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Spirit & Church, The Partner Journals
1999
The Spirit & Church: Pentecostalism andEducationYeol Soo Eim
Wonsuk MaOral Roberts University
Jean-Daniel Plรผss
Sang-Whan Lee
Miguel Alvarez
See next page for additional authors
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This Periodical is brought to you for free and open access by the Partner Journals at Digital Showcase. It has been accepted for inclusion in Spirit &Church, The by an authorized administrator of Digital Showcase. For more information, please contact [email protected].
Recommended CitationEim, Yeol Soo; Ma, Wonsuk; Plรผss, Jean-Daniel; Lee, Sang-Whan; Alvarez, Miguel; Daniels, David; and Kim, Sam-Whan, "The Spirit &
Church: Pentecostalism and Education" (1999). Spirit & Church, The. 1.http://digitalshowcase.oru.edu/spirit/1
AuthorsYeol Soo Eim, Wonsuk Ma, Jean-Daniel Plรผss, Sang-Whan Lee, Miguel Alvarez, David Daniels, and Sam-Whan Kim
This periodical is available at Digital Showcase: http://digitalshowcase.oru.edu/spirit/1
ISSN 1229-490X
The Spirit & Church
โPentecostalism and
Educationโ
Volume 1, Number 1, 1999
The Spirit & Church ISSN 1229-490X
Vol. 1, No. 1, 1999
Editor: Yeol Soo Eim Associate Editors: Hyeong-Eun Chi & Kwang-Jin Jang Editorial Board: Wonsuk Ma, Yong-Nan Jeon, Sang-Whan Lee, Soon-Whan Kim Managing Staff: Sang-Jun Lee Publisher: Gospel Theological Seminary ([email protected]) Cover design: Woon-Kyong Hwang Jang Print: Creation & People and Seed Mission The Spirit & Church seeks to encourage theological reflections of the Pentecostal movement and its application to ministerial fields. It further aims to encourage the Pentecostals to dialogue with other various Christian streams in the Christian traditions in seeking a right direction to which the Pentecostal movement would go forth in the context of the current world. ยฉ 1999 Gospel Theological Seminary The Spirit & Church is published once per year (November) by the Faculty of Gospel Theological Seminary. Views expressed in the articles of the journal reflect those of the contributors, and not the views of the editors and the publisher. MANUSCRIPTS and BOOK REVIEWS: Manuscripts and book reviews for consideration should be sent to the following address: The Editor of The Spirit & Church, 143-31, Yongdu-dong, Jung-ku, Taejeon City, 301-110, South Korea; Tel. (82) (042) 257-1663; Fax. (82) (42) 257-5388; E-mail. [email protected]. It is recommended to submit manuscripts and book reviews with an IBM-compatible floppy diskette. BOOKS for REVIEW: Books for review should be sent to the Editor whose address appears above. SUBSCRIPTION: Subscription correspondence and notification of change of address should be sent to the Editor. Annual subscription rates including surface mail are: W4,000 for Korea; US$ 5.00 for Asian countries; and US$ 8.00 for the rest including Australia and New Zealand.
The Spirit & Church
Vol. 1, No. 1, 1999
CONTENTS
EDITORIAL Dedicating The Spirit & Church for the Kingdom of God Yeol Soo Eimโฆโฆโฆโฆโฆโฆโฆโฆ...โฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆ1-4 ARTICLES Pentecostalism and Public School: A Case Study of Rev. Dr. Seen-Ok Ahn Yeol Soo Eimโฆโฆ.โฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆ5-23 A Look at Modern Pneumatology in the Old Testament Perspective Wonsuk Maโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆ..โฆโฆโฆโฆโฆ25-36 Pentecostal Theological Education in Europe: Past Programs, Present Perplexities, and Possible Projections Jean-Daniel Plรผssโฆ..โฆ...โฆโฆโฆโฆโฆโฆโฆโฆโฆโฆ..โฆโฆโฆ37-47 The Relevance of St. Basilโs Pneumatology to Modern Pentecostalism Sang-Whan Leeโฆโฆ..โฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆ.โฆโฆโฆโฆ49-76 Distinctives of Pentecostal Education Miguel Alvarezโฆโฆ.โฆ.โฆ..โฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆโฆ77-86 โLive So Can Use Me Anytime, Lord, Anywhereโ: Theological Education in the Church of God in Christ, 1970 to 1997 David Danielsโฆ..โฆโฆ..โฆ...โฆโฆโฆโฆโฆ...โฆโฆ.โฆโฆโฆโฆ87-100 God the Trinity and the Holy Spirit Movement in Pentecostalism Sam-Whan Kimโฆโฆ.โฆโฆโฆโฆโฆโฆโฆโฆโฆโฆ.โฆ.โฆโฆโฆ101-109
SC 1:1 (1999), 1-4 1
Dedicating The Spirit & Church for the Kingdom of God In due time the direction of the Pentecostal theology of the Churches of Korea and Asia was set and the Gospel Theological Seminary was born. The Gospel Theological Seminary is the only Pentecostal theological seminary in Korea and is a result of the fervent prayers and sacrifices of spiritual leaders for more than twenty years. The Seminary, established in 1998, is striving to serve the churches of Korea, Asia and the entire world, by studying and developing Pentecostal theologies from the academic point of view. Although Gospel Theological Seminary has been opened for only two years, we are publishing a journal called The Spirit & Church. The title of our journal stems from our emphasis on the strong support between the churches and the theological institutions from Pentecostal perspective. Theological seminaries must diligently study the Bible and develop new knowledge in order to help the growth and development of the churches. In return, the churches must positively support the theological seminaries for vivacious research activities. With lively interaction between the theological seminaries and the churches, all churches will grow and the Kingdom of God will be expanded. Although Gospel Theological Seminary has only been established for a short period of time, the Seminary hosted the First Annual Meeting of the Asian Pentecostal Society on May 21, 1999. In many ways, this conference was an international gathering. Thirteen theologians from Asia, Africa, North America, South America and Europe attended and presented papers on โThe Role of Education in Pentecostalism.โ Godly scholars leading the Pentecostal Societies of each continent were in attendance. They are Dr. Young Hoon Lee, president of the Korean Pentecostal Society, Dr. Wonsuk Ma, president of the Asian Pentecostal Society, Dr. Frank Macchia, president of the Society for Pentecostal Studies in U.S.A., and Dr. Jean-Daniel Plรผss, president of the European Pentecostal Charismatic Research Association. We shared information about the growth and development of the Pentecostal studies in each continent. In addition, it was a great honor for us to have Dr. Harold D. Hunter, director of the International Pentecostal Holiness Church Archive and Research
The Spirit & Church 1:1 (1999)
2
Center, and Dr. Cecil M. Robeck, Jr., who teaches Historical Theology at Fuller Theological Seminary to attend our conference. Dr. Robeck also actively participates in the dialogue between the Reformed Church and the Catholic Church for the Pentecostal Movement. The presence of Dr. David Daniels from McCormick Theological Seminary, who graciously presented his paper from the Reformed background, Dr. Miguel Alvarez, president of the Asian Seminary of Christian Ministries in the Philippines, Dr. Sam-Hwan Kim, professor at Han-Seh University, and Dr. Sang-Hwan Lee of this very Seminary, proved what an international gathering this conference was. We were able to confirm the unfolding of the Holy Spiritโs new work throughout the world through this conference even though we have different cultures, tradition and heritage. The theme of this conference was โThe Role of Education in Pentecostalism.โ The Pentecostal Movement has been recognized as โanti-intellectualโ in the theological world. The Pentecostal Movement has been criticized for publishing tracks and pamphlets instead of books, and building tents for revivals, rather than establishing Seminaries to educate the next generation and develop the theologies. However, one cannot deny the significant role that education has played in the background of the Pentecostal churchโs rapid growth since its birth at the beginning of this century. The Pentecostal Movement has also emphasized education and produced many godly ministers. The papers presented in this conference show how education has played a key role in Pentecostalism from many points of view. This journal will continue to publish many writings, which will promote the development of theology and the growth of the church. In particular, we plan to grow as a journal that represents Pentecostal theology. If you have writings pertaining to Pentecostalism in Biblical hermeneutics, Pentecostal history, Charismatics, Pentecostal theology, or any writing regarding the Pentecostal Movement, please send them to the editor. In addition, writings on similar studies, as in missions, ethics, education, counseling, ministry, and others related to Pentecostal theology and the Pentecostal Movement, would also be greatly appreciated. We look forward to your continuous prayers and encouragement for the growth and development of this journal. Editor
Eim, Dedicating The Spirit & Church
3
ใ์ฑ๋ น๊ณผ ๊ตํใ๋ฅผ ํด๋ด๋ฉด์โฆ ๋ณต์์ ํ๋ํ์๋ํ๊ต(Gospel Theological Seminary)๊ฐ ์ ๋ถ์ ๊ณต์
์ ์ธ ์ธ๊ฐ๋ฅผ ๋ฐ์ ํ๊ตญ์์ ์ ์ผํ ์ค์์ ์ ํ๋ํ์์ด ๋๊ธฐ๊น์ง ํ๋
๋๊ป์๋ 20์ฌ๋ ์ด ๋๋ ์ธ์๋์ ๋ฏฟ์์ ์ ๋ฐฐ๋ค์ ๊ธฐ๋์ ์ด์ฌ๊ณผ ํ์
์ ๋ฐ์ผ์ จ๋ค. ์ด์ ๋๋์ด ํ๋๋์ ๋๊ฐ ์ฐจ์ ํ๊ตญ ๊ต๊ณ์ ์์์์ ์ค์์ ์ ์ธ ์ ํ๋ํ์์ด ์ผ์ด๋ ์ค์์ ์ ํ์ด ๊ต๊ณ์ ๋ฐฉํฅ์ ์ ํด์ฃผ์ด์ผ ํ ์ด ์๊ธฐ์ ํ๋๋๊ป์๋ ๋ณธ๊ต๋ฅผ ํ์์ํค์ จ๋ค. 1998๋ ์ ๊ฐ๊ตํ ๋ณธ๊ต๋ ์ค์์ ์ ํ์ ํ๋ฌธ์ ์ผ๋ก ์ ๋ฆฝํ์ฌ ํ๊ตญ
๊ณผ ์์์ ๋ฐ ์ ์ธ๊ณ์ ์๋ ๊ตํ๋ฅผ ์ฌ๊ธฐ๋ ์ผ์ ์ ์งํ๋ ค๊ณ ๋ ธ๋ ฅํ๊ณ ์๋ค. ๋น๋ก ๊ฐ๊ต 2๋ ๋ฐ์ ์๋์ง๋ง, ๋ณธ๊ต์์๋ใ์ฑ๋ น๊ณผ ๊ตํ (The Spirit & Church)ใ๋ผ๋ ์ ๋ชฉ์ ํ์ ์ง๋ฅผ ๋ฐํํ๊ธฐ๋ก ๊ฒฐ์ ํ์๋ค. ์ด๋ฌ
ํ ์๋ช ( )์ ์ ํ๊ฒ ๋ ๋๊ธฐ๋ ๊ตํ์ ์ ํ์ ๊ต๋ฅ๋ฅผ ์ํด์์ด๋ค. ์ ํ๋ํ์ ๋ถ์ง๋ฐํ ์ฑ๊ฒฝ์ ์ฐ๊ตฌํ๊ณ ์๋ก์ด ์ง์์ ๊ฐ๋ฐํ์ฌ ๊ตํ์ ์ฑ์ฅ๊ณผ ๋ฐ์ ์ ์ด๋ฐ์งํ์ฌ์ผ ํ๋ค. ๋ฐ๋ฉด ๊ตํ๋ ์ ํ๋ํ์ ์ ๊ทน ์ง์
ํ์ฌ ํ๋ฐํ ์ฐ๊ตฌํ๋์ด ์ด๋ฃจ์ด์ง๋๋ก ํ์ํ์ฌ์ผ ํ๋ค. ์ด์ ๊ฐ์ด ์ ํ๋ํ๊ณผ ๊ตํ๊ฐ ํ๋ฐํ ๊ต๋ฅํ ๋ ๊ตํ๋ ์ฑ์ฅ๋ ๊ฒ์ด๊ณ , ํ๋๋์ ๋๋ผ๋ ํ์ฅ๋ ๊ฒ์ด๊ธฐ ๋๋ฌธ์ด๋ค. ์ด์ ๊ฐ ํ์ด๋ ์ ์ค ๋ํ์๋ํ๊ต ์ด์ง๋ง, ๋ณธ๊ต๋ ์ง๋ 5์ 21์ผ ์ 1 ํ ์์์ ์ค์์ ์ ํํ ์ฐ์ฐจ๋ชจ์์ ์ฃผ์ตํ์๋ค. ์ด ํ์ ๋ํ๋ ์ฌ๋ฌ ๋ฉด์์ ๊ตญ์ ์ ์ธ ๋ชจ์์ด์๋ค. ์์์, ์ํ๋ฆฌ์นด, ๋ถ๋ฏธ, ๋จ๋ฏธ ๋ฐ ์ ๋ฝ ๋ฑ ๋ค์ฏ ๋๋ฅ์ ๋ํํ๋ ์ ํ์ 13๋ช ์ด ์ฐธ์ํ์ฌ ์ฃผ์ฅ๊ฐ์ด ๊ทํ ๋ ผ๋ฌธ์ ๋ฐํํ์๋ค. ๋ํ ๊ฐ ๋๋ฅ์ ์ค์์ ํํ๋ฅผ ์ด๋๊ณ ๊ณ์ ํ์๋ค์ด ์ฐธ์ํ
๋ค. ํ๊ตญ์ ์ค์์ ์ ํํ ํ์ฅ์ด์ ์ด์ํ ๋ฐ์ฌ๋, ์์์ ์ค์์ ์ ํ
ํ ํ์ฅ์ด์ ๋ง์์ ๋ฐ์ฌ๋, ๋ฏธ๊ตญ ์ค์์ ์ ํํ ํ์ฅ์ด์ Frank Macchia ๋ฐ์ฌ๋, ์ ๋ฝ ์ค์์ ์์ฌ์ฃผ์ ํ์ํ ํ์ฅ์ด์ Jean-Daniel Plรผss ๋ฐ์ฌ๋
๊ป์ ์ฐธ์ํ์ ์ ๊ฐ ๋๋ฅ์์ ์ค์์ ์ ํ์ด ์ด๋ป๊ฒ ์ฑ์ฅ, ๋ฐ์ ํ๊ณ ์๋์ง์ ๋ํด ์๋ก ๋ฃ๊ณ ๋งํ ์ ์๋ ์๊ฐ์ ์ฐธ์ผ๋ก ๊ฐ์ง ๊ธฐํ์๋ค. ๋ฟ๋ง ์๋๋ผ Pentecostal Holiness Church Archive์ ์ฑ ์์ ๋์๋ Harold Hunter ๋ฐ์ฌ๋, Fuller Theological Seminary์์ ์ญ์ฌ์ ํ์ ๊ฐ์ํ์๋ฉด
์ ์ค์์ ์ด๋ ๋ถ์ผ์์ Reformed Church์ Catholic Church์ ํญ ๋๊ฒ ๊ต๋ฅํ์๋ Cecil M. Robeck, Jr. ๋ฐ์ฌ๋์ด ์ฐธ์ํด์ฃผ์ ๊ฒ์ ์ฐ๋ฆฌ๋ค์๊ฒ ํฐ ์๊ด์ด์๋ค. ๋ํ ๊ฐํ์ ํ๊ณํต์ MaCommick ์ ํ๋ํ์์ ๊ณ์๋ฉด
์ ๊ทํ ๋ ผ๋ฌธ์ ๋ฐํํด์ฃผ์ David D. Daniels๋ฐ์ฌ๋, ํ๋ฆฌํ์ ์๋ Asian Seminary of Christian Ministries ์ ํ๋ํ์์ ํ์ฅ์ด์ Miguel Alvarez ๋ฐ์ฌ๋, ํ์ธ๋ํ๊ต์์ ์ค์์ ์ ํ์ ๊ฐ์ํ์๋ ๊น์ผํ ๋ฐ์ฌ๋, ๊ทธ๋ฆฌ
The Spirit & Church 1:1 (1999)
4
๊ณ ๋ณธ๊ต์ ์ด์ํ ๋ฐ์ฌ๋๋ค์ ์ฐธ์ฌ๋ ์ด ํ์ ๋ํ๊ฐ ๋ช ์ค๊ณตํ ๊ตญ์ ์ ์ธ ๋ชจ์์ด์์์ ๋งํด์ฃผ๋ ๊ฒ์ด๋ค. ์ด ๋ํ๋ฅผ ํตํ์ฌ ์ฐ๋ฆฌ๋ค์ ๋ฌธํ์ ์๊ฐ์ ๋ค๋ฅด์ง๋ง ์ฑ๋ น๊ป์ ์ ์ธ๊ณ์ ์ผ๋ก ์๋ก์ด ์ญ์ฌ๋ฅผ ์ด๋ฃจ์ฌ์ ํ์ธํ ์ ์์๋ค. ์ด ๋ํ์ ์ฃผ์ ๋ The Role of Education in Pentecostalism ์ด์๋ค. ์ค์์ ์ด๋์ ์ ํ๊ณ์์ ๋ฐ ์ง์ฑ์ฃผ์๋ก ์ธ์๋์ด ์์๋ค. ์ค์์ ์ด๋์ ์ฑ ์ ์ถํํ๋ ๋์ ์ ๋์ง๋ฅผ ๋ง๋ค์๊ณ , ํ๊ต๋ฅผ ์ธ์์ ํ์ธ๋ฅผ ๊ต์ก์ํค
๊ธฐ๋ณด๋ค๋ ์ฒ๋ง์ ๋ง๋ค์ด ๋ถํฅํ๋ฅผ ๊ฐ์ตํ๋ ์ผ์ ๋ง์ ํฌ์๋ฅผ ํ๋ค๊ณ ๋นํ์ ๋ฐ์ ์์๋ค. ๊ทธ๋ฌ๋ ๊ธ์ธ๊ธฐ ์ด์ ํ์๋ ์ค์์ ๊ตํ๊ฐ ๋ค๋ฅธ ์ด๋
ํ ๊ตํ๋ค ๋ณด๋ค ๋นจ๋ฆฌ ์ฑ์ฅํ ์ ์์๋ ์ด์ ๋ ๊ต์ก์ด ๋ฐฐํ์์ ์ปค๋ค๋ ์ญํ ์ ํ์์ ๋ถ์ธํ ์ ์๋ค. ์ค์์ ์ด๋๋ ๊ต์ก์ ์ค์ํ๊ณ , ๋ชฉํ ์ง๋์๋ฅผ ์์ฑํด์๋ค. ์ด ์ฑ ์ ๊ธฐ๋ก๋ ์ฌ๋ฌ ๋ ผ๋ฌธ์ ๊ต์ก์ด ์ค์์ ์ด๋์
์ ์ด๋ ํ ์ญํ ์ ํด์๋์ง๋ฅผ ์ฌ๋ฌ ๊ฐ๋์์ ์กฐ๋ช ํ ๊ธ๋ค์ด๋ค. ์์ผ๋ก ๋ณธ ํ์ ์ง๋ ํ๋ฌธ์ ๋ฐ์ ๊ณผ ๊ตํ์ ์ฑ์ฅ์ ๊ธฐ์ฌํ ์ ์๋ ๋ง์ ๋ ผ๋ฌธ๋ค์ ์ฃ๊ฒ ๋ ๊ฒ์ด๋ค. ํนํ ์ค์์ ์ ํ์ ๋ํํ๋ ํ์ ์ง๋ก ์ฑ์ฅํ ๊ณํ์ด๋ค. ์ค์์ ๋ถ์ผ์ ์ฑ์ ํด์ํ, ์ค์์ ์ญ์ฌ, ์์ฌ์ฃผ์, ์ค์์ ์ ํ ๋ฑ ์ฑ๋ น์ด๋๊ณผ ๊ด๋ จ๋ ๊ธ์ด ์์ผ๋ฉด ํธ์ง์์๊ฒ ๋ณด๋ด์ฃผ์๊ธฐ
๋ฅผ ๋ฐ๋๋ค. ๋ํ ์ ์ฌํ๋ฌธ, ๋ค์ ๋งํ๋ฉด ์ ๊ตํ, ์ค๋ฆฌํ, ๊ต์กํ, ์๋ดํ, ๋ชฉํํ ๋ฑ๊ณผ ์ค์์ ์ ํ ๋ฐ ์ด๋๊ณผ์ ๊ด๋ จ์ฑ ๋ฑ์ ๋ํ ๊ธ๋ ๋ณด๋ด์ฃผ์
๋ฉด ๊ฐ์ฌํ๊ฒ ๋ค. ์์ผ๋ก ๋ณธ์ง์ ์ฑ์ฅ๊ณผ ๋ฐ์ ์ ์ํ์ฌ ๋์์๋ ๊ธฐ๋์ ํธ๋ฌ์ด ์๊ธฐ๋ฅผ ๊ธฐ๋ํด๋ณธ๋ค. ํธ์ง์
SC 1:1 (1999), 5-23 5
PENTECOSTALISM AND PUBLIC SCHOOL: A CASE STUDY OF REV. DR. SEEN-OK AHN
1
Yeol Soo Eim*
1. INTRODUCTION Itโs a privilege to host this joint conference of the Korean Society for Pentecostal Studies and the Asian Pentecostal Society at Gospel Theological Seminary, which is affiliated with the Church of the Foursquare Gospel in Korea. I, as the President of this seminary, welcome all the guests from foreign countries and all the attendants in this conference. The theme of this conference is โThe Role of Pentecostal Education.โ Under this general theme, the present writer chose a topic โPentecostalism and Public School.โ In this paper, the author will reflect the public school ministry of Rev. Dr. Seen-Ok Ahn, the founder of the Church of the Foursquare Gospel in Korea, the Daesung Christian School and Gospel Theological Seminary. This paper will summarize the life of Seen-Ok Ahn, present her Public School Ministry and reflect her public school ministry from a Pentecostal perspective. Some suggestions for further development of Pentecostal public school education will then be made.
Two months ago, two students at Columbine High School in Colorado in U.S.A. opened fire at their school killing twelve students
* Yeol Soo Eim (D.Miss. Fuller Theological Seminary) is the President at Gospel Theological Seminary, Taejon City, Korea; ๋ณต์์ ํ๋ํ์๋ํ๊ต ์ด์ฅ.
1 An earlier version of this paper was presented at the First Annual Meeting
of Asian Pentecostal Society held at Gospel Theological Seminary in Taejon, Korea, May 21, 1999.
The Spirit & Church 1:1 (1999) 6
and one teacher. After that incident many imitation crimes occurred throughout America. While I was at Tulsa, Oklahoma, one student at Jenks High School was arrested for keeping a list of the students whom he planned to kill at his school. Amongst the list was the daughter of the Dean of the Doctoral Studies at Oral Robert University School of Theology and Missions. The violence, crimes, and disobedience of young people are not limited to the U.S.A. only, but are spread all over the world. These young people are the hope for the future, but now they have many problems. How can we solve these problems? Many people, educators, politicians, administrators, ministers, psychologists, professors, and many others have tried to solve these young peopleโs agonies, complaints and difficulties. But, as yet, nobody has found the right answers.
2. THE LIFE OF REV. DR. SEEN-OK AHN Ahn was born on August 22, 1924 as the oldest daughter of four brothers and sisters. Neither of her parents were Christians, but she attended a church near her home from her childhood years. Although her parents wanted her to go to medical school, she went to a teachersโ college because she wanted to be an educator like Pestalozzi. After graduating from the teachersโ college in 1942, she became a high school teacher. During that time, under the influence of World War II, the life of Koreans under Japanese rule was miserable. She often visited the Pyungyang Orphanage with her students to help and comfort them. It was at that orphanage where she met her husband, Mr. Ki-Seuk Ahn. Mr. Ahn worked hard to take care of the orphans. Many people who had been plundered of their property gathered at the orphanage. But he could not feed them all, so he organized the โMin-A-Dan,โ a kind of relief organization to feed and cure them. She visited this orphanage very often to help with his work. During this process, they fell in love with each other and were married in October of 1946. The Korean War broke out early on Sunday morning of June 25, 1950. It was one of the most terrible and miserable wars in history. The Korean people who had the same ancestors, the same blood, and the same origin fought against each other due to a difference in ideology. The Ahns escaped from North Korea. They faced several
Eim, Pentecostalism and Public School 7
dangerous moments, but miraculously God saved them each time. Many people lost their lives, their parents, children, brothers, sisters, relatives and friends. After the Ahns moved to the South, they pioneered the In-Dong Presbyterian Church in the city of Taejon.
In 1953 Mr. and Mrs. Ahn gathered refugee students and began to teach them in a small, half-destroyed hall made of wood near Taejon. This was the beginning of the Daesung Christian School. With the blessings of the Lord, this small school eventually grew to six schools
2 consisting of over 8,000 students and 400 teachers, becoming
one of the major private high schools in Korea. The difficult times they had during those days cannot be expressed in words. Sometimes school buildings under construction were destroyed by typhoons, and at other times, there were fires. Sometimes she could not pay the salaries of the teachers on a timely basis. It was a hard undertaking for her. Several times, she fell sick due to stress and difficulties, but she could not go to the hospital. Instead she went to the church and knelt down before the Lord and cried and cried. The Lord was so good to her. He not only healed her sick body but also answered all her requests. God supplied all of her needs in His right time. With the blessing of the Lord, the schools grew and more students enrolled. Finally the school became settled. It was then that she thought she could finally have time to relax. She planned to spend her life educating young people, but Godโs plan for her was different. The Lord knocked on her heartโs door again and again. She had hoped to serve the Lord as a laywoman educating young people, but Godโs calling never stopped. At last she decided to give up her own will and follow her calling from the Lord. In April 1966, at the age of 42, she went to the United States for training as a full time minister leaving her husband, her five children and the school in Korea behind.
She spent three years studying the Bible and theology in Portland, Oregon. Next, she went to Los Angeles. One day in 1968, a Korean pastor introduced her to Dr. Rolf K. McPherson, the President of the International Church of the Foursquare Gospel. When she first met him, she was surprised because he was the very person that she had seen in a dream a year earlier. In that dream she was led into a large
2 Three Junior High Schools and three Senior High Schools. They are
Daesung Junior High School (Only Boys), Daesung Girlsโ Junior High School, Daesung High School, Daesung Commercial Girlsโ High School, Sungnam Junior High School, and Sungnam High School (Boys and Girls).
The Spirit & Church 1:1 (1999) 8
building and introduced to a gentleman who gave a certificate to her. The gentleman in the dream was McPherson, who she was now meeting in Los Angeles. She requested Dr. McPherson to send a missionary to Korea, and he gladly accepted her request.
In 1970 she returned to Korea as an ordained minister of the Foursquare Church. She had hoped to be an educator, but God had trained her in the USA and brought her back to Korea as a new person โ a โfull time minister.โ She began the Foursquare work from nothing while helping her husband run their large school. She started the Foursquare work from the student church with the help of American missionaries.
The Foursquare work was new to the leaders of Korean churches as well as to the Korean people. The Pentecostal Gospel was especially strange to the Presbyterian, Methodist and Baptist ministers who were the dominant church groups in Korea. Mrs. Ahn was criticized and persecuted as one presenting heresy. Especially, women ministers were not acceptable in the male dominated Confucian culture. However, whenever she was persecuted and despised, she remembered what the Lord had done for her when she and her husband had difficulties in the beginning stages of starting their school. She trusted in the Lord and had confidence that the Lord would abundantly help her ministry. Through her spiritual eyes, she could see thousands of ministers working with her in the future. She knelt and prayed to the Lord day and night. The Lord then began to bless her ministry. As the Gospel was preached many people were healed, demons were cast out, and the problems of the people were solved. As the news spread into the city, people began to come to the church. The Foursquare church, which began with a handful of students, grew to hundreds of students. Many adults, especially schoolteachers, were converted, and she changed the name of the church from โStudent Foursquare Gospel Churchโ to โTaejon Foursquare Gospel Church.โ
She took the pastorship of Taejon Foursquare Gospel Church and began a training school to produce Foursquare ministers. As more ministers graduated from the training school, she planted more daughter churches. She also felt the need for training leaders for further growth in the future and began to send potential leaders abroad for further study. By 1996, she had sent 25 potential leaders. As they returned to Korea having received their degrees, she established the Gospel Theological Seminary in 1996.
Eim, Pentecostalism and Public School 9
As she has obeyed the Lord, He has expanded her ministry. She has worked in prison ministry for than more than 20 years, and for the YWCA all of her life. As God has opened foreign doors to her in 1995, she established an agricultural training school in Sakhalin Island in Russia. She has sent missionary couples to the Philippines, and helped many underground church leaders in China.
3. CHARACTERISTICS OF SEEN-OK AHNโS MINISTRY
To understand the Pentecostal ministry of Ahn in the public school, we should examine several distinct aspects of her ministry. 3.1 A Strong Call from the Lord
The calling to a ministry is a gift from the Lord. The stronger one accepts this calling, the more he/she can commit and sacrifice his/her life for the poor and for the sheep. That is why Thomas Oden emphasizes the calling in his book Pastoral Theology.
3
Ahnโs calling to her ministry was peculiar. She was called into full time ministry when she was 42 years old. God called her when her school was almost established. As Abraham left his country, kindred, and his fatherโs house, she too had to leave her husband, five children and schools to obey the calling of the Lord. She was separated from them for six years. She was willingly to pay the price. After she returned from the States after finishing her theological training, she accepted the public school ministry as a God-given calling. That is why she first started the Student Foursquare Church before she began the adult ministry. Her mind and heart was focused on the students in the public schools. Her prayers were focused on the saving of the studentsโ souls. She believed that God had called her to reach the students in her school. 3.2 Prayer Warrior
Ahn is a woman of prayer. โPrayer warriorโ would be a better term to describe her prayer life. One day she stated that her prayer life
3 Thomas C. Oden, Pastoral Theology (Cambridge: Harper & Row, 1983),
pp. 18-24.
The Spirit & Church 1:1 (1999) 10
was the only thing that sustains her life as a minister and as Director of the Board of Reagents.
4 Leading the school during difficult times
was not an easy task. She began her school during the Korean War by gathering a handful of war orphans. At that time, she was also one of the refugees from North Korea. She had nothing, but began the school because of her compassion. When she saw the war orphans wandering miserably through the streets without their parents, she felt compassion toward them. She gathered a handful of students and, with her husband, began to teach them about the Bible and other subjects. There was no financial or material support. Since they believed that the Lord was their ultimate source, they prayed and taught the students and supplied them with food and shelter.
The Korean War was one of the most miserable wars in history because Koreans stemming from the same race fought against with each other due to a difference in ideologies. More than five million people died and more than 10 million people were separated from their families. After the Korean War, Korea was totally devastated. Everything was completely destroyed. Without prayer and trust in the Lord in that situation, it would have been almost impossible to establish the private schools amid the ashes. However, Dr. Ahn established six schools, overcoming the difficulties only through prayer and faith. Once, a school building that was being constructed was destroyed by a typhoon. Another time, she had to hide because she had no money to pay the salaries of the schoolteachers. She was even thought of as a fraud by the people because she could not pay the bills. However, Ahn did overcome those difficulties only through prayer and faith in God.
When she had difficulties, she began to fast and pray to the Lord. Fasting which she had done during moments of crisis became one of her habits. Even since being ordained as a minister, she often fasts when faced with difficulties. Since her day of ordination in 1970, she has not eaten a single dinner as she decided to give up her dinners to the Lord for her entire life.
5
She also fasted for forty days when she became sixty years old. A sixtieth birthday is a day of great festival in Korea. All of the children prepare a big table for their parents on this special birthday. However,
4 Seen-Ok Ahn, Overcoming the Difficulties, sermon, September 15, 1990,
cassette.
5 Seen-Ok Ahn, Fasting Prayer, sermon, January 15, 1988, cassette.
Eim, Pentecostalism and Public School 11
she refused to be entertained well. Instead, she had planned to fast in prayer at a prayer mountain far from her home. Fasting forty days at the age of sixty can be very dangerous. Many families, principals at the schools, elders, her staff and nearby believers asked her not to do the forty-day fasting prayer. However, no one could dissuade her from her strong decision that she had made with the Lord. She completed the forty-day fasting prayer successfully, although she did pay a price by losing the feeling in her ten toes, she did keep the promise that she made to the Lord.
6
At times, she discussed her fasting publicly to the students at school chapels. She spoke of why she fasts, how she fasts and how the Lord has answered her prayers. In this way, students learned naturally that they should fast when they face moments of crisis. Even in school, many students go to the church after classes to spend time in prayer with the Lord. A schoolteacher in the girlsโ high school said that he has found that many students fasted in school.
7 It is assumed that the
students are learning prayer from Ahnโs prayer life. Six years ago, I asked Dr. Ahn to go to lunch. However, she said
that she could not because she was fasting. In my judgment, there was no reason to fast, so I asked her why she was fasting. She answered that she had five biological children and five spiritual children. One day while she was praying for them, she realized that she had nothing to give them. Instead, the Lord reminded her that she could give them something. She asked the Lord, โWhat is it?โ The Lord told her that she could fast for them. So she began to fast three days a week for each of her children. Therefore, she fasted three days a week for ten days for her ten biological and spiritual children.
8
She is a warrior of prayer. She not only does fasting prayer but also overnight prayer as well as mountain prayer. Also, she still comes to church every night for the nine oโclock and 11 oโclock prayer meetings. She also has prepared the prayer mountain near Taejon Foursquare Gospel Church. She strongly proclaims that prayer is the only way to overcome oneโs adversaries and the power of darkness.
6 Ahn, Fasting Prayer.
7 Tae-Sae Lee, Student dean of Taesung Girlsโ Commercial High School,
interview by the author, May 1993.
8 Seen-Ok Ahn, interview by the author, May 1993.
The Spirit & Church 1:1 (1999) 12
4. TEACHING THE PENTECOSTAL MESSAGE IN
DAESUNG CHRISTIAN SCHOOL 4.1 Philosophy and School Education
There are no schools that are not under the influence of a certain philosophical thought. Every public school is influenced by some contemporary philosophical trend of thought. Recently, pragmatism has had a heavy influence in organizing the curriculum of the public schools in Korea. Up until 1963 when President John F. Kennedy was assassinated, the Bible was taught in the public school in America. Prayer was practiced at most public ceremonies. However, prayer and Bible teaching have now been removed from the public school in America. The students are taught excellent knowledge, lessons, courses and ways of living, but without the influence of Christian thought. Everything is now influenced by secular thought. Two months ago two Columbine High School students brought guns to school and shot at their fellow students and teachers. Twelve students and one teacher were killed. After this event, many high school students who planned to imitate the Columbine High School were discovered on by the school authorities. This may have stemmed from the education, which has received no influence by the Christian Gospel. There is no class or teaching which is not biased by philosophical thought. Even atheistic teaching is influenced by atheism.
During the Koryo Dynasty (918-1392), the national religion was Buddhism. During that dynasty Buddhist philosophy and culture influenced everything. All pictures, paintings and even pottery, which was recently found, were influenced by the Buddhist philosophy. All the books written during that period were Buddhist oriented.
During the five hundred years of the Yi Dynasty (1392-1910), Confucianism was the national religion. Unlike the Koryo Dynasty, everything was influenced by Confucian culture. Not only these two dynasties in Korean history, but also all education and cultural heritage are still influenced by contemporary religion and philosophical thought. The public school system is not an exception. Although the public schools are under government control, they have been influenced by contemporary philosophy. For example, even though Charles Darwin died 117 years ago, his theory of evolution is
Eim, Pentecostalism and Public School 13
still being taught in the public schools. Although many scientists and ministers who believe in the Creation theory of the universe have lifted up their voices against such an educational policy, it has not yet been changed. Evolutionism is still the only theory taught in the public schools. 4.2 Teaching the Pentecostal Message to the Young Students
The impact of the Pentecostal message upon students has been enormous. There are approximately 8,000 students and 400 teachers in six different schools. More than 80,000 students have graduated from these schools during the last forty-seven years.
9
4.2.1 They Are Ready to Accept Anything
The students studying at Daesung Christian Schools are junior and senior high school students. Therefore, they range from age 13 through 18. Since they are adolescents, they experience many changes physically, emotionally, socially and spiritually.
10 During this stage,
an individual begins the physiologically generated process of moving from a sexual individual to a sexual person. This process signals physical and psychological changes that profoundly affect the teenโs behavior, self-concept, and social relationships. Their height and weight change. Their voice and appearance change. Emotionally, they shift from elation to sadness rapidly. For no apparent reason they sometimes burst into tears, then in a short time may be elated.
11 They
do not know how to control their emotions and feelings. Their emotions are unstable. They are also highly idealistic, rebellious, and have many questions regarding traditional values. At the same time they are highly open to conversion.
12
Since they are not yet mature, they are ready to accept almost anything. If communism is taught to them, they can become communists without any questions. If Buddhism is taught, they can become Buddhists. But thank God, because they have been taught the
9 Department of Planning, The Statistics of the School in 1999 (Taejon,
Korea: Daesung Christian School, 1999), n.p.
10 F. Franklyn Wise, โChristian Education of Youth,โ in Exploring Christian
Education, ed. A. Elwood Sanner (Kansas: Beacon Hill, 1978), p. 262. 11 Wise, p. 268.
12 Wise, p. 270.
The Spirit & Church 1:1 (1999) 14
Pentecostal message and worship from the regular classes in their schools.
Ahn worked for the prison ministry for more than twenty years. Since she majored in economics in a college, she was asked to preach the Gospel to the communist spies in the prison. She preached and many communist spies were converted. Mr. Jin-Sup Kim is one of them. When he was fifteen years old, World War II ended. As a result, Korea became independent from Japan. Then he was taught communism at a school in North Korea. He became a communist, and was trained as a spy. He was then sent to the South at the age of 29. He was arrested two days after he arrived in Seoul. He had been at the prison for 29 years before he was released after accepting Jesus Christ as his savior.
13 Therefore, these young students are like the good soil
in Jesusโ parable.14
On this good soil the Gospel of Jesus Christ was sown. 4.2.2 Teaching Bible in the Classroom
Teaching Bible to students in the classroom has a special meaning for the students. Christians know what the Bible is because they are accustomed to seeing and reading it in their home or church. However, for non-Christian students, it is a new experience. In their home, many have never seen a Bible. Also, since they do not go to church, they may think that the Bible would be needed only in the church or for Christians. However, in Christian schools the Bible is taught in the classroom just like other classes such as the Korean language, English, mathematics, and science. Although they may not know the contents of the Bible, they understand that the Bible is one of the required courses. The Bible becomes very familiar and close to their thinking and life. Thus, after they are grown up, the Bible is not new to them.
Through the Bible classes, they learn systematically about the contents of the Bible. The students usually study the Bible for more than 35 hours a year. It is like Sunday school. The Bible teacher (usually the chaplain) teaches the Bible with the aim of soul saving. Through the Bible classes, many students accept Christ as their personal savior. When the students enter Daesung School as freshmen, less than 15% are Christians. However, by the time they graduate
13 Interview by the author, April 1999.
14 Mark 4:1-20.
Eim, Pentecostalism and Public School 15
from the Daesung School, this number reaches up to 80-85%.15
4.2.3 The Pentecostal Message and Worship Are Not New to Them
Since ideologies or philosophical thought has not fully been developed in this age group, they accept almost anything as new. For them, communism, materialism, capitalism, and socialism have no special meaning. For them, Reformed theology or Pentecostal theology has no special meaning. For them, a Pentecostal worship style or a traditional worship style does not matter. They accept anything in the manner in which it is presented. Once the students are enrolled at one of the Daesung Schools, almost everyday they watch and experience the Pentecostal message and Pentecostal worship style both within the church and school. They learn that the messages they hear and the worship services they participate in are natural. Moreover, for them the traditional worship style and non-Pentecostal message become strange. Therefore, the influence of the Daesung School in spreading the Pentecostal message and worship style has been enormous. More than 80,000 students have graduated from the Daesung Schools. Many of them have become mothers and fathers. Since Pentecostalism is not strange to them, they speak well of the Pentecostal message and churches. Sometimes, they may even go to a Pentecostal Church with their children. Also, they are working in all four corners of Korea as well as in other countries. There are no statistics kept in the schools about religion or the religious preferences of graduates. Although, there are no distinct statistics about their life after graduation, we can assume that their influence in spreading the Pentecostal message and worship is positive. 4.2.4 Pentecostal Worldview Would Be Formed During Period
Young people have their own worldview, but they are not yet mature. This adolescent stage is an important stage in the formation of their worldview. During the early stages of the Pentecostal movement at the beginning of this century, many Pentecostal ministers, believers and missionaries were severely persecuted. As the author studied the foreign mission history of the International Church of the Foursquare Gospel from 1921 until 1983, he discovered that this persecution did not come from non-Christians, but instead from the existing Protestant
15 Yeol Soo Eim, The Life Story of Rev. Seen-Ok Ahn (unpublished paper;
Taejon, Korea: Foursquare Bible College, 1984), p. 4.
The Spirit & Church 1:1 (1999) 16
churches or Catholic Churches due to the difference in theology and praxis.
16
The traditional churches had their own worldviews, which had been formed during the years of their history. A worldview is not formed in one or two years. It takes time. Oneโs worldview is not something studied, but is formed unconsciously during oneโs lifetime.
17 Young people unconsciously learned the Pentecostal
Worldview during their study at Daesung School. This was a great help in their theologizing about Pentecostal theology in the future. Wan-Suk Do, Chairman of the Chaplains at Daesung Christian School, says that more than 500 graduates from Daesung High School became ministers. However, not all of them became Pentecostal ministers. Even though they may be ministers in Presbyterian, Baptist, Methodist and other non-Pentecostal denominations, they are very positive toward the Pentecostal teachings and worship style. It is assumed that three years experience in the Pentecostal atmosphere in this high school campus might have influenced their lives.
18
Ahn began to send potential leaders abroad to train them as future leaders in the Korean Foursquare Church. She sent twenty-five people from 1980 till 1996 to the USA, England, Philippines and South Africa for higher education. Of the twenty-five, fifteen were graduates from Daesung School. They are studying Pentecostal theology for doctoral programs in their seminaries. This can be interpreted that these people had a Pentecostal worldview, which had been formed naturally during their school days. They had no difficulties in accepting Pentecostal theologies and worship styles, so they can spend more energy and time in developing it. 4.2.5 Woman Preacher in the Public School
Ahn is a woman. Her titles that designate her are that she is a woman evangelist, a woman preacher, a woman pastor, a woman Bible teacher, and a woman director of the school. Since Korea has been under the Confucius and Buddhist culture for such a long period of time during its history, the Korean people accept the Buddhist and
16 Yeol Soo Eim, โThe Worldwide Expansion of Foursquare Churchโ
(D.Miss. dissertation, Fuller Theological Seminary, June 1986), pp. 91-6.
17 Paul G. Hiebert, Cultural Anthropology (Grand Rapids: Baker, 1976), pp.
355-69.
18 Wan-Suk Do, Interview by the author, October 1997.
Eim, Pentecostalism and Public School 17
Confucian value and life style as a norm. In the Confucian culture, the rights and roles of women are neglected and restricted. Women are supposed to be obedient to the men. Also, the active works of women in society have not been supported. It is a male dominated culture. Therefore, the church expects the women to work on Sunday Schools, womenโs evangelistic groups, choirs, home group meetings but not to have active leadership positions. Preaching by a woman in front of a congregation was not imaginable during the 1960s and 1970s.
In 1970, she appeared in front of the people as a woman preacher. She preached in the pulpit in front of the congregation which consisted of both males and females. With God given authority, she preached the Word of God, administered the Lordโs table, blessed the benediction, and laid hands upon male believers for healing and blessing. Before this time, only male preachers did this.
Her being in the public school as a woman preacher had great influence upon the girls in the schools. Around 4,000 students, which is half of the total students at Daesung School, are girls. The worldview of the girls in these schools began to change. Up to that time, the worldview of the girls in Korea was formed under the teachings of Confucius and Buddha. But by watching Ahn in her preaching, their thinking and attitude began to change from Confucian ideas to Christian ideas. This may be the reason there are many female ministers in the Church of the Foursquare Gospel in Korea.
19 The girls
in the middle schools and high schools were encouraged to go to Bible College and do ministry just like Ahn. 4.2.6 Balancing Cognitive Knowledge and the Power of the Spirit
Western Christianity has contributed a lot in the expansion of the Kingdom of God, but it has neglected the areas of spiritual formation, spirituality, and the supernatural realm. Janice Morgan Strength, a professor of Psychology at Fuller Theological Seminary and the co-founder of the Moscow Christian School of Psychology, asserts that Western Christianity has neglected four areas: the denial of spiritual realities, the difficulty of being silent before God, the lack of training in spiritual warfare, and an enscouncement in hedonism.
20 Since
19 Women ministers are pastoring in 16 churches out of 35 churches in the
Korean Foursquare denomination.
20 Janice Morgan Strength, โLessons From Russia Regarding Spirituality,โ in
Theology, News and Notes (March 1999), pp. 19-21.
The Spirit & Church 1:1 (1999) 18
Western Christianity had been heavily relied upon Descartes, who proposed an objectification of the person by articulating a mind/body split, it placed the church on the defensive, particularly regarding the supernatural, mystical elements of faith.
21
Ahn received her theological education in the U.S.A. However, she was brought up in an oriental culture. Western civilization emphasizes cognitive and scientific knowledge, while oriental civilization emphasizes the emotional, supernatural, and wholistic realms. She wisely balanced the two different cultures. By establishing the Daesung Christian Schools, she provided the students with an opportunity to receive scientific knowledge and objective judgement. This was provided through classes taken by the teachers that followed the curriculum designed by the Ministry of Education. Also, by establishing a Pentecostal church and teaching the Pentecostal message and worship style, she provided the students with an opportunity to face the supernatural realm of Christianity. In the church, many signs and miracles are happening. Many people have been healed through fervent prayers. The students have watched demons being cast out by the power of the Holy Spirit. Also, the students have witnessed the supernatural power of the Holy Spirit in their neighbors. They also have participated in the powerful ministry of the Holy Spirit by praying together with other believers, by singing the gospel songs, by going to prayer mountains to pray or even by fasting prayer. They have learned scientific knowledge in the classroom, watched the supernatural miracles of the Lord in the church and participated in this supernatural work of the Holy Spirit by being in the church and by praying together with other congregations. They are balanced in their learning and experience. In the coming millennium, when these students are grown, they will become great warriors of Christ. Therefore, this aspect of Ahnโs ministry of balancing scientific knowledge and the powerful ministry of Pentecostal belief through the public school system should be recommended not only in Western societies but also in non-Western societies. 4.2.7 Youth Mission Training Center
On an early morning in October of 1970 after returning from the
21 Strength, p. 19.
Eim, Pentecostalism and Public School 19
U.S.A. she was praying in the church when she saw a great number of people falling down from heaven to the bottomless pit of darkness. At that moment she raised up her hands and cried, โthese are mine.โ The great number of people stopped falling when she cried and a voice from heaven announced, โIt is 40,000.โ Then the vision disappeared. Then she realized she was mumbling to herself, โfive times eight equals forty.โ An instant interpretation of that vision was given to her. With the inspiration of the Holy Spirit, she realized what that number meant. She thanked God. It was a prophecy of Youth Mission Training (YMT) to which she has dedicated her whole life. The average number of family members of the Daesung students was five. Thus, the figure 40,000 meant those five family members times 8,000 students.
After she received this vision in 1970, she prayed to the Lord and asked how to implement the vision. She did her best in educating her students with Biblical knowledge and participation in worship services through the chaplains and Bible teachers at the schools. Also she did her best to help them grow in faith by providing worship services and special meetings for the students such as summer camps, special mountain prayers, and Saturday evening meetings about spiritual gifts. But her spirit was not satisfied with those strategies. Finally, at the age of sixty she decided to do a forty days fasting prayer to get wisdom from the Lord how to educate the young people about Christian spirituality.
In 1984, she did the forty-day fasting prayer successfully by the grace of the Lord. After this, she received much assurance from the Lord. The Lord gave her a great vision for global missionary work. While she was praying to the Lord, He told her to send students as missionaries to South East Asia. More than 2/3 of the world population lives in Asia where the world's major religions were born. But, even yet, there are so many unreached people on this continent. At that moment she realized why the Lord had allowed her and her husband to establish the Daesung Christian Schools forty years earlier. She made up her mind to train her students with the Gospel of Jesus Christ and send them as missionaries.
She realized that in order to use the graduates of these schools as warriors of mission in South East Asia, they should be trained spiritually while they attend the schools. One year she made a plan of training them. This program is a four-day intensive spiritual training each year. The training emphasizes โconversionโ to the first year
The Spirit & Church 1:1 (1999) 20
students, โbaptism with the Holy Spiritโ to the second year students, and โthe responsibility as a man and a woman of God in the societyโ to the third year students.
22 She named it Youth Mission Training.
This training begins on Friday afternoon and ends on Sunday afternoon. Around 90 fully trained adult staff members serve them with love. The staff never forces the student to do anything. Instead, all the staff members serve the students with Christian love. All the students are served with good meals, messages, and the love of Christ. They experience the kind of love that they cannot experience else where. Almost all of them accept Jesus Christ as their personal savior by the time they are dismissed from the training. Also, their parents are invited to attend a service at the end of the training session. Many of them also accept Jesus Christ. Up to May of 1999, more than 16,000 people have been trained since 1989. Many of them have decided to dedicate their lives as missionaries.
5. USING THE ADMINISTRATION SYSTEM IN PREACHING THE GOSPEL
Since Ahn is the director of the Board of Trustees, she uses that
power in spreading the Gospel to the students. There are strengths and weaknesses in using this administrative power. 5.1 Strengths
She fully uses the administrative system in spreading the Gospel. In evangelizing the lost, the role of the students, teachers, and especially the principals and vice-principals are significant. In her school system, a principal or vice principal must be an elder. Becoming an elder in the church is not easy. One cannot become an elder in the church just by wishing to be one. One should be recognized by the congregation, and show to people his/her maturity in faith. They should also attend most of the church services including the 4:30 morning prayer meeting. Their dedication, sacrifice and devotion to the Lord should be recognized by both the minister and the congregation. The main function of an elder in the Foursquare
22 Wan-Suk Do, โIt Is My Peopleโ (unpublished scenario, Taejon, Korea:
Taejon Foursquare Gospel Church), n.d., pp. 6-7.
Eim, Pentecostalism and Public School 21
Gospel Church is to assist the minister in preaching, to be active in home visitation and to pray for the sick. To pray for the sick, one should be empowered by the Spirit of the Lord, and to be empowered by the Holy Spirit, requires time spent in prayer and devotion.
Second, she inserted the Bible as part of the curriculum. As mentioned above, both the Christian and non-Christian students understand that the Bible is one of the core courses in the school. Since the Word of God is taught in regular classes by Spirit filled chaplains or by Bible teachers during their school years, it is easy for the students to accept Jesus Christ as their personal savior. 5.2 Weaknesses
Using secular powers in evangelizing with the Gospel could result in a manipulation of the power of the Spirit. Some teachers may pretend to obey or cooperate with school policies, although they may not have a true commitment to them. Since the words and directions come from the chief administrator in the school, they may attend church, although they do not want to. If this attitude becomes a habit, it would be very hard to evangelize them with the Gospel of Jesus Christ.
Second, the hierarchy of the school system is repeated in the church. In Godโs eyes, everybody is equal. Thus, there is no distinction in rank, job, income, or color in the church. However, since the same person heads the school and the church, the hierarchy in the school system would be the same in the church.
6. LIMITATION IN PENTECOSTAL EDUCATION IN PUBLIC SCHOOL
Although Ahn had a great vision for the school, there are certain
limitations in Pentecostal education in Public Schools. First, there is limited freedom in the curriculum designs. In Korea, the Ministry of Education designs the school curriculum. Although Ahn is the Director of the School, she has no freedom to add or remove out of the government mandated curriculum. Should she want to have more chapels or counseling time to help students, she cannot do so.
Second, there is a lack of Spirit-filled teachers available. When a teacher is Spirit-filled, it is much easier to help students with
The Spirit & Church 1:1 (1999) 22
understanding the Pentecostal messages. However, finding Spirit-filled teachers is very hard. Although it is a private school, the school must hire teachers who have a teaching license. The appointment of a chaplain has limitations, too. A chaplain also must meet certain requirements set by the government.
Third, there are shortages of textbooks suitable for teaching the Pentecostal message. In teaching the Bible at the school, teachers should have textbooks, but there are no textbooks written from a Pentecostal perspective. Most of the textbooks that are currently being used were written from a non-Pentecostal point of view. This area should be more developed in the future.
Fourth, the entrance examination of the high school and college is one of the hindrances. Koreans are highly education-oriented and parents as well as students themselves hope to attend university possible. Therefore, in order to go to the best school, students must pass an entrance examination that is very competitive. Since the junior and senior high schools are considered to be a place of preparation for the test, the practice of emphasizing Christian education in the Christian private schools sometimes faces opposition from parents, students and even teachers.
7. CONCLUSION
People usually understand that Pentecostal preaching and praxis should be done in the churches or prayer mountains. However, it is being successfully taught at the public schools. There may not be many Pentecostal-oriented private schools around the world, but by the grace of the Lord, Ahn and her husband began the Daesung school forty-seven years ago and it has produced many spirit-filled graduates. More than five hundred graduates have become Christian ministers, while many others serve the Lord in other places in the world. The impact of the Pentecostal message has been enormous. What Daesung School has contributed in the expansion of Pentecostalism should not be underestimated.
It has been successful up until now, and will be successful as long as she lives. But now, she is in her late 70s, and needs to prepare the school for when she goes to be with the Lord. The Pentecostal message and worship cannot be taught well by a school administrative system which is like some non-Pentecostal classes. To preserve Ahnโs
Eim, Pentecostalism and Public School 23
legacy will require strong spirit-filled leaders. We are at the gate of the next millenium. We should ask the Lord to give us wisdom in continuing this mission.
SC 1:1 (1999), 25-36 25
๊ตฌ์ฝ์ ๊ด์ ์์ ๋ณธ ํ๋ ์ฑ๋ น๋ก 1
๋ง ์ ์*
1. ์์ํ๋ฉด์ ํฌ๋ฆฌ์ค์ฒ๋ค์ด ์ผ๋ง๋ ๊ตฌ์ฝ์ ์ฝ๋๋ ํ๋ ์ง๋ฌธ์ ๊ตฌ์ฝํ๊ณ์์ ๋์์์ด ์ ๊ธฐ๋๊ณ ์๋ค. โ์ ์ฝโ์ ๋นํด โ๊ตฌ์ฝโ์ด๋ผ๋ ๋ง ์์ฒด๊ฐ ์์นซํ๋ฉด โ์ด์ ๋ ์ธ๋ชจ๋ ์์ผ๋ ๊ทธ๋ ๋ค๊ณ ๋ฒ๋ฆด ์๋ ์๋โ ์ด์ ์ฉกํ ์ ์ฅ์ ์์ฌํ๋ค๋ ํ๋ ์์ง๋ง, ์ฑ์ ์์ฒด๊ฐ โ์ฝ๋ ์ฌ๋์ ๋ณ๋ก ์๋ ๋ฒ ์คํธ ์ ๋ฌโ๋ผ๋ ํ์ค์ ๊ฐ์ํ ๋ ๊ตฌ์ฝํ๊ณ์ ์ํ๊น์ด ๋ง์์ ์ถฉ๋ถํ ์ดํดํ ์ ์๊ฒ ๋ค. ๋๊ตฌ๋ ๋ชจ๋ ์ ํ๊ณผ ์ ์์ ๊ฒฝํ์ ์ ์ฝ์ ๊ทผ๊ฑฐํ๊ณ ์๋ ์ค์์ ์ด๋์ด์ผ๋ง๋ก ๊ตฌ์ฝ์ ์ฐ๊ตฌํ๊ณ ์ ํ๋ ๋๊ธฐ๊ฐ ๋ค๋ฅธ ํฌ๋ฆฌ์ค์ฒ๋ค์ ๋นํด ๋ ์ด์ ํ ์ ์๋ค๋ ๊ฐ๋ฅ์ฑ์ ์ด๋ ต์ง ์๊ฒ ๊ฐ๋ ํ ์ ์๋ค. ๋ฌผ๋ก ๊ตฌ์ฝ์ ์ฝ๋๋๋ ๋ฌธ์ ์ ํจ๊ป ์ด๋ค ์ ์ฅ๊ณผ ์์ธ์์ ์ฝ๋๋ ํ๋ ๊ฒ๋ ๋งค์ฐ ์ค์ํ ์ง๋ฌธ์์ ์์์ผ ํ๋ค. ๊ทธ๋ฌ๋ ๊ตฌ์ฝ์ด ํฌ๋ฆฌ์ค์ฒ์ ์ํ์ด๋ ์ ํ์ ์ฐจ์งํ๋ ์ค์ํ ์์น๋ ์๋ฌด๋ฆฌ ๊ฐ์กฐํด๋ ๋ถ์กฑํ๋ค. ๊ตฌ์ฝ์ ์ด์ฉ๋ฉด ์๋ง์กด ๊ฐ์ ๋ผ๊ณ ๋นผ๊ณกํ ๋ค์ด์ฐฌ ์์๋ฆผ๊ณผ ๋น์ทํ ์ง๋ ๋ชจ๋ฅธ๋ค. ์ด๋ค ์ฌ๋๋ค์๊ฒ๋ ์ด ์์๋ฆผ์ด ๋๋ฆฌ์ด ๊ฑฐ์ถ์ฅ์ค๋ฝ๊ณ ์ถ์ ๋์์ด ๋์ง ์๋ ๋ฐฉํด๋ฌผ์ ๋ถ๊ณผํ๋ค. ๊ทธ๋์ ๋ถ์ง๋ฅด๊ณ ์๋ฅด๊ณ ๊ทน๋ณตํด์ผ ํ ๋์ ์ด๋ค. ๊ทธ๋ฌ๋ ๋ง์ ์ฌ๋๋ค์๊ฒ ์๋ง์กด์ ์์๋ฆผ์ ํ์์ฐ๋ฃ๋ฅผ ๋์์์ด ํ์ ์ผ์ฐํํ์๋ ์ด์ฐํํ์ ๊ฐ์ ๋ฌผ์ง์ ๋๊ธฐ ์ค์ ๋ฟ์ด๋ด์ด ์ถ ์์ฒด๋ฅผ ์ํํ๋ ํ๊ฒฝ์ ๋ค์ ์ ํํ๋ ํ์ ๋ถ๊ฐ๊ฒฐํ ์ถ๋ณต์ด๋ค. ๋๊ตฌ๋
* Wonsuk Ma (Ph.D. Fuller Theological Seminary) is Academic Dean and Professor in Old Testament Studies at Asia Pacific Theological Seminary in Baguio City, Philippines, and Associate Professor at Gospel Theological Seminary in Taejeon City, Korea; Asia Pacific Theological Seminary ๊ตฌ์ฝํ ๊ต์์ด๋ฉฐ ๊ต๋ฌด์ฒ์ฅ์ ์ญ์ํ๊ณ ์๊ณ ๋ณต์์ ํ๋ํ์๋ํ๊ต ๊ตฌ์ฝํ ๊ต์์ด๋ค.
1 ์ด ๋ ผ๋ฌธ์ ์ 1 ํ ์์์ ์ค์์ ์ ํํ (Asian Pentecostal Society)
์ฐํ์์ ๋ฐํ๋์๋ค, ๋ณต์์ ํ๋ํ์๋ํ๊ต, ๋์ , 1999๋ 5์ 21์ผ.
The Spirit & Church 1:1 (1999)
26
AIDS๋ ์ ๊ฐ์ ์ค๋๋ ์ ๋ถ์น์ ๋ณ๋ค์ ๋ํ ํด๋ต์ด ์ด ์์๋ฆผ ์์ ์จ์ด์์์ง ๋ชจ๋ฅธ๋ค๋ฉฐ ๊ฒฝ๊ณ ํ๋ ๊ณผํ์๋ค์ ์ฐ๋ฆฌ๋ ์์ฃผ ๋ณธ๋ค. ์ด ๋น์ ๋ฅผ ์ ์ฉํ๋ค๋ฉด ์ค๋๋ ์ค์์ ์ ํ์ด ์๊ณ ์๋ ๊ณผ์ ์ ๋ํ ํด๊ฒฐ์ ์ค๋ง๋ฆฌ๊ฐ ๊ตฌ์ฝ์ ์์์ง๋ ๋ชจ๋ฅธ๋ค๋ ๊ฒ์ด๋ค. 20์ธ๊ธฐ์ ๋ค์ด ๊ฐ์ฅ ์ค์ํ ์ข ๊ตํ์์ ํ๋๋ก ์๊ผฝํ๋ ์ค์์ ์ด๋์ ์ฌ๋ฌ ๋ฐฉ๋ฉด์์ ์ธ๊ณ์ ๊ตํ์ ์ ํ๊ณ, ๋์๊ฐ์๋ ์ข ๊ต๊ณ๋ฅผ ํ๋ค์ด ๋์๋ค.
