오순절신학에 나타난 성화론 연구 = (A) Study on Sanctification in the Pentecostal Theology
저자
발행사항
서울 : 한영신학대학교 대학원, 2006
학위논문사항
학위논문(박사)-- 한영신학대학교 대학원 : 조직신학 전공 2006. 8
발행연도
2006
작성언어
한국어
주제어
KDC
231.4 판사항(4)
발행국(도시)
서울
형태사항
iii, 177p. ; 26cm
일반주기명
참고문헌: p. 160-170
소장기관
The present study deals with the doctrine of sanctification in the Pentecostal theology as a whole, and a further attention is given to the Wesleyan Pentecostal theology. Furthermore, as the modern Church has grown out of the dynamic work of the Holy Spirit, which has been the main strength of Pentecostalism, the present study is expected to trigger the Church reform that will bring about the revival of the Pentecostal movement of the early Church in the 2nd millennium.
The reason the present study has chosen the theme of the Pentecostal pneumatology and paid a special attention to the doctrine of sanctification is that the early Church was established by the advent of the Holy Spirit and that the holistic salvation and the work of sanctification of the Holy Spirit provided a strong momentum to change ‘Judah, Samaria and the whole world’at that time. Evangelism along with the power of the Holy Spirit lead to heartfelt repentance; the manifestation of divine healing, signs, and miracles made the whole Church experience the wonderful grace of the Lord, share the Table of Love (agape) and intimate fellowship with one another, have all things in common, and devote themselves to the relief of the poor, that is, a practical love; the Church exercised a great influence upon the society.
Nowadays, however, Pentecostalism is losing its influence. The main reason seems to be that Pentecostalism has been devoted to charismatism and thus lost its aim of ethical life. Therefore, the present study is expected to recover the influence of the degenerating Pentecostalism and to prevent its distortion and find its rightful identity by emphasizing the life of holiness that Pentecostalism has focused on.
The present study consists of 8 chapters. The chapter 1, i.e. introduction deals with the motive, the purpose, the significance in the research history, and the proceeding of the present study.
The chapter 2deals with the history of the Pentecostal theology. The historical background of the Pentecostal theology can be considered mainly in three parts: Calvinism, the holiness movement, and the Pentecostal movement. First of all, perfectionism, that is, a new type of the Reformed theology emerged from Calvinism with Charles G. Finney, Asa Mahan, and others. Their aim was to promote the union with Christ and emphasize the role of the Holy Spirit in the union. They accentuated the necessity of the baptism of the Holy Spirit as the power that the regenerate would receive from above, that is, the second conversion.
Under the influence of the Wesleyan ‘entire sanctification,’ the Holiness movement pointed out that sanctification rather than the baptism of the Holy Spiritas the power from above should be considered as power and emphasized the ‘instant sanctification.’
According to the two traditions above, the Pentecostal theology can be also divided into two perspectives: the ‘finished work theology’ of William H. Durham of the Assemblies of God under the influence of the Reformed theology, and the ‘theology of entire sanctification,’which emphasizes holiness, of D. S. Warmer of the Church of God under the influence of the Wesleyan Holiness movement. Thus, the present study explains the historical background of the Pentecostal theology in general and gives more attention to the doctrinal position of the Church of God which centers on the theology of entire sanctification. Consequently, the present study argues that the Pentecostal theology did not break out without any historical background, but the Pentecostalism is the rightful heir of the Reformed theology (influenced by the Reformation) and the Wesleyan Holiness movement.
The chapter 3 deals with the theological background of the Pentecostal theology. The Pentecostal theology follows the synergism of Arminius, which emphasized both the divine grace and the human participation, but defines the present human condition as sinful in accordance with the conservative evangelicalism. Through the Wesleyan perfectionism, it has developed the harmony between the dynamism of the Holy Spirit in the Pentecostal theology and the holiness theology. In the Pentecostal theology, however, the influence of the Reformed theology worked in a different way from that of the Wesleyan theology. The Fourfold Gospel emphasizes the charismatic aspect of the Holy Spirit whereas the Fivefold Gospel insists on the holy life of the baptism of the Holy Spirit based on sanctification.
