Pastor Lee Young-hoon, as the second senior pastor of Yoido Full Gospel Church, is widely regarded as the successor who inherited and advanced the concept of “the Spirituality of Absolute Positivity” based on the pastoral philosophy of Pastor Cho Yong-gi, including the Fivefold Gospel, the Triple Blessing, and the Spirituality of the Fourth Dimension. This paper analyzes Pastor Lee Young-hoon’s spirituality and leadership using the key word “Absolute Positivity.” Lee learned the concept of “the Spirituality of Absolute Positivity” from his devout family, his mother, and Pastor Cho Yong-gi. Lee also underwent life-long training in this spiritual perspective through his life and ministry. Lee also committed himself to his ministry, making Jesus Christ the model of “Absolute Positivity” and bearing abundant fruits. The foundation of Lee’s leadership of Absolute Positivity is rooted in his example of positivity and the ministry motto and vision of “Absolute Positivity, and Absolute Gratitude.” The form of Lee’s Absolute Positivity reflects the character of Jesus Christ. The primary function of Lee’s leadership based on Absolute Positivity is to promote spiritual revival in individuals and within the church. Lastly, the focus of Lee’s Absolute Positivity is to establish the Kingdom of God in society through practice of love and spiritual transformation. While Pastor Cho Yong-gi had emphasized the spirituality of hope of the fourth dimension, making much of the gifts and personality of the Holy Spirit, Pastor Lee Young-hoon, inheriting Cho’s spiritual legacy well, has also emphasized the spirituality of Absolute Positivity, making much of personal sanctification (the character of Jesus) and social sanctification of the Holy Spirit. If Pastor Cho Yong-gi can be described as a “Pastor of Hope,” Pastor Lee Young-hoon can be evaluated as a “Pastor of Absolute Positivity.”
Key Words
이영훈, 조용기, 절대긍정, 영성, 리더십, 성화, 카리스마, 사랑 실천, 하나님의 나라, 여의 도순복음교회, Lee Young-hoon, Cho Yong-gi, Absolute Positivity, spirituality, leadership, sanctification, charisma, practice of love, the kingdom of God, Yoido Full Gospel Church
A Study of the Preacher’s Image in the Persona of the Holy Spirit 성령의 페르소나(persona)로서 설교자 상(像) 연구
This article is a linguistic philosophical analysis of the identity of the preacher created by the speech act in the Holy Spirit. Both the written and proclaimed words result from the Holy Spirit’s speech act. The image of the preacher is the performance practiced by the speech act in the Holy Spirit. The preacher’s homiletic performance is the words as an event practiced by the Gospel. The image of the preacher becomes a persona created by the Holy Spirit. To preach means that the preacher should be the persona of the Holy Spirit. Therefore, for an essential theological description that determines the image of a preacher, a linguistic philosophical understanding of the pragmatic concept in the Holy Spirit’s speech act that makes the preacher a persona of the Holy Spirit is required.
Key Words
성령, 설교자 상, 像, 페르소나, 언어행위, 설교 수행, the Holy Spirit, the image of the preacher, persona, speech act, homiletic performance
Reformed Pastoral Counseling Suggestions: Focusing on Calvin’s Mater Fidelium and Winnicott’s Mothering 개혁주의 목회상담 제언: 칼뱅의 어머니 교회론과 위니캇의 모성을 중심으로
The purpose of this paper is to establish a dialogue between the theological ideas of Calvin and the theories of contemporary psychologist Donald Winnicott in order to propose a pastoral counseling practice rooted in Reformed theology. To this end, the researcher focuses on the concept of “mother ecclesiology” (Mater Fidelium) among Calvin’s various theological ideas. The concept of mother ecclesiology includes firstly ecclesiology as a space of maternal care: church as mother is the place where union between Christ and the believer takes place, and where justification and sanctification occur. Secondly, it contains an ecclesiology of the church as a space for experiencing unity and participation. Through the sacraments, the church as mother offers the experience of union with Christ and participation in God’s spiritual world. Thirdly, there is the image of God as accepting and adapting to human limitations: the Church as mother is Jesus Christ incarnate, and through him human existence is elevated. In order to articulate this theological language in pastoral counseling language, the researcher examines Winnicott’s theory. Winnicott emphasizes the importance of the mother in the development of the child. Mothers (1) provide a “facilitative environment,” a nurturing environment, for the child to fulfill the “maturation process”; (2) provide an environment in which the child grows from absolute dependence to relative dependence through intermediate objects and intermediate phenomena; (3) realize creativity through play. Through a dialogue between Calvin’s ecclesiology of the mother and Winnicott’s “good enough mother,” the researcher suggests the following for pastoral counseling in the context of Reformed theology: (1) The counselor must adapt to the client. Just as God adapts to human beings and a mother adapts to her child, a willingness to adapt to the client as a subject is required. (2) The pastoral counselor should elevate the counseling process to a process of co-creation with the client. Just as the mother creates an intermediary object for the child, the story in the client and the story in the counselor should meet in God so that a new story can be created. (3) The pastoral counselor should make it possible for the client to experience God, because the pastoral counselor is an agent of God’s care.