2 ํนํ ์ฌ์ญ, ์๋ฅผ ๋ค๋ฉด ๊ตํ์ฑ์ฅ ๋ฑ๊ณผ ์ ๊ต ๋ถ์ผ์ ๋ผ์น
๊ณต๋ก๋ ๋งค์ฐ ๊ด๋ชฉํ ๋งํ๋ฐ ๋นํด, ํ๋ฐํ ์ฐ๊ตฌ์ ๋์์ผ๋ก ์ฃผ๋ชฉ์ ๋ฐ์ง ๋ชปํ ์ ์ ํ๊ณ์์๋ ์์ฝ๊ฒ ์๊ฐํ๊ณ ์๋ ํ์ค์ด๋ค. ๋ง์ฐฌ๊ฐ์ง๋ก ์ ํ์ ์ธ ๊ณตํ๋ ๋งค์ฐ ํฌ๊ณ ํน์ดํ๋ค ํ๊ฒ ๋ค. ๊ธ์ธ๊ธฐ์ ๋ค์ด ์ฑ๋ น๋ก ์ ํ๋ฐํ ๋ ผ์๋ฅผ ์ผ์ผ์ผฐ๋ค๋ ์ ์ธ์๋, ์ ํต์ ์ธ ์ ํ์ฌ์กฐ์ ๋น์ถ์ด ๊ทนํ ๊ทผ์ ์ (immanent)์ธ ํ๋๋์ ๋ฉด๋ชจ์ ์์ธ๋ฌ ์ ์์ ๊ฒฝํ์ ์ฃผ๋ํ ์ ๋ ๋น ๋จ๋ฆด ์ ์๋ค. ์ค์์ ์ ์ฑ๋ น๋ก ์ ํฌ๊ฒ ์ฑ๊ฒฐํ์ ๋น์ฑ๊ฒฐํ ์ค์์ ์ฑ๋ น๋ก ์ ๋ ๋ชจ์ต์ผ๋ก ๋ฐ์ ๋์ด ์๋๋ฐ, ์ ์์ ๊ฒฝ์ฐ ์ฑ๊ฒฐ๊ณผ ์ฑ๋ น์ธ๋ก๋ฅผ ์ฐ๊ณ์ํค๊ณ ์๋๋ฐ ๋ฐํด, ํ์๋ ์ฑ๋ น์ธ๋ก๋ฅผ ์ฑ๊ฒฐ๊ณผ๋ ์ฐ๊ด์ด ์์ด ํ๋๋์ ์ ์ ์ธ ์ํ๋ก ๋ถ์ด์ฃผ์๋ ์ ๋ฌผ๋ก ์ดํดํ๊ณ ์๋ค. ๊ทธ๋ฌ๋ ์ค์์ ์ฑ๋ น๋ก ์ ๊ณตํต์ ์ ์ฑ๋ น์ ์ํ์๋ ๊ถ๊ทน์ ์ธ ๋ชฉ์ ์ด ๋ณต์์ฆ๊ฑฐ๋ฅผ ์ํ ๋ฅ๋ ฅ์ฃผ์ฌ์ผ๋ก ์ดํดํ๊ณ ์์ผ๋ฉฐ, ์ผ๋ฐ์ ์ผ๋ก ๋ฐฉ์ธ์ ์ฑ๋ น์ธ๋ก์ ์ด๊ธฐ ์ธ์ ์ธ ํ์ ์ผ๋ก ๋ฐ์๋ค์ด๊ณ ์๋ค๋ ์ฌ์ค์ด๋ค. ๋ฐ๋ก ์ด๋ ๊ฒ ๊ทนํ ์ง์ฝ๋ ์ค์์ ์ ์ฑ๋ น๋ก ์ด ์ ํ์ ์ธ ๊ฐ์ ์ด๋ผ๋ฉด, ๋์์ ํ์ํ ์ ํ์ ์๊ฐ์ด ๋ฐ๋ก ์ค์์ ์ ํ์ ์ฝ์ ์ด๋ผ๊ณ ๋ ํ ์ ์๋ค. ์ด ์์ ์ฐ๊ตฌ๋ฅผ ํตํด ์ฒซ ๋ฒ์งธ๋ก ์ค๋๋ ๊ธฐ๋ ๊ต ์ ํ์์ ํํ ๋ณด๋ ์ฃผ์ ์ฑ๋ น๋ก ์ ํ๋ฆ์ ์ดํด๋ณด๊ณ , ๋์งธ๋ก ์ด๋ฌํ ํฐ ์ฑ๋ น๋ก ์ ํ๋ฆ์ ๊ตฌ์ฝ์ ์ธ ๊ทผ๊ฑฐ๋ฅผ ์ฐพ์๋ณด๊ณ ์ ํ๋ค. ์ด๋ ๊ฒ ํจ์ผ๋ก ๋์ ์ฑ๋ น๋ก ์ ํ ์์์ ์ค์์ ์ ์ฑ๋ น๋ก ์ ์กฐ๋ช ํด ๋ณผ ์ ์์ผ๋ฆฌ๋ผ ์๊ฐํ๋ค. ๋ฌผ๋ก ์ด๋ฌํ ์ฐ๊ตฌ๊ฐ ์ข ๋ ์์ ํด์ง๊ณ ํ๋ค๋ฉด ๊ตฌ์ฝ์์ ์์ํด ์ ์ฝ, ๊ทธ๋ฆฌ๊ณ ๊ตํ์ฌ๋ฅผ ํตํด ์ด๋ฐ ์ฑ๋ น๋ก ์ ํ๋ฆ๋ค์ด ์ด๋ป๊ฒ ๋ฐ์ ํด ์๋๊ฐ๋ฅผ ๊ฑฐ์ฌ๋ฌ ๊ฐ์ผ ํ๋ค. ๊ทธ๋ฌ๋ ๋ณธ ์ฐ๊ตฌ์์๋ ์ฌ๋ฌ ๊ฐ์ง ์ ์ฝ์ผ๋ก ์ธํด ๊ตฌ์ฝ์ด๋ผ๋ ์๋ฐ์ ๊ณผ ์ค๋์ด๋ผ๋ ๋ค๋ฅธ ๋์ ์ฐ๊ฒฐํด ๋ด์ผ๋ก ์ต์ํ์ ๋ชฉ์ ์ ์ด๋ฃจ๊ณ ์ ํ๋ค. ๊ทธ๋ฌ๋ ๋ณธ์ ( )์ ๋ค์ด๊ฐ๊ธฐ ์ ์ ๋ฐํ๊ณ ์ ํ๋ ๊ฒ์ ๋ฐ๋์ ์ค์์ ์ฑ๋ น๋ก ์ด ํฌ๊ด์ ์ฑ๋ น๋ก ์ ์ด๋ฃจ๊ธฐ ์ํด ๋ณํํด์ผ ํ๋ค๊ณ ์๊ฐํด์๋ ์ ๋๋ค๋ ์ ์ด๋ค. ์ธ๊ฐ์ด ๊ฐ๊ณ ์๋ ํ๊ณ๋ฅผ ๊ฐ์ํ๋ค๋ฉด ์ฐจ๋ผ๋ฆฌ ๋ชจ๋ ๊ธฐ๋ ๊ต ๊ทธ๋ฃน๋ค์ด ์ญ์ฌ์ ์ธ ํน์ดํ ์ํฉํ์์ ํ์ฑ๋ ๋ ํนํ ๊ฐ์กฐ์ ์ ๋ ๊ฐ๋ฐํ๊ณ ํ๋ฌธํํจ์ผ๋ก ํ๋๋์ ๋๋ผ๋ผ๋ ํฐ
2 ์๋ง ์ด๋ฅผ ๊ฐ์ฅ ์ ๋ํ๋ธ ์ฑ ์ด Harvey Cox, Fire from Heaven: The Rise of
Pentecostal Spirituality and the Reshaping of Religion in the Twenty-First Century (Reading, MA: Addison Wesley, 1995)์ด๋ค.
๋ง์์, ๊ตฌ์ฝ์ ๊ด์ ์์ ๋ณธ ํ๋ ์ฑ๋ น๋ก
27
ํ ๋๋ฆฌ ์์์ ๋ ๊ทํ ๊ณตํ์ ํ ์ ์๋ค๊ณ ๋ฏฟ๊ธฐ ๋๋ฌธ์ด๋ค.3 ๋ฌผ๋ก ์ด๋ฐ
๊ฒฝ์ฐ์ ์ ๋์ ์ผ๋ก ํ์ํ ๊ฒ์ ๋์๋ ๋ค๋ฅธ ์ ํ์ , ์ฌ๊ธฐ์์๋ ์ฑ๋ น๋ก ์ , ์ ํต์ด๋ ๊ฐ์กฐ๋ฅผ ์ณ์ง ์๋ค๊ณ ๋ฐฐ์ ํ๊ธฐ๋ณด๋ค๋ ํ๋๋์ ์ฃผ๊ถ์ ์ธ ์ญ๋ฆฌ ์์์ ์ฃผ์ด์ง ํ๋๋์ ์ ๋ฌผ๋ก ๋ณด๋ ์ด๋ฆฐ ๋ง์์ด๋ค. ๋ ํ๋๋ ์ฐ๊ตฌ์ ์ ๊ทผ์ด ๋ค๋ฅธ ์ ํต๋ค์ ๋น๊ตํ๋ ๊ฒ์ด๊ธฐ ๋๋ฌธ์ ์ค์ ์ ํ์๋ณด๋ค ์ง๋์น๊ฒ ์ผ๋ฐํ(overgeneralization) ๋๋ ๊ฒฝ์ฐ๊ฐ ์์ ์ ์๋ค๋ ์ ์ด๋ค. ์ด๋ฐ ๊ฒฝํฅ์ ์ด๋ค ํน์ฑ์ ์ค์ ์ด์์ผ๋ก ๊ฐ์กฐํ๊ฑฐ๋, ๋๋ ์ด์ฐจ์ ์ธ ์์๋ค์ ๊ฐ๊ณผํ๋ ๊ฒฝ์ฐ ๋ฑ์ผ๋ก ๋ํ๋ ์ ์๋ค. ๋ณธ ์ฐ๊ตฌ์ ๋ชฉ์ ์ด ๋ค์ํ ์ฑ๋ น๋ก ์ ์ ํต๋ค์ ์๊ฐํ๋ค๊ธฐ ๋ณด๋ค๋ ๊ฐ ๋ถ๋ถ์์ ํฐ ์ฑ๋ น๋ก ์ ํ ๋๋ฆฌ๋ฅผ ๊ท์ ํ๊ณ ๊ทธ ์์์ (in the context) ์ค์์ ์ฑ๋ น๋ก ์ ์ดํดํ๊ณ ์ ํ๋ค๋ ์ ์์ ์ด๋ฐ ๊ฒฝํฅ์ด ๋ถ๊ฐํผ ํจ์ ๋ฐํ๊ณ ๋ ์๋ค์ ์ํด๋ฅผ ๊ตฌํ๋ ๋ฐ์ด๋ค. ์ด๋ ์ ํ์ ๋ถ์ผ์ฒ๋ผ ์ฑ๋ น๋ก ๋ ๊ทนํ ๋ค์ํ ๋ชจ์ต์ผ๋ก ๋ํ๋๊ณ ์์ง๋ง, ์ค๋๋ ์ ์ฑ๋ น๋ก ์ ํฌ๊ฒ ์ ์ผ๋ก ๊ตฌ๋ถํ ์ ์๊ฒ ๋ค.
2. ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก : ์ค๋ฆฌ์ ์ฑ๋ น๋ก (Ethical Pneumatology) 2.1 ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์ ๊ฐ์กฐ ์ ์ ํ ์ด๋ฆ์ ์๋์ง๋ง ๊ตํ ์ผ์น ์ด๋์ ์ฃผ๊ดํ๋ ์ธ๊ณ๊ตํํ์ํ(World Council of Churches)๋ฅผ ์ค์ฌ์ผ๋ก ๋ฐ์ ๋ ์ฑ๋ น๋ก ์ด๋ฏ๋ก โ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก โ์ด๋ผ๊ณ ๋ถ๋ฅด๊ธฐ๋ก ํ๋ค. ์ธ๊ณ๊ตํํ์ํ์ ์ ํ์ ๋ชฉํ์ ๋๋ถ์ด ์์๋ ์ฑ๋ น๋ก ์ 1991๋ ์ ์ค์คํธ๋๋ฆฌ์์ ์บ๋ฒ ๋ผ์์ ์ด๋ฆฐ ์ 7์ฐจ ์ดํ๋ฅผ ์ ํ๋ก ํฌ๊ฒ ์ผ๋ฐํ๋์๋ค.
4 โ์ฑ๋ น๋์ด์ฌ ์ค์ ์, ๋ชจ๋ ํผ์กฐ๋ฌผ์ ์๋กญ๊ฒ ํ์์โ
(Come, Holy Spirit, Renew the Whole Creation)๋ผ๋ ์ฃผ์ ๊ฐ ๋งํด ์ฃผ๋ฏ์ด ์ฐ์ ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์ ๊ทธ ๋ฒ์๊ฐ ๋ฌด์ฒ ํฌ๋ค๋ ์ ์ ์ฝ๊ฒ ์ ์ ์๋ค. ์ฐ์ ์ฑ๋ น๋์ ์ญ์ฌํ์ฌ์ด ๋ชจ๋ ํผ์กฐ๋ฌผ์ ์ ์ฉ๋๋ค๋ ์ ์์ ๊ฐ์ฅ ํฌ๊ด์ ์ธ ์ฑ๋ น๋ก ์ด๋ผ๊ณ ํ ์ ์๋ค. ์ธ๊ณ๊ตํํ์ํ๊ฐ ์ถ๊ตฌํ๋ ์ด์
3 ์์ด์ ๋ฐ์ฌ๊ฐ ์ด๋ฌํ ์๋์ ๋ํด ์ธ๊ธํ ์กฐ์ธ์ ๊ท๋ด์ ๋ค์ ํ์๊ฐ
์๋ค. ์์ด์, โ์ด์ํ ๋ฐ์ฌ์ ๋ฐ์ ์ ๋ํ ๋ ผํ,โ ์ฑ๋ น๊ณผ ์์ ๊ฐ์ฑ (์์ธ: ๊ตญ์ ์ ํ์ฐ๊ตฌ์, 1998), p. 163. ๋ฐ๋ด๋ฐฐ ๋ฐ์ฌ๋ ์ด์ ๋น์ทํ ์กฐ์ธ์ ํ์๋ค. ๋ฐ๋ด๋ฐฐ, โ์ดํ,โ ์ฑ๋ น๊ณผ ์์ ๊ฐ์ฑ, p. 166.
4 ์ค์์ ๋ํ๋ค์ด ์ฒ์์ผ๋ก ๊ณต์ ์ต์๋ฒ๋ก ์ด์ฒญ๋์ด ์ฐธ์ํ ๊ฒ์ผ๋ก ์ค์ํ
๋ํ์ด๋ค. ๊ทธ๋ฌ๋ ํ ์ค์์ ๋ํ๋ Bishop George Carey์ ๋ง์ ์ธ์ฉํ๋ฉด์ ์ด ๋ํ๊ฐ โ์ฑ๋ น์ด ์ค์๋ ๋ถ๋ถ์ ์ ์ณ๋๊ณ ํผ์กฐ๋ฌผ์ ์๋กญ๊ฒ ํ๋ ๋ฐ๋ง ํ ์ํ ๋ชจ์โ์ด์๋ค๊ณ ํ๊ฐํ๋ค. Cecil M. Robeck, Jr., โA Pentecostal Assessment of โToward a Common Understanding and Visionโ of the WCC,โ Mid-Stream 37:1 (1998), pp. 1-36 (13).
The Spirit & Church 1:1 (1999)
28
( )์ ๋ฐ๋ผ ํ์ฑ๋ ์ฑ๋ น๋ก ์์ ๊ฐ์ํ ๋ ์ด ์ฑ๋ น๋์ ์ฃผ์์ ์ด ์ ์ (justice)์ ์ผ์น (unity)์ ์์์ ์ฝ๊ฒ ์ ์ ์๋ค. ์ ์ ๋๋ ๊ณต์์ ๊ฐ๋ ์ ์ ์น, ์ฌํ, ๊ฒฝ์ ์ ์ธ ๋ชจ๋ ๋ถ์ผ์ ์ ์ฉ๋๋ค. ์ฒด์ ์ ์ผ๋ก ์ต์๋ ์ฌํ๊ตฌ์กฐ์์ ํํด์ง๋ ๋ถ์์ ๋ํด์๋ ๋จ์ํ ํผํด์๋ฅผ ๋ณดํธํ๊ณ ํ์๋ฅผ ์ฑ์์ฃผ๋ ์๊ทน์ ์ธ ์์ธ์์ ํ ๊ฑธ์ ๋ ๋์๊ฐ ๊ทธ๋ค์ ๊ถ์ต์ ๋ณดํธํ๊ณ ์ฝํ ์์ ํธ์ ์์ ํ์๋ ์ (๋ง์ ๊ฒฝ์ฐ์ ์ต์์ ์ธ ๊ถ๋ ฅ์)๋ฅผ ๋ํญํ๋ค. ํ๊ตญ ๊ตํ ๋์๊ฐ์๋ ์์์ ๊ตํ๊ฐ ํ( )์ด๋ผ๋ ๊ฐ๋ ์ ์ ํ์ ์ธ ๊ฐ๋ ์ผ๋ก ๋์ ํ ๊ฒ์ด ์ด๋ฅผ ์ ๋งํด ์ฃผ๊ณ ์๋ค.
5 ์ด๋ฅผ ๊ฐ์ฅ ๊ฐ์์ ์ผ๋ก ์ ํํํ ๊ฒ์ ์๋ง ์บ๋ฒ ๋ผ์
WCC ์ 7์ฐจ ์ดํ์์ ์ต์ธํ๊ฒ ์ฃฝ์ด๊ฐ ์๋ค๊ณผ โ๋ฌด์ฐธํ ์ดํด๋นํ ์๋ง์กด ๊ฐ์ ์์๋ฆผ์ ํผ๋ น๋ค,โ โ์ธ๊ฐ์ ์ํด ์ฝํ, ๊ฐ๊ฐ๋นํ ๋ ๊ณผ ๊ณต๊ธฐ, ๊ทธ๋ฆฌ๊ณ ๋ฌผ์ ํผ๋ น๋คโ์ ๋ถ๋ฌ ๊ทธ๋ค์ ์๋กํ๊ณ ํ์ ํ์ด์ฃผ๊ธฐ ์ํด ์ ํ๊ฒฝ ๊ต์๊ฐ ์ถ ์ถค์ ๋ค ์๊ฐ ์๋ค.
6 ํนํ โ๊ทธ๋ค [์ฃฝ์ ์กฐ์์ ์๋ค] ๋๋ฌธ์
์ฐ๋ฆฌ๋ ์ฑ๋ น์ด ์ญ์ฌ ์์์ ์ค์ ๋ก ์ฐ๋ฆฌ ๊ฐ์ด๋ฐ ์์ฌํ ๊ฒ์ ๋๋ผ๊ณ ๋ง์ง๊ณ ๋ง๋ณผ ์ ์๋คโ
7๋ ์ ํ๊ฒฝ ๊ต์์ ๋ง์์ ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์
๋ฒ์๋ฅผ ์ง์ํ ์ ์๋ค. ๊ทธ๋ฐ๋ฐ ์ฌ๋ฌ ๊ฒฝ์ฐ์๋ ์ฌ๊ธฐ์์ ๋์ฑ ๋ฐ์ ํ์ฌ ์ต์์ ์ธ ์ฒด์ ๋๋ ๊ตฌ์กฐ๋ฅผ ๊ฐ์ ํ๊ฑฐ๋ ์ฌ์ง์ด๋ ์ด๋ฅผ ๋ฌด๋๋จ๋ฆฌ๊ณ ์๋ก์ด ์ฒด์ ๋ฅผ ์ด๋ฃฉํ๋ ์ ๊ทน์ ์ธ ์ ๊ทผ์ ์๋ํ๊ธฐ๋ ํ๋ค. 60๋ ๋์ ๋ผํด ์๋ฉ๋ฆฌ์นด์์ ๋๋ฆฌ ํผ์ง ํด๋ฐฉ์ ํ์ด ์ข์ ์๊ฐ ๋๋ค. ๋ ๋ค๋ฅธ ์๋ ๋จ์ํ๋ฆฌ์นด์์ ์ค๋ซ๋์ ์ํ๋์ด ์จ ์ธ์ข ์ฐจ๋ณ ์ ์ฑ ์ ๋ํ ํฌ์์ด๋ค. ๊ตํ๋ฅผ ํตํด ์ด๋ฅผ ์ ์น ์์ ํํ๊ณ ์ด๋ฅผ ์ ํ์ ์ผ๋ก ํด์ํ์ฌ ์์ ๋ฐฑ์ธ์ ์ง๊ถ์ด ๋ง์ ๋ด๋ฆฌ๋๋ฐ ๊ตํ์ ์ญํ ์ ๋น ๋จ๋ฆด ์ ์๋ค. ์ด๋ฌํ ์ ์์ ๊ตฌํ์ ์ฐฝ์กฐ์ ํ๋ณต์ด๋ผ๋ ์ ํ์ ์ธ ๋ช ์ ์ ๋ชจ๋ ์ธ๋ฅ, ๋์๊ฐ์๋ ์ฐฝ์กฐ๋ฌผ์ ์ํธ ์ฐ๋( ๅธถ)๋ผ๋ ์ ์ ๋ฅผ ์์ํ๊ณ ์๋ค. ์ด๋ฐ ์ ์์ ์ธ๊ณ๊ตํํ์ํ๊ฐ ๋ชฉํ๋ก ์ผ๊ณ ์๋ โ์ผ์นโ๋ผ๋ ๋ชฉํ๋ ์ ์๊ตฌํ์ ์์ฐ์ค๋ฌ์ด ๊ท๊ฒฐ์ด๋ผ ํ ์ ์๋ค.
5 ํ๊ตญ์ ๋ฏผ์ค์ ํ์๋ค์ ์ค์ฌ์ผ๋ก ํ( )์ ๊ฐ๋ ์ด ์กฐ๋ช ๋ ๊ฒ์ ์ ์๋ ค์ง
์ผ์ด๋ค. ๊ทธ๋ฐ๋ฐ ์ด๋ฌํ ๊ฐ๋ ์ด ์์์ ์ ๋ฐ์ ๊ฑธ์ณ ์ค์ํ ์ ํ์ ์ธ ์ฃผ์ ๋ก ๋ฑ์ฅํ๊ณ ์์๋ ์ฃผ์ํด์ผ ํ๋ค.
6 Hyung Kyung Chung, โCome, Holy Spirit-Renew the Whole Creation,โ in Signs
of the Spirit: Official Report, Seventh Assembly, ed. Michael Kinnamon (Geneva: WCC Publications; Grand Rapids: Eerdmans, 1991), pp. 37-47 (39). ๋ฌผ๋ก ์ด ์ถค์ด WCC ์ดํ์ ์ฐธ์ํ ๋ชจ๋ ๋ํ๋ค์๊ฒ ์๊ฐ๋ฆฐ ๋ฐ์์ ๋ถ๋ฌ์ผ์ผํจ ๊ฒ์ ์ฝ๊ฒ ์ง์ํ ์ ์๋ค. ํ ์ฐธ์์๋ ์ด ์ถค์ด โ์ด๊ด์ ์ธ ๊ฐ์ฑ๋ฅผ ๋ฐ์๋คโ๊ณ ๊ทน์ฐฌํ ๋ฐ๋ฉด, ๋ฏธ๊ตญ ์ ๊ตํ์ Constance Taraser๋ โ๊ธฐ๋ ๊ต์๋ ์๋ฌด ์๊ด์ด ์๋ ๊ฒ๋ค์ ๊ฐ๋ค ๋๊ณ ๊ฐ๋จํ ๊ธฐ๋ ๊ต๋ผ๋ ์ด๋ฆ์ ๋ถ์ผ ์๋ ์๋ ์ผโ์ด๋ผ๊ณ ์ผ์ถํ๋ค. Signs of the Spirit, p. 15.
7 โCome, Holy Spirit-Renew the Whole Creation,โ p. 39.
๋ง์์, ๊ตฌ์ฝ์ ๊ด์ ์์ ๋ณธ ํ๋ ์ฑ๋ น๋ก
29
2.2 ๊ตฌ์ฝ์ ๋ท๋ฐ์นจ ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์ ์ฃผ์ฅ์ ๋ท๋ฐ์นจ ํ ์ ์๋ ๊ตฌ์ฝ์ โํ๋๋์ ์โ์ ์ ํต์ ์ธ ์ ํต์์ ์ฐพ์๋ณผ ์ ์๋ค. 2.2.1 ์ฐฝ์กฐ์ ์ ์ค์ ๋ก ์ฐฝ์กฐ์ ๊ณผ์ ์์ ํ๋๋์ ์์ ์ญํ ์ด ์ด๋ค ๊ฒ์ด์๋์ง ๊ตฌ์ฝ์ ์ด๋ฅผ ์ ํํ๊ฒ ๋ฐํ์ง ์๊ณ ์๋ค. ์๋ฅผ ๋ค์ด ์ฐฝ์ธ๊ธฐ 1:2์ ๋์ค๋ ๏ฟฝ๏ฟฝ๏ฟฝ๊ฐ ์ ํํ๊ฒ ๋ฌด์์ ์๋ฏธํ๋์ง๋ ํ์๋ค ๊ฐ์๋ ์๊ฒฌ์ด ์ผ์น๋์ง ์๊ณ ์๋ค.
8 ๊ทธ๋ฌ๋ ๊ตฌ์ฝ์์๋ ์๋ช ์ ๊ทผ์์ ํ๋๋์๊ฒ
๋๊ณ ์์ผ๋ฉฐ, ํนํ ํธํก์ผ๋ก์ ํ๋๋์ ์์ด ์ธ๊ฐ, ๋๋ ๋๋ฌผ์ ์๋ช ๊ณผ ์ง์ ์ ์ธ ์ฐ๊ด์ด ์์์ ๋ณด์ฌ์ฃผ๊ณ ์๋ค. ๋ฌผ๋ก ์ด ์์ด ํ๋๋์๊ฒ์ ๋์ด์ ๋ฌผ๋ก ์ด๋ค (์, ์ฅ๊ธฐ 33:4; ์ ๊ฐ 4:20). ํ๋์ ๊ธฐ๋ก, ํนํ ์ ์ง์๋ค์ ์์ธ์๋ ํ๋๋์ ์์ด ํ์๋กญ๊ณ ์์ ์ด ๋ณด์ฅ๋ ์ด์์ ์ธ ์ฌํ๋ฅผ ์ด๋ฃจ๋ ๊ทผ๋ณธ์ ์ธ ํ์ผ๋ก ๋ฌ์ฌ๋๊ณ ์๋ค (์, ์ด์ฌ์ผ 32:15 ์ดํ). ํ๋๋์ ์์ ์ฐฝ์กฐ๋ฌผ, ๋๋ ํ๋๋์ ๋ฐฑ์ฑ์ ๋ฌผ์ง์ ์ธ ๋ฉด(ํนํ ๋ ์ด ํ์ฑํ ์์ถ์ ๋ด๋ ๋ฑ)์์ ๋ฟ๋ง ์๋๋ผ, ๊ตญ๊ฐ์ , ์ฌํ์ , ์์ ์ธ ์ฐจ์์ ์ด๋ฅด๊ธฐ๊น์ง ํ๋ณตํ๋ ๊ฒ์ ๋ณผ ์ ์๋ค (์ ์์ค๊ฒ 37). โ(๊ณต)์โ โํํโ โ์์ โ ๋ฑ์ ๊ฐ๋ ์ด ์์ฃผ ๋ฑ์ฅํ๋ ๊ฒ์ ๋ณด์ ์ด๋ฅผ ์ ์ ์๋ค (์ด์ฌ์ผ 28:6; 32:15-20). 2.2.2 ํ๋๋์ ์์ฌ๋ก์์ ํ๋๋์ ์ ๋ ๋ค๋ฅธ ๊ตฌ์ฝ์ ์ ํต์ผ๋ก๋ ํ๋๋์ ์์ฌ์ ํ๋๋์ ์์ ๋์ผ์ํ๋ ์ ํต์ด๋ค. ์๋ฅผ ๋ค์ด ์ํธ 51:11์์ ์ํธ๊ธฐ์๊ฐ โ๋์๊ฒ์ ๋น์ ์ ๊ฑฐ๋ฃฉํ ์์ ๊ฑฐ๋์ง ๋ง์์โ ๋ผ๊ณ ๊ธฐ๋ํ ๊ฒ์ ํ๋๋์ ์์ฌํ์ฌ์์ ์ ์ธํ์ง ๋ง๊ธฐ๋ฅผ ์์ํ๋ ๊ฒ์ผ๋ก ์ฝ๊ฒ ์ ์ ์๋ค. ๋ ์ด์ฌ์ผ 63:14์์๋ ์ด์ ๋น์ทํ ์ฉ๋ฒ์ ๋ณผ ์ ์๋๋ฐ, โ์ฃผ์ ์์ด ๊ทธ๋ค์๊ฒ ์์์ ์ฃผ์๋คโ๋ ํํ์ ํ๋๋์ด ๊ทธ์ ๋ฐฑ์ฑ๋ค๊ณผ ๋ํํ์ฌ ๊ด์ผ์์์ ๊ธด ๊ณผ์ ์ ๋ง์น๊ณ ๋ง์นจ๋ด ์ฝ์์ ๋ ์ ๋ค์ด๊ฐ ๊ฒ์ ์๋ฏธํ๋ค. ํนํ 10์ ์์ ํ๋๋์ด ๊ด์ผ์์ ์ด์ค๋ผ์ ๋ฐฑ์ฑ๋ค๊ณผ ๋ํํ ๊ฒ์ ๋งํ ๊ฒ์ ๋ณผ ๋ ์ด๋ฌํ ์ฉ๋ฒ์ ๋์ฑ ๋ถ๋ช ํด์ง๋ค. ๊ทธ๋ฌ๋ ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์์์ ํ๋๋์ ์/์ฑ๋ น์ ์์ฌ๋
8 ์ฒซ์งธ๋ก๋ ์์ฒด๊ฐ โ์โ โ๋ฐ๋โ โํธํกโ ๋ฑ์ผ๋ก ๊ด๋ฒ์ํ ๋ป์ ๊ฐ๊ณ ์๋๋ฐ์
์ด๋ ค์์ด ์๊ณ , ๋ ๋ฒ์งธ๋ก ๊ณ ๋ ์ค๊ทผ๋์ ์ฐฝ์กฐ์คํ ์ค์๋ โ๋ฐ๋โ์ด ํผ๋์ ํ ์์๋ก ๋ฑ์ฅํ๋ค๋ ์ ์์ ๋ ๋ค๋ฅธ ์ด๋ ค์์ด ์๋ค. ์๋ฅผ ๋ค์ด Claus Westermann, Genesis 1-11: A Commentary, trans. John J. Scullion (Minneapolis: Augsburg, 1984), pp. 107-108์ ์ฐฝ์กฐ์ ์์ผ๋ก ๋ณด๋ ๋ฐ๋ฉด, S. Moscati, โThe Wind in Biblical and Phoenician Cosmogony,โ Journal of Biblical Literature 66 (1947), pp. 305-10์ ๊ณ ๋ ๊ทผ๋์ ์ฅ์กฐ์คํ๋ฅผ ๊ทผ๊ฑฐ๋ก โ๋ฐ๋โ์ผ๋ก ๋ณด๊ณ ์๋ค.
The Spirit & Church 1:1 (1999)
30
๋ณต์์ฃผ์ ์ฑ๋ น๋ก ์ด ๋งํ๋ ์์ฌ์ ์๋นํ ์ฐจ์ด๊ฐ ๋๋ ๊ฒ์ ์ ์ ์๋ค. ๋ ๊ตฌ์ฝ์์๋ ํ๋๋์ ์์ฌ๋ก์ ํ๋๋์ ์์ด ๋๋ถ๋ถ ํ๋๋์ ๋ฐฑ์ฑ๋ค์๊ฒ ๊ตญํ๋ ๋ฐ๋ฉด ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์ด ํ๋๋์ ์์ฌ์ ๋ฒ์๋ฅผ ๋ชจ๋ ์ธ๋ฅ์ ์ฐฝ์กฐ๋ฌผ๋ก ํฌ๊ฒ ์ ์ฉํ๋ ์ฐจ์ด๋ ์ผ๋์ ๋์ด์ผ ํ๋ค. 2.2.3 ์ง๋์์๊ฒ ์ํ ํ๋๋์ ์ ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์ด ์ด ์ ํต์ ์ ์ฉํ๋ ๋ถ์ผ๋ ํฌ๊ฒ ๋์ด๋ค. ์ฒซ์งธ๋ก ํฌ๋ฆฌ์ค์ฒ๋ค๋ก ํ์ฌ๊ธ ์ ์์ ์ผ์น๋ฅผ ๊ตฌํํ๋๋ก ์ฑ๋ น์ ๊ถ๋ฅ์ ์ ํ์ฌ(empowerment)์ด๋ค. ๊ตฌ์ฝ์์ ํ๋๋์ ์ง๋์์๊ฒ ํ๋๋์ ์์ด ์ํจ์ผ๋ก ์ด์ธ๊ฐ์ ์ธ ๋ฅ๋ ฅ์ ๋ถ์ฌํ์ฌ ํ๋๋์ ์๋ช ์ ์ํํ ์ ํต์ด ์ด์ ์ํ๋ค (์๋ฅผ ๋ค์ด ์ฌ์ฌ๊ธฐ 6:34, 11:29, ์ผ๋ฌด์์ 10:10, 16:13). ๋ฌผ๋ก ์๋์์ ๋ณด๋ ์ค์์ ์ ์นด๋ฆฌ์ค๋งํฑ ์ฑ๋ น๋ก ๊ณผ ๊ฐ์ ์ ํต์ ์ฌ์ฉํ๋ฉด์๋ ๊ฐ์กฐ์๋ ์๋นํ ์ฐจ์ด๊ฐ ์๋ ๊ฒ์ ์ ์ ์๋ค. ๋ ๋ค๋ฅธ ํ๋๋ ์ง๋์์๊ฒ ํ๋๋์ ์์ด ์ํจ์ผ๋ก ์ด๋ฃจ์ด์ง๋ ์ ์, ํํ ๋ฑ์ ์ ํต์ ๋ค ์ ์๋ค. ์๋ฅผ ๋ค๋ฉด ์ฌ์ฌ๋ค์๊ฒ ํ๋๋์ ์์ด ์ํจ์ผ๋ก ๋ง๋ฏธ์์ ์ ์ ์ํ๊ณผ ์ฐฉ์ทจ์ ํ๋์ด๋ ์ด์ค๋ผ์ ๋ฐฑ์ฑ์ ํด๋ฐฉํ๊ณ ๊ณต์๋ฅผ ์ด๋ฃจ๋ ๊ฒฝ์ฐ๊ฐ ์ข์ ์์ด๋ค (์, ์ฌ๋ฌด์์ 11:6 ๋ฑ). ์ด๋ฌํ ์ ํต์ ๋ฏธ๋์ ์ด๋ฃจ์ด์ง ์ด์์ ์ธ ์ฌํ์ ๋ชจ์ต์์๋ ์ ๋ํ๋์๋ค. ์๋ฅผ ๋ค๋ฉด ์ฅ์ฐจ ๋ํ๋ ์ด์ธ์ ์์์๊ฒ ํ๋๋์ ์์ด ์ํจ์ผ๋ก ๋ง๋ฏธ์์ ์ ๋นํ ๊ณต์๊ฐ ์ด๋ฃจ์ด์ง๊ณ (์ด์ฌ์ผ 11:1-5) ๋ ๋์๊ฐ์๋ ์ธ๋ฅ์ ๋๋ฌผ์ ์ธ๊ณ๊ฐ ํ๋ผ๋ค์ด์ค์ ๊ฐ์ ์กฐํ์ ํ๋ชฉ์ ์ด๋ฃจ๋ฉฐ ํํ๋ก์ด ์ธ์์ ์ด๋ฃจ์ด ๊ฐ๋ค๋ ๋ฏฟ์์์๋ ์ด๋ฌํ ์ ํต์ ์ฐพ์ ๋ณผ ์ ์๋ค (์ด์ฌ์ผ 11:6-9). ํนํ ์ด์ฌ์ผ 28:6์ ๋ํ๋๋ ๋ฏธ๋์ ๋ชจ์ต์๋ ํ๋๋์ ์์ด ์ฌํ ์๋ฆฌ์ ์์ ์๋ค์๊ฒ โ์์ ์์ด ๋๋คโ๋ ๊ธฐ๋์์๋ ์ ๋ํ๋๋ค. ํนํ ๋ฏธ๋์ ๋ํ๋ ๋ฉ์์์ ์ธ ์ง๋์์ ์์๋ โ์ฒํ์ (๊ณต)์๋ฅผ ์ธ์ฐ๋โ ๊ฒ์ด๋ผ๊ณ ๋งํ๊ณ ์๊ณ (์ด์ฌ์ผ 42:1-4), ์ ์ง์์ ์ธ ๋ถ๋ฅด์ฌ์ ์ ์ ๋ฏธ๋์ ํ ์ง๋์๋ ํ๋๋์ ์์ผ๋ก ๋ง๋ฏธ์์ โ๊ฐ๋ํ ์์๊ฒ ๋ณต์์ ์ ํ๊ณ ์ต๋๋ฆฐ ์์๊ฒ ์์ ํจ์ ์ ํฌํ๋ ๊ฒโ์ด ๊ทธ์ ๋ถ๋ฅด์ฌ์ด๋ผ๊ณ ๋งํ๋ค (์ด์ฌ์ผ 61:1-3). 2.2.4 ์์ฝ ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์ ์ ์์ ์ผ์น๋ผ๋, ๋ค๋ถํ ๊ตํ์ ์ธ๋ฅ์ ์ค๋ฆฌ์ ์ธ ์ฑ ์๊ณผ ์๋ช ์ ๊ทผ๊ฐ์ผ๋ก ๋ฐ์ ๋ ๊ฒ์ ์ ์ ์ ์๋ค. ์ด๋ฅผ ์ด๋ฃจ๊ธฐ ์ํด์ ํ๋๋์ ๋ฐฑ์ฑ/๊ตํ, ์ธ๋ฅ ์ ์ฒด, ํผ์กฐ๋ฌผ ๊ทธ๋ฆฌ๊ณ ๋์๊ฐ์๋ ์กฐ์์ ์๊น์ง๋ ํจ๊ป ๋ฌถ๋ โํ๋๋๊ฒ ํ๋ ์โ (the Spirit of solidarity)์ผ๋ก์ ์ฑ๋ น, ๊ทธ๋ฆฌ๊ณ ํ๋๋์ ๋ฐฑ์ฑ์ผ๋ก ํ์ฌ๊ธ ์ด๋ฌํ ์๋ช ์ ์ด๋ฃจ๋ฉฐ ์ด์๊ฐ๋๋ก ๋ฅ๋ ฅ์ ๋ถ์ฌํ๋ ๋ ๊ฐ์ง ๋ฉด๋ชจ๋ฅผ ์ดํด๋ณด์๋ค. ์ด๋ฐ ์ ์์ ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์ ๋ค๋ถํ โ์ค๋ฆฌํ๋(ethicized)โ ์ฑ๋ น๋ก ์ด๋ผ๊ณ ๋ ํ ์ ์๊ณ , ๋ ๋ค๋ฅธ ๋ฉด์์๋ โํ์ด์ํํโ (spiritualized)๋ ์ฑ๋ น๋ก ์ด๋ผ๊ณ ํ ์ ์๋ค. ํ์๋ ํนํ ์ค์์ ์
๋ง์์, ๊ตฌ์ฝ์ ๊ด์ ์์ ๋ณธ ํ๋ ์ฑ๋ น๋ก
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์ฑ๋ น๋ก ๊ณผ ๋น๊ตํ๋ฉด ํ์คํด ์ง๋ ๋ฐ, ์ด๋ ๋ฉด์์๋ ํ ์ธ๊ฒฉ์ฒด (a person)์ธ ์ฑ๋ น์๊ฒ์ โ๋ผ์ ์ด์ ๋นผ๋ฒ๋ฆฐ,โ ๊ทธ๋์ ๊ฐ๋ ์ ์ธ ์ฐจ์์์ ํ๋ํ๋ ์ ๊ฒฉ์ธ ๋ชจํฐ๋ธ๋ ์ํฅ๋ ฅ ๋๋ ํ ์ ๋๋ก ์ ๋ฝํ๊ณ ๋ง๋ ์ํ์ ์๊ณ ์๋ค. ์ด๋ฐ ๋ฉด์์ ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์ ์ค๋ํ ๋์ ์ ์๊ณ ์๋ค. ์์ ๊ฐ์ ๋ณดํธ์ ์ธ โ์๋ช ๋ ฅ ๋๋ ์ญ๋์ฑโ ์ด๋ผ๋ ๊ฐ๋ ์ด ๊ทผ์์ ํธ๋งํด์ง ๋ด ์์ด์ง์ ๊ฐ์ด์์ ๊ฐ๋ ์ด๋ ์์์์์ ์ ํต์ ์ผ๋ก ๋ฟ๋ฆฌ๋ฅผ ๋ด๋ฆฌ๊ณ ์๋ โ๊ธฐโ (ๆฐฃ)์ ๊ฐ๋ ๋๋ ํ๋๊ต๋ ๋ค๋ฅธ ์ข ๊ต์์ ๋ณผ ์ ์๋ ๋น์ทํ ๊ฐ๋ ๊ณผ ์ฝ๊ฒ ํผ๋๋ ์ํ์ ์๊ณ ์๋ค.
3. ๋ณต์์ฃผ์ ์ฑ๋ น๋ก : ์์ ์ฑ๋ น๋ก (Spiritual Pneumatology) 3.1 ๋ณต์์ฃผ์ ์ฑ๋ น๋ก ์ ๊ฐ์กฐ ๊ฐํ๊ตํ๋ ์ฑ๊ฒฐ์ ์ธ ๊ต๋จ ๋ฑ์์ ์ฝ๊ฒ ์ฐพ์ ๋ณผ ์ ์๋ ๊ฐ์ ๊ต์ ์ ํต์ ์ธ ์ฑ๋ น๋ก ์ ํฌ๊ฒ ์ธ ๊ฐ์ง๋ก ์ฑ๋ น์ ์ญํ ์ ๋งํ๊ณ ์๋๋ฐ ์ด๋ค ๋ชจ๋๊ฐ ์๋ก ๋ฐ์ ํ ์ฐ๊ด์ ๋งบ๊ณ ์์์ ์ผ๋์ ๋์ด์ผ ํ๋ค. ์ฒซ์งธ๋ ํ ๊ฐ์ธ์ด ๊ฑฐ๋ญ๋๊ณ ํ๋๋์ ์๋ ๊ฐ ๋๋ ๊ณผ์ ์ ์ด๋ฃจ๋ ์ผ์์ ํ ๋ถ์ผ๋ก์์ ์ญํ ์ด๋ค. ์ด๋ ๊ธฐ๋ ๋ก ๊ณผ ๊น์ ์ฐ๊ด์ ๊ฐ๋ ์ฑ๋ น๋ก ์ผ๋ก ๊ทธ๋ฆฌ์ค๋๊ฐ ์ญ์๊ฐ์ ๊ณ ๋๊ณผ ๋ถํ์ ํตํด ์ด๋ฃฌ ๋์์ ์ญ์ฌ๋ฅผ ์ค์ ๋ก ๊ฐ์ธ์ ์ถ ์์์ ์ด๋ฃจ์ด์ง๋๋ก ํ์คํํ๋ ์ฑ๋ น์ ์ง์์ ๊ฐ๋ฆฌํจ๋ค. ์ ์ฝ์์๋ ๋ฐ์ธ์ ์ฑ๋ น๋ก ์ด ๊ฐ์ฅ ๊ฐ์กฐํ๋ ์ฑ๋ น์ ์ญ์ฌ๊ฐ ์์ ์ธ ๊ตฌ์์ด๋ผ๋ ์ ์ ๊ฐ์ํ ๋ ๋ณต์์ฃผ์ ์ ํ์ด ๋ฐ์ธ ์์ ์ ๊ธฐ์ ๋ก ํ์ฑ๋์๋ค๋ ์ฌ์ค๊ณผ ๋ฌด๊ดํ์ง ์์์ ์ ์ ์๋ค. ๋ ๋ฒ์งธ๋ก๋ ์ ์์ ๊น์ ์ฐ๊ด์ ๊ฐ๋ ์์๋ก ๊ทธ๋ฆฌ์ค๋์ ๋ชธ์ธ ๊ตํ ์์์ ์ญ์ฌํ๋ ์ฑ๋ น์ ์ญํ ์ด๋ค. ์ฐ๋ฆฌ๊ฐ โํ ์์ผ๋ก ์ธ๋ก ๋ฐ์๋คโ (๊ณ ์ 12:13)๋ ๊ตฌ์ ์ด ์ ๋งํด์ฃผ๋ ๋๋ก ๊ตํ ์์์ ์ ๋นํ๊ฒ ์ญ์ฌํ๋ ์ฑ๋ น์ ๋ชจ์ต์ ๊ฐ์กฐํ๋ค. ๋ฌผ๋ก ๋ฐ์ธ ์์ ์ด ์ด๋ฅผ ํฌ๊ฒ ๋ท๋ฐ์นจํ๊ณ ์๋ค. ํนํ ๊ตํ์ ํ์์ด ์ฑ๋ น์ ๊ฐ๋ฆผ์ผ๋ก ์ด๋ฃจ์ด์ก์์ ์ฃผ์ ๊น๊ฒ ์๊ฐํด์ผ ํ๋ค. ๊ตํ๊ฐ ๊ทธ๋ฆฌ์ค๋์ ๋ชธ์ด์, ์ฑ๋ น์ด ๊ทธ๋ฆฌ์ค๋์ ์์์ ๊ฐ์ํ ๋ ๋น์ฐํ ๊ฒฐ๋ก ์ด๋ผ๊ณ ํ ์ ์๋ค. ๊ทธ๋ฌ๋ฏ๋ก ๊ตํ ์์์ ์ญ์ฌํ์๋ ์ฑ๋ น์ ๊ฐ ์ง์ฒด์๊ฒ ๋ ํนํ ์์ฌ๋ฅผ ํ๋ฝํ๊ณ , ๊ตํ๋ฅผ ํ๋๋๊ฒ ํ๋ฉฐ, ๊ตํ์ ์๋ช ๋ ฅ์ ๋ถ์ฌํ๋ค. ์ธ ๋ฒ์งธ๋ก๋ ์ํ๋ณต์์ด๋ ์์ ์์ ์ ๋ํ๋์๋ ์ฑ๋์ ์ถ ์์์ ๋ด์ฃผํ์๋ ์ฑ๋ น์ ์ญ์ฌ์ด๋ค. ์ด๋ ์ ์๋ค์ ๊ณ ์์ฒ๋ผ ๋ด๋ฒ๋ ค๋์ง ์๊ณ ๊ทธ๋ฆฌ์ค๋๋ฅผ ๋์ ํ์ฌ ์ ์๋ค๊ณผ ํจ๊ป ์์ โ๋ ๋ค๋ฅธ ๋ณดํ์ฌโ๋ก ์ค๋ช ํ๋๋ฐ์ ์ฐพ์๋ณผ ์ ์๋ค (์ํ 14:26, 15:26, ๋ 14:17 ์ฐธ์กฐ). ํนํ ๊ทธ๋ฆฌ์ค๋์ ๋ง์์ด ์ ํฌ๋ ๋ ์ฑ๋ น์ ์ง๋ฆฌ์ ์์ผ๋ก (์ํ 14:17, 15:26) ์ ์๋ค๋ก ํ์ฌ๊ธ โ์๊ฐ๋๊ฒ ํ๊ณ โ (์ํ 15:26) ์ง๋ฆฌ๋ก ์ธ๋ํ๋ค (์ํ 16:13). ์ด๋ ๊ฒ ๋ด์ฃผํ์๋ ์ฑ๋ น์ ์ง๋ฅ ๋๋ฌธ์
The Spirit & Church 1:1 (1999)
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๊ทธ๋ฆฌ์ค๋๋ ์น์ฒํ๊ธฐ ์ ์ ์๋ค์๊ฒ โ์ฑ๋ น์ ๋ฐ์ผ๋ผโ๊ณ ๋ช ๋ นํ์๋ค (์ํ 20:22). 3.2 ๊ตฌ์ฝ์ ์ ํต ๊ตฌ์ฝ์ ๋ํ๋๋ ๋ ๊ฐ์ง ํ๋๋์ ์์ ์ ํต์์ ๋ณต์์ฃผ์ ์ฑ๋ น๋ก ์ ๊ทผ๊ฑฐ๋ฅผ ์ฐพ์๋ณผ ์ ์๋ค. 3.2.1 ์ฐฝ์กฐ์ ์ ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์์๋ ์ด๋ฏธ ์ดํด๋ณธ ๋ฐ์ ๊ฐ์ด ๋ณต์์ฃผ์ ์ฑ๋ น๋ก ๋ ์ฐฝ์กฐ์ ์์ ๊น์ ๋ฟ๋ฆฌ๋ฅผ ๋๊ณ ์๋ค. ์๋ก์ด ์๋ช ์ ํ์์ผํ๊ณ ์๋ช ์ผ๋ก ํ์ฌ๊ธ ํ์ฑํจ์ ๋๋ฆฌ๊ฒ ํ๋ ์ญํ ์ ๋งํ๋ค. ๊ทธ๋ฐ๋ฐ ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์ด ๋ค๋ถํ ์ค๋ฆฌํํ ๊ฒฝ์ฐ๋ผ๋ฉด ๋ณต์์ฃผ์ ์ฑ๋ น๋ก ์ ์ฐฝ์กฐ์ ์์ ๊ฐ๋ ์ ์์ ์ธ ๋ถ์ผ์ ๊ตญํ์ํจ ๊ฒฝ์ฐ๋ผ๊ณ ํ ์ ์๋ค. ๋ค์ ๋ฐ๊พธ์ด ๋งํ์๋ฉด ์๋ช ์ ํ์ด๋จ์ ์์ ์ธ ํ์ ๋๋ ์ค์์ ๊ตญํ์ํค๊ณ , ์์ฑํ ์๋ช ๋ ฅ์ผ๋ก์์ ์ฑ๋ น์ ์ญํ ๋ ๊ทธ๋ฆฌ์ค๋์ ๋ชธ์ธ ๊ตํ๋ฅผ ์์ฑ์ผ ํ๊ณ ํ๋๋๊ฒ ํ๋ฉฐ ์ฑ๋์ ๊ต์ ์์์ ๋ํ๋๋ ์๋๋ ฅ์ ๋งํ๋ ๋ฐ ๊ทธ์น๊ณ ๋ง๋ค. ์ด๋ฌํ ์์ ์ธ ์ดํด๋ ์ด๋๊ตํ์ ๊ธฐ์ ๋ฑ์ ์ฌ๋์๋์ ๊ตญํ๋ ๊ฒ์ผ๋ก ์ ํํ๊ฑฐ๋ ์ด๋ฅผ ์์ ์ผ๋ก ํด์ํจ์ผ๋ก ๋ฌผ์ง์ ์ด๊ฑฐ๋ ์ก์ ์ ์ธ ์ฐจ์์ ๊ฐ๋ฅํ ํ ๊ฑฐ๋ก ํ์ง ์์ผ๋ ค๋ โ์ ํ์ฑโ(selectivity)์ ๊ฒฝํฅ์ ๋ณด์ด๊ณ ์๋ค. ์ค๋๋ ๋ณต์์ฃผ์ ์ฑ๋ น๋ก ์์ ์ด์์ฐ์ ์ธ ์ด์ ์ด๋ ์น์ ๊ทธ๋ฆฌ๊ณ ๋ฌผ์ง์ ์ผ๋ก ๋ถ์์ผํ๋ ์ฑ๋ น์ ์ญ์ฌ์ ๋ํด ํจ๊ตฌํ๋ ๊ฒ์ ๋ณด์์ ์ด๋ฅผ ์ ์ ์๋ค.
9
3.2.2 ํ๋๋์ ์์ฌ๋ก์์ ์ ์ด ์ ํต๋ ์ด๋ฏธ ์นด๋ฆฌ์ค์นดํฑ ์ฑ๋ น๋ก ์์ ์ธ๊ธํ์์ง๋ง ํ๋๋์ ์์ ์์ฌ๋ฅผ ํ๋๋์ ์์ฌ์ ๋์ผ์ํ๋ ๊ฒฝ์ฐ์ด๋ค. ์ด๋ ๋ง์น ์ฑ๋ น์ ์์ฌ๋ฅผ ๊ทธ๋ฆฌ์ค๋์ ์์ฌ์ ๋์ผ์ํ๋ ์ํ๋ณต์์ ์ฑ๋ น๋ก ๊ณผ ํก์ฌํ ๊ฒ์ด๋ค. 3.2.3 ์์ฝ ๋ณต์์ฃผ์ ์ฑ๋ น๋ก ์ ๋ค๋ถํ โ์์ ์ธ ์ฑ๋ น๋ก โ์ด๋ผ๊ณ ์ง์นญํ๋ ๊ฒ์ ์ฑ๋ น์ ์ญ์ฌ๊ฐ ๋๋ถ๋ถ ์์ ์ธ ๋ถ์ผ์ ๊ตญํ๋์ด ์๋ค๋ ์ฌ์ค์ ๋งํด์ฃผ๊ณ ์๋ค. ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์ด ์ฑ๋ น์ด ์ญ์ฌํ๋ ๋ฒ์ฃผ๋ฅผ ์ธ์, ์ฌํ, ์ธ๊ฐ์
9 ๊ทผ๋ ์ค์์ ์ด๋์ด ์ก์ , ๋ฌผ์ง์ ์ธ ์ฐจ์์ผ๋ก ์ฑ๋ น์ ์ญ์ฌ๋ฅผ ์ ์ฉํ์์
๋ ๊ฐ์ฅ ๋ํ์ ์ธ ๋ณต์์ฃผ์์ ๋ฐ์์ Frederick Dale Bruner, A Theology of the Holy Spirit: The Pentecostal Experience and the New Testament Witness (Grand Rapids: Eerdmans, 1970)์์ ๋ณผ ์ ์๋ค.
๋ง์์, ๊ตฌ์ฝ์ ๊ด์ ์์ ๋ณธ ํ๋ ์ฑ๋ น๋ก
33
์ก์ฒด์ ์ธ ๋ถ์ผ, ํ๊ฒฝ์๊น์ง ๊ด๋ฒ์ํ๊ฒ ์ ์ฉํ๋ ๊ฒ์ ๊ฐ์ํ๋ค๋ฉด ๋ณต์์ฃผ์ ์ฑ๋ น๋ก ์ด ์๋์ ์ผ๋ก ํ ๋ถ์ผ์ ๊ตญํ๋ ๊ฒ์ ์ ์ ์๋ค. ์ด๋ป๊ฒ ๋ณด๋ฉด ๋ค์์์ ๋ณด๋ ์ค์์ ์ฑ๋ น๋ก ๊ณผ๋ ์๋นํ ๋ค๋ฅด๊ณ ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ๊ณผ๋ ๋งค์ฐ ๋ค๋ฅธ ๊ฒ์ ์ฝ๊ฒ ์ ์ ์๋ค.
4. ์ค์์ ์ฑ๋ น๋ก : ์นด๋ฆฌ์ค๋งํฑ ์ฑ๋ น๋ก (Charismatic Pneumatology) 4.1 ์นด๋ฆฌ์ค๋งํฑ ์ฑ๋ น๋ก โ์นด๋ฆฌ์ค๋งํฑโ(charismatic)์ด๋ ๋ง์ ์ ๋ฌธ์ฉ์ด๋ก ์ฒ์ ์ด ํ์๋ ๋ง์ค ์จ๋ฒ (Max Weber)์ด๋ค.
10 ์ด ์ฉ์ด๊ฐ ์ค๋๋ ์ฑ๋ น๋ก ์์ ์ฐ์ฌ์ง ๋๋
์ด์์ฐ์ ์ธ ๋ฅ๋ ฅ์ ๋ฐ์ ๋ณธ์ธ์ด ์๋ ์ ์ผ์์๊ฒ ํ๋๋์ผ๋ก๋ถํฐ ์์๋ฐ์ ์๋ช ์ ์ํํ๋ ๊ฒ์ ๋งํ๋ค.
11 ์ด๋ฌํ ์ฑ๋ น๋ก ์ ๋ค๋ถํ
โ๋ฅ๋ ฅ ๋ถ์ด์ฃผ์ฌโ(empowerment)์ ํฐ ๊ฐ์กฐ๋ฅผ ๋๊ณ ์๊ณ , ์ด๋ฌํ ๋ฅ๋ ฅ์ด ํน๋ณํ ์๋ช ์ ๊ฐ๋นํ๊ธฐ ์ํด ์์๋ ๊ฒ์ด๋ผ๋ ๋ถ๋ช ํ ์ ํ์ ์ธ ์ดํด๊ฐ ์๋ค.
12 ๊ทธ๋ฌ๋ฏ๋ก ๋ณต์์ฃผ์ ์ฑ๋ น๋ก ๊ณผ ๋ฌ๋ฆฌ ์ค์์ ์ฒดํ ์ดํ์ ๊ทธ๋ฆฌ๊ณ
์ค์๊ณผ๋ ๊ตฌ๋ณ๋๊ฒ ์ญ์ฌํ์๋ ์ฑ๋ น์ ๋ฅ๋ ฅ์ฃผ์ฌ์ ๊ฐ์กฐํ๋ค. ๋๊ฐ๋ณต์๊ณผ ์ฌ๋ํ์ ์ ์ฑ๋ น๋ก , ํนํ โ์ฑ๋ น์ธ๋กโ๋ผ๋ ๋ ํนํ ๊ต๋ฆฌ๋ฅผ ์ค์ฌ์ผ๋ก ๋ฐ์ ๋ ์ค์์ ์ฑ๋ น๋ก ์์ ์ฑ๋ น์ ์ญ์ฌ๋ ํฌ๊ฒ ๋ค์์ ์ธ ๊ฐ์ง ๋ถ์ผ๋ก ๋๋ ์ ์๋ค. ์ฒซ์งธ๋ ์๋ช (calling)์ด๋ค. ์ค์์ ๊ต์ธ๋ค์ ์ฑ๋ น์ธ๋ก๋ฅผ ํตํ ์ฑ๋ น์ ์ฒดํ์ โ์ฆ์ธ๋๊ธฐ ์ํ ๋ฅ๋ ฅ๋ถ์ด ์ฃผ์ฌโ(์ฌ๋ํ์ 1:8)์ผ๋ก ์ดํดํ๊ณ ์๊ธฐ ๋๋ฌธ์ ์ฑ๋ น์ธ๋ก์ ์ฒดํ ์์ฒด๋ฅผ ์๋ช ๊ณผ ์ฐ๊ด์ํจ๋ค. ํนํ ์ด๋๊ตํ์ ์ฑ๋ น์ผ๋ก ์ถฉ๋งํ ์ฌ๋๋ค๋ฟ๋ง ์๋๋ผ ์ง์ฌ๋ค์ ์ค์ฌ์ผ๋ก ํ โํ์ ๋โ๋ค๋ ๋ณต์์ ํ์ ์ ๊ทน์ ์ผ๋ก ์ฐธ์ฌํ ๋ฐ์ ๊ทผ๊ฑฐ๋ฅผ ์ผ๋๋ค. ์ค์ ๋ก ์ด๊ธฐ ์ค์์ ๊ต์ธ๋ค์ ์ฑ๋ น์ธ๋ก๋ฅผ ์ฒดํํ ์ดํ์๋, ์ ์์ ์ธ ์ ํ๊ต์ก์ ๋ฐ์๋์ง ๊ทธ๋ ์ง ๋ชป ํ๋์ง๋ฅผ ๋ถ๋ฌธํ๊ณ ์ ๋์ ์ ๊ต์ ํ์ ํ ๊ฒ์ด ์ด๋ฅผ ์ ๋งํด์ฃผ๊ณ ์๋ค. ๋ ๋ฒ์งธ๋ก๋ ๋ฐ๋ก ๋ฅ๋ ฅ ๋ถ์ด ์ฃผ์ฌ(empowerment)์ด๋ผ๋ ๊ฐ๋ ์ด๋ค.
10 Max Weber, Ancient Judaism, trans. & eds. Hans H. Gerth and Don Martindale
(New York: Free Press, 1952), pp. 11, 17ff., 40, 98-99, 157, 295.
11 ์ต๊ทผ์ ๋ฐ๊ฐ๋ Roger Stronstad์ Charismatic Theology of St. Luke (Peabody,
MA: Hendrickson, 1984)์ด ์ด ์ฉ์ด๋ฅผ ์ค์์ ์ฑ๋ น๋ก ์ ์ ์ฉํ์ฌ ๋ณดํธํํ ๊ฒ์ผ๋ก ๋ณผ ์ ์๋ค.
