한세대학교영산신학연구소

DOI: Vol.37(No.0) 1-1, 2016

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Mun Chul Shin

DOI: Vol.37(No.0) 4-5, 2016

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Max Turner

DOI:10.18804/jyt.2016.09.37.7 Vol.37(No.0) 7-36, 2016

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The paper begins with a brief overview of Youngsan’s contribution to Korean christianity and of how his view of Spirit-baptism is significant as a set of minor (but significant) modifications and contextualisations of the traditional Pentecostal position, based in Luke-Acts, and with a remarkable new focus on “fellowship with the Spirit” as “partner.” Part 1 then proceeds to examine Youngsan’s understanding of Spirit- baptism, looking first at the interpretation of Luke-Acts. Does Luke support the view that Spirit-baptism is just about empowering for mission, or is it more broadly about the invigorating transformational presence of God’s “salvation” in the new people of God? From fourth-century “Pseudo-Macarius” through Wesley to today, I argue, Spirit-baptism was about “salvation” in its broadest and most holistic, and interiorly explosive aspects. Part 2 explores Youngsan’s teaching on the Spirit as one’s ‘Intimate Partner,’ particularly his interpretation of “fellowship of the Spirit” in 2 Corinthians 13:13. I explain exegetical and theological demurrals, while maintaining his search for “intimacy” with God is cardinal.

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Spirit-Baptism, Youngsan, Luke, Spirit, Pentecostalism

Veli-matti Kärkkäinen

DOI:10.18804/jyt.2016.09.37.37 Vol.37(No.0) 37-69, 2016

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This essay suggests that Pastor David Yonggi Cho’s Pentecostal theology of hope, based on an ingenious Korean contextualization of the classical Pentecostal fivefold gospel and threefold blessing, is a creative synthesis of faith-based, hope-filled attitude that appeals to God’s promises for health and well-being while struggling amidst the calamities of life. Having been born in the aftermath of the sufferings of the post-war Korea, this Pentecostal approach to struggles of life represents an alternative to what is known under the umbrella term Minjung-theology, an option for the more liberal side of the Korean Protestant Church. While fully eschatological in its orientation, Pastor David Yonggi Cho’s theology also endorses the this-wordly aspect of a holistic salvific vision, including spiritual, psychological, and physical restoration as well as divine assistance in family, finances, and social life. The essay argues that the many criticisms against the alleged prosperity gospel―type of faith proclaimed in the Yoido Full Gospel Church miss the target and do not adequately describe this contextual Pentecostal theology. Based on a careful analysis of Pastor’s key sermons and writings available in English and engaging some other Pentecostal and non-Pentecostal theologians, a constructive Pentecostal theology of suffering is attempted for the sake of the Korean and global Pentecostal movement.

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Youngsan, Suffering, Theology of Hope, Fivefold Gospel, Threefold Blessing, Salvation/Soteriology, Faith

Tereso C. Casiño

DOI:10.18804/jyt.2016.09.37.71 Vol.37(No.0) 71-103, 2016

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Debates on the relationship between science and religion, and by extension, theology, continue in a fast globalizing world. There are those who see conflict between science and religion, while others view the relationship in terms of independence, looking into both as “different aspects of reality.” Some perceive a meaningful collaboration, acknowledging that a dialogue is possible because each could be useful to help support the other. The rest understands the potential integration of both studies, taking into consideration natural theology, theology of nature, and systematic synthesis. However, the tension between science and religion is creative rather than a disenfranchising one. In a sense, theology, like religion, could mimic scientific activity, using shared criteria. Thus, theological activity may unsuspectingly find a parallel in scientific work. This essay seeks to identify the interface between Dr. David Yonggi Cho’s theological work and science. It surmises that Dr. Cho’s theological activity impersonates relevant methodologies that scientists typically use. Using the criteria that science and religion supposedly share, the study shows how Dr. Cho latently―although he may not be intentionally conscious about it―observed these common criteria. The effort to connect praxis theology to science may appear audacious, but the feasibility exists. But an appropriate use of the shared criteria between science and religion could facilitate further exploration into and development of Youngsan theology as it strives to flourish in the age of post-modernity. This postulation is by no means terminal or exhaustive; it is considered here as both preliminary and germinal.

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Religion, Science, Theology, Ministry, Data, Coherence, Criteria, Faith, System

Kusuma Samuel

DOI:10.18804/jyt.2016.09.37.105 Vol.37(No.0) 105-135, 2016

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This is an in depth theological research based in the truth in Holy Bible, to respond many discussions and debates among theologians about ‘Praying and speaking (Glosotalia) in Holy Spirit based on Ephesians 6:18. Based on Christian’s faith, prayer is not a mere spiritual activity which takes place as time allows. Prayer is also not a necessary only whenever an urgent need occurs and otherwise deemed unnecessary. Prayer is also not a routine activity without spiritual values. Prayer is an important element in the life of a believer’s faith. John Hesselink said, “One of the most important aspects of the life of the faith is prayer.”The command to prayer was given explicitly in the New Testament, in Ephesians 6:18 and Jude 1:20. What does the Holy Bible mean by praying in Holy Spirit? Why does the Holy Bible encourage God’s people to pray in Holy Spirit? Is praying in Holy Spirit simply another specific ritual to pray? Or, is it true that praying in Holy Spirit also means praying with tongues (Glosolalia)? Christians need to always pray in the Holy Spirit (Eph 6:18; Jude 1:20). By the help of Holy Spirit, he is enabled to invoke a prayer that is acceptable in God’s will. This is the difference between prayer of the righteous and prayer of the wicked: the righteous pray in the Holy Spirit, centered to God and for God’s glory while the prayer of the wicked is based on their own will and lust, self-centered and for self-glory. By praying more in tongues (Glosolalia) and led by the Holy Spirit, then our prayer and faith shall be in accordance with God’s will and be perfect (Rom 8:26).

