이 글은 G2(Group of Two)가 된 중국, 탈유교사회인 현대 중국에서 지식인들은 왜 유학담론을 이야기하며, 유학은 왜 부흥했는가에 대해 살펴보려고 한다. 21세기의 탈유교화된 중국 현대사회에서, 중국지식인들은 왜 100년 전에 그들이 폐기처분했던 공자와 유교문화를 신자본주의시 대인 21세기에 자신들의 새로운 ‘문명가치’로 내세우는가? 현대중국에서 유학은 왜 쇠락했는지, 21세기 오늘날의 중국에서 유학은 왜 다시 부흥하고 있는지, 이러한 ‘유학부흥 현상’을 가능하게 한 중국사회의 매커니즘은 무엇인지를 탐색해보고자 한다. 먼저 중국현대사에서 유학의 쇠락과정에 대해 고찰해보았다. 첫째, 신문화운동 시기에 전통은 무엇 때문에 거부되었는지, 둘째, 문화 대혁명 시기에 공자는 왜 비판을 받았는지를 검토한다. 이 글은 특히 문화연구(Cultural Studies) 의 방법론으로 G2가 된 중국에서의 유학부흥 현상에 대해 살펴보았다. 특히, 국가정책과 지식인의 유학담론, 경제발전과 공자학원의 설립, 대학과 당교(黨校)에서의 전통문화에 대한 교육이 제도권의 커리큘럼에 도입된 것에 대하여 살펴보았다. 이러한 탐색을 통하여 탈유교화된 중국 현 대 사회의 정치문화 상황과 21세기의 중국에서 유교문화의 부흥은 중국이 꿈꾸는 국가의 미래 상과의 관계는 어떠한지를 살펴보았다.

예이츠의 「청금석」과 브라운의 「나의 레이니」에서 예술의 마술으로 비극적 장면이 행복의 장으로 바뀐다. 「청금석」에서는 “구슬픈 곡조”조차 기쁨을 만들고, 블루음악은 청중으로부터 고마움을 일으키는 군중의 흥미를 만드는데 이는 레이니의 기교를 통해서 노래로 만들어진다. 아일랜드의 문예부흥과 신흑인 문예부흥 사이의 연관성이 있는데, 토속적 언어, 음악성, 그리고 공연이라는 공통점이 있다. 「두니의 바이올린연주자」와 「성인들이여」는 둘 다 “예술에서의 자기존중에 대한 갈망”을 표현하 는 민속과 강하게 연관된 토속적 시의 전통을 만들어 내기 위해 민속의 중요성을 전경화 시킨다.

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.

서평

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.

Many scholars and church leaders, both Korean and Western, have usually considered Hardie’s repentance as the main reason for the Wonsan great revival from 1903. Therefore, during the centennial anniversary of the Pyongyang great revival in 2007 ‘revival by repentance’ was a popular formular for a resurgence of the great revival among Korean churches. However, Hardie’s repentance was not the cause but the effect of the Wonsan great revival. After experiencing baptism of the Holy Spirit or revival, Hardie confessed his sins. Thus, his repentance was not the main cause of the Korean revival. If it was not contingent on Hardie’s personal repentance, it could be asked why God allowed the great revival to occur in Korea and chose to use Hardie for that work. There may be four possible explanations that can be posed: (1) Hardie’s knowledge of revival, (2) his prayer for revival with devotional Bible study, (3) his pursuit of a high ideal, and (4) his lofty motivation. In other words, Hardie regarded baptism of the Holy Spirit as revival and he had been praying for Spirit baptism with Bible study along with his Canadian supporters and some missionary colleagues. Also, like most early Methodist missionaries in Korea, Hardie tried to gain real Christians instead of nominal or professing Christians, which was defined as ‘a high idea’ by a Presbyterian missionary (Robert E. Speer, 18671947). The main purpose of Hardie's life and missionary work was Jesus Christ. In order to maintain loving Jesus Christ, Hardie remained sincere toward people, and followed not money but God’s will. In short, because Hardie understood the true meaning of revival or Spirit baptism, he prayed for revival with sincere Bible study, pursued a high ideal making real Christians, and kept lofty motivation based on loving Jesus Christ. Thus, God not only allowed the early Korean great revival, but also utilized Hardie to do it. In this writing, the writer mainly deals with whether ‘revival by repentance’ is a biblical idea or not, and why God chose Dr. Hardie as one of the main figures for the early Korean great revival.