12 ์ด๋ฆ๋ ์ค์์ ์ญ์ฌํ์์ธ William W. Menzies๊ฐ ์ด ๋ฏธ๊ตญ ํ๋๋์
์ฑํ์ ์ญ์ฌ์ Anointed to Serve (Springfield, MO: Gospel Publishing House, 1971)์ด๋ ๊ทธ์ ์๋ค๋ก ์ ์ฝํ์์ธ Robert P. Menzies์ ์ฑ ์ ๋ชฉ์ด Empowered for Witness (Sheffield: Sheffield Academic Press, 1994)๋ผ๋ ์ ๋ชฉ ๋ชจ๋๊ฐ ๋ฐ๋ก ์ด๋ฌํ ์ค์์ ์ฑ๋ น๋ก ์ ๋จ์ ์ผ๋ก ๋ณด์ฌ์ค ๊ฒ์ด๋ค.
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์ฒซ์งธ๋ก ์ฑ๋ น์ ์ํ์ฌ๊ณผ ๋ฅ๋ ฅ์ฃผ์ฌ์ด ์ง์ ์ ์ผ๋ก ์ฐ๊ด๋์ด ์๊ณ (์ฌ๋ํ์ 1:8), ๋ ์ฌ๋ํ์ ์ ๊ธฐ๋ก์ ์ํ๋ฉด ์ค์์ ์ ์ฑ๋ น์ฒดํ ์ดํ๋ก ์ฌ๋๋ค์ ํตํด ๊ฐ์ข ๊ธฐ์ฌ์ ์ด์ ์ด ๋ํ๋ ๊ฒ์ ์ฝ๊ฒ ์ ์ ์๋ค (์, ์ฌ๋ํ์ 3:1 ์ดํ). ์ด๋ฌํ ๋ฅ๋ ฅ ๋ถ์ด์ฃผ์ฌ์ ํฌ๊ฒ ๋ ๊ฐ์ง ๋ฉด์์ ์ดํด๊ฐ ๋๋๋ฐ, ์ฒซ ๋ฒ์งธ๋ก๋ ๋ด๋ํ๊ฒ ๋ง์์ ์ ํฌํ๋ ๋ฅ๋ ฅ๊ณผ, ๋ ๋ฒ์งธ๋ก๋ ๊ธฐ์ฌ์ ์ด์ ์ ํํ๋ ์ด์์ฐ์ ์ธ ๋ฅ๋ ฅ์ผ๋ก ๋ํ๋๋ค. ์ ์งธ๋ก๋ ๋ณด๋ด์ฌ ๋ฐ์(commission)์ด๋ค. ๊ธ๊ทน์ ์ผ๋ก ์ฑ๋ น์ ์ํ์ ๋ชฉ์ ์ด โ์ธ์ ๋๊น์ง ์ด๋ฅด๋ฌ (๊ทธ๋ฆฌ์ค๋์) ์ฆ์ธโ์ด ๋๋ ๊ฒ์ด๊ธฐ ๋๋ฌธ์ ์ฑ๋ น์ ์ด๋๋ ค ๋ณด๋ด์ฌ์ ๋ฐ์ ๊ฒ์ ๋น์ฐํ ์ผ์ด๋ค. ์์ ๋งํ๋ โํธ๋ ํ๋ง ๊ฐ๊ณ ๋ ๋๋ ์ ๊ต์ฌโ(missionaries with one-way tickets)๊ฐ ๋ฐ๋ก ์ด๋ฐ ํ์์ ๋๋ณํด ์ค๋ค. ๊ฐ์กฑ๋ค์ ํ๋๋๋ผ์์ ๋ค์ ๋ณธ๋ค๋ ๋น์ฅํ ๊ฐ์ค๋ฅผ ๊ฐ๊ณ ์ ๊ต์ง๋ก ๋ ๋ ์ด๋ ์ค์์ ์ ๊ต์ฌ๋ค์ ์ ์ค ๊ฐ์ ๊ฐ์ฆ๋ค์ด ์ด๋ฌํ ๋ณด๋ด์ฌ์ ๋ฐ์๋ค๋ ๋ฏฟ์์ ์ ๋ณด์ฌ์ฃผ๊ณ ์๋ค. 4.2 ๊ตฌ์ฝ์์ ์ฐพ์๋ณด๋ ์นด๋ฆฌ์ค๋งํฑ ์ฑ๋ น๋ก ์ ๊ทผ๊ฑฐ ํฌ๊ฒ ๋ ์ ํต์์ ์ฐพ์๋ณผ ์ ์๋๋ฐ ์ง๋์์๊ฒ ์ํ ์์ ์ ํต๊ณผ ์ ์ง์์๊ฒ ์ํ ์์ ์ ํต์ด๋ค. 4.2.1 ์ง๋์์๊ฒ ์ํ ์ ๊ตฌ์ฝ์์ ๊ฐ์ฅ ํํ ๋์ค๋ ํ๋๋์ ์์ ์ ํต์ด ๋ฐ๋ก ์ง๋์์๊ฒ ์ํ ํ๋๋์ ์์ด๋ค. ์ฌ์ฌ๋ค์ ์์ํด์ ์ฌ์ธ(์ฌ๋ฌด์์ 10:10, 11:6)๊ณผ ๋ค์(์ฌ๋ฌด์์ 15:13, ์ฌ๋ฌด์ํ 23:2)์์ ๋ณด๋ฏ์ด ์ง๋์๋ก์ ๋ถ๋ฅด์ฌ ๋ฐ์ ๊ฒ๋ถํฐ๊ฐ ํ๋๋์ ์ ๊ถ์ ์ธ ์ฃผ๊ถ ํ์์ ์ด๋ฃจ์ด์ง๋ค. ๋ ์ด๋ ๊ฒ ๋ฝํ ์ง๋์์๊ฒ๋ ํ๋๋์ ์์ด ์ํจ์ผ๋ก ๋ง๋ฏธ์์ ์ด์ธ๊ฐ์ ์ธ ๋ฅ๋ ฅ์ด๋ ์งํ๊ฐ ๋ง์ ํ์ ธ ์ด์ค๋ผ์ ๋ฐฑ์ฑ์ ์๊ธฐ์์ ๊ตฌ์ถํ๋ค (์, ์ฌ์ฌ๊ธฐ 3:10). ์ฌ๋ฌ ๊ฒฝ์ฐ์, ๋ฝํ ์ง๋์๊ฐ ํ๋๋์ ์์ ๊ฒฝํํ๋ฉด์ โ์์ธํ๋โ ํ์์ ๋ํ๋ด๊ฒ ๋๋ค. ๋ค๋ถํ ์ฌ๋๋ค์ ์ฃผ๋ชฉ์ ๋ฐ๊ฒ ๋๋ค๋ ์ ์์, ๋ ์์ธํ์์ด ํ๋๋์ ์์ด ์์ฌํ์ ํ์ ์ผ๋ก ์ผ๋ฐ์ ์ผ๋ก ๋ฐ์๋ค์ฌ์ง ๋ฌธํ์ ์ธ ๋ฐฐ๊ฒฝ์ผ๋ก, ํ๋๋์ ์ํด ๋ฝํ ์ง๋์๋ผ๋ ์ฌ์ค์ ํ์ธํ๋ (authenticate) ๊ธฐ๋ฅ์ ๊ฐ๊ณ ์๋ค. ์ฌ์ธ์๊ฒ ํ๋๋์ ์์ด ์ํด ์ ์ง์๋ค๊ณผ ํจ๊ป ์์ธํ์ ๋ ์ด๋ฅผ ๋ชฉ๊ฒฉํ ์ฌ๋๋ค์ด โ์ฌ์ธ๋ ์ ์ง์ ์ค์ ํ ์ฌ๋์ด๋๋?โ (์ฌ๋ฌด์์ 10:11; 19:24) ํ๊ณ ์์ํดํ๋ ๊ฒ์ด ๋ฐ๋ก ์ด๋ฅผ ๊ฐ๋ฆฌํค๊ณ ์๋ค. ๋ ๋ค๋ฅธ ๊ธฐ๋ฅ์ โ๋ฅ๋ ฅ์ ๋ง์ ํโ์ด๋ค. ํนํ ์ฌ์ฌ์ ๊ฒฝ์ฐ์ ๋ถ๋ช ํด์ง๋๋ฐ ํ๋๋์ ์์ด ์ํจ์ผ๋ก ๋ง๋ฏธ์์ ์๋ช ์ ์ถฉ๋ถํ ์ด๋ฃฐ ์ ์๋ ์ด์ธ๊ฐ์ ์ธ ํ์ ํ๋๋์ผ๋ก๋ถํฐ ๋ฐ์๋ค. ํนํ ์ผ์์ ๊ธฐ๋ก์ด ์ด๋ฅผ ์ ๋ณด์ฌ์ฃผ๊ณ ์๋๋ฐ (์ฌ์ฌ๊ธฐ 13-16์ฅ), ๊ทธ๊ฐ ์๊ธฐ์ ์ฒํ์ ๋๋ง๋ค, โํ๋๋์ ์์ด ๊ทธ์๊ฒ ์ํ๋โ (์ฌ์ฌ๊ธฐ 14:6, 19, 15:14) ์ด์ธ๊ฐ์ ์ธ ์ก์ฒด์ ์ธ ํ์ ๋ฐํด ์๊ธฐ๋ฅผ ๋ชจ๋ฉดํ์๋ค.
๋ง์์, ๊ตฌ์ฝ์ ๊ด์ ์์ ๋ณธ ํ๋ ์ฑ๋ น๋ก
35
์ด๋ฌํ ํ๋๋์ ์์ ์ญํ ์ ํนํ ๋ฏธ๋์ ๋ํ๋ ์ง๋์์๊ฒ ๋์ฑ ๋ถ๋ช ํด์ง๋๋ฐ, ํ๋๋์ ์์ผ๋ก ๋ง๋ฏธ์์ ์ด์์ ์ธ ์ง๋์์ ์๊ฒฉ์ ๊ฐ์ถ๊ฒ ๋ ๋ฟ๋ง ์๋๋ผ (์ด์ฌ์ผ 11:1-5), ๋์๊ฐ์๋ ์จ ์ํ๊ณ์ ํ๋๋์ ํ์(shalom)์ด ์ํ๊ฒ ๋๋ค. ๋ ํ๋๋์ ์์ ๋์์ผ๋ก ์ด๋ ค์์ ๊ทน๋ณตํ๊ณ ํ๋๋์ ๋ป์ ์ด๋ฃจ๋ ๊ฐ๋ ๋ ๋ฑ์ฅํ๋ค (์ด์ฌ์ผ 42:1-3). 4.2.2 ์ ์ง์์๊ฒ ์ํ ์ ์ง๋์์๊ฒ ๋ํ๋ ํ๋๋์ ์๊ณผ ํจ๊ป ์นด๋ฆฌ์ค๋งํฑ ์์ ์ ํต์ ์ด๋ฃจ๋ ๊ฒ์ผ๋ก ์ ์ง์์๊ฒ ์ํ๋ ์์ ๋ค์ ์ ์๋ค. ๋ฏผ์๊ธฐ 24์ฅ์ ๋ฐ๋์ ์๊ฐํ๋ฉด์ โํ๋๋์ ์์ด ๊ทธ์๊ฒ ์ํ๋โ (2์ )๋ผ๊ณ ๋งํ๋๋ฐ ๋ค์์ ๋ํ๋๋ ๋ฉ์์ง๊ฐ ํ๋๋์ ์์ผ๋ก ๋ง๋ฏธ์์ ์ป์ด์ง ๊ฒ์์ ๋ํ๋ด๊ณ ์๋ค. ์ ์งํ์ ์์ฒด๊ฐ ์ ์ ๋ฉ์์ง๋ฅผ ์ ์ผ์์๊ฒ ์ ๋ฌํ๋ ๊ฒ์ด๋ผ๋ฉด, ์ด๋ฐ ๊ณผ์ ์์ ์ญ์ฌ ํ๋ ํ๋๋์ ์์ ์นด๋ฆฌ์ค๋งํฑ ์์ด๋ผ๊ณ ๋ถ๋ฅด๋ ๊ฒ์ด ํฉ๋นํ๋ค. ์์์ ๋ณด๋ ๋ฐ์ ๊ฐ์ด ์ ์ง์์๊ฒ ํ๋๋์ ์์ด ์ํ์ ๋๋ ํฉํํ์(ecstasy)์ด ๋ํ๋๋ ๊ฒ์ ๋ณด๋๋ฐ (์, ์ฌ๋ฌด์์ 10:10), ์ด๋ฌํ ๊ฒฝํ์ด ์ ์ง์์๊ฒ ์๋ช ์ ๋ํ ๋ถ๋ช ํ ํ์ ์ ์ฌ์ด์ฃผ๋ ๊ฒ์ ๋ฌผ๋ก ์ด์, ์ด๋ฌํ ๊ฒฝ๋ก๋ฅผ ํตํด ์ ํ์ด ๋ํ๋๊ธฐ๋ ํ๋ค. ๋ฏธ๊ฐ ์ ์ง์๋ ์์ ์ด ๊ฒฝํํ ํ๋๋์ ์์ด ์ ํต์ ์ธ ์ ์ง์์ ์์ ์ญํ ์ ๋ฐ์ด๋๋ ๊ฒ์์ ๋งํ๊ณ ์๋ค. ์ด๋ ๋ง์น ์ง๋์์๊ฒ ๋ํ๋๋ ํ์๊ณผ ๋น์ทํ ๊ฒ์ผ๋ก, ๋น์์ ์ฌ๋ฌ ๋ถํจํ ์ ์ง์๋ค๊ณผ ์์ ์ ๋น๊ตํ์ฌ, โ๋๋ ๋ฅ๋ ฅ๊ณผ ํ๋๋์ ์๊ณผ ์ ์์ ๊ถ๋ฅ์ผ๋ก ์ถฉ๋งํ์ฌโ (3:8)๋ผ๊ณ ์ ํฌํ๋ค. ์ด๋ ํ๋๋์ ๋ง์์ ์ ํฌํ๋ ๊ณผ์ ์ โ๋ฅ๋ ฅ์ ๋ฒ ํธ์๋โ ํ๋๋์ ์์ ์ญํ ์ ๋งํด์ฃผ๊ณ ์๋ค. 4.3 ์์ฝ ์ค์์ ์ฑ๋ น๋ก ์ ์์ ๋ํ๋ ๋ ์ฑ๋ น๋ก ๊ณผ๋ ๋ค๋ฅด๊ฒ ์ฑ๋ น์ ์ญ์ฌ๊ฐ ์์ ์ธ ์ฐจ์์์๋ ๋ฌผ๋ก ์ก์ ์ , ๋ฌผ์ง์ ์ธ ์ฐจ์์๋ ๋ํ๋จ์ ๋ณด์ฌ์ฃผ๊ณ ์๋ค. ์ด๋ฐ ์ ์์ โ๋ฌธ์์ ์ธ (literalistic) ํด์โ์ ์ํ ์ฑ๋ น๋ก ์ด๋ผ ํ ์ ์๋ค. ์๋ฅผ ๋ค์ด์ ์น์ ๋ฅผ ๋งํ๋ฉด ์ผ๋ฅธ ์ก์ ๋๋ ์ ์ ์ ์ธ ๊ฒ์ผ๋ก ๋จผ์ ํด์ํ๋ค. ๋ ๋ฅ๋ ฅ์ ๋ง์ ์์ ๊ฐ์กฐํจ์ผ๋ก ๋ค๋ถํ โ๋ฅ๋ ฅ ์ฑ๋ น๋ก โ์ด๋ผ๊ณ ๋ถ๋ฅผ๋งํ ์ฑ๋ น๋ก ์ ๋ฐ์ ์์ผฐ๋ค. ๋์์ ์์ ๋ ์ฑ๋ น๋ก ์ด ๊ณต๋์ผ๋ก ํ์ฉํ ์ฐฝ์กฐ์ ์์ ์ ํต์ด ์ ํ ์ธ๊ธ๋์ง ์์ ์ ์ผ๋ก ๋ณด์์ ๋ฌด์ฒ์ด๋ ์ง์ค๋์ด ์์ผ๋ฉด์๋ ๊ทนํ ์ข์ ์ฑ๋ น๋ก ์ ๊ฐ๊ณ ์์์ ์ ์ ์๋ค.
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5. ๋งบ์ผ๋ฉด์ ์์์ ์ดํด๋ณธ ๊ฒ์ฒ๋ผ ์ธ ์ฃผ์ ์ฑ๋ น๋ก ์ ์ ํต ์ค์์ ์ด๋ ํ๋๋ ์ฑ๋ น์ ์ญ์ฌ๋ฅผ ํฌ๊ด์ ์ผ๋ก ๋ค๋ฃจ์ง ๋ชปํ๊ณ ๋๋ฆฌ์ด ์ผ๋ถ๋ง ๋ค๋ฃจ๋ ๊ฒ์ ์ฝ๊ฒ ์ ์ ์๋ค. ์ํ๋ฉ๋์นผ ์ฑ๋ น๋ก ์ด ๋งค์ฐ ๋์ ๋ฒ์์์ ์ฑ๋ น๋ก ์ ์๋ ผํ์ง๋ง ์ค์์ ์ฑ๋ น๋ก ์ด ์ฃผ์ฅํ๋ ๋ถ๋ถ์ด ๊ฑฐ์ ๋น ์ ธ์๋ ๊ฒ์ ์ ์ ์๋ค. ๋ฐ๋ฉด์ ์ค์์ ์ฑ๋ น๋ก ์ ๊ทนํ ์ ํ๋ ๋ฒ์ ์์์ ๋ฌด์ฒ์ด๋ ์ง์ค๋์ด ์๋ ์ฑ๋ น๋ก ์๋ ์ ์ ์๋ค. ๋ ๋ณต์์ฃผ์ ์ฑ๋ น๋ก ๋ ๋๋ฆ๋๋ก ๋ฒ์๋ฅผ ์ข๊ฒ ์ก๊ณ ์ฑ๋ น๋ก ์ ๋ฐ์ ์์ผ ๋์๋ค. ์ด๋ ํฌ๊ด์ ์ธ ์ฑ๋ น๋ก ์ ๊ทธ๋ ค๋ด๊ธฐ ์ํด์๋ ์ธ ์ฑ๋ น๋ก ์ด ๋ค ํ์ํจ์ ๋งํด ์ฃผ๊ณ ์๋ค. ๋์์ ์ด๋ ์ด๋ ์ ํ์ ์ธ ๊ฐ์กฐ๊ฐ ํ๋๋์ ์ ๊ถ์ ์ธ ์ญ์ฌ์, ์ญ์ฌ์ ์ธ ํ์ฐ์ฑ๊ณผ ํ์์ฑ์ ๋ฐ๋ผ์ ์๊ฒจ๋ฌ์์ ์ฆ๋ช ํด ์ฃผ๋ ๊ฒ์ด๊ธฐ๋ ํ๋ค. ํนํ ์ค์์ ์ฑ๋ น๋ก ์ โ๊ตํ ๋ฐ์์ ์ญ์ฌ ํ์๋ ์ฑ๋ นโ โ์ฑ๋ น๊ณผ ์ ์ ( )โ ๋ฑ์ ์ค์ํ ์ ํ์ ์ธ ๊ณผ์ ๋ค์ ๊ฐ๊ณผํ์ง ์๋๋ก ํด์ผ ํ๋ค. ๋์์ ์ค์์ ์ฑ๋ น๋ก ์ด ๊ฐ๊ณ ์๋ ํน์ง์ ์์ง ์๋๋ก ๋ ธ๋ ฅํด์ผ ํ๋ค. 20์ธ๊ธฐ์ ๋ฐํฅํ ์ค์์ ์ด๋์ด์ผ๋ง๋ก ๊ฐ์ฅ ์ค์์ ์ ์ผ๋ก ๋จ์์์ ๋๋ง์ด ํ๋๋ ๋๋ผ์ ๊ทธ๋ฆฌ์ค๋์ ๊ตํ์ ์ต์์ ๋ชซ์ ๊ฐ๋นํ ์ ์๊ธฐ ๋๋ฌธ์ด๋ค.
SC 1:1 (1999), 37-47 37
์ ๋ฝ์์์ ์ค์์ ์ ํ ๊ต์ก: ๊ณผ๊ฑฐ์ ํ๋ก๊ทธ๋จ, ํ์ฌ์ ๋ณต์ก์ฑ, ๊ทธ๋ฆฌ๊ณ ๊ฐ๋ฅํ ๊ณํ
1
Jean-Daniel Plรผss*
1. ๋จธ๋ฆฌ๋ง ์ ๋ฝ์ ์ค์์ ์ ํ ํํ๋ค์๋ ๋ง์ ์์ง์๊ณผ ๋ณํ๊ฐ ์ผ๊ณ ์๋ค. ํ์ฌ ์งํ ์ค์ธ ์ด๋ฌํ ์ฌ๊ฑด์ ์์ง์์ด ์ด๋ค ๊ฒฐ๊ณผ๋ฅผ ๊ฐ์ ธ์ฌ ๊ฒ์ธ์ง๋ ํ์ค์น ์๋ค. ์ด๋ฌํ ์ํฉ๊ณผ ๋ ผ์ ์ ๋ ์ ์ดํดํ๊ธฐ ์ํด์๋ ๊ณผ๊ฑฐ ์ ๋ฝ์์์ ์ ํ๊ณผ ๋ชฉํ๋ฅผ ์ํ ํ๋ จ ํ๋ก๊ทธ๋จ์ ํ๊ณ ํด ๋ณผ ํ์๊ฐ ์๋ค. ์ฐ๋ฆฌ๋ ๊ฐ๊ธฐ ๋ค๋ฅธ ๊ฐ์กฐ์ ๋ค์ ์ฃผ๋ชฉํ ๊ฒ์ด๋ฉฐ, ๊ฐ ํ์ ์์ ๋๋ ๊ฐ๋ฅด์น๋ ์ฌ๋๋ค์ด ํ์ฌ์ ๋ฏธ๋์ ์ ํ ๊ต์ก์ ์ธก๋ฉด์์ ์ง๋ฉดํ๊ฒ ๋ ๋ฌธ์ ์ ๋ค์ ์๊ณ ํ ์ ์์ ๊ฒ์ด๋ค.
2. ๊ณผ๊ฑฐ์ ํ๋ก๊ทธ๋จ (PAST PROGRAMS) ์ ๋ฝ ์ค์์ ์ด๋์ ์ด๊ธฐ์ ์ํฅ๋ ฅ ์์๋ ๋ง์ ์ง๋์๋ค์ ์ ๊ท ์ ํ ๊ต์ก์ ๋ฐ์๊ฑฐ๋ ๊น์ ์ ํ์ ์ง์์ ๊ฐ๊ณ ์์๋ค. ์๋ฅผ ๋ค๋ฉด, ๋ ์ผ์ ์กฐ๋๋จ ๋ฐ์ธ(Jonathan Paul)์ ๋ฃจํฐ๊ต ์ฌ์ญ์์๊ณ , ์๊ตญ์ ์๋ ์ฐ๋ ์์ด ๋ณด๋(Alexander A. Boddy)๋ ์ฑ๊ณตํ์ ๊ต๊ตฌ ๋ชฉ์ฌ์๊ณ , ์ค์์ค์ ๋ก๋ฒํธ ์๋ ๋ค๊ฑฐ(Robert Willenegger)๋ ๊ฐํ ์ฅ๋ก ๊ตํ์์ ์์ ๋ฐ์ ๋ชฉ์ฌ์๋ค. ๋ค๋ฅธ ์ค์์ ์ง๋์๋ค์ธ ์๊ตญ์ ๋๋ ๋ ๊ธฐ(Donald Gee)๋ ๋ ํ์ ํ์ผ๋ฉฐ ์ค์จ๋ด์ ๋ฆฌ๋ฐ์ด ํํธ๋ฃจ์ค(Levi Petrus)๋ ์นจ๋ก๊ต
* Jean-Daniel Plรผss (Ph.D.) is the President of the European Pentecostal Charismatic Research Association and resides in Switzerland; ์ ๋ฝ ์ค์์ ์นด๋ฆฌ์ค๋งํฑ ํ์ ์ฐ๊ตฌ ํํ ํ์ฅ์ ์ญ์ํ๊ณ ์์ผ๋ฉฐ ์ค์์ค์ ๊ฑฐ์ทจ๋ฅผ ๋๊ณ ์๋ค.
1 ์ด ๋ ผ๋ฌธ์ ์๋ฌธ์์์ ๋ณต์์ ํ๋ํ์๋ํ๊ต์์ 1999๋ 5 ์ 21์ผ์
๊ฐ์ต๋์๋ ์ 1 ํ ์์์ ์ค์์ ์ ํํ (Asian Pentecostal Society) ์ฐ์ฐจ ๋ชจ์์์ ๋ฐํ๋์๋ค. ์ฅ๊ด์ง ์ญ.
The Spirit & Church 1:1 (1999)
38
์ ํ๋ํ์์์ ์ํํ์๋ค. ๋ฐ๋ผ์, ์ด๋ฌํ ์ง๋์๋ค์ ์ ํ๊ต์ก์ ์ค์์ฑ์ ์ธ์ํ์์ผ๋ฉฐ, ๋ชฉํ ์ฌ์ญ ํ๋ จ์์ด๋ ๊ตํ์ ๊ธฐ๋ฐ์ ๋ ์ฑ๊ฒฝํ๊ต๋ค ๋๋ ๊ต๋จ ์ฑ๊ฒฝ ๋ํ ๋ฑ์ด ๊ณง ๊ฐ๊ตํ๊ฒ ๋์๋ค.
2 1 ์ธ๋ ์ค์์ ์ ์๋ค์ ๋ฏธ๋
์ง๋์๋ค์ ์์ฑํ๋ ์ผ์ ๊ธฐ๊บผ์ด ํ์๋ค๊ณ ๋งํ ์ ์๋ค. ๊ทธ๋ค์ ๊ฐ์ธ์ ์ธ ์ค์์ ์ ๊ฒฝํ์ ๋ชฉํ์ ์ ํ ๊ต์ก์ ํ์์ฑ์ ๋ํ ๊ทธ๋ค์ ํ์ ์ ๋ฌด์ํ๊ฒ ํ์ง ์์๋ค. ๊ทธ๋ฌ๋, ๊ทธ๋ค์ ์ค์์ ์ด๋์ด ์ฌํ์ ๋ฐ๋ฐ๋ฅ, ๋ค์ ๋งํ๋ฉด, ๋ ธ๋์ ๊ณ์ธต์์ ๊ฐ์ฅ ํฐ ์ฑ์ฅ์ ์ด๋ฃจ๊ณ ์์์ ๊ณง ์ธ์ํ๊ฒ ๋์๋ค. ์ด๋ ํ๋ จ ํ๋ก๊ทธ๋จ๋ค์ ์ ์ ํ ๋ณํ๋ฅผ ์์ฐ์ค๋ฝ๊ฒ ์ํ๊ฒ ๋์๋ค. ๋์ฑ์ด, ๊ฐ ํ๋ก๊ทธ๋จ์ ๋ฌธํ์ ์ผ๋ก ๊ทธ๋ฆฌ๊ณ ๊ตญ๊ฐ์ ์ผ๋ก ์ ๋นํ ์กฐ๊ฑด๋ค์ ๊ฐ๋ฏธํ์๋ค. ๊ทธ๋ฆฌํ์ฌ ์ฐ๋ฆฌ๋ ์ ๋ฝ์์ ์ ํ ํ๋ จ์ ์ํ ๋ค์ํ ๊ต์ก์ ๋ชจ๋ธ์ ๋ณด๊ฒ ๋๋ค. ์ฒซ ๋ฒ์งธ๋ก, ๋ฌผ๋ก , ์ผ๋ฐ์ข ํฉ๋ํ์์ ์ ํ์ ๊ณต๋ถํ๋ ์ ํต์ ์ธ ๋ฐฉ๋ฒ์ ํญ์ ์กด์ฌํด ์๋ค. ๋ง์ ์ค์์ ์ฃผ์์๋ค์, ๋ํ์์ ๋ณต์์ด ์ฌ๋ฐ๋ฅด๊ฒ ๊ฐ๋ฅด์ณ์ง์ง ์์ ๊ฒ์ด๋ผ๋ ๋๋ ค์์ ๊ฐ๊ณ ์์๊ธฐ ๋๋ฌธ์ ๊ทธ ๊ธธ์ ํํ์ง ์์๋ค. ๋๊ตฐ๋ค๋ ๊ตํ ์ง๋์๋ค์ ๋ํ์์ ์ ํ์ ๊ณต๋ถํ๋ ํ์๋ค์ ์์ฌ์ค๋ ๋ณด์๊ธฐ ๋๋ฌธ์ด๋ค. ์ ํต์ ์ธ ์ ํ ๊ต์ก์ ๊ธธ๋ก ๊ต์ก์ ๋ฐ์ ์ค์์ ์ ์๋ค์ ์ด๋ฏธ ์ผ์ ์ ๊ธฐ๋ณธ์ ์ธ ์ ํ ๊ต์ก์ ์ฑ๊ฒฝ ๋ํ์ ํตํด์ ๊ฒฝํํ๊ณ ์ ๋ ์๊ธฐ๋ฅผ ์ํ์๊ฑฐ๋, ์ญ์ฌํ์ด๋ ์ฒ ํ์ด๋ ์ฌ๋ฆฌํ ๋ฑ ๋ค๋ฅธ ๋ถ์ผ์ ๊ณต๋ถ๋ฅผ ๋ง์น ํ ์ ํ๊ณผ๋ก ํ๋ฌธ์ ๋ฐฉํฅ์ ๋ฐ๊พธ์๋ค. ์ง๋ 20๋ ๋์ ๋ํ์์ ๊ต์ก๋ฐ์ ์ค์์ ์ฃผ์์๋ค์ ์ํฅ๋ ฅ์ ๋๋๋ฌ์ง๊ฒ ์ฆ๊ฐํ์๋ค. ๋ ๋ฒ์งธ๋ก, ๊ตํ์ ๊ธฐ๋ฐ์ ๋ ๋ชจ๋ธ์ด ์๋ค. ์๋ฅผ ๋ค๋ฉด, ์ค์นธ๋๋๋น์์์ ํ์ค ๊ตํ ์ ์น์ ๋ชจ๋ธ์ ๊ฑฐ์ ๋ณดํธ์ ์ด๋ค. ๋ฏธ๋์ ์ค์์ ์ฌ์ญ์๋ค๊ณผ ์ง๋์๋ค์ ๊ทธ๋ค์ ์ง์ญ ๊ตํ๋ค์ ํตํ์ฌ ํ๋ จ์ ๋ฐ์๋ค. ์ด ๋๋ผ์๋ ์ต๊ทผ๊น์ง ๊ตญ๊ฐ์ ์ธ ์ ํ ๊ต์ก ๊ธฐ๊ด์ด ์กด์ฌํ์ง ์์๋ค. ์คํ๋ ค ํฐ ๊ตํ๋ค์ ์ํฅ๋ ฅ์ ์์กดํ๋ฉด์ ์ ํ๊ณผ ๋ชฉํ ํ๋ จ ํ๋ก๊ทธ๋จ์ ๊ฐ์คํ๋ ์ง์ญ์ ์ธ ํ๊ต๋ค์ด ์์๋ค.
3 ์กฐ๊ธ ๋ ์กฐ์ง์ ์ธ
2 ๋ฐ๋ ๊ทผ๊ต์ ํ๋ ์คํค ๋ํ(Preston College)์ ์๊ตญ ์ค์์ ์ ๊ต์ฌ
ํํ(Pentecostal Missionary Union in England)์ ํ๋ จ์ ์ง์ผ๋ก์ 1912(?) ๋ ์ ๊ฐ๊ตํ์๋ค. ๋ค๋๋๋์ ์๋ฆฌ์ ์์ค์ ์ฝ(Arie and Elsje Kok)์ 2 ๋ ๊ณผ์ ์ ์ฑ๊ฒฝ๊ณผ ์ ๊ต์ฌ ํ๋ก๊ทธ๋จ์ 1914๋ ์ ์ด์๋ค. ๋ ๋ฐ์ด ํํธ๋ฃจ์ค(Levi Petrus)๋ ์คํกํ๋ฆ์ ์๋ ํ๋ผ๋ธํผ์ ๊ตํ(Filadelfia church)์์ 1915 ๋ ์ ํ ์ฑ๊ฒฝ ํ๊ต๋ฅผ ์์ํ์๋ค. ์๋ฆผ ์ฑ๊ฒฝ ๋ํ(Elim Bible College)์ ์๊ตญ์ ํด๋ํ(Clapham)์์ 1925๋ ์ ํ๋์ ์์ํ์๋ค.
3 ์ด ์ ์ ๊ดํ์ฌ, ์ฑ์ธ๋ค์๊ฒ ๊ณ ๋ฑ ํ๊ต ๊ต์ก์ ๊ธฐํ๋ฅผ ๋ถ์ฌํค ์ํด ์ ๋ถ๊ฐ
๋ง๋ จํ โ๊ตญ๋ฏผ๊ณ ๋ฑํ๊ต(folk high school)โ๋ผ ๋ถ๋ฆฌ๋ ํ๋ก๊ทธ๋จ์ ์ํฅ์ ์ธ๊ธํ๋ ๊ฒ์ ์ค์ํ ์ผ์ด๋ค. ์์ฐ์ค๋ฝ๊ฒ ์ค์จ๋ด๊ณผ ๋ด๋งํฌ์ ์ค์์ ๊ตญ๋ฏผ ๊ณ ๋ฑ ํ๊ต๋ค์ ์ฑ์์ , ๋ชฉํ์ ๊ทธ๋ฆฌ๊ณ ์ ๊ต์ฌ ํ๋ จ์ ์ ํ๊ณผ๋ชฉ์ผ๋ก ๊ฐ์คํ์๋ค.
Plรผss, ์ ๋ฝ์์์ ์ค์์ ์ ํ ๊ต์ก
39
์ฃผ์ํ ๊ธฐ๊ด๋ค์ ์ ๊ต์ฌ ํ๊ต๋ค์ด์๋ค. ๊ฒฝ์ ์ ์ธ ์๊ตฌ, ์ฌํ์ ์ธ ์์ฉ์ฑ์ ์์น, ๊ทธ๋ฆฌ๊ณ ์ ๋ถ์ ์๊ตฌ ๋๋ฌธ์ ์ค์นธ๋๋๋น์์ ๊ตํ๋ค์ ์ข ๋ ํฐ ํ๊ต๋ค๊ณผ ์ธ๊ฐ ๋ฐ์ ์ ํ ๋ํ์๋ค์ ์ค๋ฆฝํ๊ธฐ ์์ํ์๋ค. ๊ตํ๋ฅผ ๊ธฐ๋ฐ์ผ๋ก ํ๋ ์กฐ๊ธ ๋ ์ด๋ณด์ ์ธ ๋ชจ๋ธ์ ํ๋์ค์์ ์ฐพ์ ์ ์๋ค. ๋ง์ฝ ํ ๋ชฉํ์๊ฐ ์ด๋ค ์ฌ๋์ด ์ฌ์ญ์ ์ ํ ๊ฒ์ด๋ผ๊ณ ์๊ฐํ๋ฉด ๊ทธ ๋ชฉํ์๋ ๊ทธ ์ ์ ์ฌ๋ (ํ์๊ฐ ์๋ ํ, ํ๋์ค์๋ ์ฌ์ฑ ์ค์์ ๋ชฉํ์๋ค์ด ์๋ค)์ ์์ ๊ฐ์ฒ ๊ตํ ์ฌ์ญ์ ํตํด ๊ทธ ์ ์์ด์ ๋ชฉํ ์์ง์ด ์ ์ฆ๋ ๋๊น์ง ๊ฐ๋ฅด์น ๊ฒ์ด๋ค. ๋ง์ฝ ๊ทธ ์ ์์ด์๊ฒ ๋ชฉํ์ ์์ฌ๊ฐ ํ์คํ ์๋ค๋ฉด ๊ทธ ์ฌ๋์ ํฐ ๊ตํ๋ค์์ ์ฌ์ญ์๋ก ๋ถ๋ฆฌ๊ฒ ๋๋ค. ๊ทธ๋ฌ๋, ์ด ์ ์ ํ๋ จ ๋ชจ๋ธ์ ํน์ฑ์ ํฌ๊ด์ ์ด๋ผ๊ธฐ๋ณด๋ค ์ค์ฉ์ ์ด๊ธฐ ๋๋ฌธ์ ์ ํฉํ ์ ํ ๊ต์ก์ด๋ผ๊ณ ๋ถ๋ฆฌ๊ธฐ์๋ ์ ํฉํ์ง ์๋ค. ์ธ ๋ฒ์งธ ๋ชจ๋ธ์, ์ ์ ํ๋ จ ํ์ต๋ฒ๊ณผ ๋น์ทํ ๊ฒ์ผ๋ก์ ์ฐ์ ์ ์ผ๋ก ์ข ๊ต ๊ต์ก์ด๋ฉฐ ์์ ํ์ฑ(spiritual formation)์ผ๋ก ๋ฌ์ฌ๋ ์ ์๋ค. ์๊ตญ์ ๋ฒ๊ฒ์ค ํ(Burgess Hill)์ ์๋ ๊ตญ์ ์ฑ์ ํ๋ จ์(International Biblical Training Institute)๊ณผ ๊ฐ์ ํ๊ต๋ค์ ์ด ๋ฒ์ฃผ์ ์ํ๋ค. ๊ทธ๋ค์ 2๋ ๊ณผ์ ํ๋ก๊ทธ๋จ์ ๊ธฐ์ด์ ์ธ ์ฑ๊ฒฝ ์ง์, ์ค์ ์ ์ธ ๋ฉด์ ๊ฐ์กฐํ๋ ์ผ๋ฐ์ ์ธ ํ๋ จ, ๊ทธ๋ฆฌ๊ณ ์ธ์ฑ ํ์ฑ ๋ฑ์ ์ด์ ์ ๋ง์ถ๋ค. ๋ค๋ฅธ ๋๋ผ์์์ ์ฌ์ญ์ ์ํด ๊ธฐ๋ ๊ต์ธ๋ค์๊ฒ ์ธ๊ตญ์ด๋ฅผ ๊ฐ๋ฅด์น๊ณ ํ ๋ฌธํ๊ถ๊ณผ์ ๋ํ ๊ธฐ์ ์ ํ๋ จํ๋ ๋์ ์, ๋ณธ๊ตญ์ ๋์๊ฐ์ ์ฌ์ญํ ์์ ์ธ ๋น์ ์ ๊ฐ๊ณ ์๋ ์ฌ๋๋ค์ ์ด์ฒญํด์ ํ๋ จํ๋ค. ๋ค ๋ฒ์งธ๋ก, ์ ๊ต์ฌ์ ์ ์ํ ์ ํ ํ๋ จ์ด ์๋ค. ํ์๊ฐ ๋งํ๊ณ ์ ํ๋ ๊ฒ์, ๊ฑฐ์ ๋ชจ๋ ๋ถ์๋ฉ๋ฆฌ์นด์ ์๋ ๊ต๋จ๋ค์ด ์ฑ๊ฒฝ ํ๊ต๋ค์ ์ธ์ฐ๊ธฐ ์ํด ๋ ธ๋ ฅํ๋ ๊ฒ์, ๋ฏธ๋์ ๊ตญ๊ฐ์ ์ธ ์ด๋์ด ์๊ตญ์ธ์ ์ํด ์ด๋์ด์ง๊ณ ๊ฐ๋ฅด์ณ์ง๊ฒ ๋ ๊ฒ์์ ๋ช ๋ฐฑํ ํ๊ธฐ ์ํด์ ๋์๊ด๊ณผ ๊ฐ๋ฅด์น๊ธฐ ์ํด ์ค๋ ์ ๊ต์ฌ๋ค๊ณผ ๊ฐ์ ํ๋ถ ์กฐ์ง์ ์ ๊ณตํ๋ค๋ ๊ฒ์ด๋ค. ์ด๋ฌํ ๋ถ๋ฅ์ ํ๊ต๋ค์ ์ ๋ฝ์ ์๋ ๋ง์ ๋๋ผ๋ค์์ ์ฐพ์ ์ ์๋ค.
4
์ ํ ๊ต์ก์ ๋ค์ฏ ๋ฒ์งธ ๋ชจ๋ธ์ ์ผ๋ฐ์ ์ผ๋ก ๊ต๋จ์ ์ํด ํต์ ๋๋
4 ๋๋ถ๋ถ์ ์ด๋ฐ ํ๊ต๋ค์ ์ธ๊ณ ์ 2 ์ฐจ ๋์ ์ดํ์ ์์๋์๋ค. ๋ ์ผ์
์๋ฅด์ฏํ์ฐ์ (Erzhausen)์ ์๋ ๋ฒ ๋ ์ ์ ํ๋ํ์(Theologisches Seminar Berรถa)์ด๋ผ ๋ถ๋ฆฌ๋ ํ๊ต๋ ์์ ์ธ โ๋ง์ฌ ์(Marshall Plan)โ (์ธ๊ณ ์ 2 ์ฐจ ๋์ ํ์ ์ ๋ฝ ์ฌ๊ฑด ๊ณํ-์ญ์ ์ฃผ) ์ผ๋ก ํ๋๋์ ์ฑํ(Assemblies of God)์ ์ํด 1951๋ ๋์ ์ํฌํธ๊ฐ๋ฅดํธ(Stuttgart)์์ ์์๋์๋ค. ํ๋๋์ ์ฑํ์ ์ดํ๋ฆฌ์ ์ฑ์์(Italian Bible Institute of the Assemblea di Dio)์ 1953๋ ์ ์์๋์๋ค. ๋ฒจ๊ธฐ์์ ์ฑ ํผํฐ ๋ฃจ์ฐ๋ธ(St. Pieters Leeuw)์ ์๋ ์ฝํฐ๋จํ ์ ํ ๋ํ์(Continental Theological Seminary)์ 1959 ๋ ์ ์๋๋ฆฌ๋ชฌํธ(Andrimont)์์ ์ฑ๊ฒฝํ๊ต(Ecole Biblique)๋ก ์์๋์๋ค. ํ๋๋์ ์ฑํ๋ 1969๋ ๋ถํฐ ์ฝํฐ๋จํ ์ฑ๊ฒฝ ๋ํ(Continental Bible College)์ ์๊ธ์ ์กฐ๋ฌํ๊ณ ์๋ค. 1960๋ ๋๋ถํฐ ๋ค๋๋๋๊ฐ ์ฑ๊ฒฝํ๊ต๋ฅผ ์ธ์ฐ๋ ค๊ณ ์๋ํ์์ผ๋ ๊ฒฝ์ ์ ์ธ ์ด์ ๋ก ์คํจํ๊ณ ๋ ํ, ํ๋๋์ ์ฑํ๋ 1960๋ ๋ ์ค๋ฐ์ ๋ค๋๋๋์ ํ ์ฑ๊ฒฝ ํ๊ต๋ฅผ ์ค๋ฆฝํ๋ ์ผ์ ๋์๋ค.
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์ ํ์ธ๋ฐ, ์ฌ์ญ์ ์ํด์ ๊ต๋จ์ ์ํ ๊ต์ธ๋ค์ ํ๋ จํ๋ ๊ฒ์ ์ฐ์ ์ผ๋ก ํ๋ค. ๋ง์ ์ฌ๋๋ค์ด ์ด๋ฌํ ์ ํ์ ์ฑ๊ฒฝ ํ๊ต๋ ์ ํ ๋ํ์์ ์ ํฉํ ๊ฒ์ผ๋ก ๋ณด์๋ค. ์ธ๊ตญ์ ๋ณด์กฐ๋ก ์์๋์๋ ๋ง์ ์ฑ๊ฒฝ ๋ํ๋ค์ด ์ง๊ธ์ ๊ต๋จ ์ ํ๊ต๋ก ๊ฐ์ฃผ๋๋ค. ์ด๋ฌํ ํ๊ต๋ค์ ๋จผ์ ๊ฐ๋ฅด์น๋ ์์ค์ ํฅ์ํ๊ณ , ์ ๋ถ์ธ๊ฐ์ ํ์ ๊ธฐ๊ด ์ธ๊ฐ๋ฅผ ์ ์ฒญํ๋ ์ฌ๋๋ค์ ์ํด ์ด์๋์๋ ํ๊ต๋ค์ด๋ค. ์ด๋ฌํ ๋ ธ๋ ฅ์ ์ด์ง์ํค๊ธฐ ์ํด์ 1979๋ ์ ์ ๋ฝ ์ค์์ ์ ํํ(European Pentecostal Theological Association)๊ฐ ๋ฐ์กฑ๋์๋ค. 20๋ ์ ์๋ ๋๊ตฌ๋ ์ด ์ ์ธ๊ฐ ์ ๋ฝ ์ค์์ ์ ํ ๊ต์ก์ ํ์์ด ๋๋ ๊ฒ์ ์์ฅ ์ธ๋ ฅ์ด ๋ง์ ๊ฒ์ด๋ผ๋ ๊ฒ์ ์์ํ๊ธฐ ์ด๋ ค์ ๋ค. ๋ฌด์์ด ๋ณํ๋ฅผ ๋ถ๋ฌ ์ผ์ผ์ผฐ๋๊ฐ? ํ์ฌ์ ๋ณต์ก์ฑ์ผ๋ก ๋์ ๋๋ ค ๋ณด๊ธฐ๋ก ํ์.
3. ํ์ฌ์ ๋ณต์ก์ฑ (PRESENT PERPLEXITIES) 70 ๋ ๋์ ํ๋ก๊ทธ๋จ์ ์ 3 ์ธ๋ ์ ์ ์ค์์ ์ง๋์๋ค์ ๋น์ ์ด์๋ค. ์ฌ๋ฌ ์ ๋ฝ ์ค์์ ๊ต๋จ๋ค์ด ํฉ๋ณ๋์๋ค. ๊ทธ๋ค์ ๊ณ๊ธ์ ๋ ์ด์ ์ด์ ์ ์๋์ ์ด์๋ ๋ ธ๋ ๊ณ๊ธ์ด ์๋์๋ค. ํ๋ฌธ์ ๊ต์ก์ ๋ํ ๊ทธ๋ค ๋ถ๋ชจ๋ค์ ๊ทผ๋ณธ์ ์ธ ์๊ตฌ์ฌ์ ๊ฒฝ์ ์ ์ฌํ์ ์ ๋ถ ์ํฅ ํ์ง์ด ๋ฏธ๋์ผ๋ก ๊ฐ์ฃผ๋๋ฉด์ ๋ฌผ๋ฌ๊ฐ๋ค. ์ 2 ์ธ๋์ ์ ๋ฐฐ๋ค์ ์ํด ๋๋ ทํ ๊ตฌ์กฐ๋ค์ด ์ธ์์ ธ ๊ฐ๋ค. ์ค์์ ์ด๋์ ์ ์ต๋๊ฒ ํ๋ ์ ํ ๊ต์ก์์ ์ด์ ์๋ ์ง๋ฌธ์ ์ฌ์ง๊ฐ ์์๋ค. ๋ง์ฝ์ ์ง๋ฌธ์ด ์๋ค๋ฉด, ๊ทธ ์ง๋ฌธ๋ค์ โ์(why)โ๋ผ๊ธฐ ๋ณด๋ค โ์ด๋ป๊ฒ(how)โ์ ์ด์ ์ด ๋ง์ถ์ด์ก๋ค. ์๋ฅผ ๋ค๋ฉด, 1970๋ ๋์ ๊ทธ๋ฆฌ์ค์ด ๊ณต๋ถ๋ ์ฑ๊ฒฝ ๋ณธ๋ฌธ์ ์ฌ๋ฐ๋ฅธ ์ดํด๋ฅผ ์ํด์ ๊ผญ ํ์ํ ๊ฒ์ผ๋ก ๋๋ถ๋ถ์ ์ฑ๊ฒฝ ํ๊ต๋ค์ ์ํด์ ๋ฐ์๋ค์ฌ์ก๋ค. ๊ทธ๋ฌ๋ ๋ณํ๋ค์ ์ธ๋ถ์ ์ํฅ์ ์ํ ๊ฒ์ด์๋ค. ํ์๋ ์ ๋ฝ ์ค์์ ์ฃผ์์๋ค์ด ๊ทธ๋ค ์ ํ๊ต๋ค์ ๋ชฉ์ ์ ๋ณด๊ธฐ ์์ํ ๋ฐฉํฅ์ ์กฐ์ ํ์๋ ์ธ ๊ฐ์ง ์์ธ๋ค์ ์ด์ ์ ๋ง์ถ๊ณ ์ ํ๋ค. ์ฒซ ๋ฒ์งธ ์์ธ์ ํ์ ์ํฅ ํ์ง๊ณผ ๊ด๊ณ๊ฐ ์๊ณ , ๋ ๋ฒ์งธ๋ ๊ฒฝ์ ์ ์ธ ๊ฒ์ ๊ดํ ์ง๋ฌธ๋ค์ ๊ด๊ณ๊ฐ ์์ผ๋ฉฐ, ์ธ ๋ฒ์งธ๋ ๊ฐ์ ๊ตํ ์ด๋(House Church movement)๊ณผ ๋น์ผ๋(Vineyard) ๊ทธ๋ฃน ๋ฑ๊ณผ ๊ฐ์ โ์ 3์ ๋ฌผ๊ฒฐ (Third Wave)โ์ ์ํฅ์ ์ํ ์นด๋ฆฌ์ค๋ง์ ์์(charismatic element)๋ค์ ์ฌ๋ฐ๊ฒฌ๊ณผ ๊ด๋ จ์ด ์๋ค. ํ๋ฌธ์ ์ํฅ ํ์ง(upward academic mobility)์ ๊ดํด์, ์ฐ๋ฆฌ๋ ์ข ๋ ํฌ๊ด์ ์ธ ๊ต์ก์ ์ ๊ณตํ๋ฉด์ ๋์์ ์๋นํ ์์ค์ ์๋ ๋ณต์์ฃผ์(Evangelical) ๊ต์ก ๊ธฐ๊ด๋ค๋ณด๋ค ๋ ์ธ์ ๋ฐ๋ ๊ต์ก์ ์ ๊ณตํ๋ ค๋ ๋ฐ๋์ ์ธ๊ธํ ์ ์๋ค. ์ด์ ๋ฐ๋ง์ถ์ด, 2 ๋ ๊ณผ์ ํ๋ก๊ทธ๋จ์ 3 ๋ ๊ณผ์ ์ผ๋ก ํ๋๋์๋ค. ์ฑ๊ฒฝ ํ๊ต(Bible school)๋ ํ์ฌ(B.A.) ํ์๋ฅผ ์์ฌํ๋ ์ฑ๊ฒฝ ๋ํ(Bible College)์ผ๋ก ๋ฐ๋์๋ค. ์ผ๋ง ํ์ ๋ ๊ธฐ๊ด์ ์์ฌ(Masters) ํ์๋ ์ด์ ๋๋ฑํ ์ ๋ฝ์ ํ์๋ฅผ ์์ฌํ๋ ์ ํ ๋ํ์์ผ๋ก ๋ฐ๋์๋ค. ํ์ฌ ๋ํธํ์น(Nantwhich)์ ์๋ ๋ฆฌ์ ํธ ์ ํ
Plรผss, ์ ๋ฝ์์์ ์ค์์ ์ ํ ๊ต์ก
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๋ํ(Regents Theological College)์ ์ฒ ํ๋ฐ์ฌ(Ph.D.) ํ๋ก๊ทธ๋จ์ ์์ํ๊ธฐ ์ํด ์ค๋น ์ค์ด๋ค. ํน๋ณํ ๋ถ์๋ฉ๋ฆฌ์นด์ ์ ๊ต ์ ์ฑ ์ ์ํด ์ฌ์ ์ง์์ ๋ฐ์๋ ํ๊ต๋ค์ ์ด๋ฐ ๊ฐ์น ์๋ ์ผ์ ์ ๊ณตํ๋ ๋ฐ ์ฒซ ๋ฒ์งธ๊ฐ ๋๋ ค๋ ๊ฐํ ์ด๋ง์ ๊ฐ๊ณ ์์๋ค. ์ด๋ฌํ ์ ํ ๋ํ๋ค์ด ์ด๋ฐ ํ๋ก๊ทธ๋จ์ ๋ฐ์ ์ํค๋ ค๋ ํ์ธต ๋ํ ์ด์ ๋ ์ ๋ฝ์ ์๋ ๋ง์ ๋๋ผ์ ์ ๋ถ๋ค์ด ์ธ์ ๋ฐ๋ ํ๊ต์์์ ์์ค ๋์ ๋ฐฐ์์ ์ํด์ ๋ฐฉ๋ฌธํ๋ ํ์๋ค์๊ฒ ์ฅํ๊ธ์ ์์ฌํ์๋ ์์ธ์ด ์์๊ธฐ ๋๋ฌธ์ด๋ค. ๊ทธ ๋น์ ๊ณ ๋ฑ ๊ต์ก์ ์ํ ์ด๋ฌํ ํ๊ต๋ค์ด ํฌํ์ํ์ ์ด๋ฅผ ๊ฒ์์ ์ดํดํ์๋ ํ๊ต์ฅ์ด๋ ๊ต๋ฌด์ฒ์ฅ๋ค์ด ๋ง์ด ์์๋ค. ์ ๋ฝ ์ฌํ๋ ํ์๋ค์ด ๋ค๋ฅธ ๋๋ผ์์๋ ์ธ์ ๋ฐ๋ ํ์๋ฅผ ํ๋ํ๋ ์ผ์ ์ฝ๋๋ก ๋ง๋ค์๋ค. ๋ง์ฝ ์ด๋ค ์ฌ๋์ด ์์น๋ ์ ๋์ฑ, ์์ด์ ์ํฅ, ๊ต๋จ์ ์ธ ์ฐ๋ถ์ ๋์จํด์ง์ ๊ณ ๋ คํ๋ค๋ฉด, ๊ทธ ์ฌ๋์ ๊ตญ๊ฐ์ ์ธ ๊ต๋จ ๋ํ์ด๋ ์ง๋ฐฉ์ ์ฑ๊ฒฝ ํ๊ต์ ์ถฉ์ฑ์ค๋ฝ๊ฒ ๋จ์ ์์ ํ์๊ฐ ์์์ ์ดํดํ๋ค. ์๋ฅผ ๋ค๋ฉด, ์๊ตญ ํ๋๋์ ์ฑํ์ ํ ๋ฉค๋ฒ๊ฐ ๋ค๋ฅธ ๊ณณ์์๋ ๋์ผํ ๋๋ ์คํ๋ ค ๋ ๋์ ๊ต์ก์ ๋ฐ์ ์ ์๋ค๋ฉด, ์ ๊ตญ๊ฐ์ ์ธ ํ๋๋์ ์ฑํ ํ๊ต์ ๋ค์ด ๊ฐ์ผํ ํ์๊ฐ ์๋๊ฐ? ๋ ๋ฒ์งธ ์์ธ์ ๊ฒฝ์ ์ ์ธ ์ง๋ฌธ๋ค(economic questions)๊ณผ ๊ด๊ณ๊ฐ ์๋ค. 20 ๋ช ์ ์ ์๋ค์ ๋์์ผ๋ก ์ ์ํ๋ จ ํ๋ก๊ทธ๋จ์ ์ด์ํ๋ ๊ฒ์ ๊ฐ๋ฅํ๊ฒ ์ง๋ง, ํ์ฌ ํ์์ ์์ฌ ํ์๋ฅผ ์์ฌํ๋ ์ ํ ๋ํ์์ ์ ์ด๋ 120๋ช ์ ํ์์ด ํ์ํ๋ค. ์ด ํ๊ต๋ค์ ํ ๊ต๋จ์ ํ์๋ค๋ ๋ฐ์์ผ๋ง ํ๋ค. ์ด๋ฌํ ๋จ๊ณ๋ฅผ ์ฉ์ดํ๊ฒ ํ๊ธฐ ์ํด ๊ทธ๋ค์ ํ๊ต ์ด๋ฆ์ ๋ฐ๊พธ๊ธฐ ์์ํ๋ค. ๋ช๋ช ์๋ฅผ ๋ค์๋ฉด, ์๋ฆผ ์ฑ๊ฒฝ ๋ํ(Elim Bible Collge)์ ๋ฆฌ์ ํธ ์ ํ ๋ํ(Regents Theological College)์ผ๋ก ๊ฐ๋ช ํ์๊ณ , ์๊ตญ์ ์๋ ํ๋๋์ ์ฑํ ์ฑ๊ฒฝ ๋ํ(Assemblies of God Bible College)์ ๋งคํฐ์ ํ ์ฑ๊ฒฝ ๋ํ(Mattersey Hall Bible College)์ผ๋ก, ๋ค๋๋๋์ ์๋ ์ค์์ ํ์ ๋จ ์ฑ๊ฒฝ ํ๊ต(Bible School of the Pentecostal Brotherhood)๋ ์์ฃผ์ฌ ์ ํ๊ต(Azusa Theologishe Hogeschool)๋ก ๋ฐ๋์๋ค. ๊ฐ๋ฅํ ํ ๋ง์ ์ค์์ ์ ์๋ค๊ณผ ์นด๋ฆฌ์ค๋งํฑ ๋ณต์์ฃผ์(charismatic Evangelicals) ์ ์๋ค์ ๊ด์ฌ์ ๋๊ธฐ ์ํด ๊ต๋จ์ฑ์ ๋ค ์ด๋ฆ๋ค์ ํฌ๊ธฐ๋์๋ค. ๋ชจ๋ ์ค์์ ์ฑ๊ฒฝ ํ๊ต๋ค์ด ์ถฉ๋ถํ ํ์๋ค์ ์ ์นํ ๊ฒ์ ์๋๋ค. ์๋ฅผ ๋ค๋ฉด, ๊ตฐํ /์๋ฉํ (Gunten/Emmetten)์ ์๋ ์ค์์ค ์ค์์ ์ฑ๊ฒฝ ํ๊ต(Swiss Pentecostal Bible school)๋ ๊ทธ๋ค์ ํ๋ก๊ทธ๋จ์ ์ข ๊ฒฐํด์ผ ํ๋ค. ์ ๋ฝ์์์ ์ค์์ ์ ํ ๊ต์ก์ ์ ๋ง์ ๋ณํ๋ฅผ ๊ฐ์ ธ์จ ์ธ ๋ฒ์งธ ์์ธ์ โ์ 3์ ๋ฌผ๊ฒฐ(Third Wave)โ๊ณผ ํฌ์คํธ ๋ง๋๋ํฐ(post-modernity)์ ํ์๋ค๊ณผ ๊ด๋ จ์ด ์๋ค. ์ด ์๋ก์ด ๊ธฐ๋ ๊ต ๊ทธ๋ฃน๋ค์ ๊ตํ์ ์ถ์ ์์ด์ ์์ฌ์ ์ง๋์ ์ธก๋ฉด์ ์๋ก์ด ๊ฐ์กฐ์ ์ ๋์๋ค. ์ง์ ๊ฐ๋ ์ ๊ธฐ์ด๋ฅผ ๋ ๊ฐ๋ฅด์นจ์ ๋ ๊ฐ์กฐํ๊ณ , ๊ฐ์ธ์ ํ์๋ค์ ๊ธฐ์ด๋ฅผ ๋ ์ค์ ์ฑ์ ๋ ๊ฐ์กฐํ์๋ค. ์ฌ๋๋ค์ ๋ฅ๋ ฅ ์ ๋(power evangelism)์ ์ธ๊ฐ ๊ด๊ณ๋ฅผ ๋ ธ๋ จํ๊ฒ ์ ๋งบ๋ ๊ธฐ์ (relational skills)์ ์ค๋น๋์ด์ผ๋ง ํ๋ค. ๋ฐ๋ผ์
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์ง๋์๋ค์ ์ ์์ด๋ค์๊ฒ ๊ต๋ถ(Church father)๋ค์ ๋ํ ๊ฐ๋ก , ์ฃผํด, ๋๋ ์ข ๊ต ์ฒ ํ๋ณด๋ค๋ ์ธ์ฑ ๊ฐ๋ฐ(personality development), ์กฐ์ธ ์ง๋(mentoring), ๋ํ ๊ธฐ์ (communication)์ ๊ฐ์กฐํ๋ ํ๋ จ ์ผํฐ์ ๊ฐ๋ ๊ฒ์ ๊ถ์ฅํ๋ค. ์ด๋ฌํ ๊ฐ์กฐ์ ๋ณํ๋ ํฌ์คํธ ๋ง๋๋ํฐ์ ์ฌ๊ณ ๋ฐฉ์์ ์ ๋ค์ด ๋ง์๋ค. ์ฌ์ญ ๊ต์ก์ ์ํผ๋ง์ผ ์์์ ๊ฑท๋ ๊ฒ๊ณผ ๊ฐ๋ค. ์ ์ฉํ ๊ฒ์ ์ด๋ค ๊ฒ์ด๋ ๋ฐฐ์์ ๋ฐ๊ตฌ๋์ ๋ด๊ฒจ์ง๋ค. ์ธ๋ชจ์๋ ๊ฒ๋ค์ ์ ๋ฐ์ ๊ทธ๋๋ก ๋จ๋๋ค. ์์ฐ์ค๋ฝ๊ฒ, 1970๋ ๋์ 80 ๋ ๋์ ์๋นํ ๋์ ์ ํ ๊ต์ก ์์ค์ ์ด๋ฃจ๊ธฐ ์ํด ๋ ธ๋ ฅํ๋ ์ ํ๊ต๋ค์ ์ด๋ฌํ ํ ์ํฉ์ ์๊ตฌ์ ๋์ํ ์ ์๋๋ก ์ค๋น๋์ง ๋ชปํ๋ค. ๋ง์ ์ ๋ฝ ์ค์์ ์ ํ ๋ํ์์ ์ ํ๊ณ ์๋ค. ๊ทธ๋ฌ๋ ์ด๋ค ์ค ๋ช๋ช ํ๊ต๋ค์ ์กด์ฌ ์๊ธฐ ๊ตญ๋ฉด๊น์ง ์ ๊ฐ๋ ๋์ ์ ๋ง๊ณ ์๋ค๊ณ ๋งํ๋ ๊ฒ์ด ๋ ์ ๋นํ ๊ฒ์ด๋ค. ๋ฏธ๋๋ฅผ ์ํ ๊ฐ๋ฅํ ๊ณํ๋ค์ ๋์ ๋๋ฆฌ๊ธฐ ์ด์ ์ ์ด๋ฌํ ์ต๊ทผ ๊ฒฝํฅ์ ๊ธ์ ์ ์ธ ๋ฉด๊ณผ ๋ถ์ ์ ์ธ ๋ฉด์ ์์ฝํด ๋ณด๊ธฐ๋ก ํ์. ๊ธ์ ์ ์ธ ์ธก๋ฉด์์ ์ฌ์ญ, ์ฌ๋, ๊ทธ๋ฆฌ๊ณ ์์ ์๊ตฌ ๋ฑ์ ๋ํ ์๋ก์ด ๊ฐ์กฐ๊ฐ ์์์ ์ง์ ํ ์ ์๋ค. ์ ํ๊ต์ ์ฃผ ๋ชฉ์ ์ด ์๋ช ์ ๊ธฐ๋ ๊ต ์ฌ์ญ์ ์ํด ํ๋ จ์ํค๋ ๊ฒ์ด๋ผ๋ ์ฃผ์ฅ์ด ์ฑ๊ฒฝ ๋ํ ์กธ์ ์๋ค์๊ฒ์ ๊ฐ์ฅ ํฐ ๋น์จ์ ์ฐจ์งํ๋ค๊ณ ๋ณผ ์ ์๋ ๋ฐ๋ฉด์, ์ด๋ ๊ฒ ๋งํ๋ ๋ ๊ทธ๋ฃน์ ์ฌ๋๋ค์ ๋ํ ๊ทธ๋ค์ ํ๊ต๋ ์ด ์ผ์ ์ ๊ฐ๋นํ์ง ๋ชปํ๋ค๊ณ ์ฃผ์ฅํ๋ค.
