This essay focuses on the development of academic Pentecostal theology, especially in the English language, as such has emerged in the last generation. While Pentecostal theologizing can be identified going back to the origins of the modern movement at the turn of the twentieth century, scholarly versions of such did not emerge until the 1970s-1980s when the first Pentecostal began to earn Ph.D.’s in the theological disciplines. We begin with trends initiated within the field of Pentecostal studies albeit traced within a global horizon, explicate facets of the discussion that crystallized in the North American arena, and then chart contemporary efforts to develop distinctive Pentecostal theological contributions to broader academic and ecumenical conversations. The goal is to provide a state-of-the-discussion of academic Pentecostal theology at the present time.
Key Words
Walter Hollenweger, Birmingham School, Cleveland School, Journal of Pentecostal Theology, Holy Spirit, Pneumatological Theology, Pentecost, 월터 홀렌베거, 버밍햄 학파, 클리브랜드 학파, 오순절신학저널, 성령, 성령 신학, 오순절
Haftarot for the Appointed Times: The Pentecost in Light of the Passover and the Days of Awe 절기를 위한 유대교의 선지서 성구집: 유월절과 경외의 날들의 관점에서 본 오순절
Since antiquity, public recitation from the five books of Moses and the prophetic literature has been considered a central feature of Jewish communal worship. The present article investigates the lectionary portions from the Hebrew prophets (haftarah) in relation to those from the Torah (parashah) for the Israelite festivals in the Babylonian annual cycle. Particular focus will be given to the lectionary pairs preceding and following the Pentecost/Feast of Weeks, namely the parashah and haftarah for the Passover/Unleavened Bread and the Days of Awe/Day of Atonement. The cumulative impact of these consecutive readings is that the Pentecost is to be associated not only with the Mosaic receipt of the Torah on Mt. Sinai, but also with various aspects of Israel’s encounter with YHWH from the exodus to Moses’ final ascent of Mt. Sinai. The correlations between the texts can be traced at various levels with key terms and concepts, accentuating the themes of judgment, salvation, restoration, and renewal. The synchronic consideration of the Jewish lectionary entries surrounding the Pentecost offers a profound experience of probing into ancient exegetical insights and a fresh vantage point for contemporary Christians to appreciate the Pentecostal events in the New Testament.
Key Words
Pentecost, Passover, Day of Atonement, Haftarah, Haftarot, Parashah, Parshiyot, Jewish Lectionary, Annual Cycle, 오순절, 유월절, 대속죄일, 하프타라, 하프타롯, 파라샤, 파르시욧, 유대교 성구집, 1주기 낭독
The Primacy of Jesus’ Command to Love Our Enemies over Lex Talionis for a Desirable Future 더 나은 미래를 위해 보응의 법보다 더 우월한 ‘원수를 사랑하라’는 예수의 계명
Lex talionis and the love command seem run on parallel lines which never meet. To regard the command as an impossible possibility appears to be a realistic approach, and the retribution law does justice to society which aims to preserve order by deterring crimes. However, the ideal is always a possibility on two counts. Firstly, humans become dignified when they recognize their origin as Imago Dei. Secondly, they are capable to do what can be achieved by the grace of God. Accordingly, the reality and primacy of the command are justified.
Jesus’ saying itself to love our enemies is an evidence that the loving principle is a more advisable than the retribution one for the prosperity of human society. History also advocates the view that ‘eye for eye’ method fails to produce the good results humans hope for, but tends to cause a vicious circle. Christian experiences adduce the evidences that agape as the law of human destiny works more effectively than the other to attain a peaceful world. The constructive way to deal with enemies is also more utilitarian, parsimonious, and efficient in order to cope with the discordancy of humanity.
