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.

본 논문은 최근까지 이어지고 있는 지구당 부활 논쟁을 마무리하고 그 돌파구를 마련할 방법은 없는 지 모색하려는 의도에서 작성되었다. 이를 위해 정당과 지구당의 의미에 관한 논의에서 시작하여, 지구당의 폐지를 이끈 2004년 당시의 현실적 및 이론적 근거에 대한 고찰을 수행하였다. 그리고 지구당 폐지 이후 이루어진 헌법재판소의 결정에 대하여 비판적으로 검토하고, 지구당 폐지의 목적은 달성되지 않았으며 오히려 많은 부작용이 발생했음을 밝혔다. 최근 이어지고 있는 이른바 지구당 부활 논쟁에 대하여 검토하고, 기존의 지구당 폐지냐 부활이냐의 논의로는 문제해결이 어려움을 주장 하였다. 정당민주주의의 본질에 부합하는 그리고 국민의 정치적 의사형성에 적합한 정당의 하부구조를 허용하는 것이 핵심이다. 부정부패와 유력자의 전횡을 철저하게 방지하는 조건으로 정당 하부구조의 명칭과 조직방식은 각 정당의 자율에 맡기는 것이 타당하다는 것이 본 논문이 주장하고자 하는 요지이다.

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.

서평.

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.

This article aims to analyze and apply to the Great Revival Movement of Pyugyang 1907 by using the revitalization movement model of Anthony Wallace with the complement of the innovation model of Homer Barnet. Socio-cultural change is the result of any transformation of customs, values, and ways of thinks or behaviors in a society. The religious meaning of this change is the worldview change in a society as a form of religious conversion. Wallace defines revitalization movement as “a deliberate, organized, conscious effort by members of a society to construct a more satisfying culture.” In the process of revitalization there are three factors presented: (1) the perception of the culture as a system; (2) dissatisfaction with that system; and (3) an organized effort to change that system. The process of revitalization movement shares a common structure, consisting of the following five stages: (1) steady state; (2) period of increased individual stress; (3) period of cultural distortion; (4) period of revitalization(in this period there are six functions: formulation of a code, communication, organization, adaptation, cultural transformation, and routinization); and (5) new steady state. Anthony Wallace’s anthropological model of revitalization movement, in combination with Homer G. Barnet’s model of innovation can provide a useful framework for examining and understanding of the Great Revival Movement of Pyengyang 1907. He defines an innovation as “any thought, behavior, or thing that is new because it is qualitatively different from existing forms.” The emphasis in this model is on the reorganization of ideas rather than on quantitative variation. Culture change takes place not when there is just more or less of the same thing, but when idea, a behavior pattern or a material object is qualitatively different from existing forms. He has contributed to the understanding of culture change as he suggested the theory focusing on the innovator’s behavior pattern. As an outsider the role of the missionary is important, but the change agent is the indigenous leadership, the one who mainly influences on the decision on the reception of the socio-cultural change. The change by the outsider(or missionaries) may be destructive so that the cross-cultural witness should attempt to contextualize the gospel through a careful examination of the local culture, because they are the persons who use to bring sociocultural changes as well as individual change. In the end of the Chosen Dynasty, people had experienced a religious vacuum. The reasons were because Korean traditional religions, Buddhism and Confucianism, has lost their ability to provide people mental framework. This religious vacuum caused people to desire for fervently seeking a new religion. Also the Tonghak revolution and Chinese-Russian war and following the assassination of the queen Min drove people into fear and frustration. The year 1884 was one of the darkest eras in the Chosen history because there was no sign to resolve the current situation. Endemic disease spread all around the country accelerated the crisis and fear felt by the people. So people were trying to seek some solution to resolve the crisis. The stress level of people became increased, in fact, facing the crisis the colonial Japan began to occupy the country with power. In this circumstances there was a candle ignited for a revival by American Methodist missionary Hardie from Wonsan in 1903 August. In his confession we can find a transforming code for overcoming the national crisis and desperate situation, which was radical and super cultural. The revival movement started from Wonsan became spread to Kangwon province, Seoul, Gaesung, Pyugyang, and all around the country. Finally this movement exploded at Changdaehyun church in 1907 January. At that time, there were around 1,000 men for bible studying meeting and missionaries gathered for noon prayer meeting. Then how can the code as a spiritual awakening be interpreted and communicated by the Korean believers? The revival movement as a renovative code was interpreted and communicated as means of salvation, and it was diffused to beyond Pyungyang. The leaders of the movement included Korean church leaders such as Kil Sunju, Chun Kyeeun, and Chung Chuhsoo as well as foreign missionaries. They had lead revival meetings with a clear motivation to breakthrough the desperate situation in faith, which were combined with the prayer meetings of the missionaries. In fact, the Korean church leaders were involved in the revival movement with a strong desire to find a clue of overcoming the crisis, while the missionaries started the revivals with repentance and reflect of their mission works. But these two different motives were directly connected to the Great Revival, and they were finding a new code and goal culture. The Great Revival movement had played an important role to rapidly grow churches and to encourage evangelism among Korean churches through making young people to commit their lives for ministry, and to develop church structure. A turning point made by the Great Revival movement was the organization of the church structure, the unity of denominations, and missionary endeavor such as working together for medical and educational mission works. The Great Revival was really successful, and it had influenced on the development of the church structure, theology, and church growth. It can be evaluated that not only did it include repentance and awakening in a spiritual dimension, but it was closely related to socio-cultural transformation. So it is a crucial factor to examine the socio-cultural and political dimensions of the Great Revival movement. From a missiological perspective, socio-cultural change must include a transforming factor of the gospel. Any socio-cultural change in Christianity is not merely the change of individual's mind and behavior, but should be extended to social and cultural movements. During socio-cultural changes, the role of the church is to provide a valid biblical framework in order for people to change their worldview to biblical one and to suggest an alternative theological agenda for a relevant contextual theology to overcome the gospel reductionism and syncretism. To some extent, critical evaluation to the Great Revival movement might be something that it had done in an American form of Christian faith. In this reason, from the beginning the Korean Christianity had difficulties to indigenize and contextualize the gospel, difficulty that it was to transplant the gospel message into the Korean soil. In this respect it is suggested a problem that the movement has hardly contributed to the contextualize the gospel for the Korean church. Though there are both positive and negative aspects to the Great Revival movement, it must be the crucial event that the Korean church today reexamines and rediscovers as the event that has a huge contribution for the formation of Korean believers’ faith pattern in the critical time when the country lost her national right and identity. The challenge the Korean church are facing is that the church has to attempt to discover a new code and ideal culture that can inspire in believers’ mind and diagnose the today’s crisis through the Bible and the church history.

