한세대학교영산신학연구소

DOI: Vol.29(No.0) 1-1, 2013

Abstract

Key Words

한세대학교영산신학연구소

DOI: Vol.29(No.0) 4-5, 2013

Abstract

Key Words

배본철 Bae Bon Chul

DOI: Vol.29(No.0) 7-56, 2013

Abstract

I have carefully examined the history of the Pentecostal Movement in Korean Christianity and tried to analyze the historical estimation of it. By doing this, I could divide the Pneumatological history in Korea into three periods; pre-liberation period, modernization period, and globalization period. There were various controversial issues such as the gifts of the Holy Spirit, speaking in other tongues and the Spirit Baptism during the modernization period, while the former pre-liberation period only concentrated on the labor that differentiated the Christian belief from the other religious spirituality and from the transmissive mentality. The third period, the modernization period, has recently realized on the responsibility of concrete examination about the relation between the essence and phenomena of Pneumatology. What then will be the future for the Pentecostal Movement of Korean Church? As for the Reformed Pneumatology, first of all, it seems to preserve the Union with Christ motive, and to accept speaking in tongues and divine healing as well as the signs and wonders in its practice. The Wesleyan-Holiness Movement tries to preserve the Purity and Power motive, while welcoming the Spiritual gifts. It also has been more affiliated with the motive of Union with Christ and of Christlikeness. Meanwhile, the Charismatic Movement also has gradually been changed. Though the Classical Pentecostalism first regarded the speaking in other tongues as the accurate evidence of the Spirit Baptism, nowadays many confess that the speaking in other tongues is also one of the Spiritual gifts rather than the evidence of the Spirit Baptism. As I mentioned above, the most general phenomena of all three types are Union with Christ motive and the evangelistic power of the Holy Spirit which accompanies the gifts and manifestation. In order to define the tendency, I use the terminology Holistic Pneumatology of which leading force is the Lordship of the Holy Spirit. The Lordship of the Holy Spirit is the work that Jesus Christ who is the chief of the Christian life and evangelism guides personally in every believer as the person of the Holy Spirit. It is also realized by the lifestyle that the wholly-consecrated believer witnesses Gospel with the manifestation of the Holy Spirit and with the power in accordance with the Lord Jesus at times. I believe it will be better for the Korean Church to gather the historical fruition of Holistic Pneumatology and of the Lordship of the Holy Spirit. By doing so, the Korean Church will search and find out “the path of Pneumatological harmony” together with other Christian faiths.

Key Words

오순절 운동, 성령, 성령론, 은사적 기독교, 대부흥운동, Pentecostalism, Holy Spirit, Pneumatology, Charismatic Christianity, Great Revival

배덕만 Bae Dawk Mahn

DOI: Vol.29(No.0) 57-92, 2013

Abstract

Pentecostalism is one of the most significant Protestant movements in the twentieth century. Under the influence of John Wesley, the theological debates on the Baptism with the Holy Spirit took place and finally made a decisive impact on the birth of the Holiness Movement in the nineteenth century and the Pentecostalism in the twentieth century. Pentecostalism, which stresses both the Baptism with the Holy Spirit as the empowerment for service and the speaking in tongues as its physical evidence, began to spread out throughout the United States of America and all over the world along with the Azusa Street Revival in 1906, and as a result, a good many of Pentecostal denominations including the Assemblies of God came into being. This movement also jumped over the fence of the mainline churches such as the Episcopal Church and the Lutheran Church in the early 1960s and led to the so-called “the Third Wave” like the Toronto Blessing in the 1990s. The New Apostolic Reformation is a new version of Pentecostalism in the early twenty-first century. Now, Pentecostalism is found in every continent and is regarded as the most vital and fastest growing Protestant movement. In particular, it is rising up to be an equal force to the Catholic Church in Latin America and the only religion competing with Islam in Africa. And in Asia and Europe, one can find some remarkable achievements by Pentecostal churches in spite of their negative environments due to the high degree of secularization. At the same time, it is heard of some worrying voices regarding the current and future of Pentecostalism. In the middle of the rapid globalization, Pentecostalism in Africa and Latin America tend to be possessed by the so-called Prosperity Theology, and a serious debate on the theological nature of Pentecostalism is going on in Africa, for it seems to go astray due to the high degree of indigenization. In addition, the future of Pentecostalism in Europe is not bright because of the highly advanced secularization. From this perspective, the Pentecostal Movement in Korea seems to be also faced with a significant turning point. The numerical growth of Protestantism in Korea already stopped, and one can find the same symptom in the Pentecostal churches. As the Pentecostal churches grew to be one of the mainliners, it lost its own powerful passion with which it could enjoy such a remarkable growth in the past. At the same time, it fails to carry out its sociopolitical responsibilities as much as it should, and to meet creatively with the traditional cultures, or to make a contribution to developing a Korean-Pentecostal theology in this country. After all, there is no doubt that the future of the Pentecostalism in Korea depends on whether or not it can successfully overcome those critical issues while faithful to its original identity.

