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An effective leadership in raising evangelical leaders for Korean churches: A case study of C. Daniel Kim's leadership

Dissertation
Author: Sang Ho Seo
Abstract:
The purpose of this project is to illuminate the process and results of how one man facilitated the transition from a denominational church leader to become an "evangelical leader." The man is C. Daniel Kim at Liberty Baptist Theological Seminary. The researcher of this project was a student and was assigned one of committee members, serving Korean Baptist Church of Lynchburg under his evangelical leadership. Based on literature reviews, surveys, and personal perspectives this paper will delineate influences of C. Daniel Kim's leadership as evidenced by Korean graduates.

TABLE OF CONTENTS

ABSTRACT…………………...…………………………………………………………iv DEDICATION…………………………………………………………………………….v TABLE OF CONTENTS…………………………………………………………………vi TABLES……………………………………………………………………………….viii FIGURES……………………………………………………………………………….ix

CHAPTER 1: INTRODUCTION………………………………………………………1 Significance of the study…………………………………………………..……9 Statement of the problem…………………...…………………………….……10 Statement of limitations…………………...…………………………….……10 Statement of methodology…………………...…………………………….……11 The review of selected literature…………..…………………………………12 Questionnaire…………………………...………………………….…….15 Summary………………………………………………………………………....15

CHAPTER 2: THEORETICAL BASES………………………………………………17 Bi bl i cal Basi s………………………..……………………………….17 Theological Basis ………………………………………………………………..24 Practical Basis………………………………...……………………………….…33 Summary………………………………………………………………………....39

CHAPTER 3: C. DANIEL KIM…………………………………………………………40 Born to God’s calling …………………………………………………..……40 Theological studies………………………...…………………………….……42 Ministerial experiences……………………..…………………………………44 Core values on life and ministry…………...………………………….…….51

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CHAPTER 4: EFFECTIVE FACTORS………………….……………………………...55 Vision………………………………………………………………….…...55 Mission………………….………………………...……………………………56 Character…………………………………………………………….…...58 Teamwork……………………….……………………………………………..70 Environment……………….………………………………..………………….71 Summary…………….…………………………………………………………73

CHAPTER 5: INFLUENCE OF C. DANIEL KIM’S LEADERSHIP………………….75 Research background………………………….……………………………….76 Research participants………………………………………………………….78 Leadership characteristics of C. Daniel Kim..……………………….…...81 The Questionnaire Results……………………………………..………………83 The influences of C. Daniel Kim’s Leadership………………..…………………95 The Evangelical influences …………….…………………………………96 The Significant influences …………………..…………………………100 The Personal influences…………………..……………………….104 The Potential influences………………………………………………….107 Summary……………….……………………………………………………..109

CHAPTER 6: CONCLUSION AND SUGGESTION……..…………………………111

APPENDIX A: RESEARCH QUESTIONNAIRE……………………………………..122 APPENDIX B: A PROPOSAL LETTER FOR VISION……………………………...127 APPENDIX C: FAITH STATEMENT & VISION OF LOVE FOUNDATION………129 BIBLIOGRAPHY………………………………………………….………………….131 VITA …………………………………………………………………………………...140

