The book of Genesis is the second most preached book, next to the book of Psalms, in the Old Testament by Youngsan Yonggi Cho. Youngsan’s sermons on the book of Genesis concentrated on Genesis 1-3. The present study uses Youngsan’s Sunday sermons on Genesis 1-3 and his commentary on the book of Genesis as primary sources and analyzes major characteristics of his interpretation on Genesis 1-3. First, Youngsan’s sermons on Genesis 1-3 include interpretation affected by the gap theory. Youngsan understands that creation in Genesis is re-creation after the destruction of the first created world. Youngsan attributes the cause of destruction of the first created world to the fall of Lucifer, and he understands that re-created world can be dated about 6,000 years ago. Secondly, Youngsan emphasizes the role of the Holy Spirit and the transformation in the life of the congregation, while contemporary commentators tend to minimize the role of the Holy Spirit in creation. Thirdly, Youngsan’s sermons on Genesis 1-3 show allegorical and typological interpretations. Youngsan’s allegorical interpretations also prefer dichotomous approach. He regards concrete elements of creation such as light, darkness, land, sun, moon, and stars as abstract concepts, and emphasizes moving from the power of darkness to the world of light through Jesus Christ rather than pursuing originally intended meaning in God’s creation. Fourthly, Youngsan tends to use theologically interpreted words based on his theological understanding rather than using literal expression used in the text of Genesis 1-3. Youngsan’s sermons on Genesis 1-3 reflect on the origin of sin and stress out repentance, Jesus Christ, and the kingdom of God. If Youngsan begins to consider original meaning and context of Genesis 1-3 before interpreting and preaching the text with a Christ-centered approach, his sermon would deliver theological meaning and lessons from the Scriptures more abundantly for a community of faith.
This paper attempts to explore the significance of Rev. Jashil Choi’s Holy Spirit Movement (HSM hereafter) in the history of Korean Church. The HSM in Korea started by Mary C. Rumsey, an American lady missionary. However, her HSM for 9 years (1928-1937) was too weak to bear fruits and to make influence. In a similar vein, the Korean Assemblies of God, established in 1953, had hardly influenced on the Korean churches, because of its division within 5 years at an early stage.
Different from the two previous HSMs, however, Rev. Jashil Choi’s HSM had influenced strongly from the early days of her tent church in Daejo-dong. Moreover, the HSM led by Rev. Jashil Choi worked more mightily through Seodaemun Central Church and Yoido Full Gospel Church. As a result, Rev. Jashil Choi’s HSM for about 30 years had brought the miraculous spiritual and quantitative revivals among many churches in Korea.
It can, therefore, be said that Rev. Jashil Choi’HSM still retains a monumental position in the history of Korean Church.
Key Words
최자실, 조용기, 성령운동, 한국교회, 교회성장, 여의도순복음교회, 오순절 신학, Jashil Choi, Yonggi Cho, Holy Spirit Movement, Korean Church, Church Growth, Yoido Full Gospel Church, Pentecostal Theology
A Study on the Rationales for the Continuity of the Transcendental Gifts of the Holy Spirit 성령의 초월적 은사의 지속성을 위한 근거에 대한 연구
There are two major views on the reality of the charismatic gifts of the Holy Spirit: cessationism and continuationism. The argument of the former is that the gifts were given by God during in a limited time, ended by the time of the closure of the canon, and thus are not in operation today. The cessationist’s view is grounded in the interpretation of 1 Corinthians 13:8-12, and in the authority and uniformity of prophecy. On the other hand, the continuationists view the disputed verses differently and regard such expressions as like ‘cease, perfect, face to face’ in them as closely related with the second coming of Jesus or the eschaton. They make a distinction between canonical prophecies and noncanonical ones, which are still in operation, and contend that the latter prophecy as a charismatic gift is possible anytime.
