The Origin History and Meaning of Pentecostal Full Gospel (Changsoung Lee).pdf
The Origin, History and Meaning of
Pentecostal Full Gospel (純福音, 순복음[Sunbogeum])
Lee, Chang-soung
I. Introduction
“Full Gospel(純福音, 순복음[sunbogeum])” is used as a nickname of Pentecostal Movement. Full Gospel has been found in extensive doctrinal statements of Pentecostal Fellowship of North America as a term taken in Pentecostal Movement. Like Solar system has been used as a model to understand an atom in Physics, Full Gospel is chosen as the first model, Doctrinal Model, to set up models that can expose the structure of early Pentecostal theology. Christ centered “Full Gospel spirituality” is suggested as a word which can tie various and worldwide streams of Pentecostal movement. Of course, strictly speaking, the criterion by which Pentecostal movement has been distinguished from other movements is that the Spirit baptism accompanies speaking in tongues. When it is acknowledged, more broadly “Full Gospel” can be taken as a nickname of Pentecostal movement.
But, although Full Gospel is so important, there has been no comprehensive answer to questions: Who was the first person to use the word among Pentecostals?, What was the meaning of the word at first, and After that, for what meaning has the word been used by what persons? So, this paper will search the cases of using “Full Gospel”(純福音, 순복음) tracing the Pentecostal histories of America, Japan, and Korea.
Full Gospel was used by Holiness before the founder of Pentecostal movement, Charles F. Parham, took the word in 1902. About 1913 it was employed and translated as 全備福音(ぜんび ふくいん, genbifukuin) meaning whole gospel not partial by an American missionary to Japan, Carl Juergensen. But on the contrary to the Japan and China Pentecostal use of 全備福音, Korean Pentecost mainly had used “五殉節”(Osunjeul, Pentecost) until in 1953 it took “純福音” being employed by Japan and Korean Holiness, and began to write “순복음”(Sunbogeum) in 1962.
In Pentecostal movement, Full Gospel(純福音, 순복음) has been meant the fully recovered and undestroyed by Higher Criticism, biblical, and Apostolic Pure Gospel including regeneration, sanctification, divine healing, the Spirit Baptism accompanying speaking in tongues as the initial evidence (Holiness identifies the Spirit Baptism with entire sanctification), the Second Coming.
II. American Pentecostal Movement and Full Gospel
1. Parham and Full Gospel
It was Charles F. Parham, the father of Pentecostal movement, that became the first person to mention Full Gospel in Pentecostals. He launched Pentecostal movement at the transitional time between 1900 and 1901, and in 1902 wrote his first book, A Voice Crying in the Wilderness. He referred to “full-gospel” as follows;
God has thousands of perfect-love, full-gospel men and women with a non-sectarian spirit, who love every child of God, who have not bowed the knee to Baal, and who believe the full gospel wrought with signs and wonders, divers miracles and gifts of the Holy Ghost, who will never accept self exalted man’s leadership.
He defined pursuing Full Gospel as “Full Gospel Movement.” Mok, Chang-Gyun, a Korean Holiness theologian, insisted that although it is fact that Pentecostal movement was raised up simultaneously with International Holiness Union, the four themes were emerged at the last stage of complex Pentecostal development process. But, his opinion is on the wrong rail. In Pentecostal movement, Full Gospel containing “the four themes” appeared at the birth of the movement, not the last stage of the process. Parham introduced a camp meeting held at Baxter, Kansas in 1905 as “Of the Apostolic Faith, Holiness and Full Gospel Movement.” And in 1906 he wrote, “I desire, unless God directs to the contrary, to meet and see all who have the full Gospel when I come” ahead of his visiting Azusa Mission led by William J. Seymour.
Parham insisted that Full Gospel was the same Gospel proclaimed by Jesus, Apostles, and early church fathers, it had been buried under the darkness, and now it was being recovered, but looked away by modern Christians. He called the Gospel proclaimed by Jesus and his Apostles “This Gospel”, and said that “This Gospel” had been damaged and looked away by various creeds of churches and narrow and inconsistent opinions. Parham found that the Gospel of early church fathers was identical with that of Jesus, and he asserted that the Gospel was “Full Gospel.”
He did not come in the evening watch, covering the first 500 years of the history of the Church, when the early fathers kept the twilight fires burning, after the sun had set on Calvary, preaching the full Gospel as Jesus Himself had done.
To Parham the time between early fathers and Reformation was “midnight” and “1,000 years gross darkness,” and it was the dark days for Full Gospel. But, according to him, “the cock-crowing” was begun by Huss, Luther, Calvin, Nox, Vox, and Wesley. He perceived that Full Gospel had looked away in the dark age was given attention again with Reformation. But he lamented that Full Gospel was being almost neglected by the most modern Christians.
To Parham Full Gospel was not only for spirit and soul but also for body. In The Apostolic Faith Parham carried A. B. Simpson’s witness of divine healings experienced by him and Friday prayer meetings led by him. In the witness, Simpson said, “I have seen many beloved ministers accept the Lord Jesus in his fullness for soul and body.” Parham insisted the Gospel of Christ was for not only soul but also body through Simpson’s witness. It discloses the influence of Simpson on the formation of Parham’s Full Gospel.
Parham’s Full Gospel was composed of various parts, and the parts made whole and full Gospel. Just before raising Pentecostal movement, he, as a Holiness worker, established Bethel Divine Healing Home and Mission, and taught five subjects. In January, 1900, advertised that at the Home “Salvation by faith; healing by faith, laying on of hands and prayer; sanctification by faith; coming (pre-millenium) of Christ; the baptism of the Holy Ghost and Fire, which seals the Bride and bestows the gifts. I. Cor. 12” were taught. In the same year, he set up Bethel Bible School and taught the five subjects. on December, he made five questions for the final examination. one of them was “What is the bible evidence?” Through studying the Acts his students concluded that the evidence was speaking in tongues. It became the foundation of Pentecostal theology, and the border of Pentecostalism differentiating it from other religious streams. After about 10 years, he still taught those subjects and insisted “This Gospel” included them.
