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S SP
Dialogue
“March Forward to Hope”: Yonggi Cho’s Pentecostal Theology of Hope
Veli-Matti Kärkkäinen
Introduction
Many years ago, in one of my trips to the former Soviet Union—a neighboring country to my homeland, Finland—I visited a Children’s Hospital in the city of Jaroslavl. The director of the hospital took me to the second floor, into a room of 20–30 children all of whom were diag- nosed with deadly cancer. Walking slowly from bed to bed, I saw starv- ing, hopeless, suffering boys and girls. At one point, the medical doctor took onto his lap one of the cancer patients and told me: “This young man is not going to live many more days; probably he will be dead before you return home.” Then he looked at me and said something that has never left me: “Rev. Veli-Matti, you have come here to preach and teach about Christian religion. Let me ask you this one question: What is it that Christian faith has to offer this soon-to-die child, an innocent sufferer?” I was struck by the force of the question and could not say anything for a long while. Helpless and speechless, I whispered a prayer to God. Soon I heard one word coming out of my mouth: “Hope.” “Hope?” the doctor responded. “What do you mean?” My response was brief: “Unless there is hope beyond this suffering, there is no point in life at all.”
Out of three cardinal Christian virtues—faith, hope, and love—hope is the one that helps carry believers in the midst of the calamities and ambiguities of life. Like Abraham of old, Christians are often called to “hope against hope” (Rom. 4:18).
The Pentecostal theology and spirituality of Yonggi Cho can be described as an embodiment of hope that, coupled with faith and love, conquers the obstacles of life and reaches unto the throne of God Almighty. I chose for the title of my presentation the title of one of Cho’s books, a collection
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of sermons, March Forward to Hope.1 In a sermon that gave title to the book, based on 2 Kings 7:3–8, Cho looks at the story of the famine in the city of Samaria, besieged by the Aramean army. In the spirit of Elijah, the hero of the story, Pastor Yonggi Cho urges Christians to keep on main- taining faith—and thus hope—even when everything in the circumstances speaks against it. “One must choose to believe!”2 “To have true faith is to choose to believe in the Word of God although darkness surrounds us and we can’t see, hear, or touch any evidence.”3
What is the foundation of this kind of persistent faith and hope? It is not a quality of the human person per se, however strong he or she may be. It is not a result of mental exercise only. The foundation lies in the God, the God of Hope:
But the voice of God will always give us endless faith and encouragement. All Christians should know the truth that though we are dwelling in the garment of the flesh, we have a future life in the Kingdom. With us is the Lord, the creator of heaven and earth, who sent His only Begotten Son to form the new covenant with us through His shed blood on the Cross. This very God gives us faith, hope and love through the Word.4
Rather than getting depressed by the impossibilities of our circum- stances, we are “supposed to make the best of our ill fortune in every kind of adversity knowing? that God is with us always.”5 This is often evident in the book of Psalms, the hymn book of the people of God who looked upon God as the source of their trust and hope. As the German Lutheran theologian Wolfhart Pannenberg reminds us, in the prayers of the Psalms hope is always in God.”6 Pannenberg also, in a helpful way, reminds us of the mutual relationship between faith and hope which I see so evident in Cho’s theology and proclamation: “The faith that has its basis in the promise of God and understands itself as trust in God and his promise is never apart from hope. The promise is indeed grounded in hope.” Faith as trust (as in trust towards another person who has given a promise) links naturally to hope in that both look to the future with expectation that the object of trust will prove to be constant and
1
David Yonggi Cho, March Forward to Hope: A Sermon Series, Vol. 2 (Seoul, Korea: Logos Co., 2002).
2
Cho, March Forward to Hope, 144.
3
Cho, March Forward to Hope, 145.
4
Cho, March Forward to Hope, 146–47 (italics added).
5
Cho, March Forward to Hope, 149.
6
Wolfhart Pannenberg, Systematic Theology, vol. 3 (Grand Rapids, Mich.: Eerdmans, 1998), 174. He lists the following Psalms as examples: Pss. 25:2; 26:1; 28:7; 31:14; 32:10; 56:3; 62:8; 91:2, etc. (p. 174 n. 215).
