World Christianity in the Contextualizing Theology: An Understanding of Dogma History during the Protestantism 500 Years from the Fourfold Gospel Theology of the Holiness-Pentecostalism 상황화 신학의 관점에서 본 세계 기독교: 개신교 500년 교의 역사에 대한 성결·오순절운동의 사중복음신학적 이해
World Christianity in the Contextualizing Theology: An Understanding of Dogma History during the Protestantism 500 Years from the Fourfold Gospel Theology of the Holiness-Pentecostalism 상황화 신학의 관점에서 본 세계 기독교: 개신교 500년 교의 역사에 대한 성결·오순절운동의 사중복음신학적 이해
This study focuses on issues on soteriology of the contextual church during the 500 years history of Protestantism. The theological theses that have surfaced globally in the Global North and the Global South of each era are important heritages for glocal theology in the 21st century World Christian era. We observe that among these heritages, regeneration, holiness-Spirit baptism, Divine healing, and the Second Coming are historically significant. This suggests that it could be a theological paradigm for “World Christianity,” which is called the “Fourfold Gospel” or “Full Gospel”.
For this proposal, we will cover the following topics. 1) The entire history of Christianity can be interpreted as the history of ‘contextualizing theology’ to achieve the independence of theology through ‘contextualizing of the gospel’. 2) As the church resisted against nonevangelical powers, as the characteristics of the Fourfold gospel could be identified in each age of the Christian history, the Fourfold gospel is the focus of the gospel of God’s kingdom entering historically through the context of the gospel of the world church. 3) Regeneration, sanc- tification, Divine healing, and Second Coming are revealed in each age through the contextualization of the gospel build an important hermeneutical framework for understanding the Christianity of the times. They can become a ‘dogma’ that can be shared by all Christian denominations. 4) The 500 years of Protestant history can be seen as the formation of the Pentecostal Christianity starting with the Protestant Christianity through the gospel of regeneration of Europe that occurred in the late 16th century of Reformation, the evangelical Christianity of the Holiness in the end of the 18th century in Northern America, and the Pentecostal Christianity through the gospel of Divine healing in the late 20th century in the Southern Globe. 5) In the 21st century, the eschatological situation, in which the Gospel of the Second Coming should be fully revealed, together with the gospel of regeneration, sanctification, and Divine healing, is more important than ever. It is the calling of the Korean church, who has produced so many martyrs by the faith of Parousia, to be ready.
The purpose of this paper is to reveal through theses of ideals that the Fourfold gospel can be an important step to the theological understanding of the reality of world Christianity. This study will be a missiological-historical and theological attempt to examine the diversity and unity of world Christianity from a Fourfold gospel view.
Key Words
세계 기독교, 사중복음, 상황화 신학, 오순절주의, 메타신학, World Christianity, Fourfold Gospel, Contextualizing Theology, Pentecostalism, Meta-theology
The purpose of this study is to declare what the Christian’s life that Moltmann says is, based on a theory of trinity. Moltmann’s theology begins from a unique experience of God, under the border of life and death during the war. Therefore, his theology supports practical theol ogy rather than theoretical theology. Christ is the basis of Christian’s life. Christ is not only the object of belief but also the object of prac tice. Christology is the practice of Christ, which is extended to the dimension of political and social change that theology of the Cross has. Following Christ appears in the fellowship with Christ, and the fellowship with Christ is the fellowship with the suffering of Christ. Mystical union takes place by joining in the suffering of Christ which can be rather regarded as the unity of the Cross than raising to the realm of God. Following Christ should not be mechanical but creative under one’s spontaneous responsibility. Christian life is also a life in the Holy Spirit. While western spirituality pursued the source of life on vertical level after Augustine, Moltmann pursues the source of life on horizontal level that sustains the lives of all the creatures. The experience of God’s Spirit accompanies the experience of liberation. While the theory of justification from the Reformation emphasized the universality of sin and the forgiveness of it, Moltmann empha sized concrete and social aspect of the sin. The justification of the Holy Spirit is not just the forgiveness of sinners, but the righteousness of God that creates justice and establishes rights. Regeneration is the beginning of the new life of Christian and sanctification is the growth in that new life. The sanctification as the growth is more related to personal maturity and progress than the change of moral character. The fellowship of the Holy Spirit leads to the fellowship of church, the fellowship of family, and social, political and ecological fellowship. Moltmann’s Christian life is built on the christological basis, unfolded in the Holy Spirit, and has eschatological directivity.