In this situation, this thesis argues for the continuation of the gifts by suggesting three rationales; Biblical, theological, and historical. Appealing to the text of 1 Corinthians 13:8-12 as a proof-text for cessationism raises problems because of the uncertainty inherent in the verses. It seems more plausible to interpret them as indicating the end of the gifts in the second coming of Jesus, considering the whole context. Moreover, the Acts and the church history report that the Holy Spirit works in a consistent manner. In a theological perspective, God demonstrates novelty and consistency working through the Son and the Spirit for building up His church. Divine freedom and power make the gifts possible anytime. Historically, the church experiences the miracles performed by the Spirit. Motivated by the experience, Christians strengthen their feeble faith, demonstrate the power of serving the Lord and others, and have passion for spreading the gospel. These historical results function as a strong case for upholding the continuationist’s cause.
Key Words
지속주의, 성령의 은사, 성서적 근거, 역사적 증거, 신학적 변증, Continuationism, Gifts of the Holy Spirit, Biblical Rationale, Historical Evidence, Theological Defense
A New Understanding of Biblical Spirit-led Preaching: Focused on the Acts of the Holy Spirit in Preaching in the Earliest Church 성경적 영성 설교에 대한 새로운 이해: 초대교회의 설교에 나타난 성령의 활동들을 중심으로
A New Understanding of Biblical Spirit-led Preaching: Focused on the Acts of the Holy Spirit in Preaching in the Earliest Church 성경적 영성 설교에 대한 새로운 이해: 초대교회의 설교에 나타난 성령의 활동들을 중심으로
This project is an attempt to propose a new understanding of biblical spiritual preaching in the early church on the day of Pentecost as expressed in Acts 2. The attempt is focused on the acts of the Holy Spirit in preaching by examining the relationship of preaching to the Holy Spirit as well as the role of the Holy Spirit in preaching. The end is to define biblical spiritual preaching and to suggest its contents and way in terms of spiritual formation and direction which can be spiritual preaching’s purpose based on the Pentecostal phenomena. To the end, the project examines the need for the recovery of the Spiritled preaching for spiritual formation and direction for individual and congregations, focusing on the aim of preaching rather than on the how of preaching.
The study begins with presupposition that Pentecost in Acts as the human experience of the first fruits of the Spirit or the communion of the Holy Spirit in preaching suggests the important resources of spirit preaching. In order to understand that Christian proclamation at the outset was based on Pentecostal events with the dynamic character of spiritual preaching, the project should be explicated not only theologically but also phenomenologically. It means that the method deals with phenomenons as expressed in Acts 1-2 in terms of the correlation of basic elements of preaching such as the Scriptures, preacher, congregation, and the Holy Spirit.
The project begins in chapter 1 by examining the problems and the method with a critique of the contemporary homiletic’s inattentiveness to spiritual preaching and its understanding of formative and directive purposes. Chapter 2 proposes the homiletical research on this pneumatological deficit by exploring the role of the Holy Spirit in preaching. In chapter 3 the project develops a biblical understanding of spiritual preaching focused on the relations of the Holy Spirit to preaching in John 14-16 and Her role in preaching in Acts 1-2 as a context for the definition of biblical spiritual preaching. Chapter 4 proposes the contents and the ways of biblical spiritual preaching as a model of preaching for the renewal of today’s preaching focused on its characteristics.
