The patriarchal narrative (Genesis 12-50) in the book of Genesis is crucial texts to analyze Youngson’s sermons on Genesis in line with the Primeval History (Genesis 1-11), and Youngsan’s sermons on the patriachal narrative concentrated on Genesis 13, 14, and 50. The present study uses Youngsn’s Sunday sermons on Genesis 12-50 and his commentary on the book of Genesis as primary sources and analyzes major characteristics of his interpretation on Genesis 12-50. First, Youngsan shows his dichotomous thought between the holy realm and secular world in his sermon on the calling of Abraham at the beginning of Genesis 12-50. Secondly, he emphasizes the principle of seeing, which is at the heart of his life-time ministry, in his sermon on Abraham’s separation with Lot in Genesis 13. Thirdly, Youngsan’s sermon on Melchizedek explains the Melchizedek text from the point of traditional typological approach and interpret the text with the framework of the Eucharist-Tithe-God’s Affirmation. Furthermore, he shows pro-Semitic position in his interpretation. Fourthly, Youngsan’s sermon on the Joseph narrative shows the typical features of narrative preaching, doing gap-filling for ambiguous or undescribed contents of the Genesis texts creatively by speculation or conjecture, overlooks the crucial contents of the texts occasionally, and shows the tendency of examplarizing Joseph’s life excessively. In addition to the Joseph narrative, Youngsan’s sermons on the patriarchal narrative tend to interpret creatively what the Genesis text does not describe explicitly. However, given that Youngsan pays attention to distinguish what he could know for sure from what he could only conjecture within the text, his sermon would be more text-oriented, powerful and influential in the context of congregational life.
This article is a study of the Spirit (ruach) of God in the Book of Judges. The noun “ruach” (spirit) in the Book of Judges comes out ten times in total. There are seven texts written as the Spirit of God among them (Jdg 3:10; 6:34; 11:29; 13:25; 14:6,19; 15:14). The judges who experienced the spirit of Yahweh in the period of Judges are only Othniel, Gideon, Jephthah, and Samson. The verbs that express their experience of the spirit of Yahweh are not all consistent. The spirit of Yahweh simply “came” upon Othniel and Jephthah ( הָיהָ ‘haya’). For Gideon, the spirit of Yahweh “clothed” (שבַָל ‘labash’) him. And for Samson, the spirit of Yahweh “stirred”(םעפּ ‘paam’) him and “penetrated” (חלצ ‘tsalach’) into his body. In general, the coming of the spirit of Yahweh becomes stronger in the backward direction: “came” הָיהָ) ‘haya’) → “clothed” (שבַָל ‘lavash’) → “stirred” (םעפּ ‘paam’) → “penetrated” (חלצ ‘tsalach’).
There are also slight differences in the functions of the spirit of Yahweh who has come upon them. 1) In the case of Othniel, it is the function of the ‘official recognition’ as the new judicial system and as the first judge and the ‘empowerment’ for the salvation of Israel. 2) In the case of Gideon, it is the function that fills him with “military leadership” which replaces timidity and fear. 3) In the case of Jephthah, it is the function that endows with “public authority” to nullify the lowly status. 4) In the case of Samson, it is the function that “stirs the mind” to do new things and instills “superhuman strength” into the body.
The another important characteristic of the spirit of Yahweh in the Book of Judges is temporality. The activity of the spirit of Yahweh in the period of Judges was not continuous, but only temporary. The spirit of Yahweh works only temporarily to escape from the crisis situation.
Finally, the spirit of Yahweh in the Book of Judges does not lead to inner change of man. In the context of the Book of Judges, the spirit of Yahweh only grants the ability for a specific purpose (military purpose) without changing the personality and life of being.