“This gospel” covers three subjects, viz.: To give remission of sins (John 1:29), to destroy the works of the Devil in disease and affliction (Matthew 8:17), and to baptise with the Holy Spirit (John 1:33, Mark 1:8). “This gospel” not only bears all the fruits of the spirit - love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance - but the “gifts of the Spirit” are equally available: Wisdom, knowledge, faith, gifts of healings, working of miracles, tongues, discerning of spirits, prophecy, and interpretation of tongues.
Parham quoted Simpson’s words, “I have never felt that divine healing should be regarded as the gospel. It is part of it.” Also to Parham, divine healing was a part of the gospel, and the part formed “Full Gospel” with other parts: the gospel of Salvation, the gospel of Sanctification, the gospel of the Spirit baptism, and the gospel of the Second coming. So, he could call the Gospel including and working with the grace of salvation, the grace of sanctification, and the sings, wonders and gifts of the Spirit “The Full Gospel.”
For Parham Full Gospel was not sectarian. He said that the people of Full Gospel should resist the leadership of self-elevated man. He emphasized that the people of Full Gospel should be armed with “a non-sectarian spirit” not following them. To him, true disciples of Jesus would cast away creedism, throw sectarianism into the river of oblivion, and accept Full Gospel. He thought people who believed the full gospel integrating partial gospels should be one fully also.
According to Parham, although Full Gospel should be not sectarian, it was disunited by the work of the Devil. He lamented that the modern Gibeonitish had held on Full Gospel movements as in Old Testament time the Gibeonites defiled the body of Israel by cheating. According to him, the modern Gbeonites in Full Gospel were “who have been deceived into foolish, fleshly manifestations that stir the animal, tickling the flesh and magnetizing the body.” In his judgment, the Devil gave them “a counterfeit Pentecost, with chattering, and jabbering, and wind-sucking, and they spend their time in working these fleshly sensations rather than developing their character in God and making their Redemption possible.” May be such criticism was against the Azusa meeting of Seymour. For Parham, the true Pentecostal Full Gospel included speaking in true language tongues, killing self, pursuing cross, and preparing whole sanctification with healthy and sound body.
Parham’s Full Gospel was eschatological and missional. He juxtaposed the receiving Full Gospel with purifying mind to meet the coming Lord. He reported that Full Gospel movements were proclaiming the Gospel of Heaven toward all the world to make the Second coming of Christ advance.
2. Seymour and Full Gospel
For Seymour who spreaded Pentecostal movement internationally from 1906 and his Azusa community, Full Gospel was full not partial. The community defined the gospel till then as “partial Gospel” and declared the recovered time of Full Gospel at last came now. Seymour and his community classified gospel as Partial and Full clearly. According to the community, a partial gospel had been brought, but God had recovered truth at every important epoches. Through Luther the gospel of justification by faith, through Charles Cullis the gospel of healing were restored, and now the gospel of the Spirit baptism was restoring.
All along the ages men have been preaching a partial Gospel. A part of the Gospel remained when the world went into the dark ages. God has from time to time raised up men to bring back the truth to the church. He raised up Luther to bring back to the world the doctrine of justification by faith. He raised up another reformer in John Wesley to establish Bible holiness in the church. Then he raised up Dr. Cullis who brought back to the world the wonderful doctrine of divine healing. Now He is bringing back the Pentecostal Baptism to the church.”
The fire is spreading. People are writing from different points to know about this Pentecost, and are beginning to wait on God for their Pentecost. He is no respecter of persons and places. We expect to see a wave of salvation go over this world. While this work has been going on for five years, it has burst out in great power on this coast. There is power in the full Gospel. Nothing can quench it.
Parham’s influence can be found in such Seymour’s understanding Full Gospel as the wholly recovered Gospel. Two months before Seymour’s writing, Parham said about two recoveries of Justification through Luther and Sanctification through Wesley in a camp meeting held in August, 1906. Houston Chronicle made a report of Parham under the title, “Apostolic Rally.” According to the report, Parham said that in the Bible a prophecy about proclamation of The Gospel to all nations just prior to the Second coming of Christ was recorded. He saw that when formalism rooted up and threw out the root of true religion, biblical religion declined. But, according to Parham, Luther resurrected Justification by faith, Wesley recovered the truth of Sanctification, and other people restored the rest of lost truths. Apostolic Faith movement led by Parham had gathered the fundamental faith from all the churches, all the branches, and all the time together.
For Seymour, Full Gospel was mainly Christological. Defining inclusively regeneration(salvation, justification), entire sanctification, divine healing, and the Spirit baptism as works occurring upon the Ransom of Jesus Christ, he call that “Full Gospel.” According to Seymour’s community, Lucy F. Farrow, J. A. Warren, and Seymour who received Pentecost and the gift of speaking in tongues were sent from Houston to Los Angeles by the Lord to proclaim Full Gospel. The Gospel brought by them, the messengers was Full Gospel conveying “all of it.”
We that are the messengers of this precious atonement ought to preach all of it, justification, sanctification, healing, the baptism with the Holy Ghost, and signs following. “How shall we escape if we neglect so great salvation?” God is now confirming His word by granting signs and wonders to follow the preaching of the full gospel in Los Angeles.
Seymour defined the salvation preached by himself as “full salvation.” He contrasted the body of Christ with the body of man. For him, the body of Christ was perfect, but that of man was imperfect. The body of Christ was so perfect that it did not know sin and disease, and the perfect body was given for the imperfect. According to Seymour, Jesus was providing “full salvation” through his His fullness and ransom. Although Christ was murdered, but he resurrected, and now was alive, saving, sanctifying, and baptizing by the Spirit. So the Gospel was “the Full Gospel of Jesus.”
For the community, Full Gospel was theological also. The community said that the people of Full Gospel prayed for “God’s fullness.” They should keep all the things commanded by God and coming out from His mouth, practice, and live, because for them all the commands and words from the mouth was Full Gospel.
Seymour told that signs, wonders, and power were following to the proclamation of Full Gospel. For him, Full Gospel had power, because in Los Angeles God was permitting signs and wonders following the proclamation of Full Gospel for proving His words. In the signs and wonders, divine healing, driving out demons, and defending against deceiving spirits were contained. If one does not bring a part of the Gospel, believes all the words of Jesus, and proclaims all the doctrine of Jesus, driving out demons, speaking in new tongue, and the sign of healing will follow. Returning to Full Gospel is returning to the signs following to the believers.