viii

TABLES 1. Distribution of population by religion 

2. Thenumber of Korean believers from 1903 to 1980 

3. Guidance for department meeting and worship service of KBCL 

4. Guidance for worship and meeting of KBCR 

5. Guidance for ministry and activities of KBCB 

6. Classification of the questionnaire survey items 

7. Characteristics: participants’ number of agreement 

8. Distribution of Kim’s characteristics by participants’ order of priority 

9. Yearly numbers of graduates from 1978 to 2009 

10. Number of graduates by seminary degree 

ix

FIGURES 1. Distribution of population by religion 

2. The percentage if Christianity in Korea from 1995 to 2008 

3. How much do you trust Korean church? 

4. What Korean church should be changed first to recover credibility? 

5. The gospel ministry of the Triune God 

6. The gospel ministry through discipleship 

7. The succession of the gospel ministry through the commitments 

8. The gospel ministry through the evangelical influence of C. Daniel Kim 

9. The servant leadership model of Jesus 

10. The evangelical leadership model of C. Daniel Kim as a servant leader 

11. Distribution by degree ranges of survey participants 

12. Distribution by denominations of survey participants 

13. Distribution by current position of survey participants 

14. Characteristics: participants’ number of agreement 

15. Distribution of agreement by gospel-centered life 

16. Distribution of agreement by dedication for evangelical theology 

17. Distribution of agreement by contribution for Korean church 

18. Distribution of agreement by concentration for evangelization 

19. Distribution of agreement by passion for evangelical 

20. Distribution of agreement by influence of liberalism 

21. Distribution of agreement by evangelical movement 

22. Distribution of agreement by need of evangelical ministry in Korea 

23. Distribution of agreement by awakening of Korean church 

24. Distribution of agreement by recovering of evangelical church ministry 

25. Distribution of agreement by need of salvation ministry in Korea 

26. Distribution of agreement by need of evangelical leader in Korea 

x

27. Distribution of agreement by Kim’s influence to Korean church 

28. Distribution of agreement by graduates’s influence in Korean church 

29. Distribution of agreement by need of evangelical leadership 

30. Distribution of agreement by justification of gospel proclamation 

31. Distribution of agreement by Kim’s passion on mission 

32. Distribution of agreement by dedication for North Korea mission 

33. Distribution of agreement by leadership enlarging of Kim 

34. Distribution of agreement by significance of love foundation 

35. Distribution of agreement by make decision for evangelical life 

36. Distribution of agreement by importance of evangelical 

37. Distribution of agreement by evangelical leader development 

38. Distribution of agreement by make decision to evangelical mission 

39. The result of distribution by life influence 

40. The result of distribution by theological influence 

41. The result of distribution by ministerial influence  42. The result of distribution by mission influence 

43. The result of distribution by four personal influence 

44. Distribution of graduates from 1978 to 2009 

45. Distribution by degree of 629 graduates 

46. Distribution of missionaries by countries 

47. Distribution of missionaries by continental 

48. The result of distribution by current seminary students 

49. The result of distribution by age group of Korean community 

1

CHAPTER 1

INTRODUCTION

In February 2009, the Korea National Statistical Office published a book named 2008 Social Indicators in Korea. 1 Ratio(%)

This 2008 report consists of 487 indicators in 13 areas. Essential data and statistics are very valuable indicators and the compiled materials help the researcher figure out not only the social, economical, cultural and religious developments but also the current situation of Korean society. This report introduces “Distribution of population by religion” as below. (Table 1 and Figure 1)

T O T A L Population with religion

No religion Composition of population by religion

Buddhism Christianity Catholic Confucianism Won- Buddhism Others

22.833 18.3195 10.9386 0.2124 0.2655 0.0531

53.1

46.5

Table 1 - Distribution of population by religion

1 Dae Ki Kim, 2008 Social Indicators in Korea (Daejeon: National Statistical Office, 2009), 583.

2

Figure 1 - Composition of Population by Religion

Table 1 and Figure 1 present two obvious facts. The first fact is that 46.5% respondents did not have any religion. The second one is that Christianity in Korea is merely 18% of the total population. It means that about 82% of the population belongs to unsaved people. Many people in Korea still need the gospel for their salvation. The Korean church has grown up very rapidly since the first Protestant mission began in 1884. The Korean church was the exemplary illustration of significant growth in the shortest time in the 2000-year history of Christianity. The Korean church had about 20,000 believers in 1903. In 1910, the number of Korean Christians reached 0.2 million among a population of 13 million. After the Second World War, the number of Korean Christians had increased to 0.3 million. It kept growing to about 0.6 million in 1955, about 1.2 million in 1965, and about 2.3 million in 1975. And then there were about 7.2

In % No Religion(46.50) Buddhism(22.83) Christianity(18.32) Catholic(10.94) Confucianism(0.21) Won-Buddhism(0.27) Others(0.05)