This study describes the life and work of Rev. Seen Ok Kim, one of the representative Pentecostal women in Korea. Inheriting the traditions of the Holy Spirit movement in a broad sense, Rev. Kim is an archetypical Korean Evangelical Christian who accepted the Pentecostal view of tongues―that it is evidence of the Baptism of the Holy Spirit. Kim subscribed to traditions of the Northwest Korean Christian Nationalism and founded the Daesung School in Daejeon to teach people to love God, the Nation, and their neighbors. Rev. Kim engaged in relations with the International Church of Foursquare Gospel in USA, established the Korean Church of Foursquare Gospel, and trained pastors through Gunsheen Graduate School University. Although Rev. Kim was an ordained Pentecostal woman pastor, she was not a progressive feminist but a family-oriented minister that had the support of her husband and children.
The life and work of Rev. Kim can be characterized as Pentecostalism and rooted in Evangelical tradition. Of central importance to Rev. Kim was her faith to save humanity through the Gospel, and to this end, schools and the churches have been instrumental.
김신옥, 복음교회, 대성학교, 월남 피란민, 기독교 학교, 오순절운동, 기독교 여성운동, Seen Ok Kim, International Church of Foursquare Gospel, Dae Sung School, Refugees from North Korea, Christian School, Pentecostal Movement, Christian Feminist Movement
Understanding on the Pentecostal Movement as “Spirituality of Process” through the Case Study of British Pentecotalism 영국 오순절주의를 통해서 본 “과정의 영성”으로서의 오순절운동
Since the Pentecostal movement started in the beginning of the 20th century, it has been rapidly growing throughout the world. Particularly, Pentecostalism also has much grown in Korea as well as influenced the existing churches which became Pentecostal-like churches, since Mary Rumsey introduced it into Korea in 1928.
There have been several attempts to characterize and define what Pentecostalism is. Some define the Pentecostal movement as the movement of the Holy Spirit focusing on speaking in tongues, prophecy, divine healing and other gifts of the Spirit. Others characterize the Pentecostal movement based on the sociological factors such as breaking down the racial barrier. The direction of the future of the Pentecostal movement will vary according to the definitions,
This paper suggests the possibility of defining Pentecostalism as “process” starting from pilgrims through settlers to landed aristocracy rather than result or phenomena such as speaking in tongues. In addition, the writer emphasizes the necessity of reappearance of a new spiritual pilgrim who will lead a new Pentecostal revival in the future.
오순절운동, 오순절주의, 부흥, 부흥주의, 교회 갱신, 복음주의, 영성, The Pentecostal Movement, Pentecostalism, Revival, Revivalism, Church Renewal, Evangelicalism, Spirituality
The Meaning of the Reformation and Its Adaptation for Building the Cycle of Mission Praxis at Christian Universities 종교개혁의 의의와 이의 기독교대학 선교 적용을 위한 순환적 Mission Praxis 모델 구축
In Korean society, Christian college has had a great impact on social leadership by presenting new culture and values and cultivating human resources with a Christian worldview. Today, however, Christian universities do not have the leadership and influence on society, but rather they seem to be absorbed in the times of secular society. And even Christian colleges seem to regard Christian identity as something related only to personal and internal selves.
In this context, I question about how to build a mission model that can structure and embody the mind, and how to incorporate it into the field of mission university.
For this purpose, the theoretical work on the nature of the Reformation and the theological reflection on the mission field of the institute were carried out. This paper attempts to answer the following questions.
How can the Christianity university which is the place of Missio Dei, be able to structure the preaching of the gospel to young people who are in the values and culture of postmodern society? What is the most essential, ultimate value of a Christian university? How can we possibly to restore the identity and essence of a christian mission? How can all resources be mobilized to participate in God’s mission?
In this article, the answers to these questions are presented in the cycle of ‘IDBD Mission Praxis’ which constitutes the whole framework of the christian university mission. Through this work, I tried to draw a picture of a more concreted and structured mission model of the university mission by examining the program applying the ‘practical mission model’ at the university and its reflection and evaluation.