5 ์ฌ์ญ ๋ฅ๋ ฅ์
๋ํ ์๋ก์ด ๊ฐ์กฐ๋ ๊ทธ ๊ณต๋ฐฑ์ ๋ํ ๋ถ๋ช ํ ๋ฐ์์ด๋ค. ์กฐ๊ธ ๋ ๋์๊ฐ, ์ค๋๋ ์ ํ์๋ค์ ๊ด๋ จ์ฑ์ ๋ํด์ ๋ฌป๋๋ค. ๊ทธ๋ค์ ๋ง์ฝ ์ด๋ค ๊ฒ์ด ๊ทธ๋ค์ ๋ฏธ๋ ์ฌ์ญ์ ๊ด๊ณ๊ฐ ์๋ค๊ณ ํ์ ํ ์ ์๋ค๋ฉด ๊ทธ๊ฒ์ ๊ธฐ๊บผ์ด ๋ฐฐ์ฐ๋ ค ํ์ง ์๋๋ค. ๋ชจ๋ ๊ต์๋ค์ ๊ทธ๋ค์ด ๊ฐ๋ฅด์น๋ ๋ด์ฉ์ด ์ค์ ์ ์ธ ๊ด๋ จ์ฑ์ ๊ฐ๋์ง ๊ณฐ๊ณฐ์ด ์๊ฐํ๋๋ก ๋์ ๋ฐ๋๋ค. ์ ์๋๋ค์ ํ์๋ค์๊ฒ ๋ณธ์ด ๋์ด์ผ ํ๋ค๋ ์ค๋๋ ์ฌ๊ณ ๋ฐฉ์, ํ์ ์ง๋๋ ์ ์๋๋ค์ ์ผ์ ์ผ๋ถ๋ถ์ด ๋์ด์ผ ํ๋ค๋ ์ฌ๊ณ ๋ฐฉ์์ ํ์ฌ ์ ํฉํ ์๋ก์ด ๋ฉด๋ค์ ์์ฉํ๊ณ ์๋ค. ๋ ๋ค๋ฅธ ๊ธ์ ์ ์ธ ๋ฉด์ ํ์ ๋์ ๊ดํ ๊ฒ์ด๋ค. ๊ทธ๋ค์ด ํ๋ฌธ์ ์ธ ์์ง์ด ์๋์ง์ ๊ด๊ณ์์ด, ์์ ์์๊ณผ ํจ๊ป ์ฌ๋๋ค์ ํ๋ จ์ํค๋ ๊ฒ์ ๊ธฐ๊บผ์ด ํ๋ค. ๋ฌผ๋ก , ์ด๊ฒ์ ์ธ๊ฐ์ ์ธ ์กฐ๊ฑด๋ณด๋ค ์ฌ๋ ์์ฒด์ ์์ฌ๋ฅผ ๋ ์ค์ํ๋ ์ค์์ ์ ํน์ง์ผ๋ก ๋ณผ ์ ์๋ค. ๊ทธ๋ฌ๋, ๋ถ์ ์ ์ธ ๋ฉด์์ ๋นํ์ ์ธ ์ฌ๊ณ ๋ ฅ์ ๊ฒฐ์ฌ๋ฅผ ๋ค ์ ์๋ค. ์ค์ค์นด ํํฐ์จ(Oscar Peterson)์ด โ๋ง์ฝ ๋ฃ๊ธฐ์ ์ข์ผ๋ฉด ๊ทธ๊ฒ์ ์ข์ ์์ ์ด๋คโ ๋ผ๊ณ ๋งํ ๊ฒ์ ์ณ์ ๊ฒ ๊ฐ๋ค. ๊ทธ๋ฌ๋ ์ค์์ ์ ์๋์
5 K. Bosma and Michael OโRear, Educational Experience and Career Patterns of
Bible College Graduates (Fayetteville, AR: American Association of Bible Colleges, 1981), p. 79, Nil N. Lavallรฉe, Theological Education at the Cross Roads (http://www.epbc.edu/lavalf94.html), pp. 1-11 (1)์ ์ธ์ฉ๋จ. ๋น๋ก ๋ถ ์๋ฉ๋ฆฌ์นด ์ธ์ด์ง๋ง, ๋ผ๋ฐ๋ฆฌ์ ๊ฒฌํด๋ ์ ๋ฝ์ ์ํฉ์๋ ์ ์ฉ๋๋ค.
Plรผss, ์ ๋ฝ์์์ ์ค์์ ์ ํ ๊ต์ก
43
โ๋ฃ๊ธฐ์ ์ข์ผ๋ฉด ๊ทธ๊ฒ์ ๋ฐ๋์ ์ณ์ ๊ฒ์ด๋คโ๋ผ๊ณ ๋งํ ์ ์๋ค. ๊ทธ๋ ์ ํ์ ์ธ ๊ธฐ์ด๋ค, ๋ถ๋ณ์ ์์ฌ, ๊ทธ๋ฆฌ๊ณ ์ง์ ์ธ ์ง์ค์ฑ์ ์ ๋ฒ๋ฆฌ์ง ์๋๋ก ์กฐ์ฌํด์ผ๋ง ํ๋ค. ์ฐ๋ฆฌ๊ฐ ํ์ฌ์ ์ด์์ ๋ํ ์ด๋ฌํ ๊ทธ๋ฃน์ ํธ๊ฒฌ์ ๊ณ ๋ คํ๋ค๋ฉด ๋ ๋ค๋ฅธ ๋ถ์ ์ ์ธ ๋ฉด์ ๋ถ๋ช ํด ์ง๋ค. ๋ง์ ์ข ๋ง๋ก ์ ๊ฐ๋ ๋ค๊ณผ ์ฃผ๊ด์ ์ธ ๊ฒฝํ๋ค์ด ๋ช ๋ฌ ํ์๋ ์ ๋ฐ์ ์ผ๋ก ์ค์ํ์ง ์๊ฑฐ๋ ์์ ์ค์์น ์์ ๊ฒ์ผ๋ก ๋ฐํ์ง๋ ๊ฒฝ์ฐ๊ฐ ์์๋ค. ๋์ฑ ์๋จ์ผ๋ก, ์ด์ ์ ์ธ๋๋ ๋ค๋ฅธ ๋ฌธํ์ ๊ธฐ๋ ๊ต์ธ๋ค์ด ์ฐ๋ฆฌ๋ฅผ ์์ํ๊ณ ์๋ค๋ ์ฃผ์ฅ์ ์์ด์๋ ์๋๋ค. ๋ง์ง๋ง์ผ๋ก ๋ํ ๊ธฐ์ ์ ๋ํ ํธ๊ฒฌ์ ๋ด์ฉ์ ํฌ์์์ผ์๋ ์๋๋ค.
4. ๊ฐ๋ฅํ ๊ณํ๋ค (POSSIBLE PROJECTIONS) ์ฐ๋ฆฌ๋ ์ ๋ฝ์ ์ค์์ ์ฃผ์๊ฐ ๋ณํ๋ฅผ ๋ง๊ณ ์์์ ๋ณด์๋ค. ์ธ์์ฃผ์(secularization), ๊ฐ์ธ์ฃผ์ํ(individualization), ํฌ์คํธ๋ชจ๋ ์ฌ๊ณ ๊ตฌ์กฐ(post-modern thought structures), ์ธ๊ณํ(globalization) ๋ฑ์ ์ ๋ฝ์ ๊ต์ก ํ๋ก๊ทธ๋จ๋ค์ ๋ํ ๋์ ๋ค์ด๋ค. ํ ์ธ๋ ์ ์ ํฉ๋นํ๋ ๊ฒ๋ค์ ๋ํด์ ์ ์ด๋ ํ์ฌ์ ์ด์๊ฐ ์ ๊ธฐ๋ ์ ์๋ค. ํ์๋ ์ฅ๋ ์ ๋ฝ์ ์ค์์ ์ ํ ๊ธฐ๊ด์ ์ํด ์ธ ๊ฐ์ง ๋ค๋ฅธ ๊ณํ์์ ์ ์ํ๋ค. ๊ทธ๋ฌ๋ ๋ถ๋ช ํ ์ด ๊ณํ์๋ค์ ๋ค๋ฅธ ์ง์ญ๋ค์ ์ํฉ์๋ ๊ด๋ จ์ด ์์ ๊ฒ์ด๋ค. ์ด ๊ณํ์๋ค์ ์ฌ์ญ์ ์ธ ๋ฉด, ํ๋ฌธ์ ์ธ ๋ฉด ๊ทธ๋ฆฌ๊ณ ๊ต๋ฅ์ ์ธ ๋ฉด์ด๋ค. ๊ทธ๋ฌ๋ ๊ฐ ๊ณํ์์ ์๋ก ๋๋จ์ด์ง ๊ฒ์ผ๋ก ๋ณด์์๋ ์ ๋๋ค. 4.1 ์ฌ์ญ์ ๊ฐ์กฐ (A Ministerial Emphasis in Mind) ์ข ๋ ํจ์จ์ ์ธ ์ฌ์ญ ํ๋ จ์ ์๊ฐํ๋ ์ฌ๋๋ค์ ํ๊ต์ ํ๋ก๊ทธ๋จ๊ณผ ๊ต๊ณผ ๊ณผ์ ์ด ์ฌ๊ตฌ์ฑ๋์ด์ผ ํ๋ค๋ ๊ฒ์ ๋์ํ ๊ฒ์ด๋ค. ์ด๋ก ์ ์ธ ๋ฉด๊ณผ ์ค์ ์ ์ธ ๋ฉด์ด ๊ฒธ๋น๋์ด์ผ ํจ์ ๊ฐ์กฐํ๋ค. ์ด๊ฒ์ ์๋ก์ด ๊ฒ์ด ์๋์ ๊ฐ์ ํ๋ค. ๊ณผ๊ฑฐ์, ๋ถ๋ง์ ํ์ ํ์๋ค์ ๊ทธ๋ค์ ์ฒ์ง์ ์ํด ์ถฉ๋ถํ ํ๋ จ ๋ฐ์ง ๋ชปํ์์ ๊นจ๋ฌ์ ํ์ ์ด๋ฌํ ์๊ตฌ๋ฅผ ํ์๋ค. ๊ทธ๋ฌ๋ ์๋ก์ด ๊ฐ์กฐ์ ๊ณผ ์ธ๊ณ๊ด์ ํ์ ์ง๊ธ์ ์ธ์ ์ฌํ๋ ๋ชจ๋ ํ๋ จ ๊ณผ์ ์์ ๋ด์ฉ๊ณผ ๊ธฐ์ ์ ์ํธ์์ฉ์ ์๊ตฌํ๋ค. ์ ํ๋ ์ด์ ์์ธ๋ ์๋๋ค. ํ์๋ ์ด๊ฒ์ด ์ด๋งค๋ฅผ ๋งบ์ ๋์ ์ผ๋ก ์ ์ฆ๋ ๊ฒ์ด๋ผ๊ณ ๋ณธ๋ค. ์ ํ์ ์ง์๊ณผ ์ฌ์ญ ๊ธฐ์ ์ ๋ณํฉ์ ์ด๋ฃจ๊ธฐ ์ํด์ ๋ชฉํ ์ค์ต ํ์ , ์ฌ๋ฌ ์ ๋ฌธ ๋ถ์ผ๋ฅผ ๊ฑฐ์น๋ ๋ฐฉ๋ฒ, ๊ทธ๋ฆฌ๊ณ ๋ค์ํ ๊ต์ ๊ณผ๋ชฉ
6 ๋ฑ๊ณผ ๊ฐ์
์ฌ๋ฌ ๊ฐ์ง์ ์ ์๋ค์ด ์์๋ค. ์ด๋ค ์ค ์ด๋ค ๊ฒ์ด๋ ํ๋ฌธ ๊ธฐ๊ด๊ณผ ๊ตํ๋ค์ด ๋ฐ์ ํ ๊ด๋ จ์ ๊ฐ๋๋ค๋ ๊ฒ์ ์ค์ํ ๊ฒ ๊ฐ๋ค. ์ด๋ ์ธํด ๊ธฐ๊ฐ์ด ํ์์๊ฒ๋ ๋ฌผ๋ก ๊ตํ์๋ ์ ์ต์ด ๋๋๋ก ํจ์จ์ฑ๊ณผ ์์ง ๊ด๋ฆฌ์
6 Lavallรฉe, Theological Education, p. 7.
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๊ฐ๋ ์์ ์ ์ ์ด๋จ์ ์๋ฏธํ๋ค. ์ ์ด๋ ์ ๋ฝ์์๋, ํ ์ฑ๊ฒฝ ๋ํ์ ํ์ ๋ถ๊ฐ ๊ทธ ํ๊ต์ ๋ชจ๋ ํ์๋ค์ด ์ธํด์ญ์ ๊ฑฐ์น๋๋ก ํ ๊ฒฝ์ฐ๊ฐ ๋ง์๋ค. ๊ทธ๋ฌ๋ ์ด๋ฌํ ์ผ๋ค์ด ์ง์ ์ ์ผ๋ก ์ ๋นํ ๊ฒ์ธ์ง ํ์๋ค์ด ๋ฌผ์ด์ค๋ ๊ฒ์ ๊ท์ฐฎ์ ํ์ง ์์๋ค. ํ์๋ค์ด ์ง๋์์ ๊ธฐ์ ์ ๊ณ๋ฐํ๋ ๊ธฐํ๋ฅผ ๊ฐ์ก๋๊ฐ, ์๋๋ฉด ๋ชฉํ์๊ฐ ๊ทธ ์ผ๋ฅผ ๊ทธ์ ๊ณ์ํ๋๊ฐ? ํ์๋ค์๊ฒ ๊ต๋์ ์ฌ์ญ์ด๋ ์๋ด ์ฌ์ญ์ ๊ธฐํ๊ฐ ์ฃผ์ด์ก๋๊ฐ, ์๋๋ฉด ๊ทธ๋ค์ ๊ทธ์ ์ ํ์ ์ผ๋ก ํ๋ จ๋๊ณ ๋ชจ๋ ์ข ๋ฅ์ ์ฌ๋ถ๋ฆ์ ๊ฐ๋นํ๊ธฐ์ ์ธ๋ชจ ์๋ ์์ ๋ด์ฌ์์ ๊ฐ์ด ์ฌ๊ฒจ์ก๋๊ฐ? ์ ํ ๊ธฐ๊ด๊ณผ ๊ตํ์ ๊ด๊ณ๋ฅผ ํฅ์ํ๋ ๊ฒ์ ํ๊ต๋ค์ด ์ง์ ๊ฒฝํ๊ณผ ํจ๊ป ์ ๋ฌธ์ ์ธ ์์ง์ ๊ฐ์ถ ๋ถ์ ๊ต์๋ค์ ๋๋ฆฌ๋ ๊ฒ์ ์๋ฏธํ ์๋ ์๋ค.
7 ์๋ง๋ ๊ฐ์ฒ ๋จ๊ณ์๋ ๊ต์๋ค์ ์์ง์ ๋ํด ์ฌ๊ฐํ ๊ณ ๋ คํ๋
๊ฒ์ด ๋ถ๊ฐ๋ฅํ์์ ๊ฒ์ด๋ค. ๊ทธ๋ฌ๋ ์ค๋๋ ์๋ ๋ฏธ๋์ ์ฌ์ญ์๋ค์๊ฒ ์ฌ์ญ์ ์๊ฐํ๋ ๋ฐ ๋๊ฐ ์ ๋ฌธ์ ์ด๊ณ , ์์ฌ ์ ๋ฌ ๋ฅ๋ ฅ์ด ์๊ณ , ์ง๋ ๊ธฐ์ ์ ์ ํฉํ์ง ์ ์คํ๊ฒ ์ ๋ณํด์ผ ํ๋ค. 4.2 ํ๋ฌธ์ ๊ฐ์กฐ (An Academic Emphasis in Mind) ๊ฐ๋ฅด์น๋ ์ฌ์ญ์ ๋ํ ์๋ช ์ด ์๋ ํ์๋ค์ ๋ ๋์ ๊ต์ก์ ์๊ฐํ๋ค. ์ง๊ธ๊น์ง๋ ์ด๊ฒ์ด ํ์์ ์์ง์ ๊ฐ์ถ๊ธฐ ์ํด ํ์๋ค์ด ์ผ๋ฐ ๋ํ์ ๊ฑฐ์ณ์ผ ํจ์ ์๋ฏธํ๋ค. ํ์ํ ๋ชฉํ์์ ์์ ๋นํด ํ์ํ ์ ํ์์ ์๋ ๋งค์ฐ ์๊ธฐ ๋๋ฌธ์ ์ ๋ฝ์ ์๋ ๋ชจ๋ ํฐ ์ค์์ ๊ต๋จ๋ค์ด ๋ํ์ ๊ณผ์ ์ ๊ฐ์คํด์ผ ํ๋์ง๋ ํ์ ํ ์ ์๋ค. ํ์์ ๊ฒฌํด์์, ์ด์ ๊น์ง ์ถฉ๋ถํ ๊ด์ฌ์ ๋ฐ์ง ์์ ํ๋์ ๋์์ ์๋นํ ์์ ์ค์์ ํ์์ผ๋ก ์ผ๋ฐ ๋ํ๊ณผ ๊ฒฐ์ฐ์ ๋งบ๋ ๋ฐฉ๋ฒ์ด๋ค. ํ๋์ ์๋ก์ ๋ฒจ๊ธฐ์์ ๋ฃจ๋ฒค(Leuven)์ ์๋ โ๋ํ ํ๋(University Action)โ์ด๋ผ ๋ถ๋ฆฌ๋ ํ๋ก๊ทธ๋จ์ด๋ค. ์ด๊ฒ์ ์์์ ์ ํ์์ ์ฌ์ญ์๋ค์ด ์ง์ญ์ ๋ํ์์ ๊ณต๋ถํ๊ณ ์๋ ํ์๋ค์๊ฒ ๋ช๋ช ์ ๋ฌธ์ ์ธ ๊ณผ๋ชฉ์์ ์ค์์ ๊ฐ๋ฅด์นจ์ ์ ๊ณตํ๊ณ , ์ค์์ ์ฃผ์ ์๋ฃ๋ฅผ ์ํ ๋์๊ด, ํ ์ ๊ทธ๋ฃน, ๋ํ ์ฌ์ญ ๋ฑ๊ณผ ๊ฐ์ ์กฐ์ง์ ์ง์ํ๋ค๋ ๊ตฌ์์ด์๋ค. ๊ทธ ์ธ์ ์ผ๋ค์ ๋ชจ๋ ๋ํ์ด ์์ง์ ๊ฐ์ถ ์ฌ๋๋ค์ ํตํด ๊ด๋ฆฌ๋ฅผ ํ๋ ๊ฒ์ด๋ค. ์ค์์ ํ์๋ค์ ๊ทธ ๋ํ์ด ์ ๊ณตํ ์ ์๋ ์ค์ํ ์ ๋ณด์ ์์ ์ธ ์ง์์ ๋ฐ์ ์ ์์ ๋ฟ๋ง ์๋๋ผ, ๋ค๋ฅธ ํ์๋ค๊ณผ ํ์๋ค์ด ์ค์์ ์ฃผ์์ ๋ํด์ ๋ฐฐ์ธ ์ ์๋๋ก ์ด๋ํ๋ ๊ธฐํ๋ ๊ฐ๊ฒ ๋ ๊ฒ์ด๋ค. โ๋ํ ํ๋โ ๊ทธ๋ฆฌ๊ณ ์๊ตญ์ ๋ฒ๋ฐํ(Birmingham)์ ์๋ โ๊ธฐ๋ ๊ต ํ๋ ฅ์ ์ํ ํ์ธ๊ณผ ๋ฐฑ์ธ ์ผํฐ(Black and White Center for Christian Partnership)โ๋ ์ ์ผํ ๋ํ์ (dialogical)์ด๊ณ ์ฐํฉ์ ์ธ(ecumenical) ๋ชจ๋ธ์ด์๋ค. ์ด ๋ ๋ค๋ฅธ ๊ธฐ๊ด๋ค์ ์๋ก๋ฅผ ์ ์คํ ๋ณด์ํ์๋ค.
8 ์ด๋ค์ ์ต์ํ์ ์ฌ์ ์ง์์ผ๋ก
7 Lavallรฉe, Theological Education, p. 8.
8 โ๋ํ ํ๋(University Action)โ์ด ๊ณ์ ์กด์ํ์ง ์์๋ ์ด์ ๋ ์ค๋ฆฝ์์
Plรผss, ์ ๋ฝ์์์ ์ค์์ ์ ํ ๊ต์ก
45
๊ฐ๋ฅํ์๋ค. ์ค์์ ์ฐ๊ตฌ ์ผํฐ(Pentecostal Research Center)๊ฐ ์ค์จ๋ด, ์๊ตญ, ๋ค๋๋๋ ๊ทธ๋ฆฌ๊ณ ๋ค๋ฅธ ์ง์ญ์์ ์ค๋ฆฝ๋์ด๊ฐ๋ ์ด ๋์ ์ด ํ๋ ฅ์ ๋ชจ๋ธ์ ์๋ก์ด ๊ด์ฌ์ ๊ฐ์ ธ์ผ ํ๋ค. 4.3 ๋ํ์ ๊ฐ์กฐ (A Dialogical Emphasis in Mind) โ๋ํ ํ๋โ๊ณผ โ๊ธฐ๋ ๊ต ํ๋ ฅ์ ์ํ ํ์ธ๊ณผ ๋ฐฑ์ธ ์ผํฐโ์ ๋ชจ๋ธ์ ์ธ ๋ฒ์งธ์ ๊ณํ์์ผ๋ก ์ฐ๋ฆฌ์ ๊ด์ฌ์ ์ธ๋ํ๋ค. ์ด๋ฆํ์ฌ ๊ต๋ฅ๋ฅผ ๋ณธ์ง์ ์ผ๋ก ์ค์์ ์ด ๊ฐ๋นํด์ผ ํ ์ผ๋ก ๋ณด๋ ๊ฒ์ด๋ค. ์ค์์ ์ด๋์ ์ญ์ฌ๋ ์ฑ๋ น๋์ ์ฒดํ์ด ๊ต๋ฅ์ ๊ธธ์ ์ด์๊ณ , ๋ค์ํ ์ข ๊ต์ , ๋ฌธํ์ ์ ํต๋ค ๊ทธ๋ฆฌ๊ณ ์ฌํ์ ์ฐจ์ด์ ๋ค ๋ํ ์ดํด์ ๊ต๋ ์ญํ ์ ํ์์์ ๋ถ๋ช ํ ๋ณด์ฌ์ค๋ค. ์ค์์ ์ ํ ๊ต์ก์ด ๋ฏธ๋์ ์ด๋ค ๋ชจ์ต์ผ์ง์ ๊ด๊ณ์์ด, ์ค์์ ๊ต์ก์ด ๋ํ์ ์ ํต์ ์ ์งํ๋ค๋ฉด, ์ด๋ ์ ์ต์ ์ค ์ ๋ฐ์ ์๋ค. ์ด๋ ํ๋ฌธ๊ณผ ์ค์ต์ ๊ต๋ฅ(a dialogue between academia and prazis)์ผ ๊ฒ์ด๋ค. ์ด๊ฒ์ ์์ํ์ ๋์ ๋ฐฐ์๊ณผ ๋์์ ๋น๋ฏผ๊ตด ์ฌ์ด์ ๋ํ๋ก ์ดํด๋์ด์๋ ์ ๋๋ค. ์๋ ํ๋ฉด ์ด๋ฌํ ๊ฒฝ์ฐ ๋ํ๋ ๊ฐ๋ฅํ๊ธฐ๊ฐ ์ด๋ ต๊ธฐ ๋๋ฌธ์ด๋ค. ๊ทธ๋ฌ๋ ์ด๋ ํ๊ตฌ์ ์ธ ์ฌ๋์ ์์ฑ๊ณผ ๋น๋ฏผ๊ฐ ๋ ธ๋์์ ์์ฑ๊ณผ์ ๊ต๋ฅ์ผ ์ ์๋ค. ์กด์ฌํ๋ ๊ณตํต ์์๋ค์ ๊ฒฐ๊ตญ ๋ค๋ฅธ ๋ฌธ๋ค๋ ์ด์ ๊ฒ์ด๋ค. ๋ค๋ฅธ ๋ง๋ก ํ์๋ฉด, ๋ง์ฝ ํ๋ฌธํ๋ ์ฌ๋๊ณผ ๋น๋ฏผ๊ฐ์ ๋ ธ๋์๊ฐ ๊ทธ๋ค์ ์ผ์ด ๋ค๋ฅธ ์ฌ๋์ ์ถ์ ์ง์ด์ง๊ณ ๊ฐ๋ ๊ฒ์ด๋ผ๊ณ ๋ฏฟ์ง ์๋๋ค๋ฉด, ๊ทธ๋ค์ ์์ ๋ค์ ์์ด๋ ๊ฒ์ด ๋๋ค. ์ด๋ ๋ค๋ฅธ ์ ํ ๊ต์ก ๊ธฐ๊ด๋ค ์ฌ์ด์ ๊ต๋ฅ(a dialogue between different theological institutions)์ผ ์ ์๋ค. ์ ์ธ๊ณ ์ค์์ ์ฃผ์๋ ๋์ด๊ฐ ๋ค๊ณ ์๋ค. ์ด๊ธฐ์๋ ๋ค์ํ ์ค์์ ๊ต๋จ๋ค์ด ๊ทธ๋ค์ ์ ์์ ๋ํด์ ์ ์๋ฅผ ๋ด๋ฆฌ๋ ๋ฐ ๋ชฐ๋ํ์๊ณ ๋ค๋ฅธ ๊ตํ๋ค๊ณผ ์ ํ ๊ธฐ๊ด๋ค๊ณผ ๋ํํ๋ ๊ฒ์ ์ผ๊ฐ ํ๋ค๋ ๊ฒ์ ์ดํดํ ์ ์๋ ์ผ์ด๋ค. ๊ทธ๋ฌ๋ ์ง๊ธ์ ๋ํ์ ํ๋ ฅ์ ์ผ๊ฐ๋ ๊ฒ์ ๋ณ์ ์ค ์ ์๋ ์ฌ์นํ์ด๋ค. ์ฌ๋๋ค์ ๊ณผ๊ฑฐ ์ด๋ ๋๋ณด๋ค๋ ์์๋ค์ด ์๋ก ํต์ฉ๋๋ฉฐ ์ต๋ํ ํฌ๋ช ํด์ง, ๋คํธ์ํฌ์ ์ธ๊ณํ์ ์๊ตฌ ์์ ์ด๊ณ ์๋ค. ์ด๊ฒ๊ณผ ๊ด๋ จํ์ฌ ๋น๋ก ๊ธ์ ์ ์ธ ์์ด์ง๋ง, ํ ์์ ์๋ ๋ค์ํ ์ด ๊ตํ์ ์ค์์ ํํ(inter-denominational Pentecostal Association)๋ค์ ์ค๋ฆฝ์ด๋ค.
9
๊ฑด๊ฐ์ด ์ข์ง ์์๊ณ (๊ฒฐ๊ตญ ์ผ์ฐ ์ธ์์ ๋ ๋จ) ์ด ๊ณํ์ ์ํ ์๊ธ ์กฐ๋ฌ์ ์ค๋จํ ๊ตํ ์ ์น ๋ฑ ๋ช๋ช ๋๋ด ์ํค๋ ์์๋ค์ด ์ ๊ฐ์ค๋ฝ๊ฒ๋ ๋์์ ๋ฐ์ํ๊ธฐ ๋๋ฌธ์ด์๋ค.
9 ๋ ์ผ์๋ ์ฌ๋ ๊ฐ์ ์ค์์ ๊ตํ๋ค์ด ๊ณต๋์ผ๋ก ๊ณต๊ฐ ํ ๋ก ํ๋ฅผ ๊ตฌ์ฑํ๋ค.
์ ๋ฝ ์ค์์ ์ ํ ํํ(European Pentecostal Theological Association)๋ 1979 ๋ ๋ถํฐ ์ ๋ฝ์์์ ๋ค์ํ ์ค์์ ์ ํต๋ค์ ๋ฐ์๋ค์์ผ๋ฉฐ ๋น์ค์์ ์ฃผ์์๋ค๋ ๊ตฌ์ฑ์์ผ๋ก ๋ฐ์๋ค์๋ค. ํ์ฌ ์ด ๊ธฐ๊ด์ ์ ๋ฝ ์ด์ธ์ ์ง์ญ์์ ๋น์ทํ ๊ธฐ๊ด๋ค๊ณผ์ ์ ์ด์ ์๋ํ๊ณ ์๋ค.
The Spirit & Church 1:1 (1999)
46
์ด๋ ๋ค๋ฅธ ์์ฌ๋ค๊ณผ ๋ค๋ฅธ ์๊ตฌ๋ค์ ๊ฐ๊ณ ์๋ ์๋ก ๋ค๋ฅธ ๋ฌธํ๋ค๊ณผ์ ๋ํ(a dialogue between different cultures)์ผ ๊ฒ์ด๋ค. ์ ๋ฝ์ ๊ฐ๊ธฐ ๋ค๋ฅธ ์ค์์ ์ ํต๋ค ์ฌ์ด์ ๋ํ์ ๋ ผ๋ฆฌ์ ์ธ ๊ฒฐ๊ณผ๋ ๋ค์ํ ์ค์์ ์ฃผ์์๋ค๊ณผ ๋น์ค์์ ์ฃผ์์๋ค๊ณผ์ ๋ํ๋ฅผ ๊ฐ์ ธ์ฌ ๊ฒ์ด๋ค. ๋ค๋ฅธ ๊ฒฐ๊ณผ๋ ์ด๋ฌํ ๋ค๋ฅธ ๊ทธ๋ฃน๋ค์ ๊ทธ๋ค์ ๋ค๋ฅธ ํ์ ๊ณผ ์๊ตฌ ๊ทธ๋ฆฌ๊ณ ์ฆ๊ฑฐ์์ ๋ํด์ ๋ฐฐ์ฐ๊ณ ์ดํดํ๊ณ ๋ฐ์ํ๊ฒ ๋ ๊ฒ์ด๋ค. ์ด ๋ํ๋ ์ ํ์ ์์ด์ ์๋ฏผ ์๋์ ๊ฒ์ด ๋ ์ ์๋ค. ๋ค๋ฅธ ์ฌ๋๋ค์๊ฒ ์ด๋ป๊ฒ ์๊ฐํด์ผ ํ๋์ง๋ฅผ ๋ ์ด์ ๊ฐ์ํ ์ ์๋ค. ์คํ๋ ค ์ด๋ ๋ชจ๋ ๊ทธ๋ฃน๋ค์ด ์ฐธ์ฌํด์ ๊ฒฌํด๋ฅผ ์์ ํ๊ณ ์ฑ์ฅํ ์ ์๋ ์ง์ ํ ๋ํ์ ์ฅ์ด ๋์ด์ผ ํ๋ค.
10
๋ง์ง๋ง์ผ๋ก, ์ด๋ ๊ณผ๊ฑฐ์ ํ์ฌ ์ฌ์ด์ ๋ํ(a dialogue between the past and the present)์ผ ๊ฒ์ด๋ค. ์ค์์ ์ฃผ์์ ํ์ฌ์ ๋ํฅ๋ค์ ๊ธฐ๋ ๊ต ์ ํต์ด ๊ทธ ๊ธฐ์์ ์ ๋์ฃผ์(Judaism)์ ๋๊ณ ์์์ ์ฝ๊ฒ ์๊ณ ๋จ์จ์ 20 ์ธ๊ธฐ๋ฅผ ๋ฐ์ด๋์ด ํ์ฌ๋ฅผ ๊ฐ์กฐํ๋ ๊ฒฝํฅ์ด ์๋ค. ๊ทธ๋ค์ ์ค์์ ์ ๋ฟ๋ฆฌ๋ฅผ ์ฐ๊ตฌํ๋ ๊ฒ์ด ์ผ๋ง๋ ์ค์ํ์ง๋ฅผ ์๊ธฐํด์ผ ํ๋ค. ๊ณผ๊ฑฐ์ ์ฆ์ธ๋ค์ ์ค๋๋ ์ฐ๋ฆฌ๋ค์๊ฒ ๋ฌด์์ธ๊ฐ๋ฅผ ์๊ตฌํ๋ค. ๊ณผ๊ฑฐ์ ์์๋ ์ฑ๋ น๋์ ๊ฒฝํ์ ์ค๋๋ ์ ์ข ๊ต์ ๊ณ ๋ฐฑ๋งํผ์ด๋ ๋ํ์ ์ด๋๋์ด์ผ ํ๋ค.
5. ๋งบ๋ ๋ง ์ฌ์ญ์ , ํ๋ฌธ์ ๊ทธ๋ฆฌ๊ณ ๋ํ์ ๊ณํ๋ค์ ํ ๊ฐ์ง ๊ณตํต์ ์ ๊ฐ๊ณ ์๋ค. ์ด๋ฌํ ๊ณํ๋ค์ ์ธ๋ฅ๊ฐ ์ธ ๋ฒ์งธ ์กฐํญ, โ๋๋ ์ฑ๋ น๋์ ๋ฏฟ๋๋คโ๋ฅผ ๊ณ ๋ฐฑํ๋๋ก ์ธ๋ํ ๊ฒ์ด๋ค. ์๋ํ๋ฉด, ์ฌ๋๋ค์ด ์ฑ๋ น๋์ ์ฌ์ญ์ ๋ํด ์ด๋ ค์๋ ๊ณณ์ด๋ผ๋ฉด ์ด๋๋ , ์ ํ๊ณผ ์ฌ์ค์ด ํจ๊ป ๋งํ ์ ์๊ธฐ ๋๋ฌธ์ด๋ค. ๊ทธ๋ค์ ๋ ๊ฐ์ง๋ฅผ ํ ์ ์๋ค: ๊ทธ๋ค์ ์ ์ ์ ์ง๋ฌธ์ ๋์ง๋ ๊ฒ๊ณผ ๊ทธ๋ค์ ์ ์์ ์ถํํ๋ ๊ฒ. ์ด ๋ฉด์ ๋ํด์ ํ์๋ ์ํฐ ํ๋ ๋ฒ ๊ฑฐ(Walter Hollenweger)์ ๋ง์ ์ ์ ์ผ๋ก ๋์ํ๋ค.
11
์ค์์ ์ฃผ์๋ ์ ์๋ ์ ํ๋ถ๋ค๊ณผ ์ ํ ๋ํ๋ค (ํน๋ณํ
์ ๋ฝ์์)์ด ๋ค์ ํ ๋ฒ, ์ข ๊ต๊ฐ ๋จ์ง ํ ์๋๋ ๊ณณ์ด ์๋๋ผ ์ข ๊ต๊ฐ ์ด๊ณ ํด์๋๋ ์ฅ์; ์ฌ๊ณ ์ ๊ธฐ๋๊ฐ ํจ๊ป ๊ฐ๋ ์ฅ์; ๊ตฌ๋ ์ ํ์ ํ์๊ณผ ์ค๊ต๊ฐ ๋ฐ๊ฒฌ๋๊ณ ์คํ๋๋ ์ฅ์; ๋ช ์ ์ ์ ํ (๊ทธ๋ฆฌ๊ณ ์๋ฐฐํ)๊ณผ ์์ ์ ํ์ ํก์ค์์ค์ ๊ฐ์ฅ์ด ๋ฌด๋์ง๋ ์ฅ์; ์ธ๊ณ ๊ตํ ์ฃผ์๊ฐ ๋ช๋ช ์ ๋ฌธ๊ฐ๋ค์ ๋๋ฝ์ ์ํจ์ด ์๋๊ณ ์ ํ์ ์ฌ๊ณ ์
10 ์ธ์ข ์ ํด์ํ(Ethno-hermeneutics)๊ณผ ์ค์์ ์ฃผ์์ ๋ํ ์ํ๋ฆฌ์นด์ธ ๋๋
์์์์ธ์ ํด์๋ค์ ๋ํ ๋ ผ๋ฌธ๋ค์ ๋ณด๋ผ.
11 Walter J. Hollenweger, Pentecostalism: Origins and Developments Worldwide
(Peabody: Massachusetts: Hendrickson Publishers, Inc., 1997), p. 398.
Plรผss, ์ ๋ฝ์์์ ์ค์์ ์ ํ ๊ต์ก
47
๊ตํ ๊ด๋ก์ ํ ๋ถ๋ถ์ธ ์ฅ์; ์ฑ์์ ๋ค์์ฃผ์๊ฐ ๊ต๋ฆฌ์ ์ผ๋ก ๊ธธ๋ค์ฌ์ง์ง ์๊ณ ์ฑ์์ ์ ํต์ ๊ฐ์ฅ ์ค์ํ ์์ฌ๋ค ์ค์ ํ๋๋ก ๋ฐ์๋ค์ฌ์ง๋ ์ฅ์ ๊ทธ๋ฆฌ๊ณ ๊ทธ๋ฌ๋ฏ๋ก ์ฌ๋ฌ ๋ค๋ฅธ ์์ฑ๋ค์ด ๋จ์ง ๋ฐ์๋ค์ฌ์ง์ง๋ง ์๊ณ ์๋๋๊ณ ์คํ๋๋ ์ฅ์๋ก ๋ฐ์๋ค์ฌ์ง ์ ์๋๋ก ๋์ธ ์ ์๋ค.
์ด๋ก ๊ณผ ์ค์ ์ฌ์ด, ์ฌ๋ ์ค์ฌ์ ํ๋๊ณผ ์ดํด ์ค์ฌ์ ์ผ ์ฌ์ด, ๊ฒฝํ๊ณผ ์๊ณ ์ฌ์ด์ ์ด ๋ณ์ฆ์ ์ธ ๊ธด์ฅ์ ์ถฉ๋ํด์๋ ์๋๋ฉฐ, ์คํ๋ ค ๊ณ์ ์กด์ํด์ผ ํ๋ฉฐ ๊ณ๋ฐ๋์ด์ผ ํ๋ค. ์ด ์๊ทน๋ค์ ์๋ก ์ํฅ์ ๋ฏธ์น๋๋ก ํ์ฉ๋์ด์ผ ํ๋ค. ํ๋ ๋ฒ ๊ฑฐ๊ฐ ๋งํ๋ ๊ฒ์ฒ๋ผ, ์ด๊ฒ์ ๊ฐ์ฆ๊ณผ ์ด ๋ ๋ฉด์ ์์ ๊ฒฝํ๋ค์ด ์๋๋๊ณ ์คํ๋๋ค๋ ๊ฒ์ ์๋ฏธํ๋ค. ๊ตํ์์ ๋ฐ๊ฒฌ๋์ด์ผ ํ๋ ์นด๋ฆฌ์ค๋งํฑ ์์ฌ๋ค์ ์ค์ํ๊ณ , ์๋ฐฐ์์ ๊ท์ ์ ์ํ์ง ์๋ ๊ธฐ๋ฅ์ ๊ฐ๋๋ค. ์ฑ๋ น๋์ ๋ฏฟ๋๋ค๋ ๊ฒ์ ์์ธ์ ๋ด์ฉ๋ค, ์ง์์ ๋ง์, ๋ถ๋ณํจ, ๊ฐ์ฆ ๋ฑ๊ณผ ์ฌ๊ฐํ๊ฒ ๊ณ ๋ฏผํจ์ ์๋ฏธํ๊ธฐ ๋๋ฌธ์ด๋ค. ์ฌ๋์ ์์ฌ(charismata), ์ฌ๊น, ๊ทธ๋ฆฌ๊ณ ํ๋๋์ด ์ฃผ์ ๋ค๋ฅธ ๋ฅ๋ ฅ๋ค์ ๋ง์(message) ๋๋, ์ ํ์ด๋ ๋ง์ ์ฌ์ฉํ๊ธฐ๋ฅผ ์ํ๋ค๋ฉด, ์ ํ์ ๋ฐํ ๋๋ฌ๋ด๋ ์์๊ฐ ๋์๋ค.
The Spirit & Church 1:1 (1999)
48
Guy P. Duffield and Nathaniel M. Van Cleave ์์ด์ ์ญ
์ค์์ ์ ํ๊ธฐ์ด
FOUNDATIONS OF PENTECOSTAL THEOLOGY 20 ์ธ๊ธฐ ์ด์ ๋ํ๋ ์๋ก์ด ๋ถํฅ์ ๋ฌผ๊ฒฐ์ธ ์ค์์ ์ด๋(Pentecostal Movement)์ ํตํด ํ๋๋๊ป์๋ ๊ตํ์ ์ฑ๋ น์ ๋ฅ๋ ฅ๊ณผ ์์ฌ๋ฅผ ํตํ ๋๋ผ์ด ํ์ ํ๋ณต์์ผ ์ฃผ์ จ๋ค. ์ด ์ฑ ์ ์ ํต์ ํ์ด ๋ค๋ฃจ๊ณ ์๋ ๋ค์ํ ์ฃผ์ ๋ค์ ์์ธํ ์ค๋ช ํ๊ณ ์์ ๋ฟ๋ง ์๋๋ผ, ๊ธ์ธ๊ธฐ ๋์ ๋ ์ ์ดํดํ ์ ์๊ฒ ๋ ํ๋๋์ ์กด์ฌ, ์ฌ์ญ ๋ฐ ๋ฅ๋ ฅ์ ๋ฐ์ ๊ณผ์ -๊ตํ ์์์(in) ์ญ์ฌํ๋ ์ฑ๋ น์ ์ฌ์ญ, ๊ตํ์(through) ๋๋์ด์ฃผ์ ์ฑ๋ น์ ์์ฌ, ๊ทธ๋ฆฌ๊ณ ์ง๊ธ๋ ๊ตํ์์(amid) ์ญ์ฌํ์๋ ๊ทธ๋ฆฌ์ค๋์ ์น์ ์ ์๋ช ๋ ฅ๋ค์ ๊น์ด ์๊ณ ๊ท ํ ์๊ฒ ์ค๋ช ํ๊ณ ์๋ค. Guy P. Duffield and Nathaniel M. Van Cleave are Professors at L.I.F.E. Bible College, USA. ์์ด์ ๋ฐ์ฌ, ๋ณต์์ ํ๋ํ์๋ํ๊ต ์ด์ฅ ์ฑ๊ด๋ฌธํ์ฌ ๊ฐ 20,000์ 1,030 pp
SC 1:1 (1999), 49-76 49
THE RELEVANCE OF ST. BASILโS PNEUMATOLOGY TO MODERN PENTECOSTALISM
1
Sang-Whan Lee*
1. INTRODUCTION Pneumatology is immensely important for modern Pentecostalism.
2 The modern Pentecostalism emerges out of making an
explicit connection between spiritual tongues and the baptism of the Holy Spirit. The former is thought of the initial evidence of the latter.
3
* Sang-Whan Lee (Ph.D. Durham University) is a Professor in Systematic Theology at Gospel Theological Seminary, Taejeon City, Korea; ๋ณต์์ ํ๋ํ์ ๋ํ๊ต ์กฐ์ง์ ํ ๊ต์์ด๋ค. 1 An earlier version of this paper was presented at the First Annual Meeting of the Asian Pentecostal Society held at Gospel Theological Seminary, Taejon, Korea, May 21, 1999.
2 The Pentecostal movement is modern, โa twentieth-century phenomenon,โ
Donald W. Dayton, Theological Roots of Pentecostalism (Grand Rapids: Francis Asbury Press, 1987), p. 9. The modern Pentecostalism refers various theological ideas and stands that are upheld by this movement.
3 Charles F. Parham is the first person who explicitly taught spiritual tongues
as the initial evidence of the baptism of the Holy Spirit. It is thus said that the modern pentecostalism began with his teaching, Donald Gee, Pentecost: A Quarterly Review of Worldwide Pentecostal Activity, No. 45, 1958, p. 17. Nils Bloch-Hoell, The Pentecostal Movement: Its Origin, Development, and Distinctive Character (Oslo: Universitetsforlaget, 1964), pp. 23-24. John Thomas Nichol, Pentecostalism (New York: Harper and Row, 1966), pp. 25ff. Frederick Dale Bruner, A Theology of the Holy Spirit (Grand Rapids: Eerdmans, 1970), pp. 47-48. Robert Mapes Anderson, Vision of the Disinherited: The Making of American Pentecostalism (Peabody, MA: Hendrickson Publishers, 1992), pp. 47ff. One of the remarkable pupils of Parham, William Joseph Seymour, made the movement
The Spirit & Church 1:1 (1999) 50
This is a quite new understanding, which is foreign to other established churches. It is nonetheless a distinctive theological mark of the early stage of Pentecostalism. Although the neo-pentecostalism that has appeared since 1960 does not insist spiritual tongues as the only sign of the baptism of the Holy Spirit as the old-line (or classical) Pentecostalism did,
4 the baptism and gifts of the Holy Spirit still
remains as the central5 predominant subject of Pentecostalism as a
whole. Pentecostalism is described with the one word, โpneumobaptistocentric.โ
6
A serious criticism has been made to Pentecostalism due to the narrowness of its theological scope and interest. Pentecostalism is so preoccupied with the doctrine of the baptism and gifts (i.e., speaking in other tongues). Anthony A. Hoekema criticizes that Pentecostalism can not be sustained without this doctrine.
7 There is naturally an attempt to illustrate its diverse theological concerns and aspects in various places.
8
The modern Pentecostalism tries to adopt various theological traditions of the Evangelical church as its own stands, so that it may assert its theological and historical continuity with this church and thereby its evangelical orthodoxy.
9 Pentecostalsโ acceptance of other Christian traditions has not been always appreciated among scholars. It is not very helpful for them to
spread to the world. His revival ministry from April of 1906 at Azusa Street in Los Angeles provided a launching pad for this, Larry Christenson, โPentecostalismโs Forgotten Forerunner,โ in Aspects of Pentecostal-Charismatic Origins (New Jersey: Logos International, 1975), p. 26.
4 Martin Marty, โPentecostalism in the Context of American Piety and
Practice,โ in Aspects, pp. 214-15.
5 Marty states that the centrality of Pentecostalism is the baprism of the Holy
Spirit โwhich has to be added to water baptism. This is integral to all Pentecostalsโ and Charismaticsโ self-definition,โ โPentecostalism in the Context,โ p. 209.
6 Frederick Dale Bruner, A Theology of the Holy Spirit, p. 59.
7 Hoekema mentions that โthe central doctrine of Neo-Pentecostalism is its
teaching on the baptism in the Holy Spirit. So basic is this teaching to the Neo-Pentecostal movement that if you take this doctrine away from it, what you have left is no longer Neo-Pentecostalism,โ Holy Spirit Baptism (Grand Rapids, MI: Eerdmans, 1972), p. 10. 8 See various examples of this in Walter J. Hollenweger, The Pentecostals (London: SCM Press, 1972).
9 Bruner states that apart from its doctrine of the baptism of the Holy Spirit the
theological position of Pentecostalism is not sufficiently different from majority American conservative evangelism, A Theology of the Holy Spirit, p. 58.
Lee, The Relevance of St. Basilโs Pneumatology 51
maintain and understand their theological particularity.10 Moreover, it
lacks their own theological creativeness.11 โMost Pentecostal teachers
used theologians from other traditions. Their own efforts have been casual, sporadic, feeble, and neglected.โ
12 David W. Faupel thus states that โa Pentecostal Theology has never actually been written.โ
13 His statement does not naturally mean that there is no written Pentecostal theology at all.
14 He never forbids Pentecostals to use other orthodoxy
Christian traditions to demonstrate their theological position. The main intention of his statement here seems to stress that Pentecostals fail to produce comprehensive doctrinal work that could represent the distinctive stands of Pentecostalism in the major areas of Christian theology.
15 It is thus a high time for Pentecostals to apply their
theological distinctiveness to the whole system of Christian doctrine in order to demonstrate their theological creativeness. This paper tries to relate St. Basilโs De Spiritu Sancto to modern Pentecostalism by illustrating the educational implication of the former to the latter. It is necessary for Pentecostals to learn from traditional Christian theology that adheres to the biblical and apostolic teachings. Their learning is essential not only to maintain their theological soundness but also to broaden their theological perspectives. This is a way of overcoming the criticism of their theological narrowness. The paper also views Basilโs thought from the Pentecostal perspective to propose a possible creativeness and contribution of Pentecostalism to Christian theology.
16 The purpose of this paper will be achieved by
10
Dayton, Theological Roots of Pentecostalism, p. 17.
11 Marty thinks that there is a belief of Pentecostalism without its theology.
Pentecostalism and charismatic movements โwere in no sense theologically inventive, nor were they constituted on intellectual or cognitive foundation,โ โPentecostalism in the Context,โ p. 205.
12 Marty, โPentecostalism in the Context,โ p. 206.
13
The American Pentecostal Movement: A Bibliographical Essay (Wilmore, KY: G. L. Fisher Library, 1973), p. 33.
14 He mentions Pentecostalsโ theological works in various topics (e.g., the
Holy Spirit, Glosalalia, divine healing, prophecy, redemption, mission) in his treatment of their theological distinctiveness, The American Pentecostal, pp. 33-41.
15 Faupel says that โthe majority of scholarly works on the Pentecostal
movement are written an historical perspective,โ The American Pentecostal, p. 10.
16 The comment on the possible creativeness and contribution of
Pentecostalism here will be very belief. The space of this paper does not allow me to deal with this point in greater detail. The major concern of the paper is to illustrate the educational implication of St. Basilโs pneumatology to modern
The Spirit & Church 1:1 (1999) 52
treating the nature of Basilโs pneumatology, its conceptual basis, its distinction between the ousia and hypostasis of the Holy Spirit, and its presentation of the distinctive hypostasis of the Spirit and His divine unity with God the Father and the Son.
2. A TRINITARIAN PNEUMATOLOGY The Scripture talks about the action and the being of the Holy Spirit in fairly simple forms. The narrative character of its records evidences this fact well. The pneumatological formalization gradually takes place along with the systematic development of Christian Trinitarian theology by the early fathers of the church
17 such as Tertullian, Origen and Athanasius. Basilโs pneumatology is one of the outstanding examples of this development. It has been regarded as the most prominent and influential theology of the Holy Spirit in the earliest stage of Christianity.
18 Thus it can certainly contain the educational implication for Christian pneumatology throughout the church history. Basil (330-379), the bishop of Caesarea, is the leading figure of the Cappadocian fathers, who played a vital role in forming the trinitarian orthodoxy of the early church.
19 He formulated De Spiritu Sancto in
Pentecostalism.
17 John McIntyre indicates that the formalization of the churchโs
understanding of the Holy Spirit emerged from the third century onwards, The Shape of Pneumatology (Edinburgh, England: T & T Clark, 1997), p. 75.
18 Basil Studer suggests that Basilโs pneumatology is better than Athanasiusโ,
although the latter (359) is earlier than the former (374/5). Athanasius did not explicitly discuss the nature of the Spiritโs origin that is the essential part of pneumatology, as Basil did, Trinity and Incarnation, ed. Andrew Louth (Edinburgh, England: T & T Clark, 1993), pp. 148-49. We could regard Basil as โthe most prominent theology of the Holy Spirit in the Eastern Church. This honorary title is confirmed by the fact that the second ecumenical council in its remaking of the Nicene Creed essentially restates St. Basilโs teaching on the Holy Spirit,โ pp. 148-49.
19 There are two more Cappadocian fathers known to us well. One is Basilโs
younger brother, Gregory of Nyssa who became the bishop of Nyssa, and the other one is Basilโs friend, Gregory of Nazianzus, the bishop of Constantinople. They all came from the Romean providence of Cappadocia, in modern Turkey. They vigorously opposed any kind of Arianism that regarded the Son or the Holy Spirit as a creature by developing the doctrine of the Trinity from the Origenist trinitarianism. They, like Origen, asserted God the Father as the only source of the Godhead, and the existence of three hypostases in one being of God. Their assertion
Lee, The Relevance of St. Basilโs Pneumatology 53
374 or 37520 at the request of his friend, Amphilochius (the bishop of
Iconium), for there was a great upsurging of the Pneumatamachians (the Spirit-Fighters),
21 who would recognize the deity of the Son, but renounced that of the Holy Spirit by regarding him as a creature. His pneumatology specifically aimed to renounce one of the prominent Pneumatamachians, Eunomius,
22 who was the disciple of the leader of Arianism, Aetius, at that time.
23 The focus of Basilโs pneumatology rests on demonstrating the deity of the Holy Spirit. His deity is argued by stressing His unity with God the Father and the Son.
24 The pattern of this argumentation governs the form and content of Basilโs pneumatology.
25 His
pneumatology is neither formulated for itself, nor an independent doctrine from others. Its presentation and argument adopts โa tight trinitarian logico-theological pattern.โ
26 It is designed to claim the deity
remains as the formal pattern of the Eastern trinitarianism, Tony Lane, Christian Thought (Herts, England: Lion Concise, 1984), pp. 22-34, 55.
20 J. F. Bethune-Baker, An Introduction to the Early History of Christian
Doctrine (London: Methuen, 1903), p. 217.
21 Tony Lane states that Basilโs De Spiritu Sancto was written to oppose the
Macedonians, who recognized the deity of the Son, but refused the Holy Spiritโs professing him as a creature, as the Homoeousian bishop of Constantinople, Mecedonius did, Christian Thought, p. 34. J. N. Kelly, however, seems to say a different thing that the name of the Macedonians was existed and used only after 380. There is thus no connection between Mecedonius, the Homoeousian bishop of Constantinople, and Macedonianism. It is more appropriate for us to consider the Pneumatomachians (Spirit-Fighters) as the ones who denied the deity of the Holy Spirit just before the formulation of Basilโs De Spiritu Sancto. They were the left wing of the Homoeousians who emerged by distancing themselves from Athanasiusโ assertion of the Homoousion of the Holy Spirit with God the Father at Alexandria, Early Christian Doctrine (London: Adam & Charles Black, 1958), p. 259.
22 Bethune-Baker mentions that Aetius was the leader of Arianism at his time.
He propagated Arianism with his two prominent disciples, Eunomius and Eudoxius, An Introduction to the Early, p. 178.
23 P. Schaff and H. Wace, eds., Nicene and Post-Nicene Fathers (Edinburgh:
T. & T. Clark, 1989), Prolegomena xix.
24 This point will be spelled out in detail later.
25 McIntyre, The Shape of Pneumatology, p. 85. Studer implies that the assertion of the deity of the Holy Spirit from his unity with God the Father and the Son is also the pattern of Basilโs other writings, e.g., the third book of his Contra Eunomium 362/3 or 365 and his letter De fide, The Shape, p. 149.
26 McIntyre, The Shape, p. 24.
The Spirit & Church 1:1 (1999) 54
of the Holy Spirit from His trinitarian unity. Basil formulates pneumatology in the light of the doctrine of the Trinity in order to defend this doctrine. His pneumatology is the integral component of the doctrine of the Trinity. Its orientation and formation is highly trinitarian. Pentecostals should learn from Basil that pneumatology should not be treated as an isolation doctrine from others. There is a theological and systematic link between pneumatology and the doctrine of the Trinity. It is impossible to have a proper view of the former without the latter, or vice versa. The core subject of pneumatology is the action and being of the Spirit of the triune God. The particularity of His action and being cannot be mentioned without considering His relationship with God the Father and the Son. The doctrine of the Trinity should be constitutive and relational to and for Pentecostal pneumatology.
27
The constitutiveness of the doctrine of the Trinity to pneumatology is apparently dismayed by oneness Pentecostalism, which is one of the major aspects of modern Pentecostalism.
28 The oneness Pentecostalism that explicitly manifested itself in 1913
29 has a highly christocentric
30
27
As a matter of fact, all Pentecostal doctrines must have a trinitarian orientation. The Christian theological activity is, as I see, nothing but understanding, interpreting and conceptualizing all things in the light of the action and being of the triune God.
28 William W. Menzies describes the Oneness Pentecostalism as one of the
major non-Wesleyan origins of the Pentecostal movement, โThe Non-Wesleyan Origins of the Pentecostal Movement,โ Aspects of Pentecostal-Charismatic Origins, pp. 81-98. David Reed also states that โthe oneness movement began within and has remained an integral part of the modern Pentecostal phenomenon in America,โ โAspects of the Origins of Oneness Pentecostalism,โ in Aspects, p. 154. He says that the movement caused a major schism at the Fourth General Council of the Assemblies of God held in St. Louis in 1916. Over one-fourth of its members, who supported the movement, left it after the Council that condemned the movement. โThe new movement [of oneness Pentecostalism] reappeared within a year in organizational form. Its growth to one-half million members in over twenty organization in the United States can still be traced to the appeal it had in 1913,โ p. 165. The bracket is mine. Menzies says from the perspective of the Assemblies of God that the permanent shape of the traditional Pentecostal movement emerged in 1916. Its fourth Council in 1916 declared the statements of its faith that set it apart from the Holiness-Pentecostal bodies as well as the oneness segment of American Pentecostalism. โThe basic configuration of traditional American Pentecostalism has remained fairly constant since that time,โ โThe Non-Wesleyan Origins,โ p. 83.
29 Frank J. Ewart admits that he openly taught the oneness pentecostalism (e.g.,
the oneness of the Godhead and baptism in Jesusโ name only) to his people for the
Lee, The Relevance of St. Basilโs Pneumatology 55
pneumatology. It eventually denies its trinitarian nature that Basil professes. Its adherents (e.g., Frank J. Ewart) insists on the baptism of the Holy Spirit (and water) only in the name of Jesus on the basis of Acts 2:38,
31 for the name of Jesus is the singularly revealed name of
God the Father, Son, and Holy Spirit. The primary clue of this interpretation is that Matthew 28:19 uses โthe singular form of the word โnameโ with reference to Father, Son, and Holy Spirit.โ
32 The baptismal
formula of Matthew 28:19 consequently receives its full theological meaning and justification in a unitarian concept of God in Jesus. Oneness Pentecostalsโ christocentric concept of baptism denotes their unitarian concept of baptism in Christ. Their unitarian concept of baptism gives rise to their unitarian concept of God.
33 Although they present Jesus Christ as the key to understand the nature of God, they do not consider him as the second person of the Trinity. Jesus Christ, who is also called Father and Holy Spirit elsewhere, is only the fully dispensed and revealed name of the one God of the Old Testaments. They are more recently moving to โChristian monotheistsโ
34 in a sense
that they would not affirm the distinctive beings of the Trinity by treating them merely as three different forms or modes or revelations of the one God. There is also a tendency of modelism in the oneness Pentecostalism.
first time in the world-wide camp meeting, which was held in Arroyo Seco, Cliforn in 1913, The Phenomenon of Pentecost (Houston, Texas: Word Aflame Press, 1947), pp. 108-109. Fred J. Foster indicates that there was also a remarkable open propagation of the oneness pentecostalism in Western Canada in Winnipeg in November 1913, where the โAnnual Pentecostal Conventionโ was held. The guest speaker of the convention, R. E. McAlister of Eastern Canada, who was the assistant evangelist of Frank J. Ewart, delivered the message of the exclusive rite of water baptism in Jesusโ name only, and Frank Small baptized thirty candidates in this particular fashion, Think It Not Strange: A History of the Oneness Movement (St. Louis: Pentecostal Publishing House, 1965), p. 60.
