한세대학교영산신학연구소

DOI: Vol.33(No.0) 1-1, 2015

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조귀삼

DOI: Vol.33(No.0) 4-5, 2015

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배본철 Bae Bon Chul

DOI: Vol.33(No.0) 7-36, 2015

Abstract

The purpose of this paper is to analyze the pneumatology of Rev. Youngsan Yonggi Cho who has been one of the most influential spiritual leaders in Korea during his sixty years ministry. As many have said, we may not appropriately define the history of spiritual movement of Korean Church unless we first examine his faith and works on the Holy Spirit. Accordingly, this study will be helpful to all studious pastors and theologians who pant for the bright future of Korean spirituality. The writer has especially focused on the shift of his thought by using the chronological approach to his life, even though there may be a lot of methodologies on his pneumatology. As for the method of study, the writer introduced the three elements of his spiritual formation; the socio-religious background of Korean pennisula in which he stood in, the primitive mentality by which he had also been influenced, and the pneumatology of foreign pastors and of pentecostal missionaries that had influence on him. Each factor worked together and gave birth to Cho’s pneumatology. Likewise, the changes of these three elements existent in the different periods have been combined together to work for the change and development of his pneumatology. The writer divided the history of spiritual movement of Korean Church into three periods; the Pre and After Liberation period, the Modernization period, and the Globalization period. Each period has its own socio-religious and pneumatological characteristic. Without doubt, each period has different influence on Cho’s faith, and his theory should be somewhat shifted. The major point of this paper is that Cho’s theory of pneumatology could not have been unchangeable. Throughout the long 60 years ministry, his theory should be affected by different essences in each different period. The writer examined how his ministries could be classified throughout his lifetime from a pneumatological perspective. As a conclusion, the writer placed great emphasis upon that Cho’s pneumatology could not have been escapable from every factor in each period, and that he has reflected the spiritual needs of each different period as the representative model of Korean spiritual leader.

Key Words

영산, 조용기, 성령론, 성령운동, 성령세례, 오순절 운동, 방언, Youngsan, Yonggi Cho, Pneumatology, Spiritual Movement, Spirit Baptism, Pentecostalism, Speaking in Other Tongues

김현진 Kim Hyun Jin

DOI: Vol.33(No.0) 37-70, 2015

Abstract

The core of the controversy of pneumatology has always been the relationship of regeneration and baptism in the Holy Spirit. The traditional evangelical theology considers baptism with the Holy Spirit as the indwelling of the Holy Spirit as a process of regeneration. The pentecostal theology insists that the baptism with the Holy Spirit is the empowerment of power for the witness of gospel. As we studied the insistence of the representative scholars in pneumatology such as Max Turner and Robert Menzies, the problem is that each of them lays stress on only one side of the works of the Holy Spirit. The two criticized each other with their own standard and measure, but contradictive problems are still left. In Greek, the fullness of the Holy Spirit is marked as πλἠρης πνϵύμἀτος άγιου which means the inward work of the Holy Spirit and πλἠθης πνϵύμἀτος άγιου which means the outward work of the Holy Spirit. When we change a contrary view on baptism with the Holy Spirit into an integrative view through the usage of the Greek terminology, we are able to solve the controversy of baptism with the Holy Spirit. The inward work of the Holy Spirit is related to the regeneration and sanctification whereas the outward work of the Holy Spirit is related to the empowerment of power. Both of them are the same works of the Holy Spirit. Regeneration is the inward work that the Holy Spirit endows salvation and baptism with the Holy Spirit is the outward work that the Holy Spirit allows a power for the witness of the gospel. Baptism with the Holy Spirit is an empowerment of power for the witness of gospel to the regenerated believers. Through the correct understanding of the works of the Holy Spirit, we are able to promote a development of balanced pneumatology.