종교개혁, 우상숭배, 반시대성, 포스트모던 사회, 동일화, 선교 전략, 기독교대학, 하나님의 선교, Reformation, Idolatry, Untimeless Consciousness, Post-Modern Society, Identification, Strategies for Mission, Christian University, Missio Dei
The Fourth Industrial Revolution and the Directions of Ecclesiology 제4차 산업혁명과 교회론의 방향
This paper attempts to introduce the developments of the Fourth Industrial Revolution in a systematic fashion by summarizing its major technological advancements and analyzing their effects―negative as well as positive―on our society. This paper goes on to discuss the challenges that those technological advancements pose to the Christian churches at large both based on research and analysis on major written sources on the given topics. This paper also attempts to suggest responses of the church to the challenges the Fourth Industrial Revolution. Further, the paper also suggests specific actions that churches may take in that regard.
There are several innovative technologies of the Fourth Industrial Revolutions, but this paper focuses on five most influential ones: Internet of Things (IoT), Artificial Intelligence (AI), AI Robots, Virtual Reality (VR) and Bio Technologies (BT). The Fourth Industrial Revolution is a term that describes the revolutionary changes that are expected to occur by the convergence of those major technologies.
We find that the Fourth Industrial Revolution is expected to cause more human alienation, mass unemployment, widened gap between the rich and the poor, impairment to the function of human minds, maximization of capitalistic motivations and its resultant anxieties. Each of the effects poses serious challenge to the identity and ministry of the Christian churches.
In response to those challenges of the Fourth Industrial Revolution, this paper identifies new directions of ecclesiology. The church discovers the calling to become a church of deep personal fellowship; a church that teaches the Word of God through the healing and the illumination of the Holy Spirit; a church that helps people find their Christian vocations; and a church that teaches true satisfaction and peace in anticipation of the returning Lord Jesus Christ.
제4차 산업혁명, 교회론, 인공지능, 사물 인터넷, 과학과 신학, The Fourth Industrial Revolution, Church, Ecclesiology, Artificial Intelligence, Internet of Things, Science and Theology
How Mysterious Experience Effects on Psycho Therapy: Through Therapeutic Counseling Relationship and Fellowship of the Holy Spirit “신비체험”이 심리치료에 미치는 영향: 성령과의 교통(交通)과 상담관계를 중심으로
The men could experience mysterious things through relationship with God, other people, nature, arts, and so on. People get mysterious experience at birth and seek through one’s whole life. Although basically mother communicates with baby by language, they communicate each other unconsciously. This is quite special.
The Trinity consists of three persons. But at the same time, they have a unity. To easy understanding for Trinity we need to learn about Geek word ‘εριχώρησιϛ’. This meaning contains mutual indwelling, mutual circulation, and interpenetration. Namely, The Trinity interpenetrates each other, then it has mutual circulation, and mutual circulation. Therefore, the Trinity is mysterious. Humans have image of God. So it also has mysterious things.
Fellowship of the Holy Spirit is mysterious thing. Because we have relationship with invisible God with personality. The Holy Spirit is a person of good character which has wisdom, compassion, and justice. Meeting with the Holy Spirit causes transformation and progress. But by knowing oneself we may understand God. When we know about God, we can pray genuinely. It leads therapeutic transformation and therapeutic progress. Thus before meeting with the Holy Spirit, we should face with the truth of oneself. Praying fundamentally is listening and mutually communicating. Listening His voice is special experience by fellowship of the Holy Spirit. It needs to be done with love. Because God is love and He will be in place full of love.
Like mother and baby use unconscious communication, counselor and client are also possible. The therapeutic relationship consists of ‘container and contained’, holding environment, empathy, reverie state, becoming something, and intersubjective relation. These relations are special because they contain integration and become oneness
The main point of this paper is that the fellowship of the Holy Spirit and unconscious communication is so mysterious, and the relationship of counselor and client requires uniqueness by unconscious communication for getting therapeutic transformation like the misterious fellowship between mother and baby. To do this, I would like to research about ‘mysterious experiences between the fellowship with the Holy Spirit and therapeutic relationship.’
