Pentecostalism in Contemporary Korea
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Pentecostalism in Korea has a history as long as Korean Christianity. There are largely two ways in describing the origin of Korean Pentecostalism. One derives from the arrival of Pentecostal denominations from abroad, mainly America; the other is indigenous to Korea. Korean Pentecostalism basically belongs to second and third wave Pentecostalism, although it cannot be defined as one category. There are ambiguous elements in the movement, which is not the same as the Western Pentecostalism. Korean Pentecostalism was the blend of American Pentecostalism and Korean d religion, especially shamanism. Further complicating the picture, the form of contemporary Korean Pentecostalism slightly differs from that in the past. Contemporary indigenous Pentecostalism tends to be group-based, have fixed membership and networks with other members unlike those in the past. Interestingly, indigenous Pentecostals are trying to bring many local pastors over to their side. Moreover, present indigenous Pentecostalism strengthens its own theories and maintains faith healing traditions, which are part of the characteristics of the third wave Pentecostalism. By so doing, it could attract the intellectuals and middle-class people in society. In terms of healing, new indigenous Pentecostal doctrine provides a biblical foundation of healing, which is broadly similar to third wavers’ doctrine. Indigenous Pentecostalism has not disappeared in modern Korean Christianity. It has developed in different forms as well as settled down in local churches. In order to argue this, this paper will give the examples of two pastors
Abstract
Pentecostalism in Korea has a history as long as Korean Christianity. There are largely two ways in describing the origin of Korean Pentecostalism. One derives from the arrival of Pentecostal denominations from abroad, mainly America; the other is indigenous to Korea. Korean Pentecostalism basically belongs to second and third wave Pentecostalism, although it cannot be defined as one category. There are ambiguous elements in the movement, which is not the same as the Western Pentecostalism. Korean Pentecostalism was the blend of American Pentecostalism and Korean d religion, especially shamanism. Further complicating the picture, the form of contemporary Korean Pentecostalism slightly differs from that in the past. Contemporary indigenous Pentecostalism tends to be group-based, have fixed membership and networks with other members unlike those in the past. Interestingly, indigenous Pentecostals are trying to bring many local pastors over to their side. Moreover, present indigenous Pentecostalism strengthens its own theories and maintains faith healing traditions, which are part of the characteristics of the third wave Pentecostalism. By so doing, it could attract the intellectuals and middle-class people in society. In terms of healing, new indigenous Pentecostal doctrine provides a biblical foundation of healing, which is broadly similar to third wavers’ doctrine. Indigenous Pentecostalism has not disappeared in modern Korean Christianity. It has developed in different forms as well as settled down in local churches. In order to argue this, this paper will give the examples of two pastors
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