한세대학교영산신학연구소

DOI: Vol.31(No.0) 1-1, 2014

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Gwi Sam Cho

DOI: Vol.31(No.0) 1-2, 2014

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Alan J. Torrance

DOI: Vol.31(No.0) 7-32, 2014

Abstract

Theism has unparalleled explanatory power and atheism is irrational. The discernment of the nature of God, however, requires that our eyes be opened in and through the perception of Jesus Christ as God made flesh. The God of the Bible, God with us as Jesus Christ, is a covenant God and not a contract God. The imperatives of law always flow from the indicatives of grace-God’s grace is not conditional, therefore, upon our fulfilling requirements. In Christ we are given to share in the one true, lived response to God’s grace. By the Spirit we are given to repose in his worship, righteousness, intercessions and communion with the Father. This witnesses to the filial, as opposed to the legal, nature of God’s relationship to humanity. Repentance (metanoia) requires to be seen as ‘evangelical’ not ‘legal.’ It is a response to ‘good news’ rather than law and divine condemnation. The gift of sharing, by grace, in the one true Amen of the sole Mediator gives rise to the all-transforming recognition that we all belong to God by right of creation and by right of redemption. This unconditional belonging reflects the heart of the Father and the fact that our relation to God is filial not legal. Reflecting this, prayer is the gift of sharing, by the Spirit, in the ongoing intercessions of our sole High Priest offered in our place and on our behalf.

Key Words

Covenant, Grace, Participation, Repentance, Prayer, Filial Belonging

Tham Wan Yee

DOI: Vol.31(No.0) 33-62, 2014

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Pastor Cho’s sermons and his delivery style may not impress students of homiletics but his effectiveness as a preacher is undoubted. Even though his theology has been severely criticized, countless people continue to be blessed by his sermons delivered through various media. Pastor Cho’s sermons are effective because of its engaged, contextual, holistic and integrative pneumatic Spirituality. An attempt at a philosophical critique (rather than a technical critique) of Pastor Cho’s sermons under the spirituality/religion paradigm suggests that the time has come for Christian theology and missiology to have a new paradigm with a new language to describe and distinguish itself, as well as to interface with the world today. The safe path of interfacing with the world through the “nonspiritual” categories of the worldview/culture paradigm is restrictive. In recent times, especially in the West, the idea of spirituality has been eroding the influence of religion. Taking on the larger spirituality/religion paradigm will offer the Church a new set of language to interface with the world. In fact, it will even open doors for interreligious dialogues. This is perhaps the reason why Sunbogeum Spirituality has been able to replace traditional Korean shamanistic spirituality to meet the needs of the Korean people.

Key Words

Pentecostalism, Spirituality, Religion, Preaching, Sermon, Homiletics, Yonggi Cho, Sunbogeumism, Contextualization

Mun Hong Choi

DOI: Vol.31(No.0) 63-85, 2014

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This paper explores a fundamental factor that Youngsan (Yonggi Cho) has established the Yoido Full Gospel Church (YFGC), the largest church in the world. This paper is dealing with Youngsan’s understanding of the Holy Spirit. His concept of the Spirit has been extended from the “Spirit of power” to the “Spirit of person.” Such an understanding of the Spirit has resulted in exerting a decisive influence on the marvelous growth of the YFGC. After Youngsan realized the Holy Spirit as a personal being, he shared ceaseless personal fellowship with the Holy Spirit. Here is the starting point in the explosive growth of the YFGC. It is shown that there is an orderly growth process behind the marvelous growth of the YFGC. It is also found that Youngsan’s Holy Spirit movement for 50 years is accomplished on the basis of his personal understanding of the Holy Spirit. Finally, this paper suggests a couple of points for the Holy Spirit movement in the 21st century.

Key Words

Yonggi Cho, Youngsan, Yoido Full Gospel Church, Holy Spirit Movement, Church Growth, Personality of the Holy Spirit

Han-kyung Kim , Mun Chul Shin

DOI: Vol.31(No.0) 87-110, 2014

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Spirit Christology is one of the oldest theological attempts by the Christian church to understand how Jesus Christ is both divine and human. Although it is deeply rooted in the biblical tradition as well as in the thinking of the earliest apologists, Spirit Christology was often considered to be in danger of falling into adoptionism. In contrast, Logos Christology became, without major objections, the prevalent Christological standpoint of the early church and the churches in the following generations partly because of its strong affirmation of the divine origin of Jesus Christ. Recently, however, Spirit Christology has come back to the theological discussions as a major Christological and pneumatological option for the twenty-first century Christian theology. In keeping with the rediscovery of the significance of Spirit Christology, the Pentecostal theologian Frank D. Macchia criticizes the pneumatology of the evangelical theologian Donald G. Bloesch for lacking a pneumatological fullness. As both theologians acknowledge, Macchia and Bloesch have more agreements than disagreements: Both envision a trinitarian Christology and both suggest a complementary relationship between Logos and Spirit Christologies. Nonetheless, Macchia finds that Bloesch's subordinationist pneumatology repeats the shortcomings of the Reformed understanding of the Spirit when it excessively connects the work of the Spirit to the work of the Son. Pentecostal theology has never lost the vision of a Christ-centered theological thinking. This does not mean, however, that Pentecostal pneumatology suggests Christomonism. Spirit Christology fully acknowledges the Spirit-Son relationship without making it the sole field of ministry of the Spirit.

