1884년 로버트 매클레이 감리교선교사가 고종으로부터 의료와 교육 분야의 개신교 선교를 허락받은 이후, 감리교와 장로교의 본격적 인 한국선교는 시작되었다. 그러나 감리교에 비교해 볼 때 장로교는 괄목할 만한 성장을 이루었다. 본 논문은 같은 시기에 선교를 시작했음 에도 장로교의 교회성장이 감리교에 비교해 더 많이 이루어진 이유에 관해 고찰하고 있다. 우선 지금까지 언급되던 ‘감리교는 학교와 병원 중심으로, 장로교는 교회중심으로’와 같은 선교방식의 차이와 네비우 스 선교정책 수용 여부의 차이와 같은 내용이 충분한 대답이 될 수 없음을 다루고 있다. 대신에 초기 한국선교를 주도했던 감리교의 아펜 젤러와 장로교 언더우드의 차이, 즉 언더우드의 세례에 관한 열정적인 입장과 그의 선교사 동원 활동을 통한 미국 남장로교와 캐나다장로교를 포함한 장로교 선교사의 증가가 결국 장로교회의 성장에 지대한 영향을 미쳤다는 점을 밝히고 있다.

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.

The early Korean church had experienced rapid growth and revival. What caused this phenomenon? What are its driving forces? Though so far there have been many papers on the quantitative growth of the Korean church, there are almost none which deals with it from the perspective of church planting. Therefore, in this paper, I tried to evaluate the Nevius Plan as a church planting theory that enabled the early Korean church to grow rapidly. As a result of this study, I found that the Nevius Plan as a church planting method has some strengths and weaknesses.The Nevius Plan is positive in that it enhances greatly the spontaneity of believers on the basis of Three-self Principle─self-support, self-governance, and self-propaganda. However, it is not an absolute principle that can unconditionally be applied in every condition. In addition, it is wrong to place the responsibility of evangelism and church planting on only native people. Such interpretation is a distortion of the Nevius Plan. This would be demonstrated by the supportive argument that when considering Adams Evangelistic Fund, the Nevius Plan did not collide with strategic fund supports. When the Nevius Plan based on Three-self Principle was introduced to missionaries in Korea, it was indigenized into a church planting method focused on self-support and self-propaganda. As a church planting theory, it regarded the church as an organic community full of vitality and pursued establishing indigenous churches in their own culture. Three-self Principle functioned as a concrete method for church planting. However, it should not be recognized as an end in itself or an absolute theory, rather it should be applied appropriately in a certain circumstance in which local churches existed. In his writing, John Nevius also agrees that supporting fund should be invested to several ministries such as school, and to hire paid workers in case of need. Therefore, to believe that the Nevius Plan insists on leaving the responsibility of evangelism and church planting to native people without any outer fund, is a distorted interpretation. As the Nevius Plan was applied all over the country, Adams Evangelistic Fund, which had a marked effect on church planting ministry in Taegu area, demonstrates how the Nevius Plan as a indigenous church planting theory could be harmonized with fund support. Three-self Principle is the important foundation for indigenous church planting. The Nevius Plan makes church planting not a humanistic enterprise but a dynamic work led by the Holy Spirit. On the other hand, if funds in the strategic church planting support workers devoted to the Three-self spirit, it will heighten the intensity of effect more than the case of when everything is left to only native people will. It is of course that beneficiaries’ sense of independence is necessary in this case.

