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60
Yoo,
Theology 52
(Frankfurt 3-8204-1664-1.
Boo-Woong
Korean Pentecostalism:
Studies in the Intercultural
am Main: Peter
Lang,
Its
History
and History
of
Christianity 1988),
283
pp.
ISBN
Reviewed
by
Cecil M. Robeck, Jr.
Within the North American
as the
“Tongues appellation
is
which are affiliated (PFNA),
self-definition
placed upon
Movement.”
has often been The reason for
this
groups
such as those
of North America
context,
Pentecostalism
labeled
pejoratively
that within much of the classical Pentecostal movement
of North
America,
and
especially among
Pentecostal
with the Pentecostal
Fellowship
has often been linked to a single doctrinal dis- tinctive. That distinctive is that the initial
physical
evidence of the
bap- tism of the
Holy Spirit
is the
ability
to
speak
in
tongues.
The
emphasis
how one
experiences
and articulates this “distinctive” has led some to view this doctrine as providing the sole
paradigm
for Pente-
the caricature:
Tongues
Movement.
More
recently,
Donald W.
Dayton,
in his
very helpful
treatment of the
Zondervan and
1987)
has
suggested
costal definition, hence,
Theological
Roots
of
Pentecostalism Meteuchen,
N.J.:
Scarecrow, paradigm
(tongues
as initial
evidence), involving
Divine
Healing,
among
tive
importance
secondary
Spirit.
the
Movement
(Grand Rapids:
that a more accurate
for
Third World Pentecostals theory
of initial evidence.
for Pentecostal definition is not a
single
issue
paradigm
but a more
broadly
conceived
paradigm
at least four basic themes:
Salvation, Baptism
in the
Spirit,
and the Second
Coming.
These four themes are
present
all who claim to be Pentecostal. And stated in this
way,
the rela-
which
tongues
are made to play in some discussions is a
one behind the more
important
doctrine of
Baptism
in the
But definition of Pentecostalism is broadened
tremendously
with
use of this
paradigm.
Common concerns shared with the Holiness
out of whom Pentecostalism first arose are
preserved.
And the so-called “distinctive” of
tongues
is there for those who look for it. But for those Pentecostals for whom
tongues
is less of a distinctive than
member denominations of the
PFNA,
there is
plenty
of room as well. This leaves more room for certain North American Black and
who do not hold so
tightly
to this
specific
theological
simply
on the basis of
best known in North (Peabody,
Mass.: Hen-
even
Not
fully
satisfied with
defining
Pentecostals
distinctives is Walter J.
Hollenweger,
America for his seminal work The Pentecostals
drickson, 1972, 1988).
He allows room for cultural,
sociological, psychological
contributions to be included within the definitive
paradigm as well. Narrative
theology
and oral
liturgical practice
are
equally
dis- tinctive. The role of dreams and visions,
understandings
of the interrela- tionship
between
body
and mind, and maximum
participation whole
community
in
prayer
and
decision-making processes
also
play a
of the
1
61
role in his definition [see his article “After
Twenty
Years’ Research on Pentecostalism,”
International Review
of
Mission LXXV No. 297 (January, 1986), pp. 3-12].
Boo-Woong
Yoo was a student of Walter
Hollenweger.
Korean Pen- tecostalism : Its
History
and
Theology
was his dissertation. As a result, he introduces the
study by acknowledging Hollenweger’s
role in his own definition of Pentecostalism in which “both
theological
and socio- historical dimensions”
(p. 4)
are included. He
goes
on to explore three concerns with this
paradigm
in mind.
(1)
He wishes to
study
the emer- gence
and
development
of Korean Pentecostalism at the
grass
roots level.
(2) He
wishes to determine in what
way(s)
Korean Pentecostalism is related to the
history, culture,
and folk
religions
of the Korean
people. And
(3),
he wishes to find the
“genuine
characteristics” of Korean Pentecostalism and assess their contribution to Korean church
growth (p. 5).
No one who looks at
Christianity
within the
larger
Asian context can come
away
without
being impressed
with the vitality and the
diversity
of the Korean church. Within a
century
it has
grown
from a
fledgling community
to one which claims 25% of the South
Korean population (p. 209).
And Pentecostalism has
played
a role within that
phenomenal growth:
Even North American Pentecostals are
quick
to
point,
all too triumphantly,
at Cho
Yong-gi
and Full
Gospel
Central Church. It is after all, both
Pentecostal and the
largest
church in the world.
