The purpose of this article is to suggest John Wesley’s attempt to church renewal in the 18th century England through exploring his ecclesiology. This article deals with patterns of church renewal as it uses Wesley’s ecclesiology and Howard Snyder’s mediated model of church renewal, and attempts to rediscover of the essence of the church, and finds out clues of renewal and transformation of the Korean church along with the lessons given to the Korean church today. John Wesley constructed a very creative ecclesiology which was integrated various insights given by innovative renewal movements in the early church and the church history along with the understanding of the traditional church. Therefore John Wesley's understanding of the church can be understood through his renewal movement. Also his ecclesiology emphasizes the community for renewal of the church. In fact, Wesley's original intention was to form a organic community, that is, “ecclesiola in ecclesia.” In order to achieve his church renewal ministry Wesley suggested a integrated(holistic) renewal model that would keep the balance between institution and movement. Some characteristics of a renewed church is a living organism not just a institution or organization. The renewed church is charismatic community. Church renewal movement can not be separable with the kingdom of God. In this sense, Howard A. Snyder suggests five dimensions of John Wesley’s church renewal movement. First, it is individual renewal as it takes place in believer's personal repentance and conversion. It is spiritual renewal. But it is not just spiritual but communal. Unless there is no true community, individual renewal cannot be taken place. Second, communal renewal means a shared faith in a community as it happened when the church experiences God's transforming work. Third, conceptual renewal(or theological renewal) means a paradigm shift in theology. In this aspect, every great renewal movements are closely related to conceptual renewal. Fourth, structural renewal is to change forms and structures of which the church uses. Thus, the church must be changed in cultural contexts. Institutionalized and rigid structures of the church can often hinder the work of the Holy Spirit. Even though structural change is not the starting point of renewal, it can keep the renewal movement continue. Fifth, missional renewal of the church is about passion of proclaiming the gospel as the essential call of the church. Missional renewal can be accomplished when the church rediscover the essence of mission. This is not for the church itself but for the kingdom of God. The church that is internally renewed must have missional renewal. In this sense, the Korean church can learn from John Wesley’s renewal movement which attempted to renew the church by forming the authentic community connected with the kingdom of God.

In the 1930s, new theologians who studied abroad, due to Japan’s cultural policy of the 1920s, wanted to recognize the Bible and theology of their own subjective opinion, and get out of the fundamental conversation of theology of the early Western missionaries. It caused a debate between Conservative and Progressive theology in the early churches in Korea. Through the “Hypothesis of Moses Copyright negation” and “Problem of the Interpretation of Women’s Rights”, which were condemned issues by Presbyterians in 1934, and also the “Abingdon Bible Commentary Incident in 1935”; early Korean church leaders, pastors, and even missionaries, who were educated by Conservative western missionaries, judged the change of the new theologians’ view. Pastor Sun Joo Kil, a leader of the “Pyong Yang Revival Movement” which was initiated by Missionary Hady in 1907, held his Bible crusades, and his successful spiritual revival movement kept until 1910. After him, Pastor Ik Doo Kim started the Healing Crusade, as a new step of the spiritual revival movement in 1920. There was also another man who wanted to revive the Korean church, based on the contemporary churches. He tried to reform the churches, not to be conservative but to be focused on spiritual approaches. His name was pastor Yong Do Lee. Unfortunately, Pastor Yong Do Lee’s Shimuyan, works were only recorded for five years from 1928 to 1933. He died when he was only 33. In spite of his short life, the Korean Churches were influenced greatly and changed by him. He was also thought as an enthusiastic and mystic theologian, and also even a preacher who had the element of heresy. The main theme of this thesis focuses on the renewal missions of today's Korean Churches based on Pastor Yong Do Lee’s works for renovating them. This research guides and provides the material to find out a certain way to build up the revival of the Korean Churches’ growth and advance.

