한세대학교영산신학연구소

DOI: Vol.34(No.0) 1-1, 2015

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Gwi Sam Cho

DOI: Vol.34(No.0) 4-5, 2015

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Robert P. Menzies

DOI: Vol.34(No.0) 7-30, 2015

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Menzies asserts that the author of the LE was influenced by Luke-Acts or underlying traditions and that this influence extends to Mark 16:17-18, which refers to speaking in tongues, and protection from snakes and deadly poison as signs that will mark the disciples of Jesus. Luke not only describes speaking in tongues as a sign that is available to every believer, his use of “snakes and scorpions” as metaphors for satanic opposition (Lk 10:18-19, 11:11-13) shed valuable light on Jesus’ words in Mark 16:18. Additionally, Menzies maintains that Jesus’ words in Mark 16:18 draw upon Job 20:16. Against this OT backdrop these signs (Mk 16:18) signify that believers, as a general rule, will be protected from harm, especially persecution, as they engage in their mission. While the unrighteous person in Job’s narrative will “suck the venom of vipers” and be “killed by the tongue of a snake,” the followers of Jesus will be protected from these perils, which symbolize satanic opposition (Lk 10:18-19). This conclusion is supported by the order of the signs found in Mark 16:17-18. This order is influenced by the Stichwort connection between the believers’ “new tongues” and the following sign of “handling snakes,” which draws upon the “tongue of a snake” in Job 20:16. This Jewish hermeneutical method explains why the signs from Job 20:16, handling snakes and drinking poison, follow the reference to “new tongues” in Jesus’ list. The Jewish nature of this rhetorical device suggests that this saying (Mk 16:17-18) stems from Jesus himself.

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Jesus, Tongues, Mark, Holy Spirit, Long Ending, Glossolalia

Keith Warrington

DOI: Vol.34(No.0) 31-80, 2015

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Pentecostals have long cherished the Bible and viewed it as the supreme message of God to believers. As such, it has been identified as the source for Christian living and truth and as the major resource for preaching and teaching. Against a backdrop of the fact that the Bible is read considerably less by Pentecostals now than it was just a few decades ago, it is appropriate to revisit some of the reasons why Pentecostals have regarded the Bible so highly. Pentecostals share with other Evangelical believers foundational beliefs concerning the inspired nature of the Bible and its trustworthiness for Christian behaviour. However, Pentecostals affirm other truths as well concerning the application of Biblical truth to their lives. These emphases provide extra contributions to the wider Christian Church to facilitate a greater appreciation of the value of the Bible and its application to the lives of believers today and to those who are privileged to teach and preach from it. As a further result of Pentecostals exploring such foundational truths, it is to be hoped that the trend in Bible reading will be halted and reversed. Otherwise, there is a grievous danger that God will be more silent than he ought to be because of an increasing absence of the Bible being read in churches and by individual believers.

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Bible, Hermeneutics, Pentecostals, Preaching, Teaching

Robert K. Martin

DOI: Vol.34(No.0) 81-115, 2015

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In this essay Christian education is described as a Spirit-filled pattern of cultivating disciples of Jesus Christ. Drawing upon the insights of Dr. Yonggi Cho as well as the theology of the Reformed and Eastern Orthodox traditions, this essay develops a Christocentric, pneumatological ecclesiology that is particularly well-suited to a Pentecostal perspective. To think of the church as the ‘body of Christ’ helps us understand what discipleship is most fundamentally so we can organize educational efforts to cultivate disciples in the power of the Spirit. The process of cultivating discipleship is theologically reframed as Incarnational and Trinitarian. That is, the content and practices of Christian education are derived directly from the life of Jesus Christ as the Incarnate Logos of the Triune God. As a unique contribution to Pentecostal ecclesiology, it is proposed that the Eucharist provides a clear and historical pattern of the structure, order, and meaning of the divine life by which discipleship can be cultivated. A Eucharistic pattern―gathering, offering, sharing, extending―is developed as a way to understand and organize the myriad ways that we educate and develop disciples so that our educational efforts are more theologically coherent, practically consistent, and missionally fruitful.

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Discipleship, Christian Formation, Incarnation, Trinity, Christian Education, David Yonggi Cho, Body of Christ, Communion, Lord’s Supper, Eucharistic Pattern of Communion

Kyung Soon Park

DOI: Vol.34(No.0) 117-148, 2015

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All pastoral ministries have commonly coexisted with the related Christian educational activities. As all of pastoral ministry has been based on specific theology, all pastors must be theologians and Christian educators within the boundaries of their own theology. Christian education never exists alone regardless of theology. Therefore, all the realities of Christian education have been performed on the background of theological philosophy. From this perspective, Youngsan and his Christian education have been intimately related. As we examine his pastoral ministry, Youngsan initiated Christian education through such abundantly various theological education institutions as Sunday school, layperson leadership training program for small group ministry, establishing and extending domestic theological seminary for the purpose of training Korean pastors, and furthermore managing a total of seven theological seminaries in foreign countries to educate the foreign native pastors as the core of Christian education. Through the various activities of Christian education in his ministry, Youngsan theology was a foundation and contents to practice and connect them to the surpassing outcomes. However, studies on Youngsan theology done from the perspective Christian education are not sufficient to produce academic and practical outcomes. Therefore, more vigorous research rather than now from the Christian educational perspective must be essentially requested for the consistent extension and development of Youngsan theology.