30 Reed thinks that the oneness movement was, in fact, rooted in โthe
Christocentrism of the millenarian movement of the last century,โ โAspects of the Origins,โ p. 157. Although many Pentecostals regarded it as a radical innovation, โthere were elements within the early revival itself that were conducive to the emergence of such a movement.โ Reed also states that โa full-orbed Christocentrism in worship, thought, and practice was undoubtedly a major factor in the appearance of the oneness movement,โ p. 157.
31 Ewart, The Phenomenon of Pentecost, pp. 110-11, 118-19, 121-22.
32
Reed, โAspects of the Origins,โ p. 147. 33 Reed, โAspects of the Origins,โ pp. 149-51.
34 Reed, โAspects of the Origins,โ p. 147.
The Spirit & Church 1:1 (1999) 56
Its adherents do not realize that the trinitarian concept of God is intrinsic to Christian theology and faith. This concept is vital for the early fathers of the church to differentiate Christianity from other religions.
35 The orthodoxy of Christianity is built upon its trinitarian
theology that is traditionally developed from the trinitarian baptismal formula. Basil develops the trinitarian concept of God the Holy Spirit on the basis of the baptismal formula in the Scripture and church rites.
36
He teaches us that any christological emphasis must not negate the trinitarian nature of Christian theology. The christocentric character of his pneumatology is apparent, as he asserts the unity of the Son with God the Father as the precondition of that of the Holy Spirit with God the Father.
37 If the Sonโs unity were rejected, it would not be possible to
defend the Spiritโs unity. The christocentric character, however, never nullify the trinitarian character of his pneumatology. The distinctive action and being of the Holy Spirit is affirmed in terms of His relation to God the Father and the Son. The pattern of this affirmation is the predominant feature of his pneumatology. Its christocentric character is mentioned within its trinitarian framework. His pneumatology is educational for us to develop our whole theology (including pneumatology) in terms of christocentric trinitarianism. The christocentric trinitarianism, if I may say so, is to present Christian theology (pneumatology) from the perspective of Jesus Christ (Christology) without undermining the trinitarian concept
35
The early fathers of the church endeavored to defend the triune concept of God. It was the basis for them, e.g., Justine Martyr, not only to introduce and defend Christianity to the world, but also differentiate it from Judaism and Hellenistic religion and philosophy that were very influential for its formation, i.e., Apology I, chs. 21-23, 36-60 and Dialogue with Trypho the Jew, chs. 10-23, 33-142 in Anti-Nicene Fathers, Vol. 1, eds., A. Roberts and J. Donaldson (Edinburgh: T. & T. Clark, 1993), pp. 159-270.
36 De Spiritu Sancto, ยง68.
37
Basilโs trinitarian pneumatology begins with clarifying the relationship of the Son, Jesus Christ, with God the Father. Their relationship affects the state of the Holy Spirit in the triune God. Considerable space (De Spiritu Sancto, ยง13-21) is allocated to deal with it. Basil declares the ever togetherness of the Son with God the Father in creation, redemption, and eschaton from the Scripture (e.g., John 1:13-14), and stresses their co-existence and equal glory and dignity by exploring the meaning of the preposition โwith,โ which is used for expression of their relationship (De Spiritu Sancto, ยง13-16). The Son is described as the Lord God the Creator or the Image, Wisdom, and Power of God without any hesitation (De Spiritu Sancto, ยง17-20).
Lee, The Relevance of St. Basilโs Pneumatology 57
of God (the doctrine of the Trinity).38
If the distinctive character of Pentecostalism is to highlight the theological implication of the baptism and consequent gifts of the Holy Spirit,
39 Pentecostals could have the
most promising position to produce the most outstanding trinitarian form of theology. The baptism of the Holy Spirit furnishes us with the most concrete and actual knowledge of the trinitarian being and action of God. We are baptized with the Holy Spirit in the reality of God the Father and the Son Jesus Christ. God the Father grants every benefit of the Spirit to us and for us though the Son Jesus Christ.
40 The
demonstration of a consistent trinitarian theology from the epistemological actuality of the triune God in the baptism of the Holy Spirit could be Pentecostalsโ remarkable contribution to Christian
38
The Reformers (including Calvin) were not conscious of formulating their theology from the perspective of christocentric trinitarianism in a systematic and consistent way. Karl Barth, who is commonly regarded as one of the best theologians of this century, consciously attempts to do this in his Church Dogmatics. He certainly succeeds in presenting a christocentric theology. His christocentric theology, however, fails to justify the trinitarian concept of God. There is no illustration of the distinctive personal beings of the Trinity in his Dogmatics. For more detail, see Sang-Hwan Lee, The Revelation of the Triune God in the Theologies of John Calvin and Karl Barth (Ph.D. dissertation; Durham, England: Durham University, 1995), pp. 397-401. It is difficult to find Pentecostals who succeeds in formulating their theology (i.e., the nature of the creator-God) in terms of christocentric trinitarianism. In order words, the implication of the human and trinitarian nature of Jesus Christ is not fully applied to the nature of the creator-God by any Pentecostal theologians so far.
39 Bruner, who is considered as the best interpreter of the modern
Pentecostalism so far, e.g., Donald W. Dayton, Theological Roots of Pentecostalism, p. 30, understands the theological distinctiveness of Pentecostalism in this way, A Theology of the Holy Spirit, pp. 57-9. Brunerโs understanding here relies on its various commentators. E.g., Harold A. Fischer, โProgress of the Various Modern Pentecostal Movements towards World Fellowship,โ (Masterโs thesis; Fort Worth: Texas Christian University, 1952), pp. 58-60; Donald Gee, โThe Weighty Messages, Reports and Resolutions of the Second Assembly of the World Council of Churches,โ Pentecostal: A Quarterly Review of Worldwide Pentecostal Activity, 30 (Dec 1954), pp. 10ff.; cf., The Pentecostal Movement: Including the Story of the War Years 1940-47 (London: Elim Publishing Co., 1949); Guy P. Duffield, Pentecostal Preaching (New York: Vantage Press, 1957), pp. 15-6; Nils Bloch-Hoell, The Pentecostal Movement: Its Origin, Development and Distinctive Character (New York: Humanities Press, 1964), pp. 95-175; John Thomas Nichol, Pentecostalism (New York: Harper & Row, 1966), pp. 1-2; and W. J. Hollenweger, The Pentecostals, I, pp. 29-183.
40 Eph 1:3ff. and 3:24ff.
The Spirit & Church 1:1 (1999) 58
theology. Their theological creativeness can be recognized in applying the theological implication of the baptism of the Holy Spirit to the formation of trinitarian theology.
3. FAITH AS THE NOETIC AND CONCEPTUAL POSSIBILITY OF PNEUMATOLOGY
The false concept of baptism and God in the oneness Pentecostalism entails its false interpretation of the Scripture. It asserts the literal meaning of the biblical language, that is, Matthewโs use of the singular form of the word โnameโ for the reference of the Trinity, as the supporting evidence of its unitarian concept of baptism and God. This is a fundamentalist interpretation that determines the being of the triune God in baptism on the basis of external evidences of the biblical language.
41 Pentecostals should distance themselves from this kind of
fundamentalism once for all. There is a serious fault in this. It fails to differentiate language from being in the sense that it determines the being of God directly from the human language of the Bible. Pentecostals take seriously Basilโs treatment of fundamentalists, who consider a particular form or various expressions of the biblical language itself as the theological basis, as heretic.
42
41
William W. Menzies apparently indicates the formative influence of fundamentalism in early Pentecostalism, โNon-Wesleyan Origins of Pentecostal Movement,โ pp. 83-5. He states that โthe strong sense of kinship with fundamentalism remained acute in the Pentecostal movement, even after the World Christian Fundamentals Association at a convention in Chicago in May, 1928,โ p 85, and โdid affect the eventual shape of a significant part of the Pentecostal movement,โ p. 96. Meanwhile, it is fair to say that the oneness pentecostals are not fundamentalists in nature, in a sense that they do not claim the cessation of the gifts of the Holy Spirit (e.g., speaking in other tongues and healing and prophecy) as fundamentalists do. Faupel says that the dispensational fundamentalists were the strongest critic of the pentecostal movement at its beginning. They insisted that the manifestation of the gifts of the Holy Spirit (e.g., speaking in other tongues and healing) in the twentieth century were dispensationally impossible, for they were ceased with the Apostles, The American Pentecostal Movement: A Bibliographical Essay, p. 28.
42 De Spiritu Sancto, ยง4. According to Basil, Aetius regards the three phrases,
โof whom,โ โ by or through,โ and โin whomโ in 1 Cor 8:6 as the specially designed ones to express the Father, the Son, and the Holy Spirit. They verify the particular nature of the Father, the Son, and the Holy Spirit, and thus they can not be exchangeable, De Spiritu Sancto, ยง5-6.
Lee, The Relevance of St. Basilโs Pneumatology 59
His pneumatology begins with the indication that his opponents criticize him due to his use of doxology to God the Father in both forms, at one time, โwith the Son and together with the Holy Spiritโ and at another โthrough the Son in the Holy Spirit.โ
43 They wrongly think that
these two forms are contradictory to each other. The latter form that attributes glory only to God the Father is only biblical and legitimate, while the former that ascribes glory also to the Son and the Holy Spirit with God the Father is innovative and thus unbiblical and illegitimate. The scriptural use of various prepositions and syllables for God the Father, the Son, and the Holy Spirit, as they suggest, is the conclusive evidence for the variation of their nature.
44 The main intention of their
suggestion is to deny the deity of the Holy Spirit (and the Son) by differentiating his nature from the divine nature of God the Father. Thereby they declare that God the Father alone is truly divine, and he is only worthy to be glorified.
45
Basil strongly opposes their view, for it is wrong and heretic to explain the triune nature of God through a systematic investigation of various linguistic prepositions and syllables of the Bible. This is โan old sophism, invented by Aetius, the champion of this heresy.โ
46 Its
argument derives from unpractical pagan philosophy and vain delusion.
47 It involved a deep and convert design against the sound
doctrine of the divine Spirit.48
Basil claims that the biblical writers use various linguistic prepositions, phrases, and syllables to express the trinitarian nature and action of God in diverse ways and circumstances.
49 In other words, they have no intention to propose a
diverse nature of God through these in order to deny the deity of the Holy Spirit (and the Son).
43
De Spiritu Sancto, ยง2-3. 44 De Spiritu Sancto, ยง4.
45 Basil thus concludes that โthey may establish the difference of nature, have
laid down the law that this phrase befits the Father alone,โ De Spiritu Sancto, ยง6.
46 De Spiritu Sancto, ยง4. According to Basil, Aetius regards the three phrases,
โof whom,โ โ by or through,โ and โin whomโ in 1 Cor. 8:6 as the specially designed ones to express the Father, the Son, and the Holy Spirit. They respectively verify the particular nature of the Father, the Son, and the Holy Spirit, and thus they cannot be exchangeable, ยง5-6.
47 De Spiritu Sancto, ยง5.
48
De Spiritu Sancto, ยง4-5.
49 De Spiritu Sancto, ยง6.
The Spirit & Church 1:1 (1999) 60
For instance, the phrase โby or throughโ is used not only to describe the Son but also the Father and the Holy Spirit.
50 It seems that
the biblical writers do not give the great concern and significance to linguistic phrases. โScripture varies its expressions as occasion required, according to the circumstances of the case.โ
51 St. Paul
expresses the same subject, our Lord the Word of God, in the words โof him and through him and to him are all thingsโ in Rom 11:36.
52 The
preposition โinโ is deployed to describe God the Father in Eph 3:9 and 2 Thess 1:1.
53 Paul uses the preposition โof whomโ in Gal 6:8
54 and โby
or through whomโ in 1 Cor 1:9 to indicate the being and action of the Holy Spirit.
55 There is a great effort to argue the applicability of the
phrase โthrough whomโ to all members of the Trinity.56
Basil teaches us to formulate our pneumatology on the basis of our actual and living experience of the Holy Spirit in faith. This is not naturally meant to encourage us to dismay the importance of the Scripture for our theology. He seriously considers scriptural references about the Holy Spirit for his pneumatology. His pneumatology is the hermeneutical outcome of these references in the light of the living experience of the Holy Spirit in faith. It attempts to harmonize the living experience of the trinitarian unity of the Spirit in faith with its scriptural witness in the baptismal formula. Its conceptual basis in faith seems to be the very reason for him also to take the unwritten tradition of trinitarian doxology in the church rite (e.g., the eucharistic and baptismal service) as the supporting evidence of the trinitarian unity of the Spirit.
57 For this unwritten tradition that ascribes glory and might to
50
De Spiritu Sancto, ยง7.
51 De Spiritu Sancto, ยง6.
52 De Spiritu Sancto, ยง7.
53 De Spiritu Sancto, ยง11.
54
De Spiritu Sancto, ยง9.
55 Basil gives other references, Matt 1:20, John 3:6, 24, and 1 Cor 2:10 for this,
De Spiritu Sancto, ยง9.
56 De Spiritu Sancto, ยง7-12.
57
The unwritten tradition which Basil refers here is thought of the apostolic tradition that existed before the Council of Nicaea in 325. His argument of the trinitarian unity of the Holy Spirit from the perspective of this unwritten tradition is tactical and deliberate. The perspective provides a logical basis for him to attack the logical weakness and the evidential limitation of his opponents. They deny the unity of the Trinity not only because of their heretic interpretation of the Bible but also because of their conceptual basis in the written tradition until the Nicaea Creed
Lee, The Relevance of St. Basilโs Pneumatology 61
God the Father and the Son with the Holy Spirit by the early fathers (e.g., Dionysius of Alexandria, Origen)
58 is the confession of faith.
The preposition โinโ states the truth rather relatively to ourselves; while โwithโ proclaims the fellowship of the Spirit with God. . . Thus we ascribe glory to God both โinโ the Spirit, and โwithโ the Spirit; and herein it is not our word that we use, but we follow the teaching of the Lord as we might a fixed rule, and transfer His word to things His word to things connected and closely related, and of which the conjunction in the mysteries is necessary. We have deemed ourselves under a necessary obligation to combine in our confession of the faith Him who is numbered with them at Baptism, and we have treated the confession of faith as the origin and parent of the doxology.
59
Faith is the noetic and conceptual possibility of Basilโs pneumatology, which is aimed to defend the deity and the equal glory and might of the Spirit through the assertion of His trinitarian unity. The significance of its conceptual basis in faith is remarkable. It not only prevents us from falling into scriptural formalism, but it also enables us to presuppose theological dynamism and actualism and objectivism.
60 The content of faith which Basil suggests is the dynamic
and actual experience of the objective reality of the Trinity. The objective ontology of the Spirit determines our epistemology, knowledge and conceptualization of Him in faith which the Bible testifies. For Basil, the main purpose of the Bible is to refer their ultimate truth beyond their language to the objective reality of the triune God. There is no an autonomous power to witness His objective reality in the Bible itself, as fundamentalists imply. It belongs to the internal witness of God the Holy Spirit, as the Reformed theologians
which does not indicate the trinitarian unity. See Henry Chadwick, The Early Church (London: Penguin, 1967), 149. Kelly says that Basilโs assertion of the unwritten apostolic tradition as the basis of theological argument is not conventional, Early Christian Doctrine, p. 46. Chadwick commends this, for it achieves a great contribution to the development of trinitarian argument, The Early Church, p. 149.
58 De Spiritu Sancto, ยง72-4.
59
De Spiritu Sancto, ยง68.
60 My view.
The Spirit & Church 1:1 (1999) 62
(e.g., Calvin and Karl Barth) also stress.61
The commitment to theological objectivism is vivid at the outset of Basilโs pneumatology. Here he firmly states that he allows his exposition of the pneumatological subject to be guided by the objective reality of the Holy Spirit Himself.
62 His commitment here is
indispensable for the creditability of his pneumatology. It decisively forbids his pneumatology falling into mere rational and speculative intellectualism. There is also the dogmatic freedom, autonomy and positivity in the conceptual basis in faith.
63 Faith has its freedom that is
granted by the freedom of the Holy Spirit. Basil apparently admits that his fidelity to the guidance of the Holy Spirit in freedom is the decisive fact that makes him free from bondage to the mere scriptural words for his pneumatology.
64 The dependence of the freedom of the Holy Spirit
in faith generates his dogmatic freedom, autonomy and positivity to formulate various biblical and ritual expressions of Him in accordance with the actual experience of Him in faith. It has to be meanwhile said that Basilโs serious consideration of biblical and ritual references for theological formulation is not unimportant, for it prohibits him to involve in any kind of theological spiritualism and mysticism that does not have its scriptural and ecclesiastical references and bases. Theology is the product and service of the church in faith. It must be referred to the Scripture, which is the canon of the church. The importance of our dependency on the sovereign freedom of God the Holy Spirit in our theological formulation is this. It enables us to maintain the objective reality of God in the subjectivity of our faith. This maintenance, claims D. W. Hardy and D. F. Ford,
65 is the vital fact
for us not only to evade a subjective formalism (which is noticeable in Schleiermacherโs theology)
66 but also to uphold a theological
61
Sang-Hwan Lee, The Revelation of the Triune God, pp. 49-52, 229-38. 62 โWherefore now with the help, if I may so say, of the Holy Spirit Himself, I will approach the exposition of the subject,โ De Spiritu Sancto, ยง2.
63 My view.
64
โWe acknowledge that the word of the truth has in many places made use of these expressions; yet we absolutely deny that the freedom of the Spirit is in bondage to the pettiness of Paganism,โ De Spiritu Sancto, ยง6. 65 Jubilate (London: Darton Longman and Tood, 1984), pp. 191-94.
66 Schleiermacher formulates his theology by depending entirely on the
conscious religious feeling of his subjectivity, The Christian Faith, ed. H. R. MaCkintosh and J. S. Stewward (Edinburgh: T. & T. Clark, 1989), pp. 131-41. The outcome of this seems to be some kind of a theological subjectivism that falls into a
Lee, The Relevance of St. Basilโs Pneumatology 63
dynamism, actualism and objectivism. The maintenance of the objective reality of God in the subjectivity of our faith is a scientific method of theology.
67 It presupposes the determinative role of the
objective and rational reality of God the Holy Spirit in our theological investigation, knowledge and conceptualization of His true nature, just as a scientific investigator depends on the inherent intelligibility of the object for knowledge of its true nature. The scientific method would not allow us to associate with any kind of speculative pneumatology that imposes any a priori philosophical and theological presupposition for knowledge of the true being and action of the Holy Spirit. It is a time for Pentecostals to formulate their theology in a scientific method. They need to demonstrate the scientific nature of their theology in a intelligent, cogent and systematic way, so that their Pentecostal theology would be no longer regarded as unsystematic, unconvincing, unscientific and unintelligent. Pentecostals could have the most promising ground for a scientific pneumatology, for they could claim the most concrete knowledge of the objective reality of the Holy Spirit in baptism as the starting point of their pneumatology. The dynamic objectivity of the Spirit in their subjectivity of faith allows them to declare genuine dynamism and objectivism of their pneumatology. Its objectivism is crucial for the evidence of its creditability. Their theological objectivism gives rise to their theological actualism, preventing them from falling into a speculative theology that discusses the being and action of the Spirit without actual experience of them.
4. THE DISTINCTION OF THE OUSIA AND THE HYPOSTASIS Basil asserts that diverse prepositions and phrases for the expression of the Father, the Son and the Holy Spirit in Scripture
subjective formalism. This is because his theology would not allow the objective reality of Godโs revelation to determine the religious feeling of his subjectivity. Its dynamism genuinely comes, as it responses to the objective reality of God, which is beyond his subjectivity.
67 Thomas F. Torrance is expert in this area, Theological Science (London:
Oxford University Press, 1969). Cf., Transformation and Convergence in the Frame of Knowledge (Belfast: Christian Journals, 1984); Theology in Reconstruction (London: SCM Press, 1965), pp. 76ff.; God and Rationality (London: Oxford Univ. Press, 1971), pp. 31ff..
The Spirit & Church 1:1 (1999) 64
illustrate their distinctive hypostases. Their intention is not to introduce the diversity of the nature or essence (โ ฮฒฮฆโดโ) of the Trinity that implies some from of tritheism. Their scriptural usage is geared to make out the distinctiveness of each hypostasis (ฮฒฮโ ฯฯฮฆ,4ฮ) of the Trinity, so that their notion may not to be confounded.
68 Basil helps us
to see the distinctive connotation between the ousia and the hypostasis of the triune God. The ousia of God the Father is the origin or source of the three hypostases of the Father, the Son and the Holy Spirit.
69
The significance of this distinction is that it offers a doctrinal possibility of the distinctiveness of each member of the Trinity. Their threefold distinctiveness is not possible without acknowledging the qualitative distinction between the hypostasis and the nature or essence of God. Basilโs distinction here โis the first and most famous assertion and defense of itโ
70 in the history of the earliest trinitarian doctrine of
the church. His Origenistic71
assertion of the three hypostases of the Trinity would not be acceptable to those (e.g., Athanasius) who would like to express the trinitarian relationship in terms of the doctrine of the homoousion at Nicaea,
72 and understood the ousia in terms of the
hypostasis.73
His assertion is greatly influential for the outcome of the Council of Constantinople.
74
68 De Spiritu Sancto, ยง7.
69 De Spiritu Sancto, ยง37-8.
70
This is the comment of Blomfield Jackson, the translator of Basilโs De Spiritu Sancto, Nicene and Post-Nicene Fathers, vol. VIII, p. 5. 71 Lane, p. 33.
72 William J. Hill says that Athanasius does not distinguish ousia and
hypostasis, The Three-Personed God (Washington, D.C.: Catholic University of America Press, 1982), p. 46.
73 John D. Zizioulas, โThe Doctrine of the Holy Trinity: the Significance of
the Cappadocian Contributionโ in Trinitarian Theology Today, ed. Christoph Schwobel (Edinburgh: T. & T. Clark, 1995), p. 47.
74 Lane says that Basilโs assertion of the three hypostases was accepted by the
other two Cappadocian fathers who played a leading role in the Council of Constantinople. They persuaded its participants to accept the word โthree hypostasesโ as its official notion for the Trinity. The Council apparently professed that the three hypostases are of one substance of the Trinity (Christian Thought, pp. 29-35). Adolph Harnack thus comments that Basilโs influence was great in resisting the complete victory of the doctrine of the homoousion at the Council of Constantinople (381). The doctrine of the homoousion that was upheld by Hosius, Athanasius, Eustathius, and Marcellus at the Council of Nicea in 325 was defeated. The real winners at the Council of Constantinople were the homoeousins
Lee, The Relevance of St. Basilโs Pneumatology 65
The one essence (:4โ โ ฮฒฮฆโดโ) of the Trinity denotes a real existence for Basil. There is, however, no explanation of the nature of the ousia. This is the inner reality of God that transcends our cognition. It is known only to God himself, remaining as mysterious to us. Basil warns us not to treat the ousia as a separable reality from the Trinity, for the ousia is the essence of God the Father. Their inseparability decisively eliminates any suggestion of a fourth reality of God apart from the Trinity. It is important to notice that Basil does not propose the one substance (:4โ โ ฮฒฮฆโดโ) as the one God, as Augustine would do.
75
For him, the one true God is the Father himself. The one substance (:4โ โ ฮฒฮฆโดโ) of God the Father is the source of the three phypostases of the Trinity.
76 The one substance (:4โ โ ฮฒฮฆโดโ) of God is not regarded as
the source of the Trinity. This suggests a division between the oneness and the threeness of God that implies a fourth reality of God. The implication of the designation of the Father as the only cause of the Godhead is highly remarkable. As John D. Zizioulas says, โthis would make the Trinity a matter of ontological freedom.โ Aiming at understanding freedom in ontology is โsomething that Greek philosophy had never done before.โ
77 For God the Father in His
sovereign freedom and will brings about the generation of Son and the procession of the Holy Spirit. The three hypostases of the Trinity are no longer seen as the ontological necessity of the one divine substance. Moreover, the designation of God the Father as the source of the Godhead inspires us to interpret the oneness of God in terms of the one personal God the Father, although Basil himself does not do so. His recognition of the conscious individuality of God the Father in His will certainly encourages us to think of Him as a conscious personal being and subject.
78 His one personal conscious being and subject is
indispensable to affirm the genuine involvement of his oneness in action. The knowledge of the three hypostases of the Trinity is not mysterious and abstract for Basil. We can encounter and perceive their
(:โ 4โ ฮฒฮฆ4โ <) who were sympathetic to the doctrine of the homoousion, History of Dogma, vol. IV, trans. E. B. Speirs and J. Millar (London: Williams & Norgate, 1898), p. 82.
75 Zizioulas, โThe Doctrine of the Holy Trinity,โ p. 52.
76
De Spiritu Sancto, ยง37-8.
77 Zizioulas, โThe Doctrine of the Holy Trinity,โ p. 51.
78
De Spiritu Sancto, ยง37-8.
The Spirit & Church 1:1 (1999) 66
distinctiveness, as they reveal themselves in the subjectivity of our faith through their distinctive works.
79 The major aim of the conceptual use
of the hypostasis is to underscore the fullness and ontological integrity of each member of the Trinity. It is to stress the actual existence of the distinctive individual
80 beings of the Trinity. There is a specific goal in
this. This is to evade Sebellian modalism that denies the substantial beings of the Trinity by interpreting them as three different modes and roles of the one God. This is the reason, says Zizioulas,
81 that Basil
refuses to use the term โpersonโ (ฮโฮฆฮคฮโ <, persona) which Tertullian and Athanasius would use. It is loaded with connotation of the masked person on the theatrical stage, acting someone else. It consequently dismays the actual and distinctive substance and being of the acted person. Each hypostasis of the Trinity has its self-will for Basil.
82 It would
not be difficult for us to understand their each hypostasis in terms of a conscious personal being and subject. The existence of their self-will would not be possible without the existence of their conscious personhood and subjectivity. Basil does not realize the important reason for this understanding. It is, however, vital for us, for we can not acknowledge the distinctive beings of the Trinity and their genuine involvement in their distinctive actions without presupposing their distinctive conscious personhood and subjectivity. It does not seem to be very difficult for Pentecostals to acknowledge the distinctive personal being and subject of each member of the Trinity. They could encounter the distinctive personal being and subject of the Holy Spirit through their conversation with Him, as they experience the gifts of the Spirit (e.g., speaking in other tongues and prophecies) by His baptism. These gifts of the Spirit require a certain kind of intelligent communication between ourselves and Him.
83 Their intelligent
communication is unthinkable without presupposing their distinctive personal beings and subjects. Pentecostals could present the distinctive personal being and subject of the Holy Spirit as the conceptual basis of that of the Son and the Father. This could be seen as their theological
79
De Spiritu Sancto, ยง27.
80 De Spiritu Sancto, ยง44.
81
โThe Doctrine of the Holy Trinity,โ p. 47.
82 De Spiritu Sancto, ยง37-8.
83
Basil explicitly states that the Holy Spirit has an intelligent substance and being, De Spiritu Sancto, ยง38.
Lee, The Relevance of St. Basilโs Pneumatology 67
creativeness and contribution to the whole church.
5. THE DEFINITION OF THE HOLY SPIRIT The distinctive character of the Holy Spirit can be defined in two ways. One is to do this in the light of the trinitarian relationship of the Spirit. Basil, like Athanasius, defines the distinctiveness of the Holy Spirit in terms of His relation to God the Father and the Son.
84 The
status and position in their relationship defines the distinctiveness of each member of the Trinity. The definition of this kind occupies the major part of Basilโs treatise of pneumatology. The other is to treat the distinctiveness of the Spirit in terms of His own distinctive action. Basilโs treatment of this kind is rather short.
85 It is nevertheless very
helpful for us to understand the distinctive being and action of the Holy Spirit. Godโs spirit, which the Old Testament mentions, is not the distinctive and proper name for Basil. It conveys the connotation of an acting power or instrument of God. His concept of the Holy Spirit is based on the New Testamentโs concept of the individual being. He wants us to consider the Holy Spirit as His proper and particular title. The nature of the Holy Spirit is distinctively spiritual and appropriate to everything that is incorporeal, purely immaterial, and indivisible. He makes Godโs people spiritual by dwelling in their souls through their spiritual fellowship, and has a particular individual living substance and being
86 that is intelligent, eternal, omnipotent, and omnipresent.
His pure, intelligent, and supermundane power perfects the creative will and cause of God the Father and the Son.
87 The Holy Spirit is the
Perfecter and Executor of the will and cause of God the Father and the Son. Basil encourages modern Pentecostals to uphold the Holy Spirit as an intelligent, conscious and individual person. The Holy Spirit is not a mere impersonal divine power. His assertion of the Spirit as the
84
Wolfhart Pannenberg, Systematic Theology, vol. I, trans. Geoffrey W. Bromiley (Edinburgh: T. & T. Clark, 1991), p. 279.
85 One chapter (De Spiritu Sancto, chapter 9 ยง22-3) is allocated for this out of
thirty chapters.
86 De Spiritu Sancto, ยง46.
87
De Spiritu Sancto, ยง38.
The Spirit & Church 1:1 (1999) 68
self-sufficient being is noticeable. His nature is not subject to any kind of change and variation like the nature of a creature. He does not lack anything for the self-existence that needs not to be resorted and added for a full growing. As the fully self-established being, his distinctive character is the Giver of life, grace, all-good gifts, and power of God according to the proportion of faith. Although there is no detailed description of what these gifts are, there is no doubt that Basil means all the gifts that the Scripture mentions about (e.g., tongues, the interpretation of tongues, healing, prophecy, the working of miracles, the utterance of wisdom and knowledge). If he opposed their actual occurrence, he would definitely say so. In fact, Basil explicitly states that the Holy Spirit distributes all gifts of God (including tongues, prophecy, healing and miracles) together with God the Father and the Son to those who need and seek them.
88 He seemingly supports for modern Pentecostalsโ claim of the
possibility of the actual occurrence and experience of all the gifts of the Holy Spirit which the Scripture testifies. It is difficult to find the substantial evidence of denial of their actual experience and occurrence until his time, although there would be a serious question over their authenticity.
89 The major issue and argument regarding the Holy Spirit
up to his time was the reliability of his divinity. The cessation theory of the scriptural gifts of the Holy Spirit, which Pentecostals so strongly oppose, was explicitly proposed a few decades later by Chrysostom (347-407)
90 and Augustine (354-430)
91 for the first time in the history
of the church.
88
De Spiritu Sancto, ยง37, 39, 61.
89 One of the major reasons that the early fathers of the church (i.e.,
Apollinaris, the bishop of Hierapolis) strongly opposed the highly charismatic Montanists is not their spiritual gifts themselves, but the faulty of them (i.e., prophecy). For instance, Tertullian and Irenaeus admired their spiritual life and gifts. Montanus and his female followers (Maximilla and Prisca or Priscilla) prophesied the imminent end of the world by saying the imminent descent of the heavenly Jerusalem at the village of Pepuza. The catholic church condemned them as heretic by illustrating their false prophecy owing to its unfulfilment, Robert M. Grant, Greek Apologists of the Second Century (Philadelphia: The Westminster Press, 1998), pp. 87-89. cf. Studer, Trinity and Incarnation, pp. 56, 67, 72. 90 P. Schaff and H. Wace, Nicene and Post-Nicene Fathers, vol. XII (Edinburgh: T. & T. Clark, 1989), pp. 168-75.
91 Harold Hunter, Spirit-Baptism: A Pentecostal Alternative (London:
University Press of America, 1983), pp. 132-33, 145. Warren Lewis, Witness to the Holy Spirit (Valley Forge, Pennsylvania: Judson Press, 1978), pp. 121-22.
Lee, The Relevance of St. Basilโs Pneumatology 69
Basil does not seek for the initial evidence of the baptism of the Holy Spirit from any one of His gifts, as the classical Pentecostals do. His recognition of the baptism of the Spirit is, however, vivid by differentiating it from the baptism by water. They give raise to a different degree and kind of Godโs grace. This is, however, just to distinguish the water-baptism of John and the baptism of the Holy Spirit from Jesus Christ.
92 Basil neither separates the water-spirit
baptism, nor stresses the two different stages of Godโs grace in conversion and in the baptism of the Holy Spirit, as modern Pentecostals argue. Basil treats the water-spirit baptism, faith and baptism as a simultaneous event for salvation. The water-baptism signifies the surrender of ourselves to Christ, while the spirit-baptism empowers and renews our souls to put off our sinful desires in order to live a holy and spiritual life. The baptism of the Holy Spirit also occurs in the event of conversion and regeneration for Basil.
Baptism then symbolically signifies the putting off of the works of the flesh; as the apostle says, ye were โcircumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: buried with in Baptism. . . . Hence it follows that the answer to our question why the water was associated with the Spirit is clear: the reason is because in baptism two ends were proposed; on the one hand, the destroying of the body of sin, that it may never bear fruit unto death; on the other hand, our living unto the Spirit, and having our fruit in holiness; the water receiving the body as in a tomb figures death, while the Spirit pours in the quickening power, renewing our souls from the deadness of sin unto their original life. This then is what it is to be born again of water and of the Spirit. . . For baptism is โnot the putting away of the filth of the flesh, but the answer of a good conscience towards God.โ So in training us for the life that follows on the resurrection the Lord sets out all the manner of life required by the Gospel, laying down for us the law of gentleness, of endurance of wrong, of freedom of the defilement that comes of the love of pleasure, and from the covetousness, to the end that we may of set purpose win beforehand and achieve all that the life to come
92
โFurthermore, from this too may be apprehended the difference between the grace that comes from the Spirit and the baptism by water: in that John indeed baptized with water, but our Lord Jesus Christ by the Holy Ghost,โ De Spiritu Sancto, ยง36.
The Spirit & Church 1:1 (1999) 70
of its inherent nature possesses.93
Having said the above, one could find Basilโs interesting comment that the Holy Spirit distributes His โenergy according to the proportion of faith.โ
94 This implies that the effect of the baptism of the Holy Spirit
could be varied in accordance with the different stages of faith. The variation of its effect seem to suggest that Basil could also support Pentecostalsโ claim of the different stages and kinds of the grace of the Holy Spirit in Christian life. One is His grace in conversion, and the other is His grace in furnishing the believer with His power through His various gifts by His anointing baptism in order to serve the will and glory of God by witnessing the Gospel of Christ. The major effect of the baptism of the Holy Spirit is expressed in terms of our holy and spiritual life for Basil.
95 He presents the
distinctive being of the Spirit as the Sanctifier from the perspective of His distinctive work of sanctification. His doctrine of sanctification adheres to the gradual progress of holiness. It is not certainly Wesleyan. It does not suggest the perfect eradication of sin of the flesh by the baptism of the Holy Spirit, as the Wesleyan doctrine of holiness presupposes. Rather it supports the Keswick doctrine of holiness that underscores the endowment of the power of the Spirit in baptism to resist sinful desires for service of the will of God that the Gospel witnesses.
96 There is also insinuation of His distinctive being as the
Inspirer and Illuminator from his distinctive work of inspiration and illumination of Godโs truth in the scriptural revelation. The Holy Spirit as the Paraclete helps us to search and understand the truth of God by inspiration and illumination. Above all, the eschatological character of his pneumatology is perceivable. The Holy Spirit renders foreknowledge of the future to and for us, bringing about our ultimate salvation in the heavenly Kingdom of God.
97
93
De Spiritu Sancto, ยง35.
94 De Spiritu Sancto, ยง22.
95 De Spiritu Sancto, ยง35.
96 See Menzies, โNon-Wesleyan Origins of Pentecostal Movement,โ pp.
84-96. He speaks of the Keswick-type of holiness teaching as one of the major non-Wesleyan origins of Pentecostal movement, implying that the Keswick teaching of the baptism of the Holy Spirit is embodied in the belief of the International Church of the Foursquare Gospel, pp. 95-6.
97 De Spiritu Sancto, ยง36.
Lee, The Relevance of St. Basilโs Pneumatology 71
6. THE DIVINE UNITY OF THE HOLY SPIRIT
There is a persistent emphasis on the unity of the Holy Spirit with God the Father and the Son. His trinitarian unity is vital for Barth to defend the deity and equality of the Spirit with God the Father and the Son. His chief opponents are Arianists (i.e., Eunomius) who regard the Holy Spirit as a creature by denying His deity, for they refuse to admit His essential togetherness and unity with God the Father and the Son. Basilโs defense of the deity of the Holy Spirit does not seem to be very satisfactory. He does not explicitly assert that the Holy Spirit is God Himself, thus he has a divine essence, as he does so in the case of the Son.
98 The pattern of his argument for the deity of the Spirit is implicit
and indirect. His deity is only implied by highlighting His trinitarian unity. This is perhaps because Basil would not use the doctrine of the homoousion for claiming His deity. The doctrine, which implies the same divine substance of the Holy Spirit with God the Father and the Son, would render a better position to profess the deity of the Spirit. Basilโs concept of the trinitarian unity of the Holy Spirit sharply differs from that of his predecessor, Athanasiusโ.
99 It is the same
substance (:โ โ ฮฒฮฆ4โ ฮ) for Athanasius,100
while Basil understands it as the conjunction (ฮฆฮ<ฯฮ,4โ). The inherent difficulty of Athanasiusโ concept is that it is hard to demonstrate the distinctive beings of the Trinity in their same substance (:โ โ ฮฒฮฆ4โ ฮ).
101 Basilโs concept of the
trinitarian conjunction provides a solid ground for us to overcome this difficulty. The conjunction denotes the togetherness and co-existence of the distinctive hypostases of the Trinity. The concept of the trinitarian conjunction enables us to depart from any suggestion of Sabelliusโ modelism that nullifies the distinctive beings of the Trinity by regarding them as merely three different modes or revelations of the one God.
102 For Basil, the distinctive individual being of each member
of the Trinity is integral and constitutive to this union, in a sense that it
98
De Spiritu Sancto, ยง13-21.
99 Harnack, History of Dogma, p. 85.
100
Torrance, The Trinitarian Faith, pp. 201-24.
101 Hill indicates that Athanasius fails to explain his assertion of the distinction
of the Trinity, for he does not distinguish ousia and hypostasis at the point where such a distinction might be most helpful, The Three-Personed God, p. 46.
102 Bethune-Barker, An Introduction to the Early, pp. 104-07.
The Spirit & Church 1:1 (1999) 72
is indispensable for their mutual fellowship and union. The unity of the Trinity does not negate the distinctiveness of each member.
103
The meaning of the conjunction of the Trinity is expounded by applying it to the connotation of the preposition โwithโ ( :,ฯฯ).
104 His
equality with God the Father and the Son in glory and dignity is argued from the perspective of their eternal conjunction, for He creates all things,
105 baptizes and redeems us,
106 distributes all gifts of God,
107 and
judges the world in the end108
with God the Father and the Son. It is thus wrong to propose the sub-numeration of the Holy Spirit under God the Father and the Son in all these things, for all have the one nature (:โดโ โ ฮฒฮฆโดโ).
109 The Holy Spirit should be thus dignified, honored,
praised, glorified and worshiped in equality with God the Father and the Son.
110
One may say, meanwhile, that it is difficult to find the convincing
103
โIt [the proposition with] does indeed, equally well with the preposition โand,โ confute the mischief of Sabellius; and it sets forth quite as well as โandโ the distinction of the hypostases, as in the words โI and my Father come,โ and โI and my father are one.โ In addition to this the proof it contains of the eternal fellowship and uninterrupted conjunction is excellent. For to say that the Son is with the Father is to exhibit at once the distinction of the hypostases, and the inseparability of the fellowship,โ De Spiritu Sancto, ยง59. The bracket is mine. 104 It is worthwhile to notice the central basis of Basilโs employment of the preposition โwithโ for the trinitarian unity of the Holy Spirit. He gets it from his own interpretation of the baptismal formula of the Scripture (Matt 28:19, โbaptizing them in the name of the Father and of the Son and of the Holy Spiritโ). He highlights that the word โandโ here derived from the very words of our Lord Jesus Christ. Its equivalent meaning is the word โwith.โ The reason for his preference of the word โwithโ to โandโ is that the former expresses the trinitarian union of the Holy Spirit that is strongly felt in faith more effectively than the latter does, De Spiritu Sancto, ยง65-8. The word โinโ (ฮ<) is used to illustrate the relation of the Holy Spirit to all creatures which He dwells in, De Spiritu Sancto, ยง65.
105 De Spiritu Sancto, ยง38.
106
See De Spiritu Sancto, ยง28, 35, 36. Basil interprets Jesusโ Great Commission in Matt 28:19 as the evidence of the togetherness of the Trinity, and strongly opposes the baptism for redemption only in any single name of the Trinity. If each member of the Trinity is separable from the other two, our Lord would not command us to baptize in the whole name of the Trinity.
107 De Spiritu Sancto, ยง37, 39.
108 De Spiritu Sancto, ยง40.
109 De Spiritu Sancto, ยง41-7.
110
De Spiritu Sancto, ยง48-55.
Lee, The Relevance of St. Basilโs Pneumatology 73
impression of the genuine union of the Trinity in Basilโs concept of the trinitarian conjunction. It predominantly conveys the connotation of the co-existence of the three distinctive beings of the Trinity in God. He is well aware of this difficulty. He makes an explicit attempt to resolve it by adopting the doctrine of the principium (beginning) of the Father. The one God the Father is regarded as the beginning and origin of the Trinity in order to stress their genuine unity, for the Trinity are rooted in the one source (:โ <โโฮ โดโ) of God the Father. The genuine oneness and unity of the Trinity is asserted on the basis of their one source (:โ <โโฮ โดโ) of God the Father.
111 The reason that he rejects the
Western doctrine of the procession of the Holy Spirit from the Father and the Son (filioque) is that it implies the existence of two sources (ฯโฮ โ4) of the Godhead, and consequently its division. The rejection here does not disregard the inseparable relation between the Spirit and the Son. The recognition of the Spiritโs procession through the Son is apparent.
112 The involvement of the Spirit in all the redemptive events
of the Son is also mentioned.113
In his support for the older doctrine of the :โ <โโฮ โดโ of God the Father,
114 Basil guards against the charge of tritheism,
115 affirming the
oneness of God as the conceptual basis of the unity and the equality of His Trinity. This enables him to overcome the Origenist problem of trinitarian subordinationism.
116 Wolfhart Pannenberg would not adhere
111
โWorshipping as we do God of God, we both confess the distinction of the Persons, and at the same time abide by the Monarchy. We do not fritter away the theology in a divided plurality, because one Form, so to say, united in the invariableness of the Godhead, is beheld in God the Father, and in God the Only begotten. For the Son is in the Father and the Father is in the Son. . . herein is the Unity. So that according to the distinction of Persons, both are one and one, and according to the community of Nature, one. How, then, if one and one, are there not two Gods? Because we speak of a king, and of the kingโs image, and not of two kings.โ De Spiritu Sancto, ยง45. Cf. ยง22, 38.
112 De Spiritu Sancto, ยง45.
113 De Spiritu Sancto, ยง39.
114 Pannenberg illustrates the evidence that Tertullian and Origen presuppose
the doctrine of the :โ <โโฮ โดโ of God the Father, Systematic Theology, vol. I, p. 279.
115 Kelly, Early Christian Doctrine, pp. 267-68. Torrance, The Trinitarian
Faith, p. 29.
116 De Spiritu Sancto, ยง43. Hill says that Athanasius has influenced the
Cappadocian fathers (including Basil) to preclude โonce and for all any tendency to think in subordinationist terms,โ The Three-Personed God, p. 47.
The Spirit & Church 1:1 (1999) 74
to this.117
Trinitarian subordinationism is inherent to the doctrine of the :โ <โโฮ โดโ of God the Father. The doctrine forbids us to understand the unity of God as a mutual constitution of the Trinity. It highlights the derivation of the Son and the Spirit always from God the Father, the only source of the Godhead. They are thus subordinate to God the Father. I find that the idea of a mutual constitution of the Trinity is seemingly absurd. It implies that the Father also derives from the Son and the Holy Spirit because they are one. Basil would prohibit the idea of a mutual constitution of the Trinity, for it could presuppose three sources of God implying tritheism, although Pannenberg opposes to it on the ground of the oneness of the Trinity. But the Bible definitely supports the doctrine of the one source of God the Father rather than that of the mutual constitution of the Trinity. There is no problem to argue the genuine unity and oneness of God through the doctrine of the :โ <โโฮ โดโ of God the Father, if its intention is accepted. In his assertion of this doctrine that proposes the inseparable oneness and unity of the Trinity, Basil seems to claim the ontological participation of each member of the Trinity in the other two.
118 Their
oneness is the basis for affirming their simultaneous movement and presence and involvement in all things. It is the basis for implying the so-called doctrine of co-inherence, perichoresis (ฮ,โ4ฮ ฯโ0ฮฆ4ฮ), which claims that each member of the Trinity possesses the being and action of the other two in their genuine unity and oneness of their nature.
119 There is no indication that Basil proposes the derivation of
the Father from the Son and Holy Spirit on the basis of their mutual oneness and unity, as most of modern theologians (e.g., Karl Barth, Pannenberg, and T. F. Torrance) do. The important fact is that the oneness of God which Basil talks about is the constitutive unity of the distinctive beings of the Trinity. The three distinctive hypostases of the Trinity are of one substance or nature (:โดโ โ ฮฒฮฆโดโ) of God. There is a simultaneous acknowledgement of the Trinity and Unity of God. Their dialectical
117
The doctrine of the :โ <โโฮ โดโ โmeans a relapse into subordinationism, since the idea of the mutual defining of the distinctiveness of the persons does not lead to the thought of an equally mutual ontological constitution of their personhood but is interpreted in terms of relations of origin, of which it can be said that strictly they are constitutive only for the personhood of the Son and Spirit if the Father is the source and origin of deity,โ Systematic Theology, vol. I, p. 280.
118 De Spiritu Sancto, ยง13, 41, 42, 45.
119
Kelly, Early Christian Doctrine, p. 264.
Lee, The Relevance of St. Basilโs Pneumatology 75
relation and tension is never nullified. The emphasis rests on the threeness in the oneness rather than vice versa. Its evidence is that Basil speaks of the oneness of God in terms of the constitutive unity of the three distinctive hypostases of the Trinity. This signifies that the acting subject of God is attributed to the Trinity in one essence rather than vice versa. The decisive reason for this attribution is that the epistemology of the oneness (:โดโ โ ฮฒฮฆโดโ) of God is impossible to us. The genuine oneness of the three distinctive hypostases is the inner reality of God that is known only to Himself. It transcends our cognition, remaining as a mystery to us. โThe question as to how the individuality of the each hypostasis is related to the ousia, does not interestโ
120 Basil. For him,
we encounter and perceive the distinctive hypostases of the Trinity from the revelation of their distinctive actions. God the Father, the Son, and the Holy Spirit are respectively designated as the Causer, the Sender, and the Distributor on the basis of their distinctive action of causing, sending, and distributing.
121 Thus the epistemology
determines the concept of the trinitarian ontology of God for Basil. This is precisely because we should not talk about His trinitarian ontology without our actual epistemology and knowledge of it. It is the divine energy of the Holy Spirit that enables us to perceive the trinitarian ontology of God.
122
7. CONCLUSION Basilโs pneumatology is very relevant and educational to modern Pentecostalism. It stimulates Pentecostals to maintain the systematic relevance of their pneumatology to the doctrines of Christology and the Trinity. The maintenance enables them to widen their theological spectrum as well as to affirm the soundness of their theology. They could demonstrate their theological creativeness by illustrating their
120
Studer, Trinity and Incarnatioin, p. 144.
121 De Spiritu Sancto, ยง37-8.
122
โOne, moreover, is the Holy Spirit, and we speak of Him singly, conjoined as He is to the one Father through the one Son, and through Himself contemplating the adorable and blessed Trinity,โ De Spiritu Sancto, ยง45. Basil believes the Spirit has an intelligent power and energy that inspires and illuminate us to search for the truth of God, De Spiritu Sancto, ยง22.
The Spirit & Church 1:1 (1999) 76
living experience of the gifts of the Holy Spirit in baptism as the basis of Christian trinitarian theology. Basil teaches them that faith should be the noetic and conceptual possibility of their pneumatology. It is the only way of obtaining their theological freedom, creditability, actualism, dynamism, objectivism and scientism that casts away any accusation of their theology as too mystic and unintelligent. The best way of discussing the distinctive character of the Holy Spirit is to view it from His trinitarian relationship. Basil clearly teaches that the Spirit is not a mere acting power or instrument of God. He is the self-sufficient and intelligent being, the Giver of life and all good gifts to us and for us. He never professes cessation of the gifts of the Holy Spirit in baptism. We could find the crude of his support for Pentecostalsโ claim of the two stages and kinds of the grace of the Spirit in baptism. His doctrine of holiness is closer to the Keswick than the Wesleyan doctrine. Basil educates Pentecostals that the affirmation of the distinction and unity of the Holy Spirit is essential to form a trinitarian pneumatology. They can use his concept of the trinitarian conjunction as their conceptual basis for the distinctiveness of the Trinity. His conceptual distinction between the ousia and the hypostasis is also educational for them to assert the trinitarian distinction. The doctrine of the one source (:โ <โโฮ โดโ) of God the Father can be used as the conceptual ground for the genuine unity and oneness of the triune God. It seems that this doctrine is more acceptable and educational than the doctrine of the mutual constitution of the Trinity, for the former is much more faithful to the trinitarian spirituality of the Scripture. The importance of the conceptual development of conscious personhood and subjectivity of the Trinity is not noticed by Basil. This development is, however, vital to resist against any materialistic insinuation of the trinitarian being of God. Pentecostalsโ intelligent communication with the Holy Spirit in baptism could be a good starting point for claiming the distinctive personal being and subject of the Spirit. The assertion of His distinctive personal being and subject as the model for that of God the Father and the Son could be regarded as the theological creativeness and contribution of Pentecostals to the Christian world.
Lee, The Relevance of St. Basilโs Pneumatology 77
Wonsuk Ma UNTIL THE SPIRIT COMES:
The Spirit of God in the Book of Isaiah The surge of the Pentecostal movement in this century has brought new relevance to the study of the spirit of God in the Old Testament. Nevertheless, this subject has been largely neglected by Pentecostal scholars. The present study seeks to fill this gap by providing an in-depth study of the spirit of God in the Isaiahnic traditions. The author argues that the Old Testament concept of the spirit of God has more than one root, and that the development of the various spirit traditions can be fruitfully traced. The study utilize a synchronic approach together with historical analyses in order to elucidate the message of the book of Isaiah. The author concludes that the concept of the spirit of God retains a strong eschatological significance throughout the book. Wonsuk Ma is Academic Dean and Instructor in Old Testament at Asia Pacific Theological Seminary, and Associate Professor at Gospel Theological Seminary. ISBN 1 85075 981 2 JSOT Supplement Series, 271 Sheffield Academic Press 247 pp
SC 1:1 (1999), 77-86 77
์ค์์ ๊ต์ก์ ๋ ํน์ฑ1
Miguel Alvarez*
์ ํต์ ์ผ๋ก ์ค์์ ๊ต์ธ๋ค์ ์ ํ๊ต์ก์ด ์ฝํ๋ค๋ ํ์ ๋ฐ์์๋ค. ๊ทธ๋์ ์ด๋ค ์ด๋ค์ ์ฃผ์ฅํ๊ธฐ๋ฅผ ์ค์์ ๊ต์ธ๋ค์ ์ ํ์ ๋ถ๋ช ํ ๊ตฌ์กฐ๋ฅผ ๊ฐ๊ณ ์์ง ์์ผ๋ฉฐ ๊ทธ๋๋ง ์ ํ์ ๋ด์ฉ๋ค๋ ๊ธฐ์กด์ ๋ค๋ฅธ ์ ํ๋ค๋ก๋ถํฐ ๋น๋ ค์จ ๊ฒ์ด๋ผ๊ณ ์ฃผ์ฅํ๊ธฐ๋ ํ๋ค. ์ด๋ฌํ ํด์์ด ์ด๋ ๋ฉด์์๋ ์ค๋๋ ฅ์ด ์๊ธฐ๋ ํ์ง๋ง, ๊ทธ๋ผ์๋ ๋ถ๊ตฌํ๊ณ ๋ถ๋ช ํ ์ฌ์ค ํ๋๋ ์ค์์ ๊ต์ธ๋ค์ ์ฑ๋ น์ธ๋ก๋ผ๊ณ ํ๋ ๊ณตํต์ ์ธ ๊ฒฝํ์ ํตํด์ ๋ช ๋ฐฑํ ํ๋๋ฅผ ์ด๋ฃจ๊ณ ์๋ค๋ ๊ฒ์ด๋ค. David Barrett์ ๋ฐ๋ฅด๋ฉด, ์ค์์ ๊ต์ธ๋ค์ 1992๋ ํ์ฌ ์ฝ 2์ต 5๋ฐฑ๋ง์ด๋ผ๋ ์ซ์(๊ธฐ์กด ๊ตํ์ ์ค์์ ์ฃผ์์๋ค๊น์ง ํฉ์น๋ฉด ์ฝ 4์ต 2์ฒ๋ง)๋ฅผ ๊ธฐ๋กํ๊ณ ์๋๋ฐ, ์ด๋ฌํ ์ฑ์ฅ์ ๋ฐฐ๊ฒฝ์๋ ์ฑ๊ฒฝํ๊ต, ์ฆ ์ ํ ๊ต์ก๋ค์ด ์ ์ง ์๊ฒ ๊ธฐ์ฌํ์์ ๋ฐํ๊ณ ์๋ค.
2
์ด ๋ ผ๋ฌธ์์ ํ์๋ ์ญ์ฌ์ ์ผ๋ก ์ค์์ ์ด๋์ ๊ฐํํ๋ ๋ฐ ๊ธฐ์ฌํ๋ ์ฌ๋ฌ ๊ต์ก์ , ์ ํ์ ์์๋ค์ ๋ฐํ๊ณ ์ ํ๋ค. ํ์์ ์๊ฐ์, ์ค์์ ์ด๋์ด ์ด์ 1์ธ๊ธฐ๋ฅผ ์ง๋ด์๋๋ฐ ๊ทธ ์ฑ๊ณต์ ์ธ ๋ฐํ์ ์ญ์ ์ฑ์์ ์ด๊ณ ์ ํ์ ์ธ ์์ฑ์ ๊ธฐ์ธํ์๋ค๊ณ ๋ณด์ธ๋ค. ์ด๋ฐ ์์๋ค์ ์ค์ ๋ก ์ฌ๋ฌ ์ค์์ ํ๊ต๋ค์ ๊ต์ก ํ๋ก๊ทธ๋จ๋ค์ ๊ด์ฐฐํ๋ฉด ๋๋๋ฌ์ง๊ฒ ๋๋ฌ๋๋ค.
* Miguel Alvarez (D.Min.) is the President at the Asian Seminary of Christian Ministries, Makati City, Philippines; ํผ๋๋ผ์ค ์ถ์ ์ ์ ๊ต์ฌ๋ก์ ํ์ฌ ํ๋ฆฌํ ๋ง๋๋ผ์ ๋ง์นดํฐ ์์ ์๋ Asian Seminary of Christian Ministries์ ํ์ฅ์ง์ ์ญ์ํ๊ณ ์์ผ๋ฉฐ ์ธ๊ณ ์ ๊ตํ์ ๊ฐ๋ฅด์น๊ณ ์๋ค. 1 ์ด ๋ ผ๋ฌธ์ ์๋ฌธ์์์ 1999๋ 5์ 21์ผ ๋ณต์์ ํ๋ํ์๋ํ๊ต์์ ๊ฐ์ต๋์๋ ์ 1์ฐจ ์์์ ์ค์์ ์ ํํ(Asian Pentecostal Society) ์ฐํ์์ ๋ฐํ๋์๋ค. ๊น์ํ ์ญ. 2 David B. Barrett, โThe Twentieth-Century Pentecostal/Charismatic Renewal in the Holy Spirit, with Its Goal of World Evangelization,โ International Bulletin of Missionary Research 12/3 (1998), pp. 119-29์ Vinson Synan, The Spirit Said, โGrowโ (Monrovia, CA: MARC/World Vision, 1992), pp. 37-9.
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1. ์ค์์ ๊ตํ์ ๊ต์ก์ ๊ฒฐ๋จ๋ค์ ๋ํ ์ญ์ฌ์ ๊ด์ฐฐ
์ฑ๋ น์ ์ญ์ฌํ์ฌ ์์์ ์ค์์ ๊ต์ธ๋ค์ ๊ทธ๋ค์ ๋ฐํ์ ์ด๋ฃจ๊ณ ์ฐํฉ์ ๊ธฐ์ฌํ๋ ์ ํ์ , ๊ต๋ฆฌ์ , ์ค์ ์ ๋ ธ๋ ฅ๋ค์ ๋ณด์ฌ์ฃผ๋ฉฐ ๊ธฐ์ด๋ฅผ ์ธ์์๋ค. ์ด๋ค ์ค์ ์ด๋ค ๊ฒ๋ค์ ๊ต์ก์ ์ธ ์ด๋ ๋ค์ด ๋์๋๋ฐ, ๋ค์์ ๊ฒ๋ค์ ๋๋ถ๋ถ์ ์ค์์ ๊ต์ธ๋ค์ ์ ํ ๊ต์ก์ ์ด๋ ๋ค ์์์ ๋ฐ๊ฒฌํ ์ ์์ ๊ฒ์ผ๋ก ๋ณธ๋ค.
3
๏ผ) ์ค์์ ๊ต์ก์ ํ๋๋๊ป ๋ํ์ฌ ์ด์ ์ ์ด๋ฉฐ, ์ฑ๋ น์ ์น๊ต ์์์ ์ฃผ ์์ ๊ทธ๋ฆฌ์ค๋์ ์น๋ฐ์ฑ์ ์ถ๊ตฌํ๋ค.
๏ผ) ์ค์์ ๊ต์ก์ ํผ๊ต์ก์๋ค์ ์ถ ์์์ ์ฑ๋ น์ ์ถฉ๋งํจ์ ๋ชฉํ๋ก ํ๋ฉฐ, ๋ด์ธ์ ์ผ๋ก ์ฑ๋ น๊ป ์ ์ ์ผ๋ก ์์กดํ๊ธฐ๋ฅผ ์ถ๊ตฌํ๋ค.
๏ผ) ์ค์์ ๊ต์ก์ ๊ฑด์ ํ ์ฑ์์ ๊ต๋ฆฌ์ ๋ฟ๋ฆฌ๋ฅผ ๋๊ณ ์์ผ๋ฉฐ, ์ฑ์์ ๊ฐ๋ฅด์นจ๊ณผ ์ผ์นํ๋ ์ธ๊ณ๊ด๊ณผ ์ธ์์ ๊ณ๋ฐํ ๋ก ์ถ๊ตฌํ๋ค.
๏ผ) ์ค์์ ๊ต์ก์ ์ฌ์ญ์ ํจ์จ์ฑ๊ณผ ํ๋ฌธ์ฑ์ ๋์์ ์ถ๊ตฌํ๋ค. ๏ผ) ์ค์์ ๊ต์ก์ ๋งค์ฐ ์ญ๋์ ์ด๋ฉฐ (ํ์ด ๋์น๋ฉฐ), ๋นํ์ ์ด๋ฉด์
(๋ฌด์กฐ๊ฑด ์์ฉ์ ์ด๋ผ๊ธฐ ๋ณด๋ค๋) ๋ ์ฐฝ์์ ์ด๋ค. ๋ ํ์ค์ ๋ํด์๋ ๊น์ ๊ด์ฌ์ ๊ธฐ์ธ์ธ๋ค. ๊ทธ๋ ๊ธฐ ๋๋ฌธ์ ์ฌํ์ ๋ํด์๋ ์ฌ๋ ์์์ ์ง์ค์ ๋งํ๊ธฐ๋ฅผ ์ฃผ์ ํ์ง ์๋๋ค.
๏ผ) ์ ๊ต์ ๊ด์ฌ์ด ํฌ๋ค. Grant McClung์ ์ค์์ ์ฃผ์๋ ๋ณธ์ง์ ์ ๊ต์ ์์ ๋ฐํ๊ณ ์๋ค.
4 ์ฌ์ง์ด ์๋น์์ ์ฌ์ญ์๋ค์ด ์ ์
์ ํ ๊ต์ก์ ๋ฐ๊ธฐ๋ ์ ์ ํ์ฅ์ผ๋ก ๋ฐ์ด๋๋ ๊ฒฝ์ฐ๋ ์ ์ง ์๋ค. ๋ฌผ๋ก ์ด๊ฒ์ ์ ์ ์น๋ ๋ชปํ์ง๋ง ์ฑ๋ น์ ์ด์์ฐ์ ์ธ ์ญ์ฌ๋ฅผ ๊ฒฝํํ ์ฌ๋๋ค์ด ๋ณด์ฌ์ฃผ๋ ๊ฒฐ๋จ์ ์ ๋๋ฅผ ๋ฐ์ํ๋ค๋ ์ ์์ ์์๋ฅผ ์ฐพ์ ์ ์์ ๊ฒ์ด๋ค.