Key Words
기독교인의 삶, 하나님 경험, 그리스도 실천, 십자가의 일치성, 성령의 사귐, Christian Life, Experience of God, Christopraxis, Conformitas Crucis, Fellowship of the Holy Spirit
This paper is written to clarify what the foundation of the Youngsan Theology is. The four foundations of the Youngsan Theology are the following: Korean Shamanism, Korean contextualization, Pentecostal/ Charismatic movements and Pentecostal theology. But these four presuppositional approaches have taken light of essential elements of the Youngsan Theology. This essay, therefore, focuses on the factors that existing scholars have neglected or not fully disclosed. It can be argued that the basis of the Youngsan Theology have been formed with a mixture of Yougsan’s personal religious experience, his unique understanding of the bible on the basis of personal experience, and his pastoral application on the cross.
The purpose of this paper is to examine the missionary ideology of Rev. Ji Ihl Pang, a second-generation missionary to China follow ing his father, who served in Shandong, China. In order to achieve this purpose, this article scrutinizes primary sources, specially Pang’s mission reports to the General Assembly Mission Board of the Ko rean Presbyterian Church from 1937 to 1957 when he was deported by the Communist regime of China. Missionary methods employed by Pang include Bible class, offering training, outreach (evangelism), church planting and self-supporting mission, and relief work. From the viewpoint of mission theology, Pang’s missionary ideology can be categorized as the following: Missio Dei, Coram Deo, mission with the locals, mission of mutual respect and learning, interdenominational mission, and evangelical view of other religions. As a missionary and a pastor, he served the Korean church for 80 years, always living a life with the Coram Deo spirit. He worked with local Chinese people and purported mutual learning and sharing. He may have passed away, but is still remembered as a good example for many Korean missionaries and pastors who surpassed the boundaries of time and denominations.
Key Words
방지일, 산동 선교, 교회개척, 구호와 선교, 자립선교, Ji Ihl Pang, Shandong Mission, Church Planting, Relief and Mission, Self-supporting Mission
David’s Census, Repentance and Reformation (1 Chr 21:1-22:1) 다윗의 인구조사, 회개와 개혁 (대상 21:1-22:1)
This paper deals with David’s census, plague, sin offering, and the altar for Israel. David’s census is not the brave response to a military threat, but a by-product in the ensuing action by an unnamed accuser. David wanted to fall in YHWH’s hands, not in man’s hands because of his command (debar-hammelek), which is a sin to YHWH. The fall in the hands of YHWH was consequently the plague, namely the sword of the Lord. Destroying angel was standing on the threshing floor of Ornan and the other angel of YHWH appeared unto Gad to pass the command of YHWH to atone for David’s sin and after this he disappeared.
The chronicler expands “drew his sword” mentioned in his original Samuel (Vorlage) more theologically. The fact that David had to give sacrifice to atone for his sin is hidden in the text, but the text is more focused on showing David’s efforts to stop the national disaster instead. David built the altar of burnt offering for his sin, but the chronicler expanded the scope and application of the altar of burnt offering in order to emphasize that the altar was for the people of Israel. 1 Chronicles 21:1-22:1 shows that the place itself is not the focal interest but a place for a person’s sin was transformed into the place for the entire people of Israel. The altar of David became the altar for Israel and this site will be the place for YHWH. 1 Chronicles 21:1- 22:1 shows that there must be repentance of leaders for the reform and revival of the Korean church.
