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.

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.