신비체험, 성령의 교통하심, 페리코레시스, 치료적 관계, 상호주관적, Mysterious Experience, Fellowship of the Holy Spirit, περιχώρησιϛ, Therapeutic Relationship, Intersubjective
A Comparative Study on Healing Mission Theology between A. B. Simpson and Rev. Youngsan Yonggi Cho A. B. 심슨과 영산 조용기 목사의 치유선교신학 비교 연구
Mission in the 21st century should continue the ministry of Christ in the power of the Holy Spirit. Jesus traveled in many areas, taught about the kingdom of God, preached the kingdom of God, and healed all sicknesses and all weaknesses. As a result, many people followed him. The ministry of the apostles was the same. The strong work of the Holy Spirit brought healing to the sick, which was linked to church growth. The Korean church has also achieved the church growth once envied by the world. However, at present, the Korean church has stopped growing and the faith has been secularized. In this crisis, we will try to find alternatives through the healing ministry between Simpson and Youngsan. Simpson and Youngsan carried out a healing ministry centering on Jesus Christ. They were the great ministers of God used to preach the message of the healing power of Jesus Christ to all mankind, centering on the healing ministry. First, the development of Simpson’s healing ministry was one of the fastest growing denominations in the United States and became the most zealous denomination in world missions. And as a Canadian, he is the best minister of the healing ministry of the 19th century. And Youngsan has developed the Yeouido Full Gospel Church as the world’s largest church through the healing ministry, and continues the global Pentecostal Holy Spirit movement. In addition, Youngsan expanded the spiritual movement of Korea into a global movement. The healing ministry of Simpson and Youngsan is related to the atonement of the cross of Jesus Christ. This teaching and healing were transformed into the ultimate full-life of salvation. And to experience the touch of the Lord. Through these great interests, I look forward to the revival of the Korean church once again through the development of healing theology.
A. B. 심슨, 영산 조용기 목사, 치유 선교, 교회성장, 성화, 전인구원, A. B. Simpson, Rev. Youngsan Yonggi Cho, Healing Mission, Church Growth, Sanctification, Holistic Salvation
A Study of an Approach of Christian Education for the Development of Christian Women Leadership 기독교 여성 리더십의 개발을 위한 교육적 방안에 대한 연구
In the outpouring of the Holy Spirit on the day of Pentecost in the period of the early church, international Pentecostal movement by the revival of Azusa in the 21st century and the Holy Spirit movement in Korea being started from the spiritual awakening of Pyeong Yang great revival movement, which had the Pentecostal characteristics, women leadership played a role in the spread of the Gospel and as the main agent of social transformation. Today, the Korean church becomes keenly aware of the need of spiritual renewal and the revival. For this, she needs to experience the work of the Holy Spirit as there happened at Pentecost, which is the work of the liberation and salvation of God given to everyone regardless of gender, race, and class. A paternalistic hierarchical structure and male-dominated authority system solidified in the Korean church have been the obstacles to limit the women leadership to fulfill the calling of God for the world, which is to distort the meaning of God’s creation of a human being. With the power of the Holy Spirit, both male and female should join to participate in the creative work of delivering God’s salvation and liberation to everyone who experiences all kinds of conditions of alienation and oppression caused by sin.
The task of Christian education is to help Christian women as the image of God to critically perceive the context surrounding themselves and to initiatively participate in the work of changing the world through recognizing their true self identity and broadening their world -view. This article discussed educational ways for the development of Christian women leadership. With this purpose, this article suggested an approach of Christian education associated with the topics such as women’s perceptional awareness and change of their self-identity that God intended intrinsically, the recognition of the education of egalitarianism, and the enhancement of a sense of communal solidarity of women.
