reverend Cho’s pneumatology accents a theology of divine presence that anticipates in present experience the fulfillment of creation in the presence of God. The divine presence in Cho’s pneumatology causes all things to be transformed in the image of Christ. Through this accent on God’s transformative presence, Cho contributes his own unique voice to the larger Pentecostal tendency to focus attention on life in the presence of the Spirit. Pentecostal theology has traditionally emphasized the yielding of creation to the presence and power of the Holy Spirit. Cho’s theology of presence has the distinct advantage of being multidimensional or holistic rather than dualistic, since his pneumatological vision rejects the idea that body and soul are separate and inherently in conflict. Rather, for Cho, each dimension of human life (body, mind, spirit) involves and fulfills the other in the presence of the Spirit. Within this integral life in the Spirit, Cho highlights the responsibilities of envisioning or speaking in ways that are faithful to the Spirit, and he encourages those who do this to expect blessings or prosperity as a result in all dimensions of life. Yet, he does not deny that suffering may also have to be endured in order to serve a higher, spiritual purpose. The overall goal of the Spirit’s presence is the conformity of the creation to Christ’s image to the ultimate glory of God.

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Yonggi Cho, Pneumatology, Pentecostal Theology, Holistic Theology, Theology of Presence, Pneumatological Christology, Prosperity Teaching

César Castellanos Dominguez

DOI: Vol.28(No.0) 29-58, 2013

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What is the secret to building a great ministry? How can a person enter into the realm of the Spirit and build a truly significant work for God? In this article the author sets out to answer these and related questions by looking at the life and ministry of his mentor, Dr. Yonggi Cho of Korea. From the outset the author gives us the simple, clear answer—dream! We quickly discover the principle that dreams are the language of the Spirit. The article looks at the whole dimension of entering into the realm of the Spirit by faith and prayer, believing God for great and specific things. Dr. Cho’s progress in life and ministry is described including his many impressive achievements as well as the considerable challenges and inevitable low points he has faced. The author also gives us key insights into the nature and characteristics of a dreamer including the way we speak and press on, through adverse circumstances, in order to see the reward for our faith. And here is the final key—any one of us can be someone who moves in the realm of the supernatural, who can see God do amazing things if, like Dr. Cho, we engage with the Holy Spirit and dare to dream.

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Fourth Dimension, Dream, Vision, Dr. (David) Yonggi Cho, Ministry, Language

Keith Warrington

DOI: Vol.28(No.0) 59-92, 2013

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Just over 100 years ago, Pentecostalism was born. Since then, it has grown to be one of the biggest and fastest growing components of Christianity. It’s big―but it’s not what it was. Now, it’s multidenominational, multi-cultural, multinational … and rather fragmented. There are doctrinal and practical reasons for this, some of which are understandable and logical. However, an apparent tendency to disunity has resulted in uncertainty and even hostility towards other Christian denominations, especially the World Council of Churches and the Roman Catholic Church. This has led to some unfortunate and Spiritgrieving consequences, including theological and ethical aberrations. A positive way forward must be explored for the sake of the Church (including Pentecostal believers and others) and in order to reflect the vision of Jesus and the mission of the Spirit. Some pointers to help achieve this end include a readiness to remember that Pentecostalism is about mission and encounter; also Pentecostals need to learn lessons from their history, especially from those who made the quest for authentic unity an important element on their agenda. They also need to listen to the Bible as well as learning to appreciate and benefit from the lives of other believers whose spiritual frameworks may be different, but no less authentic, than their own. Most importantly, they need to listen to the Spirit.

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Pentecostal, Unity, the (Holy) Spirit, Ecumenical, World Council of Churches, Dialogue, the Bible

Allan H. Anderson

DOI: Vol.28(No.0) 105-137, 2013

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Pentecostalism is a missionary, polycentric, and transnational movement. It has contributed enormously to the shift of Christianity’s center of gravity from the Western world to the majority world. During the second half of the twentieth century the most significant changes in the global demography of Christianity have occurred through the growth of Pentecostalism, which has its origins in a series of revival movements at the beginning of the century. The growth of Pentecostalism in each continent, and the statistics used to describe that growth are discussed, with special reference to the majority world continents of Africa, Asia and Latin America. The extent to which Pentecostalism takes on distinctive forms in different contexts has become one of the main reasons for the growth of Pentecostalism, its ability to adapt itself to different cultures and societies and give contextualized expressions to Christianity. Although socio-political and historical factors undoubtedly had a role in the spread of Pentecostal Christianity, religious and ideological factors were probably more significant. The ability of Pentecostalism to adapt to and fulfill people’s religious aspirations continues to be its strength. There are several important themes in the study of Pentecostalism that still need to be fully explored. It is impossible to predict the future of Pentecostalism, but a sense of where Pentecostalism has been in the past century will give an idea of where it might go in the twenty-first century.