Key Words
칼뱅, 어머니 교회론, 위니캇, 충분히 좋은 어머니, 목회상담, John Calvin, Mater Fidelium, D, W, Winnicott, good-enough mother, pastoral counseling
A Study of the Wise Woman through the Literary Structure and Exegesis of Proverbs 31 잠언 31장 문학 구조 및 주해를 통한 현숙한 여인 연구
The book of Proverbs stands as the zenith of wisdom literature, representing a compendium of sagacious concepts expressed through diverse forms. The universality of the wisdom principles encapsulated in Proverbs renders them applicable across cultural contexts, be it in the Eastern or Western hemispheres. The purpose of this study is to unearth the theological and pragmatic wisdom embedded in the life of the wise woman whose portrayal serves as the denouement of Proverbs. This pursuit is facilitated through an examination of the literary structure and textual exegesis of Proverbs 31. The findings derived from the exegetical and structural analysis of Proverbs 31 suggest an implicit manifestation of both practical and theological wisdom that pervades the entire book of Proverbs. Serving as the culminating segment of the book in entirety, Proverbs 31 imparts instructive insights into the conduct of the wise, elucidated through the various actions of the discerning woman. Specifically, verses 1-9, conveyed through the words of Lemuel’s mother, articulate exhortations for the king to abstain from utilizing his strength against imprudent women, not to drink wine and strong drink, to adjudicate with justice, and to help the needy. Meanwhile, verses 10-31 expound upon the value of practical wisdom through the life of a judicious woman, and the fundamental tenets of theological wisdom by underscoring the concept of the fear of the Lord.
Key Words
실용적 지혜, 신학적 지혜, 여호와 경외, 알파벳 시, 교차대구, 현숙한 여인, practical wisdom, theological wisdom, the fear of the Lord, acrostic poems, chiasm, a wise woman
The Significance of the Johannine Baptism of Repentance for the Understanding of the Proto-Trinitarian Dynamics in the Book of Acts 사도행전에서의 원시 삼위일체 역학적 관계 이해를 위한 요한의 회개 침례의 중요성
The Significance of the Johannine Baptism of Repentance for the Understanding of the Proto-Trinitarian Dynamics in the Book of Acts 사도행전에서의 원시 삼위일체 역학적 관계 이해를 위한 요한의 회개 침례의 중요성
The chronology of the reception of the Spirit in the book of Acts has long been a subject of debate among protestants, evangelicals, sacramentalists, and charismatics/pentecostals. The so-called ‘five Spirit baptism passages’ (cf. 2:1-13; 8:9-25; 9:1-31; 10:1-48; 19:1-7) lack consistency in presenting a clear order regarding the timing of the Spirit’s arrival―whether it occurs before, after, or at the time of conversion. Consequently, the question of the chronology of the Spirit reception has posed an interpretative conundrum. To address this sequential conflict, three major interpretations have emerged: 1) pentecostals/charismatics view Spirit baptism as a post-conversion empowering experience; 2) protestants/evangelicals consider it as part of the conversion or Christian initiation experience; 3) sacramentalists directly link it with the sacrament of water baptism.
Subsequently, over the past few decades, scholars have endeavored to establish a unified perspective, seeking to mediate between divergent positions and address the associated chronological issues. This essay contributes to this scholarly undertaking by directing attention to a frequently overlooked aspect in Luke-Acts: John’s baptism of repentance, analyzed within a proto-Trinitarian context. The purpose of this article is to assert that one viable approach to resolve the aforementioned chronological conflict is to read or interpret the reception of the Spirit in light of the significance of John’s baptism within the theological or epistemological category of triadic/triune redemptive activity.
Key Words
침례, 성령침례, 요한의 침례, 삼위일체, 사도행전, baptism, baptism of the Holy Spirit, baptism of the John the Baptist, Trinity, the book of Acts
A Pentecostal Proposal for Pneumatological Biblical Hermeneutics 성령론적 성경 해석을 위한 오순절주의적 제안
This study approaches the establishment of key premises in pneumatological biblical hermeneutics from a Pentecostal perspective, with a specific emphasis on essential frameworks for interpreting the Scriptures as revelation within a pneumatological viewpoint.
Fundamentally, the establishment of pneumatological interpretation within primary texts should be delimited within the scope of the Old and New Testaments, conveyed through canonical revelation. The first interpreter of these texts, due to their distinctive divine authority, is the ‘author’ inspired by God's inspiration or revelation to record the Scriptures. The second interpreter is the ‘reader’ who comprehends and elucidates the Scriptures, while the third role is attributed to the ‘Spirit’ -not only operating through the wisdom of the Spirit but also accurately interpreting and manifesting His own words through substantial revelation as God Himself.