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trustworthy.7 Therefore, as Pannenberg again reminds us, biblical and Christian hope rests on faith.”8
It is worth examining the shape and focus of Cho’s Pentecostal theol- ogy of hope, which works from two foundational sets of ideas: the five- fold scheme of the Pentecostal Full Gospel in which Jesus Christ is depicted as Savior, Sanctifier, Healer, Baptizer in the Holy Spirit, and the Soon Coming King,9 as well as the three-fold blessing rooted in his own Korean culture. According to the three-fold blessing, God provides the believer with physical, mental, and spiritual well-being.10 In this essay, I propose that two seminal features make Cho’s Pentecostal theology of hope dis- tinctive among Pentecostal theologies, and I also link him with the wider theological tradition of the Christian church. I am not saying his theol- ogy of hope can be limited to these two characteristics nor am I con- tending that other Pentecostal theologians would not embrace similar characteristics. Rather, I am saying here that the main reason Cho’s Pentecostal theology has so much appeal and maintains balance is the centrality of these two themes: First, in his Pentecostal faith and theol- ogy, focused so much on the victorious life, he takes suffering dead seri- ously. Second, while proclaiming the Full Gospel with innumerable promises for health, well-being, and prosperity, he avoids the self-centeredness of so much of Pentecostal proclamation by making the love of neighbor and social concern a key emphasis.
In other words, I submit for your consideration the thesis that Cho’s Pentecostal theology and faith is a creative synthesis for the faith-based, hope-filled Christian life that appeals to God’s promises for health and well-being while struggling amidst the calamities of life and seeking divine resources to be a blessing for the kingdom of God and the good of the neighbor and our world.
7
Pannenberg, Systematic Theology, 3:173.
8
Pannenberg, Systematic Theology, 3:174.
9
For the significance of the five-fold Gospel in Yonggi Cho’s ministry and theology see, e.g., William W. Menzies, “Yonggi Cho’s Theology of the Fullness of the Spirit: A Pentecostal Perspective,” in 2003 Young San International Theological Symposium: Dr. Yonggi Cho’s Theology of the Holy Spirit & Blessing (Seoul, Korea: Full Gospel Theological Institute of Hansei University, 2003), 22–26.
10
For a ingenious theological analysis of the three-fold theology of blessing in rela- tion to theological tradition, especially the theology of goodness of St. Augustine, see Sam Hwan Kim, “The Question of Good and Evil in the Full Gospel Faith: A Study of the Theological Foundation for the Three-fold Blessing of Dr. Yonggi Cho,” in 2002 Young San International Theological Symposium: Dr. Yonggi Cho’s Theology: A Practical Paradigm for the 21st Century (Seoul, Korea: Full Gospel Theological Institute of Hansei University, 2002), 281–94.
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The plan of my presentation is the following: I will take up these two themes in Cho’s theology and spirituality, namely, the reality of suffering and the importance of neighbor love, and reflect on how these inform his Pentecostal theology of hope. I do so by dialoguing with two major voices from the wider Christian tradition, Martin Luther and Wolfhart Pannenberg, both Lutheran theologians. From Luther, I borrow some key ideas of his theology of the cross, as it relates to the question of suffering and neigh- bor love.11 From Pannenberg, who in the beginning of his career in the 1960s became known as the “theologian of hope”—not unlike Jürgen Moltmann—I glean insights into the theology of hope and love.