As Samuel Huntington has asserted, this world suffers from tension and conflicts between diverse cultures. According to Paul Tillich, the core of culture is religion. There is no clear understanding of culture without appropriate understanding of religions. There has been a long history of tension between Christianity and Islam, although the two have the same Abrahamic tradition. Afghanistan began its Islamic tradition in the 18th century in the Pashtun tribe in the area of Kandahar. A Korean short-term mission team sent by Saem Mul Church was kidnapped by the Taliban armed troops. Two members of the team were then killed by the Taliban in July 2007. The rest of them were released after negotiations between the Korean government and the Taliban were made. Koreans had different opinions about the short-term mission team sent from the Saem Mul Church in the city of Sung Nam, Korea. Some people rebuked them. Others kept silence. Some churches encouraged them. In this critical situation, the Korean Church was embarrassed. This study attempts to offer some suggestions to help the Church overcome this crisis by providing missiological insights based on evangelical mission theology. First, missions need to be carried out according to the promise and the commission revealed in the Scripture. Second, missions should be implemented with the guidance of the Holy Spirit through the prayers of the church. Third, missionaries need to understand the various cultural situations of the area where they are called to serve. Fourth, churches and missionaries should be one in Jesus Christ as the doctrine of the Trinity states. Fifth, mission groups need to put a holistic mission into practice as Jesus Christ exemplified in His time on earth. Sixth, mission groups need to be free of an imperialistic paradigm in the age of postcolonialism. The Korean Church has to repent of negligence and pride over underdeveloped countries since it has become materially affluent. The Church needs to be incarnational in terms of attitude and holistic in terms of ministry in order to help the people to become Christians in a non-Christian world like Afghanistan. The blood shed by the two Korean short-term missionaries in Afghanistan will produce an indigenous church in the Islamic country because the blood of martyrs are the seed of the church as maintained by Tertullian in his Apology.

This study aims to investigate and analyze the plan and structural system of 4 kan(間) by 4 kan(間) square church built in early 20th century. At that time, three kinds of traditional wooden structure church had been built under the circumstances of transitional era : Basilica style such as Ganghwa Anglican Church, ‘ㄱ’ shaped style such as Keumsan Church and 4×4 Square style such as Bukok Church and Jacheon Church that are concerned in this study. Traditional plans and structural system were mixed with new religious function and transformed into korean peculiar style. 4×4 Square style is a residual product in that process. Despite of it, little concerns on it till now. The results of this study are described as follows. 1. The plan of these 4×4 square churches is divided into three areas : cathedra(1×1), attendance(4×2), and intermediation(4×2). The location of cathedra is commonly the opposition part of main gate and projected out of the building. Attendance area was also divided into two, man and woman, because of keeping a distance with each other. 2. The structural system of these 4×4 square churches are somewhat different because of their size and roof style. In the case of Bukok church, 4×4 square fall off 3×3 and 2×2 gradually and turn into paljak(八作) roof, which enable us to get in traditional entering methods. On the contrary, Jacheon church use hipped roof but almost alike pyramidal roof, which could make us not to recognize entering in the aspect of gable part.