To the community and Seymour, Full Gospel was eschatological and missional. Through a translation of speaking in tongue, the Lord said that Full Gospel should be proclaimed to the all nations at the imminent end time of Jesus’ second coming. The Lord said, “The time is short, and I am going to send out a large number in the Spirit of God to preach the Full Gospel in the power of the Spirit.” So the Second coming should be added to Full Gospel as a part of it.
For them, speaking in tongues was the outward evidence of the Spirit baptism, an element of Full Gospel. Seymour divided the evidence of the Spirit baptism into inner evidence and outer evidence. For him, the inner evidence was “Divine love,” in other word, “charity,” and it was “the real Bible evidence.” It was speaking in tongues that inner evidence appeared outwardly.
3. Durham and Full Gospel
W. H. Durham, the converter of Pentecostal sanctification, considered Full Gospel very importantly. He included Full Gospel into the name of his work. Before joining with Pentecostal movement, as a Holiness worker he called the center established in Chicago “The North Avenue Full Gospel Mission.” In a witness, he recollected that for four years before receiving Pentecostal Spirit baptism accompanying the Bible evidence, speaking in tongues, he had worked for “Full Gospel.” Even after joining with Pentecostal movement, he named his mission “The Full Gospel Assembly.” All passerbys might easily find “North Ave. Full Gospel Assembly” on the front signboard in a picture of the building for Durham’ mission. He mentioned Full Gospel discussing about offering. He suggested his readers to give a support of foreign mission than of the other works and churches unfavorable to Full Gospel, when there was no Pentecostal or Full Gospel work around them. To the extent he considered Full Gospel special.
For Durham, Full Gospel was the true Gospel contained all the things of the fullness of Christ for full salvation. In Pentecostal Testimony edited by him, he wrote, “PENTECOSTAL TESTIMONY stands for real full salvation in Christ, and for the real baptism in the Holy Spirit.” Although he could not realize his plane, he tried to write and published a book to interpret all points of the Gospel through Pentecostal perspective under the title, “The Work of Christ, and of the Holy Ghost.” once he put a witness of R. J. SCOTT, “I am so glad that the time has come for a full Gospel to be presented to the world: that Jesus shed His precious Blood to cover our sins, and died once for our complete salvation” on his newspaper. He encouraged his readers, because all the world had waited the true Gospel, to discard all theories of men, and to “preach Christ in all His glorious fullness.”
Durham also made mention of regeneration, entire sanctification, divine healing, the Spirit baptism accompanying speaking in tongues, and the Second coming taken by Parham and Seymour. Theologies of them were almost similar. Especially, all of them insisted entire sanctification. Their insistences was divided at the point of time of entire sanctification. Parham and Seymour asserted the entire sanctification after regeneration. on the contrary, Durham argued for the entire sanctification occurring simultaneously with regeneration. For Durham, Christ provided salvation and entire sanctification at the same time on Mount Calvary. He and his followers stood “together, on and for the Finished Work of redemption on the Cross of Calvary, the baptism of the Holy Spirit, and the tongues evidence,” “the premillenial coming of Christ,” and “healing for the sick.” To Durham, as the accomplisher of regeneration was a person, and the element was “in or with water,” “baptism in the Spirit, the Agent, the Baptizer, is Christ, and the element is “in” or “with” the Holy Spirit.”
4. The Assemblies of God(USA) and Full Gospel
The Assemblies of God made Full Gospel the banner of it from the commencement of it. In 1914, Minutes of the General Council of Assemblies of God began with an introduction. The introduction started with recalling God’s leading people for fourteen years until establishing the Assemblies of God. According to the introduction, the purpose of the leading was to make his people pursue “full apostolic gospel standard of experience and doctrine.” Full Gospel was like the goal of the existence of the Assemblies and the flag of it.
The Minutes wrote briefly the history of the spreading of Full Gospel through Parham and Seymour. Going back to fourteen years past, it recalled that God started to pour out his Spirit upon Kansas. “Kansas” signified that in 1901 Parham found Full Gospel Pentecostal movement in Topeka, Kansas. And writing Los Angeles, it recollected that the outpouring was spread out from the city toward all the world. “Los Angeles” signified that through Seymour Full Gospel Pentecostal movement was spread out from Azusa street, Los Angeles, California, toward all the world.
The Minutes defined Full Gospel as “apostolic.” Such a definition succeeded the tradition of Parham which took Full Gospel as the Gospel proclaimed by Jesus, Apostles, and early church fathers and related it to Apostolic faith.
The Assemblies presented “Full Gospel ministry.” In 1916, the General Council wrote “The Statement of Fundamental Truths.” According to the opening of the statement, it was not inspired, did not contain all the truths of the whole Bible, but included only the essential for “a Full Gospel ministry.”
The seventeen articles of the statement contained the five subjects of Full Gospel: regeneration, entire sanctification, divine healing, the Spirit baptism accompanying speaking in tongues, and the Second coming. The subject of the fourth article was “The Salvation of Man,” the sixth was “The Full Consummation of the Baptism of the Holy Ghost” accompanying “the initial sign of speaking in tongues.” That of the seventh was “Entire Sanctification, the Goal for all Believers,” the twelfth was “Divine Healing,” and the fifteenth was “The Imminent Coming and Millennial Reign of Jesus.”
But in 1961, the Assemblies took away “Entire” from the title of the ninth, “Entire Sanctification.” The Assemblies presented its core doctrines: Savior, Healer, Baptizer with the Spirit, and Coming King, in the 75th memorial book. This presentation might be possible because it heaped up Sanctifier upon Savior as Durham.
