「영산신학저널」에서 바라본 영산신학의 내적 기조

이신형(Shin Hyung Lee) 한국기독교학회 2014 한국기독교신학논총 Vol.94 No.-

The Journal of Youngsan Theology is comprised of 151 articles that focus on a single individual’s religious ideologies. That individual is a pastor named Younggi Cho. The Journal has only one purpose to apologize for youngsan’s religious tenets. The interpreters of youngsan’s theology argue that youngsan theology is a God-centered theology, rather than human-centered. The interpreters of youngsan theology have endeavored to relate youngsan’s religious idea to reformation tradition and contemporary theology. To them, youngsan’s religious idea contains the elements that verify the sovereignty of God over the human need to search for him. As a result, they take youngsan’s religious ideas to prominent reformation figures such as Luther, Calvin, and most relevant contemporary thinkers such as Kierkegaard, Tillich, Pannenberg, and even Gardamer. In doing so, they persuade readers to accept youngsan’s theology as the relevant theology in relation to the reformation tradition and contemporary theology. I agree with them on the grounds that youngsan theology has elements that pertain to God-centered theology. Indeed, Youngsan theology has roots from the reformation tradition and is relevant to contemporary religious thinking. However, I disagree with their belief that the root of youngsan theology is mainstream reformation. Also, I do not see the relevance of youngsan theology for the contemporary theological situation lies in the mainline thinkers as they claim. I argue that the reformation roots of youngsan theology does not lie in the mainline reformers, but in Balthasar Hubmeier who initiated the anabaptist movement. It is my belief that the theology of Karl Heim is the source of the relevance of youngsan theology as the comtemporary circumstance. It is well known that Karl Heim applied the scientific understanding dimension concepts to the idea of God much like youngsan, which has unique concepts regarding the theological anthropology and the fourth dimension. I will verify the reformation roots of youngsan’s theology and contemporary thinking based on youngsan’s unique ideas, which is the main objective of this article.

신학을 가능케 하는 신학: 신학적 인식론으로서의 영산의 십자가 신학

김한경 ( Kim Han Kyung ) 한세대학교 영산글로벌신학연구소 2010 영산신학저널 Vol.20 No.-

Dr. “Youngsan” Yonggi Cho’s theology has been well known for its emphasis on the person and the work of the Holy Spirit as well as on the fivefold gospel and the threefold blessing. Focusing on these factors, many Youngsan scholars have typically characterized Youngsan’s theology as centering upon pneumatology and the theology of blessing. Recently, however, several scholars argued that the real center of Youngsan’s theology lies not in his theology of blessing or his pneumatology but in his Christology, or more specifically his theology of the cross, which functions as the material ground for all other themes of his theology. Although building upon this newer interpretation, this paper points out that it is not sufficient to view Youngsan’s theology of the cross only as the material ground of his theology. The thesis of this paper is that the theology of the cross is not only the material but also the epistemological ground of Youngsan’s theology. This paper also finds the archetype of a theology of the cross as theological epistemology in Martin Luther and sees much parallel between the theologies of Luther and Youngsan.

The Universality of Black Theology: Implications for Youngsan Theology

( Seong Hun Choi ) 한세대학교 영산글로벌신학연구소 2013 영산신학저널 Vol.28 No.-

This paper explores the implications of black theology for Youngsan theology. Black theology is a theology of and for African Americans in America but it has universal feature that consists of universal sources and norms. Black theology understands God as Creator, Judge, and Redeemer. First of all, black theology reveals that the full understanding of human dignity based on the image of God the Creator can break the defeatism among blacks and justify the need for liberation and restoration. The understanding of God as Judge enables us to realize that true justice comes from true love. It is divine love that is universal, and thus is freely given to people who are in a miserable situation. The experience of God as Redeemer enables black people to realize the meaning of salvation from the love of God. Christ, who is a universal messiah, always awaits to hear the cry of the oppressed. Youngsan theology needs to continue to liberate the oppressed with this gospel message since true love corrects the evil doing of people and prevents further misbehaviors. Youngsan theology can maintain the balance between the text and the context as long as its normative claim preserves its basis, the teachings of the Bible.