Key Words

오순절 운동, 성령세례, 세계화, 사회 개혁, 토착화, Pentecostalism, Baptism with the Holy Spirit, Globalization, Social Reform, Indigenization

최문홍 Choi Mun Hong

DOI: Vol.29(No.0) 93-122, 2013

Abstract

In Youngsan’s ministry and theology, the importance of “the Fourthdimensional spirituality” has been escalated. Although many scholars have studied “the Fourth-dimensional spirituality,” no one has dealt with the issue closely connecting to Youngsan’s life, ministry, and theology generally. This paper focuses on “the Fourth-dimensional spirituality,” which is deeply connected to Youngsan’s life, ministry, and theology. After Youngsan was taught “the Fourth Dimension” from God, he positively applied the spiritual principle to his life and ministry. As a result, he changed his miserable destiny and established the world’s largest single church miraculously. Not only that, but he also applied the spiritual principle to his theology and he made his theology a “living theology.” This creative power comes from the cross of Christ, the Bible, and the Holy Spirit. For “the Fourth-dimensional spirituality,” “the cross” is always the starting point of creation and “the Bible” is the material of creation and “the Holy Spirit” is the source of power which ultimately brings the creation. Therefore, this paper argues that “the Fourth-dimensional spirituality” is “motive power” of Youngsan’s life, ministry, and theology In Youngsan theology, his life, ministry and theology are never separated from one another. These are tightly united by the bond of “the Fourth-dimensional spirituality,” which brings creation and living power to all areas of Youngsan.

Key Words

조용기, 영산, 4차원의 영성, 십자가, 성경, 성령, 영산 신학, Yonggi Cho, Youngsan, Fourth-dimensional Spirituality, Cross, Bible, Holy Spirit, Youngsan Theology

류장현 Ryoo Jang-hyun

DOI: Vol.29(No.0) 123-152, 2013

Abstract

The Holy Spirit Movement in Korea was started with Pyongyang Pentecostal Movement in 1907 and has been developed into various forms in accordance with the historical situation. It has greatly contributed to the formation of the identity and faith of the Korean Church. It was acted with the power of the national liberation and gave a comfort and courage to Minjung who was suffering in the harsh oppression and exploitation during the Japanese occupation. In addition, it has preached a new society to Minjung who was suffering from the poverty and diseases after the Korean War and in the process of industrialization. Indeed, the Holy Spirit Movement in Korea has been the eschatological faith movement. However, the Holy Spirit Movement in Korea is currently transformed into the ahistorical and spiritual salvation movement that turns away from the divided nation and the social salvation in the impact of the doctrinism, materialism, and prosperity theology. The main reason is that Korean Church has weakened the eschatological faith. Therefore, this paper aims to present the right direction of the Holy Spirit Movement in Korea. It will be achieved by doing a research of the social characteristics of the Holy Spirit Movement in Korea. This paper will also propose its problems and assignments. I hope the results of this study will significantly contribute to the development of the holistic Holy Spirit Movement to synthesize the Holy Spirit experience and eschatological faith.