Mission starts with the love of God for the world. God’s love extends toward wholistic dimensions, through the entire world and the universe itself. The church that puts such love of God into action must also embrace the world in its mission as God does. Our own mission is only a small part of God’s complete design. But just as each pieces of a puzzle gather to complete a picture, as we remain faithful to the calling of our generation, our small acts of commitment and service will undertake a precious part of the expansion of the Kingdom of God. Today’s mission context differs from that of the 19th century. Churches today have been built all over the world. In this context, there is as pecific calling for this generation of the Korean church. The church must find it sessencein the ecclesiology of mission-of being sent into the world. That is how al lchurches are to be “the Church that embraces the world.” In addition, today’s mission calls for churches around the world to work in concert with one another. The Korean church is to learn from the traditions and experiences of the western church that has handed us the baton, while at the same time, we ought to be able to humbly share our given resources with other churches. The most appropriate mission for today’s world, and the greatest need of the Korean church, is the spirit of cooperation, and togetherness in mission activity. The driving force of mission comes from our trust in God. This power is actualized as we confess our own weaknesses. We find the future direction for the Korean church from the words of a missionary who said, “There is no mission stronger than confession.” Mission is the essence of the church. This means that mission is not merely one of the many duties that churches must undertake, but that everything that the church does must be done from the missiological point of view. If a church does not work with a missiological perspective in all areas, however much work it may do, it will only serve to benefit that one church itself. In the end, the church becomes a self-centered organization pursuing its own betterment. So mission is what makes the church worthy of its name by pushing it beyond its boundaries and leading it out into the world. In this process, mission helps in the formation of a healthy church, and a healthy church carries out true mission. Therefore a healthy church and appropriate mission activity are in a mutually complementary relationship. This work seeks to assert the necessity of continued inner renewal of the church to carry out appropriate mission activity by reflecting on the relationship between the Korean church and mission. Examining the work of mission is not meant to be a criticism leveled against mission itself or the church that carries it out, but rather stems from the passion to point the church and mission to the right direction through diagnosis and analysis of the present situation. Just as a doctor conducts a physical examination to diagnose a disease and understand its cause in order to treat the patient, so also may the church and its mission, in hope, also look toward a healthier state being through a continued and long-term diagnosis and assessment.

K. Braaten mentioned that today’s theological issue is ecclesiology, and this is true also in missiology. In the traditional view of mission, the major agent of mission and the goal of mission was the church. In other words, in the past planting self supporting church in mission fields was the goal of mission, and the missionary work was done no other than by the church itself. In this sense, the church was the beginning and end of mission, and so the church was a deep concern of missiology in the past. However, with the emergence of Missio Dei concept, the status of the church in mission was changed. Since God‘s mission was done not through the church, like in the traditional understanding of the church, but by God Himself directly in the world, the church was not considered as a major or core agent of the church any more. Also by the impact of the Missio Dei concept, the major goal of mission was not church planting in mission fields but accomplishing shalom in the world. People in ecumenical side came to think that the church centered view of mission needs to be transformed to world centered view of mission. In spite of this change in missiology, the evangelical wing still holds the traditional view of ecclesiology, and so there is a big gap between the ecumenical understanding of the church and that of the evangelical wing. In this thesis, I tried to analyze the major characteristics of the ecumenical church view to provide a theoretical basis of desirable ecclesiology for authentic mission. For this purpose, first I investigated the outcomes of major ecumenical conferences to find out the characteristics of ecumenical view of the church. Based on the former study, then I tried to build up the status of the church, goal of the church, and working area of the church. The conclusion of the study was that the ecumenical view of the church was ‘he church for the world.’ The ecumenical church view was described from a positive viewpoint of ‘world’, and for the purpose of transforming the ‘world’. This kind of church view is helpful for the church to go beyond the boundary of the church for serving the world, and for challenging the church to become a responsible church for transforming the world. However, this view has a weakness of neglecting the source, ministry of up-building the church itself, as it is absorbed too much in the goal, transforming the world. Furthermore, as it emphasizes the world excessively there might be a possibility of breaking the border line between the church and the world, and it bring the result of weakness of the church itself which should become the major source of transforming the world. Therefore, the desirable ecclesiology might be the one that considers not only the goal but also the source, and unity with the world and difference from it as well.