5. Kärkkäinen and Full Gospel
In 2007, a Finnish professor of Fuller Theological Seminary, Veli-Matti Kärkkäinen suggested “Full Gospel spirituality” as an integrated character of Pentecostalism. Trying dialogue with Lutherism, he asked a question, “Does a claim to the “full gospel” imply that the gospel preached by other churches is incomplete at best, or truncated at worst . . . ?” And then he made an attempt to give a negative answer. In the attempt, he brought up “Full Gospel spirituality” dealing with the commonness between Pentecostalism and Lutherism, and the uniqueness of Pentecostalism which could help other isms.
He insisted that the nucleus of Full Gospel was not the Spirit but the multiple Christ. For him, the center is not the Spirit, and therefore Pentecostal movement is not a Spirit movement. In his understanding, Pentecostalism is christ-centered “Full Gospel spirituality” based upon the meeting with Christ who has manifold roles: Justifier Savior, Sanctifier, Baptizer with the Spirit, Healer of the body, and soon-coming King. To him, the Spirit is not a center but the channel.
For Kärkkäinen, Full Gospel has a similarity with the traditional term, catholicity. He saw Full Gospel had commonness with the ancient concept of “catholicity.” And he reinterpreted catholicity, which had been interpreted as universality and multiplicity, as “fullness” and “completion.” For him, the catholicity of the Gospel means that God’s gift is not insufficient for His people. According to him, man can never wholly use the fullness of Christ who is the incarnation of all the gifts of God. Realizing their Full Gospel has not something missing when it is compared with the fullness of Christ, Pentecostals are thirsting for being blessed with something of the fullness of God’s promises.
III. Eastern Pentecostal Movement and Full Gospel
1. Japan Pentecostal Movement and Gospel
1) Juergensen Family and Full Gospel
An American Carl. F. Juergensen and his family executed “Full Gospel Mission” in Japan. They made a great contribution to construct Japan Assemblies of God. The family arrived Japan in 1913, started their works in Tokyo, and in 1916 left a picture with Japanese. The background was the building used as the mission center. A signboard was hanging on the top right. The letters on the board were English and Japanese. The English was “Full Gospel Mission.” The picture witnessed that from the initial stage of their mission, the family focused their works on “Full Gospel.”
In the Full Gospel mission of them, regeneration, sanctification, Divine healing, the Spirit baptism, and the immanent second coming were contained. In 1914, the first missionary of American Assemblies of God to Japan, Carl Juergensen said about regeneration, Divine healing, and the Spirit baptism. He taught Japanese Savior who could save them, and reported they got peace and their sins were washed away. According to him, several Japanese forgave their idols and smoking, others experienced healing, and wanted to receive the baptism of the Holy Ghost. His daughter, Marie Juergensen reported that a small Sunday school girl had gotten a bad cold, but was healed after a prayer to Jesus.
Carl Juergensen translated Full Gospel into Japanese, 全備福音(ぜんび ふくいん, zenbi fukuin). As the picture shows, there was Japanese, “全備福音伝道館”(Zenbi Fukuin Dendokan) under the English, “Full Gospel Mission.” Carl translated the word “full” into “全(zen).” The Japanese, 全(zen) means “full.” He did not follow a holiness, Nakada Juji who translated Full Gospel into “純福音”(じゅん ふくいん, shun fukuin, pure gospel). Carl might not know the translation of Juji. Carl translated Full Gospel as the whole Gospel not partial.
But, unlike his father, John W. Juergensen might prefer “Pentecost” than “Full Gospel.” In 1923, he prayed for establishing “Pentecostal churches” in all the cities of Japan, “real repentance,” “sanctification” of Japanese, and arising of workers for “the Baptism in the Spirit.” In 1929, after reporting a Japanese woman’s speaking in tongues in 茨城県(いばらきけん, Ibarakiheon), he prayed for occurrence of “the baptism,” “Pentecostal experience” in 名古屋(なごや, Nagoya). In 1932, he did news that in Nagoya several Japanese and two Korean(“the Korean worker and prospective Korean worker”) were given the baptism according to Acts 2:4. And he said soon second Coming. In his report, the tongues spoken by the woman who had received the Spirit baptism in Ibarakiheon was translated. The main content was, “Jesus is soon coming.”
2) Yumiyama and Full Gospel
There was, might be the best, 弓山 喜代馬(ゆみやま きよま, Kiyoma Yumiyama) among the fruits of the mission of John Juergensen. In 1922 or 1923, Yumiyama went to the Pentecostal church of Hogima, Hongo district of Tokyo, and John ministered there. Yumiyama attended a Pentecostal Bible study led by John and his wife Esther. In this time, he fasted and prayed, and at last experienced Pentecostal Spirit baptism, speaking in tongues.
With other seven people and the couple of Missionaries I prayed, worshiped, and studied the Bible. At the last day, a big wave arose in me, it was that now we call being filled with the Spirit. . . . The Spirit himself filled me and made me freely pray, say, worship, cry, smile, and roll. All of that was the work of the Spirit.
In 1928 he was ordained, and became the pastor of 神召教会(Sinsio Church) in 1930.
His work included also Pentecostal Spirit baptism accompanying speaking in tongues. In June, 1947, he reported that after praying and weeping under the power of God for about one hour, she was filled with the Spirit and prayed with tongue loudly. Yumiyama defined such a phenomenon as being baptized with the Spirit.
He might be more familiar with “Pentecost” than “Full Gospel” under the influence of John Juergensen. Such a guess is in accordance with a saying of Suzuki, a Japanese scholar. Suzuki said, “He[Yumiyma] started to work with the Juergensens from around 1922. By that time the Juergensens stopped using 全備福音.”
3) Coote and Full Gospel
The Japan mission of Leonard W. Coote was for proclaiming Full Gospel. 22 years old Englishman, Coote went to Japan in October, 1913 and became an employee of a company. At that time he could not contact with any form of “the Full Gospel Movement.” Although he confessed his faith, he was not a born again christian in true meaning. But he realized that “the whole of the Bible” was the revelation of God, so, to read the whole Bible and to take it as his standard of life was the duty of every followers of Christ. Then he found the deep meaning of the death of Christ in February, 1914. At last he received the Spirit baptism accompanying speaking in tongues at a meeting led by John Juergensen, and started to his Pentecostal work. The purpose of “Japan Pentecostal Extension Campaign” performed by him was to proclaim Full Gospel. In his mind, he felt a burden of the spiritual needs of Japanese who were living without hearing any witness of Full Gospel. To that extent, for Coote, Full Gospel was very important. Full Gospel could not be detached from his work. But it could not be found into what Japanese word did he translate Full Gospel.