The purpose of this study is to discern and describe the different church planting models in the development of the Korean Protestant church. The historical range of this study is from 1885, when the first Protestant missionaries entered Korea, to 1945, when the Japanese colonial rule ended. The Korean Protestant Christians were enthused in evangelizing and establishing churches during political turbulence. They showed seven different models of church planting, even if they did not recognize them back then as we do today through strategic dimensions. During this period, many churches were established by spontaneous evangelism. Since 1903, revivals became a strong catalyst for church planting, stimulating the evangelistic activities of believers. These models revealed the significance of the work of the Holy Spirit and the evangelistic passion of believers in church planting. Furthermore, the Korean Protestant Church used strategic methods to counteract the randomness of spontaneous evangelism. The Holiness Evangelical Church especially focused on dispatching professional evangelists to strategic locations. This method was much useful to some groups despite its difference from the Nevius Plan which emphasized not paying workers' salaries. Many Korean churches were planted by seminary students and largescale evangelism. Some models of church planting by the Korean Church, such as church planting by holistic ministries and hiving off through revivals, can be evaluated as exemplary models in the present. Through holistic methods, some medical missionaries established new churches in their infirmary where they looked after poor patients. This brings to our attention how important incarnational ministry is in local community missions. Many new churches were planted due to revivals resulting in the mother church exceeding maximum capacity. This model is missional in that it rejects egoistic growth of individual churches and values God’s mission.

This study seeks to understand why Shantung mission was the only cross-cultural mission work done by the Korean church in 1913-1957 while the focus of other mission works was the Diaspora Koreans and its implications for today's mission work of the Korean church. The Korean church clearly demonstrated its evangelistic zeal by sending its missionaries to Jeju Island, Manchuria, Russia, Japan, Hawaii and Shantung. However, it is interesting that it was only Shantung mission that was cross-cultural in nature, while all others were targeting Koreans living overseas. This study briefly looks at those early missionary enterprise in different regions, which at the end points to the foundational difference between Shantung mission and other missions in other places. They share many things in common, they both were initiated by the church, they both show the missionray zeal, they both were done while they did not have sufficient resources, they both have sacrificial indiviuals. However, Shantung mission stands as the only cross-cultural mission work. While fully agreeing that Shantung mission was exclusively ministered, gorverned and financed by the Korean church, this study suggests that Shantung mission was the only cross-cultural mission enterprise because it was initiated by a missionary, possibly with the help of a missionary board. Some previous studies seem to overlook the fact that W. B. Hunt took a significant role in planning and preparing Shantung mission, mediating between mission boards, the Chinese church and the Korean church. This study, then, goes further to discuss what the Korean church may learn from this historical event.

This is a study on the curriculum of church history of the Korean Presbyterian Seminary from 1901 to 1935. The Korean Presbyterian Seminary was established in 1901. The seminary was built for the spread of the gospel not for the research of theology. W. L. Swallen was one of the founders of the seminary and he wrote the first textbook of church history in the Korean language in 1913. The book was entitled Kyohoisaki (敎會史記) : the Book of Church History. The editorial system of the Kyohoisaki was a dictionary of history. The theological foundation of the book was evangelical. A new text of church history of Presbyterian Seminary was published in the 1930’s. The new text’s theological foundation was evangelical, the same as Swallen’s text. But the level of study of church history was developed further. The new text included the advanced objectivity of historical description, methodology of history and the system of editing. The Presbyterian seminary could offer the academical curriculum of the church history in the 1930’s.

한국교회에서 여성의 절대적인 수적우세에도 불구하고 교회음악에서 여성의 역할은 젠더 화된 구조아래 리더십의 부재라는 현상으로 특징 지워진다. 한국교회음악에서 일어나는 젠 더역학은 음악을 여성의 영역으로, 말씀을 남성의 영역으로 이분화 된 음악의 사회적 의미와 도 연관되어 있다. 이글에서는 이러한 사회적, 문화적 맥락 속에서 초기한국교회시기에 여성 들이 어떻게 자신의 목소리를 내어 정체성을 이루어 갔는지를, 노래하는 여성, 찬송가사 작 사자, 그리고 반주자로서의 영역으로 나누어 알아본다. 초기한국교회에서 여성들은 찬송을 노래하면서 강요된 침묵의 안방으로부터 공적인 공간으로 나올 수 있었으며, 찬송가사 작사 를 통해 창작능력을 표출하였으며 풍금과 피아노 반주자로서 전문음악가로서의 가능성을 찾 고자 하였다.