Regarding the ‘author,’ one must comprehend from the perspective of organic inspiration the error-free revelation of divine and human elements conveyed by the inspiration of Scripture. The ‘reader’ should involve themselves in continual, prayerful training and Scriptural instruction for sacred reading, interpreting the Bible through an anti-Enlightenment paradigm that recognizes transcendent intervention in history. Finally, the ‘Spirit’ should be established not only as the direct Author of the Bible but also as the most capable interpreter. This is based on the Pentecostal pneumatological interpretive approach wherein the Spirit, through ‘illumination,’ is positioned as a preeminent entity capable of revealing the objectivity, integrity, and immediate relevance of the Scriptures.
An ideal pneumatological approach to biblical interpretation should involve the use of grammatical-historical methods in foundational processes, extending diverse attempts in interpreting the Scriptures. This involves incorporating the pneumatological perspective of the Christian tradition and the unique Pentecostal viewpoint on the Spirit. An exemplar illustrating this approach is Youngsan Cho Yonggi’s method of biblical interpretation. Specifically, within pneumatological approaches to biblical interpretation, the Pentecostal method offers a model that not only upholds the divine authority, objectivity, and integrity of the Scriptures but also embodies the immediacy and objectivity of the Spirit’s experience.
Particularly, the Pentecostal biblical interpretation method, which positions the substantial experience of the Spirit as a consequence, not a premise, serves as a positive model for pneumatological biblical interpretation founded on theological logical structure. This is because Pentecostal pneumatological biblical interpretation, originating from the formulation of the Spirit-baptism theology defining Pentecostalism, commences its study with the Acts of the Apostles. Pentecostal pneumatological biblical interpretation establishes interpretive premises based on events within the Scriptures, seeks to actualize them as present events, and subsequently validates the experiential outcomes of the Spirit acquired in that process through reference to the Scriptures. This study represents a modest attempt to outline, in broad strokes, the criteria for establishing premises in biblical interpretation, with the aim of indicating the direction that the pneumatological biblical interpretation within Pentecostalism should pursue.
Key Words
성경 해석, 오순절 신학, 성령론, 고전적 오순절주의, 영산 신학, biblical hermeneutics, Pentecostal theology, Pneumatology, classical Pentecostal, Youngsan theology
An Analysis of the Antinomian Controversy in Anthony Burgess’s VINDICIAE LEGIS: Focused on Triple Schema(‘the Law-Covenant of Grace’, ‘the Law-Gospel’, and ‘the Law-Christ’) 버지스(Anthony Burgess)의 『율법변증』(VINDICIAE LEGIS)에 나타난 반율법주의 논쟁 분석: 삼중구도(‘율법-은혜언약’, ‘율법-복음’, ‘율법-그리스도’)를 중심으로
An Analysis of the Antinomian Controversy in Anthony Burgess’s VINDICIAE LEGIS: Focused on Triple Schema(‘the Law-Covenant of Grace’, ‘the Law-Gospel’, and ‘the Law-Christ’) 버지스(Anthony Burgess)의 『율법변증』(VINDICIAE LEGIS)에 나타난 반율법주의 논쟁 분석: 삼중구도(‘율법-은혜언약’, ‘율법-복음’, ‘율법-그리스도’)를 중심으로
This study aims to analyze the antinomian controversy in Anthony Burgess’s VINDICIAE LEGIS (1647), focusing on triple schema such as ‘the Law-covenant of grace’, ‘the Law-Gospel’, and ‘the Law-Christ’. Burgess wrote VINDICIAE LEGIS with the intent to defend the persistence of the moral Law against the antinomianism. This Paper based on VINDICIAE LEGIS examined the main thoughts as follows. Firstly, on the basis of the schema of ‘the Law-covenant of grace’, I examined the moral Law such as the Law in the covenant of grace, Christ-centered characteristics implied in the Law, logical order of double covenant(‘unilateral covenant/διαθηκη→interactive covenant/συ νθηκη’), and so on. Secondly, on the basis of the schema of ‘the Law- Gospel’, I also analyzed Burgess’s defense of the moral Law such as contrast between the Law and the Gospel, the Law and the Gospel in mutual union, evangelical observance of the Law after justification, and so forth. Thirdly, on the basis of the schema of ‘the Law–Christ’, I examined Burgess’s defense of the moral Law such as Christ as the end of perfect meaning, Christ as the end of intention or aim of the Law, and so on.
Key Words
안토니 버지스, 『율법변증』, 율법과 복음, 도덕법, 반율법주의 논쟁, 은혜언약, 중보자, Anthony Burgess, VINDICIAE LEGIS, law and gospel, moral law, antinomian controversy, covenant of grace, mediator
