The article compares the way Daniel and Ezekiel describe the causes of exile, purity and defilement, holiness, images and idols, their visions and the way they relate to their vocation, the end that comes within ordinary time and the final End, the “son of man,” Israel and its past, Israel’s death and resurrection, the experience of being a servant of God, and the Spirit of God.
On Prodigals, Elder Brothers, And Fathers: The Reception of Luke 15:11-32 in the Pentecostal and Charismatic Traditions 탕자들, 형들, 아버지들에 관하여: 오순절 전통과 은사주의 전통에서 누가복음 15:11-32의 수용
On Prodigals, Elder Brothers, And Fathers: The Reception of Luke 15:11-32 in the Pentecostal and Charismatic Traditions 탕자들, 형들, 아버지들에 관하여: 오순절 전통과 은사주의 전통에서 누가복음 15:11-32의 수용
In this essay, the author examines Pentecostal and Charismatic interpretations of the o ft-named “Prodigal S on” ( Lk 15:11-32). He employs a h istory of reception and demonstrates that grassroots Pentecostal and Charismatic interpreters perform the parable of the Prodigal Son in diverse ways in order to address the contexts of their respective communities. After a short introduction on the rise of reception history, the author delivers a cross-section of representative Pentecostal and Charismatic readings, namely, the Azusa Street Revival, Assemblies of God Revivaltime preacher C.M. Ward, Charismatic Catholic Kilian McDonnell, O.S.B., rejected film-writer Benjamin Jimerson- Phillips, and Dr. David Yonggi Cho. The author concludes with observations and implications for biblical interpretation and preaching.
Pentecostalism emphasizes not only knowing about God but also experiencing God. This paper explores Isaiah’s experience of the holy God in Isaiah 6 and its ethical implications. The paper begins by defining religious experience in light of the broader literature of phenomenology. It then reads the testimony of the prophet in Isaiah 6 in light of narrative analysis. The holiness of God, the focus of Isaiah’s religious experience, so preoccupies the prophet that this characteristic of God becomes a crucial standard by which he measures the actions of the covenant people. For Isaiah, the holiness of God has ethical implications for the people of God. This is reflected in both his response to the vision of God whereby he identifies with the people of unclean lips (Is 6:5) and his subsequent message to the cynical community (Is 6:9-13). The ethical message of Isaiah is one of imitatio Dei, outworked as concern for others. This emphasizes the importance of an encounter with God for the development of moral values. Finally, the implications for the Pentecostal community of an ethical message that flows from an encounter with the holy God will be explored.
Key Words
이사야, 거룩함, 윤리, 종교적 체험, 현상학, 오순절주의, Isaiah, Holiness, Ethics, Religious Experience, Phenomenology, Pentecostalism
An Evangelical Perspective on Countermeasures against the Antinomy of Life 삶의 모순을 위한 대책에 대한 복음주의적 관점
In these times of uncertainty, the outbreak of COVID-19 demonstrates that the living conditions of humanity are contradictory.
The world seems to be full of life-threatening forces such as natural disasters, pathogens, and dangerous lights from the outer world. On the other hand, this planet has a remarkably stable life-support system by providing the well-organized environment with the right-sized sun, the proper amount of oxygen in the atmosphere, and the appropriate weather conditions. Humans, especially Christians, also go through another type of irony: internal antinomies. Under this unintended-state of antinomy, humans attempt to devise a measure to steer under uneasy situations. This thesis seeks the countermeasures after analyzing the actual antinomies humans experience in reality. The measures include that of Aldous Huxley, Existentialism, and Buddhism. It then explicates evangelical viewpoints championed by Reinhold Niebuhr, Wolfhart Pannenberg, Jurgen Moltmann. They assert that humans live in paradoxes, that their liberation depends on how they deal with conflicts between antinomies, and that the ultimate solution of antinomy is God’s possibility.