Key Words

성령, 중생, 능력, 성령세례, 성령충만, 성령의 내적 역사, 성령의 외적 역사, the Holy Spirit, Regeneration, Power, Baptism with the Holy Spirit, Fullness of the Holy Spirit, the Inward Work of the Holy Spirit, the Outward Work of the Holy Spirit

이창승 Lee Chang-soung

DOI: Vol.33(No.0) 71-98, 2015

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Early Pentecostal leaders, Charles F. Parham and William H. Durham, fought in the two theological front lines: on the one hand resisting against Cessationism of conservatism and insisting on Continuationism, on the other hand criticising and rejecting Higher Criticism of Liberalism on the Bible and adhering to Pre-Critical Reading. For Parham and Durham, both Cessationism and Higher Criticism were only the trick of Satan to prevent modern people from re-experiencing the experiences of the Bible. Chapter II looks into the responses of Parham and Durham to the stimulus of Cessationism of Conservatism/Fundamentalism. Pentecostalism has difference as well as commonness with conservatism. The commonness is pre-critical approach to the Bible. The difference is on the point that whether some charismatic gifts were ceased or whole gifts are continued. Confrontation was already appeared in the works of Charles F. Parham, A Voice Crying in The Wilderness in 1902 and 1910. One of the representative works of dispensational cessationism, Scofield Reference Bible was published in 1909 and the other, Counterfeit Miracles in 1918. Parham criticized cessationism as un-biblical and insisted the continuation of all the gifts. Durham who made a shift on sanctification in Penteceostalism mentioned the negative side as well as the positive side of conservatism. The Fundamentals: A Testimony To The Truth was distributed in 1910, when Durham was working most passionately as a Pentecostalist. According to him, Fundamentalists defended the Bible as the word of God excellently against Liberalists who attacked the Bible through Higher Criticism. But, for him, Fundamentalists had a serious defect. The defect was that defending the miracles in the Bible, but they opposed modern miracles. Chapter III analyzes the writings of Parham and Durham against Higher Criticism. These works are undertaken mainly on the background of their time. It has been pointed very well that most of Pentecostalists are conservative and anti higher critic. But there has been no reference to the fact that the antipathy and resistance to higher criticism were the legacy of Parham. Around the time when Parham started Pentecostalism with the theological affirmation that the evidence of the Baptism of the Holy Spirit in the Bible was speaking in tongues, Higher Criticism of Europe landed and was occupying Christianity of America more and more. Parham criticized higher criticism as the mouth of the Devil, and evaluated higher critic as one member of trinity consisted of scientist and unbeliever. The reason why he rejected higher criticism was that they acknowledged unseen powers: electricity, gravity, and air etc., but they were strongly denying the supernatural inbreaking of God. Parham thought that the Devil ridiculed the real story of Jonah as a myth through his mouth, higher criticism. For Parham, the upper structure, the deity of Jesus Christ, was established on the story of Jonah. So, destroying the story was denying the deity. He described such higher criticism as an ante-room for the train of unbelief toward hell. He said that God would judge and punish higher critics soon. Durham also criticized and rejected higher criticism. For Durham, higher criticism destroyed the inspiration of the Bible and made the miracles written in the Bible myths. He mentioned Eliot’s supporting higher criticism and suggesting to call Christianity “New Religion” and “Morality”. Eliot did actually assert such thing in a summer lecture of Harvard University in July 22, 1909. Durham depicted the evil influences of higher criticism graphically. Many people spent several years preparing for ministry in seminaries, universities, and colleges. But, sadly, they became weak because of higher criticism, and, worst of all, became higher critics too. To his eyes, the vigor of higher criticism would not be broken down, and it was building its strong fortress. So, he lamented saying the only solution for such a situation would be the second coming of the Lord.

Key Words

오순절주의, 파함, 더함, 은사중단론, 은사지속론, 고등비평, 전-비평적 성경읽기, Pentecostalism, Charles F. Parham, William H. Durham, Cessationism, Continuationism, Higher Criticism, Pre-critical Bible Reading