Hope and Suffering
Unlike many heroes of faith, pastor Cho is never ashamed of nor tires himself of recounting his own life story which from his youth has been filled with struggles, sufferings, and difficulties both at the individual and national level. At the time of the Korean Conflict, as many well know, he had to go through poverty, lack of jobs, and serious health problems.12
One of the recent sermon collections of pastor Cho is aptly titled, When I Am Weak, Then I Am Strong.13 In the lead sermon, he reflects on the fate of the great apostle Paul who, despite divine revelations, abundance of miracles, and extraordinary victories in ministry, had to deal with the “thorn in the flesh” (2 Cor. 12:7–10). Pastor Cho urges that “we should be motivated in our lives of faith in God to let all the thorns of difficul- ties and trials become opportunities through which we can receive His blessings.”14 Through God’s grace and power, thorns may become God’s blessings unless we “try to resist them by our own strength without being empowered by God, [and then] they will ruin us.”15
Cho compares the life of a suffering Christian to that of the formation of a beautiful and precious pearl as: “. . . a worthless grain of sand turns
11
For a dialogue between Luther’s theology and Pentecostal theology in general, see Veli-Matti Kärkkäinen, “Theology of the Cross: A Stumbling Block to Pentecostal-Charismatic Spirituality,” in Spirit and Spirituality: Festschrift for Russell P. Spittler, ed. Wonsuk Ma (Edinburgh: T & T Clark, 2004), 150–63.
12
See, e.g., David (Paul) Yonggi Cho, The Fourth Dimension: The Key to Putting Your Faith to Work for a Successful Life, 3rd ed. (Seoul, Korea: Logos Co., 1979), 9–15.
13
David Yonggi Cho, When I Am Weak, Then I Am Strong: A Sermon Series, Vol. 3 (Seoul, Korea: Logos Co., 2003).
14
Cho, When I Am Weak, 72.
15
Cho, When I Am Weak, 73.
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into a precious pearl through patience and pain of the irritation.” The les- son to be learned is this: “The pearl which comes forth from suffering illustrate to us that the saint of God who has overcome all the trials of earthly life through faith in God will receive divine glory. A life of gen- uine character can be formed by trials.”16 The reason, Cho reminds us, why sometimes “God lets us go through various tiny holes of adversity and trouble [is] so that we may receive anointing of the Holy Spirit and spread our wings of faith in God, and fly into the heaven of God’s grace.”17
Martin Luther’s theology of the cross strikes the same chords, using his distinctive theological terminology. According to the Reformer, God often works in unexpected ways. He calls this God’s “alien work” in con- trast to God’s “proper” work. In other places Luther speaks of God’s “left hand” and “right hand,” respectively.18 God’s alien or left-hand work means putting down, killing, taking away hope, leading to desperation, etc. God’s proper work means the opposite: forgiving, giving mercy, tak- ing up, saving, encouraging, etc. The following quote clearly depicts how Luther uses these two terms:
You (God( exalt us when you humble us. You make us righteous when you make us sinners. You lead us to heaven when you cast us into hell. You grant us the victory when you cause us to be defended. You give us life when you permit us to be killed.19
It is important to understand that, while these two kinds of works seem to be the opposite of each other, they result from the same love of God. Luther in fact says that God’s proper work is veiled in his alien work and takes place simultaneously with it.20
For Luther, God is a hidden God. Indeed, the idea of the “hidden God” is another key theme of Luther’s theology of the cross. With reference to Ex. 33:18–34:9 (especially 33:23), in which Moses asks God to show God’s face, God responds: “But . . . you cannot see my face; for man shall not see me and live.” (33:20 RSV). Instead, God lets Moses see God’s back. On the basis of this event, Luther makes a distinction between the “theologian of the cross,” the true theologian and the “theologian of the glory,” a false theologian. The theologian of glory seeks God in glory and
16
Cho, When I Am Weak, 73–74.
17
Cho, When I Am Weak, 74.
18
For details and bibliographical references, see Veli-Matti Kärkkäinen, “‘Evil, Love and the Left Hand of God’: The Contribution of Luther’s Theology of the Cross to Evangelical Theology of Evil,” Evangelical Quarterly 79, no. 4 (July 2002): 215–34.
19
LW 14, 95 (LW stands for the standard American edition of Luther’s Works ).
20
LW 31, 50.