여성 리더십, 여성의 정체성 자각, 세계관의 확장, 성령 체험, 성차별주의, 평등주의, Women Leadership, the Perception of Self-Identity of Women, the Broadening of the World View, the Holy Spirit Experience, Gender Discrimination, Egalitarianism
A Suggestion of Children’s Education Applying Spirituality Index Theory and the Fourth Dimensional Spirituality 영성지수 이론과 4차원 영성 개념을 적용한 자녀 교육 제안
Spirituality is life itself before theory. Therefore, Spirituality education needs parents and teachers who live spiritual lives. The reason Jesus could give a capable education was because his life was different from the Pharisees. Before he acted, Jesus contacted God and practiced himself before he spoke. As a result, his teaching was revolutionary and powerful enough to change the crowd. Parents and teachers are required to support their children to help them live their spiritual lives. However, parents are not allowed to do so at home for the spiritual education of their children. In church, the failure of training teachers is a cause of failure in spiritual education. If they fail, it will be likely that blind men lead blind men (Lk 6:39).
There are various methods of research to discover the educational meaning of spirituality. Let’s take a look at the theory of spirituality, which is attracting a lot of attention recently and I offer a spiritual education that applies the theory. Interest in the spirituality index is increasing for the sake of their children’s spiritual education. Psychologists say that the trend of mechanical civilization and materialism is the main culprit of destroying homes and damaging their minds. However, the Bible points out that the root cause of all this destruction is “ hate God.” This mind is ruled by evil spirits and destroys the character of a man. “Teach the child to act properly, and he will not leave it when he grows old (Prv 22:6). As the Bible says, we need to foster SQ, which is the most necessary thing for our children.
Our children are now overly busy, calculating, and preoccupied with worldly concerns. Although they appear to be physically rich and physically sturdy than ever before, their inner bodies are decaying, empty, and lost their spiritual vitality. Therefore, it is our challenge to turn them into Christ, the hope and faith of Christ and the practice of love. This is the task of the spiritual training.
영성, 영성지수, 영성과 기독교교육, 4차원 영성, 자녀 영성 교육, Spirituality, Spiritual Index, Spirituality and Christian Education, Fourth Dimensional Spirituality, Spiritual Education of Children
The Speculative Theology Ethics Study of The Nineteenth Century Richard Rothe 19세기 리하르트 로테(Richard Rothe)의 사변적 신학 윤리 연구
The theology of Richard Rothe made it clear that Christian faith and intellect, philosophy and theology are not in an academically exclusive confrontation. His theology was developed through his representative works “theological ethics” under the influence of speculative theology, beginning with Karl Daub. Now Protestant theology is quite negative about the term “speculative.” This prejudice, on the other hand, may be the reason behind the fact that there is no research related to German speculative theology in the nineteenth century in domestic theology. This study first examines the roots of Hegel’s religious philosophy and its speculative philosophy at the beginning of the nineteenth century, and objectively analyzes the original speculative philosophy and its related speculative theology. This study examines how the finite reason and religious consciousness actively advocating the theological ethics and speculative theology of Rothe can be combined with each other and expressed as a practical moral force.
This study will examine what the essence of theological thought is and how it can be distinguished from philosophical speculative through this theological perspective. At the same time, we will examine how Christian theology can be established and developed based on morality and ethical consciousness in anthropology, creation, sin, and social ethics. We will be able to identify the theoretical clues that can solve the current problems of the Korean church as well as identify the major contents of the speculative theology that formed the major schools of German Protestant theology in the nineteenth century through this research project. It is also possible to understand what critical issues of speculative philosophy and theology were exposed at the time and what problems were exposed in the theological debate. Therefore, through this study, God’s revelation and the Holy Spirit’s work involved in the process of justification, regeneration, and sanctification by faith will ultimately reveal that it is not only a process of moral mentalization but also a process of ethical transformation of society and state.