The faith development theory of James Fowler tries to make sense of the Christian life and explains the dynamics of faith. His theory has contributed to finding meaning in human faith experience but many scholars criticized its faith definition and its focus on the structure of faith rather than on the nature of faith. The criticism also indicated that little research had been conducted to examine faith development in a cross-cultural context because Fowler’s interview sample only included 359 Caucasian interview participants. When describing a person’s faith in Jesus Christ, it is critical to understand his or her personal background as well as his or her testimony along with unique spiritual experiences. Reverend Yonggi Cho suggested the doctrines of the Fivefold Gospel and the Threefold Blessing as the core of Christian faith, through which he emphasized the importance of believing in God, salvific faith in Christ, and walking along with the Holy Spirit. Thus, the faith of Cho follows the traditional Trinitarian doctrine of Christianity. Although Cho has confronted diverse difficulties, pressures, and stresses, he consistently responds by utilizing the traditional doctrine to produce greater faith, trust, and dependence on the grace of God. Cho took the cross as hope because he looked at the cross in the light of the resurrection of Jesus Christ, especially during the Japanese colonial rule and the Korean War. Cho also emphasized that the Holy Spirit comes and dwells in our hearts and minds so that gives the assurance of being adopted children of God. In emphasizing the practice of love, Cho’s faith could be in the fifth stage that Fowler claims as the goal of normal people. Cho’s partnership with the Holy Spirit is similar to the perspective of the sixth stage, which calls for people to extend the center of their faith from themselves to many others and all creation. It is a process from himself to universal faith stage, where his faith elevates to a new quality of participation based on solid foundation in God. It is difficult for the time being to measure his faith stage since his theology has been only contextualized in Korean society though he clearly displays his focus out of himself. Besides, it is not adequate to describe Cho’s contemporary faith stage considering the current influence of Cho and potential biases. The crucial issue is not to designate to where Cho’s faith belongs, but to remind that faith is real relating in specific ways to our daily lives. Thus, the next task for Youngsan theology is to enlarge its practice to the salvation of society.
Key Words
조용기 목사, 조용기 목사의 신앙, 제임스 파울러, 신앙발달론, 5중복음, 3중축복, Reverend Yonggi Cho, the Faith of Yonggi Cho, James Fowler, Faith Development Theory, the Fivefold Gospel, the Threefold Blessing
The Relation Between the Prologue of the Fourth Gospel and John 1:19-51 요한복음의 서론과 요한복음 1:19-51의 관계
The relation between the Prologue of the Fourth Gospel (John 1:1-18) and the body (John 1:19-20:31) is one of the long-running Johannine debates. Many scholars have held that the Prologue is an independent part of the body so that these two parts were composed by different authors. The ground for this contention is that they are thought to have more differences than similarities. On the contrary, a group of scholars observes that these two parts actually have a lot of continuity, and differences are relatively small. In order to advance this debate, I present a new approach. While the previous studies have compared the Prologue with the rest of the Gospel, examining what connection points exist between these two, the present study focuses on the relation between the Prologue and John 1:19-51, which immediately follows the Prologue. Through this study, I assert that the Prologue and John 1:19-51 are interwoven in the same narrative frame. Based on my analytical comparison, I have identified a total of ten connection points: testimony theme, sending concept, “see” verb, revealing concept, the concept of preexistence of Christ, new creation paradigm, 1:19-42 following the pattern of 1:6-8, sharing three words (Moses/the Law/Jesus), temple motif, and sharing the word Christ. I also classified them into three types: linguistic connections, thematic connections, and structural connections. These findings have led me to propose two suggestions. First, the Prologue and the body were composed by the same hand. Second, 1:6-8, 1:12c-13, 1:15, and 1:17-18 in the Prologue are not parts that were added to an original poem (the so-called “a Logos hymn”).