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.

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.

본 논문은 1980년대부터 전개되었던 미국 제1차 대각성 운동에 대한 수정주의 논쟁을 간단히 정리하고, 특히 김상근, 류대영, 그리고 이만형의 수정주의 입장에 대한 종합적 이해, 그들의 연구의 문제점, 그리고 본 논문의 결과들이 주는 시사점에 대하여 연구하고자 한다. 이를 위하여, 본 논문의 2장은 선택된 학자들을 중심으로 미국 1차 대각성 운동에 대한 수정주의 입장과 그에 대한 반응이 무엇이었는지 정리하고자 한다. 3장에서는 김상 근, 류대영, 그리고 이만형의 연구를 종합적으로 이해하고자 미국 제1차 대 각성 수정주의 입장이 그들의 연구에 어떻게 반영되고 있는지, 그리고 왜 그러한 연구를 시도하였는지 연구한다. 나아가 그들의 연구에는 문제가 없는지 살펴보고자 한다. 4장에서는 2장과 3장에서 도출된 결과들을 중심으 로 본 논문이 평양대부흥 연구에 주는 시사점을 논하고자 한다. 끝으로 지금까지 논의를 정리하고, 그에 대한 필자의 생각을 밝히고자 한다.

이 글에서는 웨슬리의 저널의 중요성을 제기하면서, 저널의 자료, 즉 일 기(Diary)의 특징과 그 연관성, 저널의 문학특징, 저널의 출판 시기와 주요 내용과 사건, 그리고 저널을 통하여 유추할 수 있는 웨슬리의 생각과 사상 더 나아가 18세기 영국의 부흥운동에서 그의 활동을 정리하였다. 이를 위 해, 단순히 신학적인 주제를 따라 추적하는 방법이 아니라, 시간 흐름과 경 과를 의식하는 역사적 방법을 이용하여, 문학적·사회적 정황을 비교하고, 더 나아가 대중문화사의 시각에서 그의 저널을 읽을 것을 제안하려고 한다. 이제까지 한국 신학계에서 웨슬리 저널의 출판 동기와 기록 방법에 대 한 질문이 없을 만큼 웨슬리 연구가 신학주제 중심으로 치우쳐 있었으며, 그 만큼 지성적이고 합리적인 웨슬리 찾기에 기울어져 있었다. 이 글은 웨 슬리의 보다 인간적이고 자연적인 모습을 추적하여, 더 입체적인 웨슬리 복원에 기여하고자 한다. 이 글 결론적으로 웨슬리의 저널에서 다음의 사항이 발견됨을 지적한다. 첫째, 그의 신학이 평생을 통해 발전하고 있다. 그렇게 도달한 것이 바로 “그리스도인의 완전,” 즉 성결을 목표로 하는 신학이었다. 둘째, 저널을 통 해 메소디스트 부흥의 현장을 생생하게 목격할 수 있다. 셋째, 웨슬리는 저널을 위해 현상학적인 방법에 의존하고 있다. 넷째, 웨슬리 저널을 통해 18 세기 영국의 대중사를 볼 수 있다. 마지막으로, 저널을 통하여 결국 웨슬리 는 메소디스트 신도회가 타락한 세상에 대한 대안공동체라는 것을 보이려 고 하였다.

The Farm Revival Program of the Farm Land Bank, implemented in 2006, initiated as the Agricultural Land Bank's business proposal to achieve efficient usage of farm land. Also, expansion of Farm Revival Program will bring positive effects when considering the fact that Farm Revival Program contributes to farm liability issues and management improvements. However, despite the importance of Farm Revival Program, searching for improvement methods through a rural demand survey is very insufficient. The following research limits the target to farms that applied for the management redemption project within Gangwon Province and examined the application motivation, project satisfaction, and demands of the farms. This research holds value as a fundamental data which reflects the demands of farms to better manage Farm Land Purchasing of the Farm Land Bank.