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Prayer, Tongues, Glosolalia, Holy Spirit, Word of God, Ephesians 6:18, 1 Corinthians 14:18

Sungjong Kim

DOI:10.18804/jyt.2016.09.37.137 Vol.37(No.0) 137-158, 2016

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The purpose of the present study is to explain 1 Cor 14:21 through intertextuality between the text, and Is 28:11 and 3 Hodayot, which supports validity to read the text given not in the previous paragraph of 1 Cor 14:20-25 but in an alternatively enlarged structure of 14:20-38, through which Paul the Apostle’s view of tongues can be more clearly explained than ever before. Previously scholars have argued that the law in v. 21 was loosely quoted just from Is 28:11 LXX, and that the Apostle Paul’s citation of the law showed his intention to blame the Corinthians who put glossolalia to wrong use. However, in this article, the author argues that the source of the law of v. 21 would be best understood as Paul the Apostle’s conflation of Is 28:11 LXX and the kind of tradition found in two Hodayot reworked to address the situation in Corinth. Consequently, it presents a smooth and coherent reading in 1 Cor 14:21-22.

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the Source of the Law, 1 Corinthians 14:21, Isaiah 28:11, Hodayot, Intertextuality and Tongues/Glossolalia

Duck Hyun Kim

DOI:10.18804/jyt.2016.09.37.159 Vol.37(No.0) 159-181, 2016

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This article offers an alternative pneumatological epistemology of the movement from text to sermon based on the SAT. The preacher can proclaim the text according to the linguistic action of the Holy Spirit and His indwelling force in the biblical text. The Holy Spirit is the enabler of a continuous and revealed biblical illocutionary force in the text in which a text-driven preaching becomes available in the preached text. This pneumatological logic suggests a homiletical solution that “bridges the gap” in terms of the so-called “problematic distinction” between what the biblical text “originally meant” and what it “means today.” It is argued that the continuous pneumatological illocutionary force and the homiletical role of the Holy Spirit can reform or renew our view of true text-driving preaching. Therefore, this article revisits the pneumatological linguistic logic and its role in the movement from text to sermon in order to describe an alternative pneumatological epistemology as well as its homiletical praxis.

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Holy Spirit, Pneumatological Epistemology, Speech Act Theory, SAT, Biblical Illocutionary Force, Text-Driving Preaching

Seong-hun Choi

DOI:10.18804/jyt.2016.09.37.183 Vol.37(No.0) 183-214, 2016

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This study explores the task of Christian unification education and deals with the political arguments of Juche ideology, Martin Luther, John Calvin, and Niccolò Machiavelli to realize its purpose. Luther and Calvin agreed that justification of human beings must be by faith alone, because all acts of humans are depraved. For Luther, spiritual authority and temporal authority, which equates to secular authority, were clearly distinguished and he acknowledged that temporal authority exists under theonomy. On the other hand, Calvin developed the function of secular government further under the guidance of Christianity because he believed that the sovereignty of God is transferred to the government through the law. For Machiavelli, and Juche ideology, political authority is purely a matter of seizing and holding power alone. Juche, which emphasizes human-centered morality, has distorted the meaning of patriotism and independence and manipulated the description of Kim Il Sung as a god in North Korea. Christian education that follows the traditional doctrines of evangelical theology under the name of Pentecostal theology and deals with the unification of Korea should critically examine the ground of traditional Christian understanding of politics. It has to provide object information that reveals the current conditions of both South and North Korea objectively and interprets the current situation with the lens of Christianity. Then, it has to form a public opinion so that it can reflect the insights of Christian education on politics.

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Christian Unification Education, Pentecostal Theology, Juche Ideology, Martin Luther, John Calvin, Niccolò Machiavelli

Eun Hong Kim

DOI:10.18804/jyt.2016.09.37.215 Vol.37(No.0) 215-251, 2016

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In the light of Youngsan theological thought, this article is to analyze Peter Beyerhaus’ missiological methodology and theological framework as a stance of confessional evangelical mission theologian. The basic foundation of Peter Beyerhaus’ theology is built on the Reformation slogan― sola Scriptura―the Holy Scripture is the revealed and canonical Word of God Triune and the ground of Christian faith. Beyerhaus’ missions concept is influenced by classical Pietism in Germany, which can be seen as a spiritual transformation of Lutheran reformation. Another development of the Pietistic view of the Bible became influential for the later evangelical theology of mission. This was the salvation-historical approach of Johann A. Bengel and his school. Beyerhaus recognized that the Warneck’s Heilgeschichte understanding of the Bible is frail on the level of biblical eschatology. Consequently, this leads to Beyerhaus’ interest in the eschatological though of Karl Hartenstein. He grounded mission on the character of the so-called “zwischenzeit,” meaning the on going salvation work of Christ in the time between Ascension and the Second Coming. The Kingdom-centred theological framework is central to his whole theological understanding, that the Kingdom of God has always been in the consciousness of Christian missions. The Kingdomcentered Theological framework consists in threefolds, namely, “The Kingdom within a Salvation-Historical Eschatology” and “The Kingdom of Grace and of Glory” and “The Church’s Role Emphasized Within the Kingdom of Grace.” Thus the interim period between the ascension of Christ and His return in glory is not the “establishment” of the Kingdom on earth, but the “preparation” for its coming. Only that is the real meaning of evangelization.

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Kingdom-Centered Framework, Kingdom of God, Perspective, Mission, Evangelization, Theology

한세대학교영산신학연구소

DOI: Vol.37(No.0) 254-260, 2016

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한세대학교영산신학연구소

DOI: Vol.37(No.0) 261-304, 2016

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