The chapter 4 deals with the relationship between the Pentecostal theology and sanctification. The Pentecostal theology influenced by the Reformed theology emphasizes the sanctified life. Thus, it insists on the gradual sanctification because, through the sovereign work of the Holy Spirit, the believers constantly fight with sins and experience their renewal in their present life since they did not reach the final glory of God yet.
However, the Pentecostal theology influenced by the Wesleyan theology insists on the relative perfection, that is, the state that the believers become sinless through the baptism of the Holy Spirit, i.e. the 2nd blessing, and the constant fullness of the Holy Spirit. The relative perfection is the perfection of motive, and the motive is love. Although the contemporary Pentecostal theology has been greatly influenced by the Wesleyan Holiness movement, the influence of the Reformed theology cannot be ignored.
The chapter 5 deals with the relationship between the Holy Spirit of the Pentecostal theology and sanctification. The role of the Holy Spirit in the Pentecostal theology is enormous. By observing regeneration, the baptism of the Holy Spirit, and the fullness of the Holy Spirit, the present study expoundsthe functional significance of the Holy Spirit from the perspective of the Fivefold Gospel influenced by the Wesleyan Holiness movement (as reviewed in chaps. 3 and 4)
Regeneration and the baptism of the Holy Spirit are explained as the reception of the baptism of the Holy Spirit following the salvific regeneration and sanctification. Concerning the baptism of the Holy Spirit and sanctification, the scholars advocating the Fourfold Gospel insist on the gradual sanctification whereas those advocating the Fivefold Gospel argue that the baptism of the Holy Spirit is the 2nd blessing, that is, the experience of sanctification and it is synonymous with the fullness of the Holy Spirit. The fullness of the Holy Spirit and sanctification can be attested by the 9 fruits of the Holy Spirit among the believers full of the Holy Spirit. Although the Pentecostal theology emphasizing sanctification and power tends to be more inclined to individual faith by accentuating the charismatic aspect, it appears to be balanced by the recognition that power is sanctification for service and devotion.
The chapter 6 deals with the dogmatic understanding of sanctification in the Pentecostal theology. In this chapter, the concept of sanctification in the Pentecostal Theology is reviewed, and the Pentecostal theology is explained as the doctrine of the Trinity based on conservative evangelicalism.
Sanctification is defined as holiness, offering, purity, devotion and service. The sanctification in the Pentecostal theology is understood as double sanctification, that is, both instant and gradual sanctification. Instant sanctification indicates the change in status while the gradual sanctification points out the severe spiritual warfare within oneself. These courses of sanctification are completed under the grace of God.
From the doctrinal perspective, it starts from the fact that the human is totally depraved and argues that the human response to the salvation by the unconditional grace of God should be both realistic and ethical. From the viewpoint of eschatology and missiology, the believers waiting for the coming of the kingdom of God should accomplish the work of missions, that is, the greatest commission of God in the Church. Although the strong point of the Pentecostal theology is its emphasis on the gift of the Holy Spirit, it should more concentrate on the expansion of the kingdom of God according to the sanctifying work of the Holy Spirit in its missionary effort. The Pentecostal theology considers the glory of God as its final end by focusing on the Trinity viewpoint that the Father, the Son and the Holy Spirit altogether plan, achieve and work.
The chapter 7 deals with the practical understanding of sanctification in the Pentecostal theology. The gift and the sanctification of the Holy Spirit are closely related. The various gifts of the Holy Spirit aim for resembling Jesus Christ, which is the virtue of sanctification, by building up the Church, i.e. the body of Jesus Christ and its members. Resembling Jesus Christ can be understood as the complete sanctification of personality. Here, personality means becoming truly human as the image of God. That is to say, personality is completed when the human responds to the presence of the Holy Spirit and bears spiritual fruits.
Out of his profound experience, Wesley considered the ethical fruits of the Holy Spirit as the fruits of the Holy Spirit of the true believers. Pseudo-Macarius described these fruits of the Holy Spirit as love, humility, and courage. The fruit of the Holy Spirit is the fruit of love aiming only for the glory of the God, and it is the life of good works. By emphasizing the ethical aspect of sanctification, the present study argues that sanctification in the Pentecostal theology is the life of bearing the fruits of the Holy Spirit.
