津村俊夫「談話文法と動詞のテンス」 (original) (raw)

The Origin, History and Meaning of Holiness Full Gospel, 純福音, and 순복음(sun bokum) 1

Although “Full Gospel,” “純福音,” and “순복음”(sunbokum) are very important words in Holiness movement, but there has been no comprehensive historical inquiry about them. Therefore, this article studied the origin and transitions of “Full Gospel,” the process and meaning of the translating “Full Gospel” into “純福音,” and then into “순복음” in the history of American, Japanese, and Korean Holiness movement as long as materials were available. In 1839, “Full Gospel” was used by Charles G. Finney for the first time; in 1906, Japanese Nakada Juji translated “Full Gospel” into “純福音.” Around 1908, Korean Jang-ha, Lee ect. might translate “純福音” into “순복음,” and then after 1923 “순복음” has been written. For Holiness people, Full Gospel(純福音, 순복음) was the biblical, christological, pneumatological, restored, whole, and Apostolic Gospel, and had the multiple aspects: Rebirth, Entire sanctification, Healing, and the Second Coming. Holiness Full Gospel regarded entire sanctification as the same category with the Spirit baptism. For Finney and Mahan, Full Gospel included Justification and Sanctification. Boardman got Healing into Full Gospel, and it was the different point from Finney and Mahan. Simpson added the Second Coming, and made Full Gospel more systematic and fourfold. For Knapp, most of all, Full Gospel was the gospel which was not destroyed by higher criticism. Under the influence of Knapp, Japanese and Korean Holiness people, Juji, Lee Jang-ha, Lee gun, and Kim ki-sam ect. understood Full Gospel as pure gospel which was not damaged by higher criticism, so they translated Full Gospel into 純福音,” not “全き福音.” Keywords: Holiness, Full Gospel, higher criticism, 純福音, 순복음