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.

Der Ursprung des islamischen Mystizismus geht auf den Begriff ‘Sufi’ zurueck, der mit dem Schafwolle bekleidet und asketisches Leben fuehrt. Als ein Sufi gefragt wurde, was der Sufi sei, antwortete er, ein Sufi sei ein Mensch, der nichts hat, aber von nimandem in Besizt genommen wird. Im Hintergrund des islamischen Mystizismus liegt die Entwicklung des Islams nach dem Tode von Muhammad insbesondere durche den Eroberungskrieg von Umaiya Hally(661-750). Die Machthaber des Islams wurden reicher und politisch unterdrueckerisch. Dagegen gab es immer wieder eine Gegenbewegung, die die Umkehr und die Ehrfurcht vor Gott aufforderte und dem Leben von Muhammad als ein ideales Leben nachfolgen wollte. Die radikale Trennung von der Welt, der asketische und einfache Lebensstil und die Einsiedlung waren ihre Merkmale. Karen Amstrong und Annemarie Schimmen, die besten Wissenschaftlerinnen des Islams, teilen die Entwicklung des islamischen Mystizismus in zwei Kategorien auf, bzw. der Asketik und der Liebe. In dieser Arbeit habe ich versucht, in diese zwei mystischen Bewegungen einzufuehren, um den islamischen Mystizismus am Beispiel von einigen typischen Mistikern zu verstehen. Erstaunlich ist, dass der islamische Mystizismus im 13. Jahrhundert in einer engen Beziehung zu dem christlichen Mystizimus steht. Die beiden zu vergleichen, bleibt als naechstes Forschungsthema. Heute interessiert sich sehr viele Leute ueber die Spiritualitaet. Spiritualitaet hat die Bedeutung im Lateinischen Sinne, ‘atmen’. Und wir stellen gleich fest, dass die Spiritualitaet mit dem Leben zu tun hat. Im Greek hat der Mystizismus seinen Ursprung in ‘mysterion’ und ‘mystikos’, die mit ‘myein’, also ‘schliessen’ zu tun haben. Wenn man die Spiritualitaet vom Mystizismus unterscheiden will, bedeutet die Spiritualitaet einen Weg von unten zu Gott. Aber die Mystik den Weg von oben nach unten, bzw. von Gott zu Menschen. Die Menschen von heute suchen die Ganzheit(Einheit zwischen Koerper und Seele), Praxis(Einheit zwischen Wort und Tun), Altaeglichkeit(Einheit zwischen heiligen und sekularen) und Geschichtlichkeit(Einheit zwischen Geschichte und Transzendenz) der Spiritualitaet. Und ich gehe davon aus, dass der islamische Mystizismus uns dazu befaehigt, uns mit der geistigen Herausforderung der kapitalistischen Gesellschaft auseinanderzusetzen.

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.

In the 20th century, Christian churches and mission agencies had a great revival and missionary movement. The revival movement made an huge impact on Christian believers to repent of their sins and to commit themselves into the missionary works. The mission mind that was coming out of revivalism must be a power to transform the churches and societies in order to evangelize their family members, friends, relatives, and even those who were in the physical and spiritual needs through all over the world. From the viewpoint of sociological stands, the 20th century revivalism tends to deny the theory of secularization. Even though the society of the 20th century became more secular than the previous century, the churches and mission minds could not be weaken by the secularization process. However, from the economic and political standpoints, it was negatively evaluated, because it should be closely connected with Western capitalism and American right wing sides. Lastly, from the socio-cultural aspects, it had a crisis of destruction threatened by the popular cultures and multi-cultures. In conclusion, revivalism and Christian missions have to go together. The missionary works should firstly recover the power and enthusiasm from the Holy Spirit. The missions, however, should not be royal only to a specific culture and nation but to the archy type of Christianity in the biblical first church. The major task of Christian missions should be the recovery of enthusiasm experienced in the biblical first church and the application to the all nations and people.