이영호 Lee Yeong Ho

DOI: Vol.33(No.0) 99-130, 2015

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This thesis is a study of the seal of the Holy Spirit in Ephesians. Ephesians 1:13-14 says, “And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession-to the praise of his glory.” This statement has two meanings as follows. First, the Saints who heard the word of truth should receive a Seal of the Holy Spirit because the Seal of the Spirit is a deposit guaranteeing their inheritance. Inheritance means the works of God. It started when they heard the Gospel and will finish at the second coming of Christ. And “deposit guaranteeing” means a contract deposit or the first allotment. God has paid the contract deposit or the first allotment for our eternal redemption. So the Saints belong to God. Now the Saints are sure of salvation. Second, the saved Saints should act like someone who has received the Seal of the Holy Spirit: 1) All Saints must make every effort to keep the unity of the Spirit through the bond of peace. God wants to build a unified Church, and he has given the Gift to the Saints according to their ability to make one Church. 2) The Saints must put on the new self. He has to put off his old self, which is being corrupted by its deceitful desires. The Saint who lives a new life must have specific virtues as follows: (1) Each believer must put off falsehood and speak truthfully to his neighbor. (2) All Saints should walk in the way of love, just as Christ loved us. (3) The Saints should live as children of light. And (4) Submit to one another out of reverence for Christ.

Key Words

성령, 인치심, 기업, 보증, 에베소서의 성령, the Holy Spirit, Seal, Inheritance, Guaranteeing, Pneuma in Ephesians

소윤정 So Youn Jung

DOI: Vol.33(No.0) 131-166, 2015

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Marching in Itaewon to celebrate Mohammed’s birthday on January 18, 2015, Muslims in South Korea, emphasized that Islam is a religion of peace and that Islamic State is not what Islam really is, holding pickets on which “Islam-Religion of Peace” was written. Is Islamic State (IS) Islam or not? Is the IS really‘ ugly duckling’ or‘ lion king’ in the Islamic world? Concerning this problem, it is necessary to look into whether the root and dogma of the IS are based on the Quran, the scripture of Islam, what group was the matrix of the IS and how it developed in history, beyond the issue whether or not Muslims accept IS as their brother. Islam internally defines the IS as Islamic fundamentalism, while a part of it would treat IS as if it were a mutant Islam because of the issue of the identity of Islamic fundamentalism. German scholar Wolfgang Gunther defines Islamic fundamentalism as a new movement by the laity, distant from orthodox Islam scholars’ Islamic ideas. The reason is that there has been no orthodox Islamic scholar, except Khomeini in Iran, among the leaders of Islamic fundamentalism. Thus, the researcher examined the theory of Islamic fundamentalist Sayyid Qutb, who instructs the active raising of an army to achieve goal, belonging to the category of Lesser Jihad with a stronger political tendency beyond Greater Jihad with a strong religious tendency, regarding the concept of ‘Jihad’ in the history of the development of Islamic fundamentalism. For want of space, noticeable events and thinkers in the history of Islamic fundamentalism were not dealt with in detail, and focusing on Milestones, of Sayyid Qutb’s books, this study mainly dealt with a code of conduct of Islamic fundamentalism that has impacts on IS to discuss the identity of IS. Sayyid Qutb, mentioning Jihad to seize initiative, explains, “In order to liberate men who are enslaved not by Allah, but by other men, we must seize initiative, not restricted by certain geographical and racial limitations and become the ruling power that saves the entire human race,” and says that Islamic movement as the true cause for Jihad is not defensive, but it should be done aggressively in order to establish Allah’s authority and make a world a place ruled by Allah’s law, Sharia based on the Quran, Sura 4:74-76, 8:38-40 and 9:29-32. According to him, Islamic Jihad is to secure perfect freedom from man-made laws for all people in the whole world. This reflects the Sayyid Qutb’s ideology of black and white dichotomous Islamic fundamentalism, and the IS, which shows off the most cruelty of modern men, realizes his ideology. Moreover, he regards all areas where no Islamic regime has been established as those in an era of Jahiliya, so he emphasizes that there would be no compromise. To escape from Jahiliya, it is necessary to establish a society in which Allah’s Sharia is only in use, which is the very goal of IS, the foundation of an Islamic State. The Quran, Sura 45:18 and 5:50 show that there are only two ways in this world, which are obeying Allah and his ‘Prophet Mohammed’ or following Jahiliya. In addition, he emphasizes that the most important mission to be performed by a Muslim in this world is putting an end to Jahiliya under the control of human leadership and letting the Islamic leadership rule the world. How sincerely does the IS respond to these guidelines? According to Sayyid Qutb, the IS is the Muslim that is faithful to his lessons. In his book, Milestones, Sayyid Qutb says that true Jihad is an organized and systematic Islamic fundamentalist movement in real life by mobilizing all measures. He emphasizes that Jihad should be carried out by using new and appropriate methods towards the goal by each step. In this sense, it can be said that Al Baghdadi, the head of the IS, is facing the problems of reality according to Sayyid Qutb’s instructions achieving an organized and systematic Islamic fundamentalist movement. It is establishing more concrete strategies, surely different from those before, such as securing funds for terrorism in reality, for long-term Jihad or utilizing SNS to raise an army for Jihad.

