영산 조용기 목사의 목회사상에 대한 신학적 조명 = Theological Illumination on Young San Dr. Yonggi Cho's Thought of Ministry

다국어 초록 (Multilingual Abstract)

This dissertation is to propose the theological implication of Young San Yonggi Cho's thought of ministry. The work and ministry of Young San Yonggi Cho and the Yoido Full Gospel Church(YFGC) are well known all over the world. The attempt to explore the theological implication of Young San Yonggi Cho's thought of ministry would be an important theological work. I try to concentrate on those parts of Young San's writings and sermons that deal with the relationship between the context of Korea and himself. Moreover, I attempt to tease out how his thought of ministry may be distinguished. Thus this study starts from 1936, when Young San was born, ending in 2008, when he established the 'Love and happiness subdivision business.'
In chapter two, I survey the background of Young San's conversion and his relationship with Pentecostal missionaries. The Pentecostal Movement stresses on the work of the Holy Spirit which leads believers to speak in tongues continually, to experience mystical and spiritual gifts, and to change human nature.
In chapter three, I deal with the theological foundation of Young San's thought of ministry. The foundation of Young San's theology is a firm belief in God as a 'Good God.' It also stresses on the grace of God through the blood of Jesus Christ, and acknowledgement on a partnership with the Holy Spirit.
In chapter four, I examine and explain the Young San's theology of hope. The fivefold gospel and the threefold blessing is the most emphasized of all Young San's teachings. Young San's theology of hope is a theology based on his personal experiences. Young San himself experienced hope in hopelessness. He suffered greatly from a young age from many things including economic collapse of his family, incurable lung disease, etc. I deal with the political, social, economic, and ministerial attitudes of Korea when Young San founded a new church. At that time, many people were driven to despair by the Japanese colonial government, Korea's liberation, the problems related to the foundation of Korea, the Korean war, and sociopolitical confusion in the postwar era. People did not have much hope in the future.
In chapter five, I survey Young San's theology of possibility. Young San emphasized 'possibility thinking'. He teaches us to change our mind with phrases like, "I can do it! Let's do it! Let's start!" It is possible through the Holy Spirit. But Young San encountered a crisis when the other pasters and churches tried to break his vision. After a while the Korean church began to take a new approach to understand the Holy Spirit movement of the Yoido Full Gospel Church. This new development was in contrast with before and also shows the developed status of the Korean church. Thus the Korean church agreed with Young San's Holy Spirit movement. As a result, many leaders of the Korean church played a significant role in the ministry and the Korean church began reveal. Also, the Full Gospel Church experienced rapid growth in a shot period of time.
In chapter six, I deal with the Young San's theology of creation. Young San emphasized the fourth dimension; especially in thinking, faith, dream, and words. The fourth dimension rules the third dimension and Young San required people to think, have faith, dream, and speak of the fourth dimension. For this, principle of looking ahead, have a buming desire, pray for assurance, and speak the word.
In chapter seven, I study Young San's theology of the "love and happiness subdivision business". YFGC has various missionary organizations, such as voluntary agencies, broadcasting systems, and Yong san has carried out distinguished works in diverse domains. The life of practicing social love comes from total commitment to the work of the Holy Spirit, continual access to the Lord through praying, speaking in tongues and recognition of it through the Cross meaning the union with Jesus Christ and will be fulfilled through practical love and happiness subdivision. I asserted that the "love and happiness subdivision" is important for the sake of church renewal and mission ministry and purification of society. It is also beneficial because it will give comfort and rewards, glory to God, and will strengthen faith.
In conclusion, I summarize and suggest the prospect of the study. Young San's thought of ministry was greatly influenced by the thought, theology, and ministry of the pentecostal missionaries, like Oral Roberts, Robert Schuller, Kenneth Hagin, Billy Graham, and Pat Robertson. However, Young San's theology surpasses them by the Young san's originality and superiority. God's Word is available as a mean of this life and so one should live a life of the faith in the Atonement of Jesus Christ and complete self-denial. This dissertation will contribute to understanding the Young San's thought of ministry and a extension of his ministry.