The church & beyond movement could be a good term for church renewal. The church & beyond movement revitalizates the kingdom of God by overcoming the boundaries of each church. The local-church-centrality (decentralization of denominational power by a self-governing-local-church) has been an engine for the revitalization of the kingdom of God for over a generation now in the Korean church. When, however, it is changed into the egocentricity of the church (extreme selfishness of each local church), it has been a stumbling block to revitalization of the kingdom of God. The author suggests the church & beyond movement as an antidote of the egocentricity of the church. Chonja (seeds) is a North Korean term for a poetical imagination or a musical motif. As an effort of developing missiology in a unified Korean context, the author uses ‘seeds’ of church renewal studies instead of ‘inspirations’ of church renewal studies as a part of the title. In chapter 2, the author deals with seeds of church renewal studies using economic terms. The author points out the danger of M&A of the church by using economic terms such as reverse-synergy, multiprocessing, and the monopoly of trade. In chapter 3, the author handles seeds of church renewal studies harvested in a soccer field. Field-vision and teamwork is essential for church renewal as well as for soccer. The author introduces Howard A. Snyder’s 8 marks of a mediating model of renewal, which is a combination of elements of both the institutional and the charismatic model of renewal: 1) The renewal movement exists as an ecclesiola. 2) The renewing movement uses some form of small group structure. 3) The renewal movement has some structural link with the institutional church. 4) The renewal structure is committed to the unity, vitality, and wholeness of the larger church. 5) The renewal structure is mission-oriented. 6) The renewal movement is especially conscious of being a distinct, covenant-based community. 7) The renewal movement provides the context for the rise, training, and exercise of new forms of ministry and leadership. 8) The renewal structure maintains an emphasis on the Spirit and the Word as the basis of authority. The author uses theological methodology of storytelling. The author concludes this article with a high hope that the church & beyond movement would work as disinfected seeds for the Korean church which is diseased with an egocentricity of the church.

Since the introduction of Christianity in Korea, there has been a remarkable growth in the number of church members, despite its short history in the country. Subsequently, numerous churches have been and still are being founded in Korea, most of them being relatively new. Nevertheless, theological research conducted on the issue of ‘Church Planting’ has been not very fruitful. However, Peter Wagner began teaching about ‘Church Planting’ at the Fuller Theological Seminary in the USA from the end of the 1970s, which influenced Korean scholars in Korea. Due to his influence, many Korean scholars also started to study the topic of ‘Church Planting’ in Korea since the 1990s. Fortunately, since then, many Korean scholars have studied ‘Church Planting‘ in varieties of diverse ways in order to make the Korean Church stronger. When I look at context of the Korean Church nowadays, I get the impression that the foundation of new churches will carry on continuously. Moreover, ‘Church Planting’ has to occur throughout time, for the completion of the mission which was given to us by Jesus Christ. Therefore, it is my hope that theological research on ‘Church Planting‘ would continue to grow and become more successful in the future. In my study, I will research the relationship of the development of churches throughout time, from when they were first set up. My research will give good directions in order to create a strong church heading, thus be useful to show how to set up a strong, new church in Korea. First of all, in my study, I studied the meaning and necessity of ‘Church Planting’ in the Korean Church in Chapter II, followed by the introduction in Chapter I. I divided the form of ‘Church Planting’ in the Korean Church from the subject of church planting in Chapter III. In chapter IV, I subdivided the four forms of ‘Church Planting’ through each of the times, and I looked at the diverse characteristics of ‘Church Planting’ in the history of the Korean Church.

The aim of the article is to outline the history of the mission of the minjung church from 1983 to 2005 and to identify its new missionary tasks in a changed world. At the end of the cold war, the minjung movement in general, the minjung mission in particular, seemed to be unnecessary any more. After the economic crisis of 1997, however, the minjung mission played an important role for taking care of victims of the structural adjustment programs of many corporations, and for establishing alternative communities. Its history divides into four periods: the formation period (1983-1987), the development period (1988-1992), the transformation period (1993-1997), and the professional period (1998-2005). Each period deals with its socio-economic, political, cultural background and minjung mission’s main contents, characteristics, and limitation. The history of the mission of the minjung church is interpreted by the results of the social biographies of 26 minjung pastors. According to their social biographies, minjung pastors changed themselves in the process of the minjung mission rather than changed the minjung. They rediscovered the importance of the Bible and religion in relation to the social change. Also they found negative aspects of the minjung. They regarded spirituality and life as pillars for the forthcoming minjung mission. Some reflections on mission of the minjung church was carried out through analysing the relationship between faith and ideology, the dilemma of identity-involvement, positive understanding of religion, understanding of minjung, and theories of community organization and conscientization. In a changed world, spirituality, the minjung and life are identified as new tasks for the minjung mission.