Key Words

사이드 꾸틉, 이슬람원리주의, 지하드, 성전, 알카에다, 무슬림형제단, 이슬람국가 IS, Sayyid Qutb, Islamic Fundamentalism, Jihad, Holy War, Al-Qaeda, Muslim Brotherhood, Islamic State ‘IS’

김옥주 Kim Ok Joo

DOI: Vol.33(No.0) 167-194, 2015

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This paper will examine the understanding of the Holy Spirit both in the works of Basil the Great and Youngsan, especially focusing on the Spirit’s personal communion. While the western Church, which follows the Augustinian theology, has a penchant for Christ who finished all the redemptive work, the Personhood and work of the Holy Spirit seems to be constricted by it. This tendency not only distorts the co-equality and mutual cooperative relationship between the Son and the Spirit, who were sent by the Father, but also reduces the cosmic, dynamic, various, and characteristic theo-drama of the Trinity. In this light, I believe that it is worth nothing Pneumatologies of Basil as well as Youngsan since they were concerned to correct errors on the Spirit. And by doing it, it will present some constructive suggestions for improving Pneumatology in the Korean theological arena. Basil is the one who contributes to putting an end to the Pneumatological controversy and establishing the doctrine of the Trinity in the 4th century, while Youngsan influences to stimulate Pneumatology in the western Church through placing the marginalized doctrine of the Holy Spirit to the center of christian life and church in the 20th century. Especially there is a common ground, that is, the communion of the Holy Spirit that they both emphasize in order to confirm the divinity and Personhood of the Spirit. This paper will consider their stress on the communion of the Spirit.

Key Words

성령, 삼위일체, 교제, 친교, 공동체, the Holy Spirit, Trinity, Communion, Fellowship, Community

이회훈 Lee Hoe Hoon

DOI: Vol.33(No.0) 195-225, 2015

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The spritual warfare theory of Youngsan in the Principles of Church Growth has been ignored. However, in my point of view it is the heart of church growth in his ministry. What are the principles of spiritual warfare that Youngsan pursued? I believe that there are ‘Word-centered principle,’ ‘Christ-centered principle’, ‘Holy Spirit-centered principle’, ‘Principle of victorious prayer’, ‘Inner reinforcement principle’. ‘Word-centered principle’ means that the Word is the standard of judgment in the spiritual world, that is, the power that defeats the evil forces. ‘Christ-centered principle’ is that the name and the blood of Christ based on the victory on the cross are powerful weapons to cast out the evil spirits. ‘Holy Spirit-centered principle’ is related to the idea that the Holy Spirit as one of the divine Persons activates spiritual weapons in spiritual warfare. ‘Principle of victorious prayer’ is used to bind evil and territorial spirits. Not only does ‘Inner reinforcement principle’ develop the inner strength of Christians and prepare them for spiritual warfare through the messages of positivity and hope, but also opens a way to the intimate fellowship with God. Through this analysis, I argue that the spiritual warfare principles of Youngsan are biblical, practical, and empirical. In this light, Korean churches should consider his theory and apply it to their ministries. What I am convinced is that they will have the same fruits such as Youngsan did.

Key Words

영적 전쟁, 말씀 중심 원리, 그리스도 중심 원리, 성령 중심 원리, 기도 승리 원리, 내면 강화 원리, Spiritual Warfare, Word-centered Principle, Christ-centered Principle, Holy Spirit-centered Principle, Principle of Victorious Prayer, Inner Reinforcement Principle

한세대학교영산신학연구소

DOI: Vol.33(No.0) 228-273, 2015

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