Key Words
the Love Command, Lex Talionis, the Primacy of Love, Virtuous Circle, the Harmony between Justice and Love, 사랑의 계명, 보응의 법, 사랑의 우월성, 선순환, 정의와 사랑의 조화
The Background Study of Paul’s Use of ΤΑ ΣΤΙΓΜΑΤΑ in Galatians 6:17 갈라디아서 6:17에서 바울이 사용한 흔적(ΤΑ ΣΤΙΓΜΑΤΑ)에 대한 배경 연구
The expression τὰ στίγματα τοῦ Ἰησοῦ comes in Galatians 6:17. There has been scholarly debate on the meaning of this expression since Paul does not explain its meaning clearly and τὰ στίγματα is used only in Galatians 6:17 in the NT. Apart from this debate, the term στίγμα is commonly understood as a mark or tattoo slaves were carrying in their bodies in the ancient world. Since Paul considers himself as ‘a slave of Jesus’ (Rom 1:1; Gal 1:10; cf. Ti 1:1), people commonly understand the term στίγμα as referring to a certain mark which was given to Paul during his service for Jesus. There is no problem with such an understanding. Nevertheless, it seems necessary to examine the historical background of the term στίγμα since although the term στίγμα was commonly used in the ancient world in various contexts, the specific sense was different from one era to another so it is unclear what Paul means by the term στίγμα in Galatians 6:17. In addition, since Paul regards the marks of Jesus in his body as the reason why the Galatians should stop troubling him, clarifying the usage of στίγμα in Galatians 6:17 would sharpen the meaning of the whole verse. For this reason, the purpose of this study is to examine the background of Paul’s use of the term στίγμα in Galatians 6:17. So I will deal with the terminological analysis and historical usage of στίγμα in the first section. In the second section, the meaning of τὰ στίγματα τοῦ Ἰησοῦ and its use in relation to Jesus’ suffering and Paul’s suffering for Christ and the reason why Paul suffers for Christ will be explored in the wider Pauline context.
This study will lead to the conclusion that Paul’s use of the term στίγμα is most likely similar to that given to troublesome slaves as a penalty. We can also perceive that Paul understands Jesus as taking the form of a slave and suffered and dying on the cross, which is well expressed in the phrase τὰ στίγματα τοῦ Ἰησοῦ. The reason why Paul says τὰ στίγματα τοῦ Ἰησοῦ ἐν τῷ σώματί μου βαστάζω is because he wants to show that he has Jesus’ mind and follows him, imitating him.
Key Words
The Marks of Jesus, Stigma, Gal 6:17, the Historical Background of the Term Stigma, the Usage of the Term Stigma, 예수의 흔적, 스티그마, 갈 6:17, 스티그마의 역사적 배경, 스티그마의 용례
Yonggi Cho (Youngsan) is a leading Korean preacher. As the senior pastor of the largest church in the world, preaching was always at the center of his ministry. For this reason, much research has been done on his sermons, especially regarding their contents. Surprisingly, however, Youngsan’s actual preaching methodology has been rarely studied. Therefore, this study aims to examine Youngsan’s preaching methodology in the scope of the Old Testament narrative. This investigation will demonstrate six major features of Youngsan’s narrative preaching (Re-presenting plot, Holistic approach, Central idea, Imagination, Sense appeal, Timeless truth). Further, this writer will propose a “CHRIST” model as Youngsan’s summarized preaching methodology in the Old Testament narrative.
Key Words
Youngsan’s Preaching, Youngsan’s Old Testament Narrative Preaching Methodology, Theology of Preaching, Old Testament Narrative, Text-Driven Preaching, 영산 설교, 영산의 구약 내러티브 설교 방법론, 설교 신학, 구약 내러티브, 본문이 이끄는 설교
Re-understanding the Three Common Opinions of Shamanism: In Light of Studies on Korean Religions 샤머니즘에 대한 세 가지 공통된 의견들의 재이해: 한국 종교학의 관점으로부터
There are two backgrounds to this paper: 1) the three common opinions of shamanism (shamanism as individualistic/materialistic/its effect on Korean Christianity) and 2) the continued reproduction of opinions on shamanism by Young-Hoon Lee, Sang-Yun Lee, and Allan H. Anderson in debates of the root of Youngsan theology, which is linked to the identity of Korean Pentecostalism. The main purpose of this paper is to re-understand three common opinions of shamanism according to the findings of religious studies on Korean religions and to challenge the continuous reproduction of the three common opinions of shamanism by Young-Hoon Lee, Sang-Yun Lee, and Allan H. Anderson in debates surrounding the root of Youngsan theology by exploring the findings of re-understanding these three opinions. Finally, this paper proposes that the three common ideas of shamanism, in not only the 1907 Pyongyang Revival but also in debates of the root of Youngsan theology, should be reconsidered in order to develop the identity of Korean Christianity and Korean Pentecostalism. There are three reasons for this. First, shamanism is not an individualistic religion but rather a holistic religion. Second, seeking blessings is a practice that can be found within Korean Buddhism and Korean Taoism. Third, it is irresponsible and unfair for us to blame only shamanism for the materialism and conservatism of Korean Christianity and Korean Pentecostalism.
Key Words
The 1907 Pyongyang Revival, Shamanism, Reproduction, Korean Religions, Korean Christianity, Korean Pentecostalism, 1907년 평양부흥, 샤머니즘, 재생산, 한국 종교들, 한국 기독교, 한국 오순절운동