์ด์๊ณผ ๊ฐ์ด ์ค์์ ๊ต์ก์ด ์ถ๊ตฌํด์จ ๋ฐ๋ค์ ์ค์์ ๊ต์ก์ด ๋งค์ฐ ๊ท ํ์ฑ์ ๊ฐ์ง๊ณ ์์์ ๋ณด์ฌ์ฃผ๋ ๊ฒ์ด๋ค. Jonathan Lewis์ ์ํ๋ฉด ๋ฐ๋์งํ ๊ต์ก์ ๋ค์์ ์ธ๊ฐ์ง ์์ญ์ด ๊ณ ๋ฃจ ๊ฐ์ถฐ์ ธ ์๋ค๊ณ ํ๋ค. ๏ผ) ์ธ์ง(Cognitive). ์ด๊ฒ์ ํ๊ต๋ผ๋ ์ํฉ์์ ํ์์ ๋ฐฉ๋ฒ๋ค์ ํตํด์ ์ฐ์ถ๋๋ ๊ฒฐ๊ณผ์ด๋ค.
๏ผ) ๊ธฐ์ (Skill). ์ด๊ฒ์ ์ผํฐ์์ ์ด๋ฃจ์ด์ง๋ ๋นํ์์ ๋ฐฉ๋ฒ๋ค์
3 ์ด๋ค 6๊ฐ์ ์์๋ค์ ๋ณธ์ธ์ด ์ฌ์งํ๊ณ ์๋ ASCM ์ ํ๊ต์ 1998-2000๋ ์นดํ๋ก๊ทธ์ ๋ช ์๋์ด ์๋ค. 4 L. Grant McClung Jr., โSalvation Shock Troopsโ in Pentecostals From the Inside Out, ed. Harold B. Smith (Victor Books, 1990), pp. 81-90.
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ํตํด์ ์ฐ์ถ๋๋ ๊ฒฐ๊ณผ์ด๋ค. ๏ผ) ์ ์(Affective). ์ด๊ฒ์ ๊ณต๋์ฒด ์ํฉ์์ ๋นํ์์ ๋ฐฉ๋ฒ๋ค์ ํตํด ์ฐ์ถ๋๋ ๊ฒฐ๊ณผ์ด๋ค.
5
๊ฐ์ ๋ ผ๋ฌธ์์ Lewis๋ ๊ฐ์ฅ ์ต์ ์ ์ ํ์ ํ๋ จ์ ๋ฐฉ์์ ์ด ์ธ ๊ฐ์ง ์์ญ์ด ์ฐํฉ๋ ๊ฒ์์ ์์ฌํ๊ณ ์๋ค. ์ค์์ ๊ต์ก๋ค์ ๋ถ์ํด ๋ณผ ๋, ์ด๋ฌํ ์ธ ๊ฐ์ง ์์๋ค์ด ์ ์ฐํฉํ๊ณ ์์์ ์ธ๊ณ ์ฌ๋ฌ ๊ณณ์์ ํ์ฌ ์งํ๋๊ณ ์๋ ์ค์์ ์ ํ ๊ธฐ๊ด๋ค ์์์ ๋ฐ๊ฒฌ๋์ด์ง๋ค.
2. ์ค์์ ๊ต์ก์ ์ฌ์ญ์ ์ด์ ์ ๋ง์ถ๊ณ ์๋ค. โ์ค์์ ์ฃผ์์๋ค์ ๋ณต์์ฃผ์์๋ค๋ณด๋ค๋ ๋ ์ค์ ์ ์ด๋คโ๋ผ๊ณ ์ฃผ์ฅํ๋ ์ฌ๋๋ค์ ๋ํ โ๋ณต์์ฃผ์์๋ค์ด ์ค์์ ์ฃผ์์๋ค์ ๋นํด์ ๋ ์ธ์ง์ (cognitive)โ์์ ์ธ๊ธํ๋ค. ๊ทธ๋ฌ๋ฏ๋ก ์ฌ๊ธฐ์ ๊ท ํ๋ ์ ํ์ ์ด์๊ฐ ๋์ค๋ ๊ฒ์ด๋ค. ๊ธฐ๋ ๊ต ์ด๋๋ค์ ์ง์ผ๋ณผ ๋, ์ด๋ก ๊ณผ ์ค์ ์ค์ ์ด๋ ํ ํธ์๋ง ์น์ฐ์น ๊ฒฝ์ฐ๋ค์ ์ฌ์ค์ ์ ํํ ๋ณด์ง ๋ชปํ๊ฒ ๋จ์ ์๊ฒ ๋๋ค. ์ค์์ ์ฃผ์์๋ค์ ๊ธฐ๋ ๊ต ์ญ์ฌ ์์์ ์์ธ๊ธฐ ๋์ ์ ์ฌํด ์๋ ์์ญ์ ๊ทธ๋ฆฌ์ค๋์ ๋ชธ์ ์ถ๊ฐ์ํจ ๊ฒ์ด๋ค. ์ค์์ ์ฃผ์์๋ค์ด ๊ธฐ๋ ๊ต ์ด๋์ ์ ์ ์์ญ์ผ๋ก ๊ทน๋จํ์์ผฐ๋ค๊ณ ํ๋ ์ฃผ์ฅ์ ์ด๋ฐ ์ ์์ ์ณ์ ํํ์ด ๋์ง ๋ชปํ๋ ๊ฒ์ด๋ค. ์คํ๋ ค ์ค์์ ์ฃผ์์๋ค์ ๊ตํ๊ฐ ์ง๊ธ๊น์ง, ๊ทธ๋ฆฌ๊ณ ํ์ฌ์๋ ๊ฒช๊ณ ์๋ ๋ถ๊ท ํ์ ๋ฌธ์ ๋ฅผ ์์ ํ๋ค๊ณ ๋ณด์์ผ ํ ๊ฒ์ด๋ค. ์ฆ, ์ค์์ ์ด๋์ ํด์ํ๊ณผ ์ ํ์ ๋ฐฉ๋ฒ๋ก ์์ ๋ํ ์ฐ๊ตฌ์ ์์ด์ ์ด๋ก ๊ณผ ์ค์ ๋ฅผ ํตํฉํ ๊ฒ์ด๋ผ๊ณ ๋งํ๋ ๊ฒ์ด ์คํ๋ ค ๋ ์ ์ ํ๋ค. McClung์ ์ค์์ ์ ํ์ โ์์ง์ด๊ณ ์๋ ์ ํโ์ด๋ผ๊ณ ํํํ ์ ์ด ์๋ค.
6 ๊ทธ๊ฐ ์ธ์ํ๊ธฐ๋ก๋ ์ค์์ ์ ํ์ ์ข ์ข ์ง๊ธ ํ๋ํ๊ณ
๋์ค์ ์ ํํํ๋, ๊ทธ๋์ ์ธ์ง์ ์ด๊ธฐ ๋ณด๋ค๋ ๊ฒฝํ์ ์ด๋ฉฐ, ๋ฐ์ฑ์ ์ด๊ธฐ ๋ณด๋ค๋ ํ๋์ ์ด๋ฉฐ, ๋ถ์์ ์ด๊ธฐ ๋ณด๋ค๋ ์คํ์งํฅ์ ์ด๋ผ๋ ๊ฒ์ด๋ค.
7
์ด๋ฌํ ์ธ์์ ์ค๋๋ ์ค์์ ์ฃผ์์๋ค์ ์ฌ์ญ์ ์์ด์ ์ธ์ง์ ์์ญ์ ๋ํ ์ง์งํ ๋ ธ๋ ฅ์ ๋ฐ์ํ๊ธฐ๋ ํ๋ฉฐ ๋์์ ๋น ์ค์์ ์ฃผ์์๋ค์ด ์ค์์ ์ฃผ์๋ฅผ ์ผ์ปฌ์ด ์ธ์ง์ ํน์ ์ง์ ํ๋ จ์ ๋ถ์กฑํ๋ค๊ณ ํ๋ ์ ์ฅ์ ๋ํด ๋ฐ๋ก ์ ์ ๊ธฐํด ์ฃผ๊ณ ์๋ค. McClung์ด ์ฌ์ค์ ์์ฌํ๊ณ ์๋ ๋ฐ๋
5 Jonathan Lewis, โMatching Outcomes with Methods and Contextsโ Training for Cross-Cultural Ministries: Occasional Bulletin of the International Missionary Traing Fellowship 98/2 (October 1998), pp. 1-3. 6 McClung, โSalvation Shock Troops,โ p. 86. See also Jonathan Chao, โForeign Missions and Theological Education,โ Evangelical Missions Quarterly 9/1 (Fall 1972), pp. 1-16. Also see L.M. Cannell and W.L Liefeld, โThe Contemporary Context of Theological Education: A Consideration of the Multiple Demands of Theological Educatorsโ Crux 27/4 (December 1991), pp. 19-27. 7 McClung, โSalvation Shock Troops,โ p. 86.
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์ค์์ ์ฃผ์์๋ค์ ๊ทธ๊ฐ ๊ธฐ๋ ๊ต ์ด๋์ด ๋ฌด์ํด ์๋ ์ ๋ฒํ ์์ ์์ญ์ ํ์ฑํ์ํฌ ์ ์์๋ค๋ ์ฌ์ค์ด๋ค. ์ค์์ ์ด๋์ ์ด์ฐฝ๊ธฐ๋ถํฐ ์ ๊ท์ ์ธ ์ ํํ๋ จ์ด ๋ถ์กฑํ๋ค๋ ๊ฒ์ ์ฌ์ค์ด๋ค. ๊ฐ๊ด์ ์ธ ์ญ์ฌ์ ์ฐ๊ตฌ๋ฅผ ํตํด์ ๋ณด๋ฉด, ์ด์ ๋ํ ์ด์ ๊ฐ ๊ทธ ์ด๋์ ํ๋์ํจ ์ฌ๋๋ค์ ๋ฌธํ์ ์ธ ๋ฐฐ๊ฒฝ๊ณผ ๊ด๋ จ์ด ์๋ค. ๊ทธ ์ด๋์ ๋น๋์ ์ ํ์๋ ํ์๋ค์ ์ํด์ ์์๋ ๊ฒ์ด ์๋๋ค. ์๋ก์ด ๋ฐ๋์ ์ํ ์์ ๊ฐ์ฑ์ ๊ฒฝํํ๊ณ ๊ทธ ์ด๋์ ์์ํ ๊ฒ์ ๊ทธ๋ฆฌ ๋๊ฐ์ ๋๋ฌ๋ด์ง ์์ ๊ฒธ๋นํ ์ ์์ธ ๊ณต๋์ฒด์ ์ํด์์๋ค. ๊ฒฐ๊ณผ์ ์ผ๋ก ์ด๋ฌํ ๊ณต๋์ฒด๋ค์ด ๊ทธ๋ค์ ์ ํ๊ต๋ฅผ ์ธ์์ ๋ฐ์ ์ํค๊ธฐ์๋ ์ ์ญ๋ ์ด ํ๋ฌ์ผ ํ์ง๋ง ๊ทธ๋ผ์๋ ๋ถ๊ตฌํ๊ณ ์ด๋ค์ ์ด์ ๊ณผ ์์ฑ์ ๊ฐ์ง๊ณ ์ ๊ธฐ๋ ๊ต ์ด๋์ ๋คํ๋ค ์ ์์๋ ๊ฒ์ด๋ค. ๊ทธ๋ฌ๋ฏ๋ก, ์ค๋์ ์ค์์ ์ฃผ์์๋ค์๊ฒ ์ ํ์ ํจ์ ์์ด์ ์ง์์ ์ธ ์ธก๋ฉด์ด ๋ถ์กฑํ๋ค๊ณ ๋น๋ํ๋ ๊ฒ์ ์ ๋น์น ๋ชปํ๋ค. ๋ฐ์ ์ ์์ฐ์ค๋ฐ ๊ณผ์ ์ผ๋ก ๋ณด์๋ฉด ์ด์ ์ค์์ ์ฃผ์์๋ค์ ์ฑ๋ ์ด ๋์๊ณ ์๋ก์ด ๋ฐ๋์ ํตํ ์ ํ์ ์ธ ํ๋ จ์ ํ์์ ์ง๋ฉดํ๋ค๊ณ ๋ณด๋ฉด ๋๋ ๊ฒ์ด๋ค. ์ด ์ด๋์ ์ด์ ๊ทธ ์ ํ์ ์ธ ๊ธฐ์ด๋ฅผ ํ์ฑํด ๊ฐ๊ณ ์์ผ๋ฉฐ ํน๋ณํ ํด์ํ ๋ถ์ผ์์ ๋๋๋ฌ์ง๊ณ ์๋ค.
3. ์ค์์ ๊ต์ก์ ์งํ๋ค(indicators) ์ค์์ ๊ต์ก์ ์ฒ ํ์ ๋ณต์์ ๋ํ ์ฑ์์ ์ดํด, ๊ตํ์ ์ ํ ๊ทธ๋ฆฌ๊ณ ์ ๊ต์ ์ ํ์ ์๋ฌด ๋ฑ์ ํตํด์ ํ์ ๋ ์ ์๋ค. ์ด๋ฌํ ์งํ๋ค์ ๊ตํ์ , ์ ํ์ ๊ฒฝ๊ณ๋ฅผ ๋ฐ์ด ๋์ด์ ๋ฐ๊ฒฌ๋๊ธฐ๋ ํ๋ค. Duraisingh์ ๋ฐ๋ฅด๋ฉด, ์ ํต์ ์ธ ์ ํ์ ์ฃผ์ ์ฝ์ ์ ์ด๊ฒ์ด ๊ตํ๋ก ๊ณผ ์ ๊ต์ ์๋์ ์ธ ์ธก๋ฉด๋ค์ ๋ฌด์ํ๋ค๋ ๊ฒ์ด๋ค. ๊ฒฐ๊ณผ์ ์ผ๋ก ๊ทธ๋ ๊ตํ์ ์กด์ฌ๋ฅผ ์ํ ์ ์ผํ๊ณ ๋ ์ง์คํ ๊ณํ์ผ๋ก์ ์ฌ๋์ฑ์ ์ฌํ์ธ์ ์๊ตฌํ์๋ค. Duraisingh์๊ฒ ์์ด์ ์ ๊ต๋ ๊ตํ์ ์ฌ๋ฌ ๊ธฐ๋ฅ ์ค์ ํ๋๊ฐ ์๋๋ผ, ์คํ๋ ค ๊ตํ์ผ๋ง๋ก ํ๋๋์ ์ ๊ต์ ๊ธฐ๋ฅ์ ๊ฐ์ฅ ์ค์ํด์ผ ํ๋ค๋ ๊ฒ์ด๋ค. ๋ง์ผ ๊ตํ๊ฐ ํ๋๋ ๋๋ผ์ ๋๊ตฌ์ ํํ์ด๋ผ๋ฉด ์ ํ๊ต์ก์ ๋ชฉํ๋ ํ๋๋์ ์ง์ญ์ ์ด๋ฉด์๋ ์ธ๊ณ์ ์ธ ์ ๊ต์ ์ฐธ์ฌํ ์ ์๋๋ก ํ์ค ๊ฐ์ด๋ฐ์ ์ฌ๋๋ค์ ๋ฐ๊ตดํ์ฌ ํค์ฐ๋ ๊ฒ์ด๋ค.
8 ์ค์์
๊ต์ก์ ์์ํ๊ฒ ํ๋ฌธ์ ์ธ ํ๋ก๊ทธ๋จ์๋ง ๊ด์ฌ์ด ์๋ ๊ฒ์ด ์๋๋ค. ์ด๊ฒ์ ํ์๋ค๋ก ํ์ฌ๊ธ ์ ์ ์ , ๊ฐ์ ์ , ์์ , ์ค์ ์ ์ผ๋ก ์ค๋น์ํค๋ ๋ฐ ๋ชฉ์ ์ ๋๋ค. ์ด๋ ๊ทธ๋ค์ ์ธ๊ฒฉ์ , ์์ ์ฑ์ฅ์ ์ค๋น์ํจ๋ค๋ ๋ป์ด๋ฉฐ ๋ ๊ทธ๋ค์ ๋ฏธ๋์ ์ถ๊ณผ ์ฌ์ญ์์ ์ด๋ฌํ ์ค์ ์ ์ธ ๊ธฐ์ ์ ๊ฐ์ถ๋๋ก ํ๋
8 C. Duraisingh, โMinistrial formation for mission: Implications for theological education,โ International Review of Mission 81/1(January 1992), pp. 33-45.
Alvarez, ์ค์์ ๊ต์ก์ ๋ ํน์ฑ
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๊ฒ์ด๋ค. 3.1 ์ค์์ ๊ต์ก์ ๋ชจ๋ฒ์ ์ํ(mentoring)์ ์งํฅํ๋ค. ์ฌ์ญ์๋ค์ ์ฃผ์ ์๋ฌด๋ ์ฌ๋๋ค์ ๋์์ ํ ์ ์๊ฒ ํ๊ณ , ์์ง์ด๊ฒ ํ๊ณ , ํ๋ จํ๋ ๋ฑ์ ์ผ์ด๋ค. ๊ทธ๋ค์ ๋ชธ๋ ๊ตํ๊ฐ ์ ๊ฐ์ถ์ด์ ธ ๊ทธ ์ฑ์๋ค์ด ์ฌ์ญ์ ์ฃผ์ ์ํ์๋ค์ด ๋๊ฒ ํ๋ ๊ฒ์ด๋ค. ์ด๋ค ์์๋ค์ ๋๋ถ๋ถ์ ์ง๋์๋ค์ ์ํด์ ์ด๋ฃจ์ด์ง๋ค. ์ ํต์ ์ผ๋ก ์ค์์ ์ง๋์๋ค์ ๊ทธ๋ค์ด ์ง์ ๋ชจ๋ฒ์ ๋ณด์์ผ๋ก ์ง๋๋ ฅ ํ์ฑ์ ์ฃผ์ ์์ธ์ผ๋ก ๊ธฐ์ฌํ๋ค. 3.2 ์ค์์ ๊ต์ก์ ๊ณต๋์ฒด ์งํฅ์ ์ด๋ค. ์ค์์ ๊ต์ก์ ์ํฉ์์๋ ๊ณต๋์ฒด๋ ๊ฒฝ์์ผ๋ก๋ถํฐ ์์ ์ผ ํ์๋ ํ๋๋๊ณผ์ ์ ๋๋ ๋ฌผ๋ก ์ด๊ฑฐ๋์ ์๋ก ๋๋๊ณ , ๋ฐฐ์ฐ๊ณ ๊ฒฉ๋ คํ๊ฒ ํ๋ ์ฐธ์ฌ๋ก๋ถํฐ ์๊ฒจ๋๋ค. ๋จ๋ค์๊ฒ ๋๋ฌ๋จ์ ๋๋ ค์ํ ํ์๊ฐ ์๋ค. ๋์ ์ ๊ทธ๋ค์ ์๋ก์๊ฒ ๋๋ด, ๊ทธ๋ฆฌ๊ณ ์ด๋์ด ์ฃผ๋ ๊ด๊ณ๋ฅผ ๋๋ ์ ์๋ค. ๊ธฐ๋ ๊ต์ธ๋ค์ ๊ทธ๋ค์ ๋ถ์ฃผํจ๊ณผ ๋ฌด๊ฑฐ์ด ์ผ๊ฑฐ๋ฆฌ์ ์ํด์ ์ง๋ฐฐ๋์ง ์๊ณ ์๋ก์ ๋๋ถ์ด ๊ฒฝ์ถํ๊ณ ์ฆ๊ธฐ๋ฉฐ ์๋ฐฐํ๋ ์๊ฐ์ ๋ง๋ค์ด์ผ ํ๋ค. ์ด๋ฌํ ์ฃผ์ ์ ๊ดํด์ Lois McKinney๋ ๊ธฐ๋ ๊ต์ธ๋ค์ด ๊ณต๋์ฒด ์ํ์ ๊ฒฝํํ ๋, ์ ๋์ ์ด๊ณ ์ฌํ์ ์ธ ๊ท๋ฒ์ด ๊ทธ๋ค์ ๋ ์ด์ ์ง๋ฐฐํ์ง ์๋๋ค๊ณ ๋ณด์๋ค. ๊ทธ๋ค์ ๊ทธ๋ค์ ๋ถ์ ์ ๊ฐ์น๋ค์ ์ธ์ํ์์ผ๋ฉฐ ๋์ ์ ๊ณต๋์ฒด๋ฅผ ํฅํ ์ฌ์ ์ ์์ํ๋ค. McKinney๋ ์ด๊ฒ์ ์ฌ์ ํ ๊ธธ๊ณ ์ด๋ ค์ด ํฌ๋ง์ ํฅํ ์ฌ์ ์ด์ง๋ง ์ฌ๋๋ค์ ๋ณํ์ํฌ ์ ์์ผ๋ฉฐ ๊ตฌ์กฐ๋ค์กฐ์ฐจ๋ ๋ณํ๋ ์ ์๋ค๊ณ ๋ณด์๋ค.
9
3.3 ์ค์์ ๊ต์ก์ ๋ํ โ๋ง์ธ์ ์ฌ์ฅ์คโ์ ๊ฐ์กฐํ๋ค. ์ค์์ ๊ต์ก์์๋ ์ฌ์ญ์ ๋ชฉํ๊ฐ ํจ๊ณผ์ ์ธ ๊ธฐ๋ ๊ต ์ฌ์ญ์ ์ํด ๋ชธ(body)์ ๋ฐ์ ์ํค๋ ๊ฒ์ด๋ค. ๊ตํ์ ๊ทธ๊ฒ์ ์ฌ์ญ์ด ์ ํํ๋ จ์ ์ด์ ์ด์ ๋ฐฐ๊ฒฝ์ด ๋๋ค. ์ค์์ ๊ต์ธ์๊ฒ ์์ด์ ์ธ์์์ ์ฌ๊ธด๋ค๋ ๊ฒ์ ์์ ์ ๋ ํนํ ์๋ช ์ ํตํด์ ์๊ธฐ ํํ๋ณด๋ค๋ ๊ทธ ์ด์์ ๊ฒ์ ํํํ๋ค. ๋ณต์์ ๊ทธ๋ฆฌ์ค๋์ธ์ ์ธ์ด, ํ๋, ์ํ ์ต๊ด ๋ฑ์ ๊ท์ ์ง์ด์ผ ํ๋ค. ํ์ค์ ๊ทธ์
9 Lois McKinney, โFrom Loneliness Toward Solitude and Communityโ in With an Eye on the Future, eds. Duane Elmer and Lois McKinney (Monrovia, CA: MARC/World Vision, 1996), pp. 87-92. Also see Hugo Slim and Paul Thompson, Listening for a Change: Oral Testimony and Community Development (Philadelphia: New Society Publishers, 1995), p. 78.
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์ถ๊ณผ, ์๊ฐ๊ณผ ์ผ์ ๊ทธ๋ฆฌ์ค๋๊ฐ ํจ๊ป ํ์ง ์์ ์์น๋ค์ ์ํด์ ์ง๋ฐฐ๋์ด์๋ ์ ๋๋ค. ์ ์๋ ์ฑ๋ น๊ป์ ๊ทธ์๊ฒ ์ฃผ์ ์์ ์์ฌ๋ฅผ ํ์ฉํจ์ผ๋ก์จ ๊ทธ๋ฆฌ์ค๋์ ํจ๊ป ์ผํจ์ ์์์ผ ํ๋ค. ์ค์์ ๊ต์ก์ ์์ด์ ์ฌ์ญ์ ๋ํ ๋ณด๋ค ๊น์ ์ดํด๋ง์ผ๋ก๋ ์ถฉ๋ถ์น ์๋ค. ์๋ก์ด ์ ๋ต, ์๊ฐ ๊ทธ๋ฆฌ๊ณ ์๋ก์ด ๊ฒฐ๋จ ๋ฑ์ ๊ฐ์ง๊ณ ์ฌ์ญ์ ์ํ ์๋์ ์ธ ์ค๋น๊ฐ ์์ด์ผ ํ๋ค. ๊ธฐ๋ ๊ต์ธ์ ๋ด์ฌ๋ ์ญ๋์ ์ด๋ฉฐ ์ ์ฝ์ ๋ง์ธ์ ์ฌ์ฅ์ค์ ๋ํ ์ค์ ์ ์ธ ์๋ฏธ๋ค์ ์์ฑํ๋ ๋ฐ ๋ชฉ์ ์ ๋๊ณ ์๋ค. ์ด๊ฒ์ ์ฒ ์ ํ๊ฒ ์ํ๋์ด์ผ๋ง ํ๋ค. ์ด๊ฒ์ ๋ชจ๋ ์ ์๋ค์ ์์ ์ธ ํธํก์ด ๋์ด์ผ ํ๋ค. ์ด๋ฌํ ๊ฐ๋ ํ์์ ๋ชจ๋ ๊ทธ๋ฆฌ์ค๋์ธ๋ค์ ์ฌ์ญ์ ์ฑ๋ น์ ๋์ฐ์ฌ ํ์์ ์ฑ์ทจ๋๋ ๊ฒ์ด๋ค. ์ฑ๊ฒฝ์ ๋ถ๋ช ํ ๊ฐ๊ฐ์ ๊ทธ๋ฆฌ์ค๋์ธ๋ค์ด ํ๋๋์ ์ ์ฌ์ฅ์ ํน๊ถ๊ณผ ์ฑ ์์ ๊ฐ์ง ํ๋๋์ ์ ์ฌ์ฅ์์ ๊ฐ๋ฅด์น๊ณ ์๋ค (๋ฒง์ 2:9-10). ์ ์๋ ์ฑ๋ น์ด ๊ทธ์๊ฒ ํน๋ณํ ์ฌ๊น์ ์์ฌ๋ฅผ ์ฃผ์ จ์์ ๋ฏฟ์ด์ผ ํ๋ค (๊ณ ์ 12:11). ์ ์๋ ๊ทธ๋ฌ๋ฏ๋ก ๊ทธ๋ฆฌ์ค๋์ ๊ตํ๋ฅผ ์ฌ๊น ์์์ ํ๋๋์ ์ ์ฌ์ฅ์ผ๋ก์ ์ด๋ค ์์ฌ๋ค์ ๋ฐ๊ฒฌํ๊ณ , ๋ฐ์ ์ํค๊ณ ์ฌ์ฉํด์ผ ํ๋ค. ์ค์์ ๊ต์ธ๋ค ๊ฐ์ด๋ฐ์์ ์ฐํฉ๋ ์ฌ์ญ์ ๋ํ ์ฐ๊ตฌ๋ฅผ ํ๋ฉด์ Peter Hocken์ ๋ชจ๋ ์ฐธ์์๋ค์ ๋๋ฑํ ์กด์์ ๊ฐ์ง๊ณ ์๋ค๋ ๊ฒ์ด ์ค์์ ์ด๋์ ์์ ์ธ ์ง์์์ ์ธ๊ธํ์๋ค. ์ฆ, ์ฑ๋ น์ โ๋ชจ๋ ์ก์ฒดโ์ ๋ถ์ด์ก์ง ์ฑ์ง์์๊ฒ, ์ง์์ธ๋ค์๊ฒ, ํน์ ๊ท์กฑ๋ค์๊ฒ๋ง ๋ถ์ ๋ฐ ๋ ๊ฒ์ด ์๋๋ผ๋ ๊ฒ์ด๋ค.
10 ์ค์์ ๊ต์ก์ ์์ด์ Hocken์ด ์ง์ ํ๊ธฐ๋ฅผ
๊ฐ์ฅ ์ ๊ฒ ๊ต์ก ๋ฐ์ ์ฌ๋, ๊ฐ์ฅ ๋ถ์์น ๋ชปํ ์ฌ๋, ์ฌํ์ ์์น๊ฐ ์๋ ์ฌ๋ ๋ฑ, ์ด ๋ชจ๋ ์ด๋ค์ด ๊ธฐ๋ ๊ต ์ฌ์ญ์ ์ํด์ ๋์ผํ๊ฒ ํ๋ จ ๋ฐ์ ์ ์์์ ์ธ๊ธํ๊ณ ์๋ค. ๊ทธ๋ค ๋ชจ๋๊ฐ ์์ ์ธ ์์ฌ์ ์ํ์์ผ ์ ์๋ค๋ ๊ฒ์ด๋ค. ๋ชจ๋๊ฐ ๋ง์ ๋ฐ ํํจ ์์ ์ฃผ์ ๋๊ตฌ๊ฐ ๋ ์ ์๋ ๊ฒ์ด๋ค.
11
์ด๊ฒ์ด ๋ฐ๋ก ์ด๊ธฐ ์ค์์ ์ญ์ฌ ์ดํ๋ก ๋ช ๋ฐฑํ ์ฆ๋ช ๋ ์ง์ค์ธ ๊ฒ์ด๋ค.
4. ์์ฌ์ ์์ฐ์ค๋ฐ ๊ณ๋ฐ๊ณผ ์ฌ์ฉ ์ค์์ ์ฃผ์์๋ค์ ์ ์ฝ์ฑ๊ฒฝ์ ์ฌ์ญ๊ณผ ๊ฒฝํ์ ๋ชจ๋ ์์๋ค์ ์ฌ๋์๋๊ฐ ๋๋ฌ๋ค๊ณ ํด์ ์๊ตฌํ ์ค๋จ๋ ๊ฒ์ด ์๋๊ธฐ ๋๋ฌธ์ ์ค๋๋ ๋ ํฌ๋ง๋์ด์ง๊ณ , ์ถ๊ตฌ๋์ด์ง๊ณ ๊ธฐ๋๋์ด์ง ์ ์๋ค๊ณ ๊ฒฐ๋ก ์ง๋๋ค. ์ ์๋ค์๊ฒ ๊ฐ๋ฅํ ์์๋ค์ ๋ค์๊ณผ ๊ฐ๋ค: (a) ํ์ฌ ํ์ ์ฑ๋ น์ ์ธ๋ก (ํ 2:1-4; 8:14-17; 10:44-46; 11:15-17; 19:1-6); (b) ๊ฐ์ธ์ ์ธ ์ฌ์ฉ์ ์ํด ์ฃผ์ด์ง๋ glossolalia (xenolalia์๋ ๋ค๋ฅธ); (c) ํต์ญ (๊ณ ์ 14:26-28); (d) ๋ชจ์ธ ์๋ค์ ๊ฑด๋, ๊ถ๋ฉด, ์๋ก ๋ฑ์ ๋ชฉ์ ์ผ๋ก ๊ณต๋์ฒด์๊ฒ ํ๋๋์
10 Peter Hocken, โCecil H. Polhill--Pentecostal Layman,โ Pneuma: The Journal of the Society for Pentecostal Studies 10/2 (Fall 1988), p. 137. 11 Hocken, โCecil H. Polhill--Pentecostal Layman,โ p. 138.
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๋ง์์ ํํํ๋ ์ธ์ด๋ก์์ ์์ธ (๊ณ ์ 14:3); (e) ๊ธฐ๋์ ์์๋ฅผ ํตํ ์น๋ฃ์ ์์ฌ; (f) ์์์ ์ด๋ฆ์ผ๋ก ์ ๋ น์ ์ํฅ์ผ๋ก๋ถํฐ ๊ฑด์ง๋ ์ผ; (g) ๊ฐ์ธ๊ณผ ์ ์๋ค์ ๋ชธ์ธ ๊ตํ๋ฅผ ์์กํค ์ํด ์ ๋ณด์ ์ด์์ฐ์ ์ธ ํ์ถ์ด๋ ์ ์๋ ์ง์์ ๋ง์ ๋ฑ์ด๋ค.
12
์ค์์ ๊ต์ก์ ์ํฉํ์์ ์์ ์ธ ์์ฌ๋ ๋ํ ์ ๊ต์ ๊ด์ ์์ ๊ด์ฐฐ๋๋ค. ์ค์์ ์ ๊ฒฝํ์ ํจ๊ณผ์ ์ผ๋ก ์ฆ๊ฑฐํ๊ณ ์ ํ๋ ๋ชฉ์ ์ผ๋ก ์ฃผ์ด์ง๋ค (ํ 1:8). ๊ทธ๋ฌ๋ฏ๋ก, ์ค์์ ๊ต์ก ์์์ ์์ ์ธ ํ์ฑ์ ์ฃผ์ ๋ ๋ฐ๋์ ์ ๊ต์ ์ธ ๊ด์ ์์ ๋ณด๊ณ ํด์ํด์ผ ํ๋ค. ์ค์์ ์ ์์ฑ์ ๋จ์ํ ๋ด๋ฉด์ฑ์ ๋ฌธ์ ๋ง์ด ์๋๋ค. ๊ฑฐ๊ธฐ์ ๊ธฐ๋ ๊ต์ ์ธ ๋ด์ฌ๋ฅผ ํตํด์ ๊ฒฝํ๋๋ ์์ฑ์ ์ธ๋ฉด์ ์ธ ์์ญ์ด ์๋ค. ๊ฐ์ด๊ณผ ๋ง์ ์ฌ์ด์ ํน์ ๋ง์๊ณผ ๋ด์ฌ ์ฌ์ด์๋ ์ด๋ค ์ด๋ถํ๋ ์กด์ฌํ ์ ์๋ค. ๊ธฐ๋ ๊ต์ธ์ Bosch๊ฐ ๋ถ๋ฅธ โa spirituality of the roadโ๋ฅผ ๋ฐ์ ์์ผ์ผ ํ๋ค.
13
5. ์ค์์ ๊ณต๋์ฒด ์์์์ ์ฑ๊ณต์ ์งํ
์๋์ ์งํ๋ค์ ์ค์์ ๊ณต๋์ฒด ์์์์ ์ฑ๊ณต์ ์ดํดํ๊ณ ์ธก์ ํ๋ ๋ฐ ๋์์ ์ค ์ ์์ ๊ฒ์ด๋ค. ์ด๋ค์ ์ฑ๋ น์ ์ธ๋ก๋ฅผ ๋ฐ๊ณ ๊ทธ๋ฆฌ์ค๋๊ป ํ์ ํ ๋์ ๋ํ๋๋ ์์ฐ์ค๋ฌ์ด ๊ฒฐ๊ณผ๋ค์ด๋ค: (a) ์ฌ์ญ์ ์์ด์ ๋ช ๋ฐฑํ ์ซ์ ์ธ ๊ฒฐ๊ณผ๋ค (์์ ์ผ๋ก ํ์ฐํ ์ ์๋ ๊ฒฐ๊ณผ๋ค); (b) ๊ตํ์ฑ์ฅ ๋ฐ ์ฌ์ญ์ ์ฑ์์ ๋ช ๋ฐฑํ ์ฆ๊ฑฐ; (c) ์์ฌ์ ์์ํ ์ฌ์ฉ; (d) ์ญ๋์ ์ธ ์ค๊ต; (e) ์ ๋ฐ์ ์ธ ๋ฒ์; (f) ํ๋๋์ ๋ง์์ ์๋ฆฌ๋ฅผ ๋ฐ๋ฅด๋ ์ด์ ์ ์ธ ๊ธฐ๋ ๊ต์ ์ถ์ ๋ฐฉ์; (g) ๊ฐ๋ ฅํ ์ ๊ต์งํฅ ๋ฑ์ด ๋ฐ๋ก ๊ทธ๊ฒ์ด๋ค. ๊ฐ๋ ฅํ๊ณ ๊ธฐ๋ฆ๋ถ์์ด ์๊ณ ์ด์ ์ ์ธ ์ง์ ํ ์ค์์ ์ ์ค๊ต์ ์ฆ๊ฑฐ๋ ํน๋ณํ ์ฃผ๋ชฉ์ ๋๋ ์งํ๋ผ ํ ์ ์๋ค. ์ด๋ ์ฑ๊ฒฝ์ ์ง๋ฆฌ์ ๊ธฐ์ดํ ํ๋๋์ ์ํด์ ์ด๋๋ฆฌ๋ ์์ฌ์ํต์ผ๋ก์ ํํ๋๋ค. ์ค์์ ์ค๊ต๋ ์ค๊ต์์ ๊ฐ์ด์์ ์ฒญ์ค์ ๊ฐ์ด์ผ๋ก ์ง์ ์ ์ผ๋ก ์ ํด์ง๋ ๊ฒ์ด๋ค. ์ด๋ ํ๋๋์ ๋ฐฑ์ฑ๋ค์๊ฒ ์ ์ฒด์ ์ธ ์์ ์ธ ์์์ ์ ๊ณตํ๊ณ ๋ถ์ ์๋ค์๊ฒ๋ ํ์ ์ ์ ๊ณตํ๋ค. ๋ ๋ฒ์งธ ์ฃผ๋ชฉํ ๊ฒ์ ์ ๊ทน์ ์ ๋์ด๋ค. ์ค์์ ๊ต์ก์ ํ์๋ค์๊ฒ ์์ ์๋ฅผ ์ฐพ๋๋ค๋ ๊ถ๊ทน์ ์ธ ๋ชฉ์ ํ์์ ๋ค๋ฅธ ๋ชจ๋ ์ฌ์ญ ํ๋๊ณผ ๋๋ถ์ด ์ ์๋ค์ ํ๋ฐ ๋ฌถ๋ ํจ๋ฌ๋ค์์ ์ ์ํ๋ค. ๊ทธ๋ฌ๋ฏ๋ก ์๋ด, ์ค๊ต, ์กฐ์ง, ์ฌ๊ธฐ์ง์, ์ํ ์์ ๋ฐฉ๋ฌธ, ๊ทธ๋ฆฌ๊ณ ๋ค๋ฅธ ์ฌํ์ ์ฌ์ญ๋ค์ ํจ์
12 ์ด ์ฃผ์ ์ ๋ํด ๋ ๋ง์ ์ ๋ณด๋ฅผ ์ํด J. I. Packer, โPentecostalism โReinventedโ: The Charismatic Renewalโ in Pentecostals From the Inside Out, ed. Harold B. Smith (Victor Books, 1990), pp. 146-48๋ฅผ ๋ณด๋ผ. 13 David J. Bosch, A Spirituality of the Road (Scottdale, Penn.: Herald Press, 1979), p. 100. David J. Busch, Transforming Mission: Paradigm Shifts in Theology of Mission (Maryknoll, NY: Orbis Books, 1991), p. 496์ ๋ณด๋ผ.
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์์ด์ ์ค์์ ๊ต์ก์ ์ด์ ์ ์์ ์๋ฅผ ์ฐพ๋ ์ผ์ด ํญ์ ์ค์ฌ์ ์ธ ๊ณผ์ ๋ก ๋จ์์๋ค.
6. ์ค์์ ๊ต์ก์ ํน์ง Wayne Kraiss๋ ์ค์์ ๊ต์ก์ ํน์ง์ง์ ์ ์๋ ๋ค ๊ฐ์ ์์๋ฅผ ์ ์ํ๋ค.
14 ์ฒซ์งธ๋ ์ค์์ ๊ต์ก๊ธฐ๊ด์ ๋ฐ๋์ ์ด์ ๊ณผ ์ฌ๋์ ์ฅ์๊ฐ
๋์ด์ผ ํ๋ค. ๊ทธ๋ ์ง์ ํ ์ค์์ ํ๊ต๋ ํ์ , ๊ต์ก, ์๋ด, ๊ณ ์ถฉ์ฒ๋ฆฌ ๊ทธ๋ฆฌ๊ณ ๊ฐ์ธ์ ์ธ ์ถ ๋ฑ์ ์คํ์ผ์ ์์ด์ ๊ทธ๋ฆฌ์ค๋๊ฐ ๋ฐ์๋๋ ๊ณณ์ด๋ผ๊ณ ์ฃผ์ฅํ๋ค. ์ฑ๋ น์ ์ด๋งค์ธ ์ฌ๋, ํฌ๋ฝ, ํํ, ์ค๋์ฐธ์, ์๋น, ์์ , ์ถฉ์ฑ ๋ฑ์ด ์ด๋ค ๊ธฐ๊ด๋ค์ ํน์ง์ด ๋์ด์ผ ํ๋ค.
15 ๋ ๋ฒ์งธ๋ก ์ค์์
๊ต์ก์ ์ฉ์์ ์์ด์ ๊ทธ๋ฆฌ์ค๋๋ฅผ ๋ฎ์์ผ ํ๋ค. Kraiss๋ ๋ํ ์ค์์ ๊ต์ก์ ๋ชฉํ๊ฐ ํ์๋ค ์์์ ์ธ์์์๋ ๋ณผ ์ ์๋ ๋ชจ๋ธ๊ณผ ๊ฐ์ ์ด๋ค ๊ฒ์ด ๋์ด์ผ ํจ์ ์ฃผ์ฅํ๋ค. ์ด ๊ธฐ๊ด๋ค์ ๊ธฐ๋ ๊ต ๊ณต๋์ฒด๊ฐ ์ด๋ป๊ฒ ๊ฐ๋ฑ์ ํ์ด๊ฐ๋ฉฐ ์๋น๋ฅผ ๋ฒ ํธ๋์ง๋ฅผ ๋ณด์ฌ์ฃผ์ด์ผ ํ๋ค. ๋ํ ์ด๋ป๊ฒ ์ฉ์ํ๋์ง๋ฅผ ๋ณด์ฌ์ฃผ์ด์ผ ํ๋ค.
16 ์ธ ๋ฒ์งธ๋ก ์ค์์ ๊ต์ก์ ๋ฐ๋์
์ฌ๋๋ค์ ์ธ์ฐ๋ ๋ฐ ํ์ ํด์ผ ํ๋ค. Kraiss์ ๋ฐ๋ฅด๋ฉด ์ค์์ ๊ต์ก๊ฐ๋ค์ ํ ์ฌ๋ ์์์ ์ต์ ์ ๊ฒ์ ๋์ด๋ด๋ ๋ถ๋ณ์ ๋์ ๊ฐ์ง ์ฌ๋๋ค์ด๋ค. ๊ทธ๋ค์ ํ์ฌ๋ณด๋ค๋ ๋ฏธ๋์ ๊ทธ๊ฐ ์ด๋ป๊ฒ ๋ ๊ฒ์ธ๊ฐ๋ฅผ ๋ณผ ์ค ์๋ ์ฌ๋๋ค์ด๋ค.
17 ๋ค ๋ฒ์งธ๋ก, ์ค์์ ๊ต์ก์๋ค์ ํํ์ฃผ์์๋ค์ด๋ค. ์ฑ๋ น์
์ญํ ์ด ๊ทธ๋ฆฌ์ค๋๋ฅผ ์ฆ๊ฑฐํ๊ณ ์ฌ๋๋ค๋ก ํ์ฌ๊ธ ๊ทธ๋ฆฌ์ค๋๋ฅผ ๋ฎ๊ฒ ํ๋ ๊ฒ์ด๋ผ๋ฉด, ๋ ๊ทธ๋ฆฌ์ค๋๊ฐ ํํ์ ์์ด๊ธฐ์ ์ค์์ ๊ธฐ๊ด๋ค์ด ํํ์ฃผ์์๋ค์ด ๋ด์ฌํ๋ ๊ณณ์ด ๋์ด์ผ ํ๋ค. Kraiss๊ฐ ๋ง๋ถ์ธ ๋๋ก ์์, ๋ถ๋ง, ํฌ์ ๋ฑ์ ๊ทธ๋ฆฌ์ค๋์ธ๋ค๊ณผ๋ ์ ํ ์ด์ธ๋ฆด ์ ์๋ค๋ ๊ฒ์ด๋ค. ๋ถ์ด๊ณผ ์ํฌ๋ ์ค์์ ๊ต์ก๊ธฐ๊ด๊ณผ๋ ๊ฒฐ์ฝ ์ด์ธ๋ฆฌ์ง ์๋๋ค๋ ๊ฒ์ด๋ค. ๊ทธ๋ฌ๋ฏ๋ก ํํ๋ ์ค์์ ๊ต์ธ๋ค์ด ๋ง๋๋ ์ด๋ค ๊ฒ์ด๋ค.
18
14 Wayne Kraiss, โThe Case for Pentecostal Schoolsโ in Educational Handbook of the Church of God (Cleveland, TN: General Board of Education, 1998), pp. 59-72. Wayne Kraiss๋ ๋จ์บ๋ฆฌํฌ๋์ ๋ํ๊ต์ ์ด์ฅ์ผ๋ก ์ฌ์ง์ค์ด๋ค. 15 Kraiss, pp. 65-7. 16 Kraiss, p. 70. 17 Kraiss, p. 70. 18 Kraise, pp.70-71.
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7. ์ค์์ ๊ต์ก์ ๋ ํน์ฑ19
๋ค์์ ์ด๋ ์ค์์ ๊ต์ก๊ธฐ๊ด์์๋ ์ ์ฉ ๊ฐ๋ฅํ ๊ฐ๋ตํ ์์น๋ค์ ์์์ด๋ค. ์ด๋ฌํ ์์น๋ค์ ์ค์์ ์ ํ ๊ต์ก ๊ธฐ๊ด์ ๋ ํน์ฑ์ ๊ท์ ํ๋ ๋ฐ ์ฌ์ฉ๋ ์ ์์ ๊ฒ์ด๋ค. ๏ผ) ์์๋ ์ค์์ ๊ต์ธ์ด๋ ์๋๋ ๊ฐ์ ๊ธฐ๋ ๊ต ์ฌ์ญ์ ๋ชจ๋ธ์ด ๋์ด์ผ ํ๋ค.
๏ผ) ์ ํ๊ต ๊ต์ก์ ์์์ ์ฌ์ญ์ ๋ชจ๋ธ์ ๋ฐ๋ผ์ ๋ด์ฌํ ์ฌ๋๋ค์ ํค์ฐ๋ ๊ธฐ๋ฅ์ ๊ฐ๊ณ ์๋ค.
๏ผ) ๊ธฐ๋ ๊ต ์ฌ์ญ์ ์ข ์ฌํ ์ฌ๋์ ํค์ฐ๋ ์ผ์ ๊ทธ๋ค์ ์ฑํ๊ณผ ์์ฑ ๋ฐ ์ฑ์์ , ์ ํ์ ์ง์์ ๊ธฐ์ด์ ์ค์ ์ ์ธ ์ฌ์ญ์ ๊ธฐ์ ๋ค์ ํฌ๊ดํ์ฌ ๋ค๋ฃจ์ด์ผ ํ๋ค.
๏ผ) ์์๊ป์ ์๊ฐ ์๊ฐ ์๋ฒ์ง๊ฐ ํ์๋ ๊ฒ์ ์์ํ์๋ ๊ฒ๊ณผ ๊ฐ์ด ๊ฒฝํ ๋ฐ ์ค์ ์ ์ด์ ์ ๋ง์ถ๋ฉฐ ์ฑ๋ น๊ป ๊น์ด ์์กดํ ๋ก ํ๋ฉฐ, ์ ๊ต์ ์ธ ์ฌ๋ช ์ ํฌ์ฒ ํด์ผ ํ๋ค.
๏ผ) ์์์ ์ฌ์ญํ๋์ 2์ค์ ์ด์๋ค. ์ฆ ์ ํฌ, ๊ฐ๋ฅด์นจ, ํ๋ จ ๋ฑ์ Logos ์ฌ์ญ๊ณผ ํ์ ๊ณผ ๊ธฐ์ฌ, ๊ฑด์ ธ๋, ์น๋ฃ ๋ฑ์ ์ด์์ฐ์ ๊ถ๋ฅ์ Ergos์ฌ์ญ์ด์๋ค.
๏ผ) ์์๋ ๋ 6:40์์ ๋์ค๋ ๊ต์ก์ ์์น์ ์ธ๊ธํ์ จ๋๋ฐ ๊ทธ๊ฒ์ โํ์์ด ์ถฉ๋ถํ ๊ฐ๋ฅด์นจ์ ๋ฐ์ ํ ๊ทธ์ ์ ์๊ณผ ๊ฐ์ด ๋ ๊ฒโ์ด๋ผ๋ ์ ์ด์๋ค.
๏ผ) ์ค์์ ์ ํ๊ต ๊ต์ก์ ๊ต์ง์ ์ฑ์ฉ์ ์์ด์๋ ์์์ ๊ฐ์ ์ฌ์ญ ๋ชจ๋ธ์ ์ถ๊ตฌ ์ ๋์ ๋ฐ๋ผ ๊ฒฐ์ ๋์ด์ ธ์ผ ํ๋ค.
๏ผ) ์ธ์ ๋ฐ์ ๋งํ ๊ต์ก๊ธฐ๊ด์ผ๋ก๋ถํฐ์ ํ์๋ ์ค์ํ๋ค. ๊ทธ๋ฌ๋ ๊ฑฐ๊ธฐ์ ๋ํ์ฌ ์์์ ์ฌ์ญ๋ชจ๋ธ์ ๋ํ ์น๊ทผ์ฑ์ด ์ฆ๋ช ๋์ด์ผ ํ๋ค.
๏ผ) ํนํ Logos ์ฌ์ญ๊ณผ Ergos์ฌ์ญ์ด ๋ชจ๋ ๋ค ๊ณ ๋ ค ๋์์ด๋ค. ๏ผ๏ผ) ๋ง์ฝ ๊ทธ๋ค์ด ๊ฐ๋ฅด์น๋ ๊ฒ์ ๋ํด์ ํ ์ ์๋ค๋ฉด, ๊ทธ๋ค์ ํ์๋ ๊ทธ๋ ๊ฒ ๋ ๊ฒ์ด๋ค.
๏ผ๏ผ) ์ปค๋ฆฌํ๋ผ ํ์ฑ๊ณผ์ ์ ๊ดํด์ ์์ ์ฌ์ญ์ ๋ชจ๋ธ, ์ฆ Ergos ์ฌ์ญ์ผ๋ก์ ์ถ๊ท, ํ์ , ๊ธฐ์ฌ, ๊ถ๋ฅ ๋ฑ์ ๋ํ ์ฑ์์ ์ ํ์ ์ดํด๋ฅผ ๊ฐ์กฐํด์ผ ํ๋ค.
๏ผ๏ผ) ์์์ ์ ๊ต์ ์ธ ๋ช ๋ น์ ์์ด์ ์ค์์ ๊ต์ก์ ๋ค์๊ณผ ๊ฐ์ ๊ณผ์ ์ ํตํด์ ํ์๋ค ์์ ๋์ผํ ์ ๊ต์ ์ธ ๋ช ๋ น์
19 ์ค์์ ๊ต์ก์ ๋ ํน์ฑ์ ๋ํ ์์ฝ์ Daniel Tappeiner, Ph.D.๊ฐ ์ด ๋ ผ๋ฌธ์ ์ํด์ ์ ๊ณตํ ๊ฒ์ด๋ค. ๊ทธ๋ ํ์ฌ ASCM์์ ์กฐ์ง์ ํ ๋ฐ ์ค์์ ์ ํ ๋ด๋น๊ต์๋ก ์ฌ์งํ๊ณ ์๋ค.
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์ฌ์์ฐํ๋๋ก ์ด์ ์ ๋ง์ถ์ด์ผ ํ๋ค: (a) ์์ฑ๊ณผ ์ ๊ต, (b) ๊ธฐ๋ ๊ต์ ์ธ ์ํธ์ ์ธ ๊ฒฝํ, (c) ์ ๊ต์ง ์ฌํ ํน์ ๊ธฐ๋ ๊ต ๋ด์ฌ ๊ฒฝํ ๋ฑ.
20
๏ผ๏ผ) ์ค์์ ์ ํ ๊ต์ก์ ๋ง์๊ณผ ๊ฐ์ฑ์ ๊ท ํ์ ์ค์ํ๊ฒ ์ฌ๊ฒจ์ผ ํ๋ค. ๋ง์, ์ฑ๋ น ๊ทธ๋ฆฌ๊ณ ์์ง์ ๊ฑด์ ํ Logos ์ฌ์ญ์ ํ๋ณดํ ์ ์๋๋ก ์ถ๊ตฌํ์ฌ์ผ ํ๋ค.
๊ฒฐ๋ก ์ ์ผ๋ก ์ค์์ ๊ต์ก์ ์ด์ ๋์ฑ ์ง๊ตฌ์ด ์ ์ฒด ๊ด์ฌ์ฌ์ ์ฐธ์ฌํจ์ ์์ด์ ์ ๊ทน์ ์ด์ด์ผ ํ ๊ฒ์ผ๋ก ์๊ฐํ๋ค. ์ด๋ฅผ ํตํด์ ์ ํ๊ต์ก์ ๋ํ ์ต๊ทผ์ ๊ฒฝํฅ์ ์ดํดํ ์ ์๊ณ ์ต๊ทผ์ ์ ๋ณด์๋ ์ต์ํด ์ง ์ ์๊ธฐ ๋๋ฌธ์ด๋ค. ๋์๊ฐ์ ์ฌ๋ฌ ๊ต์ก ๊ธฐ๊ด๋ค์์ ์ฐธ์ฌ๋ ์์ ์์ฌ์ ๊ณ๋ฐ, ์ง๋๋ ฅ, ํ์ ๋ ฅ, ์ดํด์ ๊น์ด, ํ๋ฌธ, ๋ชฉํ์ ์ด์ ๋ฐ ๊ธฐ์ ์ ๋ฅ๋ ฅ ๋ฑ์ ๋์ฑ ์ฆ์ง์ํฌ ์ ์๋ ๊ณ๊ธฐ๊ฐ ๋ ๊ฒ์ด๋ค. ์ด๋ฌํ ๋ ธ๋ ฅ์ ์ ์ฒ๋ ์ ๋ง์ดํ๋ ์ฆ์์ ์ค์์ ๊ตํ๋ค๋ก ํ์ฌ๊ธ ํ๊ธฐ์ฐ์ ์ฌํ์ ์ ๋์ ์ ๋์ํ ์ ์๊ฒ ํ ๊ฒ์ด๋ค.
20 Emerito P. Nacpil, โPhiliphines: A Gospel For the New Filipino,โ Asian Voices in Christian Theology, ed. General H. Anderson (Maryknoll, NY: Orbis, 1976), p. 117์ ๋ณด๋ผ. ๋ํ Lois McKinney, โNew Directions in Missionary Education,โ in Internationalising Missionary Training: A Global Perspective, ed. William D. Taylor (Exeter, UK: Paternoster Press, 1991), pp. 241-50.
SC 1:1 (1999), 87-100 87
โ์ฃผ๋, ๊ทธ๋ ๊ฒ ์ด ์ ์๋๋กโ: ๊ทธ๋ฆฌ์ค๋ ํ๋๋์ ๊ตํ(The Church of God in Christ)์
1970๋ ๋ถํฐ 1997๋ ๊น์ง์ ์ ํ ๊ต์ก1
David Daniels*
1. ์ ๋ก ์ด ๋ ผ๋ฌธ์ ์ธ๊ณ์ ์ค์์ ๊ตํ์ ์ ๋ ฅํ ํ์ธ๊ณ ๋ฏธ๊ตญ ๋ถํ์ธ ๊ทธ๋ฆฌ์ค๋ ํ๋๋์ ๊ตํ (The Church of God in Christ)
2์ ์์๊ณผ
COGIC์ ์ ํ ๊ต์ก์ด ์ง๋ฉดํ ๋์ ๋ค์ ํ๊ฐํ๊ธฐ ์ํ ์ฌ๋ก์ฐ๊ตฌ๊ฐ ๋ ๊ฒ์ด๋ค. ์ธ ๊ฐ์ง ์ง๋ฌธ์ด ์ด ์ฐ๊ตฌ์ ๊ณจ๊ฒฉ์ด ๋ ๊ฒ์ด๋ค. ์ ํ๊ต์ก ํ๋ก๊ทธ๋จ์ด ์ก์ฑํด์ผ ํ๋ ๊ธฐ๋ ๊ต์ ์ ์ฒด์ฑ์ด ๋ฌด์์ธ๊ฐ? COGIC์ ์ ํ๊ต์ก ํ๋ก๊ทธ๋จ์ด ์ ๋ฌํ๋ ๋ฉ์์ง์ ๊ฒฝํ์ ๋ฌด์์ธ๊ฐ? ์ ํ๊ต์ก ํ๋ก๊ทธ๋จ์ ์ด๋ค ์ข ๋ฅ์ ๋ชฉํ๋ฅผ ์งํฅํด์ผ ํ๋๊ฐ? ํ์์ ๋ ผ์ ๋ COGIC๋ด์ ์ ํ๊ต์ก์ ๋ณต์์ฃผ์์ ํ์ธ๊ตํ๋ผ๋ ๋ ๊ฐ์ ๊ธฐ๋ฅ ๊ตํ๊ฐ ๊ทธ ์ ์ฒด์ฑ์ ๋ฐ์ํ๋ค๋ ๊ฒ์ด๋ค. COGIC๋ ์์ง๋ COGIC์ ๋ฉ์์ง์ ๊ฒฝํ์ ์ ๋ฌํ๋๋ก ํน๋ณํ ๊ณ ์ํ ์ ํ๊ต์ก๊ณผ์ ์ ๊ฐ๋ฐํด์ผ ํ๋ ํํธ ํ์ฌ์ ์ ํ๊ต์ก ๋ชจ๋ธ์ COGIC ์ ๋ชฉํ๊ฐ ์ง๋ฉดํ๊ณ ์๋ ๋ช๋ช ์ด์๋ค์ ๋ค๋ฃจ๊ณ ์๊ณ ๊ตํ๋ด์ ๋ค์ํ ์ง์ง์์ ์ ํ์ ํ์์ฌํญ์ ์ง์ฒ์ํค๊ณ ์๋ค. ์ด ๋ ผ๋ฌธ์ ์ธ ๊ฐ์ง ์ฃผ์ ๋ถ๋ถ์ผ๋ก ๊ตฌ์ฑ๋๋ค. ์ญ์ฌ์ , ์ ํ์ ๋ถ๋ถ์์๋ COGIC ์ ์ด์์ ์ ๊ณตํ๋ค. ์ ํ์ ๊ฐ๋ต์ ํตํด COGIC ๋ด์ ์ผ์ด๋๊ณ ์๋ ์ ํ์ ์ฌ์ ๋์ ๋ํ ํ ๋ก ์ ํฌํจํ ๊ฒ์ด๋ค. ๋ ์ฃผ์ ๊ธฐ๊ด์ธ Charles Harrison Mason Theological Seminary์
*David Daniels (Ph.D.) is the Professor at MaComick Theological Seminary, USA; ๋งฅ์ฝ๋ฏน ์ ํ๋ํ์์ ๊ต์์ด๋ค.
1 ์ด ๋ ผ๋ฌธ์ ๋ณต์์ ํ๋ํ์๋ํ๊ต์์ 1999๋ 5 ์ 21์ผ์ ๊ฐ์ต๋์๋
์ 1 ํ ์์์ ์ค์์ ์ ํํ (Asian Pentecostal Society) ์ฐ์ฐจ ๋ชจ์์์ ๋ฐํ๋์๋ค.
2 ์ด ํ ๊ทธ๋ฆฌ์ค๋ ํ๋๋์ ๊ตํ๋ฅผ COGIC๋ก ํํจ.
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Charles Harrison Mason System of Bible Colleges์ ์ ํ๊ต์ก ํ๋ก๊ทธ๋จ์ธ ์ค๋ช ํ๊ณ ๋ถ์ํ ๊ฒ์ด๋ค. ๋ง์ง๋ง์ผ๋ก ์ด ๋ ผ๋ฌธ์ ๊ตํ(์ค์์ ํ)๋ฅผ ์ํ ์ ํ์ ๊ต์ก์ด ์ง๋ฉดํ ๋์ ๋ค์ ์ฒ๋ฆฌํ๋ ์ ์ฌ์ ์์ฒ์ผ๋ก์ ์ ๋ ฅํ COGIC ์ ํ์์ ํ๋ฌธ์ ๊ฒํ ํ ๊ฒ์ด๋ค. 1970 ๋ , ๋น์ ์กฐ์ง์์ฃผ ์ ํ๋ํ์ ์์นํ ์ผ๊ณฑ ๊ฐ์ ํ๊ต๋ก ์ด๋ฃจ์ด์ง ์ฐํฉํ์ธ ์ํธ๊ตํ์ ์ ํ ์ผํฐ(Interdenominational Theological Center)์ Charles Harrison Mason Theological Seminary
3๊ฐ
์ค๋ฆฝ๋จ์ผ๋ก COGIC์ ํ์ ์ ํ ๊ต์ก์ ์๋ก์ด ๊ตญ๋ฉด์ผ๋ก ๋์ ํ๋ค. ๋ฏธ๊ตญ๋ด ํ์ธ ๊ฐ์ ๊ต ์ ํ๊ต์ก์ ํ๋ ฅ์ ๊ฐํํ๊ธฐ ์ํ์ฌ ๋ฏธ๊ตญ ์นจ๋กํ(the National Baptist Convention), ๊ฐ์ ๊ต ๊ฐ๋ฆฌ๊ตํ(the Protestant Episcopal Church), ๋ฏธ๊ตญ ๊ฐ๋ฆฌ๊ตํ(United Methodist Church), ๊ทธ๋ฆฌ๊ณ COGIC์ผ๋ก ๋ํ๋๋ ๊ตํ๋ค์ ๊ตํ๊ทธ๋ฃน์ด ๊ทธ ์ฐํฉํ๋ฅผ ํ์ํ์๋ค. ๊ทธ ํ๊ต์ฐํฉํ๋ ๋ค๋ฅธ ์์ฌํ์๋ฟ๋ง ์๋๋ผ ๋ชฉํํ ์์ฌ(M. Div.) ํ์๋ฅผ ์ฃผ์๋ค. 1972๋ ์๋ Charles Harrison Mason System of Bible Colleges
4์ ์ค๋ฆฝ์ผ๋ก ๋ ๋ค๋ฅธ ๊ฒฝ๊ณํ๊ฐ ์๊ฒผ๋ค. ์ผ๋ ์ด๋ด์ ๋ฏธ๊ตญ
์ ์ญ์ ๊ฑธ์ณ ๊ทธ๋ฆฌ๊ณ ์์ดํฐ์ ํ ๊ณณ์ 46 ๊ฐ์ ๋ํ์ด ๋ฌธ์ ์ด์๋ค. ์ด๋ฌํ ์ง์ญ ๊ต์ก๊ธฐ๊ด๋ค ์ผ๊ฐ๋ฐ์ด ์๊ณ ํ์๋ํ ํ์๊ฐ ์๋ ์์์๋ค๋ก ๊ต์์ง์ด ๊ตฌ์ฑ๋ ํตํํ๊ต์๋ค. Charles Harrison Mason System of Bible Colleges ๋ค์ CHMST ์ ์ถ์ํ ์ ์๋ ์ฑ์ง์๋ค๊ณผ ํ์ ๋๋ค์๊ฒ ๋งค์ฐ ์ ์ฉํ ์ ํ๊ต์ก์ ์ ๊ณตํ์๋ค. CHMST ์ CHMSBC๋ชจ๋ COGIC์์ ์๋ก์ด ์๋๋ก ์ธ๋ํ์๋ค.