For Coote, Full Gospel was “Apostolic gospel.” Seeing Japanese in physical and material needs because of a great earthquake, he worried that they could not see their spiritual bareness because of such material needs. So he wanted the earthquake woke them, and he hoped that he could send them to proclaim “an apostolic gospel.” As mentioned above, “apostolic faith” had been appeared in the first Minutes of the General Council of Assemblies of God. Coote’s “apostolic faith” might mean the gospel Apostles and the New Testament proclaimed.
In Coote’s Full Gospel, there were regeneration, divine healing, the Spirit baptism, the second coming. He reported the regeneration and physical healing of many people in his mission works. Although he had read the Bible, he did not believe divine healing. But after being healed of his own appendicealcolic, he could not but acknowledge divine healing. And he said about the Spirit baptism. After three years from his generation, he became to speak in three kinds of tongues that he did not learn through coming of the Spirit in November, 1917. “The-baptism” mentioned by him might the Spirit baptism because he mentioned “being baptized in water” separately.
Crowds crowd the missions; sinners are hungry for the Word of God, oven clamoring to buy New Testaments in the open air. The workers are alive and keen for souls, and obedient to those in charge. People are getting the-baptism before being baptised in water; converts arc offering collections before even hearing of such a thing, and even sinners are being healed of bodily complaints before being saved in their souls.
In a his mission report of 1919, Coote wrote that eight people received the Spirit baptism accompanying “Bible evidence.” In January, 1924, he introduced the work performed in Yokohama. According to him, many people received the Spirit and spoke in tongues. And he defined the baptism evidenced by speaking in tongues like Acts 2:4 through the work of the Spirit, occurred in 1925, “Spirit Baptism” poured out on the day of Pentecost. There was the imminent Second coming in his Full Gospel. He advised his reader to read the Bible and to remember that “life is short and eternity is long,” and “the Jesus is coming soon.”
2. Korea Pentecostal Movement and Full Gospel
1) Rumsey and Full Gospel
Mary C. Rumsey known as the first missionary who transmitted Pentecost to Korea made regeneration, divine healing, and the Spirit baptism his main subjects of his work. It can not be checked from the standpoint of records what subjects was included in her Pentecostal works in Korea. only from a her missional report to America during her working in Japan, her mission in Korea can be presumed. She said about regeneration and the Spirit baptism occurred in Japan mission field. In the winter of 1928, she wrote that since the January of that year more than fifty Japanese received Jesus as their Saviour, many of them experienced “the baptism of Holy Spirit.” Although it can not be checked whether Rumsey said about Full Gospel, it is plain that she mentioned the elements of Full Gospel. It can not be known that how pastor Hong Heoh, the chief coworker of her mission, translated Full Gospel spoken by Rumsey into Korean because of no written material about that.
It may be possible that Rumsey used “Pentecostal faith” rather than Full Gospel. She wrote, “There is such a need for Pentecostal Training School for men here.” And she said, “I shall enjoy the real Pentecostal meetings again even though they are all in Japanese.” It is said that when Rumsey met Hong Heoh, she said to him, “I came to propagate for Pentecostal faith.” According to Jong-Ho Byeon, what Heoh learned from her life and words was “Pentecostal faith is speaking in tongues and being healed by prayer,” in other words the Spirit baptism and Divine healing.
2) Seong-San Park and Full Gospel(純福音, 순복음[sunbogeum])
Seong-San Park began his Korea pastoral work in 1933. He was influenced by John Juergensen. He who reported the birth of the first Pentecostal church of Nagoya in 1930 wrote that two Koreans: “the Korean worker” and “the prospective Korean worker,” received “the baptism” following Acts 2:4 in May, 1932. After visiting Korea in the Easter of 1952, Howard C. Osgood wrote that at that time there was a Korean pastor trained by John Juergensen. If so, “the Korean worker” mentioned by John was Seong-San Park. In 1933 he returned to Korea and started his pastoral work.
Park who experienced the Spirit baptism performed Pentecostal work. Because the material of him is very insufficient, it is uncertain wether he mentioned Full Gospel and performed what kind of Pentecostal works. Perhaps Park who was influenced by John might be more accustomed to “Pentecost” than Full Gospel. Because since 1923 “Full Gospel” had already been used by Korean Holiness, to Park the word might mean Holinessism. It is possible that through his Pentecostal sermons Park might use not Full Gospel but Pentecost consciously. According to reports, Park insisted that the sign of the Spirit baptism was speaking in tongues, and desirable christian faith was social participation. Pentecostal faith defined by him was based upon Acts contained speaking in tongues, divine healing, and power, and these three were given through the Spirit baptism. And the Pentecostal faith was the faith of “fundamentalism.” Then, he did not trust Higher Criticism.
In a his letter to America in 1951, he mentioned the Spirit baptism. The letter was brought by Johng Young Sohn who lived in California, USA and taught American servicepersons Korean language. And Pentecostal Evangel carried the letter in its October issue of that year. In the letter, Seong-San Park reported the martyrdom of the Elder Hungun Park who ministered in Suncheon Pentecostal Church by invading North Korea communist army. At the end of the letter, Seong-San introduced his Pentecostal works in the city, Suncheon. According to the letter, a woman who was graduated from a Methodist Bible school and an elder of a Presbyterian church attended a meeting held at the hall of a girls high school instead of the destroyed church building by bombings, received “the Baptism in the Holy Spirit” and became ardent pentecostal members. Although he did not give any expatiation, “the Baptism in the Holy Spirit” might mean what accompanying speaking in tongues as he experienced.
3) Bong Jo Gwak and Full Gospel(純福音, 순복음[sunbogeum])
Bong Jo Gwak was one of the fruits of the missional works of Coote. He said that the people of six countries were presented at a meeting held in 1925. There was Korea among them. In 1929, he established Ikoma Bible School(生駒[いこま]聖書学院) near Osaka(大阪, おおさか). Some Koreans were trained there. Gwak entered it in 1929, and graduated in 1932. Then in 1933 he found Joseon Jesus Pentecostal Church in Osaka. But it can not be traced wether he used Full Gospel, 全備福音 or 純福音.