영산의 4차원의 영성과 영성교육적 과제

김정준 ( Kim Jeong Joon ) 한세대학교 영산글로벌신학연구소 2010 영산신학저널 Vol.18 No.-

Historically, Most of christian leaders and theologians in the world give attention and research the pentecostal spiritual movement and its excellent leader Dr. Yonggi Cho, Youngsan and his spirituality and ministry at Yoido Full Gospel Church to the turning point of revival movement in christianity under which western church has decreased the numbers of believers and stagnated the church growth in the 20th century. The theological key word The Fourth Dimension Spirituality representatives Youngsan’s spirituality. Especially we should give attention that Youngsan’s the fourth dimension spirituality and his theology are not theoretical theology, but empirical theology through his life and ministry. Hence I try to research Youngsan’s the fourth dimension spirituality by spiritual theology with empirical method focused on his life and ministry, not theoretical theology with method traditionally. Then, How can we reconstruct Youngsan’s the fourth dimension spirituality in spiritual education with the well-known developmental psychologist ErikH. Erikson’s theory of the Eight Ages of Man in perspective. I tried to reconstruct meanings of Youngsan’s the fourth dimension spirituality related to all his life and ministry based on Erikson’s the Eight Ages theory, and I also suggested some tasks of spiritual education for future generations. Erikson payed attention that Man should achieve his developmental tasks and definite ego identity before crisis in his life cycle. In the course of life time, Man should develop his positive aspect in psychological mode related with spiritual growth and development. It needs to understand two kinds of educational dimension for christians to form Youngsan’s the fourth dimension spirituality. One is a kind of theological dimension. First of all, it needs personally and experientially an acception of Jesus Christ as my Lord under the grace of the Holy Spirit for forming Youngsan’s the fourth dimension spirituality. Other is a kind of psychological dimension within all Younsan’s life responsed to grace of God. It means to need a experiential knowing for christian learners under the light of the Holy Spirit who want to form a Youngsan’s the fourth dimension spirituality. And the same time He who wants to form a Youngsan’s the fourth dimension spirituality should pay attention to develop their psychological positive mode in their life cycle. In Conclusion, we should remember that Youngsan’s the fourth dimension spirituality is a spiritual principle and principle of life that is made by the struggle of the soul in all Younsan’s life, and also is made by deep fellowship in a long time between Youngsan and the Holy Spirit.