The term ‘expansion’ or ‘extension’ of the kingdom of God has been widely used in Christian theology and missiology. The author, however, suggests to use a new term, ‘revitalization’ of the kingdom of God, instead. The author sees a remainder of colonialism in the common term ‘expansion’ or ‘extension’ of the kingdom of God. It is also too aggressive. It is even restraint of God’s reign per se. Revitalization of the kingdom of God is a combination of church growth movements and church renewal movements. Therefore the main topic of this article is revitalization of the kingdom of God and the church. The author chose the term ‘revitalization’ over ‘growth,’ because the growth of real plants could be limited in a special area. The kingdom of God shouldn’t be restricted to the church. In section 1, the author deals with the kingdom of God and church renewal. The aim of church renewal is to go beyond the church boundaries to include all that is the kingdom of God. In section 2, the author handles the relation of the kingdom of God and the church. The author especially focuses on the important discussions of world mission conferences in the 1980s.’ In section 3, the author discusses the church as a seedbed and a hub of the kingdom of God. The church as a seedbed of the kingdom of God is an ecological model and it can be complementary to the ‘overspill’ model of the Grand Rapids Report of 1982. The church as a hub of the kingdom of God is an economical model. Jesus Christ, of course, is the axis of the hub. In each section, the author affirms Howard A. Snyder’s renewal view, especially his three conversion experiences: to Jesus Christ, to the church, and to the kingdom of God, as foundational to this article. The author concludes this article by quoting Snyder’s signature opener. “Once you’ve caught a vision for the kingdom of God, you’ll never be satisfied with anything less!”

This study is to investigate the relation between the revival and the growth of churches. This is, however, not to verify but to examine the historical process of it. I will show how the revival and the growth of churches have been related historically. For this, two kinds of data will be used. The first, in relation to a revival, is the novel A Revival by Giyoung Lee(1895-1984). the writer of North Korea, which satirized revivals of Korean churches from a critical perspective. Through this novel, I discriminate the difference and similarity between the present revivals of church and the early revivals of 80 years ago. And I approach the features of revivals and then the essence of revival movements. Secondly, concerning church growth, I discuss the relation between church growth and its revival movement which is based on McGavran’s Understanding Church Growth. I approach the relation by McGavran’s point of view. Finally I consider the situation of today’s Korean churches and presented their revival movement as a challenging subject.

The purpose of this study is to explore the German Pietism movement, the church renewal of England and the spiritual awakening movement of America’s churches from the view point of mission history. This study found out that each movement has close relationship to each other. The above mentioned variables also had a direct influential power to the social problems. These were the facts that made churches more vital and boosted activities of churches in history. This paper analyzed the contemporary situations of the Korean churches after 100th anniversary of Pyungyang revival movement in 1907. All the Church Renewal movements for both the Korean churches and the foreign churches has one thing in common: How to get out of the past mannerism and how to get rid of those practical ways which are being performed until these days. It is very important to look back to the situations between the “Past” and the “Present” from the Pyungyang revival movement in Korea because the situations of present korean churches are similar to those of the past churches. The Afghanistan hostage incident which happened last summer 2007 left so many questions to the Korean Churches: why they could not stand for oversea missions, how crucial it is for them and what's the real cause of this problem. Because of that hostage taking, the people nowadays think that Korean churches lost their social responsibility and they think there’s no place for them outside the church. With the essential findings of this study we can predict the ways of reviving the Korean church and Church Renewal. We just need to open our mind and think about Pyungyang revival movement.