Summing up, it seems that Joseon Pentecostals from the 1930’s to 1940’s might be accustomed to “Pentecost”(오순절, osunjeol) not “Full Gospel”(순복음, sunbogeum). The first church found by Gwak was “Joseon Jesus Pentecostal Church.” The Faith proclaimed by Rumsey to Hong was “Pentecostal faith.” In 1947 Suncheon Pentecostal Church was found. In April, 1950 the first Korea Christian Pentecostal Convention was held in Suncheon. This facts uphold such a guess. Of course, because of the deficiency of materials or more accurately of the ability of this writer, “Full Gospel”(순복음) can not be traced in Joseon Pentecost during that times.
4) The Korean Assemblies of God and Full Gospel(純福音, 순복음)
In Asia Pentecost, only Korea Pentecost is using Full Gospel(純福音, 순복음). It seems that “全備福音”(these chinese letters literally mean whole gospel) translated by Carl Juergensen was not handed down to Japan Pentecostals. “純福音”(literally mean pure gospel) used by Holiness was not also in the interest of Japanese Pentecostals. 中國神召會台灣區議會 of Taiwan translated “The Assemblies of God” into “神召會” and Full Gospel into “全備福音”(quán bèi fúyīn). According to a Japanese Pentecostal Historical theologian, 鈴木正和(Masakazu Suzuki), “Only the Korean Pentecostal Churches use 純福音.” And now Japan Pentecostals understand “純福音” as Yoido Full Gospel Church led by Paul Cho and the groups formed around him. Because of that, Seong-San Park, Bong Jo Gwak and others who studied Pentecostal theology in Japan were not known “純福音.” It can explain the absence of “純福音” in Korea Pentecostal churches before 1953.
In Korea Pentecost, Full Gospel(純福音, 순복음[sunbogeum]) might be begun to be used with the visiting Korea of formal missionaries of Assemblies of God of USA. Defining the uniqueness of Korea Pentecost as “Sunbogeumism,” Ig-Jin Kim evaluated the missional and theological help of America Assemblies of God to form Sunbogeumism. The mentioning Full Gospel of American missionaries backs up his evaluation. In 1954 Louis P. Richard, a missionary of the world mission department of AG of USA established “純福音麥島敎會”(Sunbogeum Mecdo Church) at Mecdo-ri, Kimhae-gun. Reporting the successive Pentecostal revival campaign in Korea, John Stetz wrote that a Korean, Mr. Chun was helping missionaries to proclaim “Full Gospel” in September, 1958. And Full Gospel appeared again in his another report of the General Council the Assemblies of God in November, 1958. He thought that it was the most blessed council. And he wrote that the Lord was urging them to proclaim Full Gospel to all Koreans.
Focusing more accurately, In Korea Pentecost Full Gospel and 純福音 might be mentioned firstly by the utterance of Arther B. Chesnut and the interpretation and translation of Hong Heoh. Young-Hoon Lee translated “純福音神學校”(순복음신학교, Sunbogeum Shinhakgyo) into “Full Gospel Bible College.” But according to Jung Geun Park one of the second graduates of it, missionaries at that time called it “Full Gospel Bible School.” The first source of the English name might be Chesnut. He was the first man who suggested the name. In the first council of Assemblies of God of Korea held in 1953 Chesnut was commissioned the chief executive officer, Hong Heoh the secretary, and Seong-San Park a member of standing committee. The council decided, “the standing committee shall make an effort to establish the Bible school,” and nominated Chesnut to the first principal. on April 9, Chesnut said, “It seems good to us to name the school 神學校(Shinhakgyo, Bible School).” And the 30th History of the Assemblies of God wrote that Hong Heoh translated the English of Chesnut into Korean during the Council. Chesnut would suggest the members to call the School “Full Gospel Bible School,” and Heoh would translate the name into 純福音神學校(Sunbogeum Shinhakgyo). However, the first committee wrote only “神學校,” but the record of the fourth committee wrote “純福音神學校.” According to the record, the fourth committee was held at “純福音神學校 講堂”(the assembly hall of 純福音神學校) in Seoul. Following the memory of Choe, Yo-Yeol, Ig-Jin Kim insisted that Heoh firstly suggested 純福音 formally in Korea Pentecost. The 30th History wrote, “in May, 1953 純福音神學校 was started in Nambu Church located in 1-65, Hangangro, Yonsanku, Seoul.” It can be verified not by written documents, but only by testimonies. Jung Geun Park who entered the school in March 1954 witnessed when the school was opened, its name was “純福音神學校,” and 純福音 was translated from Full Gospel being used by the Assemblies of God of USA willingly. Although in 1953 the standing committee might call the name of the school, “純福音神學校,” and open the school, the record of 1954 was the first document of “純福音” found among the written materials of Korea Pentecost.
The gap between “神學校” in the record of the first committee and “純福音神學校” in that of the fourth should be seen from a different angle. The gap will not mean the change of the name of the Bible school. “神學校” suggested by Chesnut only manifests the nature of the school, but it is not perfect as the name of the school. The actual name of the school might be omitted which might be attached just in front of “神學校.” Chesnut might suggest Full Gospel Bible School, not Bible School from the first committee. During the pronouncement of Chesnut, there might be a trouble in Heoh, “What Korean word is fit for Full Gospel?” Because he could not translate the English word at the time, he might not translate Full Gospel, but just Bible School into “神學校.” After considering possible words, such as “全福音”(full or whole gospel) a while, at last Heoh might translate Full Gospel into “純福音”(pure gospel).