2. ์ ํ์ ์ญ์ฌ์ ์ ํ์ ๊ฐ์ (Historical and Theological Sketch)
์ธ๊ณ์ ์ผ๋ก 5-6 ๋ฐฑ๋ง์ ๋ฉค๋ฒ์ ๊ตญ์ ์ ์ธ ์ค์์ ๊ตํ๋ก์จ, COGIC๋ ์ ์ธ๊ณ 6๊ฐ ๋๋ฅ์ ๊ฑธ์ณ ๊ฐ๊ฐ์ง ๋ค๋ฅธ ๊ตญ๊ฐ๋ค๋ก ๊ตฌ์ฑ๋์ด ์๋ค. COGIC ๋ฉค๋ฒ ๋๋ถ๋ถ์ด ๋ฏธ๊ตญ์ ๊ฑฐ์ฃผํ๊ณ ์๋๋ผ๋ COGIC ๋ ๋ง์ ๋๋ผ์์ ์ฃผ์ํ ์กด์ฌ์ด๋ค. COGIC๋ ์ผ๋ฆฌํฌ๋์์ฃผ ๋ก์ค์์ ค๋ ์ค์ ์์ฃผ์ฌ๊ฑฐ๋ฆฌ ๋ถํฅ ์ด๋์ ์ฐธ์ํ ์ค์์ ์ด๋์ ์ค๋ฆฝ์์ธ Charles Harrison Mason ์ดํ 1907๋ ์ ์ค์์ ์ฃผ์๋ฅผ ํฌ์ฉํ ๋ฏธ๊ตญ์ ์ฑ์ค๋ฐ ๋๋ฃ๋ก์ ์ค๋ฆฝํ ํด๋ก์ 1897๋ ์ ๊ธฐ๋ ํ๋ค. ์ค์์ ๊ตํ์ ์ด๊ธฐ ๋ช ๋ ๊ฐ COGIC๋ ์ฌ๋ฌ ์ธ์ข ์ ํ์์ผ๋ก ๋ฐ์๋ค์๊ณ ์ฌ์ง์ด ๊ตํ(์ค์์ ๊ตํ)์ ์ง๋๋ถ๊ฐ ํ์ธ์ด์๋ค. 1960๋ ๋๊น์ง COGIC๋ ๊ตํ(์ค์์ ๊ตํ)์ ์ง๋๋ถ์ ์ ํ์ ์ธ ๋ฉด์ ์ค๋นํ๊ธฐ ์ํด 2 ๋ ์ ๋ํ์ธ Saint Junior College๋ฅผ ํ์ํ์๋ค. 1970๋ ์ ๊ทธ ํ๊ต๋ 4๋ ์ ๋ํ์ด ๋์๋ค.
3 ์ดํ CHMTS๋ผ ํ๊ธฐํจ.
4 ์ดํ CHMSBC๋ผ ํ๊ธฐํจ.
Daniels, ์ฃผ๋, ๊ทธ๋ ๊ฒ ์ด ์ ์๋๋ก
89
๊ทธ๋ฌ๋ 1980๋ ์ ๊ทธ ๋ํ์ ์ฌ์ ์ ์ธ ์ด์ ๋ก ๋ฌธ์ ๋ซ์๋ค.5
๋ค์ 10 ๋ ์ ์ํ COGIC ์ ํ๊ณผ ๊ทธ ์ค์ฒ์ ์ ๋ฌ์ ๋ง์ ๋์ ์ ์ง๋ฉดํ์๋ค. ์๋ํ๋ฉด COGIC์ ๊ฒฝํ๊ณผ ๋ฉ์์ง๋ ๋ณํ๋ฅผ ๊ฒช๊ณ ์์๊ธฐ ๋๋ฌธ์ด๋ค. CHMTS์ CHMSBC๊ฐ ์๋ก์ด ์ ๋ง์ ์ ๊ณตํ๋ ๊ฒ์ผ๋ก ๊ทธ ๋ณํ์ ๋์ํ๋ ํ๊ฐ์ง ๋ฐฉ๋ฒ์ด์๋ค. COGIC์ ์ฒซ ์ธ๊ธฐ์ธ 1897๋ ๋ถํฐ 1997 ๋ ์ Mason ๊ธฐ์ Mason ์ดํ๊ธฐ์ ๋ ๊ธฐ๊ฐ์ผ๋ก ๋๋ ์ ์๋ค. Charles Harrison Mason ๊ฐ๋ ์ 1907๋ ๋ถํฐ 1961๋ ๊น์ง ๊ตํ(์ค์์ ๊ตํ)์ ์์ ๊ฐ๋ ์ผ๋ก ์ผํ๋ค. ๊ทธ์ ๋ฆฌ๋์ฝ์ 50๋ ์ด ๋๋ ์ฒซ ๋ฒ์งธ ๊ธฐ๊ฐ์ ํน์ง์ง๋๋ค. COGIC ์ ์ฒซ ์ธ๊ธฐ ์ค ํ๊ธฐ Mason ๊ธฐ๊ฐ์ธ 1961๋ ๋ถํฐ 1997๋ ๋์ J. O. Patterson Sr ๊ฐ๋ ์ด - ๊ทธ๋ 1968๋ ๋ถํฐ 1990๋ ๊น์ง ์์๊ฐ๋ ์ผ๋ก ์ผํจ - ํ์ธ๊ณ ๋ฏธ๊ตญ์ธ๋ค๊ณผ ์ค์์ ๊ตํ ์ํ์ ์ต์ ์ ์์ ๊ตํ(์ค์์ ๊ตํ)๋ฅผ ์ ๋ฆฝ์ํค๋ ๋์์ COGIC ๋ฅผ ์ฌ์ ๋ฆฝํ๋ ๋ณํ๋ฅผ ์ด๋์๋ค. Patterson ๊ฐ๋ ์ ๋ฏธ๊ตญ์์ ์ฃผ์ ํ์ธ๊ณ ๋ฏธ๊ตญ์ธ๊ณผ ์ค์์ ๊ตํ๋ก์์ COGIC์ ๋ํ ๊ทธ์ ๋น์ ์ ๋ท๋ฐ์นจํ๋ ์๋ก์ด ๊ตฌ์กฐ์ , ์์ง์ ๋ณํ๋ค์ ์คํํด ๊ฐ๋ฉด์ ๊ทธ์ ์๊ธฐ๋์ COGIC ๋ชฉํ๋ฅผ ์ฌ์กฐ์งํ๊ณ ์ฌ๊ฐ๋ ํ๊ธฐ ์ํ์ฌ ์ด์ ์ ์ผ๋ก ์ด๋ํ์๋ค. ์ด๋ฌํ ์์ง์ ์ด๊ณ ๊ตฌ์กฐ์ ์ธ ๋ณํ๋ค์ COGIC ์๋ฐฐ์์๊ณผ ์ ํ์ ๋ฐฉํฅ๊ณผ ์์ฑ์ ์์ด์ ์ปค๋ค๋ ๋ณํ๋ฅผ ๋ง๋ค์ด๋๋ค. ํ๊ธฐ ๋ฉ์ด์จ๊ธฐ์ COGIC ์ ์์ง์ ์ด๊ณ ๋ ๊ตฌ์กฐ์ ์ธ ์ฌ๊ตฌ์ฑ์ ์๋ฏธ์ฌ์ฅํ ๊ฒ์ด๋ค. ๊ตํ(์ค์์ ๊ตํ)๋ ๋ฏธ๊ตญ๊ณผ ์ ์ธ๊ณ์ ์ผ๋ก ์์ ์ผ๋ก ์ปค๋ค๋ ์ฑ์ฅ์ ๊ฒฝํํ๋ ํํธ, ๊ตํ์ ์ ํ์ ์ ๋ง๊ณผ ์ค์ฒ์ ๋ค์์ฑ์ ์์ด์ ๊ธ์ํ ์ฑ์ฅ ๋ํ ๊ฒฝํํ์๋ค. ์ด๋ฌํ ๋ณํ ๋๋ฌธ์ ๊ตํ์ ์ธ ์ผ์น์ ์ถฉ์ฑ์ ์ฝํด์ก๋ค. COGIC ์ ๊ตํ์ ์ธ ์์กด์ฌ์ด ๊ตณ๊ฑดํ ๋จ์์์์๋ ๋ถ๊ตฌํ๊ณ COGIC๋ด์ ๊ตํ์ ์ธ ์ผ์น์ ์ฝํ๋ ๋ฏธ๊ตญ๋ด์ ์ฃผ์ ๊ตํ๋ค์๊ฒ ์์๋ ๊ฒ๊ณผ ๋น์ทํ ๋ณํ๋ฅผ ๋ณํํ์๋ค. ์ฑ์ฅ์ ๊ตํ๋ด์ ๋ฌด์ํ ๋ถํ(sector)๋ค๋ก๋ถํฐ ์ฑ์์ ๋ฐ์์์๋ ๋ถ๊ตฌํ๊ณ
6 ์ ํ์ ์ธ ์ ๋ง๊ณผ ์ค์ฒ์ ๋ค์์ฑ์ ๋ ผ์์ ์ผ์ผ์ผฐ๋ค. ํ์ฌ
๋ณต์์ ๋ํ COGIC ์ ๊ฒฝํ๊ณผ ๋ฉ์์ง๋ฅผ ์ ์ํ๋ ๋ฌด์์ด ๊ธด๊ธํ ๋ฌธ์ ์ธ๊ฐ? ์ด ์ง๋ฌธ์ ๋ํ ๋๋ต์ COGIC๊ฐ ์ ํ๊ต์ก ํ๋ก๊ทธ๋จ์์ ์ ํ๋ ค๊ณ ๋ ธ๋ ฅํ๋ ๊ธฐ๋ ๊ต ์ ์์ ์ด์์๋ ์ ํต์ ๋ด์ฉ์ ํ์ฑํ ๊ฒ์ด๋ค. COGIC ์ ์ ํฉํ ์ ํ ๊ต์ก ๊ณํ์ ์ง๋ฉดํ ์ฃผ์ ๋์ ์ ํ๊ธฐ ๋ฉ์ด์จ๊ธฐ์ ๋ณํํ๋ COGIC์ ๊ธฐ๋ ๊ต ์ ์ฒด์ฑ์ผ๋ก ๋ฐ์ ๋์๋ค. ์ ํ ๊ต์ก์ด ์ก์ฑํด์ผ ํ๋ ๊ธฐ๋ ๊ต ์ ์ฒด์ฑ์ ๋ฌด์์ธ๊ฐ? ํ๊ธฐ ๋ฉ์ด์จ๊ธฐ์ Patterson์ ์๊ธฐ๋์ COGIC๋ ์ฑํ๋(Sanctified) ๋๋ ์ฑ๊ฒฐ(Holiness) ๊ตํ๋ก์์ 50 ๋ ์ด์์ ๋์ง์ฑ์ ๋์ฒดํ๋ ๋ ๊ฐ์ง ๋ค๋ฅธ ๊ธฐ๋ ๊ต
5 Ithiel C. Clemmons, Bishop C. H. Mason and the Roots of the Church of God in
Christ (Lanham, MD: Pneuma Life Publishing, 1996).
6 ์ดํ CHMSBC๋ผ ํ๊ธฐํจ.
The Spirit & Church 1:1 (1999)
90
์ ์ฒด์ฑ์ผ๋ก ์ง์ ๋์๋ค. ํ์ธ๊ตํ(the Black Church)์ ์๋ฉ๋ฆฌ์นธ ์ค์์ ์ฃผ์(American Pentecostalism)์ ์ด์ค ์ ์ฒด์ฑ์ ์ถ๊ตฌํ๋ ์ง๋ณด์ ์ธ COGIC ์ง๋์๋ค์ด ์์๋ค. ๋ช๋ช ์ฌ๋๋ค์ ์๋ฉ๋ฆฌ์นธ ์ค์์ ์ฃผ์์ ์ด ๋ ๊ฐ์ง ๋ถ๋ฅ๊ฐ COGIC์ ์ํด ๊ฐ์ฅ ์ ์ ํ ๊ตํ์ ๊ด๊ณ์ธ ๊ฒ์ ๋ง์กฑํ์๋ค. ์๋ฉ๋ฆฌ์นธ ์ค์์ ์ฃผ์์ ์ฃผ์ ๋๋ ์ 2 ์ ์ผํฐ๋ก๋ถํฐ์ ์ฌํ์ ์ง์ฒด์ ๊ณ ๋ฆฝ์ ๊ธฐ์ธํ์ฌ COGIC์ ๊ทธ ํธํ์ฑ์ด ๊นจ์ ธ์ผ ํ๋ค๋ ๊ฒ์ด๋ค. ์ฑํ๋ ๊ตํ๊ฐ ์ฌํ์ ์ ๋ง์ ๊ฑฐ์ ๊ฐ๊ณ ์์ง ์๊ฑฐ๋ ํน์ ์์ธ๋ ๊ฐ๋ํ ํ์ธ ์ด์๋ค์ ์ค์์ฑ์ ์ธ์งํ๊ณ ์๋ ํํธ, ์ค์์ ์ฃผ์, ํน๋ณํ ๊ต์ธ์ ๋ฐฑ์ธ ์ค์์ ์ฃผ์์๋ค์ ์ค๋ ๋ก๋ฒํธ(Oral Roberts)์ ์บ๋๋ฆฐ ์ฟจ๋ง(Katherine Kuhlman)๊ฐ์ ์ฌํ์ ์ธ๋ฌผ๋ค์ ํตํด ๊ทธ๋ฆฌ๊ณ ์นด๋ฆฌ์ค๋ง์ ์ธ ๋ถํฅ๊ณผ ์์ํ(the Jesus People)์ ๊ฐ์ ์ด๋๋ค์ ํตํด ์ฌํ์ ์ ๋ง์ ๋๋ ค๊ฐ๊ณ ์์๋ค. ํ์ธ๊ตํ๋ ๋ฏผ๊ถ์ด๋์์ ์ค์ถ์ ์ญํ ์ ํตํด ํ์ํจ์ ๋ํ๊ฒ ๋์ด ๋๋์ ์์ฅ์ ์๋ฆฌ๋ฅผ ์ป์๊ณ , ํ์ธ๊ณ ๋ฏธ๊ตญ์ธ ๊ธฐ๋ ๊ต๋๋ค ์ฌ์ด์์ ๊ตํ์ , ์ ํ์ ์ ์ ๋์ ์ฐํฉ์ ๊ณํํ์๋ค.
7
์ถฉ๊ฒฉ์ ์ฑํ๋ ๊ตํ(Sanctified Church)์ ์ข ๊ต์ ์ฃผ๋ณ์์๋ถํฐ ํ์ธ ๊ตํ(Black Church)์ ์๋ฉ๋ฆฌ์นธ ์ค์์ ์ฃผ์(American Pentecostalism)์ ์ค์ฌ์ ์ด๋ฅด๊ธฐ๊น์ง ์์ง์ ์ธ ์ฌ๋ฐฐ์น ์ด์์ ๊ฒ์ด์๋ค. Black Church ๋ด์ ๊ทธ ์์น๋ฅผ ๋ ์ผ๋ก์จ ๊ทธ ๋์ค์ฑ์ ๊ฐ์กฐํ์๊ณ ๊ทธ ์ฃผ์ ์ฐจ์ด์ ์ ๊ฒฝ์ํ์๋ค. ์ด์ ์๋ ๊ธฐ๋ ๊ต ์ ๋ฌธ, ์ํ ๋ฐฉ์, ์์ฑ, ์ค๋ฝ, ์๋ฐฐ, ๋ชฉํ์ ๊ด๋ จ๋ ์ฐจ์ด์ ์ ๋ํ๋ด๋ฉด์ COGIC ์ค๊ต์ ์์ฌํ์ด COGIC ๋ฅผ ํ์ธ ์ฌํ์ ๋ค๋ฅธ ๊ตํ๋ค๋ก๋ถํฐ ๊ตฌ๋ณ์์ผฐ๋ค. ์ด๋ฌํ ๋ง์ ์ฐจ์ด๋ค์ ์ฑ์ค๋ฌ์ด ์ค์ฒ๊ณผ ์ฑ์ค๋ฝ์ง ์์ ํญ๋ชฉ์ ๋ฐ์ง๋์๋ค. ํฅ๋ฏธ๋กญ๊ฒ๋ ์ค์์ ์ฃผ์ ์ ์ฒด์ฑ์ ํ์ธ๊ตํ์ ์ ์ฌํ ์ฃผ์ ์ฐจ์ด์ ๋ค์ ๊ฒฝ์ํ๋ ค๋ COGIC ๋ด์ ๋ถํ๋ค์ ๊ฒฐ์ฌ์ ๊ฐํํ์๋ค. ์๋ฉ๋ฆฌ์นธ ์ค์์ ์ฃผ์์ ํจ๊ป ๊ทธ ์์ ์ ์ฌ๋ฐฐ์นํ๋ ๊ฒ์ ์ํ์ฌ ๊ทธ๊ฒ์ ๋์ค์ฑ์ ๊ฐํํ์๊ณ ๋ช๋ช ๋ฐฑ์ธ ์ค์์ ์ฃผ์์๋ค์ ๊ทธ์ ์ ์ฒด์ฑ์ ์๋ฉ๋ฆฌ์นธ ๋ณต์์ฃผ์(American Evangelicalism)์ ๊ฒฐํฉ์์ผฐ๋ค. ๋ช๋ช ๋ฐฑ์ธ ์ค์์ ์ฃผ์์๋ค์ด ๊ทธ๋ค ์์ ์ ์ค์์ ์ ํน์์ด ์๋ ๋ณต์์ฃผ์์๋ค๋ก ์ ์ํ์๊ธฐ ๋๋ฌธ์, ๋ช๋ช COGIC ์ง๋์๋ค์ ํ์ธ ๋ณต์์ฃผ์์ ๊ตฌ์กฐ ์์์ ๊ทธ๋ค ์์ ์ ์ ์ฅ์ ์ค์ ํ์๊ณ ์ค์ํ ์ง์๊ธฐ๋ฐ์ ์ฐพ์๋ด์๋ค. ์ํ๋ฆฌ์นธ ์๋ฉ๋ฆฌ์นธ ๊ฐ์ ๊ต(African American Protestantism)๊ณผ ํจ๊ป ๊ทธ ์ ํ์ ยท์ค๋ฆฌ์ ํ์๋ก ๋์ค์ฑ์ ๊ฐ์กฐํ ๋ช๋ช ์ง๋ณด์ ์ธ COGIC ์ง๋์๋ค์ COGIC ๋ฅผ ์ค์์ ์ ๊ฒฝํ์ ๊ฐ์ง ํ์ธ๊ตํ๋ก ์ฌ์ ์ํ์ฌ ํ์ธ๊ตํ๋ฅผ ๋ณต์์ฃผ์์ ๋์์ผ๋ก ์ ์ํ๋ค. ์ด๋ฌํ ๋ ๊ฐ์ง ๊ตํ์ ์ธ ์ ํ์ COGIC ์๊ฒ ์๋ก์ด ์ข ๊ต์ ์งํ์ผ๋ก ๋ค์ด๊ฐ๊ณ COGIC๋ฅผ ๋ณด๋ค ํฐ ๊ตํ์ ๊ตฌ์กฐ ์์ ๋ค์ด๊ฐ๊ฒ ํ๋ ์ ํ์ ์ธ ์์ ๋ฅผ
7 Cheryl J. Sanders, Saints in Exile: The Holiness-Pentecostal Experience in
African American Religion and Culture (Oxford University Press, 1996).
Daniels, ์ฃผ๋, ๊ทธ๋ ๊ฒ ์ด ์ ์๋๋ก
91
์ ๊ณตํ์๋ค. ๋ณต์์ฃผ์์ ํ์ธ๊ตํ์ ์ ์ฒด์ฑ ํฌ์ฉ์ ์์ด์ ๋๋ฝ๋์ด์ผ ํ๋ ์ฃผ์ํ ์ ์์ ์ค์ฒ์ ๊ธฐ๋ค๋ฆผ(tarrying)์ด์๋ค. ํ๊ธฐ ๋ฉ์ด์จ๊ธฐ์๋ ๊ธฐ๋ค๋ฆผ์ ๋ ๊ฐ์กฐํ๊ณ ๋ณต์์ ์ธ โ์์ ์ ๊ทผ์ ์์ฉโ์ ์ง์ ์ํค๊ธฐ ์ํด ์ด์ ์ ์ธ ์บ ํ์ธ์ด ์์๋ฅผ ๋ํด ๊ฐ๋ค. COGIC ์ ์ข ๊ต ๋ถ์ผ์ ํต์ฌ์์๋ถํฐ ๊ธฐ๋ค๋ฆผ์ ์ ๊ฑฐ์ํด์ผ๋ก COGIC์ ์ข ๊ต์ ์ํ์ ์์ด ์๋ก์ด ๊ตญ๋ฉด์ด ์ผ๊ธฐ๋์๋ค. ๊ธฐ๋ค๋ฆผ์ ์๋ฐฐ์ ๋ํ ์๊ตฌ๋ ๊ตํ๋๋ ๊ฒ๋ฟ๋ง ์๋๋ผ COGIC์ ์ฑ๋ น ์์์์ ๊ฐ์ข , ์ฑํ ๊ทธ๋ฆฌ๊ณ ์ธ๋ก์ ๊ฒฝํ์ ๋ท๋ฐ์นจํ๋ COGIC์ ์ฃผ์ํ ์์ง์ด๋ฉฐ ํต์ฌ ๋น์ ์ด์๋ค. ๊ธฐ๋ค๋ฆผ์ ์ ํ์ ์ฃผ์ ๋ ๊ธฐ๋ค๋ฆผ์ ํตํ์ฌ ํ๋๋์ ๊ตฌํ๋ ์์๊ฒ ๊ตฌ์, ํด๋ฐฉ, ๊นจ๋์ผ ํจ, ์ฃ์ป์๊ณผ ์ธ๋ก๋ฅผ ์ฃผ์ 19์ธ๊ธฐ์ ์ ๋ฆฝ๋์๋ค. ํ๋๋๊ณผ์ ๊ทน์ ์ธ ๊ฒฝํ์ ํตํ์ฌ ๊ตฌํ๋ ์์ ์ถ์ ๋ณํ๋์๋ค. ๊ธฐ๋ค๋ฆผ์ ์ํด ํ์ฑ๋ ์ด๋ฌํ ์ ์์ ๊ฒฝํ์ ํตํ์ฌ ๊ตฌํ๋ ์๋ค์ ์์ ์ธ ๋จ๊ณ๋ฅผ ๋์๋ค. ์ด๋ฌํ ๊ฐ๋๊ณผ ๊ฟ๊ณผ ํ์์ผ๋ก๋ถํฐ ์๋ํ๋ ํฅ๋ถ๊ณผ ๋ฐฉ์ธ์ ๋ฒ์์๊น์ง ์ด๋ฅธ๋ค. ๊ธฐ๋ค๋ฆผ ์์์ ๊ตฌํ๋ ์๋ค์ ๊น์ ์ ์์ ๋ง๋จ์ ๊ฒช์๋ค. ๋ฉ์ด์จ๊ธฐ์ COGIC ๋ ํ๋๋๊ณผ์ ๊น์ ์ ์์ ๋ง๋จ์ ๊ฐ์น๋ฅผ ์ง์งํ์๋ค. COGIC ์ ์ํ๋ ์ฆ๊ฑฐ, ์ธ์นจ(์ฑ์ค๋ฌ์ด ์ถค), ํ์ค์ฐฌ์ก๋ค, ๊ธ์์ ํตํ ๋ดํ, ๊ธฐ๋ ์๋ฐฐ๋ค๊ณผ ํฉ์น ๊ธฐ๋ค๋ฆผ์ ์ค์ฌ์ผ๋ก ์ ๊ฐ๋๋ค. ๊ธฐ๋ค๋ฆผ์ ๊ธฐ๋ํ๋ ์๊ฐ ํน๋ณํ ๋ง๋ค๊ณผ ๊ตฌ์ ๋ค์ ๋ฐ๋ณต์ ํตํด ํ๋๋์ ๊ตฌํ๋ ๊ธฐ๋ ํ์์ด๋ค. ์๋ฐฐ์ ํ ๋ถ๋ถ์ ๊ธฐ๋ค๋ฆผ์ ๋ฐ์ณ์ง๊ฑฐ๋ ๊ธฐ๋ค๋ฆผ์ ์๋ฐฐ๊ฐ ์ ๊ท ์๋ฐฐ ๋ค์์ ์ฌ ์๋ ์๋ค. ๊ตฌ์์ ๋ฐ์๋ ์ง ํน์ ์ฑ๋ น์ผ๋ก ์ธ๋ก๋ฅผ ๋ฐ์๋ ์ง ๊ฐ์ ๊ฑฐ์ ๋ชจ๋ COGIC ์ ๋ฉค๋ฒ๋ค์ด ์ธ์ ๊ฐ๋ ๊ธฐ๋ค๋ฆผ์ ๊ฒฝํํ ๊ฒ์ผ๋ก ๋ํ๋ ๊ธฐ๋ค๋ฆผ์ ํ๋์ ํต์ผ๋ ๊ฒฝํ์ด ๋์๋ค. ๊ธฐ๋ค๋ฆผ์ ํตํ์ฌ ํ๋๋์ ์์ฃผ ๊ตฌ์์ ๋๋ฐํ ๊ทน์ ์ธ ์ ์์ ๊ฒฝํ์ ์ฃผ์ จ๋ค. ์์ด์ ์๋จ์ผ๋ก์ ๋ณต์์ฃผ์์ ์ธ ๊ฐ์ ๊ต๋๋ค์ด ๊ฐ์กฐํ๋ ์์์ ์์ ๊ณผ ์ ์๊ณ ๋ฐฑ์ ํ๋ ๊ฐ์ ๊ต๋๋ค์ด ๊ฐ์กฐํ๋ ์์ด์ ์๋จ์ผ๋ก์ ์ธ๋ก๋ ๊ทน์ ์ธ ๋ณํ๋ฅผ ์ํด ์ผ๊ด์ ์ผ๋ก ๋ค๋ฃจ์ด์ก๋ค. ๊ทน์ ์ธ ์ ์์ ๊ฒฝํ์ COGIC์ ๋ฉ์์ง์ ์๋ฐฐ๋ฅผ ํน์ง์ง๋๋ค. ๊ธฐ๋ค๋ฆผ์ COGIC ๊ฒฝํ ์์ฒด๋ฅผ ์ํ ๋น์ ๋ก์จ ํํด์ง๋ค. ํ๋๋ ์์์ ๊ธฐ๋ค๋ฆฐ๋ค๋ ๊ฒ์ ํ๋๋์ ์ธ์ ์ด๋์ ๋ฟ๋ง ์๋๋ผ ๋๊ตฌ๋ฅผ ๊ตฌ์ํ๋๊ฐ๋ฅผ ๊ฒฐ์ ํ๋ ์ฃผ๊ถ์๋ก ์ธ์๋๋ค. COGIC๋ ํ๋๋์ด ์ถ์ ๋ชจ๋ ๋ถ๋ถ์์ ์ฃผ๊ถ์๋ก ์ธ์ ๋์ด์ ธ์ผ ํ๋ค๊ณ ๋ฏฟ์๋ค. ํ๋๋์ ๋๊ฐ ์ฑ์ง์๋ก, ์ ๊ต์ฌ๋ก, ๊ต์ฌ๋ก, ๊ธฐ๋ ์ธ๋์๋ก ๋ถ๋ฆ์ ๋ฐ์์ผ ํ๋์ง ๊ฒฐ์ ํ๋ค. ํ๋๋์ ๊ฟ, ํ์, ์์ธ, ๋ด์ ์ฆ๊ฑฐ์ ํ์ค ๋๋ ๊ฐ์ธ์๊ฒ ํฅํ์ ํ๋๋์ ์์ง์ ์ํตํ๋ ๋ค๋ฅธ ์ธ๋ํ์ฌ์ ํ์๋ค์ ๋ณด๋ด์ ๋ค. ๊ธฐ๋ค๋ฆผ ์์์ ํ๋๋์ด ๊ทธ๋ค ์์์์ ํ๋๋์ ๊ธธ์ ๊ฐ๊ฒ ํ๋๋ก ๊ฐ๋ฅด์นจ ๋ฐ๋๋ค. ๊ทธ๋ค์ ์ฑ๋ น๊ป ์๋ณดํ๋ ๋ฐฉ๋ฒ๊ณผ ํ๋๋์ ์ผ์ ํํ๋๋ก ๋๋ ๋ฐฉ๋ฒ์ ๊ฐ๋ฅด์นจ ๋ฐ๋๋ค. ๊ทธ๋ค์ ์ด๋ฌํ ๊ณํ์ด ํฌ๋ฆฌ์ค์ฒ๋ค์ ์ถ์
The Spirit & Church 1:1 (1999)
92
๋ค๋ฅธ ๋ถ๋ถ์๊น์ง ์ด๋ฅด๋๋ก ๊ฐ๋ฅด์นจ ๋ฐ๋๋ค. ํ์ค๋ค์ ๋ํ ์ฒ ์ผ๊ธฐ๋, ํ์ , ๊ณต์ ์ธ ๊ณ ๋ฐฑ์ ์ด๋ฅด๋ ์ฑ๋ น์ ์ํ ํน๋ณํ ๋ถ๋ฅด์ฌ์ ํตํ์ฌ ์ฑ๋ น์ ๋ฐ๋ฅด๊ธฐ๋ฅผ ๋ฐฐ์ฐ๋๋ก ๊ธฐ๋๋๋ค. ๊ธฐ๋ค๋ฆผ์ ํ๋๋์ ์ฃผ๋ํ์ฌ์ ํ์ํจ์ ์ธ์ํ ๊ฒ์ ์ธ์ ํ๋ฉด์ ํ๋๋๊ณผ ์ธ๊ฐ ๋๋ฆฌ์ธ์ ๊ฒฐํฉ์ ์์ ์ ์ผ๋ก ํํํ๋ค. ๋น์ ๋ก์์ ๊ธฐ๋ค๋ฆผ์ ๋ํ ์ค์ฒ, ํต์ , ํ๋ถํจ์ผ๋ก ์ด๋ฃจ์ด์ง ๊ธฐ์กด์ ํ๋์ ์์์ ์์๋ณด๋ค๋ ๋ถ์ , ์์ข , ๋ถ์กฑํจ์ ๋ชจ๋ฒ์ผ๋ก ํ๋ ์์ฑ์ ์ํด์ ์ฑ์์ง๋ค. ๊ธฐ๋ค๋ฆผ์ ํฉํ๊ฒฝ์ ๋น ์ง๋ ์ฌ๋์ ์๋จ์ ์ญํ ์ ํ๋ค. ๋ฉ์ด์จ๊ธฐ์๋ ํฉํ๊ฒฝ์ ์ธ ์๋ฐฐ๋ ์๋ฐฐ๋ฅผ ํตํ ๊ธฐ๋ค๋ฆผ ๊ตฌ์กฐ๋ฟ๋ง ์๋๋ผ ๋ถ๋ฅด์ฌ๊ณผ ์๋ต ๋๋ ์๋ต ์ ์ธ ์์๋ฅผ ํตํฉ์ํค๋ ์ฐฌ์ ํ์์ ์ํด ์ด์ง๋์๋ค. ํน๋ณํ ์ฐฌ์ ์๊ฐ ๋์ ๊ธฐ๋ค๋ฆผ์ ์ฃผ์ ๊ตฌ์ ๋ค์ธ โ์, ์ฃผ๋โ(Yes, Lord), โ๊ฐ์ฌํฉ๋๋ค, ์์๋โ(Thank you, Jesus)์์๋ถํฐ โํ ๋ ๋ฃจ์ผโ(Hallelujah), โ์๊ดโ(Glory)์ ์ด๋ฅด๋ ๊ทธ๋ค์ ์๋ต ์์์ ํ์ค๋ค์ ์ง์ํ๋ฉด์ ์๋ฐฐ ์ธ๋์๋ ์ฑ๋ น์ ์ํด ์ธ๋๋์๋ค. ํ๋๋์ด ์์ฌํ์ ๊ฒ์ด ๊ฐ์ฅ ๋ช ๋ฐฑํ ๋ ํ์ค์๊ฒ ํ๋๋์ด ์์ฌํ ๊ฒ์ด ์๋ ค์ก๊ณ ๊ทธ๋ค์ด ํ๋๋์ ๋์ฑ๋ ์์ ํ ๋ง๋๊ธฐ ์ํ์ฌ ์ฐฌ์๊ณผ ๊ฐ์ฌ๋ฅผ ํตํด ํ๋๋๊ป ์ด๋ฅด๊ฒ ๋๋ ๊ฒ์ด ์๋ ค์ก๋ค. ํธ์๋ ฅ ์๋, ์ํผ์ ํ๋๋ ์ฑ๊ฐ๋ ํน์ ๋ฆฌ๋๋ฏน์ปฌํ๋ ์ง ๋น ๋ฅธ ํ ํฌ์ด๋ ์ง ๋นํธ๊ฐ ๊ฐํ ๋ ธ๋์ด๋ ์ง ์์ ์ ๊ฒฉ๋ ฌํ์๋ค. ๋น ๋ฅธ ํ ํฌ์ ๋ ธ๋ ๋์ ํํธ์ ์ฐฌ ์ถค๊ณผ ํ์ฐฌ ๋ ธ๋๊ฐ ๋ค์์ธ ๊ฐ์ด๋ฐ ํ์ค์ ํ์๊ฐ์ด๋ ๊ทธ ์ด์์ด๋ ๊ฐ์ ๋ฆฌ๋ฌ์ผ๋ก ํ ๊ณก ๋๋ ๋ฉ๋ค๋ฆฌ๋ก ๋ ธ๋๋ฅผ ๋ถ๋ ๋ค. ๋ ธ๋์ ์ฆ๊ฑฐ๋ ๊ฐ์ ์ ์ธ ๋ํ์ฒด์ ์ค๊ต์๊ณ , ํฉํ๊ฒฝ์ ์ธ ์๋ฐฐ ํ์ฌ๋ฅผ ์ฐฝ์กฐํด๋๋ค. ์ ๊ธฐ์ ์ผ๋ก ๋ถ์ถ๋๋ ํฉํ๊ฒฝ์ด ์๋ฐ์ ์ธ ๊ธฐ๋ค๋ฆผ์ ์๋ฐฐ๋ก ์ด๋๊ณค ํ์๋ค. COGIC ์ํ์ ์ค์ฌ์ผ๋ก๋ถํฐ ๊ธฐ๋ค๋ฆผ์ ์ ๊ฑฐํ๋ ๊ฒ์ ๊ธฐ๋ ๊ต์ ์ ์ฒด์ฑ์์ COGIC ์ ์ฅ์ ์ฑํ๋ ๊ตํ๋ก๋ถํฐ ๋ฉ์ด์ง๋๋ก ์กฐ์ฅํ์๋ค. ๊ทธ๋ฆฌ๊ณ ์๋ก์ด ์ค์ํ ์์ง๊ณผ COGIC์ํ๋ฅผ ์ฌ์ ๋ฆฌํ๋ ์๋ฐฐ๋ฅผ ๋ชจ์ํ๋ ๋ฐ ํ์ฐ๋๋ก ๋ง๋ค์๋ค. ๋ ๊ฐ์ง ์ ํ์ ๊ต์ก ํ๋ก๊ทธ๋จ์ COGIC์ ๋ฉ์์ง์ ๊ฒฝํ์ ์ฌ๋ฐฐ์นํ๋ ์๋ก์ด ์ ํ์ ๋ฐฉํฅ๋ฟ๋ง ์๋๋ผ ํต์ฌ์ ์ธ ์์ง๊ณผ ์๋ฐฐ ํ์๋ค์ ์ํ ์ ํ์ฌํญ์ ์ ๊ณตํ์๊ณ , COGIC ์ํ์์์ ์๋ก์ด ํตํฉ์ ์ธ ์์๋ฅผ ์ ๊ณตํ์๋ค. 1970๋ ๋ ๋์ ์์ํ COGIC ์ ํ์์ ์ธ ์ ํ ๊ต์ก๊ธฐ๊ด๋ค์ COGIC๋ด์ ์ ํ์ ๋ณํ์ ์๊ธฐ์ ์ค๋ฆฝ๋์๋ค. ๋ถํํ๊ฒ๋, COGIC์ ํน๋ณํ ์ ํ์ ๋์ ์ ๊ฑธ๋ง๊ฒ ๋ง๋ค์ด์ง ์ ํ ๊ต์ก ํ๋ก๊ทธ๋จ์ ๊ณ ์ํ๋ ค๋ ๊ฑด์ค์ ์ธ ์ด ๊ณํ์ ๊ฑฐ์ ์ฃผ๋ชฉ์ ๋ฐ์ง ๋ชปํ๋ค. CHMTS ํ๊ต๋ ์ฒซ ๋ฒ์งธ๋ก ๊ณต์ธ๋ ๋ฏธ๊ตญ ์ค์์ ์ ํ๊ต์ด์๊ณ the Interdenominational Theological Center (ITC)์ ์ ์ผํ ์ค์์ ์ฃผ์์ ํ๊ต์๋ค. ์ด ์ปค๋ค๋ ํ๊ต๋ ํ์ธ๊ณ ๋ฏธ๊ตญ์ธ์ ์ํด ์์ง์ฌ์ก๋ค. ์ง๊ธ 1970 ๋ ๋ถํฐ ์ต์ด์ ๊ตํ(์ค์์ ๊ตํ)์ ๊ด๊ณ๋ ์ฌ์ฏ ๊ฐ ํ๊ต๋ก
Daniels, ์ฃผ๋, ๊ทธ๋ ๊ฒ ์ด ์ ์๋๋ก
93
์ด๋ฃจ์ด์ง ๊ตํ์ ํฌ์์ธ ์ด ํ๊ต๊ฐ ๊ฐ๋ ๊ตํ(Episcopal Church)๋ฅผ ๊ตฌํ๋ค. ์ด ํ๊ต ์ฐํฉํ์ ๊ต์์ง์ ๋ค๋ฅธ ๊ต์๋ค ์ธ์๋ ํ์ํ๋ ๊ตํ์ ๋ฉค๋ฒ๋ค์ ํฌํจํ์๋ค. ๊ต์์ง์ ๋๋ถ๋ถ์ด ํ์ธ๊ณ ๋ฏธ๊ตญ์ธ์ด์์ง๋ง ๋ค๋ฅธ ์ธ์ข ๊ณผ ๊ตญ์ ์๋ค๋ ํฌํจํ์๋ค. ํ์ฌ ์ด ์ฐํฉํ๊ต์ ์ด์ฅ์ ์ฌํ์ค๋ฆฌํ์์ด๋ฉฐ COGIC ์ ์ฑ์ง์์ธ ๋ก๋ฒํธ ํ๋ญํด๋ฆฐ(Robert Franklin)๋ฐ์ฌ์ด๋ค. ๊ต์์ง์ ์ ํ์ ๋ฒ์๋ ๋ ์ค์์ ์ฃผ์์๋ค์ ํฌํจํ์ฌ ์์ ์ฃผ์์๋ค๋ก๋ถํฐ ์ ๋นํ ์์ ์ฃผ์์ ์ธ ์๋ค์ ์ด๋ฅธ๋ค. ITC์ ๊ต์๋ค ์ค์๋ ํ์ธ์ธ๊ถ์ฃผ์ ์ ํ, ํ์ธ์ฌ๊ถ์ฃผ์ ์ ํ(์ ์์ธ์ข ์ฌ๊ถ์ฃผ์ ์ ํ), ๊ทธ๋ฆฌ๊ณ ์ฑ๊ฒฝ, ์ญ์ฌ, ์ ํ, ์ค๋ฆฌํ, ๋ชฉํํ์์ ์๋ก์ด ํ๋ฌธ์ ์์ ์ ๋ฐํํ ํ์ธ์ค์ฌ์ฃผ์ ์ ํ ๋ฑ๊ณผ ๊ฐ์ ๊ตญ์ ์ ์ผ๋ก ์ธ์ ๋๋ ์๋ก์ด ์ ํ์ ์ ๋ง์ ์ธ์ฐ๋ ์๋ค์ด ์๋ค. ITC ๋ Black Church, ๋ฏธ๊ตญ ์ฌํ, ๊ทธ๋ฆฌ๊ณ ํ์ธ ์ธ๊ณ์ ๊ด๊ณ๋ ์ ํ์ ์ธ ํ ๋ก ์ ์ํ ์ฃผ์ ์ผํฐ์ด๋ค. ITC ์์์ CHMTS์ ์์น์ ๋ก๋ฒํธ ํ๋ญํด๋ฆฐ์ ์ง์๊ฐ ์ธ์ข ์ ๊ธฐ๋ฐ์ ๋ ์ธ๊ณ๊ตํ์ฃผ์(๊ตํ ์ผ์น ์ด๋)์ ๊ฐ์น๋ฅผ ์ฆ์ง์ํค๋ ํ์ธ๊ตํ์ ๊ด๋ จ๋ COGIC์ ์ ์ฒด์ฑ์ ๋ช ๋ฐฑํ ์ฆ๋ช ํ๋ค. ITC์ ์ ํ์ ๋ค์์ฑ์ ํน๋ณํ ๊ทธ ์์ ์ ์ ํ์ ์ฌ๋ฐฐ์น ๊ธฐ๊ฐ ๋์ COGIC ์๊ฒ ์ ์ ํ ๋์ ์ ๋ง๋ค์ด ์ฃผ์๋ค. ITC์์์ ์ ํ ๊ต์ก์ ํ์ธ๊ตํ ๋ด์์ ์ผ๋ฐ์ ์ธ ๊ธฐ๋ฐ์ ๋งก๊ณ ๊ตํ์กฐ์ง ์์์์ ํน๋ณํ ๊ณผ์ ๊ณผ ๊ตํ์ ํ์์ ๋ถ์ํ๋ ๊ตํ์ ์ธ ํน์์ฑ๊ณผ ํจ๊ป ๋ชฉํ๋ฅผ ์ํ ์ผ๋ฐ์ ์ธ ์ค๋น๋ฅผ ํ๋๋ก ํ๋ฝํด ์ค๋ค. ์ปค๋ฆฌํ๋ผ์, ์ผ๋ฐ์ ์ธ ๋ชฉํ๋ฅผ ์ ๋นํ๋ค๊ณ ์ธ์ ํ๊ธฐ ์ํด, COGIC๋ด์ ๋ชฉํ๊ฐ ๋ค๋ฅธ ํ์ธ๊ณ ๋ฏธ๊ตญ์ธ ๊ตํ ์์์์ ๋ชฉํ๋ฅผ ํ๊ธฐ์ ์ถฉ๋ถํ ์ ๋๋ก ์ ์ฌํ ๊ฒ์ ์ ์ ๋ก ์ผ๋๋ค. ๊ทธ๋ฌ๋ฏ๋ก ITC๋ด์ ์ ํ๊ต์ก ํ๋ก๊ทธ๋จ์ COGIC ๊ฐ ํ์ธ ๊ตํ์์ ํ์ค์ํ๊ฒ ํ๋ค. ๊ทธ๋ฌ๋ COGIC์ ์์ด์์ ์ค์์ ์ ํน์ง์ COGIC ์ญ์ฌ, ๊ต๋ฆฌ, ๊ตํ ํ์ ์กฐ์ง ์์์์ ๊ณผ์ ์ ํฌํจ๋๋ค. ์ด๋ป๊ฒ COGIC ์ ์ค์์ ์ฃผ์๊ฐ ์ฑ๊ฒฝ์ ์ฝ์, ๊ธฐ๋ ๊ต์ ์ ํต, ์ค๋ฆฌ๋ฅผ ํ์ฑํ์์ผ๋ฉฐ ๋ชฉํ๋ ์ฝํ๋์๋? COGIC์ ๋ฉ์์ง์ ๊ฒฝํ์ ์ ํ๊ธฐ ์ํ์ฌ ์ด์ ์ ์์ด์ CHMTS ๋ ์ปค๋ฆฌํ๋ผ์ ๋ณํ์์ผฐ๋ค. 1972๋ ์ด๋ the C. H. Mason System of Bible Colleges (CHMSBC)์ ์ซ์์ ์ผ๋ก ์ฑ์ฅ์ ๊ณ์ํ์๋ค. ์ด ์ ํ๊ต๋ค์ ๋ค๋ฅธ ๊ณณ์์ ๋ฟ๋ง ์๋๋ผ ๋ฏธ๊ตญ ์ ์ญ์ ๊ฑธ์น ์ฃผ์ ๋์์์ ํธ๋ฆฌํ ์์น์ ์์๋ค. ์ฒซํด ๋ด์ ์ด ๊ธฐ๊ตฌ๋ ๋ฏธ๊ตญ๊ณผ ํ์ดํฐ์์ 46๊ฐ๊ต๋ฅผ ํฌํจํ์๋ค. ๋๋ถ๋ถ ์ฌํ์ ์๋ 50 ๋ช ์ ํ์ ์ดํ์๋ค. 1974๋ ์ ์กฐ์ง์ ํตํด ํ๊ต์ ๋ด์ฌํ๋ ค๋ ์์ํ ๊ต์์ ํ์ ๊ฐ(์ง์)๋ค์ด 250 ๋ช ์ด์๋ค. ๊ต์์ง์ ๊ต์ก์์์๋ถํฐ ๋ณํธ์ฌ์ ์ฌ์ ๊ฐ์ ์ด๋ฅด๊ธฐ๊น์ง ๋ถ์ผ๋ฅผ ๋๋ ์ ๋ฌธ๊ฐ๋ค์ ํฌํจํ์๋ค. ์ต์ํ์ ์๊ตฌ ์กฐ๊ฑด์ ๊ณต์ธ๋ ๊ธฐ๊ด์ผ๋ก๋ถํฐ ๊ณ ๋ฑํ๊ต ์ดํ ์ต์ํ 2๋ ๊ฐ์ ๋ํ ๊ต์ก๊ฒฝ๋ ฅ์ด์๋ค.
8
8 Interview with Dr. A. J. Hines, Executive Director of the C. H. Mason System
The Spirit & Church 1:1 (1999)
94
์ด ์ฑ๊ฒฝ ๋ํ๋ค์ ์ ์ฑํจ, ์์ ํ ์ฑํ์ ์ฌ๋์ ์์ฑ์ ๋ํ ๋ฉ์์ง๋ฅผ ์ ํ๋ ๋ชฉํ๋ฅผ ํ๋ ์ค์์ ์ฃผ์๋ฅผ ํ๋ จ์ํฌ ํ์์ฑ์ ์ํ ์ฑ์ฅ์ด์๋ค. ์ด ๋ํ๋ค์ COGIC์ ์ง๋์ธต๊ณผ ํ์ ๋์ ์ ํ์ ๊ธฐ์ ์ ํฅ์์ ๊พํ์๋ค. ๊ตฌ์กฐํ๋ ํ๋ก๊ทธ๋จ์ ํตํด ๋ฐฐ์ฐ๊ธฐ ์ํ๋ ๋ชจ๋๊ฐ ๊ธฐ๋ ๊ต์ ๋ํ ๊ธฐ์ด๊ต์ก์ ๋ฐ์๋ค. ์ด ์ฑ๊ฒฝ ๋ํ์ ๋ชฉ์ ๋ค์ ๋ค์๊ณผ ๊ฐ๋ค.
1) ๊ฐ๊ฐ์ ๋ฐ์ ๋จ๊ณ์ ์๋ ์ฌ๋๋ค์ ๋์์ ์ฐฝ์กฐ๋ฌผ๋ก์ ๋ณด๋ค ๋์ ์์ ์ ์ ์ฌ๋ ฅ์ ๋ฐ๊ฒฌํ๊ณ ๊ทธ๋ค์ ๊ทธ๋ค ์์ ์ ๋งก๊ฒจ ์ฑ์ํ ํฌ๋ฆฌ์ค์ฒ์ด ๋๋๋ก ํ๋ค.
2) ์ฑ๋๋ค์ด ๊ทธ๋ค์ ๊ฐ์กฑ, ๊ตํ์ ๋ค๋ฅธ ์ฌ๋์ด๋ ๊ทธ๋ฃน๊ณผ์ ๊ธฐ๋ ๊ต์ ์ธ ๊ด๊ณ๋ฅผ ์ธ์ฐ๊ณ ์ ์งํด ๋๊ฐ๋๋ก ๋๋๋ค.
3) ์ฑ๋๋ค์ด ํ๋๋์ด ์ฐฝ์กฐํ์ ์์ฐ ์ธ๊ณ๋ฅผ ์ข ๋ ์ ์ดํด, ์๊ฐํ๊ณ ๊ทธ ๊ฐ์น ๋ณด์กด์ ์๋ฌด๋ฅผ ๋ฐ์๋ค์ด๊ณ ๊ทธ๊ฒ๋ค์ ์ธ๋ฅ์ ํ๋๋์ ์ํ ์ผ์ ์ฌ์ฉํ๋๋ก ๋๋๋ค.
4) ์ฑ๊ฒฝ์ ๋ํ ์ดํด์ ์ธ์์ ๋์์ผ๋ก ์ฑ๋๋ค์ด ํ๋๋์ ๋ง์์ ๋ฃ๊ณ ์์ข ํ์ฌ ๊ธฐ๋ ๊ต ์ ์น ์ญ์ฌ์ ๋ค๋ฅธ ์์๋ค์ ์ฌ๋ฐ๋ฅด๊ฒ ์ธ์ํ๊ณ ํจ๊ณผ์ ์ผ๋ก ์ด์ฉํ๋๋ก ์ด๋๋ค.
5) ์ง์ญ์ , ์ธ๊ณ์ ๊ตํ ์ ๊ต์์ ์ ์์ ์ฐธ์ฌ๋ฅผ ํตํ ์ฑ๋์ ๊ต์ฌ์ ์์ด์ ์ฑ ์์ ๋ฐ๊ฒฌํ๊ณ ๋คํ๋๋ก ๋ง๋ ๋ค.
์ด ์ฑ๊ฒฝ ๋ํ๋ค์ COGIC ์ ๊ฐ๋ฅด์นจ์ ์ผ๋ฅ ์ฑ์ ๋์ผ ์ ์๋ ์ปค๋ฆฌํ๋ผ์ ํตํ์ฌ ์, ์ก, ํผ์ ์ ์ธ์ ๋ค๋ฃฐ์ ์๋ ๋ชฉํ์์ ์ ๊ต์ฌ๋ค์ ์ค๋นํ๋ ค๊ณ ๋ ธ๋ ฅํ๋ค.
9 ๋ํ๋ค์ ์ฑ์, ์ ํ, ์ญ์ฌ, ๋ชฉํ
๊ทธ๋ฆฌ๊ณ ๊ต์๊ณผ๋ชฉ์ ์ ๊ณตํ๋ค. ์ ์นํ๋ฟ๋ง ์๋๋ผ ์ํ๋ก ์๋ฉ๋ฆฌ์นธ์ ์ญ์ฌ๋ ์ ๊ณต๋๋ ๊ต์๊ณผ๋ชฉ ์ค์์ ์ฃผ์ํ ๊ณผ์ ๋ค์ด๋ค. ๊ทธ๋ฌ๋ ์ปค๋ฆฌํ๋ผ์ ํต์ฌ์ ๋ณต์์ฃผ์ ๊ต์ฌ ํ๋ จ ํํ(Evangelical Teacherโs Training Association)์์ ๋ฐ์๋ค์๋ค.
10
COGIC ์ ๊ด์ต๊ณผ ๊ฐ๋ฅด์นจ์ ์ ๋ฌ์ ์ด ์ฑ๊ฒฝ ๋ํ๋ค์ด ์ฃผ๋๋ก ํ๋ฝํ๋ ๊ฒ๋ณด๋ค ๋ ๊ต์ก์ ์ธ ์ฌ์ ๋ฅผ ์๊ตฌํ๋ค. ์ด ์ฑ๊ฒฝ ๋ํ๋ค์ ๊ตฌ์กฐ๋ ์ฑ๊ฒฝ์ ๋ํ ํ ๋ก ๊ณผ ์กฐ์ธ์ผ๋ก ์ด๋ฃจ์ด์ง COGIC์ ๋น๊ณต์ ๊ต์ก ๊ณผ์ ๋ค์ ์ํ์์ผฐ๋ค. ๋ค์ํ ๊ตํ์ ๊ธฐ๋ฐ ์์์์ ์ฑ๊ฒฝ์ ๋ํ ํ ๋ก ์์ ํ์๊ณผ ๊ต์ฌ๋ค์ ์ํธ ํ์ต์์๋ค. ๊ทธ๋ค์ ์ถ์ ๊ฒฝํ, ์ฑ๊ฒฝ์ ์ง์ ๊ทธ๋ฆฌ๊ณ ์ ํ์ ์ ๋ง์ ์ ๊ณตํ๋ฉด์ ํ์๋ค์ ์์ ํ ์ฐธ์ฌ์๋ก์ ์ญํ ์ ํ์๊ณ , ๊ต์ฌ๋ค์ ํ ๋ก ์ ์ด์ง์ ์ญํ ์ ํ๋ค. ํ ๋ก ์์์ ์๋ก ์ฃผ๊ณ ๋ฐ๋ ๊ฒ์ด์๋ค. ๊ทธ๊ฒ์ ์ฐธ์์๋ค, ์ฑ๊ฒฝ ๊ทธ๋ฆฌ๊ณ ๊ทธ๋ค์ ์ ํ๊ด๊ณ๋ฅผ
of Bible Colleges, March 30, 1974.
9 Whole Truth (October, 1973), 7, 6.
10
Interview with Hines.
Daniels, ์ฃผ๋, ๊ทธ๋ ๊ฒ ์ด ์ ์๋๋ก
95
ํฌํจํ ํ ๋ก ์ธ 3์ํ๋ด์ด๋ค. ์ฑ๊ฒฝ ๊ตฌ์ ์ ์ฝ๊ณ ์ด์ด์ ์๊ฒฌ์ ๋งํ๋ ํ์ ๋ค์ ํ ๋ก ์ด ๋ค๋ฐ๋ฅธ๋ค. ๊ฐ๊ฐ์ ์ฐธ์์๋ค์ ์ฑ๊ฒฝ ๊ตฌ์ ๋ค์ ์ด๋ค ๊ฐ๋์์๋ ์ ๊ทผํ ์ ์๋ ์์ ๊ฐ ์๋ค. ํ ๋ก ๋ค์ ๋์ ์์ผ์ ๋ ์, ์ญ์ฌ์ ์ธ ๋ถ์, ์ ํ์ ํฌ์ ๊ทธ๋ฆฌ๊ณ ์ถ์์์ ์ ์ฉ ๋ฑ์ ํตํฉ์ํจ๋ค. ํ์๋ค์ ๋จ์ด, ๊ตฌ์ ๋ค, ์ด๊ตฌ, ๋ฌธ์ฅ ๊ทธ๋ฆฌ๊ณ ๋จ๋ฝ์ ์ง์คํ๋ค. ๊ต๊ณผ์๋ ๋ฌธ์์ ์ผ๋ก, ์ฐํ์ ์ผ๋ก, ์ ํ์ ์ผ๋ก ๊ทธ๋ฆฌ๊ณ ๊ฐ์ธ์ ์ผ๋ก ํด์๋๋ค. ๊ฐ๊ฐ์ ํด์์ โ๋ด๊ฐ ์ด ๊ตฌ์ ์ ์ฝ๊ณ ์ดํดํ ๋ฐ๋ก๋โ ์ด๋ผ๋ ๋ง์ ๋จผ์ ํ๊ธฐ๋ ํ๋ค. ํ๊ณผ ๋ด์ฉ์ ๋ฉ์์ง๋ก๋ถํฐ ๋์จ ์ถ์์ ๋์ ๋ค์ ๋ค๋ฃจ๋ ์์ ๋ด์ฉ์ ์ถ์ ์ค์ ๋ก ๋ฐ์ํ๋ ๊ฒ์ ๊ดํ์ฌ ์ง๋ฌธ๋ค์ด ์๊ธด๋ค.
11
์ด๋ฌํ ๊ต์ก์ ํ๊ณ๋ ๋๋ถ๋ถ ํ ๋ก ์ ํน๋ณํ ํ์ค์ ์ํด ์ง์ง๋๋ ํธํํ ํด์์ ๊ฒฐ์ฝ ๋์ด์์ง ์๋๋ค๋ ๊ฒ์ด๋ค. ์ต์์ ํต์ฐฐ์ ํ๊ณผ์ ๋ฉ์์ง๋ฅผ ์ถ์ ์ ์ฉํ๋ ๊ฒ์ผ๋ก๋ถํฐ ๋์จ๋ค. ์ด ์ฑ๊ฒฝ ๋ํ๋ค์ ๊ต์ก์ COGIC ์ฑ๊ฒฝ ํ ๋ก ์ ๊ต์ ๋ฐฉ๋ฒ๊ณผ ๋์กฐ๋ฅผ ์ด๋ฃฌ๋ค. ํ์ ์ ์ธ ์ด์ ์ ๊ต๊ณผ์๋ฅผ ํด์ํ๊ณ ์ ํ์ ์ผ๋ก ์๊ฐํ๊ณ ์ฑ๊ฒฝ์ ๋ฉ์์ง๋ฅผ ์๊ฐํ๋ ๋ฐฉ๋ฒ์ ๋ฐฐ์ฐ๊ธฐ๋ณด๋ค๋ ํน๋ณํ ์ง์๊ณผ ํด์์ ๋ด์ฉ์ ํต๋ฌํ๋ ๋ฐ ๊ฐ์กฐ์ ์ด ์ฃผ์ด์ก๋ค. ๋ถํํ๊ฒ๋ COGIC์ ๊ฒฝํ๊ณผ ๋ฉ์์ง๋ COGIC์ ๊ต๊ณผ์๋ค์ ํตํด ์ฌ๋๋ค์ ๊ต์กํ๊ธฐ ์ํ์ฌ ์ ํ์ ์ผ๋ก ์ ์ ํ ๊ตฌ์กฐํ๋์๋ค. ๊ทธ๋ฌ๋ ๋๋ถ๋ถ์ ์์ด์ ์ฑ๊ฒฝ ๋ํ ๊ต์ก์ด ๋ฉ์ด์ง๊ฒ ๋์๋ค. ์ฑ๊ฒฝ๋ํ์ ๊ต์ก์ด ์ฑ๊ฒฝํด์์ ์ ํํ๊ณ ์ ํ์ ์ธ ์ธ์ด๋ฅผ ์ ํํ๊ณ ํน๋ณํ ํ๋๋์ ๋ง์์ ๊ตฌ์ฒดํํ์์์๋ ๋ถ๊ตฌํ๊ณ ์๋ก์ด ์ ํ์ ์์ญ์ผ๋ก ์ฝ๊ฒ ๋ณํ๋์๋ค.