This study aims at searching the Church Building Type and Design Sources of a German church architect who had designed many churches and other buildings in Korea. P. Alwin Schmid(1904-1978) had designed 188 Catholic buildings in Korea for 20 years from 1958 to 1978. In his works there are many excellent Catholic ritual buildings. It was caused by his conviction on the theology and the principles of Church Architecture. And His remarkable achievement is affected by the works of Dominikus Bo"m(1880-1955) and Rudolf Schwarz(1897-1961). Alwin's 5 plan type is relevant to Schwarz' iconographic model, and their approach to 'light' is much the same. But the Character of inner space is the middle of Dominikus Bo"m and Rudolf Schwarz. His works rotted in the Liturgical Movement had been developed in the line of connection with 20th German church architecture. The works of Dominikus Bo"m and Rudolf Schwarz played the role of the teacher of Alwin Schwarz.

The North Korean mission is inseparable from the South-North unification policy. In addition, the opinions of neighboring counties are also important. Such are the perimeters of the North Korean mission. This study attempts to examine North Korean mission, particularly the reconstruction of North Korean Church within the process of South North unification process. The reconstruction of the North Korean Church, as North Korean mission and unification movement, is a policy issue amidst the unification process. It is a policy that can create a basis within the North Korea and effectively manage the personnel, financial and mission resources of the South Korean Church. At the same time, the reconstruction of the North Korean Church joins the reunification process of the Korean peninsular with the North Korean mission purposes. The current situation is created by the ideological conflict between the conservative versus liberal elements within the Korean Church in regard to the North Korean mission and unification movement. In addition, there is a great disparity in the approach towards the reconstruction of the North Korean Church. The problems are three-fold: 1) Who is the protagonist of the North Korean mission? Is it the South Korean Church? or is it the North Korean Church? In case it it’s the latter, the term North Korean mission does not apply. 2) The phrase “North Korean mission” implies an imbedded view of the South North division. 3) Should the North Korean “Chosun Christian Association” be accepted as a partner in the North Korean mission? Or should it be viewed as a mission object? The best means of North Korean mission is to have the “Chosun Christian Association” take the leading role in the reconstruction of the North Korean Church. Since, however, it is the South Korean Church that is taking action to prepare for such an event, mutual cooperation between the two is essential. The reconstruction of the North Korean Church cannot be achieve by the South Korean Church alone. In addition, the reconstruction of North Korean Church is linked to the Korean war, a factor behind the division of the Korean Church into the liberal and conservative camp. The anti-communist stance of the South Korean regime was another factor that unified the right wing Christians. Attempts by the “Korean Christian Association” to reconstruct the North Korean Church within this approach involved, not only efforts to reconstruct the North Korean Church, but various aid programs. However, such aid programs were commonly perceived to be the work of mission organizations and not the conservative South Korean Church. Furthermore, the “Korean Christian Association,” which advocated the reconstruction of the North Korean Church, were mistakenly criticized as an organization that were only interested in the reconstruction of the Northern Church. Therefore, the reconstruction effort of the Northern Church must be newly reinterpreted. The role of the Church, from a mission history perspective, is to be a bridgehead of mission, a center of training for workers, and center of mission field. As such, though the reconstruction of the Northern Church is premature, efforts to prepare for such an event, financial preparation, training center for mission workers and confidence building between the South and North through information and assistance projects can be viewed within the context of the unification process. The North Korean mission through the reconstruction of the Northern Church within the context of the unification process can promote the unification capability of South and North. It is futuristic unification policy of the Southern Church. Precedents for the reconstruction of the Northern Church must be found from similar cases following the liberation from Japan and post-Korean war and examined strategically. The North Korean mission must conclude with the reconstruction of the North Korean Church.