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majesty. The theologian of the cross is willing to find God where God is hidden in the opposites of what it means to be God: weakness, shame, darkness—as on the cross of the suffering Christ. This is the way God reveals himself in Luther’s theology, by concealing himself in his oppo- sites. It takes an eye of faith to find God exactly where God has hidden himself. Says Luther: “Now it is not sufficient for anyone, and it does him no good to recognise God in his glory and majesty, unless he rec- ognizes him in the humility and shame of the cross.”21
Pastor Cho’s Pentecostal theology of hope is an interesting mixture of bold faith-expectation, the kind of “stubborn” faith of the woman in the Gospel of Luke (18:1–8) approved by Jesus, and obedient submission to endure suffering and pain as coming from the hand of a good God. In reference to the faith of Abraham, tested even to the point of being will- ing to sacrifice his long-awaited son Isaac, Cho speaks of the importance of humility and obedience. Willing to leave his country without knowing the end-station and submitting one’s will to the will of the One who had called him, Abraham finally became the receiver of rich blessings. Obe- dience, humility, and submission were conditions for the blessings.22 The same principle applied to other fathers in the Old Testament such as Isaac and Jacob.23
One of the ways the New Testament accentuates the need for submis- sion and humility is to speak of the blessedness of the “poor in spirit.” What is the meaning of this saying in the Sermon on the Mount? Cho says, “One who is poor in spirit, can easily feel his need for God.” For those with this kind of attitude, “the kingdom of heaven will come,” and they will inherit “righteousness, peace, and joy” that will also overflow to others.24 This is not far away from what Luther says: “He, however, who has emptied himself through suffering no longer does works but knows that God works and does all things in him. For this reason, whether God does works or not, it is all the same to him.”25
Hope and Love
One of the key elements in Cho’s faith-filled and faith-encouraging proclamation is the importance of visioning something that does not yet
21
LW 31, 52.
22
David (Paul) Yonggi Cho, Born to Be Blessed: Behold, All Things Are Becoming New (Seoul: Logos, Co., 1993), 25–29.
23
Cho, Born to Be Blessed, 29–32.
24
Cho, Born to Be Blessed, 61.
25
LW 31, 55.
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exist but which is hoped for. One of the ways he illustrates this is to speak of the “Fourth Dimension,”26 the dimension of visions and dreams, inspired and given by the Holy Spirit, who enables human beings to go beyond the limits of the three-dimensional human life of body, soul, and spirit.27 This concept is intimately related to his theology of hope even though he himself has not explicitly made the connection. Helpful here is the idea of self-transcendence and its theological connection to hope, as explicated by Pannenberg:
To hope as such there simply belongs a sense of the incompleteness of life as it now is, related to the confidence that is oriented to its possi- ble fulfillment. To that extent hope, too, contains an element of self- transcendence on the part of those who hope. This is in keeping with the self-transcendence of believers as they move beyond themselves to the object of their trust. The ecstatic element in the nature of faith helps us to understand how the theme of hope is included in the act of faith.28
This kind of faith was evident in the biblical story of Abraham in Genesis 15, the faith that God reckoned to him as righteousness (v. 6). Romans 4:19–21 further describes the same kind of faith in the life of Abraham, the father of faith, when it says that Abraham gave glory to God. God promised him the birth of the son so long awaited, and such an event seemed absolutely impossible. But Abraham believed in hope against all hope (v. 18).29 Cho certainly could have written the words of Pannenberg: “Hope reaches beyond what is present to something that is not yet visible (Rom. 8:24–25; cf. 2 Cor. 5:7; Heb. 11:1).”30
26
See Cho, The Fourth Dimension, and Paul Yonggi Cho with R. Whitney Manzano, The Fourth Dimension, vol. 2: More Secrets for a Successful Faith Life (South Plainfield, N.J.: Bridge Publishing, 1983).
27
Dr. Cho freely acknowledges that the idea of the fourth dimension came to him in the context of his own Asian culture in which the role of the subconscious, meditation, spiritual healing, and similar techniques are employed. Yet he is also well aware on the one hand of the difference between his own biblically based idea of visioning and dream- ing from the activities of non-Christian origin as well as the potential dangers. Therefore, to accuse of Dr. Cho of shamanism or (neo-)paganism, as some of his Western, typically American critiques have done, is a misunderstanding. Rather, we should speak of a con- textualized Pentecostal theology in an Asian context. For an incisive, helpful discussion, with reference to critiques, see Allan Anderson, “David Yonggi Cho’s Pentecostal Theology as Contextual Theology in Korea,” in 2002 Young San International Theological Symposium: Dr. Yonggi Cho’s Theology: A Practical Paradigm for the 21st Century (Seoul, Korea: Full Gospel Theological Institute of Hansei University, 2002), 15–42.