There is the possibility that pure gospel, which did not be destroyed by Higher criticism of the Bible, was in the mind of Heoh when he translated Full Gospel into “純福音”(literally mean pure gospel). In an interview with Ig-Jin Kim, Yo-Yeol Choe, one of the first graduates of Full Gospel Bible School, said that Heoh called the Bible school “純福音神學校”(Sunbogeum Shinhakgyo) in the sense, “because there are other gospels(Gal. 1:8), let us proclaim pure gospel.” Although it is not certain what meaning was in “other gospels” because there was no his explanation, “other gospels” might contain “the gospels destroyed by Higher criticism.” Jung Geun Park, who might studied under Heoh and was the principal of the school in 2013 after sixty years from the opening, said, “We reject Documentary hypothesis, unbiblical modern liberal theology, and heretic thoughts, try for building up biblical faith, and bring up the workers of Full Gospel filled with the words of the Bible.” Seeing through his remark, it is certain that 純福音神學校 has been in the same vein as Japan and Korea Holinesses translated Full Gospel into “純福音” against Higher criticism. Yonggi Cho, one of fourth graduates of the school and the founder of Yoido Full Gospel Church, put “純福音” against Higher/Historical criticism. He defined the age of Higher criticism based on the epistemology of Enlightenmental reason “the age of Laodicea church,” and then spoke of the history that Higher criticism had deteriorated the Bible and the Gospel, and had killed the churches of Europe and America. For Paul Cho, such a deterioration of the Gospel is vainly bringing the way of the Cross through man’s philosophy or theology. After saying about the deterioration, he introduced “純福音 운동”(pure gospel movement) which had tried to restore pure gospel(full gospel) through the Spirit against Higher criticism and its results. He followed the translation of Full Gospel into “純福音(순복음).” For him, Full Gospel movement(or pure gospel movement) is a Spirit movement to recover “pure faith” by throwing “unbelief” away that is in the presupposition of Higher criticism. And Full Gospel movement “believes that whole word of the Bible from Genesis to Revelation is ‘absolutely inerrant’.” For Paul Cho, “純福音(순복음)” can not coexist with Higher criticism. Heoh’s understanding Full Gospel is reflected in Cho’s understanding Full Gospel.
“純福音” may be borrowed, not created by Heoh. Ig-Jin Kim recognized that “純福音” was introduced to Korea already in 1907 through Holiness. And he thought that it was highly possible that Korea Pentecostal leaders at that time heard “純福音” spoken by Holinesses. Of course, it is possible that Heoh translated Full Gospel into “純福音” by himself. But it is more possible that Heoh borrowed “純福音” from Holiness. Heoh might not only be familiar with “純福音” as the translation of Full Gospel, but also understand the meaning contained in the word. So, when Chesnut suggested the name of the school including Full Gospel, he might translated it into “純福音” within a relatively short time. In such a case, “純福音” of Heoh might mean Biblical pure gospel that was not destroyed by Higher criticism.
In Korea Pentecost, the first record containing the Korean word, “순복음” was written in 1962. Of course, in 1954 Korean Pentecostals might pronounced “純福音神學校” into Korean, “Sunbogeum Shinhakgyo”(순복음신학교) and “純福音麥島敎會” into “Sunbogeum Mecdo Kyoheo”(순복음맥도교회, means Full Gospel Mecdo Church). But no concrete written material remains. In Pentecost, the Korean word, “순복음” appeared in a written material for the first time in 1962. The 11th regular general meeting of the Assemblies of God of Korea was held at “순복음신학교 교실”(a class room of Sunbogeum Shinhakgyo). But the minutes wrote “복음신학교 교실”(bogeum Shinhakgyo) omitting “순”(sun). So the 50th correctly wrote “순복음신학교” adding “순.”
The 50th minutes mentions “순복음 신앙”(sunbogeum sinang, Full Gospel/Pure Gospel faith) adding “the Gospel of Blessing.” The minutes recognizes that Full Gospel has been used often by classical Pentecostals. The committee of the 50th history of the Korean Assemblies of God writes the multipleness as the contents of “순복음.” The committee briefly describes the process from the fourfold Gospel of Simpson: “Savior, Sanctifier, Healer, Coming King,” through the fivefold Gospel of Wesleyan such as Parham: “regeneration, sanctification, divine healing, Spirit baptism, Second coming,” and the fourfold Gospel of Reformed Pentecostals such as McPherson and Ameircan Assemblies of God: “Savior, Healer, Baptizer, Coming King,” to the fivefold Gospel of Korean Assemblies of God: “Savior, Healer, Baptizer, Blessinger, Coming King.” According to the committee, Korean Assemblies of God adopts “the Gospel of Blessing” advocated by Paul Cho as one of denominational doctrines in 51th general council, 2002. Saying “Pentecostals believe the Spirit baptism, the baptism of power for service and holy life, which is verified by other tongues after the experience of salvation,” the committee admits speaking in tongues is given to the Spirit baptism as the evidence.
5) Jong ho Byeon and 純福音
For Byeon, “純福音” is not appropriate for Full Gospel. In 1972, he thought, “‘滿복음이나 全복음’(man bogeum ina jeon bogeum, full gospel or whole gospel) is more suitable to Full Gospel than ‘純복음’(sun bogeum, pure gospel).” For him, the translation of Full Gospel into 純福音 is somewhat strange.
To overcome the negative evaluation of “純福音,” he gave it various meanings. He suggested, “Let us do not use Chinese letter, ‘純福音,’ but Korean letter, ‘순복음.’” He insisted, “If we use “순,” “순복음” may mean “오순절적 순복음” (osunjeoljeok sunbogeum, Pentecostal sunbogeum). He thought, “‘순’ can contain various meanings such as 順 純 筍 殉 蕣.” Although the forms of the Chinese words are different each other, for Koreans the pronunciation of them is same, “sun.” For him, “純” is pure, “筍” is upright, “順” is obedient, “旬” is not to take care of oneself, and “舜” is eternal. In his thinking, these various interpretations are better than only one interpretation, “純” for Pentecostal gospel and faith.
Byeon did not find the first translator of Full Gospel to 純福音. He tried to find the translator for a long time, but he could not. His searching was just limited to Korea Pentecost. In his searching, Holiness traditions and materials whether of America or Japan were totally ignored. It was the main cause of his failure.