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Logos Christology, Spirit Christology, Pneumatology, Pentecostalism, Frank D. Macchia, Donald G. Bloesch

Gwi Sam Cho

DOI: Vol.31(No.0) 111-148, 2014

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The writer would like to study the missiological meaning of the result of self-theologizing which made the church grow as Youngsan made the Three-fold Blessing via making a blessing which is inherent in Korean tradition and known as “redemptive analogy.” The Three-fold Blessing theology of Youngsan applied well to Korean Christians as Youngsan applied blessings in the Bible to the Korean tradition and made it rooted and fruitful. His key message of the Three-fold Blessing is well summarized in 3 John 1:2, “Dear friend, I pray that you may enjoy good health and that all may go well with you, even as your soul is getting along well.” If it is evaluated by Korean theology, the theology of blessing is contextualized in the Korean culture. Youngsan made the largest church in the world through the Threefold Blessing. This can be a successful model of self-theologizing in Korea. When the Gospel came to Korea and survived by itself, Koreans received Biblical truth on “blessings” from a position of a receiver. Youngsan developed this notion of “blessing” in the process of Christian indigenization and made the church growth greatly. His theology teaches that good God is God of blessing. Indeed, he taught church members that God of Christianity is good God, and made Korean self-theologizing through the missiological application of the Three-fold Blessing. After all, Youngsan made the largest church through the gospel of the Three-fold Blessing, which applied the notion of blessings which Koreans have traditionally. He has practiced serving others as a holistic mission of holistic salvation through church growth and changes the culture of “han” inherent in Koreans and expands to the churches in the world though CGI and centripetal visiting conferences. Thus, the writer argues that Youngsan is a minister who fulfilled self-theologizing in Korea, using the gospel of the Three-fold Blessing which is in the Bible.

Key Words

Self-Theologizing, Bok, Blessing, Three-Fold Gospel, Youngsan Ministry, Shamanism, Critical Contextualization

Yeonseung Lee

DOI: Vol.31(No.0) 149-194, 2014

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American Pentecostalism inherited the missionary impulse of the late nineteenth century. Known as having catapulted to its global status after the 1950s from an “obscure and maligned sect,” the Pentecostal movement from its birth exhibited a forceful drive to cross the entrenched borders of races, classes, denominations, and nations. In the twentieth century Pentecostalism has emerged as the fastest growing religion that can match the militant advance of Islam and counter the potent spread of secularization. Pentecostal messages, focusing on Christocentric pneumatology with a strong emphasis on the realization of the Biblical teachings, provide an affirmative view to varied challenges of life. Embracing such contrasting dimensions of human life as the ancient and the modern, spirit and body, and sacred and mundane, Pentecostals have engaged the mass media and literature to maximize its diffusion to nations. Traveling evangelists and migrant Pentecostals along with Bible institutes have constructed enormous networks of global Pentecostalism. Korean Pentecostalism has contributed to the global spread of Pentecostalism, while taking roots in Korea with creative contextualization. Maintaining theological continuity with American predecessors, Korean Pentecostalism has excelled in circulating literature, building Bible institutes, and using satellite and TV evangelism, transmitting the New Testament’s Spirit movement into the world. This move implies that Korean Pentecostalism needs to be examined in light of the currents of World Christianity as much as scholarship on World Christianity needs to take serious account of the globalization of Pentecostalism.

Key Words

Globalization, Baptism of the Spirit, Transnational Networks, World Christianity, Korean Pentecostalism

Rohun Park

DOI: Vol.31(No.0) 195-220, 2014

Abstract

An access to what Paul meant in describing a new life in the Spirit can be gained by looking at how Paul presents the identity of the people of God in the Spirit. In particular, in his letters to the churches in Rome and Galatia, Paul describes divine adoption in the Spirit, which makes possible a joint-heirship with Christ in terms of suffering at the present and glory in the future (Rom 8:14-17; Gal 3:26-4:7). Interestingly, the ‘son’ does not belong to the family by birth but is adopted. With regard to the divine kinship, however, Paul’s statement is extremely concise and includes a number of theological formulae which must be recognized and related to their respective contexts. The purpose of this essay is to explore the Pauline understanding of divine adoption and inheritance. An important characteristic of life in the Spirit is ‘kinship,’ an intimate relationship to God, expressed in prayer which begins “Abba, Father” (Rom 8:15). Paul re-interprets his Jewish traditions and teachings about divine kinship as such. The divine promise, which was made to Abraham and has been fulfilled in Christ, is now witnessed by the Spirit (Rom 8:17). Paul places his declaration within the context of the churches at trouble and overcomes the threats from the opponents who have proclaimed “another Jesus,” “another spirit” and “another Gospel” (2 Cor 11:4). It is the Spirit who ensures the divine kinship and heirship for the believers and establishes the common faith for the church. The divine promises are already accomplished through the redemption in Christ Jesus and now manifested through the ministry of the Holy Spirit.

Key Words

Holy Spirit, Joint-Heirship, Faith in Christ, Family of God, Ministry of the Spirit