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.

Es handelt sich bei dieser Arbeit um die Erweckung im Neuen Testament. Sie ist aber anders als die Erweckung, welche gewoehnlich in der Theologie und Mission haufig verwendet wird. Denn die Erweckung in der Theologie allgemein ist darauf gerichtet, dass ihre Betonung auf bestimme vergangene Gesichte liegt. Also z.B. “Erweckung der Koreanischen Protestatischen Kirche nach 100 Jahre Jubileum der grossen Erweckungsbewegung imJahr 1907 bei Pyungyang” oder “Erweckungsbewegung der Koreanischen Kirche nach dem Mass der urchritlichen Gemende im Jerusalem usw.” Es hadelt sich hierbei um bestimmtes Ereignis der Verganehenheit, das bei der heutigen Kirche und den ChristInnen eine geistliche Wiederbelebung besorgen mag. Aber solche Perspektive gibt es nicht bei der Erweckung im NT. Was gibt und lehrt uns dann die Erweckung im NT? Sie lehrt uns folgende zwei Punkten: Erstens, sie ermoeglicht, dass unsere Kirche nicht anders als die Wiederherstellung des Gottes Reiches im Judentum bemuehen soll, wie Jesus seine erste Verkuendingung deutlich machte (Mk. 1:15). Zweitens, die Erweckung im NT dient fuer die heutige Kirche als das Urbeispiel, bei dem die Kirche immer wieder zurueckkehren soll. Das ist ein Versuch zu erklaeren, warum die Erweckungsbewegung im NT so lebendig und so lebhaftig gewesen sei? Dies wird dargestellt in den folgenden Eigenartigkeiten “der Jesusbewegung”: 1) Sie war eine Bewegung der vielen einfachen Menschen, die von der Jesusbewegung tief eingedrueckt worden sind. Denn durch die Jesusbewegung werden sie sher noetig gehofen bei ihren seelischen und materialen Schwierigkeiten. 2) Sie ist durch die Keuzigung und Auferstehung Jesu sehr rasch und breit verbreitet. Denn da spuerten die Menschen den Gotteseingriff auf die Ungerechtigkeit der Welt, und sie konnten hoffen, dass es genau so ihnen passieren wird. 3) Missionsbefehl, der auf dem Lippen der auferstandeneen Jesu liegt, dass ChristIennen bis zum Ende der Welt das Botschft verkuendigen sollen, war der eine wichtigsten Gruenden, warum die Jesusbewegung so eine missionarische Religion geworden ist. 4) Sie ist eine Bewegung der Gnade im Heiligen Geist. 5) Sie ist eine religioese Bewegung, die fuer die Religionen, Rasen, Kulturen aufgeschlossen ist. Diese Arbeit gibt uns eine Aufgabe, wie die christliche Gemeinde nicht nach Innen, sondern nach Draussen einrichten kann. D.h.: die Erweckung soll uns weiterleiten, dass wir, ChritInnen, nicht fuer sich Selbst, sondern, fuer die anderen existieren moegen.

The main topic in the church and theology of 2007 is revival. 2007 is the 100th year after Pyungyang revival movement of 1907 in Korea. I studied to relook the Pyungyang revival movement what happened 100 years ago and I tried to access biblically for the revival of Korean church which have been declined for years. This research analyze the revival movement on biblical foundation for these request of modern era. Especially through Old Testament, I tried to find the meaning of revival movement in the Old Testament, and how it progressed, what was the result of revival in Old Testament. The revival in the Old Testament appeared in personal and national. The bible that began with Genesis told us about the personal revival through the person who lived every era. But through the Whole Bible of Old Testament, it declared the history of personal revival in every era. But through whole the Old Testament is the history of chosen people by covenant with God. When the people of Israel suffered because of their betray, God sent the prophets and said the people return to God. Then the people of Israel repent and returned to the God they took the revival. This paper studied the characters of revival movement in Israel through the study of Mizpeh Revival Movement, Josiah Revival Movement, Ezra Revival Movement, and Mount Carmel Revival Movement. And it tried to find the driving force of the revival of Korean church based on those characters.