The chapter 8 deals with the merit and the limit of sanctification in the Pentecostal theology. Sanctification in the Pentecostal theology has been quite influential over many believers, but it still needs to be improved. Since the Pentecostal theology promotes the revival of the Church with the powerful work of the Holy Spirit as its essence, it has neglected the individual life of holiness and growth in faith. Therefore, the Pentecostal theology should point out both aspects of the work of the Holy Spirit for the Church growth, that is, the powerful work of the Holy Spirit and the life of holiness which has been discussed so far in the present study, and the constant church growth should be based on such theological basis.
분석정보
서지정보 내보내기(Export)
닫기소장기관 정보
닫기권호소장정보
닫기오류접수
닫기오류 접수 확인
닫기음성서비스 신청
닫기음성서비스 신청 확인
닫기이용약관
닫기학술연구정보서비스 이용약관 (2017년 1월 1일 ~ 현재 적용)
학술연구정보서비스(이하 RISS)는 정보주체의 자유와 권리 보호를 위해 「개인정보 보호법」 및 관계 법령이 정한 바를 준수하여, 적법하게 개인정보를 처리하고 안전하게 관리하고 있습니다. 이에 「개인정보 보호법」 제30조에 따라 정보주체에게 개인정보 처리에 관한 절차 및 기준을 안내하고, 이와 관련한 고충을 신속하고 원활하게 처리할 수 있도록 하기 위하여 다음과 같이 개인정보 처리방침을 수립·공개합니다.
주요 개인정보 처리 표시(라벨링)
목 차
3년
또는 회원탈퇴시까지5년
(「전자상거래 등에서의 소비자보호에 관한3년
(「전자상거래 등에서의 소비자보호에 관한2년
이상(개인정보보호위원회 : 개인정보의 안전성 확보조치 기준)개인정보파일의 명칭 | 운영근거 / 처리목적 | 개인정보파일에 기록되는 개인정보의 항목 | 보유기간 | |
---|---|---|---|---|
학술연구정보서비스 이용자 가입정보 파일 | 한국교육학술정보원법 | 필수 | ID, 비밀번호, 성명, 생년월일, 신분(직업구분), 이메일, 소속분야, 웹진메일 수신동의 여부 | 3년 또는 탈퇴시 |
선택 | 소속기관명, 소속도서관명, 학과/부서명, 학번/직원번호, 휴대전화, 주소 |
구분 | 담당자 | 연락처 |
---|---|---|
KERIS 개인정보 보호책임자 | 정보보호본부 김태우 | - 이메일 : lsy@keris.or.kr - 전화번호 : 053-714-0439 - 팩스번호 : 053-714-0195 |
KERIS 개인정보 보호담당자 | 개인정보보호부 이상엽 | |
RISS 개인정보 보호책임자 | 대학학술본부 장금연 | - 이메일 : giltizen@keris.or.kr - 전화번호 : 053-714-0149 - 팩스번호 : 053-714-0194 |
RISS 개인정보 보호담당자 | 학술진흥부 길원진 |
자동로그아웃 안내
닫기인증오류 안내
닫기귀하께서는 휴면계정 전환 후 1년동안 회원정보 수집 및 이용에 대한
재동의를 하지 않으신 관계로 개인정보가 삭제되었습니다.
(참조 : RISS 이용약관 및 개인정보처리방침)
신규회원으로 가입하여 이용 부탁 드리며, 추가 문의는 고객센터로 연락 바랍니다.
- 기존 아이디 재사용 불가
휴면계정 안내
RISS는 [표준개인정보 보호지침]에 따라 2년을 주기로 개인정보 수집·이용에 관하여 (재)동의를 받고 있으며, (재)동의를 하지 않을 경우, 휴면계정으로 전환됩니다.
(※ 휴면계정은 원문이용 및 복사/대출 서비스를 이용할 수 없습니다.)
휴면계정으로 전환된 후 1년간 회원정보 수집·이용에 대한 재동의를 하지 않을 경우, RISS에서 자동탈퇴 및 개인정보가 삭제처리 됩니다.
고객센터 1599-3122
ARS번호+1번(회원가입 및 정보수정)