목차 (Table of Contents)

• 목차 = i
• Ⅰ. 서론 = 1
• 1. 문제 제기 및 연구 목적 = 1
• 1) 문제 제기 = 1
• 2) 연구 목적 = 6
• 2. 연구의 중요성 = 7
• 3. 연구사 = 8
• 4. 연구 자료 = 17
• 5. 연구 방법과 전개 = 18
• 1) 연구 방법 = 18
• 2) 연구 전개 = 22
• Ⅱ. 영산의 기독교 입문과정 = 25
• 1. 출생 및 성장 배경 = 25
• 2. 중·고등학교 시절 = 35
• 3. 영산의 회심과 그 성격 = 38
• 4. 순복음 신학교 시절 = 47
• 5. 신학적 배경으로서의 오순절신학 = 51
• 1) 조선 오순절 교회의 설립(1933) = 51
• 2) 기독교 대한 하나님의 성회 설립(1953. 4. 8) = 55
• 6. 선교사들과의 만남 = 58
• Ⅲ. 영산 목회사상의 신학적 기초 = 63
• 1. 좋으신 하나님 = 66
• 1) 신유 = 75
• 2) 축복 = 81
• 2. 그리스도의 십자가 대속 = 89
• 1) 십자가 신학 = 89
• 2) 그리스도의 복음 = 96
• 3) 영산의 인간이해 = 106
• 4) 그리스도의 부활 = 114
• 3. 성령과의 인격적 교제 = 116
• 1) 성령 이해 = 116
• 2) 성령세례 = 121
• 3) 방언의 유익 = 129
• 4) 성령과의 인격적 교제 = 131
• Ⅳ. 희망의 신학(1958-1965) = 137
• 1. “희망의 신학”의 형성 배경 = 137
• 1) 사회적 배경 = 137
• 2) 교회적 배경 = 139
• 3) 목회적 배경 = 140
• 2. 희망의 의미 = 145
• 3. “절대 절망에서 절대 희망”으로 = 146
• 4. 영산과 오랄 로버츠(Oral Roberts)의 신유사상 = 152
• 1) 공통된 신학적 주제들 = 161
• 2) 신학적 차이점 = 162
• 5. 요약 및 평가 = 165
• Ⅴ. 긍정의 신학(1965-1985) = 170
• 1. 희망을 넘어 긍정의 신학의 배경 = 173
• 1) 한국의 사회적 상황 = 173
• 2) 새마을운동과 긍정의 신학의 관계 = 175
• 3) 미국 오순절 신유운동가들의 영향 = 179
• 4) 세계적 교단으로서의 부각 = 183
• 5) 절망 속에 피어나는 희망의 불꽃 = 186
• 2. “할 수 있다, 하면 된다”는 긍정의 메시지 = 193
• 1) 로버트 슐러(Robert Schuller)와의 만남 = 197
• 2) 케네스 해긴(Kenneth Hagin)의 신앙운동과의 관계 = 203
• 3) 실천적 적용 = 211
• (1) 구역조직화 = 211
• (2) 믿음의 씨앗 = 216
• (3) 심고 거두는 법칙 = 218
• (4) 바라봄의 법칙 = 222
• (5) 성공에 이르는 지혜 = 226
• (6) 기독교와 과학의 관계 = 230
• 3. “할 수 있다”의 한계 = 232
• 4. 요약 및 평가 = 239
• Ⅵ. 창조의 신학(1985-2004) = 242
• 1. 패러다임의 전환 배경 = 243
• 2. 4차원의 영성과 창조의 복음 = 247
• 1) 4차원 영성 이해 = 247
• 2) 4차원 영성 요소 = 251
• (1) 생각 = 252
• (2) 믿음 = 258
• (3) 꿈 = 265
• (4) 말 = 269
• 3) 창조의 복음 = 274
• 3. 복음주의자들과의 만남 = 278
• 1) 빌리 그래함(Billy Graham)과의 관계 = 278
• 2) 팻 로벗슨(Pat Robertson)과의 관계 = 283
• 3) 문서선교 및 방송선교 강화 = 286
• 4) 선교정책의 전환 = 290
• 4. 한국사회 근대성(Modernity)과의 관계 = 299
• 1) 교육 = 300
• 2) 매스 미디어 활용 = 301
• 3) 예배의 다양화 = 302
• 4) 찬양예배 활성화 = 303
• 5. 요약 및 평가 = 305
• Ⅶ. 섬김과 나눔의 신학(2005-현재) = 309
• 1. 패러다임의 전환 배경 = 310
• 2. 전인구원과 JPIC(Justice, Peace and Integrity of Creation) = 315
• 1) 영산의 전인구원 이해 = 316
• 2) JPIC의 형성 배경 = 321
• 3) 전인구원과 JPIC = 324
• 3. 화해와 일치운동 = 325
• 1) 제4회 전국신학자학술세미나(2004) = 325
• 2) 트렌스포메이션(Transformation) 2007 = 326
• 3) 교단 대통합 선언대회(2OO7) = 327
• 4. 사랑과 행복 나눔 재단(2008) = 328
• 1) 사랑 이해 = 331
• 2) 행복 이해 = 342
• 3) 사랑실천 운동 = 345
• 5. 요약 및 평가 = 354
• Ⅷ. 결론 = 357
• 1. 요약 = 357
• 2. 평가 = 361
• 3. 제언 ： 순복음 신앙·신학의 과제 = 370
• 참고문헌 = 377
• ABSTRACT = 423