Key Words

한국교회, 성령운동, 종말신앙, 민중, 영적 체험, Korean Church, Holy Spirit Movement, Eschatological Faith, Minjung, Spiritual Experience

조귀삼 Cho Gwi Sam

DOI: Vol.29(No.0) 153-190, 2013

Abstract

Rev. Ja Shil Choi was born at a time when the Chosun Dynasty was gradually inclined. The main religion of Korea in this era was Confucianism. Therefore, abasement of women was prevalent. At this time, the social status of women was very low, and activities of women were severely restricted. However, the introduction of Christianity into Korea has changed these situations. Especially, female missionaries helped Korean women to seek rapid changes in female education, training of female medical personnel, and women’s position in the church ministry. In the course of such changes, Rev. Choi was able to receive a higher education, and developed female leadership in the male-dominated business world. During the socio-cultural change, Rev. Choi began to change negative images of women in the tradition by her ministry. She led the change and imbued female leadership with strong faith in Jesus and an enlightenment of Christian spirituality. The results of expansion of the Kingdom of God through the changes are as follows. First, she nurtured female ministers through the establishment of the international prayer mountain. Second, she accomplished church growth by fostering female cell group leaders. Last, she drew female presence evangelism with the Spirit-filled spirituality. Women took a principal role in the Korean church growth. In recent years, we can see the substantial results such as sermons and foundation of churches by ordained women pastors, and participation in voting rights of the church by ordained women elders. Institutional changes like female pastors’ ordainment can also be seen in the Assemblies of God of Korea where Rev. Choi had worked. It is possible to know that Rev. Choi’s spirituality of prayer is inherent in female leadership development in Korean Church.

Key Words

여성 리더십, 국제 금식 기도원, 기독교 영성, 여성 구역장, 여성 부흥사, Women Leadership, International Prayer Mountain, Christian Spirituality, Woman Cell Group Leader, Woman Revivalist

이연승 Lee Yeon-seung

DOI: Vol.29(No.0) 191-232, 2013

Abstract

Pentecostal Movement from its birth exhibited a cross-cultural missionary nature by transcending the barriers of races, genders, denominations, classes, and nations and gradually transforming the religious landscape of the post-colonial hemisphere and the formerly entrenched patches of secularization. Pentecostal messages of Christocentric pneumatology provided an affirmative view of such facets of human life mutually at odds as the ancient and the modern, spirit and body, and sacred and mundane, giving an impetus for the Pentecostals to embrace the modern means of mass communication with the result of enormous networks of global Pentecostalism. This paper examines the factors of Korean Pentecostalism which contributed to the transformation of world Christianity. It looks at how evangelical- Pentecostal popular magazine, Charisma, which boasted 150,000 subscriptions in the 1980s, a network of satellite broadcast that reached thousands of churches in the US as well as Mexico, Guatemala, South Africa, English literature that explained the supernatural dimension of Christianity, and international conferences that equipped Christian leaders and traveling evangelists in particular transmitted the messages of Korean Pentecostalism to remote parts of the world. Particularly both the first International Prayer Conference for World Evangelization and the Maranatha World Leadership Conference in 1984 since that Korean Pentecostalism oriented and redirected worldwide prayer movements. The historical discoveries underscore that Korean Pentecostalism needs to be examined in light of its place in the currents of world Christianity as much as scholarship on world Christianity needs to take serious account of the globalization of Pentecostalism.

Key Words

기적, 기도, 국제화, 한국 오순절 운동, 조용기, Miracles, Prayer, Globalization, Korean Pentecostalism, Yonggi Cho

최광현 Choi Kwang Hyun

DOI: Vol.29(No.0) 233-258, 2013

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This study pursues to apply the inner child theory to pastoral counseling. The marriage relationship is one of the most intimate forms among human relationships. To a certain degree, conflict in such an intimate relationship is expected. There are many reasons for marital problems. In the middle of rapid social changes, the degree of family difficulties has reached a serious level. Since family is a system in which the members interact with each other, a member’s changes inevitably affect another member’s changes. Youngsan has preached so many sermons and written lots of treaties and books directly and indirectly as to how to live positively here and hereafter. Fivefold Gospel, Threefold Blessing, and the Fourth Dimension Spirituality are focused on the true positivity of those who are spiritually and physically suffering from uncountable evils in this life. It is well attested that grateful people are optimistic and energetic in life and usually overcome easily from stress and illness.