This study presents George G. Hunter’s church growth insights revealed in his classic, To Spread the Power: Church Growth in the Wesleyan Spirit. On the basis of his insights and interpretations of collected data including interviews, letters, and observation, this study evaluates the mission programs of Anjung Church of the Nazarene. Hunter adopted John Wesley’s ideas and the church growth theories developed by Donald A. McGavran and C. Peter Wagner to produce his own church growth theory. This study attempts to apply Hunter’s church growth insights to a local church, Anjung Church of the Nazarene. This church represents the Korean Nazarene Church (KNC) in this evaluation. (KNC was organized in 1948, although some Nazarene churches were already planted in Pyong Yang and Seoul during the Japanese colonial period). Hunter’s church growth insights were translated into six “mega-strategies.” The six mega-strategies are: 1. Identifying receptive people, 2. Reaching across social networks to people, 3. Organizing new recruiting groups and ports of entry, 4. Ministering to the needs of people, 5. Indigenizing the ministries to fit the culture of the people, and 6. Planning to achieve their intended future. This study discovered some strengths and some weaknesses of the Anjung Church of the Nazarene. The church was comparatively strong in evangelism and outreach, although DGR showed diversity between “poor” growth and “good” growth. The church has grown steadily since it was planted in 1947. In particular, the church was very aggressive in church planting work. However, the church was comparatively weak in cross-cultural missions, although it tried to build two church buildings, one in the Philippines and another in North India. This study presents seven suggestions to Anjung Church of the Nazarene based on missiological analysis and evaluation. In summary, the church needs to carry out holistic mission programs to maintain the balance between proclamation / evangelism and social action / social service. Anjung Church of the Nazarene has a great potential to fulfill the Great Commission and to implement the Great Commandment. The classical purposes of missions are conversion, church planting, and the extension of God’s kingdom. God will be glorified by the local church.

This thesis is about John Thomas; the first missionary sent to the KEHC, the first superintendent and the first dean of Kyungsung Bible Institute. The coverage of this thesis begins from his birth in the U.K. and his ministries, how he came to Korea and his ministry in Korea from 1910-1911. In total, John Thomas spent 10 years serving in Korea, therefore assessing his ministry is somewhat out of proportion, however this thesis will focus on the background of his calling to Korea and the beginning of God’s divine works. 1. John Thomas had evident experience in the Fourfold Gospel. 2. His devotion and faith made him a clear model as Christ’s servant. 3. He was a man of prayer. 4. Through the successful ministry in the U.K. he demonstrated the blessings of God’s presence. 5. He made a network of supporters for prayer and financial aid. 6. He was a prominent Evangelical leader of his time and was selected as the main speaker at the annual OMS conference in 1911. 7. He had a call to preach the holiness element. This calling began to spread in the other denominations and missionaries also. 8. He not only loved the lost souls of Korea but also cared for the people of the world. 9. His ministry had a harmony of teaching and ministering. Through his character which was greatly influenced by the holiness element gave him authority to impress many people. 10. Although he had difficulty in learning Korean, his input and effort was vital in setting the foundations of the KEHC and the Bible Institute. 11. The early records of his ministry which influenced many denominations and other missionaries in Korea and Japan shows how influential he must have been in the later years. 12. He contributed to the printing of 10,000 copies of the New Testament, helped set up administrative procedures for KEHC and the Bible Institute and his teaching, church founding and faithful mission works show the bright future ahead. This research focuses on the early days of John Thomas’s mission. There are still more research to be done about his character and the latter part of his ministry. However, the fact that a man of God, such as John Thomas was called to serve as the first missionary sent to the KEHC, the first superintendent and the first dean of Kyungsung Bible Institute proves God’s purpose toward the KEHC and STU. Furthermore, through this research we need to find the elements that need to be continued and carried out in this day and age. Therefore it is inevitable the existence of holiness is revealed not only in Korea but also worldwide. This is the core value of KEHC and STU’s existence.