Key Words
다윗, 사탄, 여호와의 칼, 전염병, 번제단, 속죄제, David, Satan, Sword of YHWH, Plague, Altar of the Burnt Offering, Sin Offering
Youngsan Yonggi Cho’s Sermon and Interpretation on the Book of Isaiah 영산 조용기 목사의 이사야서 설교에 나타난 해석의 특징
The book of Isaiah is the book most often preached in the Old Testament prophetic books by Youngsan Yonggi Cho, and Youngsan’s sermon on Isaiah focuses on Messianic texts in Isaiah 40-55, especially the Fourth Servant Song in chapter 53. The present study uses the 20 volumes of The Complete Sermon by Youngsan Yonggi Cho and Youngsan’s Sunday sermon data on the book of Isaiah(1983-2018) as primary sources and analyzes major characteristics of his interpretation on Isaiah. First, Youngsan pursues Messianic interpretation in his Isaiah sermon by citing the Isaiah texts sequentially, but he does not take into account the context of the preached texts implied in the structure of the book of Isaiah. Secondly, Youngsan tends to put the meaning into the text itself by constructing main preaching points based on the key words of a particular verse in the Isaiah texts rather than trying to find meaning from the texts. Thirdly, on the basis of a detailed understanding of reality, Youngsan pursues reader-oriented interpretation, and his sermon on Isaiah shows dichotomous and eschatological world view. Fourthly, Youngsan’s sermon on Isaiah emphasizes various theological themes such as suffering, peace, heading, reconciliation, repentance, Christ, salvation, judgment, Holy Spirit, and kingdom of God, and he adapts canonical approach through a wide range of Bible references but the Genesis texts containing spiritual journeys of Adam, Abraham, and Jacob are most frequently cited for the main messages of his sermon. There are some universal and common features in Youngsan’s interpretation of the Old Testament regardless of the texts, but there are also special features that can be observed when analyzing his sermon by each book or a specific genre of the Old Testament. Youngsan’s sermon on prophetic books does not interpret the text in depth while dealing with the text, compared to the narrative text, another genre of the Old Testament. Therefore, if Youngsan does not preach focusing on only a few specific verses of Isaiah and rather constructs the main points of his sermon according to the logical composition of the theological themes repeatedly emphasized in the context/structure of the book of Isaiah, he could deliver a richer message.
Preaching is not a monologue, but a dialogue. Dialogue must be communicated. The most effective factor in delivering is the deep contents of sermons. But this is a lifelong task for preachers. So far, preachers have made various attempts to deliver sermons: an attempt to expand the common denominator of the subjects between preacher and the audience, an attempt to make it easier to understand of sermon by using ideas, an introduction of “dispute” sermons to inspire the interest of the congregation, and the introduction of experimental preaching such as liedpredigt, Bildpredigt or a real sermon using tools.
These methods are still valid, but besides these attempts, the preachers have not paid much attention to the ways in which they can easily communicate. The use of the components of the content, the diversification of sentences, the harmony of literary-colloquial and long-short sentences, and the diversity of the preacher’s accent are the effective methods of preaching that preachers can try right away. Furthermore, the use of rhetorical techniques such as repetition and enumeration, point-stratum and increment method, pause, sense appeal, and empathy is a very effective way to convey the contents of the sermon. By training these small tasks seriously, preaching as a conversation will be able to find its status.
The crisis of Christianity is the crisis of preaching, and it is primarily the work of the Holy Spirit that preaching becomes an ‘event’. But at the same time the preacher must still solve the area to be preachers. At that time, the help of the Holy Spirit and the hard work of the preacher will make a preaching ‘the event’ and become a way to overcome the crisis of preaching.
Since Protestant mission in Korea in 1885, there were various divine healings in churches of Korea. Some Scholar studied this divine healing in churches of Korea with several viewpoints. But None treated the relation between the divine healing of Korean Protestantism and eliminating shamanic fetishes. This thesis takes view of the divine healing of Korean Protestantism from the perspective of eliminating shamanic fetishes. Therefore, this thesis suggests new viewpoint on divine healing that have not been treated until now.
First, this thesis explains Korean background in which divine generated. It treats Koreans’ demon-centric understanding on disease and healing. And It suggests some cases that divine healing resulted in eliminating shamanic fetishes and revival of church. Furthermore, It examines divine healing in Korea and demonstrates the veracity of divine healing with some witnesses. As a result, this thesis says Protestant divine healing influenced Koreans’ eliminating shamanic fetishes in the background of Korea.
Key Words
신유, 무속신앙, 효용성, 비용, 무속 제거, 교회 부흥, Divine Healing, Shamanism, Usefulness, Expense, Eliminating Shamanic Fetishes, Revival of Church.