3

million Christians living in Korea in 1980. More than 20,000 churches existed at that time. 2 Year (Table 2) 1903 1910 1945 1955 1965 1975 1980 Believers 20,000 200,000 300,000 600,000 1,200,000 2,300,000 7,200,000

Table 2 - The number of Korean believers from 1903 to 1980

Samuel Moffett also described the growth of the early Korean church as follows: Between 1905 and 1960 the Protestant Church in Korea grew ten times as fast as the population. The number of Protestants increased by 2,600 percent, while the number of population increased by about 250 percent. 3

The Korean church had an amazing growth history, however, presently Korean churches are now experiencing significant decline. With church growth, materialism and an extensive entertainment culture have infiltrated current Korean churches. As a result, the percentage of Christians in Korea from 1995 to 2006 continually has declined. Each percentage is 25% (1995), 22.5% (1999), and 20.7% (2006). 4 The percentage of Christianity in 2008 reported by the Korea National Statistical Office is just about 18%. 5

2 Chul Ha Han, “Involvement of the Korean Church in the Evangelization,” in Korean Church Growth Explosion: Centennial of the Protestant Church (1884-1984), ed. Bong-Rin Ro and Marlin L. Nelson (Seoul: Word of Life Press, 1983), 56. (Figure 2)

3 Samuel H. Moffett, The Christians of Korea (New York: Friendship Press, 1962), 2.

4 Hyung Woo Park, “An Effective Strategy for Church Revitalization through a Case Study of Hosanna Church” (D.Min, diss., Liberty Baptist Theological Seminary, 2009), 1.

5 Dae Ki Kim, 2008 Social Indicators in Korea, 583

4

Figure 2 - The Percentage of Christianity in Korea from 1995 to 2008 Many pastors in Korea conduct funerals and other ceremonies more than baptisms by conversion. A very few churches still experience growth, but generally Korean churches are declining gradually. Il Wong Chung introduces five reasons for the decline as follows: 1. Korean Christianity has absence of social responsibility of Christians. 2. It is dualism in believers’ lives. They live different lives in the church and in the world. 3. They have wrong ministry philosophy on numerical church growth. 4. They are seen by unbelievers as struggling and competing, not cooperating. 5. They have problems of leadership. 6

Even though these five reasons for decline of the Korean church are very reasonable, the leadership problem is the primary reason among them. John Maxwell, an expert on leadership, states as follows: Everything rises and falls on Leadership. Most people don’t believe me when I say that, but it’s true. The more you try to do it, the more you will find that

6 Il Wong Chung, “The Proposal and Diagnosis of the Minus Growth in the View of Theology” Ministry and Theology (February 2007), 137-139.

0% 5% 10% 15% 20% 25% 30% 1995(25%) 1999(22.5%) 2006(20.7%) 2008(18.3195%)

5

leadership makes the difference. Any endeavor you can undertake that involves other people will live or die depending on leadership. 7

Jonathan Falwell, 8 in his book, Innovate-church, says, “I have seen the importance of having godly leaders around me and developing godly lay leaders through the entire church. My dad, who was also discerning in placing godly men in his midst, regularly stated, everything rises or falls on leadership.” 9 Leadership is the main thing. Leadership is not only everything for all church ministries, but also family life, business area, and all of society. No matter what the situation, leadership always determines the success or failure of all efforts.

The phenomenon of decline in the Korean church ultimately began from church leaders. A pastor stands in the center of church leaders. Han Heum Oak, an emeritus pastor of Sarang Community Church 10 (SCC), said, “The cause of stagnation of Korean church is 100% responsibility of pastors and seminary to train pastors.” 11 C. Daniel Kim, a professor of church history, predicted the crisis of Korean church more than 30 years ago. He had already experienced through American churches that liberalism based on secular system and humanism was beginning to destroy evangelical churches and seminaries. When he worked in Evangelical Covenant

7 John C. Maxwell, The 21 Irrefutable Laws of Leadership (Nashville: Thomas Nelson, 1998), 225.

8 Senior pastor of Thomas Road Baptist Church (TRBC) and second son of the late Jerry Falwell

9 Jonathan Falwell, “Everything rises and falls on leadership” in Innovate-church. (Nashville: B & H Publishing Group, 2008), 41.

