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한국성결교회의 성결론 연구 : 시대별 인물 중심으로 본 성결체험과 성결이해의 신학적 특징 분석
채수권 서울신학대학교 신학전문대학원 2020 국내박사
This paper is a study of the theory of sanctification in the Korea Holiness Church. In order to understand the holiness theory of the Korean Holiness Church, it is necessary to study the lives and thoughts of key leaders of each period. We studied them in theological and historical methods. From a historical perspective, we looked at the experiences of the life and holiness of the early leaders of the OMS (Oriental Missionary Society), the leaders of the 1st and 2nd generation leaders Korean Holiness Church, especially those who were in charge of theological education. This is the subject of holiness is not an ideological or abstract concept, but it is impossible to refer to it without a fundamental change in the life of faith, more specifically, without the experience of baptism or the filling of the Holy Spirit. Of course, it is possible to analyze and form the concept of fact itself without any specific experience, even with a documentary record, but the purpose of this study was to reveal what the nature of sanctification in the Korean Holiness Church. Therefore we were approached in a historical-theological way. I have historically introduced a great flow of how holiness has been understood in the Korean Holiness Church, which has already passed the 110th anniversary by consolidating what each person has experienced and understood about the holiness, the core concept of the Korean Holiness Church identity. To this end, we could first confirm that It can be divided into 4 groups in the period. First, the age of leaders of Oriental missions such as C. E. Cowman, E. A. Kilbourne and John Thomas. The second is the era when the Korean Holiness Church was established while learning from the first generation or working together. For example Sang-Jun Kim, Myong-Jik Lee, Nam-soo Jeong and Eung-Jo Kim. and The third is that It can be divided into the era when the 2nd generation theologians such as Jong-Nam Jo, Sung-Ju Lee, Jin-Kyung Jeong and Taek-Gu Son, who have inherited the holiness faith and tradition from the first generation. The last group is the disciples of the second-generation theologians and can be said to be the era of third-generation theologians who are now active. That is why I devoted myself to the holiness of the Korean Holiness Church by devoting three chapters to the leaders of the Oriental Mission, the 1st and 2nd theologians, based on the holiness and the sanctification they experienced. In Chapter 2, we reviewed the holiness theory of OMS and its founders in the influence of the Wesleyan Holiness Movement in the late 19th century. It was confirmed that the characteristics of the Wesleyan Holiness Movement in the late 19th century appeared in the life and theological thoughts of the early missionaries of the OMS and the Korean Holiness Church. In a nutshell, the core of the holiness theory of OMS was “Wesleyan Pentecostal Baptism of the Holy Spirit.” In chapter 3, it was found in each figure that the major theological themes of the holiness theory of the first generation theologians of the Korean Holiness Church were in line with the major theological themes of the Wesleyan Holiness Movement in the late 19th century. They interpreted the Bible, ministered, and understood the church and theology from the perspective of the Fourfold Gospel Before they were theologians, they were baptized with Pentecostal Holy Spirit and performed revival work with power. In a word, holiness to them was “the experience of baptism in Pentecostal the Fourfold Gospel.” In Chapter 4, it can be seen that the clear difference between the 1st generation theologians and the 2nd generation theologians is setting the roots of the Holiness Theology of Korean Holiness Church beyond the Wesleyan Holiness Movement in the late 19th century to the 18th century Wesley sanctification theory. Those who made efforts to find the theological thought and identity of the Korean Holiness Church through Wesley theology. Second-generation theologians can be said to have thoroughly established the theory of holiness as a doctrine. The second generation theologians' holiness theory was, in short, "Wesleyan perfect sanctification theory." From the historical point of view of the results so far, The first generation the Fourfold Gospel Pentecostal baptism holiness theory and the second generation Wesleyan Christian perfection sanctification theory were all integrated into the Wesleyan Pentecostal Baptism holiness theory of the OMS. These elements appeared in two streams at the request of each era. In other words, it is thought that it appeared as the Fourfold gospel baptism theory and Wesleyan Christian perfectionism. Since the historical-social circumstances in which the first and second generations were different, the characteristics of holiness theory would have changed according to the times. Nevertheless, both of these trends can be evaluated as the various developments of the holiness theory of ‘Wesleyan Pentecostal Baptism Holiness Theory'. So far, we have looked at the holiness theory of the Korean Holiness Church. The understanding of holiness that the Korean Holiness Church has pursued is baptism of the Holy Spirit and perfect sanctification. Through this study, we found the difference in vertical understanding of holiness. However, differences must be understood as diversity. Also, the emphasis of theology should be understood as a priority. In my view, a biblical and pastoral approach is needed more as a method for studying the holiness theory of the Korean Holiness Church. We need to work further to resolve theological differences and emphasis in a mutually understandable approach. We hope that the Korean Holiness Church will face a second revival by overcoming the difference in understanding of holiness by age and generation. We have many valuable theological assets of understanding holiness. All of this was formed over generations. Through this study, I have found differences in the understanding of holiness that the Korean Holiness Church pursues by generation. I hope that a more creative and more integrated holiness theory will be established based on the understanding of holiness established by the first and second generations. I know that many theologians of the third generation have already studied. However, the study of holiness should not end with an academic and doctrinal study. The holiness theory of the Korean Holiness Church should be field-centered pastoral and church-community.
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