SHINCHEONJI

2007

MANUS: Redaktør vil bistå med ferdig dokumentmal i Word format. Manus leveres på diskett. Noter skrives som fotnoter. Signerte artikler gir ikke nødvendigvis uttrykk for redaksjonens syn. UTGIVER R. Graham, a 'come outer' who had recently severed ties with his own denomination asking him to be their pastor. ("Westmoreland Chapel," upublished manuscript.) 28 "Westmoreland Chapel." 29 Harrison was born and grew up as a missionary kid in India. After graduation from Cambridge University with an M.A. in 1928, being ordained in the Anglican Church two years previously, later serving as vicar in Christ Church, Bomley, Kent, he left the Anglican Church in 1935 becoming a member of Austin-Sparks' church fellowship on Honor Oak Road in London. (Josephine Taylor, "A Brief History," unpublished manuscript, dated August 1996.) 30 Taylor, ibid. 31 Sparks, ibid., 223. James Reetzke writes in "The Lord's Recovery of Experiencing Christ and Practicing the Church Life in Oneness" that Samuel Chang in 1959 "moved from the church in Hong Kong to Los Angeles. He began to meet with our group and to share with us concerning the ground of the church." (http://www.lordsrecovery.org/ history/iv.html) This means that the theological basis was quite well prepared when Lee returned permanently to Los Angeles in 1962.

Asian and Journal of Pentecostal Studies and APTS Press, 2004

As the Korean church grew explosively in the 1970s, one congregation attracted the attention of the churches of the world. Yoido Full Gospel Church (YFGC) pastored by Rev. David Yonggi Cho had the largest congregation in the world with a membership of 700,000 by the end of 1994. Cho founded YFGC in 1958 and has pastored the church since. Many view YFGC as the base of the Pentecostal movement in Korea. This paper will discuss the history, development, characteristics, and influence of this church in relation to the ministry of Cho.

Asian and Journal of Pentecostal Studies and APTS Press, 2000

Korean Protestantism can be characterized as the rapid church growth and the emergence of the mega-churches, which attracts the focus of scholarly investigation. The number of Protestant churches increased from 3,279 in 1920 to 5,011 in 1960 and to 33,897 in 1996. The Protestant population in Korean society has grown significantly since the 1960s. As can be seen in Table 1, the number of Protestant population had an enormous increase from 623,072 in 1960 to 8,760,000 in 1995.2 In 1995, with Korean Protestants (19.7%) and Catholics (6.6%) combined, Christians have leveled out at about 26% of the whole population.3 Christianity, in spite of its short history in Korea, has become the major religion, together with Buddhism, in Korean society today.

Asian and Journal of Pentecostal Studies and APTS Press, 2004

One of the most widely used words during the last decade of the twentieth century was spirituality. This is evidence of human effort to find an escape route from the limitations and constraints of material civilization.

2010

Asian Journal of Pentecostal Studies, 2019

For many years following the Korean War (June 25, 1950–July 27, 1953), the Korean people suffered from its after-effects. They had experienced the tragedy of fratricidal war, with a vast majority having lost family members and fighting for survival. Many also experienced extreme poverty, illnesses, and despair. Meanwhile, most conservative Korean Christians adopted a passive attitude and stance toward political issues.

Dialog: A Journal of Theology, 2001

Religious Educator Journal, 2015

The prophet Jacob, one of the early writers in the Book of Mormon, quotes an extensive allegory known as the allegory of the olive tree. Many studies have been conducted suggesting the meaning of the symbols, characters, and actions of the allegory as representing a literal history of the house of Israel, drawing parallels with historical events and gospel dispensations. These studies focus on the relationship between the tree (as a representation of communal Israel) and the Lord of the vineyard. This paper focuses rather on the work system exhibited by the Lord of the vineyard and his servant as they tend the vineyard, showing that they follow a recurrent model in their labors. This pattern seems to be an instructional model for leaders worthy to be examined and tested. Further, by considering the tree as representing the communal nature of Israel, this paper will suggest that the tree represents two facets of communal Israel, which, if understood, would allow for a better appreciation of the labor performed for the benefit of the trees.

In the last couple of decades, the Korean church experienced a loss of credibility as well as a decrease in membership. The premise of this contribution is that the mega-church phenomenon in Korea contributed to this state of affairs. Many Korean churches, influenced by dramatic sociopolitical and economic changes, developed a distorted understanding of its nature and mission. Korean churches began to compete against each other to grow bigger. An institutional ecclesiology and ecclesiocentric understanding of mission formed the basis of this endeavour. To counter this tendency, some churches turned to missional ecclesiology to facilitate the reformation of the Korean church. According to empirical data, Korean society rates megachurches negatively while they evaluate missional churches positively. This provided further impetus for the current emerging missional movement in Korea.

Journal of Pentecostal Theology, 2003

The popular writings of the pastor of the world's largest congregation, David Yonggi Cho, are analyzed in this article in an attempt to show how his theology must be viewed primarily from within his own Korean context, and not from the perspective of the American 'prosperity gospel'. Cho has been the subject of criticism from both evangelical and liberal writings, neither of which has done justice to his particular context. The writings of Cho demonstrate that his 'contextual theology' is born in the particular situation of Korean suffering and illustrate how he has advocated a 'Pentecostal theology' that is standard classical Pentecostal theology throughout the world. In particular, the issue of Cho's interaction with Korean shamanism is examined in the light of his 'threefold blessings' teaching.