영산 조용기 목사의 성서신학

왕대일 한세대학교 영산신학연구소 2012 영산신학저널 Vol.24 No.-

This paper is an updated form of my public lecture on “Biblical Theology of Youngsan Yonggi Cho,” which was delivered in 2012 Youngsan International Theological Symposium on May 24, 2012, held by Hansei University. It is intended to understand Youngsan’s theological engagement with the Bible in his articulation of God, humans, and the world. It is based on sermons and expository works delivered by Youngsan that serve indeed as a supporting literature which can comprehend Youngsan’s biblical theology. First, Youngsan’s biblical theology, which is encapsulated in his pastoral thought of what is called “threefold blessing,” “the fivefold gospel,” and “four-dimensional spirituality” that are experienced in the presence of the Holy Spirit, is viewed as that is nestled in Koreanized Pentecostal Theology. Second, it is revealed in the work of tracing many layers of meaning contained in the single text within inter-textual relations. It is analogous to the typical phenomenology of tracing the tradition. Third, it is Christocentric; however, it gives the impression of having the inclination toward Christomonism. It means that Youngsan does not pay full attention to the fact that to the Jewish faith community, Tanakh was the word of God that it had been reading, obeying, and memorizing even before it had begun to be seen as the first revelation that lead to the New Testament. Fourth, Youngsan’s biblical theology is incomprehensible without applying his understanding of the Greek words “logos” and “rhema” for separate and specific usage. To Youngsan, the encounter with rhema bestows faith and not just the logos that impart knowledge by the reason. Such understanding is not well received by biblical scholars; yet, the journey to go from logos to rhema is the process that directs spiritual interpretation which receives the guidance of the Holy Spirit. It is because the Bible is not a document that has the record of historical facts, but rather, the message of salvation that saves the dying sinner today. Fifth, by the intimate relationship with the Holy Spirit that Youngsan proclaims emphatically, Youngsan’s theology is the ground to germinate biblical spirituality. It is a witness to the personal relationship with God the Holy Spirit. It is not in defense of God but a witness for God. 이 글은 영산이 전한 설교와 성서주해가 하나님, 인간, 세상을 어떻게 설명하고 있는지를 성서신학적으로 규명하려는 의도를 지닌다. 영산의 설교와 성서주해야말로 영산의 성서신학을 이해하는 창 역할을 수행하기 때문이다. 첫째, 영산의 성서신학은 성령의 임재 속에서 경험하는 이른바 “삼중축복”, “오중복음”, “4차원의 영성”이라는 영산의 목회사상에 기반을 두고 있다. 이 신학은 한국적 오순절 신학이라는 지평에서 살펴야 한다. 둘째, 영산의 성서신학은 성서본문 하나에 담긴 다양한 의미층을 간본문적으로 추적해가는 방식을 띠고 있다. 이 점에서 전승추적의 현상학과 유사한 모습을 띠고 있다. 셋째, 영산의 성서신학은 그리스도 중심적이다. 그렇지만 동시에 예수 그리스도를 떠나서는 결코 구약을 해석할 수 없다는 사상적 경향도 보인다. 이것은 자칫 타낙(Tanakh)이 유대교 공동체에서 하나님의 말씀으로 받아들여지고 있다는 사실을 간과하는 태도로 비쳐질 수 있다. 유대교 공동체는 구약이 신약에 이르는 첫 번째 언약 책으로 받아들여지기 이전부터 구약의 소리를 하나님의 말씀으로 읽었고, 거기에 순종했으며 그것을 암송하였다. 넷째, 영산의 성서신학은 그가 하나님의 말씀을 헬라어의 로고스와 레마로 구분하여 이해하려는 노력과 분리해서 파악할 수 없다. 영산에게 있어서 신앙적 사건은 레마와의 만남에서 일어나지 이성적으로 지식의 차원에서 수렴되는 로고스와의 대면이 아니다. 로고스와 레마에 대한 이런 식의 구분에 성서학자들이 대부분 동의하지 않지만, 로고스에서 레마로 가는 여정이야말로 성령의 인도를 받아 이루어지는 영산의 성서해석을 이해하는 근간이 된다. 성서는 역사적 사실을 기록해 놓은 문헌이 아니라 죽어 가는 죄인을 오늘날 살리는 구원의 메시지이기 때문이다. 다섯째, 영산의 성서신학은 영산이 열정적으로 강조하는 성령과의 내적인 관계유지에서 파악되어야 한다. 영산의 신학은 성서적 영성을 창출하는 모판이 된다. 영산의 성서신학은 성령 하나님과의 인격적 교제에 관한 증언이다. 이 점에서 그것은 하나님에 관한 변론이 아니라 살아계신 하나님에 관한 증언이다.

4차원의 영성: 영산의 삶과 목회와 신학의 원동력

최문홍 한세대학교 영산신학연구소 2013 영산신학저널 Vol.29 No.-

‘4차원의 영성’은 영산의 사역과 신학에 있어 그 중요성이 점차 증대되고 있다. 그러나 많은 학자들이 그의 ‘4차원의 영성’을 연구하여 왔으나 아직 어느 누구도 ‘4차원의영성’을 그의 삶과 목회와 신학 전체와 밀접히 결부시켜 다루지 않았다. 본 논문은 영산의 ‘4차원의 영성’이 그의 삶, 목회, 신학 전반에 모두 깊이 연관되어 있는 점에 주목한다. 영산은 하나님으로부터 4차원의 영적 원리에 관한 가르침을 받은 후, 그 영적 원리를 자신의 삶과 목회에 적극적으로 적용하여 자신의 처참한 운명을 바꾸었고, 기적 같은 세계 최대의 단일교회를 세웠다. 또한 4차원의 영적 원리를 그의 신학에도 적용하여 그의 신학이 살아 약동하는 신학이 되게 하였다. 이런 ‘4차원의 영성’의 창조의 힘은 그리스도의 십자가와 성경, 그리고 성령으로부터 나온다. ‘4차원의 영성’에서 ‘십자가’는 항상 창조의 출발점이고, ‘성경’은 창조의 재료이고, ‘성령’은 궁극적으로 창조를 가져다주는 능력의 원천으로 기능한다. 따라서 본 논문은 영산의 ‘4차원의 영성’이 그의 삶과 목회와 신학의 원동력이라고 주장한다. 영산에 있어 그의 삶과 목회와 신학은 결코 분리되지 않고, ‘4차원의 영성’의 줄로 단단히 묶여져 있다. In Youngsan’s ministry and theology, the importance of “the Fourth-dimensional spirituality” has been escalated. Although many scholars have studied “the Fourth-dimensional spirituality,” no one has dealt with the issue closely connecting to Youngsan’s life, ministry, and theology generally. This paper focuses on “the Fourth-dimensional spirituality,” which is deeply connected to Youngsan’s life, ministry,and theology. After Youngsan was taught “the Fourth Dimension” from God, he positively applied the spiritual principle to his life and ministry. As aresult, he changed his miserable destiny and established the world’s largest single church miraculously. Not only that, but he also applied the spiritual principle to his theology and he made his theology a “living theology.” This creative power comes from the cross of Christ, the Bible, and the Holy Spirit. For “the Fourth-dimensional spirituality,” “the cross” is always the starting point of creation and “the Bible” is the material of creation and “the Holy Spirit” is the source of powerwhich ultimately brings the creation. Therefore, this paper argues that “the Fourth-dimensional spirituality” is “motive power” of Youngsan’s life, ministry, and theology. In Youngsan theology, his life, ministry and theology are never separated from one another. These are tightly united by the bond of “theFourth-dimensional spirituality,” which brings creation and living power to all areas of Youngsan.