10 Sarang Community is one of the representative churches of Korea. Church membership includes 9,000 children, 31,000 young adults, and 40,000 adults. (Web site, http://english.sarang.org/ )

11 Han Heum Oak, “The cause of stagnation of Korean church,” in Christianity Today: Korean version (January 2010), http://www.theveritas.co.kr/contents/article/sub.html?no=5831 , (accessed January 21, 2010)

6

Church, 12 he studied in North Park Seminary for five weeks. And he related awkwardly for five weeks with the professors and students in the school, which had been contaminated with liberal theology. He learned thoroughly the importance of the seminary while he stayed in North Park Seminary. His experiences made his mission for raising evangelical leaders. 13 Kim’s evangelical passion and exact prediction about Korean church by learning from American church’s lesson let him pursue a valuable mission to protect Korean churches from liberalism. He believed that the best way to transform Korean churches into evangelical churches is in raising evangelical leaders. And he has been practicing for more than 30 years.

The Korean church always has been influenced by the American church since 1884. Kim often said, “Liberalism has been killing the evangelical churches in Korea because liberalism has spoiled lots of theological seminaries.” 14 Another serious problem is the secularization of the Korean church. This phenomenon has appeared as the church has been assimilated into the world culture. The church is no longer changing the world’s culture, but rather the world’s culture is changing the church with many compromises. The American church already has experienced the phenomenon of secularization in the church. And the American church has overcome the recession of church growth with business marketing strategies. The Korean church has also followed the way of the American church.

12 It is an American Church in Missoula, Montana. He served this church from 1963 to 1966.

13 C. Daniel Kim, Evangelical Passion for 55 Years (Seoul: Book Communication, 2007), 106- 112. He is senior pastor of Korean Baptist Church in Lynchburg, Professor at Liberty University and Founder of Love Foundation for North Korea.

14 Ibid., 7.

7

Myeong Hyeok Kim, senior pastor and theologian, published a column titled “10 Suggestions to Reform Korean Church.” In his third suggestion, he says, “The pastors’ preaching message has to replace from the outward success and the earthly blessing into the gospel message based on the cross of Jesus Christ.” 15 Han Heum Oak criticizes current Korean church because it has become contaminated by secularism. He says, “The most serious situation of the Korean church is the Secularism.”

16 Joo Chae Chung says, “Korean church is facing a severe level of damage and distortion of the gospel both evangelicals and liberals. To recover the true meaning of the gospel is a very urgent task of current Korean church.” The main problem of the Korean church comes from the problem of pastors and theological seminaries. 17 Byeong Yeon Kim, a professor of economics at Seoul National University, wrote an article called “The Result of 2009 Social Credibility Survey of the Korean Church.” This survey was conducted by telephone surveys by Global Research targeting 1,000 men and women over the age of nineteen.

18

15 Myeong Hyeok Kim, “10 Kinds of Reforms for Korean Church”,

http://www.usaamen.net/news/board.php?board=datas&command=body&no=2134 (accessed February 24, 2010)

16 Oak.

17 Joo Chae Chung, “What is a Biblical Position about the Social Responsibility?” in Hope Forum for Korean church (December, 2009), http://www.usaamen.net/news/board.php?board=data&command=body&no=2049 (accessed January 10, 2010)

18 Byeong Yeon Kim, “The Result of 2009 Social Credibility Survey of the Korean Church,” http://trusti.kr/2008/bbs/board.php?bo_table=2007_data_cemk&wr_id=208&page=2 (accessed February 20, 2010)

8 Two of the most significant questions are “How much do you trust the Korean church?” and “What should the Korean church change first to recover credibility?” Their answers are as follows: (Figure 3 and Figure 4)

Figure 3 - How much do you trust the Korean Church?