The History of Evangelism and Paradigm Shift in Evangelism 복음전도의 역사와 패러다임의 변화
The gospel message of the crucifixion of the Christ and salvation of humanity is the core teaching of the Bible. Thus, in order to save human souls, the gospel message must be effectively delivered by an evangelical method that corresponds to the situation of the current times. This study found that the incarnation and public life of Jesus is the essence of the gospel and disciples effectively preached the gospel by delivering what they had experienced about Jesus. The study also examined early church era, Roman empire era, the era of the Reformation, the era of modern revival movement, and missionary movement, and investigated the paradigm shift of the evangelistic ministries. The evangelistic methods of Korean churches such as mass evangelism, visitation evangelism, small group evangelism, Daniel evangelism, and apple evangelism need to be revised considering a rapidly changing ministry environment today. At present, Korean society is facing a challenge of aging, low birth rate, demographic change, as well as a rapid development of science and technology. Furthermore, postmodernism continuously threatens ministry with individualism and pluralism. Hence, this study suggested an integrated relationship evangelism as a new measure of evangelism. From a long-term point of view, the relationship evangelism, which is based on the sanctified life with a deep understanding of the gospel and the help of the Holy Spirit, will appeal to today’s people who emphasize individualism, and thus are reluctant to face direct evangelism.
Key Words
복음, 복음전도, 전도의 역사, 패러다임의 변화, 근대 선교, 현대 목회, Gospel, Evangelism, the History of Evangelism, Paradigm Shift, Modern Mission, Contemporary Ministry
This article calls for the interest and participation of the church community in the ministry of crime youth mission and discussed how the church could realize its role as a social community in relation to the mission of juvenile delinquents. For this, by analyzing the current status of juvenile crime and the causes of juvenile crime, and reviewing efforts of the Korean society for juvenile crime prevention, ways of mission practice the Korean Church can propose or should do for young offenders have been suggested.
Despite various efforts by society to prevent juvenile crime and correct juvenile delinquency, youth crime rates are still at a high level, the age of the juvenile delinquency is low, and the number of violent crimes committed by teenagers is not decreasing. The causes of juvenile crime are due to personal factors such as psychological characteristics and unfavorable family environment, socio-environmental factors, and limitations of the correction system. Juvenile crime is impromptu and shows characteristics of collectivism, organization, ageing, and high legal tendency. Despite efforts by Korean society to solve juvenile crimes such as the establishment of crime and correction system and the improvement of human rights, and even though the youth population is decreasing compared to the total population, but juvenile crime is increasing. In addition to the low level of interest and ministry participation of the church in relation to the crime juvenile problem, the ministry which is developed remains monotonous, and there are limitations in systematicity and continuity of ministry.
In order to prevent and fundamentally prevent youth deviations and delinquencies, it is necessary for church communities to participate actively in related ministries so that they can play a role in various fields, thereby realizing the social community of the church. From this point of view, this study suggested a missional way for the church community to prevent juvenile crime and implement it for juvenile offenders. From this point of view, this study suggested a missional way for the church community to prevent juvenile crime and implement it for juvenile offenders. In other words, ‘ministry to eliminate social prejudice and stigma for crime juveniles,’ ‘missionary work to enable criminal juveniles to experience regeneration and true change,’ ‘cooperation with related institutions and organizations related to juvenile crime,’ And ‘strengthening the family community of the church that accepts crime juveniles as family members.’ Church crime juvenile missions can bring positive results not only to the individual dimension of recovery and change of crime juveniles but also to the restoration of healthy society and the health of Korean churches and image enhancement.
Key Words
범죄 청소년, 선교, 소년원, 재사회화, 청소년범죄, 한국교회, Juvenile Delinquency, Missionary Work, Juvie, Re-socialization, Juvenile Crime, Korean Church
Theological Study on the Idealistic Ethics of Johann Gottlieb Fichte 요한 고틀리프 피히테의 관념론적 윤리학에 관한 신학적 연구
This study is theological explanation of his early ideas, which were not studied in Protestant theology in Korea, taking into account the practical philosophy of German idealism Johann Gottlieb Fichte (1762- 1814). The scope of the study focuses on the basis of “the basis of all theories” (1794), “the basis of natural laws according to academic theories (1796), and “the system of ethics (1798).” And this study limits the scope of research to the 1799-year atheism debate. However, we will not discuss the last part of the atheism debate in detail due to limitations of the paper in this study, and will only summarize the main points.
Fichte’s ethics, directly influenced by Kant’s philosophy of ethics, systematically presented the real meaning, identity and grounds of human existence for the absolute Unity of human mental Act (the harmony of intelligence and behavior). He emphasized independence of the practical will necessary for moral social order by interpreting the nature of morality through complete harmony of reason, presence, perception and behavior on the premise of unifying one’s consciousness. In the final conclusion of the study, we will introduce the critical points of the 20th century Protestant theology on the philosophy of Fichte and examine the justification and validity of its criticism to explore theological implications of early idealism philosophy.