12
3. COGIC ์ ํ๊ต์ก์ ๋ฏธ๋ ์ ํ ๊ต์ก์ด ์ ํ COGIC์ ๋ฉ์์ง์ ๊ฒฝํ์ ๋ฌด์์ธ๊ฐ? ๊ทธ ๋ ๋ฒ์งธ ์ธ๊ธฐ ๋์ COGIC ๋ ๋ค์ 20 ๋ ์์ ์ ํ์ ๋ฐฉํฅ์ ์ฐพ์์ผ๋ก ์ค์์ ๊ตํ๋ฅผ ์ง์ํ๊ธฐ ์ํด, COGIC ์ ํ์๋ค์ ๊ธ๋ค์ ์ข ๋ ์ ์ ํ๊ฒ ์ด์ฉํ์ฌ ์ปค๋ฆฌํ๋ผ์ ํฌํจ์ํค๋ ์ ํ๊ต์ก์ ๊ณํํ ์ ์์๋ค. ํน๋ณํ ํฅ๋ฏธ๋ก์ด ๊ฒ์ Ithiel Clemmons๊ฐ Bennie Goodwin, Leonard Lovett, Robert Franklin, Adrienne Israel ๊ทธ๋ฆฌ๊ณ Alonzo Jonnson๊ณผ ํจ๊ป ์ด ํ๋ฌธ์ ์ ์ ์ด๋ค. ์ด๋ฌํ ๋๋ถ๋ถ์ ๋ชจ๋ COGIC ์ ํ์๋ค์ด ์ ํ์ ๋ผ๋์ ๊ด๊ฑด์ ๊ฒฝ๊ฑด์ฑ๊ณผ ์์ฑ์ด๋ค. Ithiel Clemmons(์ด์์ ํด๋ ๋ชฌ์ฆ)๋ Mason(๋ฉ์ด์จ)์ ์์ฑ์ ์์น๋ฅผ ๋ ธ์ ์ข ๊ต์ ๋์๋ค. Leonard Lovett(๋ ์ค๋๋ ๋ก๋ฒ ํธ)๋ COGIC ์ ์์ฑ์ ์์น๋ฅผ ํ์ธ๊ณ ์ฃต๊ต์ ๋์๋ค. Alenzo Johnson(์๋ ์กฐ ์กด์จ)์ ๋ ธ์ ์ข ๊ต์ ์ ์น์ด๋ผ๋
11 See the discussion of orality in Pentecostalism in Walter J. Hollenweger,
โPentecostalism and Black Power,โ Theology Today 30 (October 1973), pp. 228-38.
12 See Ithiel Clemmons.
The Spirit & Church 1:1 (1999)
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๊ณตํต์ ์ ๊ธฐ์ธํ์ฌ Howard Thurman(ํ์๋ ์๋จผ)์ ์ ๋น์ ์์ฑ๊ณผ COGIC ์ ์์ฑ์ด ์ผ์น๋จ์ ๊ฐํํ์๋ค. Adrienne Israel(์๋๋ ์ธ ์ด์ค๋ผ์)์ COGIC์๋ฐฐ์์ Amanda Berry Smith์ ์ฑ์ค๋ฐ ๊ฒฝ๊ฑด์ฑ์ด ๊ณต๋ช ํ๋ ๊ฒ์ ์ฃผ๋ชฉํ๋ค. ๊ฐ๊ฐ์ ํ์๋ค์ ์์ฑ์ด COGIC๋ด์ ์ฃผ์ํ ์ค์ฒ์ด๊ณ ์ ์นํด์ผ ํ ์ฃผ์ ํญ๋ชฉ์ด๋ผ๊ณ ์๊ฐํ๋ค. ๋ค๋ฅธ ์ ํ ์ฌํญ๋ค์ ๋ฌด์์ธ๊ฐ? ์๋ฐฐ, ๊ณต์์ ์ธ ๋๋ ํน์ ์ ๊ต๋ฆฌ, ์นด๋ฆฌ์ค๋ง์ ์ธ ๋ชฉํ ๋๋ ์ฌํ์ ์ฆ๊ฑฐ๊ฐ ์ ์ผ ์ค์ํ ์ฌํญ์ด ๋ ๊น? ์ปค๋ฆฌํ๋ผ์์ ์ด๋ค ์ข ๋ฅ์ ๋ชฉํ๋ก ๋ฐฉํฅ์ ์ก์์ผ ํ ๊ฒ์ธ๊ฐ? ๋ด๊ฐ ์ฃผ์ฅํ๊ฑด๋ Robert Franklin(๋ก๋ฒํธ ํ๋ญํด๋ฆฐ)์ ์์ฑ์ ์ ํต์์ ๋ค์์ ์ฌ์ฏ ๊ฐ์ง๊ฐ ์ ํ๋ ์ ์์์ ๊ฐ์กฐํ์๋ค. Evangelical(๋ณต์์ฃผ์), Holiness(์ฑ๊ฒฐ์ฃผ์), Charismatic(์นด๋ฆฌ์ค๋ง์ฃผ์), Social Justice(์ฌํ์ ์ ์), Afrocentric(ํ์ธ ์ค์ฌ์ฃผ์), ๊ทธ๋ฆฌ๊ณ Contemplative(๋ฌต์ ํน์ ๊ด์กฐ ์ฃผ์)๊ฐ ๊ทธ๊ฒ์ด๋ค. ์ผ๋ฐ์ ์ผ๋ก the C. H. System of Bible College๋ค์ ๋ณต์์ฃผ์๋ฅผ ์งํฅํ๊ณ , ITC์ ์๋ C. H. Mason Theological Seminary๋ ์ฌํ ์ ์์ ํ์ธ ์ค์ฌ์ฃผ์์ ์์น๋ก ๋์๊ฐ๊ณ ์๋ค. ๊ทธ๋ฌ๋ ์์์ ์ธ๊ธํ๋ฏ์ด ํ์ฌ์ ์ด๋ฌํ ์ ํต์ ์์ฉ์ COGIC ์ ํน๋ณํ ์ ํ์ ์๊ธฐ๋ฅผ ๋ค๋ฃจ๊ธฐ์๋ ๋ถ์ถฉ๋ถํ๋ค. ์๋ง ์ปค๋ฆฌํ๋ผ์ด ๋ฐฉํฅ์ ๋ง์ถ์ด์ผ ํ ๋ชฉํ์ ์ข ๋ฅ๋ ์ด๋ฐ ์ ํต์ ๊ฒฐํฉ์ฒด๊ฐ ๋ ๊ฒ์ด๋ค.
13
Robert Frankline(๋ก๋ฒํธ ํ๋ญํด๋ฆฐ)์ Sanctified, the Evangelical ๊ทธ๋ฆฌ๊ณ ์์ ์ฃผ์์ ์ ํต์ ๊ฒฐํจ์ฒด์ธ ๋งค๋ ฅ์ ์ธ ์ ๊ทผ๋ฒ์ ์ ์ํ๋ค.(ITC ๋ ์์ ์ฃผ์์ ์ธ ๊ทธ๋ฌ๋ ๊ตํ ์งํฅ์ ์ธ ์ ํ์ ํต์ ๋ํ๋ธ๋ค.) Another Dayโs Journey(๋ ๋ค๋ฅธ ๋ ์ ์ฌ์ )๋ผ๋ ์ฑ ์์ Franklin(ํ๋ญํด๋ฆฐ)์ ๋ฏธ๊ตญ์ Black Theology(ํ์ธ ์ ํ)์ด๋์ ์ฐ๋ฌผ๋ก ์๊ฐ๋๊ณ ์ผ๋ฐ์ ์ผ๋ก COGIC๋ฟ๋ง ์๋๋ผ ํ์ธ๊ตํ๋ฅผ ์ํด ํ๋น์ฑ์ ๊ฐ์ง ํ์ธ๊ตํ๋ฅผ ์ํ ์ ํํ๋ก๊ทธ๋จ์ ์ ์ํ๋ค. ํ์๋ ํ๋ญํด๋ฆฐ์ ์ ํ์ ์ ์์ด COGIC๋ฅผ ์ํด ์ค์์ฑ์ ๊ฐ์ก๊ณ COGIC์ ์ ํ๊ต์ก ํ๋ก๊ทธ๋จ์ ๊ธฐ์ด์๋ฆฌ๋ฅผ ์ ๊ณตํ๋ค๊ณ ๋ฏฟ๋๋ค. ๊ทธ ์ฑ ์์ COGIC ์ ์ค์์ ์ฃผ์์ ๋ํ ํ๋ญํด๋ฆฐ์ ํ์คํ ์ ์ฒด์ฑ์ด ๊ทธ์ ์ ์์ ๊ดํ COGIC ์ ๋ฐฐ๊ฒฝ์ ๊ณต์ํํ๋ค๊ณ ํ์๋ ์ฃผ์ฅํ๋ค. ๋ฌผ๋ก ํ๋ญํด๋ฆฐ ์ง์ง์๋ค์ COGIC๋ ๋ค๋ฅธ ํ์ธ๊ตํ ๋ณด๋ค ๋ช ๋ฐฑํ ๋ ๊ด๋ํ๋ค. ๊ทธ๋ฌ๋ ๊ทธ ์ฑ ์ ํ์ธ ์ ํ๊ณผ COGIC์ ๋ฉ์์ง์ ๊ฒฝํ์ฌ์ด์ ์ฒซ ๋ฒ์งธ ๋ํ๋ก ๋ง๋ค์ด์ง ๊ธฐ๋ณธ์ ์ธ ์ค๊ณฝ์ผ๋ก ๊ฒํ ๋ ๊ฒ์ด๋ค. ๋ชฉํ์์ COGIC ์ ๋ฉ์์ง์ ๊ฒฝํ์ ๊ด๋ จ์ฑ์ ํ๋ณดํ๊ธฐ ์ํ ์ ๋ต๋ฟ๋ง ์๋๋ผ COGIC์ ๋ฉ์์ง์ ๊ฒฝํ๊ณผ ๊ด๋ จ๋ ์ ํ ๊ต์ก ํ๋ก๊ทธ๋จ์ ์์๋ค์ ์ ์ํ๋ค. ํ๋ญํด๋ฆฐ์ ์๊ฒฌ๊ณผ ๋ถ์์ COGIC๋ด์ ์ ํ์ ์ธ ๋ํ์ ๋ณด๋ค ๋์ ๋ถ๋ถ์ ์ฐจ์งํ๋ค. 1970 ๋ ๋ ์ค๋ฐ์, Bennie Goodwin(๋ฒ ๋ ๊ธ์)๊ณผ Leonard Lovett(๋ ์ค๋๋ ๋ ๋ณดํธ)๋ COGIC ์ ์ ํ์๋ค๋ก์ ํ์ธ
13 Robert M. Franklin, Another Dayโs Journey (Fortress Press, 1997); the
discussion of Franklinโs proposal throughout the paper is drawn from this book.
Daniels, ์ฃผ๋, ๊ทธ๋ ๊ฒ ์ด ์ ์๋๋ก
97
์ ํ๊ณผ์ ๋ํ์ ์ฐธ์ฌํ๋ค. Goodwin์ ํ์ธ๊ณ ๋ฏธ๊ตญ์ธ ์ฌํ์์ ๋ฌธ์ ํด๊ฒฐ์ ์ฑ๋ น์ ํ์ ํจ๊ณผ์ ์ผ๋ก ๋ง๋ค๊ธฐ ์ํด ๊ตํ์ ๊ตฌ์กฐ๊ฐ ์ด๋ป๊ฒ ๋ณํ๋์ด์ผ ํ๋์ง๋ฅผ ๋ฌผ์๋ค. ๊ทธ๋ ์ค์์ ์ฃผ์ ์๋ฐฐ์์ ์ ํด์ง ๊ฑฐ๋ํ ํ์ด ํ์ธ๊ณ ๋ฏธ๊ตญ์ธ ์ฌํ์์์ ์ฌํ์ ์ธ ๋ฌธ์ ์ ๊ด๊ณ๋ฅผ ๊ฐ๊ฒ ๋ ์ ์๋ ๋ฐฉ๋ฒ์ ๋ฌผ์๋ค. Leonard Lovett ๋ ์ค์์ ์ฃผ์๋ ์ด๋ฌธํ์ , ์ด๊ตํ์ , ์ด์ฌํ์ ์ด๊ธฐ ๋๋ฌธ์ ํ์ฌํ์ ๋ฅ์น ์ด์๋ค์ ๋ค๋ฃฐ ์ ์๋ ์ญ๋๊ณผ ๋๋์ ์๋๋ ฅ์ ๊ฐ์ง๊ณ ์๋ค๊ณ ์ฃผ์ฅํ๋ค. Lovett ๋ ์ฌํ์ ์ด์๋ค์ ๋ค๋ฃฐ ์ ์๋ ์กฐ๊ฑด๋ถ ์์ ์ฃผ์ ์ ํ์ ์๊ตฌํ๋ค. ๊ทธ์ ์๊ธฐ๋ 1970๋ ๋๋์ ํ์ธ ์ ํ์๋ค๊ณผ ๋ผํด ์๋ฉ๋ฆฌ์นด ํด๋ฐฉ์ ํ์๋ค์ ์ํด ์ฐฝ๋๋ ์์ ์ฃผ์์ ํ ์ข ๋ฅ์ ๋ํ ๋๋ต์ด์๋ค. ๊ทธ๋ ๊ทธ๊ฐ ์๊ฐํ๊ธฐ์ ์ฌํ๋ฌธ์ ์ ๊ทผ๋ณธ์์ธ์ด ์์ ์ธ ๊ฒฝํฅ์ผ๋ก ํ๋ฅธ๋ค๋ ์ฌ์ค์ ๊ฐ์กฐํ๋ ์กฐ๊ฑด์ ์์ ์ ํ์ ์ ์ํ๋ค. ๋ฐ๋ผ์ ์ฌํ์ , ์ ์น์ ํด๊ฒฐ์ ๋ฌผ๋ก ์์ ํด๊ฒฐ์ด ์๊ตฌ๋๋ค. Lovett์๊ฒ ์ค์์ ์ ๊ฒฝํ์ ๊ฒฐ๊ณผ๋ ์ฌํ์ ์ธ์์ ์ฝํ์๊ณ , ๊ทธ๊ฒ์ ์์ ์ฃผ์ ๋ํ์๋ค์ด ์ฌํ๋ณํ์ ๊ด์ฌํ๋ ๋๊ธฐ๋ฅผ ์ ๊ณตํ์๋ค. ์ค์์ ์ ๊ฒฝํ์ ํฌ๋ฆฌ์ค์ฒ๋ค์๊ฒ ์์ ๋ฅผ ์ฃผ์ด ์ด ์ด์ธ์์ ๋น์ธ๊ฐ์ ์ผ๋ก ๋ง๋๋ ํ์ ํ์คํ ๋์ํ ์ ์๊ฒ ํ์๋ค. ๊ทธ๋ฌ๋ฏ๋ก ๊ฐ์ธ์ ์ธ ํด๋ฐฉ์ ์ฌํ์ ์ ์น์ ํด๋ฐฉ์ ์์ ๋ค. Frankline์ COGIC๊ณผ ํ์ธ ์ ํ์ฌ์ด์ ๋ํ์ ์ญ์ฌ๋ฅผ ๊ฑด์ถํ ๊ฒ์ผ๋ก ๋ณด์ธ๋ค.
14
Frankline์ ํ์ธ๊ตํ๋ฅผ ๋ถ์ํ ์ข ๊ต์ ์ํ ๋ชจ๋ธ์ ์๊ฐํ๋ค. ๊ทธ๊ฐ ๊ณ ์ฉํ ๋ชจ๋ธ์ COGIC์ ์ ์ ํ ๊ฒ์ด๋ค. ์ํํ์ ๊ตฌ์กฐ์ ๋ง์ฐฌ๊ฐ์ง๋ก ์ข ๊ต์ ์ํ๋ ์ํธ์์กด์ ์ด๋ค. ํ๋ญํด๋ฆฐ์ ์ข ๊ต ์ํ๋ชจ๋ธ์์๋ ์๋ฐฐ, ๊ธฐ๋, ์ ํ, ์ฐฌ์, ๊ต์ก๋ชฉํ ๊ทธ๋ฆฌ๊ณ ์ค๊ต๊ฐ ๋ชจ๋ ์ํธ๊ด๊ณ๊ฐ ์๋ค. ํ๋ญํด๋ฆฐ์ Black Church์ ์ํ์์ ๋ค๊ฐ์ ์ธ ์๋ฐฐ, ์น๋ฐํ ํ์ค ๊ธฐ๋, ์นดํ๋ฅด์์ค๋ฅผ ๋๋ผ๊ฒ ํ๋ ํํ์ฃผ์, ์น๋ฆฌ์ ์ฐฌ ์ฐฌ์, ์ ์น์ ๋ฅ๋ ฅ์ ์ฃผ๋ ์ข ๊ต๊ต์ก ๊ทธ๋ฆฌ๊ณ ์์ธ์ ์ด๊ณ ์ฐฝ์์ ์ธ ์ค๊ต๊ฐ ์๋ก์ ์ํด ์กฐ์ฅ๋๋ค๊ณ ์ฃผ์ฅํ๋ค. ํ๋ญํด๋ฆฐ์ ๊ทธ์ ๋ชฉํ์ ๋น์ ์ ํ์ฑํ๊ธฐ ์ํด ์ด ์ธ๊ณ์ ์์ด์์ ํ๋๋์ ์ฌ๋ช ์ ๊ดํ ๊ทธ์ ์ ํ๊ณผ ๊ทธ์ ์ข ๊ต์ ํํ๋ฅผ ์ฐ๊ฒฐ์์ผฐ๋ค. ๊ทธ์ ๋ชฉํ๋น์ ์์ ๊ณต์ ์ธ ์ ํ๊ณผ์ ๋ ํ๋๋์ ์ฌ๋ช ์ ๊ดํ ๊ทธ์ ์ ํ์ผ๋ก๋ถํฐ ์ฑ์ฅ๋ ๊ฒ์ด ์ฃผ์ถ์ด ๋๋ค. ์์์ ์ธ๊ธํ๋ฏ์ด ์๋ฐฐ๋ ํ๋ญํด๋ฆฐ์ ์ข ๊ต ์ํ์ ์ค์ฌ์ ์๋ค. ๊ทธ๋ฌ๋ ๊ทธ๊ฒ์ ๋ํ ๊ทธ์ ๋ชฉํ์ ์ ํ์๋ ์ ๋ ํ์ํ ์์์ด๋ค. ์ฒซ์งธ, ์๋ฐฐ๋ ํ๋๋์ ๋๋ผ์ ๊ทธ์ ๋ค์ค๋ฆผ ์์ผ๋ก ๋ค์ด๊ฐ๋ ์ฐฝ๋ฌธ์ ์ ๊ณตํ๋ ํ์ ๊ฐ์ง๊ณ ์๋ค. ์๋ฐฐ์์ ์ฐ๋ฆฌ๋ ํ๋๋์ ๋ค์ค๋ฆผ์ ์ฟ๋ณผ ์ ์๋ค. ๊ทธ๋ฌ๋ฏ๋ก ์๋ฐฐ๋ ํฉํ๊ฒฝ์ ์ด๊ณ ์ ํ๋ฅผ ํ๋ ๊ฒฝํ์ ์ฅ ์ด์์ด๋ค. ์๋ฐฐ๋ ํฌ๋ฆฌ์ค์ฒ๋ค์ด ํ๋๋์ ๋ฏธ๋๋ฅผ ๋ง๋๋ ๊ณต๊ฐ์ด ๋์๋ค. ๊ทธ๋ฐ๋ฐ ์ ํ
14 Bennie Goodwin, โSocial Implications of Pentecostal Power,โ Spirit: A Journal
of Issues Incident to Black Pentecostalism 1/1 (1977), pp. 31-32; Leonard Lovett, โConditional Liberation: An Emergent Pentecostal Perspective,โ Spirit: A Journal of Issues to Black Pentecostalism 1/2 (1977), p. 26.
The Spirit & Church 1:1 (1999)
98
๊ต์ก์ ์๋ฐฐ์ ํ๋๋์ ๋๋ผ๋ฅผ ์ฐ๊ฒฐํ๋ ํน๊ถ์ ์ฃผ์ด, ์๋ฐฐ๊ฐ ๋จ์ํ ๊ฒฝํ์ ์ธ ํ์ฌ์ ๊ทธ์น๋ ๊ฒ์ ๋ง๋๋ค. ๋์งธ๋ก, ํ๋ญํด๋ฆฐ์ ์๋ฐฐ๊ฐ ํ๋๋์ ์์ฌ์ ์ฌ๋์ ๋์์ ๋๋ ์ ์๊ฒ ์กฐ์ฅํ๋๋ก ๋ ธ๋ ฅํ ๊ฒ์ ์ฃผ์ฅํ๋ค. ์๋ฐฐ์์ ์ฑ๋ น์ ํฌ๋ฆฌ์ค์ฒ๋ค์ด ํ๋๋๊ป ์ ๊ทผํ๊ฒ ๋ง๋ ๋ค. ํ๋ญํด๋ฆฐ์ ์ฑ๋ น๋ก ์ ๊ทธ์ ์๋ฐฐ ์ ํ์ ๋ท๋ฐ์นจํ๋ค. ์๋ฐฐ๋ ๊ฐ๊ฐ์ธ์ด ์ฌ๋ฌ ๊ฐ์ง ๊ฐ์ฑ์ ๋ณตํฉ์ฒด์ธ ๊ทธ๋ค ์กด์ฌ์ ๋ค์ํ ๋ฉด๋ค๊ณผ ํํดํ๋๋ก ๋ง๋๋ ์ฅ์๊ฐ ๋๋ค. ํ๋ญํด๋ฆฐ์ ์ํ๋ฉด ์ด์ฑ๊ณผ ๊ณ์ ๋ฟ๋ง์ด ์๋๋ผ ์ฑ๋ น์ผ๋ก ์ธ๋ก๋ฅผ ๋ฐ์ ์๋ค๊ณผ ๊ฐ์ด ์ฑ๋ น์ ํตํด ํ๋๋์ ๋ง๋๋ ๊ฒ์ ๋ค์ํ ๊ฐ์ฑ์ ๋ํ๋ด๋ ์ธ๊ฐ์๊ฒ ํ๋๋์ด ์์ฌํ ์ ๋ฌผ์ด๋ค. ์ธ๊ฐ์ ๋ค์ํ ๊ฐ์ฑ ์์ ํฉํ๊ฒฝ์ ์ํ ์ญ๋๋ ํฌํจ๋๋ค. ํ๋ญํด๋ฆฐ์ ํฉํ๊ฒฝ์ ๊ณ ๋ฆฝ๋๋ ๊ฒ์ ํผํด์ผ๋ง ํ๋ค๊ณ ์ฃผ์ฅํ๋ค. ๋์ ์ฑ๋ น์๊ฒ ๋ฐ์ ํฉํ๊ฒฝ์ด ๋ฐ๋์ด ์ ์ ๋ฐ์ ๊ณผ ์ฌํ์ ์ฑ ์ ๋ฟ๋ง ์๋๋ผ ๊ฐ์ธ์ ๋๋์ ๊ฒฝ์ ์ด ์งํ๋์ด์ผ ํ๋ค. ์ฒ ํ์ William James(์๋ฆฌ์ ์ ์์ค)์ ๋ค์ด์ด, ํ๋ญํด๋ฆฐ์ ์ ์์ ์ค๋ฆฌ์ ์์ฑ์ ์ํด ๊ธ์์ ์ธ ๋ ธ๋ ฅ์ ํ๊ณ ๋๋์ ์ถ์ ๊ฐ์๋ก๋ถํฐ ์ ๋น์ค๋ฝ๊ณ ์ฆ๊ฒ๊ฒ ํด๋ฐฉ๋ ๋๋์ ์ถ ์์์์ ๊ธด์ฅ์ ๋์ด ํ๊ฐํ๋ค. ํฌ๋ฆฌ์ค์ฒ์ ๊ฐ์ฑ์ ๊ตฌ์ฑํ๋ ๋ฌด์ํ ๋ฉด๋ค์ด ํตํฉ๋์ด ์๋ฐฐ ์์์ ํ๋๋์ ๋ง๋๊ฒ ๋๋ค. ์ ํ๊ต์ก์ ๊ฐ์กฐํด์ผ ํ๋ค. ๋ค์ํ ๊ฐ์ฑ์ ๋ณตํฉ์ฒด์ ๊ด๊ณํ๊ธฐ ์ํ์ฌ ์๋ฐฐ์ ๋ค์ํ ๊ฐ์ฑ์ ๊ฐ์กฐํด์ผ ํ๊ณ , ์ธ๊ฐ์ ๋ค์ํ ๋ณตํฉ์ฑ๊ณผ ํํดํ๊ณ ๊ฐ์ธ์ ์ฌํ์ ๋ณํ๋ฅผ ๊ฒช์ ๊ธฐ๋ ๊ต์ธ๋ค๊ณผ ๊ฐ์ ์ฌ๋๋ค์ ์ ํ๋ฅผ ์ํ ๋ด์ฉ์ ์ ๊ณตํด์ผ ํ๋ค. ์ ์งธ, ์๋ฐฐ ์์์ ํฌ๋ฆฌ์ค์ฒ๋ค์ ํ๋๋์ ๋ชฉ์ ์ฑ์ทจ์ ์ฐธ์ฌํ๋ผ๋ ํ๋๋์ ์ด์ฒญ์ ๋ค์ ์ ์๋ค. ํ๋๋์ ์ด์ฒญ์๋ ๋ํ ๋ง์ ์ฃ์ ํ์ฑ์ผ๋ก ์ผ๊ธฐ๋ ์ฐฝ์กฐ๊ฐ ์ ์ ํผํด๋ฅผ ๊ทน๋ณตํ๋ ๋ฐ ์ฐธ์ฌํ๋ ๋์ฐธ์๊ฐ ๋๋ผ๋ ๊ฒ๋ ํฌํจ๋๋ค. ์ฐฝ์กฐ, ๊ตํ, ๊ฐ์ธ์ ์ถ์ ์๋ ํ๋๋์ ๋ชฉ์ ์ ํฅํ ํ์ค๋ค๊ณผ ๊ฐ์ธ ํฌ๋ฆฌ์ค์ฒ๋ค์ ์ธ๋ํ๊ธฐ ์ํด ํ๋ญํด๋ฆฐ์ ์ฑ๊ฒฝ, ์ค๊ต, ๊ธฐ๋, ๊ณต์ ์ธ ์ฆ๊ฑฐ๋ฅผ ๊ฐ์กฐํ๋ค. ๊ฐ์ธ์ , ์ฌํ์ ๋ณํ๋ฅผ ์ฐํฉํด๊ฐ๋ ํํธ, ์ฌํ์ ์ง๋ฉดํ ์ฌํ์ ๋์ ๋ค์ ์ฒ๋ฆฌํ๊ธฐ ์ํด ๊ตํ์ ์ฉ๊ธฐ๋ฅผ ๋ถ๋์ฐ๋ ค๋ ํ๋๋์ ๋ชฉ์ ์ ํ ๋ก ํ๋ฉด์ ๊ทธ๋ ์ฌํ์ ํ๋์ ๊ฐ์กฐํ๋ค. ํ๋ญํด๋ฆฐ ๋ ผ์์ ๋ฐฐ๊ฒฝ์ ํ์ธ ์ ํ์ด๋ค. ํน๋ณํ ํ๋๋์ ๋๋ผ๋ฅผ ๊ตฌ์ฑํ๋ฉฐ ๊ตํ ๋ชฉํ์ ์์ด์๋ ์ ๋๋ ํ๋๋์ ๋ณธ์ฑ๋ด์ ์ ์ ์์ ๋ฐ์๋ ์ ์์ค์ฌ์ฑ์ ๊ฐ์กฐ์ ์ ๋์๋ค. ๊ฒฐ๊ณผ์ ์ผ๋ก ์ ํ๊ต์ก์ ์ธ์์ ์ ์๋ฅผ ์ํ ์๋ฐฐ์ ์ฑ๋ น์ ์ฐ๊ฒฐ์ ์ฆ๊ฑฐ ํด์ผ ํ๋ค. ๋ท์งธ, ์๋ฐฐ ์์์ ์ ํ๋๊ณ ์ฐ์ฝํ ์ฌ๋๋ค์ธ ํฌ๋ฆฌ์ค์ฒ๋ค์ ์ฑ๋ น์ ์ํด ๊ฐ๊ฑดํจ์ ์ป์ด ํ๋๋์ ๋ชฉ์ ์ฑ์ทจ์ ์ฐธ์ฌํ๋ค. ์ค๊ต์, ๊ต์ฌ, ๋ณต์ ์ ๋์, ์ฌํ ํ๋๊ฐ๋ค์ ์ ์ ๋ ๋ชฉํ์ ๋ง๋ถ์ฌ, ๊ธฐ๋ฆ๋ถ์ ๋ฐ์ ์์ ์ธ๋์, ๋ฏผ์ค ์ง์์ธ, ์์ ๊ถํ์, ๊ณต๋์ฒด ๋ฐ์ ์ ๊ด๋ฆฌ์, ๋ฌธํ์ธ๋ค(์์ ์ธ), ๊ฐ์กฑ์ ํ์ฑํ๊ฒ ํ๋ ์, ๊ณผํ๊ธฐ์ ์ ๋ฐ์ํ ์์ธ๊ฐ ๋ฑ์ ์๋ก์ด ๋ฆฌ์คํธ๋ฅผ ํ๋ญํด๋ฆฐ์ ์ฐฝ์ํ๋ค. ํ๋ญํด๋ฆฐ์ ๋ฆฌ์คํธ๋
Daniels, ์ฃผ๋, ๊ทธ๋ ๊ฒ ์ด ์ ์๋๋ก
99
ํ๋๋์ผ๋ก ์ธํด ๋ณํ๋ ๊ฐ์ธ๊ณผ ์ฌํ์ ์ฐธ์ฌ์๋ค๋ก์์ ํ์ค๋ค์ด ์ ํ์ ์ผ๋ก ์์ ํ๊ณ ๊ฒธ์ํ ๋์ค์ ์ฅ์ ์ด๊ฒ ๋๋๋ก ๊ณ ์๋ ๊ต์ญ์(๋ด ์๊ฐ์ ๋ชจ๋ ํฌ๋ฆฌ์ค์ฒ์ ์ญํ )์ ์ญํ ์ ๊ท์ ํ๋ค. ๊ทธ๋ฌ๋ฏ๋ก ์ ํ๊ต์ก์ ํ๋๋์ ๋ชฉ์ ์ ์ฑ์ทจํจ์ ์ธ๊ฐ์ด ์ฐธ์ฌํ๊ธฐ ์ํ์ฌ ์ฑ๋ น์ ํ์์ฑ์ ์ค๋ช ํ๊ณ , ๋ชฉํ์ ์ผ๋ค์์ ํ๋๋์ ์ถฉ์กฑํจ๊ณผ ์ธ๊ฐ์ ์ ํ์ฑ์ ๋ณ๋ ฌํด์ผ ํ๋ค. ๋ค์ฏ ๋ฒ์งธ, ์๋ฐฐ ์์์ ์ ์ ์์ญ๊ณผ ์ธ๊ฐ์ ์์ญ์ด ๋ณต์ ์ ํฌ์ ๋๋์ , ์์ธ์ , ์์ฌํ์ ์ฐจ์์ ๊ฑฐ์ณ ๋ถ๋ถ์ ์ผ๋ก ๊ต์ฐจํ๋ค. ๊ทธ์ ์ฑ ์ ๋ชฉํ์ ๋ฐฉํฅ์ฑ์ผ๋ก ํ๋ญํด๋ฆฐ์ด ์ค๊ต๋ฅผ ๊ฐ์กฐํ๋ ๋ฐ๋ฉด ์ ํฌ๋ ์ค๊ต์ ๋ง์ฐฌ๊ฐ์ง๋ก ์ค์ธ, ๋ ธ๋, ๊ธฐ๋, ๊ฐ๋ฅด์นจ์์ ๋ค๋ ค์ง๋ค. ์ธ์ด์ฐ์ต(์ค๊ต๋ฅผ ๋งํ๋ ์ฐ์ต)์ ํ์ ์ ๊ธฐ๋ณธํ์ ์ ๊ณตํ๋ค. ๊ทธ ์์์ ์ฒญ์๋ค์ ์ถ์ ๊ตฝ, ์ญ์๊ฐ ๊ณ ๋, ๋ถํ, ์ฃ, ๊ตฌ์๊ณผ ๊ฐ์ ์ฑ๊ฒฝ์ ๋ฒ์ฃผ์ ์ฃผ์ ๋ฅผ ํตํด ๊ฐ๊ถ์ ์ธ ๋ฐฉ๋ฒ์ผ๋ก ๊ณต์ ์ถ์ ํด์ํ ์ ์๋ค. ์ด๋ฌํ ์ฐ์ต ์์์ ์ฑ๋ น ์์ฌ์ ๊ฐ๋ ฅํ ์ญํ ์ ๋ง๋ถ์ฌ, ๊ทธ๋ค ์์ ์ด ํ์ค์ ๋ฐ์ํ ๋ฟ ์๋๋ผ ๊ฑด์คํ๋ ์ธ์ด์ญ๋์ ์ด๋ฌํ ์ธ์ด์ฐ์ต์ ๊ฐ๋ ฅํ ๋๊ตฌ๋ก ๋ง๋ค์ด ์ฌํ์ ๊ฐ์ธ์ ๋ณํ๋ฅผ ์ด๋์ด๋ธ๋ค. ๊ทธ๋ฌ๋ฏ๋ก ์ ํ๊ต์ก์ ์ ํฌ์ ๋๋์ , ์์ธ์ ์ฐจ์ ๋ฟ ์๋๋ผ ์ ํฌ์ ์์ฌํ์ ์ฐจ์์ด ๋ค์ํ ํํ์ ๋ณํ๋ฅผ ์ด๋์ด๋ผ ์ ์๋ ๋ฐฉ๋ฒ์ ๋ฌด์ํ ์ฆ๋ช ํด๋ด์ผ ํ๋ค. ๋ง์ง๋ง์ผ๋ก, ํฌ๋ฆฌ์ค์ฒ๋ค์ ๊ทธ๋ค์ด ์ฌํ์ ๊ฐ์ธ์ ๋ณํ์ ์ฐธ์ฌํ๋ ๊ฒ์ฒ๋ผ, ๊ทธ๋ค ํ๋์ ๋น์ ๋ํ ์๋ก์ด ์ดํด๋ฅผ ํตํด์ ์๋ฐฐ ์์์์ ํ๋๋, ์ฑ๊ฒฝ, ๋ฏฟ์, ์ฌํ์์ ๋ง๋จ์ ํ๋์ผ๋ก ๋ณํ์์ผ์ผ ํ๋ค. ํ๋ญํด๋ฆฐ์ ๋์ค์ ์ฅ์์ ํ์ค๋ค์ ํ์ฌ ๋ค์ํ ์ญํ ์ ํ๊ณ ์๋ค๊ณ ์ง์ ํ๋ค. ํ๋ญํด๋ฆฐ์ COGIC์ ์ ์น์ ๋ชฉํ๋ฅผ ํํ์ ์ด๊ณ ์์ธ์ ์ธ ์ฌํ์ง์์ ์์ ์ด ์๊ณ ๋๋์ ๊ฒฐ๋ง์ด ์๋ ์ค์ฉ์ ์ธ ํํด์ฃผ์์ ๋์ผ์ํ๋ค. ์ด๋ฌํ ์ ๊ทผ์ ์์ง๋ ์ ์น์ , ์กฐ์ง์ ํ์๊ณผ์ ํ๋ ฅ๊ณผ ํํด์ด๋ค. COGIC ๋ ์์ธ์ ์ธ์ข ์ฃผ์๋ ๊ตฌ์์ ๋ฏผ์กฑ์ฃผ์๋ณด๋ค ์ด๋ฐ ์ญํ ๋ค์ ์ข์ํ๋ค. ํ๋ญํด๋ฆฐ์ ๋ฐ๋ฅด๋ฉด ๊ทธ๋ฌ๋ ๋๋ถ๋ถ์ COGIC ์ ํ์ค๋ค์ ๋ฏผ์ค์ ์ ์ํ๋ณต ์ด๋์ ํํ๋ ค ํ๋ค. ๋ฏผ์ค์ ์ ์๋ถํฅ ์ด๋์ ์ ์น์ ๊ณผ์ ์ ์ง์ ์ ์ฐ๊ด์ ํผํ๋ ๊ฒฝํฅ์ด ์๊ณ , ์ต์ํ ๊ฐ์ธ์ ๋ณํ๋ ์ฌํ์ ๋์์ ๋น์ ์ ๋ง๋ค์ด ๋ด๋ ๊ฒ์ ๊ฐ์กฐํ๋ค. ํ๋ญํด๋ฆฐ์ ํ๋จ์ ์ํ๋ฉด, ํฅ๋ฏธ๋กญ๊ฒ๋ ๋ฏธ๊ตญ์ ์๋ ๊ตํ๋ค์ โ์ ์์ด๋ ๋งโ์ ๊ฐ์ธ์ ์ธ ์ด์ต์ ์ํ์ฌ ์์ ํ ์ฐธ์ฌ๋ ํ์ง ์๊ณ ์ฌํ์ ์ธ ์ฒด๊ณ๋ก๋ถํฐ ๋์ค๋ ์ด์ต์ ์์ ํ๊ฒ ์งํฌ ์ ๋์ ๊ธฐํ์ฃผ์์ ์ธ ์ฐ๊ด์ ์ฅ๋ คํ๋ค. ํ๋ญํด๋ฆฐ์ COGIC ์ ๊ต์ญ์๋ฅผ ํฌํจํ ๊ต์ง์๋ค์ด ๊ณต์ ์ ํ์ ๊ฒฌ์ง์์ ๊ทธ๋ค์ ์๋ฌด๋ฅผ ๋ค์ ์๊ฐํด์ผ ํ๋ค๊ณ ์ฃผ์ฅํ๋ค. ๊ณต์ ์ ํ์๋ค๋ก์ ๊ทธ๋ค์ ์ฌ๋๋ค์ด ๊ทธ๋ค ์ ์ ์ ํต์ ํน์์ฑ์ผ๋ก๋ถํฐ ์ฌํ์ ์ธ ์ ์ ๋์ผ๋ผ๊ณ ๋งํด์ผ ํ๋ค. ๊ณต์ ์ ํ์๋ค๋ก์ COGIC์ ๊ต์ญ์๋ค์ ๊ทธ๋ค ์ฌํ์ ๋ฅ์น ๋ฌธ์ ๋ค์ ๋ง์์ผ ํ๋ค. ๊ทธ๋ ์ ํ๊ต์ก์ ์๋ฐฐ์ ๊ณต์ ๋ชฉํ์ ๊ด๊ณ๋ฅผ ์ค๋ช ํ ๊ฒ์ด๋ค.
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์ด๋ค ๋ฉด์์ ํ๋ญํด๋ฆฐ์ ํจ์ถ์ฑ๊ณผ ๋ช ํ์ฑ์ ๋ค์ 10 ๋ ์ ์ํด ์ ํ๊ต์ก ํ๋ก๊ทธ๋จ ์์์ ์ ํด์ผ ํ๋ COGIC์ ๊ฒฝํ๊ณผ ๋ฉ์์ง์ด๋ค. ์ฑํ๋ ๊ตํ์ ๊ฒฝํ๊ณผ ๋ฉ์์ง๋ฅผ ์ฌํํ๋ ๋์ ์ ํ๋ญํด๋ฆฐ์ด ๋ง๋ ์งํฉ์ฒด(bricolage)๋ ํ๊ธฐ ๋ฉ์ด์จ๊ธฐ์ ์ค์์ ์ฃผ์์ COGIC ์์์ ํ์ธ๊ตํ์ ์์น๋ฅผ ํฌ์ฉํ ๊ฒ์ด๋ค. ์๋ก์ด ์ ์ฒด์ฑ์ ๊ธด์ฅ๋ค์ ํ๋ญํด๋ฆฐ์ด ์ฐฝ์กฐ์ ์ผ๋ก ๊ฐ๋ฐํ ๋์ ๋ค์ด๋ค. ๋ค์ฑ๋ก์ด COGIC ์ ํน์ฑ๋ค์ ํ๋ญํด๋ฆฐ์ด ๋ง๋ ์ถ๊ณผ ์ ์์ ์ ๋ํ์ํ ๋ค์ฐจ์์ ๊ตฌ์ฑ์ฒด์์ ์ง๊ฐ๊ฐ ๋ฐ๊ฒฌ๋๋ค. ๊ทธ๋ฌ๋ฏ๋ก COGIC ์ ๊ฒฝํ๊ณผ ๋ฉ์์ง๋ฅผ ์ ๋ฌํ๊ธฐ ์ํ์ฌ๋ ์ ์์ ๋ค์ฐจ์์ ํน์ฑ๋ค์ด ๊ฐ์กฐ๋์ด์ผ ํ๋ค. ์์ , ์ ์ ์ , ๋๋์ , ์ฌํ์ ๋ฌธํ์ ์ค์ฒด์ธ COGIC ์๊ฒ ์ ํ์ ์ฃผ๋ชฉ์ด ์ง์ค๋์ด์ผ ํ๋ค.
4. ๊ฒฐ ๋ก ์ ํ๊ต์ก์ ๊ด๋ จํ์ฌ COGIC ์๊ฒ ์ง๋ฉด๋ ๋์ ๋ค์ ์ฑ๊ฒฝ์ , ์ ํ์ ์ผ๋ก ์์ ํ๋ฉด์๋ COGIC ์ ๋ฉ์์ง์ ๊ฒฝํ์ ํจ๊ณผ์ , ๋นํ์ ์ผ๋ก ์ ๋ฌํ๋ ์ ํ๊ต์ก ํ๋ก๊ทธ๋จ์ ๊ณ ์ํ๋ ๊ฒ์ด๋ค. ๋ ๊ฐ๊ฐ(Black Church์ American Pentecostalism) ๋ถํ๊ฐ ๊ฐ ๋ถ๋ถ์ ํฅํ ๋นํ์ ํ๋์ ๊ด์ฌํ๋ ์ฐฝ์กฐ์ ์ธ ๊ธด์ฅ์ ์ ์งํ๊ณ , COGIC์๊ฒ ๊ฐ ๋ถ๋ถ์ ๋์ ์์ ๋์ค๋ ์ด์ต์ ์ํ ์์ ๊ณต๊ฐ์ ์ฃผ๊ธฐ ๋๋ฌธ์ COGIC์ ๊ธฐ๋ ๊ต์ ์ ์ฒด์ฑ์ ํ์ธ๊ตํ์ ์๋ฉ๋ฆฌ์นธ ์ค์์ ์ฃผ์๋ผ๋ ๋ ๊ฐ์ ์ ์ฒด์ฑ์ ํฌํจํ๋ค. ์ฃผ์ ์์ง์ธ ๊ธฐ๋ค๋ฆผ์ ๋ฒ๋ฆฌ๋ ๊ฒ์ ๋ฐ์๋ค์ธ ํ, ์๋ก์ด ํน์ง์ ์ธ ๊ฒฝํ๊ณผ ๊ตฌ์กฐ์ ํ์ด COGIC ์ํํ์์ ์ตํฉ์ ์ฐพ๋ COGIC ๋ชฉํ๋ฅผ ์ํ ์ฌ์ ๋ฅผ ๋ง๋ค ์ ์๊ฒ ๋ ๋, COGIC ์ ๋ฉ์์ง์ ๊ฒฝํ์ ์๋ฐฐ์ ๊ดํ ํ๋ญํด๋ฆฐ์ ์ ์์์ ์์ ํจ์ ๋ฐ๊ฒฌํ ์ ์์๋ค. ์๋ฐฐ๋ ์ ๋น์ ์ด๊ณ , ๊ณต๋์ฒด์ ์ด๊ณ , ๊ธฐ๋ค๋ฆผ์ด ๋ณํ ์์์ด๊ธฐ ๋๋ฌธ์ ์๋ฐฐ๊ฐ ์ฃผ์ ์์ง์ผ๋ก์์ ๋์ฒด๋ฌผ์ด๋ค. ์๋ก์ด ๊ฐ๋ ์ ์์๋ ๋ถ๊ตฌํ๊ณ COGIC๋ ์นญ์, ์ฑํ ๊ทธ๋ฆฌ๊ณ ์ฑ๋ น ์ธ๋ก๋ฅผ ๊ฐ์กฐํ๋ค. ๊ทธ๋ฆฌ๊ณ ์ฑ๋ น์ ํ์ ํฌ๋ฆฌ์ค์ฒ๋ค์ ์ถ์ ๋ค์ฐจ์์ ํน์ฑ์ ์์๋ค๋ก์ ์ฌ์ ํ ์์ ์ฑ์ ๊ฐ๊ณ ์๋ค. ์ค์์ ์ ์๋ฐฐ๋ก๋ถํฐ ๋ฐ์ํ ํ๋ญํด๋ฆฐ์ ๊ณต์ ๋ชฉํ๋ ์ ํ๊ต์ก ํ๋ก๊ทธ๋จ์ด ์์ํ๋ ์ฑ์ค๋ฌ์ด ์ข ๋ฅ์ ๋ชฉํ๋ก ์ํ๋์๋ค.
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GOD THE TRINITY AND THE HOLY SPIRIT MOVEMENT IN PENTECOSTALISM1
Sam-Whan Kim*
To confirm the Sonโs consubstantiality with the Father, the Western church inserted the Filioque clause to the Nicene-Constantinopolitan Creed of A.D. 381 which reads about the Holy Spirit as follows: โand in the Holy Spirit, the Lord and Life-Giver, who proceeds from the Father, who is worshipped and glorified together with the Father and the Son...โ The interpolation of Filioque (and the Son) was officially stated in the Council of Toledo in A.D. 589 and finally approved by Pope Benedict VIII in A.D. 1014. The addition means the codification of anti-Arian theology by proclaiming the homoousion of Father and Son in the fact of the Spiritโs procession from both, rather than from the Father alone as in the Eastern model or from the Father through the Son as appeared in the early Greek patristic texts. As a matter of fact, the Augustinian understanding of the Trinity was fully acquired by that addition: Augustine(5th century) maintained that the Spirit proceeds eternally from the Father and the Son: โNeither can we say that the Holy Spirit does not also proceed from the Son, for the same Spirit is not without reason said to be the Spirit both of the Father and of the Son.โ2 About
* Sam-Whan Kim (Ph.D.) is a Professor at Hansei University, Seoul, Korea; ํ์ธ๋ํ๊ต ๊ต์์ด๋ค. 1 An earlier version of this paper was read at the First Annual Meeting of the Asian Pentecostal Society held at Gospel Theological Seminary, Taejeon City, Korea, May 21, 1999. 2 On the Trinity, IV, 29.
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the co-equality of Father and Son, Augustine says as follows:
And I know not whether the words, โthey are one,โ are ever found in Scripture as spoken of things of which the nature is different.[...] Whence then is the Father is greater? For if greater, He is greater by greatness; but whereas the Son is His greatness, neither assuredly is the Son greater than He who begat Him, nor is the Father greater than that greatness, whereby He is great; therefore they are equal. For whence is He equal, if not in that which He is, to whom it is not one thing to be, and another to be great? [...]It remains, therefore, that if He is not equal in anything, He is not equal in all. But Scripture proclaims, that โHe thought it not robbery to be equal with Godโ (Phil 2:6). Therefore any adversary of the truth whatever, provided he feels bound by apostolical authority, must needs confess that the Son is equal with God in each one thing whatsoever.3
From that, it becomes certain that the Son is the notional reality of the Father. For Augustine, as to be born, in respect to the Son, means to be from the Father while to be sent means to be known to be from the Father. In respect to the Spirit, to be the gift of God means to proceed from the Father (and the Son) while to be sent means to be known to proceed from the Father (and the Son). Therefore, the difference between โproceedingโ and โsendingโ lies on the โknowingโ of the fact of โproceeding.โ Known by whom? Known by us as God makes himself known to us and known by himself in his inner Trinitarian relationship. In the latter case, the โknowingโ means that God the Trinity has a self-image of himself; God the Trinity knows himself by sending Son and Spirit. Before knowing all creation, God knows himself. By the way, we can see that the East took the โsendingโ in John 15, 26 to be economic and the โproceedingโ in the same verse to be immanent. Eastern Trinitarian theology, thereby, did not take into consideration the act of self identification of God the Trinity. Eastern trinitarianism has always been concerned with the economy of the divine energies in creation and history rather than the immanent being of God, forsaking the deliberation on the self identification of God. According to Thomas Aquinas (13th century), the person who issues as word in Godโs knowing is called the Son, and the way in
3 On the Trinity, VI, iii, 4-5.
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which he issues is called begetting. Not as knowing and existing in us, in God to exist and to know are one and the same. Godโs word expresses what is in God the Father, and expresses and produces what exists in creatures.4 For him, the Father loves not only the Son but himself and us in the Holy Spirit, because the Holy Spirit comes forth as a love of the primal goodness with which God loves himself and all his creatures. The relationship, in relation to origination from the Father, between Son and Holy Spirit is as follows: The Son, because he issues as a Word, which by definition must resemble its source, has Image as his proper name, even though the Holy Spirit is also like the Father. In the same way, the Holy Spirit, because he issues from the Father as a love, has Gift as a proper name, even though the Son is also given. For the giving of the Son itself issues out of the Fatherโs love; God so loved the world as to give his only begotten son.5 The Angelic Doctor says: while the two persons are sent or given in history, they are begotten or breathed out from all eternity; and they proceed or issue in both senses. From that, we see that the Western trinitarianism could identify โsendingโ and โproceeding,โ but this identification did not necessarily happen. For the Eastern Fathers, like Basil (4th century), the question was centered on the hypostatic economy of the history of salvation: for that, Basil distinguished between Godโs essential unity, his ousia (essence) and hypostases (persons).6 The Eastern theologians, following such as Photius (9th century) and Gregory of Palamas (14th century), refused to accept the Filioque doctrine, insisting on the Spiritโs procession from the Father alone. Photius criticized the Filioque for confusing the hypostatic character of the persons, particularly that of the Father who is the basis of the being of God.7 For the East, the Father is the origin of the Son and the Spirit not by essence, but by his hypostatic character. We must say, as J. Pelikan does, that, for the Eastern Trinitarian Theology, the separation in the Trinity does not exist according to essence, but there is a separation according to the properties characteristic of each hypostasis.8 By the
4 Summa Theologiae, vol 7, 34. 5 Summa Theologiae, vol 7, 38. 6 On the Spirit, 5, 7. 7 Cf. J. Meyendorff, The Byzantine Legacy in the Orthodox Church (NY: Vladimirโs Seminary Press, 1982), pp. 157-8. 8 Cf. J. Pelikan, The Christian Tradition, Vol II: The Spirit of Eastern Christendom(600-1700) (Chicago: University of Chicago Press), p. 194.
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way, our attention must be paid to the fact that the separation found on the level of hypostases does not mean a separation in the Trinity, but it expresses the distinction between the three persons of the Trinity. If not so, the Eastern trinitarianism really means not the Trinity but a tritheistic unity (this expressionโs meaning differs not only from triune God but also from the so-called tritheism). For the East, the distinction was made by differentiating the work of the common will in the three persons according to the temporal mission of the Son and the Spirit. From this point of view, the Eastern theologians blamed the Filioque doctrine for the absence of discerning the difference between what was distinct and what was common in the Trinity. However, the standpoint of the Eastern Theologians leads us to separate dually the economic Trinity from the immanent Trinity in the being of God the Trinity itself, because the distinction is made according to the temporal mission of the Son and the Spirit, and thereby ascribed exclusively to the economic point of view. But we must say that the dual separation would be accepted from our human perspective, and should not be allowed in the being of God the Trinity: God the Trinity is only one, even though we say of the economic Trinity and the immanent Trinity. In the 13th and 14th centuries, Eastern theologians, such as Gregory of Cyprus and Gregory of Palamas, began to recognize that the Eastern expression which designates the procession of the Spirit only to the Economy was insufficient, for it separated the economic Trinity from the immanent Trinity: they attempted to establish an immanent level of procession of the Spirit through the Son by expressing an uncreated energy of God. But they fell short of the expectation. We can say that the three persons are both three and one in their mutual indwelling (perichoresis) according to the preference for the Eastern tradition over the West, and that, by the aid of the notion, the contemporary Trinitarian discussion facilitate a pneumatological viewpoint about the reciprocal relation of the persons of the Son and the Spirit on the level of economy. For Moltmann, the unity of God is defined in terms of love, as perichoresis. However, the immanent Trinity must be in its unity with the economic Trinity, and in this respect, we are largely dependent on the K. Rahnerโs and K. Barthโs theologies. Even in the panentheism of Moltmann, we can see clearly appear the imposition of the inalienable unity of the immanent Trinity and the economic Trinity. All of this sort of argument shows us that the Eastern trinitarianism did not propose a distinction rightly observed in the immanent Trinity, and we need this kind of distinction
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to avoid the dualism between the immanent Trinity and the economic Trinity in the being of God. In addition to that, this point of view lets us know the fact that the most important thing to consider, in the Trinitarian theology, must be centered on the problem of temporality. As a matter of fact, we can not imagine the subordination of the Son and the Spirit to the Father, because of the atemporal characteristic of the being of the Trinity. That is, the meaning of subordination would not be possible in the temporal perspective. Although we accept, as the East does, the Father as the only origin (or cause) of the procession of the Spirit, this sort of origin should not mean any temporal precedence of the Father to the two other persons, and thus a kind of subordination of the Son and the Spirit to the Father. Therefore, we should relegate the subordinationism to an impiety, which does not consider the transcendence of God the Trinity. As is mentioned above, we need the distinction between the three persons on the level of the immanent Trinity to avoid the dualistic separation in the Trinity. Furthermore, the distinction well established in the immanent level prevents us from falling into the another error of Trinity, that is Sabellianism. The Sabellianism, I suppose, chould be effectively renounced rather by immanent distinction than by economic distinction, because the former imposes an essential impossibility of the Sabellianism on the Trinity. The distinction must be related to the relation of love. Love is the other-centered selfโs intention. It becomes possible above all by the notion of otherness separated from self. The distinction is not possible without the difference between self and other. We must confess, in this respect, we owe much to the insight led by E. Levinas. However, by selfโs intention, it becomes the other-centered relationship. It needs essentially the distinction between the hypostases. But in the case of the Eastern theology, the notion of hypostasis seems to reject by nature the notion of other-centeredness, and thus the other-centered relationship. Even the notion of perichoresis means rather mutual indwelling than mutual love caused by the other-centered relationship. We should say of the difference between mutual indwelling, which presupposes the beings of three persons as the primary condition and mutual love, which presupposes the intentional other-centered bond of the three persons. That is why we have to say that perichoresis has to do with the tritheistic unity, but not with the genuine Trinity. On the other hand, we know that, in the case of K. Barth (the West), he
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dispenses with the term โpersonโ for fear that it suggests the three separated and individual entities, and the vague view of the hypostatic distinctness of the Spirit in the Trinity shows his preference for the oneness of God and the functional subordination of the Spirit to the Son. Concerning Rahnerโs Trinitarian theology, we can say that it โrisked a pattern of explanation in which the free actions of creation, incarnation, and grace could be seen as necessary extensions of God's inner self-expression and self-possession.โ9 Replacing the concept of person with โa distinct manner of subsistingโ in speaking of the immanent Trinity,10 Rahner strove to show us the identity of the economic and the immanent Trinity. But in the conceptuality employed by Rahner to express the identity, the trinitarian processions and missions are supposed to be too tight identical by being explicated in terms of the concepts of self-expression and self-possession. In other words, the distinctive, economic work of God, manifested and related to us according to Father, Son and Spirit, is truly Godโs intra-trinitarian relationship. By the way, is not the being of God the Trinity related to us as intensely personal? If God in relation to us is precisely personal, we have to say, as Torrance, as follows:
...the basic lines of connection in Christian theology would be cut if we could not speak of Father, Son and Holy Spirit as persons within the immanent Trinity as well as the economic Trinity. If we can not use โpersonโ to speak of the intra-trinitarian relations of Father, Son and Holy Spirit, then we can not use it to speak of real personal distinctions within the economy of Godโs self-communication to us in salvation history either, without driving a wedge in between Godโs self-revelation and his self-impartation.11
In this respect, I agree totally with him; we need the distinction between the three persons on the level of the immanent Triniy. Torrance maintains that the dialogical and relative relation between human knowing of God and Godโs divine self-revelation allows us to
9 David F. Ford, ed., The Modern Theologians: An Introduction to Christian Theology in the Twentieth Century, 2nd ed. (Blackwell Publishers, 1997), p. 129. 10 K. Rahner, The Trinity, trans. J. Donceel (London: Burns & Oates, 1970), p. 109. 11 T. F. Torrance, Trinitarian Perspectives (Edinburgh, England: T&T Clark, 1994), p. 94, quoted in Mun-Chul Shin, โA Dialogical Trinitarian Pneumatologyโ (unpublished doctoral thesis).
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deepen our understanding of God the Trinity by virtue of the progressive unity of our intuitive comprehension of God and divine revelation.12 For him, the relations between three persons are no less real than the persons themselves.13 However, we cannot but raise an essential question regarding Torranceโs Trinitarian theology: Torranceโs theological thought, is it not centered too much on scientific and anthropocentric viewpoint? Surely, our knowing is not separated from divine revelation, and we can improve our knowing of God the Trinity by the relative and dialogical interaction of the human knowing and of the Godโs act to reveal himself to us. But, the question is not related to that. Even though God reveals himself to us, this revelation is still known to us in the anthropological limit of time and space. And the unity of God as revealer and God as revealed, derived from the identical unity of immanent Trinity and economic Trinity, is not observed by Torrance from the contextual unity of saying of the unity of God as revealer and God as revealed and saying of the unity of immanent Trinity and economic Trinity. In other words, his Trinitarian theology is essentially scientific and anthropocentric, and the above-mentioned contextual difference is not rightly considered. We have to accept the scientific and anthropological limit of time and space in knowing and experiencing the Trinity. But this resignation does not mean the negation of the unity of immanent Trinity and economic Trinity, neither the impossibility of the transcendental anthropology. Then, what means the Filioque in relation to all of these arguments and this sort of limit? And, in respect to that, what is the lesson to the Holy Spirit movement in pentecostalism? Above all, we can resort to St. Augustine to solve the problems related to the limit:
12 See. T. F. Torrance, Reality and Scientific Theology (Edinburgh: Scottish Academic Press, 1985), pp. 161 sq. 13 See Torrance, Reality and Scientific Theology, pp. 161 sq.; Cf. St. Thomas, Summa Theologiae, vol 7, 39, 1:
Person means a relationship subsisting in Godโs nature. Such a relationship differs from Godโs substance only conceptually; but it is really opposed to and therefore really distinct from the relationship reciprocal to it. And this is why God, though one substance, is three persons. Created subjects cannot be distinguished by relationships but only by substance, for relationships in creatures are not subsistent. But in God they are, and when they are opposed to one another can distinguish subjects (Italics mine).
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But with respect to the sensible showing of the Holy Spirit, whether by the shape of a dove, or by fiery tongues, when the subjected and subservient creature by temporal motions and forms manifested His substance co-eternal with the Father and the Son, and alike with them unchangeable, while it was not united so as to be one person with Him, as the flesh was which the Word was made; I do not dare to say that nothing of the kind was done aforetime. But I would boldly say, that the Father, Son and Holy Spirit, of one and the same substance, God the Creator, the Omnipotent Trinity, work indivisibly; but that this cannot be indivisibly manifested by the creature, which is far inferior, and least of all by the bodily creature: just as the Father, Son, and Holy Spirit cannot be named by our words, which certainly are bodily sounds, except in their own proper intervals of time, divided by a distinct separation, which intervals the proper syllables of each word occupy. Since in their proper substance wherein they are, the three are one, the Father, and the Son, and the Holy Spirit, the very same, by no temporal motion, above the whole creature, without any interval of time and place, and at once one and the same from eternity to eternity, as it were eternity itself, which is not without truth and charity. But, in my words, the Father, Son, and Holy Spirit are separated, and cannot be named at once, and occupy their own places separately invisible letters. [...]so the Trinity together wrought both the voice of Father, and the flesh of the Son, and the dove of the Holy Spirit, while each of these things is referred severally to each person. And by this similitude, it is in some degree discernible, that the Trinity, which is inseparable in itself, is manifested separably by the appearance of the visible creature; and that the operation of the Trinity is also inseparable in each severally of those things which are said to pertain properly to the manifesting of either the Father, or the Son, or the Holy Spirit (Italics mine).
With my accord to this version, I think that the question is to introduce the inseparable operation of the Trinity to our transcendental understanding of the operation of the Trinity. In our experience, we cannot help occupying separately time and place according to each of three persons for discerning of the work of the Trinity, but in our transcendental understanding, we must save always the inseparable
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work of the Trinity. In this perspective, the acceptance of the Filioque doctrine is meaningful because of the fact that it facilitates our transcendental understanding of that kind. The work of the Spirit is in its unseparable unity with the work of the Son, even though the work of the Spirit is distinguished from the work of the Son. I do not hereby think that the work of the Spirit is distinguished from that of the Son exclusively on the economic level; if so, we cannot say of โpersonโ in its real hypostatic meaning. But, we must differentiate the immanent distinction that implicates by no means a separate work from the economic distinction by which we easily misunderstand the inseparable work of the persons as something separated. Pentecostalism has a preference of experience over doctrine. Experience appeals by nature not to doctrine but to another experience. This nature of Pentecostalism often invites us to disregard the importance of our transcendental understanding on the inseparable operation of God the Trinity. The Holy Spirit movement in Pentecostalism should not risk the separation of the operation of God the Trinity to specify the Holy Spirit movement. That is why we need our new perspectives on the Holy Spirit movement to come in the 21st century, by means of the genuine understanding on our God the Trinity.