Key Words
영성 설교, 오순절 현상, 설교와 성령의 관계, 설교 속 성령의 활동, 문화 포용, 성령 임재의 기도, Spirit-led Preaching, Pentecostal Phenomena, the Relationship of Preaching and the Holy Spirit, the Acts of the Holy Spirit in Preaching, Cultural Embodiment, Epiclesis
The Homiletical Praxis in Youngsan’s Linguistic Philosophy about the “Logos”and the “Rhema”: In the Light of the Speech Act Theory (SAT) as Ordinary Linguistic School 영산의“로고스”와“레마”에 대한 언어철학적 이해와 설교적 사용: 일상주의 언어학파(Ordinary Linguistic School)의 언어행위이론(Speech Act Theory)을 중심으로
The Homiletical Praxis in Youngsan’s Linguistic Philosophy about the “Logos”and the “Rhema”: In the Light of the Speech Act Theory (SAT) as Ordinary Linguistic School 영산의“로고스”와“레마”에 대한 언어철학적 이해와 설교적 사용: 일상주의 언어학파(Ordinary Linguistic School)의 언어행위이론(Speech Act Theory)을 중심으로
This article will rethink the Youngsan understanding of the Greek words “logos” and “rhema” in context of the speech act theory. According to Youngsan’s linguistic philosophy, the “logos” and the “rhema” distinguish between the meaning of what biblical texts say in “logos” and the force of what it says in the “rhema”. This linguistic possibility offers an alternative hermeneutical way of appropriating biblical passages in the preached text. If the preacher accepts Youngsan’s linguistic insight about the “logos” and the “rhema”, the preacher can proclaim the text according to the linguistic action of the Holy Spirit and the force of His indwelling in the biblical text. The Holy Spirit is the enabler of a revealed and continuous biblical illocutionary force in the text being available through the activity of the “rhema” in the meaning of the text.
Thus, this article offers a brief survey of the methods and terminologies associated with the speech act theory, particularly that of Austin and his student, Searle as Ordinary linguistic school. In addition, by reframing the hermeneutical reality in speech act theory, the article shows how Youngsan’s linguistic insight on the “logos” and the “rhema” applies to the particular process of movement from a biblical text to a sermon. In this hermeneutic approach, it becomes crucial to examine how the preacher recognizes both the illocutionary actions in the text and the pneumatological intentionality in the preached text. There is nothing for the preacher to say, until the preacher becomes aware of the “rhema” based on the illocutionary act. Therefore, this article aims to revisit the pneumatological linguistic logic and its role in the movement from text to sermon in order to describe an alternative biblical linguistic epistemology as well as its homiletical praxis in Youngan’s linguistic philosophy about the “logos” and the “rhema”.
Key Words
영산의 언어철학, 본문에서 설교까지의 움직임, 언어행위이론, 성령론적 인식론, 의미수반발화 행위, Youngsan`s Linguistic Philosophy, Movement from Text to Sermon, Speech Act Theory, Pneumatological Epistemology, Illocutionary Action
The Spirituality of the Korean Church, Focusing on “Spirit-Mysticism” and Youngsan Yonggi Cho’s Pneumatology 한국교회의“성령신비주의”(Spirit-Mysticism) 중심의 영성과 영산 조용기 목사의 성령론
The Spirituality of the Korean Church, Focusing on “Spirit-Mysticism” and Youngsan Yonggi Cho’s Pneumatology 한국교회의“성령신비주의”(Spirit-Mysticism) 중심의 영성과 영산 조용기 목사의 성령론
This research aims to review the spirituality of the Korean church, focusing on “Spirit-mysticism” and the influence of Youngsan Yonggi Cho’s Pneumatology. The Spirit-mysticism is a way to unite with God’s will. There have been many examples of this within the tradition of Christian spirituality. Luke 4:18-19 shows that Jesus was led by the Holy Spirit when he executed his earthly ministry. As a result of that ministry, Jesus practiced a holistic spirituality that manifested in his prayer life, holiness, charismatic spirituality, evangelism, and social justice. Many scholars say that the Korean church has focused on the Holy Spirit through the course of its rapid growth. However, the church has mainly practiced prayer life, charismatic spirituality, and evangelism. The spirituality of Youngsan Yonggi Cho, due to its great influence, parallels that of the Korean church.
Meanwhile, the Korean church has been rapidly decreasing in its membership since the 21st century. One of the main reasons is that Korea’s economic status has transitioned from a state of rapid development to a society focused on well-being. Many church members and even non-believers expect the church to provide reassurance for a peace of mind and pursue the meaning of life in religiosity rather than in the manifestations of divine miraculous power. Therefore, this study ends with some suggestions for the Korean church. While the current institution creatively succeeds the heritage of its predecessor, it must also develop new methods of spiritual discipline for its members, within the context of the new millennium.