영산의 성서신학 : 시편에서 나타난 하나님 이해와 해석을 중심으로

강소라 한세대학교 영산신학연구소 2012 영산신학저널 Vol.24 No.-

This article intends to examine how Youngsan Yonggi Cho understands and interprets God in the book of Psalms by analyzing his Sunday sermons from the Psalms from 1979 through 2011 in order to evaluate the result from the perspective of biblical theology. This study will demonstrate that methods of trinitarian interpretation and life application interpretation are Youngsan’s particular contributions to biblical theology. Youngsan understands God in the book of Psalms as follows: God almighty and omnipresent, God the sovereign Creator, God of retribution and reward, God of perfection, God of Trinity, and God of goodness and blessing. Of all, Youngsan stresses most on the trinitarian God, and on the Creator-Creature and the Master-Servant relationships in terms of relationship between God and humans. Moreover, Youngsan’s interpretational methods can be categorized as a mixture of a trinitarian interpretation, an interpretation based on the correlation between the Old and the New Testaments, a life application interpretation, and a balanced interpretation. In particular, trinitarian and life applicable interpretations turn out to be Youngsan’s specialty and specific contribution to biblical theology. Evaluation of Youngsan’s interpretational methods from the points of biblical theology such as theology of Psalms, interpretation methodology of Psalms, the meaning and the application of the text, and the exegesis of the text suggests that in his understanding of the Old Testament Youngsan should examine the given Old Testament text before tieing it to related texts of the New Testament, consider more on the original meaning of the Old Testament text (i.e., what the text meant), and apply various yet appropriate interpretative methods of Psalms to the psalm text. When such suggestions are applied to his interpretation along with his strong elements of trinitarian and life application interpretations, he would deliver more appropriately and precisely the message that God wants to convey us through the Bible. 이 논문은 영산 조용기 목사의 시편 본문 설교(1979-2011)를 일차적 자료로 이용하여 영산이 시편에 나타난 하나님을 어떻게 이해하고 해석했는지를 살펴보고, 그 내용을 성서신학적 관점에서 분석하고 조명해보는 데 있다. 이 연구를 통하여 영산 삼위일체론적 해석과 삶에 실제적 적용을 주는 해석이 성서신학에의 기여가 되는 해석법임을 확인할 수 있다. 영산이 이해한 시편의 하나님은 전지전능하고 무소부재한 하나님, 창조주와 주권자 되신 하나님, 심판과 상급의 하나님, 완전한 속성을 지니신 하나님, 삼위일체 하나님, 좋으신 축복의 하나님이었다. 영산은 이 중에서도 삼위일체의 하나님을 가장 강조하였으며, 하나님과 인간과의 관계에 있어서는 창조주와 피조물 그리고 주인과 종의 관계의 면을 가장 강조한 것으로 나타났다. 영산의 하나님 이해에서 나타나는 특징적인 해석법은 삼위일체론적 해석, 구약과 신약의 관련성에 근거한 해석, 현재의 삶에 실제적인 적용 방법을 제시하는 해석, 균형 있는 해석이었다. 이 중에서 삼위일체론적 해석과 삶에 적용하는 방법을 제시하는 해석은 영산의 강점이며 성서신학에의 기여가 되는 해석법이라고 평가할 수 있다. 영산의 해석방법을 시편 신학, 시편 해석방법, 본문의 의미와 적용, 본문 주석 방법 등의 성서신학적 관점에서 평가해보았을 때 앞으로의 영산의 구약신학의 이해에 있어서 주어진 구약 본문을 관련된 신약 본문에 연결하기 전에 구약 본문을 먼저 살피고 구약 본문의 원래 의미를 좀 더 고려하며, 시편의 다양한 방법론 중 적절한 방법론을 적용한다면 영산의 강점인 삼위일체론적 해석과 적용성과 함께 성경에서 하나님이 우리에게 말씀하시는 바를 더 적절하고 정확하게 전달할 수 있으리라 기대된다.