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Youngsan Theology, Theology and Christian Education, Theological Education, Small Group (Cell) Ministry, Youngsan and Christian Education

Hung Ho Chong

DOI: Vol.34(No.0) 149-174, 2015

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The most reliable resource in regard to the spread of Christianity in China can trace back to its findings in Tang Dynasty (618-907). Its representative data would be in particular Nestorianism. It indicates that there were no credible data with regard to the spread of Christianity prior to Nestorianism in China. In other words, other remaining resources from the previous period are not demonstrating the reliability. Therefore, documents on Nestorianism have proved that Western churches attempted its missions in Asia in the process of spreading Christianity. Nestorianism is a form of Christianity that extended to China and reached its peak during Tang Dynasty. In today’s perspective, it was a form of “contextualization” since the Gospel and culture were connected despite the prevalence of Buddhism in China. Looking into the application of Nestorianism and analyzing why it ultimately failed will provide useful assets in considering contextualization. There are several questions to be considered. Why has Nestorianism as a form of Christianity during Tang Dynasty now disappeared? Was there a form of syncretism in the process of adjustment? Was there a possibility of theoretical problem during the formation of contextualization? These questions will eventually be beneficial for providing directions in the process of contextualization while maintaining the identity of Christianity. Nestorians were fast in missions and thus expanded their congregation in a great speed. They were upright and honest in their work in the region of Asia. They were devoted to the works of mission and were able to spread the missions in great speed. Although they didn’t particularly have a specific financial support nor a personally stabilized status, they all had volunteering mission mind. With such a mission heart, they went forth throughout all Asian region reaching to China. It was during Tang dynasty when Nestorianism entered to China and it is known from the documents that Nestorianism very much flourished during the time. However, Nestorianism only thrived to fade out so quickly. This fadeout suggests that it is important to discuss elements in directions and models on contextualization in missiological perspective. While examining the settlement, success, and the fall of Nestorianism, it is not too much to prioritize latent elements that must be avoided while spreading the Gospel. One is that the transmitter of the Gospel must hesitate to pass on their own cultural heritages at the same time they are spreading the Gospel. Another is for the sake of preserving the Gospel. The Bible must be received as the Word of God and must be conveyed through the Gospel to others. The lesson we learn from the above, from the perspective of evangelical contextualization, is that it is detrimental to translate and apply to recipient’s culture by replacing or abolishing the biblical messages.

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Nestorian, Contextualization, Culture, Tang Dynasty, Nestorianism, Bible, Holy Spirit

Han Yeh Chang

DOI: Vol.34(No.0) 175-220, 2015

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This study aims to describe the background of the Chinese Diaspora and the influence of Youngsan ministry and faith on the Chinese Diaspora members with respect to their spiritual experiences, changes, and growth. In addition, the research will derive implications and propose new oriented mission models by analyzing and evaluating the ACC of the Chinese Diaspora. The ACC is “a spiritual movement” which has been taken place annually for roughly 30 years under God’s providence and grace. The first conference held in 1986 as the Gospel festival for the Chinese Diaspora attracted approximately 200 pastors and lay people, mostly from Taiwan. For about 30 years, the conference has turned into a spiritual conference. Each year there were roughly 3,000-5000 inter denominational Chinese people attended from all over the world. This study deals mainly with mission implications of the ACC, its training structure, and the ministry philosophy of Youngsan implied in the centripetal force of the conference. This study suggests a “Whole Structural Mission Model” and a Reversal-Recycling Contextualization Model“ as unique models of the ACC missions which fully harmonize both centrifugal and centripetal missions. From the centripetal perspective, the Conferences have trained the Chinese diaspora with the three spiritual parameters―Five-fold Gospel, Three-fold Blessing, 4th Dimension Spirituality based on Youngsan’s ministry principles such as the Good God, the grace of the redemption on the Cross, and personal relationship with the Holy Spirit. The conferences have instilled in the diaspora members the ministry principle of holistic salvation. From the centrifugal dimension, the conferences have aided them in their personal spiritual growth and maturity and their regaining of identities through such trainings as fasting, prayer, studying the Word, being filled with the Holy Spirit, teamwork, and leadership. The conferences have also had a profound influence on their interests in missions, church planting and revival, and founding of seminaries. As a result, the Chinese diaspora members have contextualized these according to their own culture. In conclusion, the Asia Christian Leadership Conferences held over the past 30 years are regarded as a theological fruition of Yongsan’s spirituality. They have been a dynamic impact on the Chinese Diaspora. The Chinese Diaspora has produced today’s results through the spiritual training combined with theology and practice.

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Youngsan Yonggi Cho’s Christian Education, Chinese Diaspora, Asia Christian Conference, Centrifugal Mission, Centripetal Mission

Byoung Hoon Kim

DOI: Vol.34(No.0) 221-249, 2015

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Reverend Yonggi Cho’s theory of symbol is very unique in that it provides how to achieve the symbolic system working in everyday life situations. Prayer and the Bible are the two most powerful weapons. He got through all the problems of life. All his symbols have come out from experiences to have solved them. Miracles happen even today. His life is the proof for it and his theory of dreams and visions has been born out of such experiences. My thesis is that Rev. Cho’s theory is in the same line with that of some psychoanalysts and philosophers. But he has more in that he specified the 4 stumbling blocks (hatred, inferiority, guilt, and fear) in the way of getting the working system of symbol. He provided the powerful tools (prayer and the Bible) for getting it. Hence, I bring all the theories of symbol under this line: Lacan’s separation between imaginary order and symbolic order; Ricoeur’s Christo-centric integration of all the disciplines about the theory of symbol; Mindel’s dreaming body defined by his quantum psychology; Kohut’s selfobject channel for getting psychological oxygen; Habermas’ idea of symbolic and material reproduction; Bion’s Alpha function and Dreaming. The conclusion is that all the theories of symbol can help us deal with life’s problems. However Rev. Cho’s theory is most experiential and clear-cut in terms of how to get the tasks done: the task of overcoming the obstacles in the way of life and of solving all the problems we face in various life situations throughout our lifetime.

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Dreaming, Symbol, Holy Spirit, Quantum Physics, Miracle