Key Words
한국교회의 영성, 성령신비주의, 통전적 영성, 영산 조용기 목사의 성령론, 영성 목회 패러다임, Spirituality of the Korean Church, Spirit-Mysticism, Holistic Spirituality, Youngsan Yonggi Cho’s Pneumatology, Paradigm of Ministry Focused on the Spirituality
The Future of Youngsan Yonggi Cho’s Theology: Forgiveness through the Fourth Dimensional Spirituality 영산 조용기 목사의 신학의 미래: 4차원의 영성을 통한 용서
In this study, the author first wants to discuss the causes of the broken hearts, define forgiveness and examine the process of forgiveness of Janice Spring and Desmond Tutu. Second, the author wants to study an overview of the fourth dimensional spirituality and apply its principles of fourth dimensional spirituality to forgiveness to try to restore broken heart so that we may suggest a way of a happy and healthy living. Third, the Author wants to propose how to maximize forgiveness and how to practice it through the fourth dimensional spirituality.
There are some tendencies, in Korean society, where individuals are prone to express anger. Therefore the Korean church needs to play an important role in these times and I would like to conclude this study with some final suggestions to the Korean churches.
First, Church leaders should teach the forgiveness of the fourth dimensional spirituality and practice it. Second, we need to hold some seminars on forgiveness in the church. Third, the forgiveness counseling will be tremendously helpful because some individuals cannot forgive themselves.
Forgiveness takes time. We should decide to apply fourth dimensional spirituality: thinking, dream, faith and Words to forgive every day. We should start to forgive now. We should change the third dimensional world by Youngsan’s teaching of the fourth dimensional spirituality.
The word ‘Power Encounter’ began to be used in the book described the collective conversion movement written by Allan Tippett, who was a missionary in South Pacific. The Power Encounter in Ephesians 6:10-19, especially verse 12 says “For our struggle is not against flesh and blood, but against the rulers, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.”
Based on this background, Rev. Cho presented two ways about the Power Encounter for the growth of the Church in Korea. Firstly, the prayer of healing represents one of the features of Rev. Cho’s ministry. The saints have been blessed through the prayer of healing after the sermon. Rev. Cho’s ministry fulfilled Jesus’healing commands with absolute faith in the healing events of the Bible which have been achieved through the ages. If people experienced victory in the spiritual warfare against Satan with God’s Power Encounter and saw the healing events of the Holy Spirit through the Pentecostal ministry, it would be easier for them to accept Christianity.
Secondly, it is important to strengthen the internal capacity of an ongoing battle for victory. Among those distinctive spiritual warfare principles of Rev. Cho, “the principle of internal reinforcement” is a very important principle to maintain a life of constant victory through internal growth and maturity, inner strengthening of the capacity of Christians. The world is still filled with sins, evil spiritual forces are active and even Christians have the nature of corruption. Saints were armed with his consistent preaching and teaching ministry such as, the righteous through faith on the cross of Jesus Christ who was sent by good God, filled with the Holy Spirit, healing, blessings, the ‘Fivefold Gospel’of eternal life and the ‘Threefold Blessing’of soul, body and everything. Also there was ministry about the new identity, selfportrait, status and the continuous teachings about walking with the Holy Spirit through the Spirituality of Fourth Dimension.
The Power Encounter Ministry of Rev. Cho is excellent. His faith has a Biblical background. This is a great example of a well incorporated into the pastoral scene and the mission field. Church growth is a result of the victory in the fight through the Power Encounter. Now South Korea is in a serious situation. Church growth has stopped and Korean church has become a target of criticism from the world. This is the time for missionaries and pastors to start preliminary training of the Power Encounter and learn biblical principles for the healthy growth of Korean church.
Key Words
능력대결, 교회성장, 조용기, 신유기도, 내적강화, 영적전쟁, Power Encounter, Church Growth, Cho Yonggi, Prayer of Healing, Internal Reinforcement, Spiritual Warfare