Figure 4 - What should the Korean church change first to recover credibility? Strongly Distrust 9% Distrust 25% Undecided 47% Trust 14% Strongly Trust 5%

Church leaders Christian's life Church administration Social Activity Evangelism

9

Christians must resist looking to the pattern of this world to provide the tools to minister. Instead, Christians need to look to Jesus. In John 20:21 Jesus said, “As the Father has sent me, I also send you.” The leaders who guide the church into the future will not be CEOs. They will be shepherds who look to God and point their congregations to Him. This is the primary reason why C. Daniel Kim has been bringing Korean students to Liberty Baptist Theological Seminary, which is a biblical and evangelical school. Evangelical leadership is a very important factor to protect Korean churches as evangelical churches, fulfilling the Great Commission.

SIGNIFICANCE OF THE STUDY C. Daniel Kim came to Liberty Baptist Theological Seminary (LBTS) 32 years ago. Exactly, it was April 23, 1978 when he arrived in Lynchburg, Virginia. 19 More than 629 pastors who have graduated LBTS are now serving for God’s kingdom faithfully as evangelical leaders in Korea, U.S.A, and various mission fields. Also currently there are more than 230 seminary students studying at LBTS. Many Korean students will be evangelical leaders for God’s kingdom in the near future. Since his time of arrival, he has recruited more than 1000 Korean student to LBTS to train evangelical leaders. He has served Korean students as professor, pastor, and mentor. It is not only Kim’s gospel-centered life, but also his evangelical leadership has had a powerful influence on Korean pastors and churches. The author expects that all

19 C. Daniel Kim, 121.

10

readers can find out how wonderful God is through C. Daniel Kim’s life and ministries at LBTS. STATEMENT OF THE PROBLEM The primary purpose of this thesis is first to evaluate a man named C. Daniel Kim who has been serving Korean churches as an evangelical leader. And it will examine his leadership in raising up evangelical leaders for Korean churches at Liberty Baptist Theological Seminary (LBTS) for more than 30 years. For this primary purpose, this thesis first will present theoretical bases on biblical basis, theological basis, and practical basis. And then this paper will introduce the brief history of Kim’s life, theology, ministry, mission, and vision for raising evangelical leaders. And finally it will evaluate the influence of Kim’s leadership. This thesis has a secondary purpose. It will challenge Korean churches, which want to be the church God desires in the present time. Success in ministry is not just apparent and numerical growth; rather it is evangelical life and mature ministry based on the Bible. This thesis also will challenge Korean pastors to be evangelical leaders beyond various barriers including denomination.

STATEMENT OF LIMITATIONS As statement of the problem implies, this thesis will be limited in the following ways. First, this project will not cover the whole process of C. Daniel Kim’s life and ministries. It will just focus on brief history related on his life, studies, ministry, and mission.

11

Secondly, this project will not deal with all kinds of leadership. It will be concerned with only the effective qualities displayed by C. Daniel Kim’s leadership in the process of raising evangelical leaders. Thirdly, this thesis will not research the whole background on evangelicalism. It will focus on definition and usage of the term evangelical. Finally, the subjects of this project will not be all of C. Daniel Kim’s disciples. Especially, the researcher will contact seminarians who have graduated or are presently studying at LBTS.

STATEMENT OF METHODOLOGY This thesis will present four main factors to support an effective leadership in raising evangelical leaders for Korean churches. First, this thesis will review three important theoretical bases – Biblical basis, Theological basis, and Practical basis. Secondly, this thesis will introduce a brief history of C. Daniel Kim’s life, theological studies, and ministries because this paper is a case study about Kim’s leadership. Thirdly, it will attempt to introduce effective factors in raising evangelical leaders. Finally, it will examine the influence of Daniel Kim’s leadership in raising evangelical leaders through a questionnaire answered by the Korean graduates of Liberty Baptist Theological Seminary. For this: 1. Chapter 1 will provide introduction.