Key Words

영산, 가족 관계 위기, 목회상담, 목회적 돌봄, 내면아이, Youngsan, Family Crisis, Pastoral Care, Pastoral Counseling, Inner Child

이미아 Yi Mi Ah

DOI: Vol.29(No.0) 259-308, 2013

Abstract

Dr. Yonggi Cho(Youngsan hereafter)’s preaching has provided the chance to get numerous people to receive the Gospel and experience the power of the Gospel in their lives. His preaching follows the tradition of kerygma and didache of the apostles in the early church. Like the preaching of the apostles in the early church, a central element distinctively presented in his all messages is a proclamation of salvation of God through Jesus Christ with calling on repentance and faith. The structure of his preaching is comprised of kerygma as the core structure and of didache. In Youngsan’s preaching, kerygma proclaims the redemption of God fulfilled through Jesus Christ’s suffering and death on the cross, and his resurrection, while didache explains the primary concept in the truth and teaches the change of life including thinking, behavior, words, and the direction of life. His proclamation and instruction is not be separated or do not have a different emphasis. Two are arranged in parallel and connected closely. His message has been consistently responsive to people’s spiritual and practical needs of life, maintaining a balance and harmony of kerygma and didache. Youngsan’s message is characterized as the message of holistic salvation to be properly connected to people’s life situation comprising contextual, spiritual, and material needs and environments, which can be called as an incarnating message. Jesus personally entered into the context of human life including man’s culture, their world view and history, and became a bridge to connect the Gospel with the context. An example of incarnation of Jesus Christ suggests us to have an understanding of people’s unique context of life, which means their socio-economic, cultural environments and the reality of life in spiritual and physical dimension. Based on this kind of understanding, his message of holistic salvation has such content characteristics as showing the prominent perception to the situation of life, delivering the message in the way of narrative, and meeting person’s spiritual and practical needs. Furthermore, as one of the Pentecostal preachers, he focuses on the biblical truth and Jesus Christ, and simultaneously emphasizes the importance of personal fellowship with the Holy Spirit and the manifestation of the power of the Spirit. His message always accompanies the proclamation of divine healing and practical manifestation of the power of healing from the Spirit. His message and presence of divine healing witnesses the authenticity of the Word of God, initiates people to accept the Gospel of salvation as well as gives them confidence of the power of the Gospel of holistic salvation. A model of Youngsan’s message and teaching proposes some insights for the implication of Christian education, which has a goal of the holistic change of life and spiritual maturity through establishing the relationship of reconciliation with God in Jesus and accomplishing the reconciliation with self, others, and the world, based on the relationship of meeting with God. In education for Christian faith, the source of spiritual formation and maturity is kerygma of Jesus Christ and didache related to an interpretation of the truth of the Word of God and applications to the life. Regarding such subjects as repentance, conversion, sanctification and spiritual maturity, Youngsan’s message is applicable to the Christian education. Youngsan has emphasized that we can transform our world view by changing our existed way of thinking into the fourth dimensional thinking. In the bible teaching in the church, changing world view of the learners is essential for the spiritual growth of the learners in the process of their becoming mature as the disciple of Christ. Moreover, the Holy Spirit is one who instills the new life for the holistic transformation of the audience of Youngsan. In this manner, the Holy Spirit is a principal agent to initiate the learners to have an insight spiritually and intellectually, and to be motivated for emotional, behavioral change in teaching-learning process, which pursues the holistic transformation of the learners.

Key Words

케리그마(선포), 디다케(가르침), 복음과 상황, 영적 형성과 성숙, 세계관의 변형, 성령의 능력, Kerygma, Didache, Gospel and Context, Spiritual Formation and Maturity, Transformation of World View, Power of the Holy Spirit