28
Pannenberg, Systematic Theology, 3:173.
29
See further, Pannenberg, Systematic Theology, 3:173.
30
Pannenberg, Systematic Theology, 3:174.
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Faith-based prayer is a prime example of a spirituality energized by hope:
Often when many Christians pray, they only beg for something. This is very infantile. Mature Christians first give thanks and praise to God. After praise and worship they intercede for the needs of other people, neighbors, fam- ilies, and friends and the work of God in their church. This is how we should pray first, then we are able to pray for own needs.31
Again, Abraham, the “father of faith,” is a prime example here. Indeed, the basic insight of a faith-filled, hopeful visioning of things that do not yet exist came to Cho through reflecting Abraham’s experience. When searching the Bible, Cho noticed that God always asks people to speak about those things that are not as thought they were. In the case of Abraham, even his name was changed from “Abram” to “Abraham,” the “father of many nations”; yet at that time he was still hoping for a son from the Lord.32
In his book aptly titled Born to Be Blessed, Cho denounces the twin evils of being “possessed with the illusion that heaven can be built upon science and the rationale of the mind” as well as “the gospel of human- centeredness,”33 vices that often lurk behind the kind of Pentecostal preach- ing that is not anchored in the virtues represented by this contextual Korean theology, namely, the acknowledgment of the reality of evil and the empha- sis on loving the neighbor.
One of the sermons in Born to Be Blessed is a creative reading of the Prodigal Son parable from the perspective of the “Tragedy of Selfishness.” Cho sees the agony of the younger son, not only in terms of the desire to distance oneself from the father or the pursuit of earthly enjoyments, but in the first place as an indication of selfishness. “Give Me My Portion!” for Cho is a prime example of the kind of selfishness that genuine Pentecostal theology resists.34
Again, it is interesting to note how close Cho’s Pentecostal theology of hope comes to the idea represented by the Lutheran theologian of hope from Germany, Wolfhart Pannenberg. Speaking of the theological impli- cations of the “outside-the-self” nature of Christian faith, Pannenberg says:
31
Cho, Born to Be Blessed, 19.
32
David Yonggi Cho, A Call in the Night: A Sermon Series, vol. 1 (Seoul, Korea: Logos Co., 2002), 87.
33
Cho, Born to Be Blessed, 12.
34
Cho, Born to Be Blessed, 49.
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In the process, too, a basis is established for overcoming the egotistical structure of human hopes. Christians do not hope just for themselves, which would mean only too often that the hope of one would be at the cost of the hopes of others. In Christ they share in a universal hope for humanity. Individual wants may certainly be taken up and met, but this takes place within the larger contexts of the saving reality of God’s kingdom that tran- scends individual particularism. By faith Christians are snatched out of bondage to their egotistical striving for happiness and find the fulfillment of their personal life precisely in the fellowship of the body of Christ and in work for the future of humanity in the kingdom of God.35
Theologically, one could also express this idea by linking hope to love. Thus Pannenberg continues: “Hope and love belong together. Only those who hope with and for others can also love them, not in the sense of ego- tistical desire to possess the one who is loved (amos concupiscentiae), but in the sense of a benevolent love that helps the other on the way to fulfillment of his or her specific human destiny (amor amicitiae).”36
In other words, “Christian hope gives wings to love.” Luther, as part of his theology of the cross, expressed this same idea when speaking of the Christian as “Christ to the neighbor.”37 Justification for Luther does mean only the declaration of the sinner as just before God, but first of all the indwelling of Christ in the heart of the believer through the Holy Spirit. The presence of Christ in the believer means that it is indeed Christ who does the good works in the believer; Christ is the subject of good works. According to Luther, “since Christ lives in us through faith… he arouses us to do good works through that living faith in his work, for the works which he does are the fulfillment of the commands of God given us through faith.”38 In this way, the Christian becomes a “Christ” to the neighbor. The Christian acts in a way Christ acted while on earth.39 Says Luther:
All works except for faith have to be directed to the neighbor. For God does not require of us any works with regard to himself, only faith through
35
Pannenberg, Systematic Theology, 3:177.