2. Chapter 2 will review the theoretical bases: biblical, theological, and practical.

12

3. Chapter 3 will introduce a brief history of C. Daniel Kim’s life and academic and ministerial background.

4. Chapter 4 will inspect effective factors in raising evangelical leaders.

5. Chapter 5 will examine the influence of C. Daniel Kim’s leadership as evidenced by the Korean graduates and current students of LBTS.

6. Chapter 6 will give conclusion and suggestions to those who want to be evangelical leaders.

THE REVIEW OF SELECTED LITERATURE Based on the research topic of this thesis, the review of the literature will be classified into three parts as follows. The first part is on the foundational reference and the next is on leadership. The last is on evangelicalism.

On the Foundational Reference The foundational book for this thesis is Evangelical Passion for 55 Years, written by C. Daniel Kim. This book is Kim’s autobiography. Kim really wanted to give the glory to God through his book because everything in his life was only due to the grace of God. His book is divided into three parts: Evangelical life of 85 years, three evangelical sermons, and his friends’ testimony. And his evangelical life can be summarized by the following outline: I. Love for Christ II. Love for Evangelicalism III. Love for Korean Church IV. Love for North Korea 20

20 C. Daniel Kim, 20-21.

13

On Leadership J. Oswald Sanders’ book Spiritual Leadership is very valuable to the researcher. He read this book several times to remind himself of leadership principles. When he read it in Korea, it influenced his pastoral ministries very much. This book introduces 22 aspects of leadership principles. Oswald Sanders says in chapter 4, “Natural and Spiritual Leadership,” “Leadership is influence, the ability of one person to influence others to follow his or her lead.” 21 John Maxwell’s books were very helpful: Developing the Leader within You, Developing the Leaders around You, The 360 Degree Leader, and Be a People Person. These books are very practical. Anyone who reads these books can understand easily the following concepts: who is a leader, how to be a leader, how to be a leader people respect. One good example of Sanders’ statement is C. Daniel Kim. This researcher could understand characteristics of Kim’s leadership very clearly through this book. C. Gene Wilkes’ book Jesus on Leadership, David Stark’s book Christ-Based Leadership, and Lead like Jesus written by Ken Blanchard and Phil Hodges are very supportive books for this thesis because C. Daniel Kim has a Christ-centered spirit. The most effective leader on earth is absolutely Jesus Christ. These books provide many insights to those who want to be a leader like Jesus, the greatest leader.

21 J. Oswald Sanders, Spiritual Leadership: Principles of Excellence for Every Believer (Chicago: Moody Press, 1994), 27.

14

On Evangelicalism In the book The Evangelical Left, Millard J. Erickson offers a balanced critique of trends which concern him greatly. This book provides an excellent overview of various trends in neo-evangelical theology. One Faith: The Evangelical Consensus, written by James I. Packer and Thomas C Oden is a book structured around 16 chapters, each addressing a theological topic. For each topic, the authors offer numerous portions of various evangelical statements of faith that address that particular topic. Thus, one can see for oneself the broad agreement between these different groups. One Faith arises out of the hope that it may not only edify the evangelical church but also provide a potential foundation for a new ecumenism that gives glory to the God of the Lord Jesus Christ according to the good news of his gospel. Donald G. Bloesch’s book The Future of Evangelical Christianity is a good survey of the varieties of theologies within evangelical Christianity. Bloesch does a great service to the evangelical communions by calling for a rediscovery of the historical tradition of Christianity and a turn away from fundamentalism and obscurantism. Evangelicalism and the Future of Christianity and A Passion for Truth: The Intellectual Coherence of Evangelicalism written by Alister E. McGrath explain in a succinct manner where the evangelical church came from, what it believes, what its importance is for the present and future, and why it is today's "successor" to the traditional church of church history. McGrath urges Evangelicals to move beyond the past defensiveness and toward the active engagement with the academic world. For McGrath, intellectual coherence of Evangelicalism is grounded upon its two truth claims

15

about Jesus Christ and Scripture. Firstly, Jesus Christ is the unique, in that sense, the absolute Truth. This means that a particular and historical person rather than a universal axiom or proposition has the right to be the Truth. Secondly, Scripture as the Word of God has supreme authority to witness the Truth. McGrath stresses the trustworthiness of the record of Scripture. Robert P. Lightner’s book Evangelical Theology: A Survey and Review gives the historical perspective and from there it introduces the agreements held by traditional Christians. This study presents evangelical theology as a God-centered system of beliefs. Theology is all about God. Evangelical theology is Theo-centric in its emphasis. Those who embrace it ought also to live lives that are God-centered.