The plan type of Korean protestant church architecture underwent changes as following five stages according to the changes of the distinction between the sexes. First stage - At the beginning of missionary work in Korea, Koreans generally worshiped in missionary houses which were traditional Korean styles. The plan type of these houses was a simple '-' figure. At that time, men and women worshiped separately because of the idea of the distinction between the sexes. They either worshiped in different places at the same time or in the same place at the different time. Second stage - At this stage, men and women started to worship together in the same place. At the beginning of this stage, men sat in the front of the chapel on a rostrum, and women sat behind the men. The plan type of the chapel was a simple '-' or a rectangular figure. Later, they sat separately on the right and left side. There are the visual interceptions which were set up between them. As the number of church members increased rapidly, a new type of church architecture appeared. It was a 'ㄱ' figure. At that time the entrances were separated by the sexes. Third stage - At this stage, the visual interceptions disappeared as the idea of the distinction between the sexes became weak. As new churches had been constructed by the plan type of rectangular figure, the visual interceptions weren't set up anymore. Fourth stage - At this stage, the separated entrances were unified as one. But the arrangement of their seats didn't change because of the old idea of the distinction between the sexes. Fifth stage - In the final stage, the plan type of the church architecture was not determined by the idea of the distinction between the sexes but social, economical, technological facts and the influence of the foreign architecture. At this stage, new and various kinds of the plan type appeared such as the fan, round, squared, or oval figure as well as the rectangular figure. Men and women were not classified anymore. They started to sit and worship together in the same place. Also, when men and women sat separately from side to side because of the Idea of the distinction between the sexes, men sat on the right and women sat on the left side of rostrum. It didn't applied Confucian ideas but the idea of protestant church; protestant churches have the idea that the right side is more important but it does not in Confucianism.

The bricks in Myung Dong Cathedral Church are now deteriorated by the weather such as temperature, humidity, and winds. Thus it is necessary to replace the old bricks to the restored bricks for the load bearing capacity as well as to prevent the penetrations of rains from outside. However the mortar composition is not well defined at this moment and there are literary about the mortar completions. Thus it is necessary to verify the mortar compactions between old bricks and results to bring the restoring the mortar for the replace of new bricks. The particles of mortar was collected from Myung Dong Cathedral Church and particle size was analyzed by the mortar and pestle and mechanicle floater. The X-ray diffraction and XRF of each particles are analyzed. The quartz and feldspar such as albite, kaolinite are observed in large particles(>1mm). However, the clicite was observed at lower than $43{\mu}m$ particles. In XRF analysis, the $SiO_2\;and\;K_2O$ are observed at large particles$(1mm-208{\mu}m)\;and\;CaCO_3$ is observed at small particles$(208-43{\mu}m)\;and\;CaCO_3$ is observed at small particles($208-43{\mu}m$). This is well coincide with XRD results. The optimum volume ratio of lime mortar would be 1: 2 ($CaO: SiO_2$).

This dissertation was embarked upon for the historical examination and the missiological academic analysis of ‘The state-political character of the mission of the Russian Orthodox Church, which has been mentioned widely without any academic examination. This kind of study is necessary to understand rightly the Eastern Orthodox world which was drawn to the Korean church immediately after the collapse of USSR, and to establish the proper relationships between the old USSR and the Eastern European people as well as how best to evangelize them. The researcher analyzes the Russian archives in relation to the missions of Russian Orthodox Church. He carefully examines and analyzes closely the historical materials from 1860 till 1917(Bolshevik Revolution) including the mission of the Russian Orthodox Church to the immigrant Koreans and those between 1897 and 1925 in relation to the mission to the Koreans in the Korean peninsula. In the result of this analysis, it could be said that the mission of Russian Orthodox Church was a reverse movement to the mission of Trinitarian God transcendent to man-made boundaries. It was mission as an instrument not for serving the interest of God toward the whole world, but for serving the interest of his or her own country alone. It was a distorted mission far from demonstrating the love of God because of absolutizing the nationalistic political ideology ‘russiani-zation’ As a result, it became heterogeneous apart from the right motif, goal and method of God’s mission. In the result of this study, it became possible to describe concretely the character and mode of the state-political mission of Russian orthodox church which has been vaguely mentioned and to have a theoretical prospect the general results which might happen in the process of the state-political missions. This study could probably be an available knowledge not only for those who are participating in missions to the people who has lived in the state-political mission world, but also for those who wish to evangelize it, cooperate with the Eastern Orthodox churches as well as offer invaluable suggestions to the mission scholars around the world.