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Pentecostalism, World Christianity, Mission, Church Growth, Contextualization

Ho Sung Kim

DOI: Vol.28(No.0) 135-164, 2013

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It may be hardly deniable that the Spirit-filled message of Pastor David Yonggi Cho―or Youngsan―has made a remarkable growth of YFGC possible. Accordingly, a comprehensive analysis of Youngsan’s message will certainly be a preparation of the groundwork for disseminating the dynamic power of growth of the church not only to Korean church, but to the world. This paper attempts to investigate the way in which Youngsan has dealt with the text of Acts which provides the foundation of the Pentecostal Holy Spirit movement from a perspective of the New Testament theology. From our analysis of his Sunday sermons from 1981 to 2013, it is observed that the passages in Acts that Youngsan has interest for his sermons are considerably limited: i.e., the part of the coming of the Holy Spirit at Pentecost (Acts 2:1-4), the pericope of the Northeaster (Acts 27:9-26) and the passage on Philip’s Samaritan mission (Acts 8:4-8). It seems, however, that his way to interpret the biblical text is not restricted to the passage itself, but extended not only to the rest part of Acts, but also to the text beyond Luke-Acts. In other words, with the passage of the coming of the Holy Spirit at Pentecost alone, he, as a preacher, is able to say almost all things with regard to the pneumatology of the New Testament, and even the Old Testament implications. Though he did not cover all the passages in Acts literally for his explanation about the Holy Spirit, Youngsan’s teaching about the pneuma (πνευμα) seems to be solidly founded on the biblical teaching.

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Youngsan, David Yonggi Cho, Acts, the Coming of the Holy Spirit, Pentecost, Pentecostal, Biblical Interpretation, Sermon, Pneumatology, Church Growth, Yoido Full Gospel Church (YFGC), Fullness of the Holy Spirit, Gifts of, the Holy Spirit, Fruit of the Holy Spirit, Speaking in Tongues, Jesus Christ, Cross, Transformation, Wind, Fire, Symbolization

Seong Hun Choi

DOI: Vol.28(No.0) 171-220, 2013

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This paper explores the implications of black theology for Youngsan theology. Black theology is a theology of and for African Americans in America but it has universal feature that consists of universal sources and norms. Black theology understands God as Creator, Judge, and Redeemer. First of all, black theology reveals that the full understanding of human dignity based on the image of God the Creator can break the defeatism among blacks and justify the need for liberation and restoration. The understanding of God as Judge enables us to realize that true justice comes from true love. It is divine love that is universal, and thus is freely given to people who are in a miserable situation. The experience of God as Redeemer enables black people to realize the meaning of salvation from the love of God. Christ, who is a universal messiah, always awaits to hear the cry of the oppressed. Youngsan theology needs to continue to liberate the oppressed with this gospel message since true love corrects the evil doing of people and prevents further misbehaviors. Youngsan theology can maintain the balance between the text and the context as long as its normative claim preserves its basis, the teachings of the Bible.

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Youngsan Theology, Anthropology, Black Theology, Understanding of God as Creator, Judge, Redeemer, Liberation and Reconciliation

Ok Joo Kim

DOI: Vol.28(No.0) 207-234, 2013

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Kierkegaard, though Christian, is considered to be the father of existentialism that places the individual at the center of his considerations. Kierkegaard’s influence extends to both secular philosophers like Martin Heidegger and theologians like Karl Barth. He, as a Christian, attempted to attack the Hegelian frame with certain strategies such as creating his pseudonyms and re-using Hegelian terms to prove its foolishness. Deeply rooted in Lutheran thought, especially regarding a human being’s sinful nature as a noetic barrier to comprehend the Truth, Kierkegaard attempted to emphasize an infinite, qualities difference between God and humanity. Against the Hegelian frame, he asserts that the Truth is not in humanity but must be brought by the Teacher, that is, the Savior. In this sense, he needed to contrast faith in terms of paradox to reason which proclaims to understand and possess it. It is because, for him, God cannot be understood, but believed. He, also, needed to insist that every individual has to experience the transition from an unbelieving stage to that of believing in contrast to the Hegelian belief. Thus, he deals with how the individual becomes a Christian and how a person lives as a Christian. For him, faith is incongruous, at first, with reason, and, consequently paradoxically offends it. Yet it leads the believer to understand what it is not understood and remove contradiction. In addition, his concept of faith is wholly interior and a dreadful, existential choice that each of us has to make alone. His position draws attention to the difficulty of harmonizing faith in Kierkegaard with the traditional belief. This point was articulated from the perspectives of Youngsan.

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Kierkegaard, Faith, Paradox, Reason, Youngsan (Yonggi Cho), Holistic Salvation

한세대학교영산신학연구소

DOI: Vol.28(No.0) 236-242, 2013

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한세대학교영산신학연구소

DOI: Vol.28(No.0) 241-242, 2013

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