36
Pannenberg, Systematic Theology, 3:182.
37
See further, Veli-Matti Kärkkäinen, “Christian as Christ to the Neighbor,” International Journal of Systematic Theology (forthcoming, 2004). The main study here is Antti Raunio, Die Summe des christlichen Lebens: Die ‘Goldene Regel’ als Gesetz der Liebe in der Theo- logie Martin Luthers von 1510 bis 1527, Publications of the Department of Systematic Theology 13 (Helsinki: Yliopistopaino, 1993); the book will be published in Germany by Veröffentlichungen des Instituts für Europäische Geschicte, Mainz.
38
LW 31, 56.
39
See further, Veli-Matti Kärkkäinen, One With God: Salvation as Dei fication and Justification (Collegeville, Minn.: Liturgical Press, forthcoming, 2004), ch. 4 especially.
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Christ. That is more than enough for him; that is the right way to give honor to God as God, who is gracious, merciful, wise and truthful. Thereafter, think nothing else than that you do to your neighbor as Christ has done to you. Let all your work and all your life be turned to your neighbor. Seek the poor, sick, and all kinds of wretched people; render your help to those; surrender your life in various kinds of exercises. Let those who really need you enjoy you, insofar that is possible with regard to your body, posses- sions, and honor.40
This is what Luther calls also “love of the cross,” a kind of love God possesses. God loves in a way opposite to human love: “The love of God does not find, but creates, that which is pleasing to it…. Rather than seeking its own good, the love of God flows forth and bestows good.”41 The amor crucis “is the love of the cross, born of the cross, which turns in the direction where it does not find good which it may enjoy, but where it may confer good upon the bad and needy person.”42 Such love is born out of the cross of Christ and is manifested through God’s gracious works in the world.
Concluding Reflections
In Pentecostal theology there is always a dynamic—or perhaps ten- sion—between “already” and “not yet.” The two-fold danger of either escapism or “instantanianism” lurks behind faith-filled Pentecostal message and proclamation. Escapism relegates Christian hope only to the future without relevance to the matters of today here on earth. What I have called here “instantanianism,”—a neologism, I guess—on the other hand, wants all God’s blessings here and now and wants to draw the fulfillment from the future into today. In my reading of Cho’s Pentecostal theology of hope, he avoids both dangers and steers a healthy theological mid-course in which, on the one hand, the reality of the future hope is counted on, but God’s blessings are also expected in this life, albeit partially and always in need of final eschatological confirmation. The words of Pannen- berg seem to apply very well to pastor Cho: Christian hope is “essen- tially eschatological hope that reaches beyond this earthly life and the present state of the world.” Yet eschatological hope of a fulfillment
40
WA 10 I, 2, 168, 18–26 (Advent Postil, 1522; my translation) [WA is the standard abbreviation for the German/Latin original of Luther’s work].
41
LW 31, 57.
42
LW 31, 57 see further, Raunio, Summe des christilichen Lebens , 240–43.
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of human life after death does not exclude this-worldly hopes, but can orient and encourage them even though we must have a sober sense of the limits of what is attainable in the conditions of earthly life.43
Let me conclude my reflections on Yonggi Cho’s Pentecostal theology of hope with the exhortation at the end of his sermon quoted above, “March Forward to Hope”: “Today you and I can choose whether we will march forward with hope or listen to the enemies within and without and possibly never reach our personal ‘promised land’ God intended for us in this life. I choose to march forward! Will You?”44
43
Pannenberg, Systematic Theology, 3:181. 44
Cho, March Forward to Hope, 153.
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