Boo-Woong
Yoo
paints
a
fascinating picture
of the
history
of the Protestant church in Korea since 1884. In the
past century,
Korea has moved from a Chinese
suzerainty,
to an independent but
occupied state, to a divided
people,
and in the South, to a boiling
pot
of political
ideas, struggles,
and concerns. Buddhism
plays
an ever
declining
role in Korea. Confucianism
plays
a slightly increasing one. But it is Christian- ity
which has
grown beyond
all expectations.
Still, Shamanism,
remains a vital force in the lives of
many Koreans,
whether
they
be Christian or not.
North American Pentecostals who
align
with the concerns of the PFNA will find this
study
to
be a frustrating
one.
Tongues-speaking Pentecostals are mentioned in the
introductory pages,
and are not treated fully again
until the last 40
pages
of the book. This is no
history
of North American Pentecostal missions. This is no
history
of the
founding and formation of Korean Pentecostal denominations
along
the lines of their PFNA
counterparts.
This is no
history
of such churches as Full Gospel
Central Church. On the whole, it is an overview of renewal movements in which the
Holy Spirit
has been
acknowledged
as playing a
major role,
from the
Pyong-yang
movement of 1907, to the more mystical
and
marginal
movements of the 1930’s such as the Korean Jesus Church and the Korean
Gospel
Church. It does, however, include reference to the more recent and
prominent
Full
Gospel
Central Church of Seoul.
2
62
costal Movement.
nationalism
arisen
secular
political
events of the
day
Korean
people
“Pentecostal
minjung theology”
But
primary among
the concerns of Boo-Woong Yoo are the limits of self-determination and of
indigeneity
for this
broadly-defined
Pente-
He has
clearly
set forth the rise and role of Korean
and the heated discussions on
indigenization
which have
within the South Korean context. He has
carefully
interwoven the
with the ecclesiastical
developments which have resulted from these events or have
emerged alongside
them. And his
opinion
is that while the Pentecostal Movement has contributed much to the Korean church it can also contribute a great deal more to the
and to the world if it
engages
in a
carefully
crafted
and if it can
adequately
come to terms with Shamanism in the
private
lives of the Korean
people.
a technical Korean term rooted in two Chinese characters:
Minjung
is
Thus, depending upon may
autobiographical, struggle particular appeal
and
strength
Pentecostals.
opposition
opening
meaning
“the mass.” In a
sense, it
peoples.”
Yoo
suggests,
it may
min, meaning “people” and jung,
refers to the “masses” and
approaches
the idea of
“oppressed
the context, those who constitute the
minjung
differ.
Hence, minjung may
be described as a dynamic
term, deeply rooted in
experience.
On the surface it sounds
vaguely
like a Korean form of the Latin-American liberation
theologies,
but it lacks the often Marxist class structural
critique
of these liberation
theologies.
It is more
more narrative, more a
description
of the
personal
between
suffering
and
hope.
And it is Asian.
Hence,
there is a
to the
minjung theology
in the
“consolation,
encour- agement, aspiration
of
hope” (p. 206) taught by
Korean
If properly developed, Boo-Woong
be useful in larger ecumenical discussions as well.
Shamanism is itself “a
religion
of the
minjung
in
Korea,” (p. 223) which has a strong hold on
virtually
all Korean
people. Despite
official
to Shamanism
by Buddhists
and Confucians alike it is a vital part
of Korean
religious
life. Pentecostals
them to
charges
of
superstition
because Pentecostals have taken
seriously
and
recognition
their
daily
lives,
the eradication of Shamanism
may
Korean Pentecostalism is fascinating for its
Korean
history
and
theology.
It raises several
important
issues which call for further
study.
But North American Pentecostals will have some
here. And as helpful and
important
as
Yoo’s definition of Pentecostals if Pentecostals don’t
in
it, they may
not take a book like that which he
–
because of their commitment to
This
study
of
difficulty recognizing
themselves Boo-Woong
recognize
themselves
has
written, seriously enough,
Cecil M.
Robeck,
Jr. is Associate
struggle
with it at
times, and
syncretism.
But
precisely
the common
person
and
of the
Spirit’s
role in
be possible.
treatment of
is,
Dean and Associate
Professor
of
Church
History
at Fuller
Theological Seminary,
Pasadena,
CA 91182.
3