Byeon understood 純福音 as what included holy speaking, holy power, and holy life(holiness). He grasped 純福音, the essence of Pentecostal faith, as the five works of Holy Spirit. The five works are “holy speaking, holy power, holy assembly, holy life, and holy death(martyrdom).” According to him, “holy speaking”(聖言, seong-eon) is speaking in tongues. He insisted, “In Pentecostal faith speaking in tongues surely appears as the first condition at the first stage of the work. The Bible witnesses that the existence or nonexistence of speaking in tongues is the important cause which determines Pentecsotal work.” “Holy power”(聖能, seong-neung) especially means divine healing. For him, Church is the center of rebirth and revival, the standing organ for divine healing curing both physical disease and mental. “Holy life”(聖生, seong-saeng) is the life in the Spirit guiding saints, and it overlapped with holiness. In his 純福音, the Second coming is missing.
IV. Conclusion
Full Gospel used by Holiness was Pentecostalized by Charles F. Parham in 1902, and then used by Seymour, Durham, and America Assemblies of God. In Asia Pentecost, the use of “純福音” and “순복음”(sunbogeum) for Full Gospel is a peculiar phenomenon of Korea. In Japan and especially Taiwan, “全備福音” is mainly being used. Before 1953, in Korea Pentecost “五殉節”(Osunjeol), not “純福音,” had been used. In Korea Pentecostal history, “純福音” was written firstly in 1953 with the coming of the formal missionaries of America Assemblies of God, the establishment of Korea Assemblies of God, and the foundation of Full Gospel Bible School. The Korean word, “순복음” was written in 1962. Hong Heoh translated Chesnut’s utterance, “Full Gospel” into “純福音” meaning not other gospel, but pure gospel in 1953.
The insistence that a subject of Full Gospel, the Spirit baptism accompanies speaking in tongues is the core of Pentecostal movement. Full Gospel including regeneration, sanctification, divine healing, the Spirit baptism, and the Second coming is the common with Holiness movement. For Holiness and Pentecost, Full Gospel(純福音, 순복음, pure gospel) is the whole gospel fully recovering the gospel of the Bible, Christ, the Spirit, and the Apostle. There is one important different point between the Full Gospel of Holiness and that of Pentecost. The Full Gospel of Holiness regards entire sanctification and the Spirit baptism as the same category. on the contrary, Pentecostal Full Gospel classifies entire sanctification and the Spirit baptism into different categories each other, and emphasizes that the Spirit baptism accompanies the initial evidence, speaking in tongues. In Korea “純福音” not “全備福音”, which was used or is being used in Japan and Taiwan, is being used. It is in the same vein that Holiness Churches in Japan and Korea translated Full Gospel into 純福音, not 全き福音, standing against Higher criticism. In Pentecostalism Full Gospel(純福音, 순복음) means the wholly recovered, biblical, Apostolic, and pure Gospel containing regeneration, sanctification, divine healing, the Spirit baptism accompanying speaking in tongues, not destroyed by Higher criticism.
Holiness Full Gospel | Finney, Mahan | Savior | (entire) Sanctifier (The Spirit Baptism = Holiness + Power) |
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Boardman | Savior | (entire) Sanctifier (The Spirit Baptism) | Healer |
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Simpson | Savior | (entire) Sanctifier (The Spirit Baptism) | Healer | Coming King |
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Pentecostal Full Gospel | Parham | Savior | (entire + gradual) Sanctifier | Healer | Coming King | Baptizer (evidential tongues) |
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Seymour | Savior | (entire + gradual) Sanctifier | Healer | Coming King | Baptizer (evidential tongues) |
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Durham America Assemblies of God | Savior + (entire) Sanctifier | gradual Sanctifier | Healer | Coming King | Baptizer (evidential tongues) |
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Korea Assemblies of God | Savior + Sanctifier | gradual Sanctifier | Healer | Coming King | Baptizer (evidential tongues) | Blesser | |
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Abstract
The Origin, History and Meaning of
Pentecostal Full Gospel and Sunbogeum(純福音)
Lee, Chang-soung
“Full Gospel, 純福音, and 순복음(sunbogeum)” are used as nicknames of Pentecostal Movement. But any historical and inclusive inquiry about them has not yet been tried. Therefore, this article traced the origin, history, and meaning of them in the history of American, Japanese, and Korean Pentecostalism. Since 1839 Full Gospel has been used by Holiness people, and the first Pentecostalist who used the word in 1902 was Charles F. Parham. In Asia, around 1913 it was used by an American missionary, Carl F. Juergensen, and he translated it into 全備福音(zenbifukuin) which means not partial but whole Gospel. Japanese and Chinese Pentecostalists have used 全備福音. on the other hand, before 1953 Korean Pentecostalists had used mainly “五殉節”(osunjeol) but since 1953, through Arther B. Chesnut and the translator, Hong Heoh, they have used “純福音.” Korean vocabulary, “순복음” has been written from 1962.
One aspect of multiple Full Gospel: Spirit baptism accompanied by speaking in tongues as the initial evidence, is the core of Pentecostalism. Full Gospel including Rebirth, Sanctification, Healing, Spirit Baptism, and the second Coming is a common denominator between Holiness and Pentecostal movement. For both Holiness and Pentecostal people, Full Gospel is the biblical, Christological, Pneumatic, Apostolic, recovered and whole Gospel. Holiness Full Gospel has put “entire sanctification” and “Spirit baptism” into same category, but Pentecostal Full Gospel has distinguished Spirit baptism from entire sanctification, put them into different categories, and emphasized that Spirit baptism is accompanied by speaking in tongues. Uniquely, Korean Pentecostalists has used 純福音, not “全備福音” used by Japanese and Chinese Pentecostalists. It is in the same vein in which Japanese Holiness translated Full Gospel into 純福音(sunbogeum, pure gospel), not 全き福音(zenkifukuin) against higher criticism on the Bible. In Pentecostalism, Full Gospel, “純福音,” and 순복음 mean the biblical, apostolic, wholly restored, and pure Gospel, which has not destroyed by Higher criticism, including Justification, Sanctification, Divine Healing, the Spirit baptism accompanied by speaking in tongues, and the second Coming of the King, Jesus Christ.
Keywords: Pentecostal Movement, Holiness Movement, Full Gospel, Higher Criticism
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