Key Words
Neglecting Sermon in Writing Korean Christian History: Its Cause/Problem and Methodological Issue/Future Prospect 한국 기독교 역사서술에서 설교 간과: 그것의 원인/문제점 그리고 방법론적 이슈/미래 전망
Neglecting Sermon in Writing Korean Christian History: Its Cause/Problem and Methodological Issue/Future Prospect 한국 기독교 역사서술에서 설교 간과: 그것의 원인/문제점 그리고 방법론적 이슈/미래 전망
The background to this paper is associated with my inspiration from the book The Oxford Handbook of the British Sermon, 1689-1901. In this book, Keith A. Francis, challenges scholars’ long neglect of sermon in describing the phenomenon of British religion in the modern era (1689-1901). Drawing inspiration from this book, I have observed the fact that likewise, representative historians of Korean Christianity tend to neglect sermon as an important historical source in writing the history of Korean Christianity. Moreover, although recently some researchers use sermons in their work, the number of sermons is relatively small compared to other sources in writing history. The purpose of this paper is explore the cause of historians of Korean Christianity’s neglect of sermon as significant historial source and the specific problems and to suggest some methodological problems and future prospects in integrating sermons into the history of Korean Christianity. To achieve this, chapter two sets the background of this paper by showing selected scholars’ neglect of sermon in writing the history of Korean Christianity. I will then explore why historians of Korean Christianity neglected sermon as a significant historial source and the specific problems. Chapter three deals with some methodological issues and future prospects through specific examples. The goal of this paper is to give a pulse to integrating sermon as significant historical material into the history of Korean Christianity.
Key Words
한국기독교사가, 중요한 역사 자료로서 설교, 역사 자료의 위계질서, 전문가주의, 방법론적문제, 미래 전망, 역사와 설교 통합, Historian of Korean Christianity, Sermon as Significant Historical Source, the Hierarchical Nature of Historical Source, Professionalism, Methodological Problem, Future Directions, Integrating Sermon into History
Change of Attitude at Work in Korean Church 한국 교회 내 일터에 대한 태도 변화
It is widely recognised that the Korean church is losing both members and its influence in the affairs of Korean society. Despite this, churches continue their effort to engage with the world. One sphere where the church is trying to engage is the marketplace. This research looks at a prominent Christian monthly magazine to analyse the trends and emerging themes within teaching and commentary on the topic of “faith at work” to understand how the topic has entered thinking on the public engagement of the church and its people, as well as the extent to which knowledge and practical tools to equip Christians to practise their faith at work have been contextualized locally, if at all. This research shows a change from limited coverage of the teaching on faith and work in the Korean church generally, to more frequent, common and more practical teaching in this area. Within this trend, we also see that the churches are beginning to see their role change from being the central player, to a supporting and equipping role within a postmodern, pluralistic and segmented society. This analysis provides a useful indication of the current status of faith and work discourse in Korean Christianity, in terms of both teaching and application. Furthermore, it provides a launching point for further research into how churches might better equip professional Christians to bring shalom to the world.
Key Words
일, 일터신앙, 한국 교회, 시장, BAM, Work, Faith and Work, Korean Churches, Marketplace, Business as Mission
The Judah Story (Gn 38): A Preview of the Resolution in the Joseph Narrative (Gn 37-50) 유다 이야기(창 38): 요셉 내러티브(창 37-50) 결말의 예고편
The Judah Story (Gn 38) has suffered from long and painful history with regard to its interconnectedness with its surrounding chapters. Looking back over two thousand years of the history of interpretation, the majority of scholars are not favorable to the relatedness of the Judah story to the Joseph narrative (Gn 37-50). Even prominent Hebrew Bible scholars deny close relationship between the two units, arguing that chapter 38 is isolated in every way. In the midst of these suspicious problems, however, some contemporary scholars have begun to view the Judah story in regard to its neighboring context. In spite of these positive attempts, the present paper indicates that the solutions so far seem just fragmentary, arguing for unity yet failing to develop the theme of the whole narrative. To resolve this vagueness about the function and placement of chapter 38, this paper will show how certain miniatures in the inner narrative foreshow the resolution of its final stage. To support this proposal, the present writer will argue that it is justifiable to place the Judah story right after chapter 37; demonstrate the narrator’s purpose for locating this chapter there; examine four miniatures in chapter 38 showing how they anticipate the resolution of the whole narrative.
Key Words
요셉 내러티브, 유다와 다말, 창세기 38장의 역할, 미리 보여주기, 미니어처, 내러티브의 갈등 해결, The Joseph Narrative, Judah and Tamar, The Role of Genesis 38, Preview, Miniature, Resolution of the Narrative
Retraction: The Background Study of Paul’s Use of TΛ ΣTI□MΛTΛ in Galatians 6:17
Ki Cheol Joo
53(0) 299-299, 2020
Title
Retraction: The Background Study of Paul’s Use of TΛ ΣTI□MΛTΛ in Galatians 6:17