영산의 청원기도론

김한경 ( Kim Han Kyung ) 한세대학교 영산글로벌신학연구소 2013 영산신학저널 Vol.27 No.-

Prayer, especially petitionary prayer, is one of the most prominent and commonly practiced features of Christian spirituality. Throughout his career, Pastor David Yonggi Cho (hereafter Youngsan) has emphasized the importance of prayer not by writing formal “theology” of prayer in academia, but by engaging in spiritual and pastoral endeavors such as preaching, conference speaking, devotional writing, and laying hands on people around the world. In Pentecostal theology, these immediate and direct spiritual activities are fully recognized as legitimate and important ways of doing theology. This essay addresses Youngsan’s theology of petitionary prayer by analyzing the variety of ways he utilizes to convey his theological standpoint on prayer. Fully mindful of the significance of other types of prayer, Youngsan centers his theology of prayer upon petitionary prayer. He also stresses that petitionary prayer must be a determined, aggressive and persistent prayer, yet under two conditions: it should be subject to God’s will and out of right motive. Youngsan’s understanding of petitionary prayer presupposes his evangelical and distinctively Pentecostal doctrine of God. In Youngsan’s realist and relationalist view of divine nature, God hears and answers petitionary prayer even in the realm of materiality because of His character as the one who cares about all aspects of human life and wants to build a concrete relationship with humankind. With close interaction between immediate spirituality and reflective doctrinal contents, Youngsan’s theology of petitionary prayer is an enactment of the venerable Christian theological tradition that recognizes prayer as a form of theology, and vice versa.

Reverend Youngsan Yonggi Cho and Christian Education

( Kyung Soon Park ) 한세대학교 영산글로벌신학연구소 2015 영산신학저널 Vol.34 No.-

All pastoral ministries have commonly coexisted with the related Christian educational activities. As all of pastoral ministry has been based on specific theology, all pastors must be theologians and Christian educators within the boundaries of their own theology. Christian education never exists alone regardless of theology. Therefore, all the realities of Christian education have been performed on the background of theological philosophy. From this perspective, Youngsan and his Christian education have been intimately related. As we examine his pastoral ministry, Youngsan initiated Christian education through such abundantly various theological education institutions as Sunday school, layperson leadership training program for small group ministry, establishing and extending domestic theological seminary for the purpose of training Korean pastors, and furthermore managing a total of seven theological seminaries in foreign countries to educate the foreign native pastors as the core of Christian education. Through the various activities of Christian education in his ministry, Youngsan theology was a foundation and contents to practice and connect them to the surpassing outcomes. However, studies on Youngsan theology done from the perspective Christian education are not sufficient to produce academic and practical outcomes. Therefore, more vigorous research rather than now from the Christian educational perspective must be essentially requested for the consistent extension and development of Youngsan theology.

Reverend Youngsan Yonggi Cho and Christian Education

박경순 한세대학교 영산신학연구소 2015 영산신학저널 Vol.34 No.-

All pastoral ministries have commonly coexisted with the related Christian educational activities. As all of pastoral ministry has been based on specific theology, all pastors must be theologians and Christian educators within the boundaries of their own theology. Christian education never exists alone regardless of theology. Therefore, all the realities of Christian education have been performed on the background of theological philosophy. From this perspective, Youngsan and his Christian education have been intimately related. As we examine his pastoral ministry, Youngsan initiated Christian education through such abundantly various theological education institutions as Sunday school, layperson leadership training program for small group ministry, establishing and extending domestic theological seminary for the purpose of training Korean pastors, and furthermore managing a total of seven theological seminaries in foreign countries to educate the foreign native pastors as the core of Christian education. Through the various activities of Christian education in his ministry, Youngsan theology was a foundation and contents to practice and connect them to the surpassing outcomes. However, studies on Youngsan theology done from the perspective Christian education are not sufficient to produce academic and practical outcomes. Therefore, more vigorous research rather than now from the Christian educational perspective must be essentially requested for the consistent extension and development of Youngsan theology.