QUESTIONNAIRE For this project, the author will use a questionnaire to examine the impact and characteristics of C. Daniel Kim’s leadership in raising evangelical leaders for Korean churches during the last thirty-two years (1978-2009). The research questionnaire can be found in Appendix A.

SUMMARY Jesus Christ, who is the head of church, started his ministry with proclaiming the good news. His disciples also went into the world to preach the good news according to the Great Commission of Jesus Christ. And now Jesus Christ seeks people who will spread the gospel to accomplish the mission of God’s kingdom continually.

16

The Korean church growth was a very well-known story throughout the world. Since the 1960s, however, many Korean church leaders extremely have emphasized earthly blessings rather than an absolute biblical blessing based on the kingdom of God. Furthermore, churches have relied upon greater sums of money, better techniques, bigger numbers and facilities, and more impressive credentials as the means to influence society at large. As a result, today the Korean church’s secularization is one of its most serious problems. The Korean church has been assimilated into the world culture. Churches were no longer changing the world’s culture, but rather the world’s culture began to change churches with many compromises. The writer believes that the evangelical leaders can renew churches against the liberalism and secularism that threaten the integrity of the historic Christian faith.

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CHAPTER 2

THEORETICAL BASES

The purpose of this chapter is to review the theoretical bases of the study -- biblical basis, theological basis, and practical basis, and these three bases will be reviewed one by one.

BIBLICAL BASIS The biblical foundation of evangelical leadership begins with Jesus Christ because Jesus brought the gospel into this world. Jesus Christ came to the earth to proclaim the gospel of the kingdom of God. The term evangelical, which means the gospel or message of good news comes from the New Testament. 22 God sent Jesus as His gospel to save this world. John explained the reason why God sent him: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”

23

22 Donald G. Bloesch, The Future of Evangelical Christianity (Garden city: Doubleday & Company, 1983), 15. When Jesus came to this world and the time had come, he proclaimed the gospel of the kingdom of God. Luke introduces the beginning of Jesus’ ministry of the gospel in Luke 4:18-21 below:

23 John 3:16. All Scripture quotations taken from the New King James Version (Nashville, TN: Thomas Nelson, Inc., Publishers, 1982), unless otherwise noted.

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The Spirit of the LORD is upon me, because He has anointed me to preach the gospel to the poor; He has sent me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the LORD. Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him. And He began to say to them, today this Scripture is fulfilled in your hearing. 24

God anointed Jesus Christ to preach good news to the poor. This Scripture was found in the relevant passage in Isaiah. 25 The main point of Jesus’ ministry was to proclaim the good news. After reading Isaiah’s prophecy in the synagogue to a multitude of Jews, Jesus shut the book and said, “Today this Scripture is fulfilled in your hearing.” 26 Through Luke 4:18-21, the researcher can develop the following procedures of the gospel ministry of the triune God. And those procedures can be illustrated in Figure 5.

1. God has anointed and sent Jesus Christ 2. The Holy Spirit was upon Jesus Christ 3. Jesus Christ preached the gospel

Full document contains 151 pages
Abstract: The purpose of this project is to illuminate the process and results of how one man facilitated the transition from a denominational church leader to become an "evangelical leader." The man is C. Daniel Kim at Liberty Baptist Theological Seminary. The researcher of this project was a student and was assigned one of committee members, serving Korean Baptist Church of Lynchburg under his evangelical leadership. Based on literature reviews, surveys, and personal perspectives this paper will delineate influences of C. Daniel Kim's leadership as evidenced by Korean graduates.