부흥과 교회성장은 분명 다른 개념이지만, 많은 한국 기독교인들은 부흥과 교회성장을 동의어로 사용하고 있다. 예를 들어, ‘교회가 부흥했는가?’라고 질문을 할 때, 사람들이 알고 싶어 하는 내용은 대부분 교회의 숫자적 성장 여부이다. 이러한 경향은 1903년부터 1907년까지 지속된 초기 한국 대부흥의 시기에 있었던 교회성장 경험으로부터 시작되었다고 볼 수 있다. 이 논문은 부흥과 교회성장 간의 차이와 관계를 부흥의 의미, 목적, 결과를 중심으로 연구하고 있다. 만일 진정한 부흥이 일어난다면, 그 부흥의 결과는 교회성장으로 이어진다. 하지만 부흥 없이도 교회성장이 있을 수 있다는 점에서 교회성장과 부흥은 다르다. 그러므로 부흥과 교회성장이 매우 밀접한 관계에 있음에도 불구하고 이 둘은 서로 다르다고 볼 수 있다.

하워드 스나이더의 5중적 교회 갱신론에 비춰 본 평양 대부흥운동 오늘날 이구동성으로 한국 기독교의 위기를 말한다. 종교별 사회 적 신뢰도에서 최하위를 면치 못하면서 동시에 양적으로는 마이너스 성장을 지속하고 있기 때문이다. 따라서 그 어느 때보다도 갱신과 부흥이 한국 교회에 절실히 요청된다. 이러한 시대적 상황 가운데 필자는 평양 대부흥운동을 하워드 스나이더(Howard Snyder)의 이론 과 연계해 고찰함으로써 교회 갱신에 관한 선순환 패턴과 목회적 통찰을 살펴보고자 한다. 이를 위해 본 논문은 대전제, 설명, 비교의 순서로 전개된다. 먼저 갱신과 부흥의 대전제로서 하나님의 주권적 역할과 은혜가 소개될 것이다. 다음으로 스나이더의 5중적 교회갱신론이 설명될 것이다. 그에 따르면 참된 갱신은 개인적(personal), 회중적 (corporate), 개념적(conceptual), 구조적(structural), 선교적 (missiological) 차원을 함께 아우른다. 마지막으로 평양 대부흥운동과 스나이더의 이론과의 상관성이 서로 비교되어 논의될 것이다. 본고의 연구 결과, 평양 대부흥운동은 스나이더가 제시한 5중적 차원과 밀접한 상관성을 보인다. 우선 하디 선교사와 길선주 장로를 위시한 개인적 갱신이 선도적으로 일어났고 뒤이어 장대현교회를 중심 으로 회중적 갱신이 광범위하게 발생했다. 또한 새벽기도, 철야기도와 같은 개념적 갱신과 사경회(査經會)와 같은 구조적 갱신이 대부흥을 촉발시키면서 동시에 심화시켜 나갔다. 끝으로 상기한 개인적, 회중적, 개념적, 구조적 갱신은 날연보(日捐補)와 100만인 구령운동으로 대표 되는 선교적 갱신으로 승화되었다. 오늘날 한국 교회는 제2의 평양 대부흥운동이 발화하기를 희구한다. 이를 위해서 먼저 갱신과 부흥의 주체되시는 하나님의 은혜를 전적으로 사모해야 한다. 특히 교회 지도 자들부터 회개를 통한 개인적 갱신을 철저히 추구해야 한다. 그들은 또한 회중적 갱신에 기여할 개념적, 구조적 갱신에 진력하면서 종국에 는 모든 교회적 활동을 선교적 갱신으로 수렴시켜야 한다. 이와 같은 5중적 차원의 갱신이 일어날 때 한국 교회는 초창기의 영적 능력과 사회적 영향력을 다시금 회복할 수 있을 것이다.

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.

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.

This study focused on the revival movements in Korea, Revival movements had previously taken place in Wales, America, and India, The revival movements in Korea started with the 1903 Wonsan revival which was led by R. A. Hardie, who was a Methodist medical missionary working in Wonsan, Korea. Then the 1907 Pyungyang revival tool place as a historical movement in Korea. This revival movement was begun with missionaries, but it was mainly led by Pastor Sun Ju Kil who was an elder of the Jang Dae Hyun church. This study discovered following the strengths and weaknesses of Korean revivalism through an evaluation based on historical and missiological insights. A. Strengths: 1. Korean revivalism was based on the believers’ repentance as a result of the work of the Holy Spirit. 2. Korean revivalism was stimulated by missionaries, but it was led by Koreans. 3. Korean revivalism spiritually awakened believers, but it also enhanced evangelism and church growth. 4. Korean evangelism stressed prayer which led people to true repentance. 5. Korean revivalism always emphasized God’s word which led people to conversion. 6. Korean revivalism developed the Korean church into an indigenous church, therefore people felt it as their own. 7. Korean revivalism had a great impact upon other countries like China and Japan. 8. Korean revivalism formed a historical tradition in which some great evangelists were born and trained. B. Weaknesses 1. Korean revivalism tended to be otherworldly and eschatological after independence from Japanese colony. As a result, Korean church lost the balance between a spiritual awakening and political participation. 2. Korean revivalism demonstrated some “prosperity gospel” while reflecting Shamanistic faith. 3. Korean revivalism demonstrated some individual churchcenteredness which could cause conflict among churches. 4. Korean revivalism became so secularized that some evangelists fell to worldly temptations. 5. Korean revivalism allowed the Korean church to confuse the work of the Holy Spirit with the “Holy Spirit Movement.” Korean revivalism needs to be understood in terms of a great spiritual awakening movement, evangelism/missions, church growth, ecumenism, an indigenous church, and a holistic mission. To accomplish this, it needs to be approached through Korean church history and missiology. Some great Korean evangelists were discussed in this study. Sun Ju Kil, Ik Du Kim, Yong Do Lee, Nam Su Chung, Sung Bong Lee, Hwal Ran Mim, Hyun Gyun Shin, and Yong Gi Cho were included as great evangelists in the light of their call by God, their revival ministry, their message, and their contribution. The Korean church needs another great spiritual awakening movement to become a true church of Christ.